first Cherub went thither went all the rest but the Text will not indulge this interpretation for it 's said they went upon their four sides that is into the severall ways their sides were towards and so could not follow one another Others understand by head the Cherub design'd to each wheele as vers Caput cujusque so Pisc renders the word 9. the four wheels were by the Cherubims One wheele by one Cherub and another wheel by another Cherub so that every wheel had his head that is his Cherub and whither that head looked thither went that wheele but we may ascend some-what higher and make the head either he sate in the Throne and spake to the man cloathed with linnen or the spirit who guided the motions both in the living creatures and the wheels Ch. 1.12.20 whither the spirit was to goe they went Here the Spirit was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head or first mover and I conceive there is no danger in putting it higher then the Cherubims Obser 1. The motions of all inferiour things are directed by a superior Head which is over them they move not when and whether they lift but as their Head will have them be the Head the Cherubims the Spirit or Jehovah It 's the head regulates and orders them they cannot move of themselves they goe whether the Head looks whither the Spirit will have them goe when the Lord commands The body of man goes that way and then when the head will have it and so it 's with all wheels all creatures their motions are at the Lord will have them If Angels move the wheels the Spirit and the Lord move the Angels and they cannot but make such motions and commotions in the world If there be great winds tempests wars bitter divisions falshood and treachery plundering burning oppression c. the wheels move that way their head looks and follow their head a superiour guide leads them If they break some raise others if their motions be swift dangerous bloody they are moved by one is over them 2. That the wheels are constant in and intent too their motions appointed they turn not as they goe they keep on their way and it 's twice mentioned they turned not as they went they followed their head they turned not as they went Which double mentioning of their not turning sets out their intentnesse upon their way and work and that wee should take speciall notice of it because we think the wheels may move otherwise and other ways but they cannot the Lord sits in the Chariot commanding the wheels what way and how to move the Spirit is in them and carries them on the Cherubims are by and help forward the motions so that the wheels must oppose the Angels and God himselfe if they move otherwise then they doe they cannot stop their motions much lesse turn their motions The 12. verse tels you of their eyenesse body backs hands wings wheels Bodie In the Hebrew it's flesh Some expound Vulg. corpus earum all said here of the wheels both Jerome and others by body or flesh they understand the bulke of the wheeles by backes the rings about the wheels so they are call'd Chap. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew word is backs By hand and wings they mean the spokes of the wheeles which extend themselves like hands feathers from the gnavestock to the circumference By the wheele some intend the Globe or Gnavestock in the midst in which is the Axletree Others the whole Chariot and the only reason I find given is this He had spoken immediately before of the wheels and after in this verse is mention of them and why the Cherubims should be brought in here seemeth not so reasonable But it 's not so harsh as to expound flesh hands and wings of the wheels and we know that he had spoken not long before of the Cherubims vers 9. And if head refer to the Cherubims as some make it then they are spoken of in the 11. vers immediately before this and if because eyes were given to the wheels in the 1. Chapter and not to the Cherubims therefore here they must be confin'd to the wheels upon the same ground Their hands and wings because they are given to the Cherubims in the 1. Chapter and not to the wheels must here be confin'd to the Cherubims I doe therefore fall in with them who doe refer Body Backs Hands Wings unto the Cherubims which in these visions doe more properly belong to the Cherubims then to the wheels Full of eyes round about Here is a difference from that in the 1. Chap. vers 18. It 's said there the Rings were full of eyes here that all even wheels and Cherubims were full of eyes and he that sate in the Throne even the Lord he is full of eyes Obser 1. That the motions of causes and creatures here below are not casuall or disorderly the wheels and Cherubims are full of eyes they see and know their way the worke they have to doe the place they are to goe unto the eye of providence is in every creature and every motion Things appeare to us very casuall and disorderly but there be eyes in the wheels no motion of them is injudicious or out of course If these eyes were blind sleepy vitiated or shut then there would be strange motions just ground of complaint but the eyes of Providence are ever open they slumber not they are not corrupted with any vitious humours they see clearly and distinctly and in what ever they are as they are in all wheels publique or private little or great they make the motions judicious and orderly When things fall out contrary or besides your expectations you say they are mischances but you are mistaken In Sea or Land affairs in Martiall Magisteriall or Ministeriall yea domestick affairs what ever falls out is an act of Providence surprizing or sinking of ships disappointment of Counsels defeating of Armies escape of Prisoners interception of Letters firing of Towns drownings selfe-murtherings divisions of brethren clandestine marriages abortions divorces the eyes of Providence are in them all and heavens intentions are accomplished in them 2. There is much glory and beauty in the workes of Divine Providence all the wheels and Cherubims are full of eyes the wheels have eyes round about not in one place but in every place the Cherubims their bodies backs hands and wings are full of eyes And Rev. 4.8 They are full of eyes within they are inwardly and outwardly glorious beautifull Mans eyes adde not so much beauty and glory to his face as these eyes do to the works of God in the world The Peacocks train which is full of eyes how beautifull and glorious is it yet farre short of the beauty and glory is in Gods government of the world When the Queen of Sheba saw so much wisdome in a man so much glory and beauty in the order of his house
confiscations proscriptions and other most grievous punishments yet would not this good Emperour either force or punish the Arrians though he deadly hated them but granted unto both the Arrians and other the Catholicks their Churches and suffered them in every Towne to have two Bâ—shops of either Religion one and though at the importunate suit of the Catholick Bishops he commanded certaine Edicts to be published against the Arrians yet he was contented to have the same held in suspense and not to be put in execution as his Letters to Ambrose declare Trade Arrianis Basilicam mei namque sunt omnia juris Theodorick King of the Goths though favouring the Arrians would not yet inforce the consciences of his Subjects nor have them tormented for their Religion lest under the pretence of impiety he should have seemed to have taken the spoyle of their goods to bend their minds which could by no threats or commands be constained to bend for thus he writes unto the Senate of Rome Religionem imperare non possumus quia nemo cogitur ut credat invitus He saith also No man is to be forced the private exercise of his Religion is to be yeilded if it cannot be publickly professed without Sedition otherwise men will become Atheists and so having lost the feare of God and trod under foot Lawes and Magistrates wil practice all impieties and villanies Mr. Forbes being sent for to the King of Sweden when he was victorious and asked by him what Government he should set over Lutherans Calvinists Papists whom he had Conquered his answer was You have Conquered their bodies with ease but you will find it a hard worke to conquer mens judgements and consciences What ill effects the forcing of mens spirits brought forth you may read in that learned and judicious Treatise of Sir Simon D' Ewes intituled The Primitive practice for preserving Truth You know who sayd it in things of the mind we look for no compulsion buâ— that of light and reason He is not a loving Father but rather a step-Father who will compell his Children to eate of that meat is against their stomacks when there are variety of dishes to feed upon which are suitable to them Wise Physitians perswade doe not force their Patients to take Physick It s good to cure errours be in mens minds The conscience is not obstinate which useth meanes to know truth If God hide it from it liveth under the power of conscience and is not turbuleÌ„t and to save their soules but in Gods way James 5.19 by conversion not by compulsion by the power of the Word not the edge of the Sword this makes Hypocrites that Saints These things I speak not to make way for licentiousnesse that what ever opinions meâ— hold think say or practice they may be free but meerly that consciences truely tender may not be forced It s one thing to restraine mens practices which are Idolatrous blasphemous against pure worship the power of god inesse and peace of the State another to force men to that their judgement and consciences are against I pleaded not ever for a Toleration of all neither doe but onely that those whose lives are holy peaceable and differ in judgement from others in some things may not be forced to conforme or depart Ezek. 11.19 I will put a new Spirit within you The word Spirit notes sometimes the Soul Acts 7.59 saith Stephen Lord Jesus receive my Spirit 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of flesh and spirit Sometimes for the heart and affections 1 K. 21.5 Why is thy Spirit so sad said Jezabel to Ahab that is why is thy heart so heavy Acts. 17.16 Paul his Spirit was stird within him when he saw their Idolatrie his affections mov'd him to speake and dispute with them Sometimes for the faculties of the soule Viz. Vnderstanding will and conscience 1 Thes 5.23 I pray God your whole Spirit and Soule and body be preserved blamelesse By whole spirit the understanding will and conscience may be meant Pro. 18.14 A wounded Spirit who can beare that is a wounded conscience Sometimes for the gifts and graces of the spirit Gal. 3.2 Received yee the Spirit by the workes of the Law or by the hearing of faith New Is in Scripture sometime that wich is totally new for matter Deut. 20.5 A new Hâ—use Judges 15.13 New wayes 1 Sam. 6.7 A new cart 1 K. 11.29 A new Garment Sometimes for that is renewed 2 Chron. 20.5 Jehoshaphat stood before the new Court that is judged to be the Preists Court renewed in its building or use after some publique prophanation so it s cal'd a new Shipp or Garment that are altred and chang'd Sometime for that is excellent and admirable Mar. 1.27 What new Doctrine is this its admirable and excellent doctrine so the New Name Rev 2.17 Chap. 3.12 That is an excellent and admirable name Sometimes for that is diverse from what it was before especially in regard of qâ—alities Mar. 16.17 They shall speake with new tongues which Acts. 2.4 are cal'd other tongues tongues which had other gifts and graces in them By new Spirit here is not meant a new Soul or faculties for substance or the inward forme of it but the same soule altered in the frame renewed in the qualities thereof it hath other excellent qualities in it which it had not before even the gifts and graces of the spirit hence it s call'd the new birth or birth of the spirit John 3.6 The new man Ephes 4.24 The new creature Gal. 6.15 Not onely faith and love mentioned Gal. 5.6 But all divine qualities man is capable of are included in this new spirit 1. The understanding is enlightned with divine light which it had not before Acts 26.18 To open the eyes and to turne them from darknesse to light The Gentiles were blind before God gave them this new spirit which brought new lights unto their mindes Ephes 4.18 Having the understanding darkned beeing alienated from the life of God through the ignorance that is in them because of the blindnesse of their hearts but when they had put on the new man vers 24. in the next Chap. vers 8. Paul saith of them Yee were sometimes darknesse but now are light in the Lord the Lord by his spirit had brought in marvailous light into their understandings and scattered their darknesses this Paul calls Gods shining into the heart 2 Cor. 4.6 John Christs giving an understanding 1 John 5.20 and Luke an opening of the understanding Luke 24.45 all which phrases as they suppose oldnesse of darkâ—esse so a renewing of the understanding with newnesse of light and this light is the light of life John 8.12 brought into the soule by the spirit of wisedome and revelation Ephes 1.17 18. 2. This new spirit hath influence into the will and alters that which in it selfe is corrupt and carryeth the soule the wrong way John 1.13 Will of the flesh is put for the whole
corruption of nature Ephesians 2.3 Fulfilling the desires of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wills of the flesh Paul acknowledgeth nothing to be in the wills of men naturally but fleshly corruption and whatsoever that put them upon that they did and with delight fulfilling the wills of the flesh but when this new spirit comes it alters the will breakes the principle of stubbornnesse in it purges the pollution and corruption out of it and makes it plyable unto the will of God Ezek. 36.27 I will put my spirit within you and cause you to walke in my Statutes Gods spirit will so alter our spirits so transforme and renew them that they shall be inclined to and carryed on in the obeying of Divine Statutes Before they went on in the wayes of sin with strength constancy and delight now they move with new strength constancy and delight in that which is good this new spirit bowes the will to the Law of righteousnesse so that it obeys and commands well 3. The affections are renewed Ezek. 36.26 A new heart also will I give you That is your affections which are now corrupt and inordinate shall be changed and regulated they shall of sinfull be made holy of earthly be made heavenly of unrighteous become righteous Ephes 5.9 The fruit of the spirit is in all goodnesse righteousnesse and truth When the spirit of Christ comes and makes our spirits new there is truth for the understanding goodnesse for the will and righteousnesse for the affections and Gal. 5.22 23. the fruits of the spirit referre most to the affections as Love joy long-suffering gentlenesse meeknesse temperance Now the old affections and lusts of the flesh are crucified Gal. 5.24 and the new affections are set on things above Col. 3.2 4. The conscience is renewed before it s defiled and acts according to that false or dimme light is in the understanding but when this new spirit comes in the conscience is awakened purged and acts upon Divine grounds Heb. 10.22 Having our hearts sprinkled from an evill conscience the holy Ghost like water which washeth away the filth of the body cleanseth the conscience from the blindnesse impurity and deadnesse which are in it so that it being indued with new qualities becomes a pure 2 Tim. 1.3 and good conscience 1 Tim. 1.5 and acts new not in a naturall but sanctâ—fied manner 5. The memory is renued and made able to reteine good things before like a Streiner it lets the Milke goe and kept the haires and draffe like a Boulter it let the fine flower goe and keepes the bran but having a new quality in it its retentive of good 1 Cor. 15.2 Yee are saved by the Gospell if you keep in memâ—â—y what I have Preached they had memories inâ—bled to doe it many a poore soule that is converted when it comes to practice remember truths better then those of able memories These renewing and refining qualities make up the new man and here are cal'd a new spirit Spirit 1. Because they are from the spirit that is the authour of them John 3.6 That which is borne of the spirit is spirit It hath the qualities and graces of the spirit the spirit begets its owne likenesse in the soule as a Father doth in the body 2. In opposition to the flesh these new qualities are contrary to those of corrupt nature which the Scripture calls Flesh and therefore fitly cal'd Spirit Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh 3. For that they make us spirituall they have such operations in us and honours us with such a denomination 1 Cor. 2.15 He that is spirituall judgeth all things 4. Because they are chiefly seated in the most spirituall part of a man the soule and faculties of it are the subject thereof New 1. In opposition to the old corruptions were in man before which the Scripture cals the Old man Ephes 5.22 Put off the old man which is corrupt And Vers 23. Be renewed in the spirit of the mind and put on that new man which after God is created in righteousnesse and true holinesse Here it s called the new man which is the same with the new spirit in oppoisition to the old man 2 For that it comes a new way into man had not Adam sinned we should not have needed such Ordinances as now we have to worke this new spirit in us it s not by generation but regeneration it s not from nature art afflictions Ordinances but the spirit in Ordinances 3. Because it s wrought anew in us no man hath ought of this new spirit in him naturally but an old and contrary spirit Rom. 8.7 The wisedome of the flesh is enmity to God This is totally new wrought and therefore is called a Creation Ephes 4.24 4. From the effect it makes us new 2 Cor. 5.17 If any man be in Christ he is a new creature 1 Pet 2.2 These indued with this new spirit are cald new borne babes 5. Because it s ever vigorous fresh and lively not decaying so I finde the words new interpreted by a late Divine and apply'd to the new man and he thinks the new Heavens and the new Earth spoken of Mr. Balls in his Covenant of grace p. 195. Isa 65.17.66.22 Rev. 21.1 Whatsoever is meant by them that the title new seemes to import the admirable excellencie and continuance thereof never to alter or decay but to remaine before the Lord. Quest Whether was this promise fullfilled among the Jewes or in times of the Gospell Answ Many of the Fathers refer the fullfilling of it unto the times of the Gospell but it being primarily made unto the Jewes we have just cause to thinke that it was in part fullfilled amongst them after their returne from Babylon so gracious a promise beeing given out by God made knowne by Ezekiel it s not likely they would neglect having bin so soarly afflicted in Babylon but would improve and presse the Lord for the accomplâ—shment of it and without dispute many of them had this new spirit for after they came againe to Jerusalem they had such a hatred of Idols and love to truth that they stood out to death for the law and religion of their God as it recorded in the Maccabee Quest 2. Whither is this new Spirit given or wrought all at once Answ This new spirit consists in those new qualities which are put into man and the severall qualities are wrought in at once but they are wrought up by degrees A man hath all graces at once in semine radice habitu and this grace is call'd The Law in the minde Rom. 7.22 the Law written in the heart Hebr. 8.10 The Divine nature 2 Pet. 1.4 Christ formed in us Gal. 4.19 The inward man Rom. 7.23 Seed 1 Joh. 3 9. Now this seed this inward man this Christ this Divine nature are growing this law receives addition 2 Pet. 3.18 Grow in grace and in the knowledge of our
AN EXPOSITION CONTINUED UPON the sixt seventh eighth ninth tenth eleventh twelfth and thirteenth CHAPTERS of the Prophet EZEKIEL WITH USEFUL OBSERVATIONS THEREUPON Delivered in severall LECTURES in London By WILLIAM GREENHILL PROV 4.7 8. Wisdome is the principall thing therefore get Wisdome and with all thy getting get understanding Exalt her and shee shall promote thee shee shall bring thee to honour when thou doest imbrace her LONDON Printed by M.S. for Hanna Allen at the Crowne in Popes-head-Alley 1649. TO ALL LOVERS OF DIVINE TRUTHS Especially the Undertakers for the Expositorie Lectures in the Citie of LONDON THe infinite and onely wise GOD hath annexed to the Ministery Conversion Acts 26 18. Regeneration 1 Cor. 4.15 the addition of sinners to the Church and to himself Act. 2.41.47 Chap. 11.24 faith Rom. 10.14 1 Cor. 3.5 the perfecting of the Saints and edification of the body of Christ Eph. 4.12 Collation of the Spirit Gal. 3.2 Act. 10.44 yea salvation Act. 11.14 1 Cor. 1.21 1 Tim 4.16 Now notwithstanding the Ministery be the great Medium and Appointment of God to effect and accomplish such needfull and glorious things yet some there be that thrust hard at it and endeavour to throw it downe But were it remov'd and the pernicious desires of men fulfild herein a sadder judgement could not befall the Nation Salomon the first-borne of Wisdome saith Where there is no Vision the people perish Prov. 29.18 Where the Word of God is not expounded preached and applyed to the severall conditions of the people there they perish Feriabitur populus saith Montanus they will be idle keep holy-day cease from doing the work of the Lord and doe the works of the flesh and darknesse Piscator reads it nudatur populus the people is made naked They are like men without cloathing without armour exposed to wind and weather to spirituall stormes and temptations having nothing to defend themselves The Vulgar is dissipabitur populus lay aside preaching and expounding the Scriptures the people will be scattred run into errors wander up and downe as sheep without a Shepheard Pagnine hath it rebellis erit the people will be rebellious they will not be kept in order obedience and subjection to authoritie for where means of knowledge are wanting there must be ignorance and ignorance is the mother of rebellion When Queen Elizabeth whose memory is precious was instigated by some ill-affected to the Ministerie to abridge the number of Preachers E.G. Archbishop of Canterburie was much troubled at it and wrote her a learn'd and serious Letter about it out of which having the Manuscript by mee I have thought fit to transcribe and commend unto you what followes I cannot marvell enough how this strange opinion should once enter into your minde that it should be good for the Church to have few Preachers Alas Madame is the Scripture more plain in any one thing then that the Gospel of Christ should be plentifully produced and that plenty of Labourers should be sent into the Lords harvest which being great and large standeth in need of not a few but many workmen There were appointed to the building of Solomons materiall Temple an hundred and fifteene thousand artificers and labourers besides three hundred and thirty Overseers and shall we think that a few Preachers may suffice to build and edifie the spirituall Temple of Christ which is the Church Christ when he sendeth forth his Apostles saith unto them Ite praedicate Euangelium omni creaturae But all Gods creatures cannot be instructed in the Gospel unlesse all possible means be used to have a multitude of Preachers and Teachers to preach unto them Habitet sermo Christi in vobis opulenter saith Paul Col. 3. And to Timothy Praedica sermonem insta tempestive intempestive argue increpa exhortare which thing cannot be done without often and much preaching To this agreeth the practise of Christs Apostles Qui constituebant per singulas Ecclesias presbyteros Act. 14. Paul likewise to Titus writeth Hujus rei gratia reliqui te in Creta ut quae desunt pergas corrigere constituas oppidatim presbyteros and afterward describeth how the Presbyterie should be qualified not such as we are compelled to admit by meere necessitie unlesse we should leave a great number of Churches utterly desolate but such indeed as were able to exhort Per sanam doctrinam contradicentes convincere And in this place I beseech your Majesty to note one thing necessary to be noted which is this If the Holy Ghost prescribe expresly that Preachers should be placed oppidatim how can it well be thought that two or three Preachers may suffice for a Shire Publike and continuall preaching of Gods Word is the ordinary means and instrument of the salvation of mankinde St Paul calls it The ministerie of reconciliation of man unto God By the preaching of Gods Word the glory of God is inlarged faith nourished and charity increased by it ignorance is instructed the negligent exhorted and incited the stubborne rebuked the weake comforted and to all those that sin of malicious wickedness the wrath of God is threatned By preaching also due obedience to Christian Princes and Magistrates is planted in the hearts of Subjects For obedience proceedeth of conscience conscience is grounded upon the Word of God and the Word of God worketh this effect by preaching so as generally where preaching is neglected obedience faileth No Prince ever had more lively experience herof then your Majestie hath had in your time and may have daily If your Majestie come to the Citie of London never so often what great gratulation what joy what concourse of people is there to be seene yea what acclamations and prayers to God for your long life and other manifest significations of inward and unfeined love joyn'd with most humble and heartie obedience are there to be heard Whereof cometh this Madame but of the continuall preaching of Gods Word in the Citie whereby that people hath been plenteously instructed in their dutie towards God and towards your Majestie On the contrary what bred the Rebellion in the North Was it not Papistrie and the ignorance of Gods holy Word through want of preaching And in the time of that Rebellion were not all men of all estates that made profession of the Gospel most ready to offer their lives for your defence in so much that one poore Parish in Yorkeshire which by continuall preaching had been better instructed then the rest Halifax I meane was ready to bring three or foure thousand able men into the field to serve you against the said rebells How can your Majestie have a more lively tryall and experience of the contrary effects of much preaching and little or no preaching the one working most unnaturall disobedience and rebellion the other most faithfull obedience By this part of the Letter you see how firme the Archbishop was for preaching and that he hath fully confirm'd that sense of the words Where there is no vision
preserved they being under heavy pressures from God and man yet they are brought to know God to loath themselves and their former wayes these were times wherein they had no sacrificing little or no helpe for their soules but lay in darknesse and notwithstanding all this God shewed mercy neither their sinnes nor the sinnes of the place both which were great nor the time of wrath they were under for so it s cal'd Isa 54.8 could obstruct the free grace of God but some he spares some he touches with the lively sense of their sins and puts into a state of grace in the midst of enemies of sins of judgements God could shew mercy in Babylon as well as Zyon let the holy Land holy City holy Temple holy Altar holy Sacrifices and all the holy things be layd waste and persons be brought to the greatest improbabilities of finding mercy be as great sinners as any living as these were and in Babylon yet God is free can will doth shew mercy even to such in such a place and at such a time when his wrath is powring out Manasseh was a great sinner a Murtherer an Idolater a Sorcerer carryed into Babylon and in the eye of all in a hopelesse condition yet there God visits him his spirit breaths and blows upon him 2 Chron. 33.11 12 13. he humbles his soule greatly prayes effectually is returned to Jerusalem and knowes the God of his Fathers Nothing could keep off God from shewing mercy God tooke Abraham the Father of the Faithfull from Vr of Chaldaea he found favour among Idolaters and God shewed mercy to his Posterity Gen. 6. Acts 2. even in that Land When all flesh had corrupted its wayes yet mercy was showne to Noah Yea those put Christ to death had their hearts pricked To the Gentiles that had lived in abominable Idolatries God granted repentance unto life Acts 11.18 There is nothing in man in any place or time that can impede God from shewing mercy that is an act of his will nothing in us moves him to it nothing in us hinders him from it I will have mercy on whom I will have mercy and I will have compâ—ssion on whom I will have compassion Rom 9.15 Obser 3 3. That often God shews the choisest mercy when he hath cause to execute the sharpest judgement they shall remember me because I am broken with their whorish hearts had they broken Gods heart he had cause to have broken their bones and destroyed them utterly but the Lord would deale graciously with them and in stead of destruction cause them to remember him to loath themselves and to come in to feare and serve him They would not feare remember and honour God in Zyon where they had the Prophets the Ordinances of God and mercies of all sorts but provoked God to plague them and when they were ripe for destruction and nothing to be expected but severity even then doth God deale graciously with them Isa 57.17 18. saith God For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart He adds sin to sin in a presumptuous manner and what could be looked for now but destruction Doth the great and glorious God smite and doth man sin more Yes he doth and God sees it and what then I have seene his wayes and will heale him Not wound him more not destroy him but I will heale him I will lead him also and restore comforts to him and to his mourners Isaiah 43.24 25. Thou hast made me to serve with thy sinnes thou hast wearyed me with thine iniquities And what then I even I am hee that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes Gods thoughts are not as mans that which is argument of death in mans apprehension is argument of mercy and life in Gods Psal 25.11 David knew it therefore presseth God with an argument might have undone him in the judgement of reason O Lord pardon mine iniquity for it is great God might have said therefore will I not pardon thee because thy sinne is great I have suffered much by thee by thy murther and adultery and thinkest thou that I will pardon such great sins Is this an argument to come to mee withall I have as great wrath as thou hast sins thou art a man of death for what thou hast done thou shouldest dye by the Law for thy murther and dye for thy adultery and thou hast given the sentence thy selfe The man that hath done this shall surely dye and bound it thou hast with an Oath as the Lord liveth 2 Sam. 12.5 and therefore dye thou must thou shalt Such language as this might David have looked for but he heares of pardon and that from the mouth of a Prophet and when he mov'd God with the argument of the greatnesse of his sinnes he did it in the judgement of faith knowing it would be much for the honour of God to pardon great sinnes that he was as ready to shew mercy as his sinnes had made him ripe for judgement Hosea 2.13 14. Israel followed Baalim and forgate God had hee not now cause to destroy her It was Gods way to destroy such Psal 73.27 Yet it follows Therefore behold I will allure her and bring her into the Wildernesse and speake comfortably unto her Because shee had foâ—got God God would remember her because shee had been drawne away by Idols God would allure her from Idols because shee had vexed God he would comfort her Here God lets out choise mercy when he had cause to execute severe wrath When Peter had denyed Christ thrice and forswore him and the knowledge of him was there not cause that Christ should have renounced him smitten him with some great Judgement Matth. 26.72 74. and made him an example for Selfe-confiders and Christ-denyers to the end of the World Surely Christ had cause enough and the opportunity for it was faire before him but Christ turned and look't upon Peter and in stead of ruining him rayses him Obser 4 4. False worship doth most afflict God I am broken with their whorish heart Their Idolatries Superstitions and corruptions did not simply displease or grieve God but oppressed afflicted broke the heart of God great injuries enter deep worke strongly eate up the spirits of any they are done unto and what greater wrong can be done to God then to set at naught his counsels to forsake his Worship to withdraw from his Government and to proclaime to the World that there are better ways then his and better Gods then himselfe Those are Idolatrous and worship God a false way they doe so by God therefore Jer. 3.5 it s sayd of them that they did speak and doe evill as they could men cannot doe more to breake God then to worship Idols wrong gods or the true God a wrong way Such sins breake Gods Covenant Deut. 31.16 This
the work now intended Appearances in fire have been formerly Christ appeared to Moses in a flame of fire Exod. 3.2 The Angell there Interpreters make to be Christ and God led the Jewes in the wildernesse by a pillar of fire Exod. 13.21 And he was in that pillar Exod. 14.24 Christ is likened to fire 1. It 's a shining glorios thing so Christ is glorious John 1.14 We beheld his glory as the glory c. And Titus 2 13. his appearing wil be glorious and so glorious as to lighten the world When men come to judgment they come with some glory and Majestie 2. He is likened to fire to set â—ut his knowledge and discovery of things Fire is of a discovering nature and makes manifest Rev. 1.14 Christs eyes are like a flame of fire they see into every place and here Christ discovers to the Prophet the sinnes of Jerusalem the hidden Abhominations there 3. To shew the active vertue is in Christ fire is a lively and purging thing separating drosse from the precious mettals and Christ is of infinite vertue he distinguisheth between the precious and the vile Mal. 3.1 2. He is like a refiners fire exceeding active and discretive he burns with zeale and jealousie 4. The severe punishment he would inflict upon this people fire notes revenge destruction Psal 18.8 Fire out of his mouth devoured Isa 66.15 16. Fire there notes severe punishment and utter destruction and Christ now would make a finall end of this sinful people he would be a fire unquencheable If they look'd to him upwards they should finde him a fire hee would plead with his Father for their destruction If they looked downewards they should see him kindling a consuming fire amongst them The law was given in fire Deut. 4.33.5.4 and therefore called a fiery law and Christ appears in fire when he comes to revenge the breaches of the law In the first Chap. vers 27. Christs appearance from his loynes upward and downeward is the same here downwards he appeares as fire upwards as brightnesse fire noting his anger brightnesse his clemency as some conceive The word for brightnesse notes such brightnesse as is from the morning the Firmament the Sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore some render it As the appearance of the bright Sunne Solis rutili Take the Sun when in it's greatest lustre and glory such was the appearance of Christ upwards and may note the glory of Christ in execution of judgement in giving out his threatnings to the Prophets against sinners As the colour of Amber Of thâ—s hath beene spoken Chap. 1.4.27 The Hâ—b Chasmal signifiâ—â— a coale intensely hot and â—uch as a coale is at the height of its heat in a fiery furnace such was the appearance of Christ at this time he was in a way of wrath and giving out th eats gainst this people and filled with the fire of zeal and jealousie for the Lâ—rd If the appearance of Christ be fiery glorious Obser the presence of him will be so much more appearances are not perfect expressions of that they resemble The appearance of fire upon the Tabernacle Num. 9.15 had not that vertue and glory in it which reall fire had If reall it would have consumed the Tabernacle The appearance of lightning Dan. 10.6 is not so glorious as lightning it selfe and what the Prophet saw here of Christ was appearance onely little to that is in Christ When Christ shall really be seene not in visions but as hee is he will be very glorious Mar. 13.26 When Christ comes it will be with great power and glory Great refers to glory as wel as power Matth. 24.30 There it 's with power and great glory And if you demand how great even so great as cannot be greater Matth. 16.27 He shall come in the glory of his Father and no glory can exceed that VERSE III. And he put forth the forme of an hand and tooke me by a looke of my head and the Spirit lift me up between the earth and the heaven and brought me in the visions of God to Jerusalem to the doore of the inner gate that looketh towards the North where was the seate of the image of jealousie which provoketh to jealousie IN the former verse you had Christs person described in this are his actions commended to us which are these 1. The putting forth of his hand 2. The employment thereof By it he tooke our Prophet by a locke 3. The lifting him up between Heaven Earth by his Spirit 4. The bringing him to JERVSALEM where is considerable 1. The manner of his bringing In the visions of God 2. The speciall place He was brought to the doore of the inner gate that looketh towards the North. 3. The nature of this place It was the seate of an Image which is described 1. From its name An image of jealousie 2. From the effect It provokes to jealousie He put forth his hand He that appear'd like fire that had such brightnesse and was so glorious he put forth his hand sent out his hand is the Originall Not a reall hand but the former likenesse of a hand It was the likenesse and appearance of a man that he saw and such was the hand here not a substantiall fleshy hand And tooke me by a locke of mine head By the haire the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which growes out of the head flourisheth there as grasse out of the ground or boughs out of a tree The Spirit Lift me up between c. It was said the hand took hold of him did not the hand lift him up If not to what end tooke it hold That hand was the holy Spirit of Christ which in these visions of Ezek. is oft called a hand Chap. 1.3 3.14 The Spirit that lifted him up is called the hand of the Lord because Christ by his Spirit doth what ever the hand of man can doe And brought me in the Visions of GOD to Jerusalem The Prophet thought himselfe like a Bird or an Angel flying through the Aire and carryed to Jerusalem this was no reall elevation or corporeall transportation of the Prophet to Jerusalem as will appear thus 1. It 's said it was the forme of a hand the likenesse of one not a hand it selfe 2 Had be been really taken up by a lock it would have been exceeding grievous and tormenting to him if not deadly 3. He saith he was brought in the visions of God to Jerusalem not in the reality of his person all was done as he sate in his house and the Elders of Judah before him The Antients say it was in his spirit not in his body that he was translated a mentall not an ocular vision Our Prophet being in a rapture or extasie seem'd as a man dead and had secret things revealed unto him which he cals visions of God Whether these were to his spirit in the body or called out of it is uncertain 2
Cor. 8.1 2. When Paul had his Revelation and visions Râ—ptus est ab eo quod est secundum naturam in id quod est supra naturam ex vi superioris naturae elevatis Thom. In raptu abstrahitur anima a sensibus phantasmatibus whether it was in the body or out of it himselfe could not tell visions they both had and they were visions of God not delusions of Sathan who can be a lying spirit in the hearts and mouths of false Prophets 1 Kings 22. Nor were they fancies of their own for when men are in Divine raptures there is a cessation of all sensible and naturall actions Nature contributes nothing thereunto In some diseases there is a stilling of all natures Organs and operations as when deliquium animae siezeth upon any but there is nothing then offered to the soule as here such visions had our Prophet as were cleare and without all doubt he knew them to be visions of God The doore of the inner Gate Rev. 11.2 Mead on Rev. The Temple was yet standing and had two Courts one called the outer Court which was the place whether the Israelites assembled for Divine exercise and an inner Court 1 K. 6.36 which was the Priests Court 2 Chron. 4.9 The other was the great Court and called Solomons porch saith Maldonat Into this Court was Ezekiel brought and set at the door going into the inner Court That looketh towards the North. In the Courts about the Temple there were gates and doores towards the four quarters of the world which included this mistery that in due time the partition wall should be broken downe that stood between Jewes and Gentiles and all sorts from all parts should come into the true worship of the true God came they from East or West South or North there should be a doore open to let them in at this North-gate was the Image seated that the Prophet did first see Image of Jealousie Two things are to be opened here 1. What this Image was 2. Why cal'd an Image of Jealousie First It 's doubted amongst the Learned what Image this should be The most agree it was the Image of Baal it 's true that Josiah had taken away Baal and his Altars 2 Chron. 34. But Jehoiakim and Jehoiachin and Zedekiah had restored them again as is gathered from 2 Kings 23.37 and 24.9.19 2 Chron. 36.1.4 2. Why called the Image of Jealousie The Heathens had no Idols or Gods of that name nor is it so cal'd In reference unto them but 1. From the wicked zeale of Ahaz who as you read 2 K. 16. sent the pattern of an Altar at Damascus to Vriah who set it up for the honour of Baal at the North gate of the inner Court and to this Altar did Ahaz bring the Altar of the Lord vers 14. here was his zeale for Baal 2. Because it provoked God to Jealousie when God saw his owne Altar and Word to be so abused subjected to Baal that his people went a whoring from him to that shamefull thing he would beare no longer but was jealous for his honour discovers to the Prophet their great sin and his jealousie burning now against them This Image made the people forsake their God commit spirituall Adultery Jer. 7.30 and God would recompence it now unto them It was seated at the gate North-ward Because that way was the most frequent passage to the Temple Prado the ascent being not so steepy and difficult as other sides of the hil on which the Temple stood and for that Sacrifices came mostly from that side The Spirit is the agent of Christ by which he doth his works Obser 1. He put forth his hand and tooke hold of me The hand of a man is that which doth immediately take hold of a thing so the Spirit being the immediate agent which Christ useth is called a hand and doth what ever the Lord Christ will have done If he would have men walke in his Statutes keep his Judgements he puts his Spirit into men and by it causeth them to doe so Ezek. 36.27 That is the hand which over-acts them If he would have young or old prophesie it 's done by his Spirit Joel 2.28 And the Prophets gave out what the Spirit gave in to them Zech. 7.12 If the Lord Christ would not have Paul preach in Asia the holy Ghost forbids him if hee would goe into Bethynia the Spirit suffers him not Acts 16.6 7. If hee should preach the Spirit presseth him in his spirit Acts 18.5 Iâ—s Christs Spirit that mortifies our corruptions Rom. 8.13 which helps us to pray vers 26. It s the Spirit workes all graces in us Gal. 5.22 It 's not by might or power but by the Spirit Christ doth all Zech. 4.6 2. That holy men must be lift up out of themselves and above themselves if they would participate of Divine things The Spirit lift up the Prophet between earth and heaven Paul 2 Cor. 12.4 was caught up into Paradise where he heard the unspeakable words the Spirit of God had lifted him up above himselfe and all worldly things and then God spake such things to him as he never heard Revel 1.10 John was in the Spirit when he had those great and glorious Revelations Extra mundem peregrinabatur cum Domino he was in the Spirit that is in the hand of the Spirit and by the power thereof lift up and carryed above and out of himselfe There was not onely a pressure of the Spirit but a comprehension the Spirit comprehended him he was in a manner all Spirit and the more spirituall any is the more fit for converse with God and to have visions of God The naturall man receives not the things of God 1 Cor. 2.14 It s not flesh and blood that reveales receives and judges of them men must be lifted up by the Spirit from the earth their earthly dispositions and affections before they are fit for Divine excellency Those have left the earth as Paul did and have their Conversations in heaven as he had they are fitted to know and partake of the great mysteries of Christ Selfe is the great lâ—tâ— to Divine things therefore Apostles were usually wrapt out of themselves when they had their visions 3. Christ by his Spirit makes known to the Prophet the sins of men the Spirit shewed him the Image of Iealousie and the Abhominations the people committed at Jerusalem Ezekiel was in Babylon and yet by the help of the Spirit he comes to see and know the doings of sinners at Jerusalem When they should heare Ezekiel had Prophesied or preached of their sins particularly they would wonder who had inform'd him of them as now when Ministers preach conscientiously and meet with the particular sinnes of men and women they think some or other have inform'd them told tales of them when it 's onely the Spirit of God hath directed them A godly Minister was charg'd to be a Conjurer because
Attributes are glory his Omnipotence Omniscience Eternity Immutability Wisdome Justice Mercy Holiâ—esse are his glory Exod. 15.11 He is glorious in holinesse It 's said of Aaron he had Garments for glory Exod. 28.2 Gods Attributes are his garments for glory and how glorious is God who hath so many glorious garments on him there is nothing in God or about him but it 's glorious his eyes are eyes of Glory Esa 3.8 his right hand is glorious Exod. 15.6 his Arme is glorious Esa 63.12 His Maiesty is glorious Psal 145.5 His works are glorious Psalm 111.3 His workes of creation providence redemtion are so His Name is glorious 1 Chron. 29.13 His glory is so bright so great that it fills the earth Isa 6.3 His Spirit is glory 1 Pet. 4.14 His sonne is the Lord of glory 1 Cor. 2.8 God is not only glorious or glory but excellent glory 2 Pet. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It excels the glory of the Sun the glory of all Kings of all Angels and glorious ones of the whole Creation yea the comprehensions of all Intelligent creatures it 's so excelling that none but God himselfe can measure it Let us give glory to the God of Israel who is so glorious acknowledge what hee hath done magnifie his name multiply his praises where praises dwels God dwels Psal 22.3 He inhabits the praises of Israel He is the God of Israel dwels there to counsel comfort deliver sanctifie and save them they praise him and he is there to give in daily new matter of praise 2. Sight of the glory of God is a great priviledge it 's not for every one to see Ezekiel he saw it not all in Babylon not all the Elders who were in the house with him Ungracious unbelieving spirits see not Divine glory Iohn 1.14 We beheld his glory not others We that received of his fulnesse of his graces we had the favour and the power to behold his glory Many saw Christs miracles but not his glory hâ—ld out by them Iohn 2.11 When the water was turned into wine Christ manifested his glory which the Disciples saw not others they believed And Christ told Martha if shee believed she should see the glory of God Iohn 11.40 Faith is the eye of the soule and God shewes his glory in Christ to that eye 3. That whithersoever God cals a man hee can shew him his glory at the River Chebar he had seen it in the Plain also and now at Ierusalem which abounded with Idolatry VERS 5 6. Then said he unto me sonne of man lift up thine eyes now the way towards the North so I lift up mine eyes the way towards the North and behold North-ward at the gate of the Altar this Image of jealousie in the Entry He said furthermore unto me sonne of man seest thou what they doe even the great abhominations that the house of Israel committeth here that I should goe farre off from my Sanctuary but turne thee yet again and thou shalt see greater abhominations IN these and the following verses are gradually set out the great abhominations of the Jewes at Jerusalem Their wickednesse was not positive onely but superlative of the highest nature Besides the Appellation sonne of man the fifth verse hath in it 1. Christs commandment Lift up thine eyes 2. The Prophets obedience So I lift up mine eyes 3. The thing seene The image of jealousie 4. Tha place where At the gate of the Altar in the Entry Lift up thine eyes This phrase imports a through view an exact notice of things Gen. 13.10 Lot lifted up his eyes and beheld all the plain of Iordan that it was well watered every where He diligently considered the place and commodities of it Isa 49.18 Lift up thine eyes round about and behold That is Consider well how all that gather against thee shall be for thy good The lifting up of the eyes notes a distinct and fuller observation of things and so here Ezekiel be not remisse and carelesse in the viewing of things but lift up thine eyes open them fully observe exactly what is before thee This you must take to be meant of the eyes of his mind not his body for he was in an extasie in the Spirit at Ierusalem not in the flesh At the gate of the Altar No gate was so called originally but after Ahaz had corrupted the worship of God by his Altar from Damascus fixed an Altar by that gate and brought the Lords Altar thither 2 Kin. 16.14 It 's conceiv'd here upon this gate was called the Altar-gate there was an Altar for Baal and a mis-plac'd Altar for God If we will rightly discerne the corruption in worship Obser 1. distinguish between what is humane and what is divine wee must set the eyes of our minds a work they must be lift up be open and intent to the thing There is great difference between the externall view and judgement of the flesh and between the internall view and judgement of the spirit This Baaliticall Altar doubtlesse was glorious outwardly as false worship is Jeroboams Calves were golden ones 1 Kings 12.28 and affected the eys stole away the hearts of many but it was loathsome to the eye of a judicious considering minde Gods worship was hindered defiled by it his jealousie provoked and their ruine procured by it The Popish Religion is pompous and to carnall eyes hath beauty in it but to those that lift up the eyes of their mind and well consider it 's superstitious idolatrous and abhominable some have called the Ceremonies used lately in our worship Innocent but those examine them well found them Nocent the seed of contention snares to conscience and flyes in our precious oyntment John 7.24 Judge not hence-forth according to outward appearance but judge righteous judgement See exactly into things let the eyes be lift up and so shal you passe a more judicious sentence How pompous was our worship become lately but since eyes have been lift up the vanity corruption and superstition thereof hath appeared 2. They may safely observe examine the nature and sinfulnesse of false worship who have a call unto it The Lord Christ he bids Ezekiel behold the Image of Jealousie See what the People did there the Prophet did not willingly lift up his eyes but at command and being lawfully cal'd to it there was no danger of being seduc'd of bowing to Baal of countenancing false worship God keeps those are in the way he sets them Had the Prophet out of curiosity and desire to see this Altar this Image gone to Jerusalem he might have been ensnared as too many of our Nation by going to Rome having no better ground than an itching desire to see and know what 's done there Romish worship hath inveigled them Jesuitical charmes bewitched them lost they have both truth and innocency their consciences have been defiled and their judgments prejudiced against those wayes they were formerly acquainted with If the spirits of some have beene
God for â—â— as man but he mediated then ut homo promissus now hee mediates ut homo exhibitus Isa 53.5 The Prophet speaking of Christ saith he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed The Prophets faith and in his the faith of the Jewish Church looked upon Christ as already wounded slain and fetched healing vertue from his stripes Christs death was their life his Crosse their crown 2. That the Lord Christ is the chief Commander of all Angelicall and humane forces he was in the midst of these six military Angels that were to bring in the Chaldean forces at the severall gates of the City Hee was their Generall from him they had their Commissions and without a word from him they could not stirre All power in heaven and earth was given him Math. 28. His prerogative it was and is to call forth Angels and send out Armies Rev. 19.4 The Armies which were in heaven followed him that is Christ hee was their Leader and his name is King of Kings and Lord of Lords vers 16. And certainly where Christ goes in the head of Armies there will bee great slaughter 3. When judgements are abroad and the godly are in danger Christ mediates and intercedes for them Now the Jewish Church and State were at the doore of destruction and publâ—que calamities ready to involve all Christ he appears like a Priest with linnen cloaths to offer sacrifice on their behalfe and to mediate for them When imminent dangers were at hand or judgments upon the people the Pâ—iests were to appear to stand between the Lord and them making intercession for them Num. 16.47 And so in Joel 2.17 Let the Priests the Ministers of the Lord weepe between the porch and the Altar and say spare thy people O Lord. And here Christ being a merc full h gh Priest shewes himselfe and interposeth for the Saints who were to meet with a terrible tempest The like did Christ when he was in the flesh on earth he saw what a storm was comming upon Jerusalem what persecution upon the Saints and therefore John 17. he intercedes with his Father for Apostles and believers vers 16.20 When Steven was questioned and in jeopardy of his â—if heaven was opened and he saw Christ standing at the right hand of God Christ pleaded his cause propitiated for his sins and incouraged him in his sufferings 4. Christ hath a speciall care of his in times of trouble he appears with an Inkhorn to write down wâ—â—â— is said and done against them to make known the mind of Gâ—d to them to seal and discriminate them from others to givâ—â— mâ—â—â—ssi â—s to those he employes to cut off the enemies of â—is peoâ—lâ— Rev. 7 2 3. There were four Angels had power given them to haâ—â— the earth sea but there was another Angell ascending from the East having the seal of the living God viz. Christ for so Expositors understand it and this Angell the Lord Christ cryed with a loud voyce saying hurt not the earth neither the sea nor the trees till we have sealed the servants of God in their fore-heads Christ had great care of his Churches for by Earth Sea Trees some of the learned understand the Church in severall places by Earth the Inland Churches by Sea the Maritime and by Trees the mountaine and woodland Churches Christ would not have these hurt till all the godly in them were sealed It s prophecyed in Mal. 4.1 2. That when it 's a fiery day of the LORD the Sonne of righteousnesse shall rise with healing in his wings to them that feare the LORD Chap. 1.3 4. When the locusts came out of the bottomlesse pit and had power like Scorpions given them to sting and doe hurt there was a command that they should not hurt the grasse of the earth nor any green thing nor any tree That is No Christian that had life in him weak or strong but only those had not the seale of God in their fore-heads that is those had no life no greennesse in them and they were subject to hurt others Mar. 4. when the Disciples were in a grievous storm the waves beat so into the shipp that they fill'd it they were affraid and suspeâ—ted the care of Christ and therefore said Mr. carest thou not that we perish Yea saith Christ I have a speciall care of you and presently you shall see it he rebuked the winds said to the sea peace he still and immediately the wind ceased and there was a calme And from rebuking the winds Seas he fals to rebuke them for their fear and faithlesnesse they perceiv'd not yet that he cared for them aswell sleeping as waking though his body slept yet his spirit was awake his care for his is constant and intense When he was to leave the world how full of trouble were the hearts of his Apostles and how full of care and compassion was Christ towards them laying down severall grounds of comfort for them in the 14 15 16 and 17. Chapt. of John 5. Those are upon great and publique designs should begin with God consult with him These 7. here go in and stand by the Altar enquire of God what his pleasure is whither he will send them what he had to doe for them and what ever it was that hee would counsell and prosper them So have the Worthies of God done Ezra 8.21 When he was to come from Babylon about the great work of the Temple he sought God extraordinarily for direction assistance and protection which he obtain'd of God vers 23. Jehoshaphat when the Moabites Ammonites and others came out to warre against him hee began with the Lord in prayer and fasting and from him had encouragement and successe 2 Chro. 20. So Asa he began with God when Zerah had a thousand thousand in the field against him he knew that the Lord was the Lord of Hosts and that thâ—â—e uncircumcised ones came against him therefore lookes up to him and saith O Lord thou art our God let not man prevaile against thee and hereupon the Lord smote the Ethiopians 2 Chron. 14.11 12. One reason why Armies miscary is because they confide in their owne strength and policy and leane not wholly upon the Lord seeking to him in the first place Joshuah miscaryed in a great businesse in making peace with the Gibeonites Josh 9. and the reason is given they asked not counsel at the mouth of the Lord vers 14. All businesses for the right managing and successe of them depend upon the Lord it 's he blesses or curses therefore it 's wisdome it 's necessary to looke up to him at the beginning lest through neglect of Divine Majesty wee lay the foundation of our enterprizes in wrath Christ being to choose Apostles which was a great work he prayed all night before Luke 6.12 13. And the Angels that were to powre out the vials
of the Prophet Micah Chap. 7.1 Woe is mee for I am as when they have gathered the summer fruit as the grape gleaning of the Vintage there is no cluster to eate 5. The Lord hath a speciall care of his Saints when dreadfull and destroying judgements are comming upon others Goe set a marke upon them that sigh c. provide that they be secured distinguish them from all the rest and let them have mercy in the common calamity It appears 1. From the person employed to doe it and that is the Lord Christ who was the man with the Inkhorn by his side when God shall employ not a Prophet not an Angell but his owne deare son to doe this work to mark the godly it 's argument of tender care towards them 2. He must goe through the middest of the City and looke into every place make an exact search and find them out where ever they were hid God would not have him neglect any place lest he should passe by any Saint Math. 28. Herod would have the wise men make diligent search for the young child and God would have Christ here make diligent search for mourning S t s they are his treasure and Christ would search for them as for hid treasure 3. He must surely mark them vehithvitha Taf you shall sign them wish a signe that is certainly signe them the doubling of the word notes Gods intention and care to have it done It might have sufficed to have said you shall signe them but hee adds with a signe to put it out of doubt 4. From the persons sealed 1. Men it 's put indefinitely not confin'd to noble wise rich learned but any condition of men that were godly any poore man any servant any child any little one let their grace be never so mean if they had any grace at all they should have the seale as well as the best 2. Mourners when fil'd with sorrow for the sins of the land with feares for the judgements were comming upon the land all in a confusion every one at a losse not knowing what to doe which way to turne themselves Liberties Ordinances City Sanctuary all comforts all friends being upon departure now to be marked out for life eternall now to have the conscâ—ence sprinkled with the blood of Christ the spirit to bear witness and seale up the soule with assurance of Gods love this shewes God hath a great care of his in time of dangers Not only at this time but in all times of judgments God hath been carefull of his Lots righteous soule was vexed at the unclean conversation of the Sodomites and when fire brimstone scorched consum'd Sodome God sent his Angels to finde Gen. 19. hasten and force Lot out of that wicked place The flood that drown'd all the world could not hurt Noah Gen. 7. God put him into the Arke shut him in and kept him safe there When the destroying Angel comes forth to destroy the first-born of Aegypt Exod. 12.22 the Israelites posts were sprinkled with blood and no blood must be shed there they were marked for deliverance When Jericho was taken and destroyed Josh 2. and 6. Chap. the scarlet thread in the window was a signe of deliverance to her and hers Rev. 7.2 3 4 5. Christ the Angell of the East who had the seale of the living God viz. the Spirit forbids the Angels to hurt any till the 144. thousand were sealed in their fore-heads When Paul was brought before Nero and all left him in the jawes of that roaring lyon the Lord stood by him and strengthned him the more carelesse others were of Paul the more carefull was God of him A little before Jerusalem was taken by the Romans a voyce was heard Mal. 3.16 17. Ite Pellam the faithfull no sooner escape thither but the City was ruined and all the fore-told woes accomplished in it 6. It is the Lord Christ who is the marker of the Saints all power in heaven and earth is given to him sealing and saving power as well as rejecting and destroying power He is said to have the seale of the living God Rev. 7. and to take order for the sealing the servants of the Lord Rev. 3.12 Him that overcometh will I make a pillar in the Temple of my God and he shall goe no more out and I will write upon him the name of my God and the name of the City of my God which is new Jerusalem which commeth down out of heaven from my God and I will write upon him my new name Christ makes him a pillar in the Temple that is great honour but that is not all Christ writes three names upon that man the name of his God of new Jerusalem and his owne name hee causeth him to know he is the Sonne of God a Citizen of the heavenly City and should have interest in the glory and dignity of Christ Phil. 2.9 Heb. 2.7 which Divines call the new name given him after his passion and ascension such marking have the Saints and faithfull servants of Christ The Scripture tels us of another marker besides Christ and it 's the Beast mentioned Revel 13.16 17. who causeth all to receive a mark in their right hand fore-head Christ had seal'd his Rev. 7. to separate them from the world and danger and the Beast seals his to separate them from Christs seal'd ones for the world that they might buy sell this sealing was not for deliverance but for destruction Rev. 14.9 10. If any man receive the beasts marke in his hand or fore-head the same shall drinke of the wine of the wrath of God and be tormented with fire and brimstone Rev. 19.20 The beast with his marke ones are cast into hell Here was a dangerous mark whether it was the masse signe of the Crosse profession of Popish worship subjection to the Pope as head of the Church obedience to his canons decrees observation of his fasts dayes riteâ—s whether auricular confession Popish orders any vows or oaths to maintain the Pope and his power such as Otho took in the year 960. 7. God and Christ are not asham'd of theirs in the worst times and greatest dangers God will have them marked Rev. 22.4 His name shall be in their fore-heads the beast had mark'd and own'd those were here Christ would doe so by his it was vindicationis nota and Christ doth mark them in the fore-head In Sodome God own'd Lot in Rome he stood by Paul 2 Tim. 4.17 When 4. destroying Angels were come abroad the Lord Christ seals 12000. of every Tribe in their fore-heads Revel 7.3.5 6 7 8. Christ ownes his here and hereafter see John 10.3.14.27 He calls them his sheepe his friends Chap. 18.15 his brethren I ascend to my father and your father to my God and your God John 20.17 When Christ was in heaven he own'd Steven being amidst his enemies Acts 7.55.56 And he promises Math. 10.32 to
death of Pelatiah 2. The time of it when I prophesied 3. The consequents of this judgement upon Pelatiah which are 1. The Prophet's falling upon his face 2. His exclamation he cryed with a loud c. 3. What he cryed out Ah Lord God c. Some doubts lye wrapt up in this verse and must be cleared our Prophet was in body amongst the Captives in Babylon in spirit he was in the Temple at the East-gate of the Lords house vers 1. of this Chap. 1. Q. How Ezek. saith here when I prophesied Pelatiah dyed when as he had yet prophesied nothing he was now in a vision and v. 24 25. after this he was return'd by the spirit into Chaldea and then hee spake all the things the Lord had shewed him Ans 1. Some think that by prophecying here is not meant actuall prophecying as if our Prophet did prophesie and give out what the Lord said but the hearing of prophesie and that place is brought to justifie it 1 Cor. 11.5 Every woman that prayeth or prophecyeth that is say they which heareth prophesie and so they will have our Prophet only to heare propheticall truths which the Lord gave out and that Pelatiah should dye but this sense of the words seems harsh and the Text saith he prophecyed he did not heare prophesie hear Pelatiah should dye why at the hearing of these things should he fall down upon his face and cry out as he did 2. The Lord had great indignation against these men gave ill counsell and bids Ezâ—kiel prophesie vers 4. and doubles the command prophesie prophesie against them and then the spirit fell upon him v. 5. bade him speak thus saith the Lord c. therefore it might well be that he prophesied while he was in the vision visionally and so had a visionall sight of Pelatiah's death and then after when he came to them in the captivity he spake to the captivity all the things that the Lord had shewed him and there the reall death of Pelatiah was 3. The Prophet wrote this story after hee had prophesied in Babylon and so might insert these words here being upon the story of these 25. men for it is usual in Scripture to set that before which was done after Q. 2. But then a second doubt arises if Ezekiel were in Babylon and prophesied there how could this prophecie reach the men that were at Jerusalem to them it belong'd and the Prophets voyce could not extend to their eares Ans 1. Be it granted that the Prophet was at a distance from them at Jerusalem yet the vertue of the prophesie though not the words might and did extend to Jerusalem When Ezekiel fell really to prophesie against these men then Pelatiah dyed When Isaiah prophesied against Babylon Moab Damascus Aethiopia and Aegypt Isa 13.15.17 18 19 20. Chapters hee was at a great distance from them yet the prophesies were fulfilled upon them 2. There was intercourse betweene those at Jerusalem and those in Babylon Jer. 29.1.3 Zedekiah sent Elazah and Gemariah to Babylon and Jeremiah sent letters to them to acquaint them with his prophesie concerning them and by those men or others might Ezekiels prophesie be made known to them at Jerusalem Q. 3. How knew Ezekiel that Pelatiah dyed at that time when he prophesied Answ 1. This he might know by comparing the tidings of his death by messengers brought unto him and certifying the time day and hour thereof comparing the same with the time of his prophecying for Pelatiah being a Prince of the people great notice would be taken of his death and the houre of it flye abroad swiftly and that to Babylon Ezek. 33.21 When the City was besieged one got away and brought tidings thereof to Ezek. much more easily might they doe it before 2. The spirit of prophesie might certifie our Prophet hereof that when he did prophesie Pelatiah should dye at that time Elijah could tell Ahaziah that he should never come off the bedde he lay sick upon 2 Kings 1.4 And Abijah could tell Jeroboams wife that when her feet entred into the City the child should dye 1 K. 14.12 and v. 17. when she came to the threshold of the door the child dyed Qu. 4. How comes it to passe that these 25. men not being of the number of mark'd ones Chap. 9. escaped the sword of the sixe slaughter-men when they slew all unmark'd ones in the Sanctuary in the City Answ They were visionally slain not really till the siege and taking of Jerusalem by Nebuchadnezzar when also the other 24 perished being carryed thence to the borders of Israel And whereas some think Pelatiah here dyed only visionally they detract much from the words of the Prophet who saith he dyed you know he prophecyed against them all the 25. and they were all cut off afterward and if Pelatiah's death were visional why saw he not visionally the death of all the rest The truth is Pelatiah was made an example to shew the reality and efficacy of this prophesie for when the Captives understood that the thing was so at Jerusalem as Ezekiel prophecyed in Babylon that Pelatiah a Prince was strucken dead by the hand of the Lord they began to change their thoughts of them at Jerusalem that they had done wisely to stay it out there and that themselves were improvident in comming into Babylon but now they saw God was going on with his judgements against them and that safety was on their own side Of falling upon the face and crying out ah Lord God see Ch. 9.8 where those expressions have been opened Wilt thou make a full end of the remnant of Israel Q. 5. What mov'd the Prophet to use these words here was only the death of one man and that a wicked man had he seen thousands cut off smitten dead by the hand of God he might have feared all the remnant of Israel he knew there were many mark'd ones commission given to spare them therefore why doth he conceive the Lord would make a full end of the remnant of Israel Answ 1. Some think Pelatiah being the chief of the Princes and bearing great sway for Zedekiah stood in awe of them Jer. 38.5 among the people that our Prophet speaks in their person rather then his owne and thus it 's carryed Pelatiah hath been our Councellor hath great interest in us we confide more in him then others and now thou hast cut him off who was our support Ah Lord wilt thou make a full end of the remnant of Israel That the Prophet should speak in their person I see nothing to induce it it 's not like so wicked a people would make so gracious an use of this judgment but rather incourage themselves in Jaazaniah and the rest 2. I conceive the words referre only to the Prophet who seeing this stroake of God upon Pelatiah cryed out so 1. From his love to that people in generall they were Israelites and love is full of fears 2. He
2 Cor. 13.11 Rom. 12.16 Chap 15.5 And the Text saith Acts 4.32 That the Beleevers were of one heart and one soule they were so united that the Heathens were affected with their union and said ordinarily of the Christians Tertul. in Apol. Vide ut se diligant ut alter pro altero mori sunt parati There were many bodies not many soules nor many hearts amongst them There have been great differences and contentions amongst the Worthies of God Paul with Peter and Barnabas Basil with Eusebius Chrysostome with Epiphanius and Jerome with Ruffinus But their differences have been rather in judgement then affection Incolumi amicitia and differences there may be without breach of friendship Paul differed in judgement from the Jewes and other men yet he became all things to all he was wonderfull loving to all or if the difference came to their wills and affections yet it provoked to love rather then abated love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro salute animarum Heb. 10 24. Neither did they differ in the great things of Religion and had they yet there might have been harmony in their affections and practice The Thomists and Scotists the Dominicans and Jesuites have their controversies and differences so the Churches of Spaine and Italie have a great Controversie with those of France about the infallible judgement in matters of Faith The Italians and Spaniards affirme the Pope is that judge the French deny it and look upon him as lyable to errour with other men and subject to Schisme Heresie and Deposure by a generall Councell and yet they hold together in brotherly love and communion Obser 1 Mens hearts of themselves are divided multiplyed not one physically men have but one heart morally they have many according to the mumber of their lusts in the number of their hearts men have proud hearts froward hearts uncleane hearts covetous hearts malicious hearts bloody hearts c. Pliny saith L. 11.37 the Partridges of Paphlagonia have dâ—uble hearts and men have double and treble hearts Psal 12.2 With a double heart doe they speake Hebrew it with an heart and an heart they had diversity of hearts When the heart is separated from God it falls upon the Creatures and multiplies according to the objects it affects so that no man in his naturall condition taken in a morall consideration can have one heart but many hearts his heart is divided and as he hath no agreement with God so noâ—e with man or himselfe 2. Onenesse of heart is a great blessing it s the fruit of the Covenant of grace it s the first blessing here mentioned it s joyned with other great blessings I will shew you the good of it in some particulars 1. One heartednesse in Christians rejâ—yceth the spirit of Christ which is a spirit of love peace union and is grieved with what is opposite to them therefore Ephes 4.30 31. saith the Apostle Grieve not the spirit of God And how should that be pâ—evented Let all bitternesse and wrath and anger clamour and evill speaking be put away from you with all malice Where these be there are divisions and the spirit is grieved where these are not there is one heartednesse and that rejoyceth the spirit Spiritus res delicata where tender hearts are little breaches offend them Isa 63.18 They rebelled and vexed his holy spirit 2. It greatly sweetens and contents the heart of man when the will affections judgement and conscience are friendly and united the right way When anothers heart â—s as his owne Jonathan David had one soule its heaven in the soule Rom. 14.17 The Kingdome of Heaven is righteousnes peace and joy And Luke 17.21 The Kingdome of God is within you When the heart is divided then appear stormes and troubles in the soule When Christians are at variance divided and not united in their judgements affections and practice they have not that heavenly sweetnesse in them which otherwise they would have James 3 16. Where envy and strife is there is confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unquietnesse unheavenlinesse 3. It makes the Communion one wâ—th another delightfull acceptable Psal 133.1 Behold how good and how pleasant it is for Brethren to dwell together in unity Where there is union of hearts there is sweet communion when the union is strongest the communion is sweetest as in the sacred Trinity Acts 4.32 The Beleevers were of one heart and of one soule And Chap. 2.42 They continued stedfastly in the Apostles Doctrine and fellowship and breaking of bread and prayers Communion of those are one hearted is a Box of precious and sweet oyntment without Flyes 4. It prevents all the evill comes by divisions and contentions which are great and many I will name some few 1. Much time is lost where contentions are in janglings brawlings and bitter expressions we have wofull experience of it in these dayes both in mens preaching printing reading conversing and disputings Time is pretious and the Apostle bids us redeeme the time Ephes 5.16 Where one heartednesse is there is prevention of this great losse Acts 2.46.47 The Christians there Continued dayly with one accord in the Temple praysing God 2. Where divisions are there is seeking the disgrace damage if not the ruine of one another there is plotting and practising to root out each other Scribes Pharises high Preists did not onely disgrace Christ and damage him severall wayes but were restlesse till they had his blood Gal. 5.15 Where strife is there is biteing and devouring one another But one-heartednesse prevents all these things it never disgraceth damnifieth or destroyeth any 1 Cor. 13. It s full of love and is kind not envying it doth not unseemly it thinketh no evill but beareth all things 3. They weaken much and hinder the doeing of much good therefore it s the pollicie of Satan and his instruments to make divisions in Kingdomes Armies Councells Citties families that so the good intended may not be accomplished When hearts and heads are divided hands are weakned and the good can never be done in a contentious way which may be done in a peaceable and loving way When men are divided their counsells their motions are oft destructive one to another When a great River is divided into many Channels her waters cannot carry such great vessels as before nor be so serviceable Where union is there is strength this made Antisthenes say Fratrum inter se concordiam quovis murâ— firmius esse munimentum Agesilaus being asked why Lacedemon had no walls answered pointing at the Ctizens who were unanimous and one hearted Hi sunt Spartae maenia intimating that the agreement of Citizens is the greatest strength to a City And In Apoptheg regum Vulg. Prov. 18.19 Reads it thus Frater qui ad juvatur a fraire quasi civitas firma Plut tells of old Scylurus who had 80 Sonnes and he on his death bed gave them a bundle of Arrowes and bad them break them c. If you
of another nature Prov. 12 18. The tongue of the wise is health others tongues are like the peircings of a Sword they wound but the spirituall wise they heale wounds make up breaches they pacifie wrath even the wrath of great ones Prov. 16.14 Men thinke themselves wise in these dayes but what is the wisedome of most is it not such James speaks of Earthly sensuall devilish because it s joyned with Bitternesse envying strife see James 3.14.15 And then he tells you the nature of spirituall Wisedome vers 17. That is from abovâ— first pure then peaceable gentle and easie to be intreated full of mercie and good fruits without partiality and hypocricy There is nothing in it but what tends to onenesse of heart its Pure there is no mixture of fleshly wisedome in it its Peaceable aveâ—se from contention studious of peace Gentle and easie to be intreated not harsh and selfe willed but plâ—able to that is good Full of mercie and good fruits It s ready to helpe and doe for others in their necessities Without partiallity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without wrangling judgeing Without hypocrisie its reall in what it doth 5. Humilitie where that is it drawes the heart of God to it Isa 57.15 God dwells with the humble spirit and surely it will gaine the hearts of men to it Prov. 29.23 A mans pride will bring him low Mat. 18.4 The humblest man is the greatest in the Kingdome of Heaven it will make God and man against him But honour shall uphold the humble in spirit both God and man will support speake well of do good to and close with him its pride onely cheifly that makes contentions Prov. 13 10. Mens lusts lift them up divide themselves and cause divisions among'st others therefore James 4.1 From whence come Warrs and fightings amongst you Come they not hence even of your lusts that war in your members Proud men have many lusts and much war and when they agree not with themselves how can they agree with others we should therefore purifie our hearts from such lusts Vers 8.10 and humble our selves in the sight of the Lord and then our hearts would close better It s mens proud lusts that dissolve union that make Warre and breed confusion blind mens eyes and ingage them in errours but the humble man that hath had his heart broken and hath let them out he is readyest to unite with others he stands not upon his will his credit he hath low thoughts of himselfe and high of others Hence Paul bids the Collossians put on bamblenesse of minde Chap. 3.12 1 Pet. 5.5 Peter bids them Be cloathed with humility that is the most becoming garment and least offensive of any The man walks with that garment on will not wrong any man in thought word or deed he judges not others but himselfe he beares the burden and infirmities of men and so gaines upon and gets interest in the hearts of others 6. Consider we are brethren cald and pres'd unto peace and muâ—uall agreement in the Gospell Moses thought the name brethren sufficient to reconcile the tâ—o strugling Hebrews Acts 7.26 Sirs ye are Brethren what your harts heads and hands divided thinke how neare you are and how dear you should be one to another The word brethren should draw our hearts together and make us desirous of peace 1 Tim 6.1.2 Servants must not despise their Masters but count them worthy of all Honour because they are brethren And we should not despâ—se and contend one with another because we are brethren indued with divine nature and brethren of Christ Heb. 2.12 The Prince of peace Isa 9.6 Partakers of the Gospell of peace Ephes 6.15 And are cal'd of God to peace 1 Cor. 7.15 Col. 3 1â— And its peace that we are prest unto Rom. 14.19 Let us follow after the things that make for peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shâ—uld pâ—rsue peace with all men but especially with those are our brethren in Christ they make up the body of Christ in which the spirit of Christ lives therefore Ephes 4.3 Paul couâ—sells them to Kâ—â—pe the unitie of the Spirit in the bond of peace the Spirit hath united men to Christ and its peace is the bond whicâ— keepâ—s the Spirit â—moâ—g them When the Corinthians brake the bond of peaâ—e saying I am of Paul c. the Apostle told them they weâ—e carnall not spirituall Chap. 3.1 There should be no strife among Brethren but this Viz. Who should be most loving and peaceable Preservatives of One heartednesse 1. Looke much at the gifts graces and excellencies be in others not their weaknesses and imperfections let the bâ—ight side of the cloud be in your eyes not the black side and this will kâ—epe your hearts united Peter eyed the like pretious faith which was in the Christians with his and other Apostles 2 Pet. 1.1 And John takes speciall notice of the graces were in the Fathers young men little children in the elect Lady and Gaius and that kept his heart united to them when mens persons parts or graces are slighted it breaks the bond of peace divides hearts and spirits The Apostle bids us honour all men 1 Pet. 2.17 Esteeme them if their be any worth in them take notice of it and honour them answerablie if there be great sins and weaknesses in thâ—m are they greater then thine owne If they be or be not greive for them be not angry with them 2. Lay aside all provoking dividing names tearmes and speeches Those names of Petrians Paulians Johanites in the primitive times did hurt which Epiphanius observing would not give way that there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any name added to the Christian name Those names of Lutheran Swinglian Calvinist bred divisions among the Protestants and surely discriminating names have made divided hearts among us so reproaching and bitter words have kindled a fire which might be put out if all men had such spirits as Calvin had who profest if Luther should call him Devill yet would he have a reveren'd esteeme of him and acknowledge him a worthy Servant of the Lords If we would have our hearts kept in a firme union we must use soft tongues and gentle words Prov. 15.1.12.25 3. Ever make the best construction of mens words and actions that will preserve peace and onenesse of heart when other interpretations are put upon the words and actions of men then were intended this sowes the seed oft times of bitter contentions and great evills John 2.19.20 with Mat. 26.61 Christ speakes there of the Temple of his Body the Jewes interpret it of the Temple that was 46. Yeares a building and bring it in against Christ as matter worthy of death If we shall force the words or acts of others and fetch senses intentions out of them which the Authors aimâ—d not at we shall never maintaine peace with any 4.
Get much love and excercise it that makes hearts one and preserves them being one 1 Sam. 18.1 Jonathan loved David at his owne Soule so vers 3. David loved Jonathan as his owne soule they two had as it were one heart and one soule If there were love among us it would cover a multitude of sins and not discover one it would make up breaches past Ephes 4.2 Forbeare one another in love and prevent breaches for the future The very nature of love consists in union Amans est in amato He that loves lives in the loved the heart of the loved is his habitation and love is very forward to doe any kindnesse for those it relates to That Chapter 1 Cor. 13. had need be new studyed in these divided times What ever the knowledge of faith be if we have not love the text saith We are nothing He saith not we are little but plainely wee are noâ—hing Many among us are very bitter uncharitable and go among men for some things and some bodies but in the judgement of God they are nothing if you have little love you are little ones if great love great ones if no love nothing Its love that Christ specially lookt at and call'd for in Peter Peter lovest thou me more then these c. Christ measures men by their love and no marvaile love is the fulâ—fiâ—ling of the law Gal. 5.14 And if wee serve one another by love and fullfill the law where can the breach be made how can the offence come in love behaves not it selfe unseemely seeketh not her owne is not easily provoked thinketh no evill this grace binds a man to his good behaviour and will keepe peace with all men hence is it that whereas once we are bid Above all things to take the sheild of faith wee are twice bid above all things to put on love 1 Pet. 4.8 Col. 3.14 Which is the bond of perfectnesse That is both in regard of man and G d lâ—ve knits the members of Christ together and so perfects his body it unites us to God and so causeth the perfecting of Divine love in us 1 Job 4.12 If we love one another God dwelleth in us and his love is perfected in us v. 17. 5. Be willing to leâ—rne one of another that will indeare our hearâ—s each to other and keepe them in onenesse The Scribes and Pharisees thought they knew the Law better then Christ they would not learne of him and so never heartily closed with him but were peremptorie in their owne opinions and tenacious of traditions and by this meanes were enemies to truth and those were one-hearted in the truth Col. 3.16 They were to teach and admonish one another yea they must say to Archippus take heed to the Mynisterie which thou hast received of the Lord that thou fullfill it Their willingnesse to learne one of another preserved them in order and those that doe teach should willingly and meekely instruct those that doe oppose if God peradventure will give them repentance to the acknowledging of the truth 2 Tim. 2.24.25 For the promise is Isa 29.24 That those have erred in spirit shall come to understanding and they that murmured shall learne doctrine 6. See Gods presence and nearnesse to us that 's a meanes to preserve us in an one hearted condition when the Master is present the servants are quiet and keepe so James 5.9 Grudge not one against another brethren least yee be condemned and what should prevent this and keep them in brotherly love Behold the judge standeth before the doore he is ready to come in to examine you throughly what the differences are what the words acts thoughts are he is in you all through you all observes every rysing of the spirit all workings there and above you all and will reckon with you Inducements to One-heartednesse are these 1. That great Apostle Paul saith to the Ephes Chap. 4.3 4 5 6. Endeavour to keep the unity of the spirit And why There is one body one spirit one hope one Lord one Faith one Baptisme one God and Father of all Here be seven ones and every one a strong argument to move to unity and one-heartednesse One body orderly united they were one body Propter externam visibilem ordinalem conjunctionem quam in Ecclesia sua habebant tanquam membra in corpore Estius One spirit which inlivenâ— inlightens strengthens sanctifies comforts and this spirit is not contrary to it selfe but one and the same a spirit of love and peace one hope among you of immortality glory and eternall excellencies one Lord Christ who rules over you whose servants you are one Faith one Christ that you beleeve in one rule that you walke by one Baptisme you are all baptized in the Name of the Father Sonne and holy Ghost one God and Father there is but one God whom yee serve and he is the Father you are his Children in his Family will you fall out if you were of diverse Families had diverse Fathers diverse Gods that might be excusable 2. Christ hath taken our nature upon him and as to unite Man and God together so to unite Man and Man together in himselfe Hence Gal. 3.28 Yee are all one in Christ Jesus and Rom. 8.17 Joynt-heires with Christ and Ephes 2.6 Sayd to sit together in heavenly places in Christ Jesus This should move us to live and love as those have such high priviledges by Christ and it s observed Christ being united to us beares with more in us then we can with one another when we are in that condition as we can endure one another no longer I meane dead and must be buried out of the sight of the living Christ then is united to our corrupt bodyes when Lazarus lay stincking in the grave Christ lov'd him 3. If you love them be of your owne opinion onely and love you what doe you more then others then Pharisees then Publicans Matth. 5.46 If you love them which love you what reward have yee doe not even Publicans the worst of men the same and if you salute your Brethren onely what doe you more then others Publicans doe it all sorts will doe that and know if you be one with men and love them because they are of your opinion it is the opinion and not the men you love if of another opinion then you cannot close with them and love them but Christ would have you doe more then others more then Publicans he would have you Love your enemies blesse them that curse you doe good to them that hate you and pray for them that despitefully use you and persecute you Why can you not love men have the same graces with you as well as the same opionions with you 4. It s the fulfilling of a Prophesie Isa 11 6 7 8 9. By Wolfe Leopard Lyon Bearâ— and Aspe are meant Frenzie Cholerick Strong Rigid and Hurtfull men by Lamb Kid Calfe Cow and Oxe the weake meek laborious and usefull and
Lord and Saviour Jesus Christ 2 Cor. 4.16 The inward man is renewed day by day There is an addition of more strength more degrees are added to those new qualities the inward man growes stronger and better So Chap. 3.18 Wee are changed into the same image from glory to glory When men are changed and this new spirit is put into them it is glory and there is a Progresse in this glory they goe from one degree of glory to another Obser 1 1. This new spirit is a great mercy it s a renewall of the Image of God in a man knowledge righteousnesse Rom. 8 8. They that are in the flesh cannot please God and true holinesse Col. 3.10 Ephes 4.24 It s that makes a man good and acceptable to God it was the holy Ghost and Faith made Barnabas a good man Acts 11.24 Till a man have some new qualities in him this new spirit he is flesh displeasing unto God Joh. 3.6 That which is borne of the flesh is flesh and that which is borne of the spirit is spirit and so acceptable to God then the tree is good and the fruit good also Matth 7.17.18 It s that sets us at liberty this new spirit is not a spirit of bondage but of liberty 2 Cor. 3.17 not of feare but love power and of a sound mind 2 Tim. 1.7 It 's that weakens and wasts sin in us 2 Cor. 5.17 If any man be in Christ he is a new Creature old things are past away Old customes practises principles corruptions they are decaying the old leaven is purging out It 's an argument of Gods love in the Covenant of grace towards a sinner and evidence that thou art in that Covenant it s the promise of the new Covenant to give this new spirit It 's that makes us honourable and glorious When wee have this new spirit we are partakers of the divine nature and borne of God 1 John 3.9 And that 's honourable v. 1. and glorious 2 Cor. 3.18 It 's a choyce comfort to the man that hath it more then thousands of silver and gold more then a world to him no such comfort to him as this its life Luke 16.24 This my Sonne was dead and is alive againe The dead prodigall when he had this new spirit had a new life and this was a sweet a great comfort to him to his Father to others It 's that gives you title to the Kingdome of Heaven John 3.5 Verily verily I say unto you except a man be borne of water c. How doth this new spirit act and discover it selfe in that man where it is Answ 1. It begets a noble ingenuity in the Soul to maintaine the condition it puts into it will shunne whatever is contrary to it or offensive to the Lord who gave it 1 John 3.18 Whosoever is borne of God sins not but keepes himselfe and that wick-one toucheth him not he hath a noblenes of Spirit and keeps himself from sin and Satan the things they propound are too low for him too base Joseph said How can I doe this great wickednes and sin against God Gen. 39.9 Nehemiah 6. chap. 11. Should such a man as I flee So saith the man indued with this new Spirit should such a man as I sin God hath made me spirituall and I will not imbase my self to carnall things 1 Pet. 1.14 Not fashioning your selfe according to the former lusts 2. A strong impression made upon the soule so that it cannot but follow after Christ before the heart could not but look downwards pursue the Creature but now it doth the contrary Acts 26.18 To open their eyes and to turn them from darkenes to light and from the power of Satan unto God when the turn is once made they cannot but minde the light and follow after God and Christ when Elijah threw his mantle upon Elishah he had such an impresse made upon his spirit that he must leave all and follow him The Needle is unquiet till it come to the Northern point so a soul tâ—ll it come to Christ when it 's anointed with these new qualities c. 3. Seeth every thing with a new eye there is divine light the light of life in the soul John 8.12 And the life of God Ephes 4.18 Before they are alienated from it but now having this new spirit they pertake of it and not onely live the life of God but looke upon things as God doth they see sin exceeding sinfull Rom 7.13 Grace to be free glorious exceeding rich and abundant Ephes 1.6 Chap. 2.7.8 1 Tim. 1.14 They beheld Christ in another manner then ever before 2 Cor. 5.16 Henceforth know wee no man after the flesh yea though wee have knowne Christ after the flâ—sh yet now henceforth know we him no more Since we have had an eye to see spiritually and the eye renewed to see more spiritually into the death of Christ what satisfaction peace life grace Salvation glory it hath wrought and brought we know no mâ—n after the flesh for their present honour externall excâ—llencies no not Christ We looke not upon him as poore meane afflicted contemptible but we see and judge spiritually we looke at what is divine in him in others in all So for God himselfe Jer. 31.34 When he should put his Law in their inward parts then they should all know him that is in another manner then ever they should see not onely what an infinite excellencie he was in himselfe but what a father of mercies and God of Consolations he was in Chriâ—t 4. It makes a spirituall Warre in the soule this new spirit sets upon the old man the old spirit and maintaines a mighty Warre against the same bringing under and captivating the flâ—sh with its lusts members wisedome and strong holds There was a naturall Warre in the man before betweene sin and the conscience but this is a spirituall Warre and it 's knowne thus 1. The whole frame of the soul is against sin not the conscience alone the understanding will affections conscience a drunken man may speake against drunkennesse and yet the frame of his heart be towards it a coveteous man may condemne coveteousnesse yet the frame of his spirit may be to it Col. 1.21 Enemies in your mindes by wicked works a man beeing without this new spirit is an enemie to God Chrâ—st truth in his minde by wicked workes the frame of his minde is against them but being indued with this new spirit he is reconciled to God and so an enemy in his mâ—nd to wicked works so for his will Rom. 7.19 The evill which I would noâ— thâ—t I doâ— His will was against evill So for his affection vers 15 What I hate that I doe So for conscience while its naturall all it restraines a man and makes him say I dare not doe it but when sanctified it causes a man to fight against sin and to say I cannot doe it Gal. 5.17 Yee cannot doe the things that yee would The
he would leave them The Jewes thought because they had the Temple and God amongst them that therefore they were well and happy though their worship were mixt and their lives wicked but they were deceiv'd No particular visible Church hath assurance of Gods abiding longer with it then it keepes his worship pure walks holily and humbly with him when any corrupt his glory his worship then the glorious Lord and the glory of the Lord doth leave them 3. When God leaves a people then protection of Angells and comfort of Ceeatures leave them also the Cherubims and wheeles together with the glory left them and went to the mountain When the King goeth the Court removes and the Servants follow when God is gone we are left naked lye open to all temptations and miseries we have no God to counsell comfort protect or save and what a case is such a people in Jer. 6.8 Be thou instructed O Jerusalem least my soule depart from thee and what then Least I make thee desolate a Land not inhabited VERS 24. Afterwards the spirit tooke me up and brought me in vision by the Spirit of God into Chaldea to them of the Captivity so the vision that I had seen went up from me HEre is the conclusion of this glorious Vision our Prophet had seene The spirit had carryed him not in body but in spirit unto Jerusalem Chap. 8.3 And shewed him how things were there what God was purposed to doe and now having seen and heard glorious and terrible things the Vision went up to Heaven he saw it no more The spirit an shew us things at a great distance Obser 1. as if we were present the spirit caused Ezekiel to see things at Jerusalem when his body was in Chaldaea Our senses cannot discerne farr but the spirit knoweth all things in all places and can satiâ—fie us with the knowledge of them give us spirituall and propheticall eyes Paul saith 2 Cor. 12.2.3 That he was caught up to the third Heaven but whether in the body or out of the body he knoweth not and being there he heard unspeakable words The spirit took him up caused him to heare such things so did the spirit here take up our Prophet and caused him to see such things 2. This Vision was reall divine no imaginary fained thing not from his braine but from the spirit it selfe In raptu abstrahitur anima a sensibus phantasmatibus therefore it 's said to put all out of doubt The spirit took him up and brought him in Vision and the Vision I had seen went up which shewes it was no humane thing but divine 3. The servants of God have glorious sights here sometimes but they soone expire and come to an end So the Vision which I had seen went up from me He had seen the glory of God the Cherubims and wheels and the man cloathed with linnen Viz. Christ but here was no continuance of this glorious sight Jacob seeth a ladder reaching up to Heaven Angells ascending and descending and the Lord at the top of the ladder but this was onely for a night and then it ceased Gen. 28.12.13.16 Moses saw the Lord in the burning bush Exod. 3.23 But the fight lasted not Isaiah saw the Lord sitting upon a Throne Isa 6.1 Peter James and John saw the transfiguration of Christ Math. 17. And all the Apostles Saw his glory as the glory of the onely begotten but the Vision went up from them VERS 25. Then I spake to them of the Captivity all the things that the Lord had shewed me HEre you have what the Prophet did after the Vision he had been in an extasie some time and now being brought to his ordinary and pristine condition he relates to the Captives what he had seen and heard Many of those in the Captivity and probably some of those Elders which sate in the Prophets house Chap. 8.1 thought them happy which were at Jerusalem condemned their owne act in coming to Babylon judged their counsells foolish and weake which they had about their coming thiâ—her and blamed Jeremiah for exhorâ—ing them therâ—unto hereupon Ezekiel being returned as he thought from Jerusalem to Chaldaea speaks unto them what he had received concerning the destruction of the Temple City Land and the mâ—series of the inhabitants and thereby convinceth them that they were in a far better condition then those they haâ— left behind All the things Things in Hebrew is words now words are not shewne but heard how then doth he say Which he had shewed me they were not meer words but words Vesâ—ita externo symbolâ— He had many types Viz. Of a sâ—â—dge of a razâ—r and haire of a chain of six men wiâ—h slâ—ughter weapons in their hands of a cauldron whâ—ch were visible words Obser 1. When men have been in the hand and power of the spirit acted thereby then are they siâ— to speak unto the people Then I spake unto them When Moses had been in the mount then was hâ— fit to speak to those at the foot of the mount when the spiâ—it had irradiated the minds of men with divine light and truths then are they meetest â—o communicate to others The Apostles being filled with the spirit spake freely boldly Acts 4.13.20 2. Gods Prophets and Messengers must speak unto those they are intended for Ezekiel had his vision and all the types in it for the Jewes those of the Captivity not the Babylonians God had a care of the Captivity that they might be instructed concerning his mind and be undeceived in their apprehensions about the things of Jerusalem Then I spake unto the Captivity 3 They must declare what they have hâ—ard and seen not what is their owne what is mans is uncertaine unsatisfying unsanctifying but that which iâ—â—hâ— Lords is infallible will satisfie and sanctify Christ told the Apostles the spirit should take of his and shew unto them John 16.14 Math. 28.20 They must teach the people to observe what he commanded them 1 Cor. 11.23 Paul received what he delivered thus did Ezekiel he spake what the Lord shewed unto him 4. They must be faithfull speake all the things which are shewed unto them thus did our Prophet he delivered unto them all the Lord had shewne unto him what ever he had seen or heard that he faithfully giveth out There muâ—t be no adding to the things of God no detracting from them no changing any of them but what is the Lords that must be dispensed Christ who was sent of the father saith All things that I have heard of my Father I have made known unto you Joh. 15.15 and Paul kepâ— back nothing but delivered all the counsell of God unto them Acts 20.20.27 CHAP. XII VERS 1 2 3 4 5 6 7. The word of the Lord also came unto me saying Son of man thou dwellest in the midst of a rebellious house which have eyes to see and see not They have eares to hear and hear not for they are a rebellious
be pleasing to other carnall hearts and least you may thinke I deceive you observe the next Verse They say still unto them that despise me the Lord hath sayd yee shall have peace and they say unto every one that walketh after the imagination of his owne heart No evill shall come upon you What is more pleasing to man then to have his owne mind doe his owne will Isa 3.12 They which lead thee are they which call thee blessed walke after the imaginations of his owne heart and what softer words more suitable to him can be sayd then no evill shall come upon him false Prophets speake Verba lactis Milkie Oylie words such as please men and battle their humours and so have a great advantage with men who love to be humor'd but true Prophets speake Verba veritatis which have salt and fire in them and so crosse fret provoke mens lusts and stirre up their hatred against them and as the other with their lyes and flatteries find favour with men so these for their truths with God who loves truth Paul durst not Preach to please men but Christ Gal. 1.10 John would not please Herod 3. The Prophesies and Doctrines of false Teachers seem unto them and those cleave to them to have much strength they built up a wall walls are things of strength be they Earth Timber or Stone Walls they prophesied peace that Nebuchadnezzar should not come against them or depart if he came without prejudice to them they sayd that the Vessells and people should speedily returne from Babylon c. These Doctrines of theiâ—s were as walls unto them of strength and defence Solomon tells us that A rich mans riches are a high wall in his owne conceite Prov. 18.11 and so the opinions and tenets of false Teachers are a high wall in their owne conceits they thinke the people are strengthened and secured by them There are scarcely any opinions abroad be they never so erroneous hereticall blasphemous tending to licentiousnesse but the Authors of them judge them to have strength in them and looke upon them as walls to advantage the people and those are deceived by them think the like of them 4. That false Prophets and Teachers doe concurre and mutually endeavour to countenance and strengthen each others Doctrines and Tenets one built up a Wall and loe others daubed it the true Prophets oft prophesied the same things and so strengthened the hands each of other and so did the false Prophets they improv'd their art and parts to strengthen one another they brought their Visions Divinations Dreams Lyes and whatever they had to playster and daube up this wall they told them of Gods mercy Covenant Promise to dwell at Jerusalem for ever how greatly God was delighted with that place that they were a holy people had the Law Ordinances Sacrifices which none else in the World had that God had no Church but them and therefore unlikely that ever he would destroy them that his heart was towards them thus they agreed all in falshood and strengthened themselves and the people in wickednesse So all the false Prophets concurred in deceiving Ahab Zedekiah the cheife makes hornes and saith With these shalt thou push the Syrians till they be consumed 5. Whatever Prophets give out of their owne unto the people its weake unsollid and unserviceable these Prophets prophesied of their owne heads out of their owne spirits they had nothing from God and what was all but untempered Morter a thing unsavory and foolish did any of their Visions Divinations or Prophesies strengthen the hearts or hands of this people were they not altogether seduced by them they fil'd them with vaine hopes flattered them in their sinfull wayes prophesied of peace and plenty and so healed the hurt of Gods people slightly they skin'd it over with faire words but did not search it to the bottome Jer. 8.11 and launce it with sound and wholesome truths they brought of their owne not of the Lords and therefore it was unserviceable they brought lyes Jer. 27.10 False dreames Jer. 23.32 The deceit of their owne hearts Vers 26. False Visions Dâ—vinations and things of nought Chap. 14.14 Can lyes dreames deceits false and things of naught strengthen or build up The truths and Doctrines of God are sollid savory strengthening lutum paleatum well tempered Morter they are tempered with the glorie wisedome mercy and love of God with the blood of Christ with the power of the spirit and they will build up a Wall be strength unto us Zecharie 1.13 his words are good and comfortable Mic. 2.7 they do good Psal 91.4 His truth is a Sheild and Buckler its sure and will not deceive 2 Pet. 1.19 The Doctrines of the Apostles confirmed the Brethren and the Churches Acts 14.22 15.32 The Doctrines and Opinions of men are windy deceitfull things and hinder growth and strength Eph. 4.14 but the truths of God cause growth in all things and so strengthen making us firme as Walls What men bring of their owne 2 Pet. 2.3 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fained words untempered Morter but what they have from God are wholesome words and Doctrines according to godlinesse 1 Tim. 6.3 6. Seducing of people by false flattering unsound Doctrines doth greatly provoke God Because even because they have seduced my people saying Peace and one built c. Prophets work is to make knowne truth and to bring men out of their by and base wayes into the way of truth but if they turne men out of that way into the wayes of errour they worke but their worke is not pleasing unto God it exasperates his spirit against them and no marvell they undoe soules which are precious things James 5.20 He converts a sinner from the errour of his way saves a soule from death and hides a multitude of sins that would appeare by his going on in an erroneous way if on the contrary a man seduce a man from the truth and lead him into wayes of errours he destroys a soule discovers and multiplies sin and so did these false Prophets and so doe all false Teachers Peter tells you of false Teachers 2 Epist 2.1 who bring in damnable heresies and draw away many thereby and is that all No they bring upon themselves swift destruction they so provoke God by their corrupt and damnâ—ble Doctrines that he intends and hastens their destruction and let the seduced looke to it least destruction be their portion Isa 9.16 The Leaders of this people cause them to erre and they that are led of them are destroyed 7. Whatsoever works men worke God will try them if the Prophets build Walls daube with untempered Morter Preach visions of their owne heads c. God will prove their walls what strength is in them examine their Morter whether tempered or no whether ought of God be in it or all be humane Vers 11. There shall be an overflowing showre great hailestones and a stormy winde When men build
worke to deceive the Nations in the foure quarters of the Earth 4. What ever false Teachers promise they cannot performe Will you save alive the soules come unto you will you keep off Warre Plague Famine when Nebuchadnezzar shall come about the walls c. 5. False Teachers prophane Gods Name and he takes it very ill at their hands Will yee pollute me among my people to make God the Author of their dreameâ— lyes c. to pretend they are sent of him and cause his people to câ—nceâ—ve he deludes them and tells them contraries one thing by Jeremiah other things by them and that for such poor things as Barley 6. Covetousnesse basenesse of spirit makes merchandise o Gods Name truth and the soules of persons Mic. 3.5 He that puts not into their mouthes the Prophets he means they even prepare War against him Judas sold Christ c. a Woman to prostitute her chastiâ—y for handâ—us of Barley is base much more to serve soules so 2 Pet. 2.3 With fained words they make merchandise of you 7. That they kill whom God would not have killed and spare those whom God would not have spared they curse whom God blesses and blesse whom God curses In the 20 21 23. Verses he sets downe Gods proceeding with these false Prophetesses he will be against them teare their Pillowes and Ketchleses deliver his out of their hands and destroy them and their divinations To make them flee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscator hath it In floribus hortis they were wont to sacrifice in Gardens Isa 1.29 65.3 66.17 these Prophetesses with their flatteries drew in young Maids to Prophefie smooth and pleasing things and they drew in the men and so great lewdnesse and filthinesse was amongst them and they were charmed with their divinations We may take it thus they hunted them they used seducing wayes by their Prophefies promises and flatteries to make them flee from the truth Those expound the words of their soules fleeing out of their bodies or of fleeing into Babylon certainely mistake and true Prophets to take them off from Jeremiah and Ezekiel and so should be like birds that flye from bough to bough or beasts that run from place to place and abide no where I will let the soules goe even the soules that you hunt The meaning is I will free them from the delusion of their false Prophefies they shall goe Captive into Babylon and be no longer in their hands With lyes yee have made the hearts of the righteous sad The Hebrew is Conterere to weare to make contrite Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee have perverted the heart of the righteous There were some among them who hearkened to the true Prophets and it was in their hearts to yeild to the Chaldeans as Jeremiah counselled but when they heard the false Prophets and Prophetesses incouraging the people not to feare Nebuchadnezzar but promised safety to them that should stay in the City they were troubled sadded and knew not what to doe and by this meanes also they strengthened the hands of the wicked who gave heed to their lying Prophefies and slighted what ever Jeremiah sayd You shall see no more vanity nor Divine divinations There was no weight no truth in what they sayd who ever received their Prophefies were deceived the time was approaching which would discover the vanity of their visions and cut them off from seeing any more for they should perish The Lord is against false Prophetesses and will destroy their Prophefies Ceremonies they use and them too Behold I am against your Pillowes I will teare them from your armes and the Kerchiefes from your heads and yee shall see no more vanity nor Divine divinations God will not let such persons and practises goe unpunished as intrude into the Propheticall Office abuse his Name Authority Truth and People 2. Women teachers and Men teachers also are very subtill to seduce the people they had their Pillowes and Kerchiefes their flatteries pleasing Prophefies and promises to keep them In security to hunt them into the Gardens to commit spiritual and corporall whoredome Calvin judges that they pretended altas speculationes some transcendent matters thereby to arise the expectations of of the people who were weary of Jeremiahs Prophefie being of a lower straine then Isaiahs and some others and were tainted with curiosity and itching eares They were not content with wholesome and plaine Doctrine but would be wise beyond sobriety and God suffered subtill and false Teachers to hunt and snare them Sometimes fowls are snared in flying where no danger is suspected and these were deluded by those speculations were given out by false Prophetesses How were the Popish spirits taken with the tenet of Dionysius touching the heavenly Hierarchie so with the Jesuits Dalilab de media scientia and at this day are not multitudes taken with speculations and novelties doe they not despise wholesome Doctrine and lysten to erroneous Teachers both Men and Women 3. Gods people may be taken with some errours of the times and of false Teachers I will deliver my people out of their hand and they shall be no more in their hand they were then in their hands they had hunted them into their nets and caught them with their inticeing Prophesies and brought them over to be of their mind Jezabel did seduce the servants of Christ Rev. 2.20 you know Peter and Barnabas were drawne into an errour Gal. 2.12 13 14. and Christ hath told you Matth. 24.11 That many false Prophets shall ryse and deceive many They ryse from the Earth or out of the bottomlesse Pit and do much hurt with their smoaky Doctrines they darken the Heavens so that the Saints mistake their way There were those constreined the Galatians to be Circumcised Chap. 6.12 Acts 20.30 Of their owne selves shall men aryse speaking perverse things to draw away Disciples after them The old lying Prophet deceived and drew the young Prophet into a snare cost him his life a Lyon devoured him 1 Kings 13. I feare there are young Prophets drawne away into dangerous errours and many others about this City whom I hope God will keep from the roaring Lyon and deliver in due time from the errour of their wayes Let the counsell of Salomon to his Sonne Prov 19.27 be welcome to you Cease to heare the instruction that causeth to erre from the words of knowledge and hearken to Peter 2 Epist 3.17 18. Seeing you know these things before beware least yee also being led away with the errour of the wicked fall from your owne stedfastnesse but grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 4. The Doctrines of false Teachers doe prejudice both the godly and the wicked they sadden the hearts of those should not be sadded and they strengthen the hands of the wicked which should be weakened When false Teachers give out their lyes corrupt truths and opinions they weaken the authority of the true Prophets