affliction he looked upon them and pitied them yea he made their enemies to pity them ver 46. In the book of Judges Chap. 10 16. you have a notable expression to this purpose it 's said there His soul grieved for the misery of Israel Tikzar naph 〈◊〉 abbreviata est anima ejus His soul was shortned When things are laid to heart they dry and shrink up a mans spirits God laid their misery so to heart that his soul was as it weâ—e shrunk up and shorten'd Seventhly Observe There is no state of affliction sin or death but God can and will raise his people out of the same O my peâ—ple I will open your graves and cause you to come up out of your graves Though they had layen 70 years in their graves God would open them When earth lies long undigg'd when graves continue long unopen'd it 's the harder to remove the earth and open the graves What difficulty soever there was in the way God would step over it and do the thing Job lay buried in the grave of Affliction a long season but at length God opened his grave and led him out Job 42.10 The Lord turned the captivity of Job David was in the grave of affliction but God raised him out of it Psal 40 2. He brought me up out of an horrible pit Elacu stupendo saith Munster Out of the miry clay that is out of the deepest and extremest misery Mary Magdalen lay in the grave of sin was in a state of spiritual death and Christ he quickned her he forgave her sins Luke 7.48 The Ephesians did among other Gentiles lie in their graves of sin they were shut up under unbelief that was a weighty grave-stone that kept them under but God rolled away that stone opened their graves and brought them forth Ephes 2.1 You that were dead in sins and trespasses hath he quickned Those aâ—e in a literal sense dead and in their graves God can open their graves and bring them forth also Lazarus had lain four dayes in his grave he was corrupted therein and stunk yet when Christ said Lazarus come forth the grave did open the dead man heard liv'd and came forth Joh. 11.43 44. The keys of life and death are in the hand of Christ be it a grave of affliction a grave of sin or a grave of the body Christ can turn the key open the grave and bring out thereof At last he will open the graves and bring foâ—th all the dead bodies Eightly Observe Nothing in men moves God to put his Spirit into them These Jews were in a despairing condition they said Our bones are dryed our hope is lost we are cut off for our parts They dispair'd dishonour'd God highly thereby and deserv'd to be cut off and perish for ever but see how God dealt with them he promises to put his Spirit in them ver 14. The giving of his Spirit is an extraordinary mercy and he gives it freely Their goodness did not encline God to give nor their sin hinder him from giving Gods choisest gifts are freest as Christ the Spirit and Gospel they are the acts of His good pleasure Ninthly Observe Spiritual life and comfort are from the Spirits indwelling in men I shall put my Spirit in you and you shall live Then they shall live as they had never lived they should live Spiritually Comfortably Natural life in its kind hath an excellency but it 's far beneath a Spiritual life which is call'd the life of God Ephes 4 18. So the comforts of a Natural life may have some sweet and pretiousness in them but they are comfortless comforts to those of the Spirit and Spiritual life Men destitute of the Spirit are dead men and have but dead comforts Those have the Spirit are living-men and have living-comforts The Spirit is a Spirit of life and comfort and wherever it comes it makes men lively and comfortable Tenthly Observe When the people of God are gathered into Canaan they shall have rest there God would bring these Jews out of Babylon into their own Land which was Canaan and there they should rest there 's no rest in Babylon God is gathering his people out of Babylon dayly He saith unto them as it is in Micah 2.10 Arise ye and depart for this is not your rest He is drawing and driving them out of Babylonish and Antichristian conditions and bringing them into Sion where there is true rest though not perfect rest that will be in the Heavenly Canaan whither in due time we shall come Vers 15 16 17 18 19. 15. The Word of the Lord came again unto me saying 16. Moreover thou Son of man take thee one stick and write upon it For Judah and for the children of Israel his companions then take another stick and write upon it For Joseph the stick of Ephraim and for all the house of Israel his companions 17. And joyn them one to another into one stick and they shall become one in thine hand 18. And when the children of thy people shall speak unto thee saying Wilt thou not shew us what thou meanest by these 19. Say unto them Thus saith the Lord God Behold I will take the stick of Joseph which is in the hand of Ephraim and the Tribes of Israel his fellows and will put them with him even with the stick of Judah and make them one stick and they shall be one in mine hand THe Vision of the dry bones and Interpretation of them being ended here the Typical work of two Sticks and the uniting of them succeeds In the three first verses you have the Author of the Type and the Type it self in the two last direction what to say upon inquiry made after the meaning of the Type Vers 16. Moreover thou Son of man take thee one stick The Prophet before had a Vision here he hath a Command He must take a stick the Chaldee saith a Table the Septuagint a Rod the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lignum Wood. Wood or Stick is by a Metonymy of the matter put for a Table or Tally whereon something might be written So it was here he must write upon it For Judah and the children of Israel his companions These were the words to be written upon the Stick In the 17. of Numb v. 2. the Loâ—d commanded Moses to take twelve rods according to the number of the Tribes and Princes and to write every mans name upon his rod. To this doth the Lord allude here commanding the Prophet to take a Stick or Rod and write upon it For Judah that is let Judah the royal and noble Tribe be signified thereby And the children of Israel by these the Tribe of Benjamin is meant which clave to the house of David and fell not from Rehoboam to Jeroboam 1 King 12.23 2 Chr. 11.12 as the other Tribes did This Tribe did wholly adhere to Judah and some also out of other Tribes did some out of Levi and some out of
from the right side of the house at the South-side of the Altar 2. Then brought he me out of the way of the gate Northward and led me about the way without unto the utter gate by the way that looketh Eastward and behold there run out waters on the right side 3. And when the man that had the line in his right hand went forth Eastward he measured a thousand cubits and he brought me through the waters the waters were to the ancles or waters of the ancles 4. Again he measured a thousand and brought me thorow the waters the waters were to the knees Again he measured a thousand and brought me thorow the waters were to the loyns 5. Afterward he measured a thousand and it was a River and I could not pass over for the waters were risen waters to swim in a River that could not be passed over IN this Chapter are two principal parts 1. A Vision of waters and the description of them from Verse 1. to Verse 13. 2. The bordering and dividing the Land from Verse 13. to the end Concerning the waters they are described 1. From their Original or Place whence they spring and flow ver 1 2. 2. From their increase ver 3 4 5. The man with the measuring line in his hand having led our Prophet up and down to view the Temple the parts and appurtenances of it brings him again to the door of the House that is to the door of the Temple or Sanctuary And behold waters issued out from under c. Vilalpandus makes these waters to be those subterraneal waters which were carried in pipes under ground and issued forth into the Priests Court to wash the Sacrifices and purge away the blood excrements and filth occasioned by the slaying so many Sacrifices for certainly had there not been aquaeducts about Solomons Temple to have cleansed the places where the Sacrifices were slain and prepared it would have been an unsavoury and unhealthful place These waters issued forth some from the threshold some from the South-side of the Altar and so ran away From these waters the Lord takes occasion to speak of spiritual waters The Water came down from under from the right side of c. The Temple was upon an high Mountain Ezek. 40.2 therefore the waters are said to come down and they came from the right side of the House that was the South-side for the front of the House standing towards the East when a man stood and lookt East-ward his right hand or side was towards the South The Altar for Burnt-offering was before the porch of the Temple and at the South-side thereof did these waters run Our Prophet having seen the spring and rice of the waters is led out of the inner Court by the way of the North-gate and brought to the uttermost East-gate where he first entred and it was to behold how the waters ran out there on the right side also The words in Hebrew are Maiim mepaccim aquae phialantes peccah signifies to flow but lente tanquam e phiala manando he saw the waters run there gently and pleasingly they run not fiercely as a torrent but gently as oyl poured out of a vial These waters though they run gently yet increased mightily for upon Christs measuring out a thousand cubits they became waters of the ancles upon his measuring out the two thousand cubits they rose to be waters of the knees upon his measuring out the third thousand of cubits they ascended to be waters of the loyns and upon measuring the fourth thousand they became waters for swimming they could not be waded through they were so deep even a great River impassible What these waters do signifie is worthy enquiry Some make these wate s to signifie the prosperity of the Church that great happiness which the Jews had after their return from Babylon This was an outward mercy and but for a little season for they suffered great and grievous things by Antiochus and others in the Maccabees times But here some spiritual mercy is intended by the waters others therefore understand by them the waters of Baptism which Christ instituted and so came from the Altar viz. the side of Christ but these waters are too shallow to be Ezekiels waters A third sort make them to be the Spirit and gifts of the Spirit It s true the Spirit is said to be poured out Joel 2.28 but it s not to be understood of the person of the Spirit which is infinite indivisible and immoveable but of the gifts and graces of the Spirit with such with him who saith Per aquas istas gratiae benedictiones divinae quibus in Ecclesia dei frumitur designantur A fourth sort interpret these Waters of the Gospel the glad tidings touching mans salvation by Christ which is compared to water frequently in Scripture Isa 11.9 The earth shall be full of the knowledge of the Lord as the waters cover the Sea The knowledge of the Lord Jesus shall abound as the waters of the Sea see Joel 3.18 Zech. 14.8 We may take the Gospel with the gifts and graces of the Spirit to be these waters for the Gospel is veliculum Spiritus the ministration of the Spirit as the Apostle saith 2 Cor. 3.8 And the Spirit with the graces and gifts are oft compared to water as well as the Gospel See Ezek. 36.2 Isa 44.3 and 41.18 Acts 2.17 John 4.14 and 7.37 38 39. Now it remains to shew wherein they are like unto water 1. Water cleanseth it purges away the filth of the body and other things So doth the Gospel with the gifts and graces of the Spirit cleanse the souls of men and purge their hearts from sin and filthiness John 15.3 Now ye are clean through the word which I have spoken unto you Christ spoke unto them the Gospel and that was the word together with the Spirit which made them clean from their unbelief disobedience and other sins 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the Spirit The Spirit accompanying the Gospel purified their souls and made them obedient to the truth Ezek. 10.36.25 2. Water moistens and softens the earth which before was dry and hard so that there was no entrance for the plow but being well watered with the rain of Heaven its soft and fit for the plow So the Gospel the Doctrine of Christ moistens and mollifies hard and heavy hearts Those that put Christ to death were hard-hearted sinners but when they heard Peter preach the Gospel and some of that water fell upon their hearts they were softned and became sensible of what they had done They were pricked in their hearts and said Men and Brethren what shall we do Acts 2.37 So Paul was a stout and stubborn fellow but the water of the Gospel did so supple him that it made him yield and say Lord what wilt thou have me to do Acts 9.6 3. Water cools heat the heat of the earth and air
first is they were diseased Sheep are liable to various diseases faintings weaknesses Montanus renders the word Hannocheloth languentes those languish and are feeble those languished in their estates or spirits were not strengthned those wanted bread for their bodies and for their souls were not looked after The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The weak ye have not strengthned and the French is Vous n'anet point Comforte ' celle quiestoit affloiblie You have not comforted that which was made feeble Neithea have ye healed that which was sick A Sheep may be diseased yet not be sick that is sick Cui totum corpus dolet when the whole body is pained saith Lavater the whole body is so distempered that the members of it cannot perform their Offices There were many among the Jews who were sick in their estates and spirits and could not perform the duties of their generall or particular callings who had none to heal them This was the second thing Neither have ye bound up that which was broken The third thing is brokenness some Sheep had their flesh torn by Dogs or Bushes their leggs and other bones about them broken or put out of joynt divers amongst them had broken estates broken spirits and none bound them up The word Chabash signifies binding as men are bound in prison binding as men bind packs to horses binding as men are bound by laws to obey or suffer binding of ornaments to the head and binding up of wounds to cure and heal them as here Neither have ye brought again that which was driven away Here is the fourth thing concerns the Sheep some were driven away Storms Dogs Wolves and other wild beasts oft times cause the Sheep to run this way and that way to fall into ditches and pits which if looked after might be preserved and reduced The warres and other evills forced many Jews to flye into other Countries and none in Place did think of them that they might be brought back Neither have ye sought that which was lost Sheep being wandring creatures are oftentimes lost Luke 15.4 Among the Jews there were some had stragled from the rest and were lost lost through corrupt opinions and practices they left the wayes of God and wandred in by-paths which led to utter destruction such a losing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies They were not sought after they did not make diligent enquiry search after them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint Non summo studio quaerebant they did not seek earnestly after them But with force and cruelty have they ruled them They dealt not as Patres patriae Fathers of their Country but as Tyrants which are Pestes humani generis the very plagues of the earth they dealt not as Shepherds with their Sheep but as cruel Task-masters over Servants The word for ruling is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Radah which notes such ruling as a Master doth exercise over a Servant rigorous ruling therefore the Jews were forbid to rule over a poor brother Levit 25.43 Thou shalt not rule over him with rigour Here they ruled with rigour they put forth their power to the breaking and ruine of the people they were rough and cruell in their government The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye weary wear out yea murther the strong with vexation and labour Vers 5. And they were scattered because there is no Shepherd The Shepherds being either negligent or tyrannical the Sheep were scattered through default of their Political Shepherds they were scattered into waste places into the open fields into forts and caves Chap. 33.27 and into other Countries Had Zedekiah and the Nobles been faithfull to God to Nebuchadnezzar and the People ruling as he and they should have done the People had not been so scattered and through default of their Ecclesiastical Shepherds they fell into errours superstitions and idolatrous practices Justice Laws and Religion being laid aside there was nothing remain'd but confusion disorder and dispersion The Hebrew is They were scattered without a Shepherd which may be taken thus Being scattered they had no Shepherd or thus they were scattered because or for that they had no Shepherd that is no faithfull Shepherd this is the better sence and so the Septuagint speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that they had no Shepherds that is no such shepherds as cared for their good civilly or spiritually And they became meat to all the beasts of the field when they were scattered When the Sheep are scattered into Caves Woods upon Mountains and Hills they become a prey to Dogs Swine Wild Beasts so the Jews being scattered into severall parts of the world were exposed to the injuries of strangers and a prey unto them Vers 6. My sheep wandred through all the Mountains and upon every high Hill They went from Mountain to Mountain and from Hill to Hill and set up Altars Jer 2.20 Vpon every high Hill and under every green Tree thou wanderest playing the Harlot so Jer 3.6 Or they were forced to fly to the Mountains and Hills in the time of war and danger which their Rulers brought upon them Yea my flock was scattered upon all the face of the earth and none did seek or search after them The Hebrew is upon all the faces of the earth every Countrey hath a severall face in a Metaphorical sence as one man hath from another Egypt had one face Babylon another the Countries about Judaea their distinct faces or superficies now they were scattered abroad upon them all and none did search or seek them Here be two words signifying the same thing Bikkesh and Daresh the first signifies to seek or search summo studio the second summo judicio First Observe Those that are set over the people in Church or State are Shepherds and ought to be like unto them towards their flocks They should govern them gently protect them constantly provide for them carefully and feed them faithfully and seek their good diligently God who is the great Shepherd doth so Isa 40.11 He shall feed his flock like a Shepherd he shall gather the Lambs with his arm and carry them in his bosome and shall gently lead those that are with young Isa 27.3 Least any hurt it that is his Vineyard his People I the Lord will keep it night and day Psal 23.1.2 The Lord is my Shepherd I shall not want He provided green pastures and still waters for him and for all his Jer 5.7 He fed them to the full He gave them David for a Shepherd to feed Jacob his people and Israel his inheritance and he fed them according to the integrity of his heart Psal 78.71 72. he sought their good Micah 6.5 he turned curses into blessings for them Deut 23.5 here was a good Shepherd Magistrates and Ministers should be like unto God in all these Secondly Observe Few of those that are over Gods flock in Church or State do prove such as they ought to be The
heart is a grievous plague so an heart of flesh is a great blessing its sensible of sin even secret sins it trembles at thoughts of God his Attributes and Word it understands divine things its teachable and obediential its compassionate and full of bowels towards all such an heart is rare to find but where-ever it is it 's a mercy of mercies a superlative mercy Secondly Observe It s a gift even the gift of God I will give you an heart of flesh None but he who can fetch water out of a Rock and turn stones into flesh Mat. 3.9 can give this tender heart we can make our hearts stony by sinning but we cannot soften them again It s Gods prerogative to make and give an heart of flesh he can make the hardest heart exceeding tender beg such an heart of him and presse him with his promise For faithfull is he who hath promised who also will do it Vers 27. And I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgements and do them IN the 35. verse remission of sins was promised in the 36. regeneration and in this infusion of the spirit is promised In the words are 1. The mercy promised viz the spirit 2. The parties recipient you 3. The effects of this reception walking in c. I will put my spirit within you By spirit here I understand not the new heart or new spirit mentioned in the verse before viz. the gifts and graces of the spirit but the spirit it self so Aecolampad Lavater Junius and Polonius and however it be a great dispute among School-men Whether the spirit it self be given unto men and dwell in them some conclude That the person of the spirit is not given but dwells in us only Mediantibus donis yet the Scripture is cleer That the spirit it self is given and dwells in the sons of men Rom 5.5 The love of God is shed abroad in our hearts by the holy spirit which is given unto us Here is a distinction made between the grace of the spirit and the spirit it selfe the grace of love is shed abroad 〈◊〉 the hearts of the Saints by the spirit and that spirit which â—â—keth that grace in them is given unto them the person of the spirit is distinguished from the gifts and graces he works in men 1 Cor 6.19 Know ye not that your body is the Temple of the Holy spirit in you A Temple is not for gifts or graces but for a person a Deity and some speciall presence of that Deity the world hath God in it yet it is not call'd The Temple of God because he is in a general and common manner in the same but the spirit is in the bodyes of the Saints and that in a special manner 1 Cor. 2.12 We have râ—ceived not the spirit of the world but the spirit which is of God that we might know the things that are freely given to us of God By spirit here cannot be meant gifts or graces but the person of the spirit who searcheth the deep things of God as it is vers 10. and makes them known by degrees unto those he dwells in discovering what God hath done for them Rom 8.11 If the spirit of him that raised up Jesus from the dead dwell in you it s the spirit of God himself who dwells in beleevers and not only the gifts and graces of the spirit these are in them as qualities in a Subject but he is in them as an Inhabitant in an house The spirit by reason of its Infinitenesse is every where in Trees Worms Flowers waters all creatures is it any other wise in the Saints then in them True the spirit quoad essentiam is in all things yet First It s not in them per modum unionis by way of union a Fish is in the water but not united to the water the spirit is in the Saints by way of union therefore is said to dwell in them by his own gifts and graces we are united to the spirit and the spirit to us Secondly It s not in them per modum gratiosae operationis by way of gracious operation all he doth in other creatures is upholding their beings enabling them to put forth their natural power vigour virtue and ordering their motions to what ends he pleaseth he worketh nothing in them above their natures but in those he dwells he worketh gracious effects in those the Lord gives the spirit unto he worketh such operations as are not elsewhere even such as are aboue nature he is in them Speciali titulo ratione gratiae A Gardiner worketh curious Knots in the Garden which he doth not elsewhere God made other works and set other plants in Paradise than in the world Thirdly As the Deity of Christ is every where in every creature yet otherwise in Christs humane nature than in any creature Col 2.9 so the spirit though it be every where yet is otherwise in Believers than in other creatures it is in them as it is in Christ himself but not in the same measure What doth the spirit being within us First It unites the Lord Christ and the soul together it makes an happy union between them two The Corinthians were espoused to Christ 2 Cor. 11.2 not only by the Ministry of Paul but by the spirit 1 Cor. 12.13 By one spirit are we all baptized into one body that is the Church the body of Christ the spirit is the great Agent in this work Secondly The spirit gives out divine Oracles and Truths unto the soul As in the Temple God gave out his mind made known his will so doth the spirit in the heart of man Mat. 10.20 The spirit of the Father speaks in Believers 1 John 2.20 Ye have an anction from the holy One and ye know all things That unction is the spirit which makes known all needful things unto those it dwells in its needful to be instructed and armed against Antichrist and his seducements its needful to be directed in the way to Heaven they had the spirit which did teach them how to avoid the one and how to proceed in the other and so were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God and who teacheth like him Job 36.22 He teacheth inwardly infallibly powerfully Thirdly It conquers and drives out the enemies that had possession of and quartered in us There is no man the Lord puts his spirit into but the spirit finds the Devil there he hath possession of mens hearts and labours to keep the same there be also a multitude of base and ungodly lusts which fight for the Devils interest these the spirit sets upon subdues and casts out When Christ came into the Temple he whipt out all the money-changers when Joshua came into Canaan he drove out the Canaanites and other Nations and when the spirit comes into a man it beats down strong holds drives out Satan and his Troops 1 John 4.4 Greater is he that is
the father to go before and leads it by the hand though the way be stony durty up hill it goes willingly so the soul that hath the spirit to lead it let the way be what it will followeth willingly Psal 119.32 I will run the way of thy Commandements when thou shalt enlarge my heart the spirit doth enlarge the heart 2 Cor. 3.17 where that is there is liberty let the Lord command things hard David will run to do them they are suitable to the spirit and the work of the spirit in the heart Sixthly The spirit is an excellent gift in that it makes them excellent who have it Dan 5.10 11. saith the Queen to Belshazzer There is a man in thy Kingdome in whom is the spirit of the holy gods he is an excellent man none like him in all thy Provinces he hath the spirit of the gods in him which others have not Where the spirit of God is put into a man that man is an excellent man he hath an excellent person in him more excellent than his soul than all souls than all Angels he hath excellent graces and is honourable above others 1 Sam. 9.6 There is in this City a man of God and he is an honourable man said Sauls servant so every one that hath the spirit be he in the City or out of it is a man of God and an honourable man Fourthly Observe There is an union between the Saints and the spirit of God I will put my spirit within you it is not said I will put my spirit upon you but within you So that by vertue of those graces it works in you there shall be an union between you and my spirit This union is not such as is between the three John speaks of 1 John 5.7 for they are one essentially nor such as is between the Deity and Christs humane nature Col. 2.9 for that is personal but it is a mystical union an union of persons not a personall union It is First Reall there is a true oneness between the spirit and those its put into 1 Cor. 6.17 He that is joyned unto the Lord is one spirit he saith not is one body or one soul or hath one spirit with the Lord but is one spirit there is as reall an union as is between soul and body he is so one with the spirit as he is denominated spirit John 3.6 That which is born of the spirit is spirit Secondly It is a wonderful union The spirit of God who is one with the Father and the Son to be one also with man and not with one man but all he is put into even thousands of men is wonderfull John tells us It was a great wonder to see a woman cloathed with the Sun Rev 12.1 but it is a greater wonder to see a man or woman united to the spirit of God which is in our souls and bodyes the faculties and members of them as the sap is in the root vine and branches and here is the wonder the same sap to be in every one of these and in all other Vines Thirdly It is a most glorious union When the Lord came into the Temple it was filled with glory 1 Kings 8.11 and when the spirit is put into a man and the union made between them the man is filled with glory when the Sun shines into an house it fills it with glory when the fire is in the Iron how glorious is it the union between the Fire and the Iron makes the Iron a thick dark solid body as glorious as the Fire it selfe Fourthly It is a strong and intimate union which cannot be dissolved I will put my spirit within you that is into their inward parts the spirit is deeply seated and strongly united unto those it is in 2 Cor. 6.16 I will dwell in them The Greek is I will indwell in them there is such an indwelling of Gods spirit in the hearts of his that he will neither leave nor be thrust out of his habitation John 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever I am leaving you saith Christ but when I am gone I will intercede with the Father for you and he shall send the spirit the great Comforter and he shall never leave you he shall abide with you for ever none shall be able to dispossesse or drive him out of you Object But both these seem contrary to Scripture 1 Sam. 16.14 The spirit of the Lord departed from Saul and David did drive away the spirit when he committed his great sins of murther and adultery Answ 1. Wicked men have the spirit from God as a Lord by vertue of the Covenant of works so sinning the spirit departs from them thus was it with Saul he rebelled against God vexed his spirit so that left him but David who was a godly man had the spirit from God as a Father in Christ by vertue of the Covenant of grace and so though the spirit were grieved by his sins it did not depart from him for Psal 51.11 he prayes unto the Lord saying Take not thy holy spirit from me Had it been gone the tenour of his prayer had been for restitution not against ablation of it Secondly The spirit departed from Saul was the spirit of prophesie and those Kingly endowments which he had received 1 Sam. 10.6 they ceased The spirit is oft put for the gifts of the spirit and they do oft-times fail in men Thirdly All men have the spirit of bondage to fear but all have not the spirit of adoption to cry Abba Father whosoever have the same it abides with them Fifthly Observe That before the spirit of God be put into men they are without life or motion towards God or spiritual things they live not to God they walk not in his statutes they live to themselves to the flesh to the creatures and wander from God and his wayes Naturally men are destitute of the spirit sensual as Jude tells you vers 19. Sensual not having the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that have not the spirit at the best are but sensual or soulie men and those had the best souls most reason understanding knew not God Acts. 17.23 1 Cor. 1.21 David tells us Psal 14.2 3. That God looked down from Heaven upon the children of men that is Jews and Gentiles to see if there were any that did understand and seek God that is whether any did so know God as to set them a work to seek him as being the highest good beyond all creature excellencie But what was the issue of Gods so looking upon men They are all gone aside that is from him and his wayes They are altogether become filthy their practices are such as makes them stink There is none that doth good no not one of so many millions of men as are upon the earth there is not one doth good There were men of excellent parts then
in the world men of soul or foulie men but not one of them did know God or seek after God Paul therefore hath laid it down for an universal Maxime That the animal natural or soulie man receives not the things of the spirit of God for they are foolishnesse unto him Whilest he is without the spirit of God they are no better than foolishnesse unto him and so are rejected by him Sixthly Observe The principle of spiritual life and motion is the spirit of God I will put my spirit within you and cause you to walk Immediately upon the putting in of the spirit into the heart of any there is life and motion men live and move spiritually Some make grace the principle of life and motion but all grace flows from the spirit Gal. 5.22 23. Ephes 5.9 and why should grace have that honour is due to the spirit It was the entrance of the spirit which quickned the dead bodies of the Witnesses and caused them to move Rev. 11.11 and it is the entrance of the spirit which quickens dead souls and causes them to move We must beware of an error here which hath siezed upon divers of late viz That because the spirit is in us and the principle of life and motion that therefore the spirit doth all Matth 10.20 It is not ye that speak but the spirit of your Father which speaketh in you so it is not you that do but the spirit in you and if the spirit speaketh and do all we must sit still and leave our selves to the spirits motions and actings This is a dangerous error know therefore That though the spirit be in men and the principle of life and motion yet it doth not act or work without us in the putting in of the spirit we are Passive John 3.6 we concur no more to our birth then a child doth to its generation but when the spirit is in us and hath quickned us then there is the co-operation of man with the spirit Rom 8.16 The spirit beareth witnesse to our spirit vers 26. It helpeth our infirmities Acti agimus the spirit acts us and we co-act with it If the spirit did all then the spirit should repent believe and not man but what cause hath the spirit to repent or believe it never sinned it stands not in need of help or mercy that place Matth 10.20 is not absolutely to be taken that they did not speak for so it should be false Luke 12.12 The holy spirit shall teach you in the same hour what ye ought to say They spake and the spirit taught them to speak the place is to be taken comparatively not you but the spirit that is it is rather the spirit than you the spirit is the principle which sets you on For men to sit still and leave all to the spirit is a grieving of the spirit and contradicts what the spirit hath given out Matth. 7.7 Ask and it shall be given you seek and you shall find knock and it shall be opened unto you The spirit would have us use means and doth most vigorously assist us when we are most diligent in the use of them Prov. 2.3 4 5. 2 Chron. 15.2 Quest If the spirit be put into us dwell in us and be the principle of life and motion what need the soul look unto Christ for any fresh or further supply Answ 1. It is granted there is a sufficiency and fullnesse in the spirit yet because it is the will of God that we should look unto Christ we are bound to do it Heb. 12.2 Looking unto Jesus the Authour and Finisher of our faith 2 Tim. 2.1 Be strong in the grace that is in Christ Jesus and Paul himself 2 Cor. 12.8 9. looked up to Christ for more help notwithstanding he had a fullnesse of the spirit within him Acts 13.9 Answ 2. The spirit is not the head of the body though it be in the body that honour is Christs Col. 1.18 He is the Head of the Body the Church and from it the whole body receiveth influence Eph. 4.15 16. Col. 2.19 it s requisite therefore that every member in the body should look up to the head Seventhly Observe God first makes men good and then they do good first he puts his spirit into them and then they walk in his wayes It is said of God himself He is good and doth good Psal 119.68 He is first good and then good comes from him so God makes men good by the infusion of his spirit and then they bring forth spiritual fruit Ephes 2.10 We are his workmanship created in Christ Jesus unto good works Since mans fall amongst all the sons of men God finds none good Rom. 2.10 There is none righteous no not one if any be so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath made him so by his spirit he hath made him a new creature so fitted him for good works the Tree must first be good before the fruit be good amongst men good actions are first done and then men are reputed good but with God it is otherwise he makes men first good and then they do good actions they do not make themselves good by their free will by frequent acts of good but God puts in his spirit towards which they contribute nothing and thereby they are made good and act answerably then their actions have life in them worth in them and are suitable to God who is a spirit and must be worshipped in spirit and truth Let men look heedfully to themselves and not stand upon their actions men may do many actions outwardly glorious and magnified by men themselves being corrupt and naught if men have not the spirit of God in them their actions are no better than corrupt fruit of a corrupt Tree they do not please God and if any have not the spirit of Christ he is none of his He is neither good nor doth good Eighthly Observe In what heart soever the spirit dwells there will be outward and visible manifestations of it Grace within will appear without I will put my spirit within you and cause you to walk in my statutes to keep my judgements and to do them The spirit is like the Sun in the Firmament which cannot be hid long though it may be clouded for a season the Cough and Grace are of such natures as will not be concealed and the spirit is of that nature as it will diâ—â—â—â—er it self in the man it is within causing him to change his courses and to walk in other wayes then ever he walked in When the spirit is put into a swearer a lyar an unclean person an extortioner a bloudy persecutor it makes the swearer fear an oath the lyar speak truth from his heart the unclean man to possesse his vessel in sanctification and honour the extortioner to make satisfaction and give half of his goods to the poor and the bloudy persecutor to love and preach the Gospel he persecuted so demonstrating it self to
before But there was no breath in them Here were perfect humane bodies as if they had been newly dead or newly formed out of the earth as Adams body was but there was yet no Life in them they were no other then dead carkasses The Coalition of the bones the ascension of sinews flesh and skin upon them argued not life in them but Divine Power acting and ordering them so Verse 9. Prophesie unto the wind Prophesie son of man and say to the wind The word Ruah or Ruach signifies several things Sometimes the Spirit of God as 2 Sam. 23.3 Sometimes an Angel as Job 4.15 Sometimes the soul of a Beast Eccles 3.21 Sometimes the Wind as Job 1.19 Sometimes the breath of Man as Job 12.10 And sometimes the Soul of Man Eccles 12.7 Zach. 12.1 In what sense it 's here to be taken is the question To let other senses passe I conceive here it notes the soul or spirit of Man which is call'd wind or breath here it expresses and declares it's self by breathing which is a wind When all other signes of life fail as speech sight hearing motion c. yet breath oft-times remains and so manifests the soul to be there which is Ruah Chajim the breath of life Gen. 6.17 These bones being brought into the forms of bodies lay destitute of souls and so of life the Prophet therefore is commanded to Prophesie unto their souls If any will understand here by Wind the Spirit of God which is in Scripture compar'd to wind Joh. 3.8 and gives life to the dead Psal 104.30 I shall not contend Come from the four winds O breath and breathe upon these slain that they may live The four winds note out here the four chief parts of quarters of the World East West North and South and the Prophet is commanded to call for the souls of these bodies to come from all quarters where ever they were to breathe upon them that is to enter into them and to cause them to live That he call'd wind before he calls breath now By slain are meant the visional carkasses which lay dead Verse 10. So I Prophesied as he commanded me and the breath came into them The Prophet doing his duty the effect followed he said Come O breath and the spirit soul or breath came into those bodies lay in his view they were animated and thereupon They lived and stood up upon their feet Immediately upon reception of their souls they had life and motion as every bone came to his bone and made up a body so every soul came to its own body and made it to live and to testifie its life by standing up upon its feet An exceeding great Army The bones were many and they being quickned and raised made an Army yea a great an exceeding great Army The word for Army is Chaiil which signifies Vertue Courage and so the words may be rendred They stood upon their feet being of very great Courage First Observe God sometimes puts his servants upon strange imployments even such as seem ridiculous unseasonable impossible He set Ezekiel on work to Prophesie over bones and to say unto them O ye dry bones hear the word of the Lord. This was as if one should water a dry rotten Stick and say Grow God said to Moses Lift up thy rod and stretch out thine hand over the Sea and divide it Exod. 14.16 Here was a strange command and strange work for Moses to do Could his rod or hand divide the Sea Was it not strange work God put Joshuah the men of War and the Priests unto when he appointed them to go seven dayes round about Jericho six dayes together once a day and the seventh day seven times with Trumpets and Rams-horns Joshua 6 So when God commanded Ezekiel to take a tile Pourtray Jerusalem upon it and lay siege against it with Battering-Rams then to set an iron Pan between him and the City for a wall after these things to lie upon his left side 390 days and after that on his right side 40 days were not these strange kind of imployments which God put the Prophet unto Ezek. 4. So Jeremiah must put bonds and yokes upon his own neck and then send them to Kings by their own Embassadors which came to Zedekiah at Jerusalem Jer 27. In all these things there was depth of Wisdom however they seemed unto men Secondly Observe Whatsoever means are used it 's God doth all Here was Prophesie used but that did not the work without God Behold I will cause breath to enter into you and ye shall live God could have done this without Prophesie but that was the means he would use and work in or by We must not neglect means and leave all to God that is tempting the most High neither must we trust to means when used that is to idolize a creature but we must use means and look unto God to be all in them for without him nothing is done and if we make him all in the means we shall make him all after them Thirdly Observe How low deplorable or desperate soever the creature be God can alter it and that easily These dry bones were almost dust and come to nothing their condition was very deplorable and desperate the Prophet himself could not tell what to think of them And did not God alter their condition quickly and with ease He bids the Prophet Prophesie and say Hear the word of the Lord ye dry bones and that being done presently the bones shake come together are cloath'd with sinewâ— flesh and skin receive breath live and stand up Here was a wonderful sudden change wrought with great facility God can make the dry tree to flowrish Ezek. 17.24 Arons rod to bud and blossome Sarahs dead womb to conceive Rivers in high places and springs of water in dry lands Isa 41.18 If God speak but the word these things are done Rom. 4.17 He quickens the dead and calls those things which be not as though they were let God only give a Call and things without life have life and things without beeing have a beeing Jer. 31.15 16 17. Are we in bondage He can easily set us at liberty as he did Peter Are we sick unto death He can easily cure us as he did Hezekiah Are we poor and despicable He can easily inrich us and make us honourable as he did Job when stript of all Are we dead in sins and trespasses that we cannot stir at all towards God or are we dead hearted that we stir poorly towards him He can quicken us in a moment as he did these dry bones so that we shall live move and act vigorously Fourthly Observe There is a mighty efficacy in Gods word when he is pleased to concurr with it and to be present with it in his own Ordinance Ezekiel Prophesies and as he Prophesied there was a noise a shaking of the bones a Coalition of them a compassing them about with sinews flesh and skin an entrance of
Institutions of Christ shall we Symbolize with them in the Superstitions of Antichrist Fidel bus fas 〈◊〉 est uâ—â—â—oâ—ymâ—â—o ostendere sibi cumsuâ—e stitioâ—s esse con sensum in Ps 16. Judicious Calvin saith it is unlawful for Beleevers to manifest by any Rite that they Symbolize with superstitious ones Mr. Paget tels us that Temples wherein Idols and Idolatrous Service are still retained and dayly practiced cannot lawfully be frequented nor walked in In his arrow against separat pag. 319. because of of the wo incurred by reason of scandal Mat. 18.7 Marcus Bishop of Arethusa having pul'd down an Idolatrous Temple at the command of Constantine and being put upon it by Julian Theâ—dor l. 3. câ—p 6. juxta 〈◊〉 either to build it up again or pay for building of it he denied both a small summe was demanded his answer was it is as great wickedness to give a half-penny towards such a work as to give the whole he suffered great tortures rather then he would contribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one half-penny to promote Idolatry Arrow against seperat pag. 253. and the forenamed Paget holds it to be the dutie of a Christian man rather to die then give any thing for the furtherance of Idolatry though it were but a half-penny De cerona militis Tertullian defends and commends the Christian Souldiers that would not wear a Crown of Laurel like the Heathens and Rhenanus in his argument before that Booke of Tertul. saith curandum fuit Christianis ne profanis Ethnicorum ritibus subscribere viderentur Mor. same quam Idolâ—thritist esci August de â—ono conjugâ—l c. 16. It concerned the Christians to take heed of complying with their Rites Another of the Fathers saith it were better to be starved to death than to eat things offered to Idols Those take part in the ceremonies of Idolaters offer to Devils and joyn themselves to the service of Idols 1 Cor. 10. Reader it is dangerous to Symbolize with the Superstitions Rites and inventions of men Do not Judaize do not Gentilize do not Romanize but see you Christianize Nothing in Worship pleaseth God but what is his own what man brings is spurious pollutes his Ordinances and frustrates his commands Math. 15.6 That comes from God is set up by him carries to him is pure and approved of by him False Worship and mixtures with the pure Ordinances of God are as smoak to his eyes Vineger to his teeth Ezek. 8.6 an abomination to his spirit and when they come into his Sanctuary he goeth out of it and far from it God had chosen Sion to dwell in Psal 132.13.14 Ezek. 9.3.11.23 There was the glory but when the people grew prophane the Princes and Priests corrupted his worship then the Glorious Lord and Glory of the Lord left them Gods Worship is his Name and that is so dear unto him that he will not endure any humane mixtures therewith but shew vehement Indignation against them Hos 4.15 Ier 23.16 Per ministeristerium verbale saith Boderianus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leigh in critica sacr service of the word id in Rom. 12.1 if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the milke of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it the service of the Word and had rather mens souls and bodies should perish then his Name be polluted go ye serve every man his Idols but pollute ye my holy Name no more c. Ezek. 20.39 Keep off therefore from false Worship and mixtures of men you are not to come there you are not to hear those teach such things but to decline them as Serpents in the way and as poyson in your meats you are to feed on nothing but the sincere milk of the Word and to Worship God only with * Word-service Rom. 12.1 Such as is appointed and ordered by the Word not contrarie to or besides it The jealousie of the Lord about matters of his worship appeared eminently in Ezekiels Temple which represented the Church under the Gospel where nothing was to be of the Priests devising but the Rule was they shall keep my Laws and my Statutes in all my Assemblies and they shall hallow my Sabbaths Ezek. 44.24 The Assembiles are the Lords in them must be not mens but his Lawes and Statutes otherwise his Assemblies are robbed and wronged his Sabbaths polluted and profaned Some say Imperium sequitur Ecclesia the false Church may but the True Church sequitur Christum It follows Christ His sheep hear his voice and not Strangers They say Christ we know and Paul we know but who are you They will not comply with false wayes and mixtures but stand for pure worship and pure Ordinances Vt caelâ—m tâ—rrae m scerâ— contingu merito tatâ—m pluâ—â—s esse nobis debet sincâ—rus Dei cultas sacâ—o sancta eâ—us veritas in quo nobis repoâ—ta est 〈◊〉 â—â—â—u quam ceâ—tam â—undi Câ—lv Epist Com. in Tot. Col. 2 â—â— saying Let heaven and earth be confounded yet the sincere worship of God and his holy Truth in which eternal life is laid up for us deservedly ought to be and shall be more dear unto us then an hundred worlds Happie be the souls are so resolved they will buy the Truth what ever it cost them and it will be no Symonie they shall find in Gods pure wayes where nothing of man is Gods gracious presence large discoveries of himself transformation into his Image intimate communion with him sensation of his goodness strong consolations and increasments with the increases of God which will make all losses and sufferings and fit men for the New heavens new earth wherein shall dwell righteousness which the Lord hasten and for which let us beleevingly and patiently wait giving diligence that we may be found of him in peace without spot and blameless Reader if thou hast found any benefit by the four former parts uppon Ezekiel or shalt gain any by this give God all the Glory who hath led me through the difficulties and depths of this Prophet and vouchsafe him an interest in thy prayers who hath spent his strength for thee and be at some pains to read what he hath taken much and long paines to write The faithful God who makes good his promises put his spirit into thee and cause thee to walk in his Statutes to keep his Judgements and do them So prayeth He that affactoinately desireth the spiritual and eternall good of souls W. G. The 1th of the 3d. Month. 1662. ERRATA PAge 5 in marg r. Junium p 6 l 24 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 6 l 24 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 10 l 18 dele are p 13 l 32 r. Psal 90.11 p 23 l 29 r Taphanehes p 24 l 2 r. this l 21 put the comma after nigra p 30 l 26 r. brake 32 l 23 r Noak p 50 l 21 r. bejad l 27 r. Oecolampadius p 56 l 19 r. Akdir
that by a figure call'd Hyppallage Sedimentum aquarum is put for aquas sedimenti waters of setling that is pure and clear waters and so divers Expositors render the words Some cattel when they have drunk stamp and stir the mud in the waters and so foul them that others cannot drink thereof so did these Rams and Goats so mud and foul the waters of the Sanctuary and of the Civil state that the City of God was not made glad with them there was no true justice nor pure religion Vers 19. And as for my flock they eat that which ye have troden with your feet and they drink that which ye have fouled with your feet By feet are expressed mens lusts whereby they do defile things Mark 9.45 If thy foot offend thee cut it off Foot is not to be taken litterally but for any lust that bears up a mans spirit for the present and carries it up and down as the feet do the body they out of will humour lust mingled their traditions with the word of God and corrupted justice so that the flock had nothing pure in Church or State they laid heavy burdens and taxes upon the people and the commodities the Lord gave which troubled their spirits and sowered their comforts unto them Such interpretations they gave of the Law as made it void and violated it Ezek 22.26 Vers 20. Therefore c. Behold I even I will judge between the fat Cattel and between the lean Cattel Seeing ye deal thus with my Flock saith God I even I that am the great shepherd will distinguish and put a difference between Cattel and Cattel There be fat ones and lean ones the one doth wrong and abuse the other the fat and strong carry it proudly and arrogantly against the lean and weak which ought not to be The Septuagint hath it between the strong sheep and the weak sheep The Chaldee is Between the rich man and the poor man The word for fat is Biriah from Bara to create because there is a creating power put forth in making Cattel fat and men rich Vers 21. Because ye have thrust with side and with shoulder and pusht all the diseased with your horns c. Here he describes the nature and manners of the fat Cattel they being strong were unkind yea cruel towards the rest and thrust them out of the fold out of the flock and pastures also The Noble men the rich and those in power and place dealt sometimes cunningly sometimes openly and violently with the poorer sort thrusting them out of their possessions yea out of the Land Ezek 11.15 There were those in Jerusalem said Get ye far from the Lord unto us is this Land given in possession Isa 66.11 Their brethren hated them and cast them out The word to push is Nagach which signifies to push with the horn as Oxen and Rams do Exod 21.29 Now besides this word is added Bekarnechem which intends the sense you have pushed with your horns you have goared and hurt them greatly you left not pushing at them till you had slain them or driven them quite away Vers 21. Therefore I will save my flock Seeing men are so unkind and cruel to my flock using all their Art and power to do it mischief therefore will I take care of it and deliver it their sides shoulders and horns shall harm it no more I will judge between Cattel and Cattel I will bring judgement upon those that have intreated my flock so ill and it shall no longer be a prey unto them First Observe All in Gods Flock are not good they are not all of one sort there are some fat some lean some strong some diseased there be He-goats and Rams as well as others There were in Moses dayes them that said All the Congregation is holy every one of them Numb 16.3 but they that said so were unholy themselves He-goats and strong Rams As it was with Jeremies figs there were good and bad Jer 24. so was it with the flock of God there were good and bad in it there were Lyons Wolves Goats and Swine mingled with the sheep Jer 7.9 10. Thieves murtherers adulterers perjured persons and idolaters came to the Temple with those that were innocent In the waters are fish and frogs in the field wheat and tares and in the Flock of God goats and sheep Secondly Observe Wicked men may have choice outward blessings and that in abundance They had good pastures and in such abundance as that they trod them down with their feet the fat and sweet of the Land was theirs the best of all things places and preferments were in their hands honour power wealth they abounded with Nabal that stony-hearted-man was very great he had three thousand sheep one thousand goats 1 Sam 25.2 and Job tells you that wicked men are mighty in power Job 21.7 have houses full of good things Job 22.18 And David saith They are fat yea inclosed in their own fat Psal 17.10 They have the choicest of all things round about them Ahab and Ahaz were both very wicked yet one was King of Israel and the other King of Judah though all things come alike to all yet usually wicked men have the fattest pastures for their portion is in this life Psal 17.14 Thirdly Observe Wicked men being fat and full in place and power do abuse the blessings of God are disquieting and harmful unto others They are injurious to God and those they dwell amongst When their own turns were served they trod down the residue of the pastures they fowled the waters they were unthankful for the best mercies and made the rest unfit for others and this was not all they thrust with their sides and shoulders and push't with their horns their strength wealth honour power were all abused to the dishonour of God and prejudice of others Thus was it of late amongst us the fat ones in State and Church did abuse the blessings God had given them corrupting justice and religion disquieting the inhabitants of the Land with their inventions superstitions oppressions innovations c. And because many would not bow to theiâ— wills they thrust sorely at them with their sides and shoulders and push'd them so with their horns that they drave them out of the Land It s hard in prosperity to carry it rightly towards God or man Fourthly Observe Though men think unthankfullnesse towards God and uncharitableness towards men a small matter yet it is not so in Gods account Seemeth it a small thing unto you to have eaten up the good pasture but ye must tread down c. Must my flock eat drink that which is troden down and fouled and do you think it a small matter I tell you my thoughts are far otherwise it s a provoking sin calls for a weight of wrath which when you feel ye will confesse your sin was not little Many deal untowardly with men and God and when they have so done make slight of it Isa 7.13
your God saith the Lord God This ver is the key to open what was said before the Lord had spoken oft of his flock lest any should take the same litterally here he unfolds his mind and tells us plainly his flock are men not bruit creatures The Hebrew word for flock is twice and ye my flock the flock of my pasture Some read the words in the Future thus Ye my flock of my pasture shall be men hitherto ye have been brutish ye have favoured the things of the earth and followed after carnall things but henceforward ye shall be men cleaving to God and heavenly things We may take them as they are and find that sense in them which Sanctius hath I have told you of great things that my servant David shall be your Shepherd and a Prince among you that ye shall dwell safely in wildernesses sleep in woods and that none shall make you afraid yea I have told you that I will free you from bondage shame famine and that I will make you renowned blessing you with variety and plenty of temporal and spiritual good things but you see not how these things can be accomplished you are men full of infirmities shallow of understanding apt to doubt and make objections but I am God and your God I have promised and will perform saith Adonai Jehovah my word is truth and my power shall give being to whatsoever I have said There is yet another sence of these words ye the flock of my pasture are men that is men call'd out of the world men renewed by the transforming of your minds men walking in the Spirit not after the flesh men given up to me and my wayes men dealing justly and honestly men fearing God and pursuing holinesse men of choice spirits and practices this sence I should approve of but that the word for men is Adam which rather imports men with their frailties then men with their excellencies My flock of my pasture God calls them the flock of his pasture because he provided for them food for their bodyes and souls as a Shepherd doth provide pasture for his sheep he gave them Manna from Heaven in former dayes and now he gives them his Ordinances his Word the flesh and bloud of his Son Gods flock is different from other Flocks and hath different pastures they are of the world and feed upon the Acorns and Husks of the same but Gods Flock is picked out of the world separate from it and feeds on Heavenly dainties I am your God This is a great and gracious word what can the Lord say more then this to any I am your God what can any desire more then to have God theirs Psal 73.25 Whom have I in Heaven but thee and there is none upon earth that I desire besides thee saith Asaph Let others desire what they will in Heaven or earth I desire nothing but God himself Asaph knew that in having him for his God he should have all things When the Lord saith so he doth ingage himself all his attributes and whatsoever he hath unto the people or person he so saith First Observe God hath a peculiar people on earth which he owns and feeds Ye my flock the flock of my pasture God hath elect call'd justified and adopted Ones which make up his flock see 1 Pet 2.9 10. Titus 2.14 Zech. 13.9 I will say it is my people God hath a people refined and tryed in the furnace of affliction which he is not ashamed of but owns openly and this people he provides for Isa 65.13 Behold my servant shall eat but ye shall be hungry behold my servants shall drink but ye shall be thirsty behold my servants shall rejoyce but ye shall be ashamed Gods people shall have meat and drink and that with gladness Acts 2.46 They have hidden Manna Rev 2.17 They are fed by the Lamb and drink of living Fountains of waters Rev 7.17 They are a peculiar people and have peculiar meat and drink Secondly Observe That of whomsoever Gods Flock doth consist yet they are weak and frail creatures The Flock of my pasture are men Noah Lot Abraham Jacob Job David Jeremy Peter Paul John who were Worthies in Israel yet had their weaknesses and shew'd themselves to be men Can God prepare a Table in the Wildernesse said the house of Israel and Mary whom all generations call'd blessed we may call an Adamite the Daughter of Adam for she shew'd her weakness when she said How can this be seeing I know not a man Luke 1.34 Thirdly Observe The happinesse and comfort of Gods flock lyeth in having God to be their God and his manifestation of it Ye are men feeble helpless things but I am your God saith the Lord whatsoever is defective in your selves is redundant in me as there is nothing but impotency and misery in you so there is nothing but power grace and happiness in me I have loved you freely and taken you to be my flock I have given my self unto you and all I have with my self and this I make known unto you CHAP. XXXV Vers 1 2 3 4 5. Moreover the word of the Lord came unto me saying Son of man set thy face against Mount Seir and prophesie against it And say unto it Thus saith the Lord God Behold O Mount Seir I am against thee and I will stretch out mine hand against thee and I will make thee most desolate I will lay thy Cityes waste and thou shalt be desolate and thou shalt know that I am the Lord. Because thou hast had a perpetual hatred and hast shed the bloud of the children of Israel by the force of the sword in the time of their calamity in the time that their iniquity had an end THE Lord having in the former Chapter laid down many precious promises for the restauration freedom and comfort of his afflicted Flock here he comes to deal with the enemies of his Church and in the Chapter are 1. Threatnings of punishments vers 2 3 4 6 7 8 9 14 15. 2. The sins moving God thereunto vers 5 10 11 12 13. 3. The end of those threatnings and punishments vers 4 11 15. Verses 1 2. Moreover the word of the Lord came unto me saying Son of man set thy face against Mount Seir. The Prophet received the word from and was impowered by God to prophesie against Mount Seir. Of setting the face towards or against was spoken before Chap 20.46 Chap. 21.2 Chap 25.2 where there is a prophesie against Moab and Seir. He must turn himself another way and speak boldly against Mount Seir. that is against Idumea wherein Mount Seir was between the Lake Asphaltites and Egypt where Esau and his posterity dwelt Gen 32.3 who were called Edomites or Idumeans Vers 3. Behold O Mount Seir I am against thee Here is a sad message for Mount Seir or rather the inhabitants of Idumea who by a Metonymie are understood thereby they had God against them and this
gather thee Berachamim gedolim When God gathers his out of Babylon a state of confusion that is mercy and when he brings them into Sion to behold the order beauty and glory thereof that is great mercy and God will not leave them there but go on with them and heap great mercies still upon them see Isa 49.18 19 20 21 22 23. Jer. 32.37 38 39 40 41. Secondly Observe Justification is a gracious act of God upon a sinner I will sprinkle clean water upon you It s Gods prerogative to forgive and blot out sins Mark 2.7 Isa 43.25 and this he doth freely it s an act of grace and mercy Rom 3.24 Being justified freely by his grace Now in this act nothing is done in a sinner there is no grace infused no change made in the heart by it there be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therein it s upon a sinner justifying grace is subjectively in God objectively on man for its a judicial act of God which puts nothing into the creature Rom 3.22 It s upon all them that do believe Thirdly Observe The bloud of Christ applyed by the Spirit of God is efficatious to free sinners from the guilt of their sins and of all their sins of what bind soever they be I will sprinkle clean water upon you and ye shall be clean Their sins were great very great they were guilty of bloud oppressing the widow and fatherless of idolatry of despising and profaning holy things Ezek 22.8.26 They were under the guilt of all crying and notorious sins Ezek 16.47 worse then Sodom or Samaria then the Nations Ezek 5.7 yet the Lord would cleanse them by the bloud of Christ there was virtue in that to cleanse them from their old spots from their deep guilt yea from all their guilt they should be clean from all their filthinesses As water washeth all the filth out of a cloath so doth the bloud of Christ all sin out of the soul 1 Joh 1.7 The bloud of Jesus Christ cleanseth us from all sin the guilt of our thoughts words acts neglects there is no sin defiles the conscience so but the bloud of Christ will purge it away Heb 9.14 Chap 1.3 Christs bloud is of great virtue it purges away all sin and procures peace Coloss 1.20 So that being justified by his bloud we shall be saved from wrath as it is Rom 5.9 Fourthly Observe All sin defiles and makes guilty before God yet some sins defile more then others and make more deeply guilty God would cleanse them from all their filthinesse from every sin that had poluted them and made them guilty and from their idols which had made them more deeply guilty Idolatry hath more guilt adhering to it then many other sins that 's a sin breaks Covenant with God deposes God and sets up an Idoll in his stead Verse 26. A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh THis is another great promise even a promise of Regeneration and in it there is considerable 1. The party promising I I I I. 2. The things promised 1. A new heart 2. A new spirit 3. Removall of the stony heart 4. An heart of flesh 3. The parties to whom the Lord will do these things You You You. 4. The manner of Gods doing these things which is by giving putting and taking away A new heart also will I give you By heart in Scripture is signified the judgement and understanding Eph 4.18 The will and affections Prov 23.26 and the conscience 1 John 3.20 all which are here comprehended in the word heart New notes sometimes that which is for substance new totally new as new ropes Judges 16.11 12. A new wife Deut 24.5 New gods Deut 32.17 And sometimes that which is only for quality new as the new Moon Isa 66.23 From one new Moon to another The Moon is not new for substance but renewed with light new in regard of quality so New tongues Mark 16.17 They had not their old Tongues plucked or cut out of their mouths and other new ones put in but these Tongues they had before had new Languages put into them new gifts and graces Here then by A new heart is not intended one new for substance or nature of it but the same heart altered for the qualities of it renewed and indued with other qualities then it had before such qualities are wrought in the heart that a man thereupon is said to be regenerate or born again John 3.3 5 6 7. and to be a new creature Gal 6.15 This new heart lyeth not in those common gifts which many have yet without alteration in their hearts Judas had a covetous an earthly an old heart notwithstanding those great gifts he had He could cast out Devils and heal all manner of sicknesses Matth 10.1 4. And those Matth 7.22 23. Who had the gift of prophesie of casting out Devils and working wonders had no new hearts for Christ sends them going for workers of iniquity but it lyeth in grace infused which is a principle of light and life supernatural and permanent Man since the fall of Adam is in a state of darknesse and death Ephes 5.8 Chap 2.5 and when grace is infused that brings light and life unto the heart John 8. â—2 it s call'd The light of life and when a blind heart sees a dead heart lives there is a great and glorious alteration so that it is become a new heart it hath a new principle which is supernatural and permanent call'd The Divine Nature 2 Pet. 1.4 Divine to shew the supernaturalnesse of it and Nature to shew the permanency of it And a new spirit will I put within you These very words we had Ezek 11.19 where they were largely opened New spirit there was interpreted to be those excellent qualities and graces God put into the soul and shewed upon what account they were call'd Spirit and New Here I conceive a new spirit is added Exegetically being the same with a new heart This new heart or new spirit causeth the partie in whom it is to look at God as a Father and so to honour him Mal. 1.6 To love him 1 John 5.1 To fear him 1 Pet. 1.17 To yield obedience to him Rom 6.17 1 Pet 1.14 15. Patiently to bear his chastisements Heb 12.6 7 8 9. To eschew sin and work righteousnesse 1 John 5.18 Chap 3.9 10. To acknowledge how he hath offended him Luke 15.18 To pray fervently unto him Rom 8.15 To be like unto him in mercifullnesse and doing of good Luke 6.36 To delight in his wayes and to have communion with him and his Son Christ 1 John 1.3 To worship him in spirit and truth John 4.23 To be thankfull alwayes unto him for all things Ephes 5.20 To live nobly and spiritually minding the things of Heaven Rom 8.5 1 Pet 1.14 John 3.6 2 Cor
in you than he that is in the world The Devil had been in them before but was now driven out of them into the world by the spirit which was in them and their lusts were mortified by the same spirit Rom 8.13 Fourthly The Spirit put into man takes the rule and government of that man into his own hand he must no longer be under the dominion of sin or Satan but under the conduct of the spirit he and all in him must bow to that great Person When a great man cometh into the Countrey to dwell he looks for all about him to bow unto him and to be at his command hence men that have stout and stubborn spirits which cannot bow use to say Magnum vicinum nolumus We care not for a great Neighbour The spirit is greater than all men and when he is put into men it 's to rule he is there not to be checked controled opposed but to bear sway to have the Keyes of every Room delivered up unto him he must be and will be Soveraign in the soul before him every Mountain and Hill must be brought low yea every creature must swear fealty unto him Rom 8.14 They are lead by the spirit of God The spirit is the Commander and Leader of those it dwells in they follow him and not others whereas those that are without the spirit are led away with diverse lusts 2 Tim 3.6 or drawn away with their own lust James 1.14 and so follow Satan 1 Tim 5.15 It 's not so with those that have the spirit that is call'd A Guide John 16.13 and such a Guide as guides into all truth and orders them so as that they shall not miscarry for its a spirit of wisdome Ephes 1.17 of counsell Isa 11.2 of power 2 Tim 1.7 so that he must rule and where he rules he doth it wisely Fifthly He frames them to his own mind and transforms them into his own likenesse as a Graft put into a Stock turns the sap of the Stock and assimilates it and the Stock to it self so doth the spirit in the parties where it is 2 Cor 3.18 We are changed into the same Image from glory to glory even as by the Spirit of the Lord or by the Lord the Spirit so the Greek will bear it we are selfish sinfull natural morall and the spirit makes us spiritual The husband frames the mind of his wise suitable unto his own when a man comes into an old house he pulls down and sets up he takes away and adds what he pleases and fits the house to his own mind so doth the spirit being in our earthly Tabernacles it abrogates the Laws of the flesh it throws out the Principles of Satan and the world it sets up new Laws and works new Principles Rom 3.27 Chap 8.2 Sixthly The spirit being put into man and man becoming his Temple he doth beautifie and adorn that Temple and make it glorious Solomon over-laid the Temple with pure gold 1 Kings 6.21 the inside was very glorious and the spirit trims up its Temple with pure graces with love joy peace long-suffering gentleness goodness faith meekness temperance c. Gal 5.22 23. Ephes 5.9 The spirit garnished the Heavens with those greater and lesser Lights Job 26.13 which fill this lower world with their glory It s the spirit which reneweth the face of the earth Psal 104.30 and makes it beautifull and its the spirit reneweth and garnisheth the soul making it glorious and beautifull with all graces Psal 45.13 The Kings daughter is all glorious within and the spirits Temple is no lesse glorious If Solomons Temple were call'd The holy and beautifull house Isa 64.11 much more may the Temple of the spirit be so called Seventhly It being in man enables him to do many things it strengthens him with might to do that which otherwise he could not do Eph 3.16 As First To discern between the things of men and the things of God between the things of Christ and those of Antichrist between true and counterfeit graces 1 Cor. 2.15 He that is spiritual judgeth all things He hath the spirit enabling him to make a difference and to see the reallity beauty and excellency of some things above others The High Priests Scribes Pharisees saw no beauty in Christ that they should desire him but the Apostles who had the spirit in them did John 1.14 We beheld his glory the glory as of the only begotten of the Father and Paul saw so much in Christ and the knowledge of him That he counted all things but lasse for the excellency of the knowledge of Christ Phil. 3.8 Secondly It enables them to pray spiritually Rom. 8.26 The spirit helpeth our infirmities for we know not what we should pray for as we ought The spirit tells us what to pray for and helps us to bring forth those Petitions it hath formed in us Zech 12.10 it s call'd The spirit of supplication because it teaches us what to supplicate God for and assists us in supplicating Both Paul and Jude exhorts those they write unto To pray in the spirit Ephes 6.18 Jude 20. That is in the strength and help of the spirit not in their own strength Thirdly It enables to stand in time of trouble persecution and sufferings The spirit prompts answers unto those that are questioned for truths sake and helps them against all their opposers see Mark 13.11 Matth 10.19 20. Luke 12.11 12. When they were lead before Magistrates and Powers they must take no thought before hand what to speak nor premeditate the spirit should help them encourage and uphold them not an Angel but the spirit Acts 6.10 Stephen was so mightily assisted by the spirit that his opposers viz the Libertines Cyrenians Alexandrians and others were not able to withstand him Fourthly It enables to bring forth good fruit If there be no sap in a Vine it will bear no fruit if there be only our own sap it will yeeld sowre fruit but if the sap of the spirit be there then it will afford good fruit speciall fruit Acts 10.38 Christ being anointed with the holy spirit and with power he went about doing good so the Apostles Acts 1.8 Ye shall receive power after the holy spirit is come upon you and ye shall be witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the uttermost parts of the earth The spirit impowered them to walk up and down in the world to preach the Gospel convert souls plant Churches and to do them good so did Paul Rom. 15.19 Where the spirit is it enables and provokes unto good John 7.38 39. Fifthly The spirit enables men to keep the Word of God and yeeld obedience unto it 2 Tim. 1.14 That good thing which was committed unto thee keep by the holy spirit which dwelleth in us Timothy saith Paul thou hast that which is of great concernment committed to thy keeping viz the Gospel the form of sound words and thou
hast a great helper to enable thee thereunto even the spirit of God which dwells in thee see therefore that thou keep it by the enabling power of the spirit which helps not only to remember truth but also to obey truth for Peter assures us That the beleeving Jews did obey the truth through the spirit that is through the assistance of the spirit This is that which follows in the next words to be opened And cause you to walk in my statutes The Hebrew word for cause is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faciam I will make effect or bring to passe by the operation of that spirit I put into you that you shall walk in my statutes Vatablus renders it efficiam which imports influence of power David Psal 143.10 prayes unto the Lord to teach him to do his will and Psal 119.35 he saith Make me to go in the path of thy Commandments both these the spirit being put into man performs it teaches him to do the will of God and causes him to go in the path of his Commandements To walk in Gods statutes implyes several things First The making of Godlinesse and Religion our chief work in this life other things are to be done as inferiour things this is to be the principal no work should be so minded as this saith Joshua Chap. 24.15 As for me and my house we will serve the Lord that shall be our great and chief businesse in this world He remembred what God had commended to him and all men Deut. 6.6 7 8 9. These words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou lyest down and when thou risest up and thou shalt bind them for a sign upon thine hand and they shall be as frontlets between thine eyes and thou shalt write them upon the posts of thine house and upon thy gates God would have us to be godly inwardly and outwardly at home and abroad night and day and to make our familyes religious and they are repeated again Deut 11.18 19 20. that so they might take the deeper impression upon the hearts of men David looked at this work above all others Psal 119.97 O how I love thy Law it is my meditation all the day To be godly and religious was his principal care that is the one thing necessary and Solomon hath drawn it up into this conclusion Fear God and keep his Commandements for this is the whole duty of man Eccles 12.13 Secondly Taking delight in the wayes of God His statutes commands and wayes are grievous to men naturally they walk not in them When men walk in any way they are delighted with and in that way so here walking in Gods statutes notes delight Psal 119.14 I have rejoyced in the way of thy Testimonies as much as in all riches Some rejoyce in fine houses some in fertile Lands some in great Flocks some in Silver and Gold but David rejoyced in the way of Gods Testimonies and as much as any of them or all of them in their riches he found more sweet in them then they in their wealth vers 143. Thy Commandements are my delights They were his chief his satisfying his sole and soul delights It was meat and drink to Paul to be doing the will and work of the Lord Acts 20.24 as it was unto Christ John 4.34 Thirdly It imports motion and progresse they should not stand still in contemplation nor sit still in meditation but they should proceed and go on in the wayes of God they should get neerer their journeys end be daily more knowing more holy more gracious and godly The Thessalonians faith did grow exceedingly and their charity abounded 2 Thess 1.3 They walked from faith to faith and from love to love When Paul was converted and brought into the way of Christ he encreased in spiritual strength Acts 9.22 He reached forward and pressed towards the mark Phil 3.13 14. He put on mightily for to get the knowledge of Christ and the power of his resurrection and the fellowship of his sufferings he did not only walk but ran oft in the way of truth and godlinesse 1 Cor. 9.26 Fourthly Walking in Gods statutes imports perseverance in them they shall not apostatize and turn back from them but continue in them Of a wicked man destitute of Gods Spirit it s said He hath left off to be wise and to do good Psal 36.1 But of a righteous man it s said He shall hold on in his way Job 17.9 He knows he is in a safe and good way a way that will recompence him fully at the end whatever hardships or storms he meets withall and therefore will neither sit still nor go back he may be extra semitam sometimes but never turning back again Ye shall keep my judgements and do them Statutes and Judgements are comprehensive words and sometimes are used promiscuously as hath formerly been shewed in Chap 18. and 5. but here they may be thus differenced Statutes to signifie the duties of the first Table the things of Gods worship and manner of the same whether under the Law or Gospel and Judgements the duties of the second Table matters of equity and justice between man and man The word for keep is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports keeping with care and diligence they should not keep them in their houses or memories only but they should keep them practically they should do them First Observe Gods spirit differs from all other spirits Angels are spirits souls of men are spirits but these are below Gods spirit I will put my spirit Gods spirit is a spirit of holinesse Rom. 1.4 The power of the highest Luke 1.35 A spirit of truth guiding into all truth John 16.13 A spirit of grace Zech 12.10 The Oyl of gladnesse Heb 1.9 The Comforter John 14.16 A spirit of glory 1 Pet. 4.14 A spirit that is the Lord Isa 11.2 Ruach Jehovah The spirit of Jehovah shall rest upon him Whatever excellencies may be in souls or Angels they are infinitely short of that that is in the spirit of God Psal 143.10 Thy spirit is good that is Thy spirit O Lord is transcendently good my own spirit is naught and all other spirits are nothing compared with thy spirit that and that only is good good originally good transcendently good infinitely Secondly Observe The putting in of the spirit into the sons of men is a free act of God He doth it not upon the account of the Covenant of works but by vertue of the Covenant of grace This verse is a branch of the Covenant of grace and agrees with that in Jerem. 31.33 I will put my law in their inward parts and write it in their hearts that God doth when he puts in his spirit 2 Cor. 3.3 for the spirit being within writes divine truths in the heart Adam had the
Law writ in his heart by the spirit but not as it is written by the spirit in the hearts of Believer who are under the new Covenant the spirit writ the Law in Adams heart as Concreator with the Father and the Son not by vertue of any Covenant but Believers receive the spirit and have the Law writ in them by vertue of Covenant God hath covenanted to put his spirit in them and they have the spirit from Christ and the Father Christ purchased of the Father the mission of the spirit therefore saith He will send the Comforter unto them John 16.7 And that he will pray the Father and he shall send the Comforter unto them John 14.16 So that Believers now have the spirit from God as a Father in Christ from Christ as Head of the Church and both these by vertue of the new Covenant Adam had not the spirit so and for those that had the spirit under the Law for some had it as you may see Psal 51.11 Nehem 9.20 Numb 27.18 Hagg. 2.5 they had it not by vertue of the Covenant of works Do this and live for none were able to keep the Law but by vertue of the Covenant of grace there was Gospel in the Law yea the whole Ceremonial Law was so The Apostle tells us that the Galatians received not the spirit by the works of the Law but by the hearing of faith Gal. 3.2 And look how the Gentiles received the blessing of Abraham viz. the spirit which was through faith and through Christ vers 14. so did the Jews likewise Neither Jews nor Gentiles do bring any preparations or qualifications towards the reception of the spirit God gives his spirit freely where there are no such things when men are in a state of sin and wickednesse the spirit is put in first it s there and then it works grace before they have new hearts new spirits the stone be taken out of the heart and there be an heart of flesh the spirit is put in and acts he finds not qualifications or dispositions but brings them works them The Bees when they come to the Hive find no wax no honey there but they bring the wax and honey so the spirit when it comes to mens hearts it finds no wax no honey no graces nor gracious dispositions there but brings them when the spirit comes to regenerate and sanctifie it finds nothing in men but darkness unbelief unholinesse and enmity by which its no more defiled than an Angel by coming into the world which lyes in wickednesse or the Sun shining upon a Dunghil but when it comes to be an Inhabitant a Comforter a spirit of glory to rest upon a man then it finds the heart prepared and made meet for its entertainment and abode Thirdly Observe The gift of the spirit is a great and excellent gift I will put or give my spirit within you The greatness and excellency of it appears in these following particulars First It s the person of the spirit which is a fundamental mercy and more considerable than all his gifts and graces which flow from him the Tree is better than all the fruit the Sun is of more worth than all his Beams Secondly It is the procreator of all grace in the soul Gal. 5.22 The fruit of the spirit is love joy peace faith Take but those four graces see how they are exalted faith is stiled precious 2 Pet. 1.1 peace is said to passe all understanding Phil. 4.7 joy to be glorious and unspeakable 1 Pet. 1.8 and love is magnified by Paul above all gifts and other graces 1 Cor. 13. What a gift then is the spirit which is the Parent not only of these but of all graces and all gifts Ephes 5.9 The fruit of the spirit it in all goodnesse Thirdly It is the Conservator of all grace and good things in us As God conserves the world which is his creature so the spirit conserves grace which is its creature the spirit as it gives being to all graces so it preserves them in their beings and operations It 's the spirit which mortifies lusts Rom. 8.13 And it is the spirit maintains graces John 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit As flesh brings forth flesh so it maintains the same and as the spirit brings forth spirit so it maintains the same each maintains their own off-springs The spirit is the Nurse of all those graces it hath brought forth in the heart of any 2 Cor. 4.13 it s called The spirit of faith not only because it creates faith in the heart but keeps it there so it s called The spirit of grace Zech. 12.10 not only because it works grace in men but also because it keeps grace in them hence those who are after the spirit are said to mind the things of the spirit their graces are maintained by the provision of the spirit Fourthly The spirit is he who actuates and consummates our graces the spirit doth not content it self to beget and preserve graces in mens hearts but improves and perfects them we and our graces would act very poorly did not the spirit assist us John 15.5 Without me saith Christ you can do nothing that is without my spirit concurre with your graces and actuate them you can do nothing The Mill may have all things fit for motion the Sails may be spread but if the wind blow not the Mill goes not so a man may through grace be prepared and fitted to every good work but if the spirit blow not he moves not John 6.63 It is the spirit that quickens it quickens us and our graces also 2 Cor. 3.6 The spirit gives life Life to mens persons and life to their graces it s the spirit makes lively and sets grace a work It 's the Sun and influences of Heaven which draw up the sap and make the Tree grow and it is the spirit and its influences which draw out our graces into act they lye still unless fresh blasts of the spirit come upon us and them And as the spirit acts our graces so it perfects them it adds supplyes unto them Phil. 1.19 and changes us into further glory day by day 2 Cor. 3.18 And what is said of Christ Heb 12.2 That he is the Authour and Finisher of our faith the same Christ doth by his spirit and so the spirit is the Authour and Finisher of all our graces Fifthly The spirit is a great and excellent gift in that it doth facilitate sweeten and make delightfull unto us all the wayes of God they are hard and harsh to flesh and bloud as to deny a mans self to passe by wrongs to forgive enemies to bear the Crosse cheerfully c. these are things corrupt nature cannot digest but where the spirit is given they become easie the spirit is the oyl of gladnesse and makes the soul cheerfully fall in with whatever is of God When a child hath
be in them The spirit in Scripture is compared to Fire Matth 3.11 to a mighty wind Acts 2.2 to a fountain or spring John 7.38 39. to an ointment 1 John 2.27 to the oyl of gladnesse Psal 45.7 All which things will be seen heard or smelt and set out the spirits manifestation of it self The spirit is an active thing and makes its inbeing-known by mens outward actions as the in-being of the soul is by speaking and walking the sap keeps not alwayes in the root but ascends disperseth it self into every branch and by leaves blossoms and fruit declares the life and nature of the Tree many whose lives do testifie what they are cheat their own souls with this delusion They have honest hearts and are inwardly good though they be not so gracious and holy outwardly as others yea though corruptions do break out sometimes inwardly they are good but let such know it is impossible there should be grace Christ or the spirit within them and these not appear in their tongues and lives For out of the abundance of the heart the tongue speaks and the hand acts The corruption breaks out testifies there is a corrupt graceless Christless and spiritless heart within Ninthly Observe When men have received the spirit of God they are assisted and enabled by it to proceed and persevere in the wayes of God I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgements As the stonynesse of their hearts and power of their wills could not hinder God frâ—â—â—utting in his spirit so the stonyness being removed the liberty or power of the will cannot hinder the spirit from carrying on the men in whom it is in the wayes of God it complyes and co-operates with the spirit therein Mans Will after the spirits infusion and work upon it neither doth nor can hinder his proceeding and persevering in the wayes of God for if so mans will should frustrate the promise of God and make him in one part of it unfaithful for he that said I will put my spirit within you said also I will cause you to walk in my statutes to keep my judgements and do them he saith not If man will it shall be so but I will have it so The spirit of God is stronger than Satan 1 John 4.4 Stronger than mens wills and corruptions and will put forth his strength to maintain the truth and faithfulnesse of him who put him within men for that end that he should assist them against whatever should hinder their progress and perseverance in his wayes The spirit writes the Law of God in the hearts of men 2 Cor. 3.3 teaches them to understand the same 1 John 2.27 and enables them to obey all truth 1 Pet. 1.22 They obeyed the Truth through the spirit that caused them to walk in the way of truth notwithstanding Satans temptations the strength of their own corruptions and liberty of their wills Those that have the spirit are led by it and cannot be under the dominion of sin or Satan Rom. 6.14 They are under grace under the conduct of the spirit which will never let them apostatize and perish 1 John 3.9 There is a seed in them which will never suffer them so to degenerate as to become the seed of the Serpent Tenthly Observe Those that have the spirit in them do make godlinesse and the wayes of God their businesse and delight here in this world They walk in his statutes that 's their work trade recreation no businesse lyes more upon them than to be godly The world they are dead unto it Gal. 6.14 and use it as if they used it not 1 Cor. 7.29 30 31. And sin they are dead unto they have nothing to do with the unfruitful works of darknesse Ephes 5.11 but they are alive unto God Rom 6.11 They spend their time and strength for him they live to his praise and glory So Paul Phil. 1.21 saith To me to live is Christ Vita mea non nisi in rebus Christi occupatur My life is employed and laid out in the service and interest of Christ Those that have the spirit in them live in the spirit and walk in the spirit according to Gal. 5.25 They shew forth the vertues of him that hath put in the spirit within them and the vertues of the spirit being within them David had the spirit of God within him and he made godlinâ—â—â—e his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his principal businesse and the statutes of God his delight Psal 119.164 Seaven times a day do I praise thee vers 62. At midnight will I rise to give thanks unto thee vers 97. Gods Law was his meditation all the day Psal 71.15 My mouth shall shew forth thy righteousnesse and salvation all the day Psal 25.5 On thee do I wait all the day Psal 84. â—0 A day in thy Courts is better than a thousand I had rather be a door-keeper in the house of my God than dwell in the Tents of wickedâ—esse Psal 27.4 One thing have I desired of the Lord that I will seek after That I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Where is a King where is a Christian that mindeth godlinesse as David did or delights in the wayes of God as he did May it not be taken up for a lamentation that most Christians declare that neither Christ nor the spirit is in them because they neither seek the things of the one nor savour the things of the other Phil. 2.21 Rom. 8.5 Eleventhly Observe A man indowed with the spirit must walk in Gods statutes and in his only I will put my spirit within you and cause you to walk in my statutes they must not worship God any other way then he hath appointed in his word Inward and outward worship must be appointed by God for who knows what will please God but himself he is a glorious and holy spirit infinitely and only wise and that only must we stick unto as pleasing unto him which himself appoints Mens inventions and appointments in worship defile mens souls provoke divine Majesty a godly man therefore is very tender in point of worship and will practice nothing therein but what he hath found a cleer foundation for out of the word of God he knows that when Nadab and Abihu brought strange fire before God it brought a strange judgement upon them from God Levit. 10.1 2. He knows that all worship after the Commandements and Traditions of men is in vain Matth. 15.9 He knows no Coin is currant in the Court of Heaven but that which hath the Image and Superscription of God himself upon it he knows what God hath said Ezek. 20.18 19. Walk ye not in the statutes of your fathers neither observe their judgements nor defile your selves with their idols I am the Lord your God walk in my statutes and keep
upon me and brought me thither 2. In the Visions of God brought he me into the Land of Israel and set me upon a very high Mountain by which was as the frame of a City on the South 3. And he brought me thither and behold there was a Man whose appearance was like the appearance of Brass with a line of Flax in his hand and a measuring Reed and he stood in the Gate 4. And the Man said unto me Son of Man behold with thine eyes and hear with thine ears and set thine heart upon all that I shall shew thee for to the intent that I might shew them unto thee art thou brought hither declare all that thou seest to the House of Israel WE are come now to the last part of Ezekiel's Prophesie which is a Typical prophesie concerning Christ and his Church set forth under the Vision of the new Temple City and Kingdom comprehended in these nine last Chapters In which we have 1. The building of the new Temple with the several appurtenances thereof in the 40 41 and 42. Chapter 2. The Ministery Worship and Ordinances of this new Temple in the 43. 44. Chapters 3. The Restitution or Reformation of the whole Land the Common-wealth Kingdom and City with several Ordinances for the Prince and People in the 45 46 47 and 48. Chapters In describing of these the Prophet useth saith Huffâ—nrefferus words and phrases suitable to the state of the Jews he describes as it were the Temple Worship and Land of the Jews Whereas he aims at no such thing but intends the spiritual Kingdom of Christ and the Gospel The scope of this Vision was to comfort the afflicted Jews who being in captivity lamented the desolation of the Temple City and Common-wealth of Israel To the Prophet therefore the Lord shews in a Vision the restauration of them again and not only so but greater things are held out and promised under them as the greatness and glory of the Church under Christ in time of the Gospel of which John speaks Revel 21.22 It 's not an earthly City Temple Jerusalem we are to look at here but a spiritual City Temple Jerusalem viz. the Church of Chrâ—st whose Name is Jehovah-Shammah In this Chapter you have 1. A Preface or Introduction to the Vision 2. A Narrative of the Wall several Courts Gates the Porch of this new Temple and the measures of them In the Preface are five things The Time the Manner the Place the Author and End of the Vision Vers 1. In the five and twentieth year of our Captivity in the beginning of the year in the tenth day of the Moneth Here the time is pointed out when this Vision was presented to Ezekiel which was in the 25. year of his captivity so long it was since he with Jehoiakim was carryed into Babylon and kept there His first Vision was in the fift year of his captivity Ezek. 1.2 And this his last Vision was twenty years after in the beginning of the year the tenth day of the moneth which some make to be in the Autumn others in the Spring The fourteenth year after the City was smitten After Jehoiakim had been eleaven years in captivity the City was smitten and utterly laid waste which was in the eleventh year of Zedekiah 2 King 25.2 Jer. 39.2 52.5 From this period or Epoclea is the Vision reckoned fourteen years after the desolation of the City Ezekiel had it Some would prove this year to be the year of Jubilee because it was the 50. from the 18. of Josiahs reign when the Book of the Law was found But that year appears not to be a Jubilaean year Mestlinus makes the year of Jubilee to be in the 10. of Zedekiah's reign and if so this year of the Prophets Vâ—sion was but 16. years after the year of Jubilee and 34. years before the next Jubilee In the self same day The Hebrew is Beetzem haiom in the bone or essence of the day in the body of the day or in the strength of the day when the heat and light were greatest the same words are in Gen. 7.13 where the words are rendered the self same day being an Hebrew form of speech The hand of the Lord was upon me c. The Chaldee saith A Prophetical Spirit from the face of Lord resided upon me others The strength or divine virtue of the Lord was upon me These words we had in Chap. 1. v. 3. where they were opened Here the manner of the Vision is set forth it was by the Spirit of God upon the Prophet enlightning and informing his mind And brought me thither I was brought in mind not in body by the Spirit thither that is to the City that had been smitten but now seem'd to be re-built and so it follows Vers 2. In the Visions of God brought he me into the Land of Israel In those great glorious and wonderful Visions of God wrought in the Prophet by the Spirit of God he apprehended that he was in the Land of Israel beholding not only with the eyes of his mind the things presented unto him but also with the eyes of his body And set me upon a very high Mountain The place where the Prophet had this Vision was in the Land of Israel and upon Mount Sion or Mount Moriah where the Temple was built Moriah is from raah to see this Mount was the Mount of Vision and on it had Ezekiel this glorious Vision Kimohi saith This Mountain is the Mountain of the Temple and this City is Jerusalem on the South Lightfoot on the Temple ch 4. v. 13. The Rabbins conceive the Land of Israel to be the highest of all Lands and Mount Sion or Moriah the highest of all the Mountains in that Land It was a Type of the Church of Christ Heb. 12.22 and therefore it 's represented here to be a very high Mountain and so it was unto John also Rev. 21.10 which words allude to these of Ezekiel The Hebrew for set me is caused me to rest when the Prophet was brought to this Mountain he had rest there is no true rest but in the Church in the Mount of Vision By which was as the frame of a City on the South The Mount it self was South from Babylon and the Cities was on the Southside of the Mount which was smitten there now the Prophet sees in Vision as it were the model or frame of a City he had seen before the ruine of the City and now he sees the raising of it Vers 3. And he brought me thither That is the Spirit of God carryed him in Vision to that Mountain where he saw an Idaea of a City And behold there was a Man whose appearance was like the appearance of Brass Here the Author of the Vision is specified and described from his appearance the Instruments he had and the place where he stood This Man is made by some an Angel by others Christ It was the Son of God appeared in
that they may be ashamed of their iniquities And here it 's If they be ashamed of all that they have done shew them the form of the house In the first sight of the house is required as precedaneous to humiliation and here humiliation is required as precedaneous to sight of the house The answer to this seeming contradiction is easie The sight of the house first was mercy and that made way for humiliation and then their humiliation upon that made way for further mercy First they had a general sight of the house which caused shame and being throughly ashamed they had a more distinct and particular knowledge of the same The forms and fashions of the house In an house there be several parts as Walls Windows Doors Posts Lintels Galleries Stairs Chambers c. And these are of several forms and fashions which he must shew to the house of Israel even all the forms which is twice mentioned and notes the outward and inward forms of the Church The outward lies in profession in the union and harmony of the parts in the greatness and extent of the whole in the discipline and government of it The inward forms consist in those gratious principles and qualifications are in those professors make up the house and body of Christ in the power of godliness and the cordial closing one with another in the life spirit purity and power of Ordinances There is beauty and glory in the outward forms but most in the inward Psal 45.13 The King's daughter is all glorious within and her cloathing is of wrought gold The Church shines without but is very glorious within all-glorious The Kingdome of God is within men Luke 17.21 and that is in righteousness peace and joy Paul had an eye to both forms when he told the Colossians He rejoyced to see their order and faith Col. 2.5 And the goings out thereof and the comings in thereof There were several Gates in this Temple and they were to come in at one and go out at another Those came in at the North-gate must go out at the South-gate and they came in at the South-gate must go out at the North-gate and not at the Gates they come in by Ezek. 46.9 In this Temple there was no turning back but going forward when the Tabernacle was up there was looking and turning back to Egypt When Solomon's Temple stood there was of them who went backward and not forward Jer. 7.21 Isa 1.4 Jer 15.6 But in this Temple they were to go forward and not backward Isaiah Prophesied that the People of this Temple should be all righteous Isa 60.21 And the righteous hold on their way Job 17.9 All the ordinances and all the laws thereof The Hebrew word for Ordinances is Choak from Chakak to ingrave upon Wood or Stone and that for Law is Torah from Jarah to instruct or teach so that this latter imports the instruction of the mind the former the impression of truth upon the hearts and affections Suarez saith De legib lib. 1. c. 5. that a Law properly so call'd is illuminative reforming and directing the judgement and impulsive moving the heart and will to action Some by these Ordinances and Laws understand the rites and rules they were to observe in re sacrificali for it 's probable being 70. years in captivity they had forgotten them in part if not wholly but not onely these are here intended for then the scope of the vision would extend no further then Zorobabel's Temple whereas it refers chiefly to the Temple and worship of Christ under the Gospel as hath been shewed The Ordinances and Laws thereof are here likewise included and what the worshipers are to do when and how and which belong to the Temple First Observe That to repentant men asham'd of all their evil doings the ways of God's house are to be made known by the Prophets and Ministers If they be asham'd shew them the form and fashion of the house c. If they were not humbled for and ashamed of their abominations which caused the destruction of the first Temple they must not be informed in the mysteries of this Temple either by word or writing Impenitency excludes from Temple-mercies but shame and hearty sorrow for sin makes way for such mercies To them so affected must the forms and fashions the comings in and goings out of the house all the outward and inward forms all the ordinances and laws thereof be made known by word or writing or both they are to be admitted to the mysteries and secrets of the Temple As for dogs holy things are not to be communicated unto them Secondly Observe Temple and Church-work must not be according to mens phansies but according to the mind of God and that pattern He gives forth God set a pattern before Ezekiel he must set it before the house of Israel and they must build and order the Temple answerably they must keep the whole form thereof and all the ordinances thereof they might not adde to nor detract from what God had prescribed Moses in the Tabernacle-work must do all after the pattern given him Exod. 25.40 Chap. 39.42 43. Noah in his Ark-work must keep to what God appointed Gen. 6.14 15 16. 1 Chron. 28.11 12. 13. Solomon in his Temple-work was tied to the pattern given out by the Spirit to David In the Gospel-Church it is so Mat. 28.20 Teaching them to observe all things which I have commanded you Nothing is left to their liberty God's appointments onely must be in his house neither antiquity nor custome nor convenience nor prudential considerations nor shew of holiness nor any pretext whatsoever will warrant any humane invention brought into the Church and Worship of God Thirdly Observe That the Temple and Church of Christ hath distinct and peculiar laws of it 's own Ezekiel must shew them the Laws and Oâ—dinances of the house not those of nature or nations Aliae sunt leges Caesarum aliae Christi Caesars and Christ's laws do differ his are Civil and Christ's are Sacred He rules in Sion and man's laws have no place there Fourthly Observe The Church in due time shall be such a Temple as here it 's represented by this Visioâ— It shall be one large strong and full of glory as this visional Temple was When God gives forth visions it 's in the thoughts of his heart to make them good How shall the house of Israel the true Christians keep the laws and ordinances of his house if it never be built God hath not onely purposed but promised to build it Ezek. 37.26 27. I will set my Sanctuary in the midst of them for evermore My Tabernacle also shall be with them yea I will be their God and they shall be my people And John saw it accomplished in vision hearing God uttering parallel words Rev 21.2 3. And doubtless the time is drawing near for the building of it Now men see a difference between the stones of Babylon which must
Lord and it shall be a place for their houses and an holy place for the Sanctuary 5. And the five and twenty thousand of length and the ten thousand of breadth shall also the Levites the Ministers of the house have for themselves for a possession for twenty Chambers 6. And ye shall appoint the possession of the City five thousand broad and five and twenty thousand long over agatnst the oblation of the holy portion it shall be for the whole house of Israel HAving laid down the Platform and Measures of the Temple he comes now to the division and measureings of the Land Wherein things are dark difficult and deep not to be attempted by humane strength but by the help of Christ's Spirit which maketh dark things light difficult things easie and sounds the greatest depths In this Chapter are two principal parts 1. The Partition of the Land which is in the 8. first verses 2. Ordinances Political and Ecclesiastical to the end of the Chapt. from the 8. verse For the First the division of the Land is fourfold 1. A Portion for the Sanctuary and the Priests in the 4. first verses 2. A Portion for the Levites vers 5. 3. A Portion for the City or People vers 6. 4. A Portion for the Prince vers 7 8. For the Second The Political Ordinances which concern the Prince are from the 9. verse to the 13. The Ecclesiastical which concern the People the Prince and the Priests are from the 13. to the end of the Chapter There was a distinction of the Land of Canaan in Moses and Joshuah's days Num. 34. 35. Chap. Josh 13 14 15 16 17 18 19 20. 21. Chap. But this division differs much from the same And when the Jews return'd from Babylon there was no such division made of the land Had it been Ezra or Nehemiah would have made mention thereof This division therefore is not to be understood litterally but spiritually and the compleating thereof to be look'd for in the Church of Christ not in the Jewish State or Temple Here then seems to be a spiritual lotting and bringing men out of Judaisme and Heathenisme into the Kingdome of Christ and fellowship of the Gospel These words When ye shall divide by lot the land for inheritance are thus in the Hebrew When ye shall make the land to fall into inheritance that is when ye shall make the lot to fall upon the land to divide it into inheritances He alludes herein to the antient division of the land by lot That which is by lot is free when the lot fell upon Matthias it was free and declared whom God had chosen Act. 1.24 26. The work of grace and bringing of men into the Church is free nothing in man or from man procures it 2 Pet. 1.1 To them who have obtained like precious faith with us The word for obtain is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes Aliquid sine debito cuipiam obveniens That which comes freely to a man that which being no debt nor desert is lotted out to a man as God gives faith to whom he pleases We have nothing disposes us for grace or intitles us to any heavenly inheritance Col. 1.12 It 's the Father who makes us meet to be partakers of the inheritance of the Saints in light He regenerates adopts and sanctifies and so makes us meet for spirtual enjoyments and priviledges and then lots them out for us and us for himself so that true believers are God's lot portion and inheritance Ye shall offer an oblation unto the Lord an holy portion of the land The Hebrew is Ye shall Elevate an Elevation unto the Lord that is consecrate or dedicate a portion of the land unto the Lord that it may be holy This portion of land was large five and twenty thousand reeds in length not so many Cubits as some would have it For the measuring was by a reed of six Cubits Chap. 40.5 And ten thousand reeds in breadth And of these five hundred in length and five hundred in breadth were for the Sanctuary with fifty Cubits round for the Suburbs thereof This holy portion of land as it was for the Sanctuary so for the Priests and their houses the Levites and their Chambers Here the first care is for the house-service and servants of the Lord. It 's the duty of Christians to promote the worship of God in the first place and to provide for those are officers in his house who are not to be non-resident but to live in the houses near to their charge Some Expositors as Junius and Polanus inform us that a new form and state of the Church is here represented unto us viz. the abrogation of the Jewish and bringing in of the Christian which was done by Christ and his Apostles By the portion of land the holiness and amplitude of it we may understand the Church under the Gospel with the holiness and largeness thereof 1. The Church is holy and an holy Offering unto God Ye shall offer an oblation unto the Lord. Sanctitatem de terra Holiness from the earth that it separate from the same or Holiness of earth that is holy earth Such is the Church holiness from the earth or holy earth Ephes 5.27 It 's the most glorious and pure part of the world it consists of those are virgins redeemed from the earth whose mouths are guileless and persons faultless before the Throne of God Rev. 14.4 5. 2. The largeness of it under Christ the Church is greatly inlarged and extends to all parts The Thessalonians faith spread far 1 Epist 1.8 And Paul saith That in every place they called upon the name of Jesus Christ 1 Cor. 1 2. Peter brings Pontus Galatia Cappadocia Asia and Bythinia within the bounds of the Church 1 Pet. 1.1 Not onely Asia Europe and Africa but even America hath Sanctitatem de terra some holy ones to be an Offering to the Lord Rev. 7 9. there were some out of all Nations We may also here Observe That in the Church of Christ there is provision and protection for his There is a portion for the Priests possessions for the Levites and the whole house of Israel there be portions of land for them with Houses Chambers and a City Those who come to Sion shall not be destitute but meet with maintenance and safety Jer. 31.12 They shall come and sing in the height of Sion and shall flow together to the goodness of the Lord. He will be their shepheard and provide for them wheat wine and oyle that is bread and water of life with the comforts of the Spirit and make their souls as a watered garden green and growing fat and flourishing fruitful and very fruiful and being in that condition he will defend them from wild beasts and spoyl of any they are his garden inclosed and fenced about with his power see Ezek. 34.26 27 28. Again Observe The true Church-state takes not away propriety neither consists of levelling principles
in Summer and heat of the body in hot weather Many bathe themselves in the water to cool them Dives begg'd a little water to cool his tongue Luke 16.24 The waters of the Gospel have a cooling vertue in them they cool the heat of persecution Mat. 5.11 12. they cool the heat of our passions James 3.20 Mat. 5.22 they cool the heat of temptations Rom. 16.20 1 Cor. 10.13 James 12.12 they cool the heat of our lusts 1 Pet. 2.11 Rom. 8.13 1 Tim. 6.9 10. they cool the scorchings of a guilty Conscience and fire of Hell Matth. 12.31 and 11.28 1 John 1.7 4. Water makes the earth fruitful When they wanted rain there was barrenness and famine Jer. 14. but when they had the former and latter rain all things flourished and abounded Ezek. 34.26 27. I will cause the shower to come down in his season there shall be showers of blessings and the tree of the field shall yield her fruit c. Litterally these words are true and spiritually also and set out the fruitfulness of those who were to live under the sweet showers of Gospel Doctrine They should be like a watered garden Jer. 31.12 The doctrine of the Lord is as the rain and dew which falling upon the tender herbs and grass causes them to grow Deut. 32.1 When Zacheus was watered with this water he became very fruitful and gave half of his goods to the poor Luke 19.8 others sold all and laid the money down at the Apostles feet Acts 4.35 They were abundant in love and in good works 5. Water quencheth thirst satisfies and revives the thirsty soul It was their drink in the infancy of the World and is still in some hot Countreys Sampson when like to perish for thirst having some water out of the jaw-bone of an Ass he revived and was satisfied Judg. 15.18 19. The waters of the Gospel have this property also when the soul is a thirst there is no water quenceth that thirst but the water of life which the Gospel sheweth and conveyeth unto us The Gospel hath this water of life in it Christ and the Spirit which it makes men partakers of The great and precious promises are satisfying things the righteousness and Spirit of Christ are satisfying and reviving things Peter found it so when he said to Christ Lord to whom should we go thou hast the words of eternal life Let others go to what Brooks Pits or Cisterns they will to quench their thirst we will never go from thee who hast the words of eternal life who art the Fountain of living Waters and canst satisfie us for ever John 6.68 This Water quencheth unlawful desires and satisfieth Spiritual desires 6. Some waters have a curing and healing vertue The Pool of Bethesdah healed all manner of diseases Joh. 5.4 There be waters in our Land which have healing vertue in them Such be the waters here mentioned for they healed other waters v. 8. Gospel waters will heal sick souls and bodies The Centurion said to Christ Lord speak thou but the wâ—rd onely and my servant shall be healed and it was so Mat. Mat. 8.8 13. Christ cast out Devils with his word and healed all that were sick ver 16. The Gospel is not onely a pattern of wholesome words but of healing words also there is no spiritual disease in the soul but the Gospel hath healing vertue to cure it therefore it is called the Gospel of Salvation Ephes 1.13 and the power of God unto Salvation Rom. 1.16 7. Some waters are very cordial and do greatly comfort the spirits of man None more then the waters of the Gospel by which the Spirit the true solid eternal Comforter flows into the heart The Gospel and good things of it are set out by Water Milk and Wine Isa 55.1 all which are comforting things The Gospel is glad-tidings and affords strong and everlasting consolation to the soul 2 Thess 2.16 2 Cor. 3.5 Jeremiah saith the Word of God was the joy and rejoycing of his soul chap. 15.16 David professes he had perished in his affliction had he not drunk of these Cordial Waters Psalm 119.92 To come to those Observations which we may pick out of these Verses Observ 1. That as it is Christ who makes known the things of the Temple so he doth the same not all at once but he makes known some at one time some at another Formerly Christ had revealed much to the Prophet and here he brings him again to the door of the House and shews him waters he had not seen before We are not capable of much at once like children we must have line upon line precept upon precept here a little and there a little Ezekiel is instructed a little in one place and a little in another place as he was capable So Christ the wise and chief Builder of the Temple deals with him and revealed one thing after another unto him and so he dealt with his Disciples John 16.12 Observ 2. The waters of the Gospel the gifts and graces of the Spirit do flâ—w from Sion from Jerusalem where Ezekiel had his vision Chap. 40.2 The bitter waters of the Law flowed from Mount Sinai but the sweet waters of the Gospel flowed from Mount Sion Isaiah long before prophesied whence these waters should come Isa 2.3 Out of Sion shall go forth the Law that is the Law of Faith not of Works and the Word of the Lord from Jerusalem So in Zach. 14.8 And it shall be in that day that living waters shall go out from Jerusalem half of them towards the former sea that is East-ward and half of them towards the hinder sea that is West-ward In Summer and in Winter shall it be there shall be no time wherein these Jerusalem-waters shall cease flowing It is not Rome or any other City in the World which hath the honor to send out these waters but Jerusalem onely where was the true Church of God Observ 3. These spiritual waters although they flowed from Sion and Jerusalem yet Christ himself was the Fountain and Original of them they came from the door and threshold of the house Christ tells us He is the the door John 10.7 All spiritual water is in him all Heavenly Doctrine all gifts and graces When the Spirit moved holy men to speak as it is 2 Pet. 1.21 it received of Christ and shewed unto them John 16.14 and all the waters which flowed from the Apostles they received from Christ The Spirit was given them to fill their vessels and fitted them to carry these living waters from Jerusalem to all parts Acts 2.8 and Christ sent them forth to preach the Gospel all the treasures of wisdom and knowledge are in him Col. 2.3 and he that believes in him receives living waters from him all gifts graces and divine truths are from him The waters of the Sanctuary flow from the Lord of the Sanctuary Observ 4. God would not have his Worshippers to conform to and comply with the
companion of all them that fear thee Christs Disciples gate together Acts 1.15 Peter and John went to their own company Acts 4.23 Verse 10. The fishers shall stand upon it from Engedi even unto Eneglaim Engedi was a Town neer unto the Dead Sea upon the coast of it having strong-holds 1 Sam. 23.29 called Hazazon-Tamar in Jehoshaphats days 2 Chron. 20.2 which A lapide interprets urbs Palmarum a City of Palm-trees because they flourished there â—t had several Vineyards belonging to it Cant. 1.14 From this place to Eneglaim should the Fishers spread their nets Eneglaim was seated at the mouth of the Dead Sea where Jordan emptied it self into it as Junius and Piscator observe and it was in the Eastern part as Engedi was in the Western Before we proceed further take some Observations from Verse 7 8 9 10. Observ 1. The waters of the Sanctuary the Doctrine of the Gospel doth powerfully and speedily beget and bring men to God Such was the vertue of the waters Ezekiel saw that presently they brought forth trees on each side their banks There were trees of Righteousness presently viz. true Christians When Christ preached and the Apostleâ— their Doctrine was received and divers believed John 4.41 7.31 8.30 12.42 Acts 17.11 12 18.8 The waters of the Gospel turn Thorns and Thistles into Vines and Fig-trees and make an Orchard for God where none was This was foretold by Isaiah Isa 41.18 19. I will open rivers in high-places and fountains in the midst of the valleys I will make the wilderness a pool of water and the dry land springs of water I will plant in the wilderness the Cedar the Shittah-tree and the Myrtle and the Oyl-tree I will set in the Desart the Fir-tree and the Pine and the Box-tree together The meaning is God would cause the Gospel to be preached in dry and barren places and there should some of all sorts come in believe and grow up like trees of God Isa 44 3 4. I will pour water upon him that is thirsty and floods upon the dry ground I will pour my Spirit upon thy seed and my blessing upon thine off-spring and they shall spring up as among the grass as willows by the water-courses This water brings forth trees and makes them good being brought forth Observ 2. The waters of the Gospel have and will have their course they issue out who can keep them in and being out they go toward the East Countrey and go down into the Desart and so into the Sea who can stop them When the Gospel began first to be preached it spread Mark 1.27 28. What new Doctrine is this for with authority commandeth he even the unclean spirits and they do obey him And immediately his fame spread abroad throughout all the Region round about Galilee The Gospel did run like water from Countrey to Countrey and from Sea to Sea 2 Thess 9.1 Observ 3. That people without the Gospel are like unto the Dead Sea that lake of Sodom into which by our Apostasie from God we have cast our selves The Dead Sea in a spiritual sense is the lake of our sins where all things are loathsome dead and deadly whence nothing but corrupt and pestilent vapors do flow Men are children of wrath by nature dead in sins and trespasses Ephes 2.1 3 5. All men are gone astray and altogether become filthy Psal 14.3 Their throat is an open Sepulchre c. See Rom. 3.10 11 12 13 14 15 16 17 18. they send forth mire and dirt as the Sea doth Isa 57.20 and nothing that is good lives in them they stifle all good motions being dead in sin abominable and reprobate to every good work Observ 4. The waters of the Sanctuary have curing and quickning vertue in them Where they came the waters were healed and every thing lived When they flowed into the Dead Sea that was healed by them ver 8. and every thing lived whither the River came ver 9. People in Scripture are compared to waters Rev. 17.1 15. but they are unsavoury corrupt waters like the Dead Sea sending out noysome vapors but when the Doctrine of the Gospel comes in power with the merits of Christ and graces of the Spirit it purges the head from infectious errors the conscience from dead works the heart from vile lusts and the life from base practices and begets life in the dead soul The Corinthians were a Sodomitical people given to uncleanness and all manner of wickedness 1 Cor. 6. having reckoned up a catalogue of sinners in ver 9 10. he saith in ver 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and hy the Spirit of our God How came they to be so it was by Pauls Preaching the Gospel Acts 18.1 7 8 9 10 11. he brought Sanctuary waters unto them which cured and quickned these Corinthians In the Pool of Bethesda God put forth his power and healed by those waters all manner of bodily diseases John 5. and in these Sanctuary or Gospel waters he puts forth his power and heals all spiritual diseases and quickens those that are spiritually dead ver â—5 These waters are living waters Zach. 14.8 and they beget life and encrease life John â—â— 14. and 10.10 Observ 5. The waters of the Sanctuary are fruitful waters they breed trees on each side and abundance of fish The Doctrine of the Gospel breeds Christians and Believers in abundance Acts 1.15 the number of Disciples was about a hundred and twenty Acts 2.41 Three thousand souls were added unto them Acts 4.4 the number of believers were about five thousand Acts 5.14 multitudes both of men and women were added to the Lord Acts 21.20 Thou seest how many thousand Jews there are which believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how many ten thousands and Rev. 7.9 I beheld and lo a great multitude which no man could number The trees and fishes multiplied so much in a little time that they exceeded mans Arithmetick Observ 6. The Preachers of the Gospel are fishers Verse 10. The fishers shall stand upon it that is the river and fish there Ye know Christ chose Fishmen to be his Apostles and told them That he would make them fishers of men Mark 1.17 Men are the fish and the Gospel is the net the Promises are the bait and Preachers aâ—e the Fishers Peter threw the net on the right side when he caught three thousand fishes at once Acts 2.41 which was prefigured in the great draught of fishes he took Luke 5.56 The preaching of the Gospel is compared to a net Mat. 13.47 it s good casting this net into the waters where there be store of fish and wise is that man who can catch them Prov. 11.30 he that winneth souls is wise Some Fishers toil all night and catch nothing but where there is wisdom to handle the net and bait the hooks well some fish will be caught Observ
Israel by Jordan from the border to the East Sea that is the Lake of Sodom or Dead Sea as some interpret it But Numb 34.11 it is extended to the Sea of Chinnereth Eastward which is the Sea of Tiberias or Lake of Genesaret John 6.1 Luke 5.1 The South border is set forth unto us in ver 19. and it is from Tamar which Maldonate makes Jericho Others a Town near the Dead Sea and from hence to Meribah or the waters of Strife in Kadeh in the Wilderness of Zin Numb 20.13 27.14 and so to the River which led to the great Sea that River is called Sihor Josh 13.3 Jer. 2.18 and the River of Egypt Numb 34.5 and diâ—tinguished the Tribes of Simeon and Judah from Egypt as Sinetius saith and ran into the Mediterranean Sea which is the great Sea so called in respect of the Sea of Galilee or Tiberias and of the Dead Sea which were little ones to that To this great Sea came the South border The West border is in ver 20. from the border of the great Sea that is from the place where the River of Egypt exonerates it self into the Mediterranean Sea which by Geographers is called Rhinocura and so to Hamah in the North-West towards Mount Hor. This tract by the Sea was the West border Numb 34.6 The Prophet being shewn the borders of the Land in the fore-going Verses is brought here to see the division of it in the three last Verses And the division was to be according to the Tribes ver 21. and this division was to be not ad placitum but per sortem the lot was to fall upon it ver 22. Ye shall divide it by lot the Hebrew is ye shall make it fall that is under lot They might not pick and chuse what part of the Land they had a minde unto but take their portion where the lot fell and here it is ordered that strangers and their children shall not be excluded from inheriting Not all strangers were to have this priviledge but those that should come and dwell amongst them and beget children It was not so in the division of the Land by Moses and Joshua strangers might not inherit amongst them which clearly intimates there was to be a change of the Mosaical state Strangers might come into any of the Tribes which Sanctius understands of Proselytes whose number was great as he saith And into what Tribe soever they come there they were to have inheritance so that now the difference between strangers and natives Jews and Gentiles was to cease and they both had the same priviledge Having given you the litteral sense of the words now let us see what may be the spiritual sense of them for in the letter they were not fulfilled after the return froâ— Babylon but mystically under the Gospel they were 1. Then here is held out unto us The great extent and largeness of the Church under Christ and the Gospel The Land mentioned signifies the Churches state and the bordering of it out North East South West the extent of it into all parts The Christian Church is larger then the Jewish that was shut up in one Nation now it reaches to all Nations Mat. 28.19 neither Asia Africa Europe nor America are excluded Mat. 24.14 Luke 20.47 Rev. 15.4 The Church under the Gospel is universal and invisible 2. Those that are Subjects or Members of this Church are not Hypocrites but Israelites Those that were not Israelites and true Israelites were not to be in this Church Hypocrites scandalous ignorant and unregenerate persons are often in if not the major part of particular visible Churches but of the universal Church of Christ they are not that consists of true Israelites such as Nathaniel was John 1.48 of Jews inwardly such as are circumcised in heart and spirit Rom. 2.29 of such as are enrolled in Heaven Heb. 12 23. of sealed ones Rev. 7. and these stood with the Lamb on Mount Sion Rev. 14.1 These made up the Church and body of Christ 3. The priviledges of this Church do equally belong to all the members of it ver 14. Ye shall inherit it one as well as another None hath preheminence above others in the things of Christ and God As the Jews could not say This Land is more mine then yours I have the priviledges you have not so a Saint a Christian a true member of the universal Church cannot say The Church or priviledges of it are more mine then others who are in the same for all are one in Christ Jesus Gal. 3.28 and there is but one Body one Spirit one hope one Lord one Faith one Baptism one God and Father of all Ephes 4.4 5 6. it is one and the same grace of God one and the same righteousness of Christ one and the same eternal life which they are interested in 4. The state of Christians in the Church and all the spiritual blessings they have therein are of free grace and meer mercy This land shall fall to you for inheritance verse 14. and ye shall divide it by lot for an inheritance verse 22. It was freely given them and what good soever was there in all the milk and honey thereof In like manner the bringing of men into Sion to be members of Christs Body and all the spiritual milk and honey they enjoy in that state is of meer grace and good pleasure Saith Christ himself No man cometh unto me except the Father draw him John 6.45 God hath given unto Christ some men John 17.2 and those God hath given to Christ he brings them to Christ from whom they have milk wine and honey 5. The Church of God under the Gospel consisted of Gentiles as well as of Jews This appears from this That strangers might sojourn amongst them The Gentiles were strangers being neither of the seed of Abraham nor of the Commonwealth of Israel Ephes 2.12 but they were under Ch ist to be in Canaan that is in the Church John 10.16 Of these Christ spake when he said Other sheep I have which are not of this fold them also I must bring that is into the fold It was prophesied in Isa 49.22 that the Gentiles should come in Thus saith the Lord God behold I will lift up my hand to the Gentiles and set up my standard to the people and they shall bring thy sons in their arms and thy daughters shall he carried upon their shoulders c. The Gentiles and their children should believe and come into the Church of Christ And Isa 56.6 7. Also the sons of the stranger that joyn themselves to the Lord to serve him and to love the name of the Lord to be his servants c. eveâ— them will I bring to my holy Mountain and make them joyful in my house of Prayer Isa 65.1 Zach. 2.11 Many Nations shall be joyned unto the Lord in that day and shall be my people Tâ—ese Prophesies and many other to the same purpose are made good and
unto the Jews and the one thousand two hundred and sixty days put for years are drawing to an end and God is about some great things to be done in the world and will ere long break forth That by this City is represented the Church some Rabbins themselves do acknowledge for though they deny our Christ to be the Messiah because he never built them such a Temple and City as Ezekiel describes yet they acknowledge this City and Temple to be understood not corporally or literally but mystically and spiritually And the Talmudists affirm That by Jerusalem we are to understand the gathering of the Gentiles to Christ or the whole body of Christians There be several things observable concerning this City or Church of Christ 1. That it is well and strongly founded usually Cities are built upon hills and mountains which are the strongest parts of the earth and so was this City chap. 40.2 Ezekiel saw the frame of this City upon a very high mountain and on such a mountain is the Christian Cfiurch built on the mountain of Gods Decree and Power on the mountain of Righteousness and Truth it s built upon Christ the rock of ages such a rock as the gates of hell cannot shake or shatter John tells us of this City the new Jerusalem that it had twelve foundations three on every square which were sure firm and would never fail The Lord Christ the holy Scriptures and the Doctrine of the holy Prophets and Apostles must fall to the ground before the Church shall be ruined 2 Tim. 2.19 2. It is comely and beautiful Cities which are built four square especially are so and such was this City it had four thousand and five hundred measures on each quarter there was nothing unfightly on any of the four quarters they were all parallel and had gates alike in them which presented it very delightful to the eye the Church of Christ is comely and beautiful its built not of unhewen stones or timber but such as are well hewen and orderly laid together Hence the Church of Corinth is called Gods building 1 Cor. 3.9 and the Church in general the City of the living God Heb. 12.22 The Church is such a building such a City as is full uf comeliness and beauty it s a congregation of Saints Psal 149.1 It s the garden of Christ Cant. 4.12 his Kingdom Matth. 13.41 his Spouse whom himself saith is fair yea the fairest among women Cant. 1.8 pleasant verse 16. and beautiful 7.1 the Church is Christs body Eph. 1.23 the Spirits Temple 1 Cor. 3.16 and therefore hath curious work in it very glorious and beautiful What David said of Sion Psal 50.2 that it was the perfection of beauty is most true of the Church under Christ and in Christ it s the perfection of beauty Heb. 10.14 By one offering he hath perfected for ever them that are sanctified 3. The greatness and amplitude of this City it had four thousand and five hundred measures Eastward West North and Southward it was eighteen thousand measures in compass which sets out the greatness and vast extent of the Church of Christ Zach. 10.10 God saith he will bring the Jews from Egypt and Assyria and so multiply them that place shall not be found for them Isa 49.20 The children shall say in thine ears that is in the ears of the Church the place is too strait for me give place that I may dwell The Christian Church is spoken of which should multiply so that their habitation must be enlarged as it is Isa 54.1 2 3. Now the tents and curtains of Sions habitation are stretched to the ends of the earth Psal 2.8 Mal. 1.11 From the rising of the sun unto the going down thereof 4. The City hath access unto it from all parts great Cities have many gates East gates West gates North gates and South gates so had this City twelve gates in every quarter three which signifies unto us the great access should be unto the Church of Christ from all parts not onely Jews should come out of the twelve Tribes to enter and dwell in this City and be under the Government of it but multitudes of Gentiles out of all nations and quarters of the world should do so Rev. 7. John saw not onely twelve thousand Jews enter in at each gate but a great multitude also which no man could number of all Nations kindreds peoples Tongues The Jews were numerable forty four thousand but the Gentiles were above so many millions the number of them which entered by the gates was innumerable 5. The happiness of this City which is from the Lords inhabiting there and giving it its denomination the name of it shall be Jehovah Shammah The Lord is there Alexandria was not so happy in Alexander nor Constantinople so happy in Constantine nor Jerusalem in Solomon as this City shall be in Jehovah We read in sacred Scripture of a golden City Isa 14.4 of a Royal City 1 Sam. 27.5 of a renowned City Ezek. 26.17 But their glory and happiness was a shadow to the glory and happiness of this City they were cities without God Jehovah was not there but here will the Lord himself be These words Jehovah Shammah import 1. The presence of God in the Church and that is a happiness to have his presence when God left the Temple and City of Jerusalem that was their great misery Hos 9.12 His presence in Heaven makes it Heaven and his presence in the Church makes it happy Thus saith the Lord I am returned unto Sion and will dwell in the midst of Jerusalem and Jerusalem shall be called a City of truth and the mountain of the Lord of Hosts the holy mountain Gods presence makes it a City of Truth and an holy mountain and that City is happy which hath truth and holiness in it Zech. 8.3 2. His continuance in it he will not be ut hospes in diversorio sed ut haeres in patrimonio he will dwell there he will not leave this city nor depart from it as he did from Jerusalem of old and as he did from the Jews after their captivity Jer. 32.40 I will not turn away from them to do them good Ezek. 37.26 I will set my sanctuary in the midst of them for evermore Rev. 7.15 He that sitteth upon the throne shall dwell with them It is the happiness of a Saint to have the Comforter and his great happiness to have the same abide with him and that for ever Joh. 14.16 So it s the happiness of the Christian to have Christs presence and exceeding happiness to have it for ever 3. His upholding and preserving of it the Church is Gods building 1 Cor. 3.9 He said in Isaiahs days I will lay thy stones with fair colours and lay thy foundations with Saphires I will make thy windâ—ws of Agates and thy gates of Carbuncles and all thy border of pleasant stones Isa 54.11 12. and when the Lord shall do this he will