Lord and Saviour Jesus Christ 2 Cor. 4.16 The inward man is renewed day by day There is an addition of more strength more degrees are added to those new qualities the inward man growes stronger and better So Chap. 3.18 Wee are changed into the same image from glory to glory When men are changed and this new spirit is put into them it is glory and there is a Progresse in this glory they goe from one degree of glory to another Obser 1 1. This new spirit is a great mercy it s a renewall of the Image of God in a man knowledge righteousnesse Rom. 8 8. They that are in the flesh cannot please God and true holinesse Col. 3.10 Ephes 4.24 It s that makes a man good and acceptable to God it was the holy Ghost and Faith made Barnabas a good man Acts 11.24 Till a man have some new qualities in him this new spirit he is flesh displeasing unto God Joh. 3.6 That which is borne of the flesh is flesh and that which is borne of the spirit is spirit and so acceptable to God then the tree is good and the fruit good also Matth 7.17.18 It s that sets us at liberty this new spirit is not a spirit of bondage but of liberty 2 Cor. 3.17 not of feare but love power and of a sound mind 2 Tim. 1.7 It 's that weakens and wasts sin in us 2 Cor. 5.17 If any man be in Christ he is a new Creature old things are past away Old customes practises principles corruptions they are decaying the old leaven is purging out It 's an argument of Gods love in the Covenant of grace towards a sinner and evidence that thou art in that Covenant it s the promise of the new Covenant to give this new spirit It 's that makes us honourable and glorious When wee have this new spirit we are partakers of the divine nature and borne of God 1 John 3.9 And that 's honourable v. 1. and glorious 2 Cor. 3.18 It 's a choyce comfort to the man that hath it more then thousands of silver and gold more then a world to him no such comfort to him as this its life Luke 16.24 This my Sonne was dead and is alive againe The dead prodigall when he had this new spirit had a new life and this was a sweet a great comfort to him to his Father to others It 's that gives you title to the Kingdome of Heaven John 3.5 Verily verily I say unto you except a man be borne of water c. How doth this new spirit act and discover it selfe in that man where it is Answ 1. It begets a noble ingenuity in the Soul to maintaine the condition it puts into it will shunne whatever is contrary to it or offensive to the Lord who gave it 1 John 3.18 Whosoever is borne of God sins not but keepes himselfe and that wick-one toucheth him not he hath a noblenes of Spirit and keeps himself from sin and Satan the things they propound are too low for him too base Joseph said How can I doe this great wickednes and sin against God Gen. 39.9 Nehemiah 6. chap. 11. Should such a man as I flee So saith the man indued with this new Spirit should such a man as I sin God hath made me spirituall and I will not imbase my self to carnall things 1 Pet. 1.14 Not fashioning your selfe according to the former lusts 2. A strong impression made upon the soule so that it cannot but follow after Christ before the heart could not but look downwards pursue the Creature but now it doth the contrary Acts 26.18 To open their eyes and to turn them from darkenes to light and from the power of Satan unto God when the turn is once made they cannot but minde the light and follow after God and Christ when Elijah threw his mantle upon Elishah he had such an impresse made upon his spirit that he must leave all and follow him The Needle is unquiet till it come to the Northern point so a soul tâ—ll it come to Christ when it 's anointed with these new qualities c. 3. Seeth every thing with a new eye there is divine light the light of life in the soul John 8.12 And the life of God Ephes 4.18 Before they are alienated from it but now having this new spirit they pertake of it and not onely live the life of God but looke upon things as God doth they see sin exceeding sinfull Rom 7.13 Grace to be free glorious exceeding rich and abundant Ephes 1.6 Chap. 2.7.8 1 Tim. 1.14 They beheld Christ in another manner then ever before 2 Cor. 5.16 Henceforth know wee no man after the flesh yea though wee have knowne Christ after the flâ—sh yet now henceforth know we him no more Since we have had an eye to see spiritually and the eye renewed to see more spiritually into the death of Christ what satisfaction peace life grace Salvation glory it hath wrought and brought we know no mâ—n after the flesh for their present honour externall excâ—llencies no not Christ We looke not upon him as poore meane afflicted contemptible but we see and judge spiritually we looke at what is divine in him in others in all So for God himselfe Jer. 31.34 When he should put his Law in their inward parts then they should all know him that is in another manner then ever they should see not onely what an infinite excellencie he was in himselfe but what a father of mercies and God of Consolations he was in Chriâ—t 4. It makes a spirituall Warre in the soule this new spirit sets upon the old man the old spirit and maintaines a mighty Warre against the same bringing under and captivating the flâ—sh with its lusts members wisedome and strong holds There was a naturall Warre in the man before betweene sin and the conscience but this is a spirituall Warre and it 's knowne thus 1. The whole frame of the soul is against sin not the conscience alone the understanding will affections conscience a drunken man may speake against drunkennesse and yet the frame of his heart be towards it a coveteous man may condemne coveteousnesse yet the frame of his spirit may be to it Col. 1.21 Enemies in your mindes by wicked works a man beeing without this new spirit is an enemie to God Chrâ—st truth in his minde by wicked workes the frame of his minde is against them but being indued with this new spirit he is reconciled to God and so an enemy in his mâ—nd to wicked works so for his will Rom. 7.19 The evill which I would noâ— thâ—t I doâ— His will was against evill So for his affection vers 15 What I hate that I doe So for conscience while its naturall all it restraines a man and makes him say I dare not doe it but when sanctified it causes a man to fight against sin and to say I cannot doe it Gal. 5.17 Yee cannot doe the things that yee would The
called the perfection or universality of beauty Psalm 50.2 There was all beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee set it in Majestie In magnificent pomp or for Majesty Glory and Excellency God set the Temple among the Jewes that it might be their glory excellency and make them glorious and excellent among all Nations Isa 60.15 is the same word and it 's rendered an excellency it might wel be for so ל is rendered thrice in one vers Exod. 28.2 Thou shalt make holy garments for Aaron for glory for beauty Or hee set it into Majesty into excellency the majesty and excellency of the Temple was not onely the statelinesse of the structure the strength and scituation of it on a hill but in that it was sanctified and bare Gods name 1 Kings 9.7 Chap. 8.29 It was a type of Christ and the Church a part of their worship in it their gifts and sacrifices were sanctified and accepted Matth. 23.19 2 Chron. 7.1 Fire came down from heaven and consumed the burnt offering and the sacrifice There was the Arke of the Covenant a signe of Gods presence 1 Kings 8.6 In it were glorious visions of God Isa 6.1 Filled with glory 2 Chron. 7.1 The people prayed towards the same 1 Kings 8.38 The eye and heart of God was there perpetually 1 Kings 9.3 It was exceeding magnificall of fame and of glory throughout all Countreyes 1 Chron. 22.5 In these and such things consisted the Majesty glory and excellency of the Temple and therefore it 's cal'd their excellency Ezek. 24.21 The excellency of Jacob Amos 6.8 Vide Drus in locum Some refer it to the holy land to their own habitations to the City If these any or all of them were the excellency of Jacob much more the Temple Psalm 47.4 The Temple and worship of it distinguished them from and made them excell all others But they made the Images of their Abhominations and of their detestable things therein Here is the cause of all their miseries God had dealt bountifully with them set his Ornaments amongst them put glory upon them and distinguish'd them from all Nations but they forgate God prov'd ungratefull and polluted their glory even the Temple with superstition and Idolatry These words Abhominations and Detestable things have been opened before Therefore have I set it farre from them Here is one part of their Calamity God had set the Temple amongst them a Divine Ornament for his owne honour their good and glory but they corruptd themselves dishonoured God and defiled his worship his holy place with their own inventions abhominations and detestable things and therefore I have set it far from them or as the Hebrew is I have made it to them an uncleane thing or given it to them for separation it shall now be for their reproach rejection and destruction it shall be taken from them and destoyed out of my sight as a polluted thing Obser 1 The chiefe ornaments and glory of a people are the ordinances of God and his presence The Temple where God manifested himselfe and the Divine Ordinances were to be performed was their beauty their glory Zech. 2.5 I will be the glory in the middest of her meaning Jerusalem Other things may be some ornament to a people as riches peace liberty Cities well built peopled and fortified Arts and Sciences wise Counsellours strong Souldiers just Judges good Laws prudent Governors these adorne a people but their chiefe Ornament is true Religion and divine presence The Gentiles had those fore-mentioned ornaments yet because they had not the true God and true worship of his amongst them they were unlovely accounted of as dogs Mat. 15.26 An unhappy a hopelesse people Ephes 2.12 Without Christ without God David tels you what people is happy even that people whose God is the Lord. Not those have a false God and false worship among them but they have Jehovah his Temple and Ordinances with them Moses knew that the presence of God and his Ordinances were the honour and chiefe ornament of a Nation and therefore makes a challenge Deut. 4.7 What nation is there so great who hath God so nigh unto them as the Lord our God is God was nigh them in the pillar of fire in the Cloud in the Tabernacle in the Arke and other ordinances and no Nation under heaven had God so neer them and gloriously amongst them as the Jewes had No nation though never so wise wealthy or honourable had such statutes and righteous judgements as they had Moses tels God that his presence would be an argument they had found favour in his sight and were a people separated from all people on the earth Exod. 33.16 Divine ordinances and God in them is the glory of any people Jer. 2.11 Psal 106.20 Therefore when the Arke was taken a symboll of Gods being amongst them and before which they worshipped Phineas wife said the glory is departed from Israel 1 Sam. 4.22 But when God manifests his presence with a people then are they glorious Isa 59.21 He speaks of his Covenant with them and Spirit upon them And Chap. 60.1 He saith Arise shine for the light is come and the glory of the Lord is risen upon thee Darkness shall cover the earth and gross darknesse the people but the Lord shall arise upon thee and his glory shall be seen upon thee Others had darknesse but the people where God and his wayes were had light and glory when new Jerusalem comes down from heaven she is said to have the glory of God Revel 21.10 11. Pray that New Jerusalem may come among us that so glory may dwell in our Land Psalm 85.9 2. It belongs to God to appoint worship and the beauty of it he set the ornament and beauty of it not Moses in the Tabernacle nor Solomon in the Temple might prescribe any substantiall or ceremoniall worship Exod. 35.10 Every wise-hearted among you shall come and make all that the Lord hath commanded not what I have commanded but what the Lord hath commanded though they were wise yet they might not do ought after their owne hearts or heads no not Solomon the wisest of men 2 Chron 3.3 He was instructed for the building of the house of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew is founded hee had a foundation laid in him by the Spirit of God before he laid the foundation of the Temple or did any of the work thereof What God appoints is an Ornament hath beauty is for glory but let men set up ought in the worship of God it hath no beauty but blacknesse no holinesse but iniquity and God must be worshipped in the beauty of holinesse 1 Chron. 16.29 Not in the blacknesse of Iniquity men thinke that Ceremonies do decore the worship of God that Pictures Altars golden Vessels doe make it glorious but all is deformity which God hath not set up and set up for glory 3. The people to whom God vouchsafeth his presence his ordinances they are his
hee told men in his preaching of the particular things they did It 's the Spirit helps in studying and in preaching The Spirit convinces the world of sinne John 16.9 and the Ministers of the sins of the world that so they may abhor those sinnes and denounce the judgements of God against them 4. Wicked men are wise and take their advantages to promote their superstitions they set their Images of Jealousie at the Inner gate Northward that way was the greatest concourse of people and so the advantage great for their worshipping of or before this Image Men are wise to doe evill Jer. 4.22 They set up Altars in all the streets to Jerusalem to burne incense to Baal that shamefull thing Jer. 11.13 They could not suffer any street to be without an Altar they were wise and zealous to promote sinne Jeroboam feared lest the people should goe from him and therefore in his witty wickednesse to prevent it sets up the Calves at Dan and Bethel 1 Kings 12.29 The Papists have had repute for such wisdome they had their Crosses in high wayes and in publique places where people most frequented 5. When Images go up then the worship of God goes down Ahaz sets up Baal and brought the Altar of the Lord to it Baal was regarded and the true God and his worship neglected 2 Kings 16.14 Men are zealous for their own Inventions and jealous left they should suffer 6. Superstition and Idolatry are provoking sins they provoke God who is a God of patience to jealousie Deut. 32.16 They provoked him to jealousie with strange Gods strange inventions Sins of this nature are called provocations Nehem. 9.18 great provocations No sinnes provoke God more then idolatry and false worship 1. It 's a breaking of Covenant with God who had taken people in to be his as a Husband doth a Wife and when shee breaks Covenant forsakes the guide of her youth and is for others this provokes the Husband more then any thing besides Nos adoramus adoratione latriae imaginem Christi Parte 3. q. 25. a. 3. 2. Because it 's a giving Gods honour and glory to Idols Aquinas saith we adore the image of Christ with divine worship * Tom. 1. Controv 7. l. 2. c. 23. Bellarmine with many others acknowledge that the Image of Christ may in some kind be honoured cultu laâ—riae when Gods glory is given to creatures this provokes the eyes of his glory as it is Isa 3.8 And he will not â—ndure that his glory and praise be given to another Isa 42.8 3. They that are guilty this way hate God Exod. 20.5 Being provoked therefore and the spirit of Jealousie kindled in him he will not put it up he will not spare according to that in Prov. 6.34 Jealousie is the rage of a man and therefore he will not spare in the day of vengeance And Cant. 8.6 Jealousie is cruel as the grave no mercy will be shewn God will stir up jealousie and prevaile against his enemies Isa 42.13 Devour whole lands by the fire of his jealousie Zeph. 3.8 VERSE IV. And behold the glory of the God of Israel was there according to the vision which I saw in the Plain OUr Prophet being visionally brought to Jerusalem Christ by his Spirit shews him glory which is set forth 1. Absolutely The glory of God The glory of God that is the glorious God was ther manifesting his glory to him in some visible way 2. Relatively The God of Israel 3. The place There at the Inner gate 4. The manner According to the vision he had seene In Chap. 3. vers 23. The Prophet saith he arose and went into the Plain and behold the glory of the Lord stood there as the glory which I saw by the River of Chebar He had twice before seene the glory of God and now here again he sees it There is nothing difficult in the words one thing is considerable in them why the Prophet had now a third time the glory of God presented to him 1. To keepe his heart in an humble and reverentiall frame that what ever God revealed to him about the utter ruine of the Jewish Nation he should not stâ—ck at it decline the revealing of it because hee saw that God was a glorious and dreadfull God 2. To let him see what unspeakeable wrong the Jewes had done him to forsake the glorious God to serve base shamefull dunghil-idols this made God complain Jer. 2.11 They have chang'd their glory for that which doth not profit the God of Israel for the gods of the Nations 3. To kindle the zeale of the Prophet when he had seene God so glorious once twice or thrice and also what they had done to this God this could not but fire his Spirit and make him burning with zeale in justifying God and denouncing threatnings against such Idolaters 4. To let the Prophet see that he was going away from his Sanctuary and from his people and therefore it s said the glory of the God of Israel was there there at the inner gate looking North-ward where the Image which provoked so much was not that the glorious God would have Communion with the Image but to evidence that seeing they had brought in a false god the true God would leave them 5. To confirm the Prophet in the truth of this prophesie and make way for the high esteem of it in after Ages being brought in with so many glorious visions God of Israel Jacobs name being chang'd to Israel Gen. 32.28 in time the Jewes came to be called Israelites Exod. 9.7 The people of Israel Exod. 19.3 And God taking them for his people is frequently stiled the God of Israel Exo. 5.1 Josh 7.29 And he is so stiled here to put them in mind of two things 1. The Covenant that he made with their Fathers Abraham Isaac Jacob and Moses Deut. 29.12 13. God tooke them to be his people and became their God 2. The great things hee had done for Israel above all other people none of the Nations had such a God as their God was the Nations Gods were impotent impure perishing Gods but the God of Israel was the Lord of Hosts Jer. 7.3 Thus saith the Lord of Hosts the God of Israel He had all power command of all creatures and could doe enough for them he was the holy One of Israel Isa 5.19 and would not endure iniquity in Jacob and Israel The excellency of Israel 1 Sam. 15.29 and never fail'd and did wonderfull things for them hee brought them out of Aegypt c. Micha 6 4 5. He had known them above all families of the earth Amos 3.2 That the true God the God of Israel is a gloriouâ— God he is a glorious Essence and essentiall glory Psal 29.3 He is the God of glory And Psalm 24.7.9 10. Hee is thrice called the King of glorye Not onely hath he glory to dispose of to others but hee is a King all of glory and glorious excellencies his
Attributes are glory his Omnipotence Omniscience Eternity Immutability Wisdome Justice Mercy Holiâ—esse are his glory Exod. 15.11 He is glorious in holinesse It 's said of Aaron he had Garments for glory Exod. 28.2 Gods Attributes are his garments for glory and how glorious is God who hath so many glorious garments on him there is nothing in God or about him but it 's glorious his eyes are eyes of Glory Esa 3.8 his right hand is glorious Exod. 15.6 his Arme is glorious Esa 63.12 His Maiesty is glorious Psal 145.5 His works are glorious Psalm 111.3 His workes of creation providence redemtion are so His Name is glorious 1 Chron. 29.13 His glory is so bright so great that it fills the earth Isa 6.3 His Spirit is glory 1 Pet. 4.14 His sonne is the Lord of glory 1 Cor. 2.8 God is not only glorious or glory but excellent glory 2 Pet. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It excels the glory of the Sun the glory of all Kings of all Angels and glorious ones of the whole Creation yea the comprehensions of all Intelligent creatures it 's so excelling that none but God himselfe can measure it Let us give glory to the God of Israel who is so glorious acknowledge what hee hath done magnifie his name multiply his praises where praises dwels God dwels Psal 22.3 He inhabits the praises of Israel He is the God of Israel dwels there to counsel comfort deliver sanctifie and save them they praise him and he is there to give in daily new matter of praise 2. Sight of the glory of God is a great priviledge it 's not for every one to see Ezekiel he saw it not all in Babylon not all the Elders who were in the house with him Ungracious unbelieving spirits see not Divine glory Iohn 1.14 We beheld his glory not others We that received of his fulnesse of his graces we had the favour and the power to behold his glory Many saw Christs miracles but not his glory hâ—ld out by them Iohn 2.11 When the water was turned into wine Christ manifested his glory which the Disciples saw not others they believed And Christ told Martha if shee believed she should see the glory of God Iohn 11.40 Faith is the eye of the soule and God shewes his glory in Christ to that eye 3. That whithersoever God cals a man hee can shew him his glory at the River Chebar he had seen it in the Plain also and now at Ierusalem which abounded with Idolatry VERS 5 6. Then said he unto me sonne of man lift up thine eyes now the way towards the North so I lift up mine eyes the way towards the North and behold North-ward at the gate of the Altar this Image of jealousie in the Entry He said furthermore unto me sonne of man seest thou what they doe even the great abhominations that the house of Israel committeth here that I should goe farre off from my Sanctuary but turne thee yet again and thou shalt see greater abhominations IN these and the following verses are gradually set out the great abhominations of the Jewes at Jerusalem Their wickednesse was not positive onely but superlative of the highest nature Besides the Appellation sonne of man the fifth verse hath in it 1. Christs commandment Lift up thine eyes 2. The Prophets obedience So I lift up mine eyes 3. The thing seene The image of jealousie 4. Tha place where At the gate of the Altar in the Entry Lift up thine eyes This phrase imports a through view an exact notice of things Gen. 13.10 Lot lifted up his eyes and beheld all the plain of Iordan that it was well watered every where He diligently considered the place and commodities of it Isa 49.18 Lift up thine eyes round about and behold That is Consider well how all that gather against thee shall be for thy good The lifting up of the eyes notes a distinct and fuller observation of things and so here Ezekiel be not remisse and carelesse in the viewing of things but lift up thine eyes open them fully observe exactly what is before thee This you must take to be meant of the eyes of his mind not his body for he was in an extasie in the Spirit at Ierusalem not in the flesh At the gate of the Altar No gate was so called originally but after Ahaz had corrupted the worship of God by his Altar from Damascus fixed an Altar by that gate and brought the Lords Altar thither 2 Kin. 16.14 It 's conceiv'd here upon this gate was called the Altar-gate there was an Altar for Baal and a mis-plac'd Altar for God If we will rightly discerne the corruption in worship Obser 1. distinguish between what is humane and what is divine wee must set the eyes of our minds a work they must be lift up be open and intent to the thing There is great difference between the externall view and judgement of the flesh and between the internall view and judgement of the spirit This Baaliticall Altar doubtlesse was glorious outwardly as false worship is Jeroboams Calves were golden ones 1 Kings 12.28 and affected the eys stole away the hearts of many but it was loathsome to the eye of a judicious considering minde Gods worship was hindered defiled by it his jealousie provoked and their ruine procured by it The Popish Religion is pompous and to carnall eyes hath beauty in it but to those that lift up the eyes of their mind and well consider it 's superstitious idolatrous and abhominable some have called the Ceremonies used lately in our worship Innocent but those examine them well found them Nocent the seed of contention snares to conscience and flyes in our precious oyntment John 7.24 Judge not hence-forth according to outward appearance but judge righteous judgement See exactly into things let the eyes be lift up and so shal you passe a more judicious sentence How pompous was our worship become lately but since eyes have been lift up the vanity corruption and superstition thereof hath appeared 2. They may safely observe examine the nature and sinfulnesse of false worship who have a call unto it The Lord Christ he bids Ezekiel behold the Image of Jealousie See what the People did there the Prophet did not willingly lift up his eyes but at command and being lawfully cal'd to it there was no danger of being seduc'd of bowing to Baal of countenancing false worship God keeps those are in the way he sets them Had the Prophet out of curiosity and desire to see this Altar this Image gone to Jerusalem he might have been ensnared as too many of our Nation by going to Rome having no better ground than an itching desire to see and know what 's done there Romish worship hath inveigled them Jesuitical charmes bewitched them lost they have both truth and innocency their consciences have been defiled and their judgments prejudiced against those wayes they were formerly acquainted with If the spirits of some have beene
aire bâ—t it 's said the glory of the Lord went to the threshâ—ld not over it or beyond it and it s conceiv'd to be the threshâ—ld of the Priests Court The Lord went thither 1. To shew he was now going from the Temple where was such impure worship and leaving his glorious high Throne aâ— iâ—'s call'd Jer. 17.12 The Jewes thought the Lord was coâ—fiâ—'d to the Temple and the Prophets to the holy land 2. Because he was to pronounce sentence against this wicked idolatrous oppressing people which he would not doe in Sancto Sanctorum or in the Temple which was the place of his gracious presence and a type of Christ and mercy by him In the gates of the City they sate in judgement Amos 5.15 And God here at the threshold gives sentence against them 3. To treat with the men stood at the brazâ—n Altar and to give them commissions and instructions touching those were to be spared and destroyed The Lords way of manifesting his gracious presence in his Church was by some notable signe or other Observ 1. The glory was gone up it was there before When God was pleased with his people he evidenced his presence by some speciall signe Exod 13.21 22. When the Church came out of Egypt the Lord came before them by day in a pillar of a cloud to lead them the way and by night in a pillar of fire to give them light They had guidance and protection from the Lord Christ whose presence was evidenced by these visible signs out of which the Lord also spake sometime Psal 99.7 After they had the Tabernable Arke and Mercy-seat where God met them communed with them Exod. 25.22 They had the Vrim and Thummim to enquire of God and receive answers by Numb 27.21 1 Sam. 28.6 In Solomons days God manifested his gracious presence in the Temple by a cloud 1 Kings 8.10 God answered Elijah by fire and manifested with whom his presence was 1 Kings 18.38 And so under the Gospell Christ the Lord manifested his presence with his Church by visible signes Acts 2.3 Cloven tongues like fire sate upon each of the Apostles And Chap. 4.31 The place was shaken where they were and they were filled with the holy Ghost And Christ hath left his Word and Sacraments as signes of his presence in the Christian Church 2. The signs of Gods presence are the glory of God So the Text calls them The glory of the God of Israel was gone up All those visible signes before mentioned were the glory of the Lord so the spirit is pleased to call the sign of Gods gracious presence 1 Kings 8.10 11. The cloud that fil'd the Temple it s cald the glory of the Lord index symbolum gloriae Domini A lapid Psalm 29.9 In his Temple doth every one speake of his glory The Ordinances there have much of GODS glory in them and they are his glory 3. Gods with-drawing the signes of his gracious presence from his Church people is a forerunner of heavy judgements Here the glory of the God of Israel went up from the Cherub and shortly after the men with their slaughter-weapons are set on work to destroy It 's Gods method to take away the speciall tokens of his presence and love from a people and then to bring in sad judgments People sin and hereupon the glory removes and jugments draw near Exod. 32. The people made a Calfe upon which God denies to go with them as he had done Chap. 33.3 now they should not have visible signs of hâ—s presence And of them it's said vers 35. of Chap. 32. The Lord plagued the people because they made a Calfe c. When God would not answer Saul by dreams by Vrim or Prophets then his destruction was near at hand Among other signes of GODS presence there be these 1. Efficacy of the word that it works mightily in the hearts of people The Lord was with the Apostles and how mightily did the word work but when the word is inefficacious powerlesse its evident the glory of the Lord is departing and judgements dreadfull enough at hand The Prophet prophecyed to the people but the word wrought not Isa 6.9 10. Hearing they understand not seeing they perceive not their hearts were fat their eares heavy and their eyes shut Now the word was inefficacious to them and how long shall this be saith Isa Vntill the Cities be wasted without Inhabitant the houses without man the land be utterly desolate Sixe times is this Scripture quoted in the N. T. 2. Unity and love of Sâ—ints Psal 133.1 Isa 19.14 A perverse spirit Where brethren dwelt together in unity there the Lord commanded the blessing vers 3. and shewed his gracious presence where love is God dwels 1 John 4.16 But where bitternesse and division encrease Satan hath much interest hearts heads tongues hands are divided every where Isa 9.21 Manasseh is against Ephraim Ephraim against Manasseh and both against Judah Mat. 24. love is grown cold Instead of fervent love are fervent contentions in stead of love without dissimulation are crafty underminings in stead of covering infirmities are rakings in one anothers hearts When the breaches were stopped in the walls of Jerusalem the enemies were very wrath Neh. 4.7 God hath promised to close breaches Amos 19.11 Let us improve the promise and importune him to fulfill it for rich mercy depends upon is Isa 30.26 Unity is an humane savior of Kingdoms and Churches division is Abaddon Apollyon an hellish destroyer Mat. 12 25. A Kingdome divided cannot stand God is departed from it Division hath turned Religion into disputation driven God from the heart to the head and now men are polemical rather then practicall in Divinity 3. Activity of men in place for God where God is present there is courage Josh 1.9 2 Chron. 13.12 But when he withdraws men are without spirit divine influences cease a numnesse seizeth upon them and they act faintly be it in Church or State Hos 7.11 God was departing from Ephraim if not departed and Ephraim was a silly dove without heâ—rt void of counsell and courage and so fit for prey and spoile Ephraim was quickly spoiled after the Lord left them 4. Safety protection Jer. 1.19 Psal 46.5 Isa 27.3 Judges 16.20 21. When God was departed from Sampson the Philistims took him and put out his eyes Least any hurt it I will keepe it night and day Where there is keeping watching there is presence but is not our safety almost iâ— not altogether gone can we challenge safety of any thing estates liberties lives religion have not our Armies smarted had blows and breaches is not our land spoiled and under grievous pressures Are we not for a prey and none delivereth Isa 42.22 4. The Lord doth not willingly depart from his people when they have provoked him Hee goes from the Cherub to the threshold of the house and there stands as loth to goe any further he had
vision had not the Prophet seen it again he might have doâ—bted whither such strange things had been reall or no but now seeing all again he was assured of the reality of them and therefore vers 20. he saith this is the living creature that I saw by the river of Chebar and I knew that they were the Cherubims Obser 1. To see and hear the same things again is not dammage but advantage to the servants of God Ezekiel seeth the same vision he saw before the same wheels and same Cherubims and commeth thereby to more distinct knowledge of them to fuller certainties of particulars all things are not seen or understood at first therefore a second sight and second hearing of the same thing may be needfull Man is apt to doubt ready to mistake things backward to practise and therefore God gives in truths and visions double oft times that so he may help our weaknesse prevent mistakes provoke us to practise you have the same truths oft in the Psalms in the Prophets in the Gospels which serve to strengthen and comfort Paul tels the Philippians that to write the same things as it was not grievous to him so it was safe for them Chap. 3.1 it 's likely they affected variety and novelty slighting wholsome and ordinary truths a common disease of all times when they had Manna they loathed it they would have hâ—d change and something new but Paul intimates there was danger in that novellous humour and therefore saith it was safer for the Philippians to hear the same things again and again to hear them preached to have them written and Pet. tels those he writ to that he would not be negligent to put them alway in remembrance of those things they knew 2 Pet. 1.12 16. The 16. verse hath been spoken of Chap. 1. vers 19 20 21. where the going lifting up and standing of the creatures and wheels was handled Here is a little difference from what is there and that in two things 1. Is of the Cherubims there it 's said when they were lift up from the earth here it is the Cherubims lift up their wings to mount up from the earth and so by their wings were lifted up The 2d difference is concerning the wheels in the 1. Chap. It 's said they were lifted up over against them here it is the same wheeles also iurned not from beside them It 's the same thing in divers phrases when the Cherubims were lift up the wheeles that were against their sides were also lifted up and turned not any way but went along beside them which way soever they went The Cherubims had their free motions and did the will of God readily and the wheels followed their ducture and went no other way then they would have them Inferiour causes are acted and led by the superiour when the Cherubims went the wheels went when they were lifted up these attended them No creature moves here below without a guide 17. The 17. verse you have in a manner word for word Chap. 1. vers 21. shews there is a dependency and conveniency of causes one upon and with another the motions and stations of inferiour things of all the wheels depends upon the higher viz. the Angels when they stand or move so do these The spirit of the living creature Heb. The spirit of life was in them The spirit of God is in all creatures and acts in and by them Obser 1. it doth not only support all by divine vertue but is present in all sets all wheels a running stops all at it's pleasure orders and moderates all their motions and operations The spirit of life was in the wheels and in the Cherubims There is no publique or private agent rationall or irrationall creatures used in the motions of the world but the spirit is in them all the spirit was at the creation of all Gen. 1.2 Job 26.13 and the spirit is in the operations of all 1 Cor. 12.11 What ever gifts men have it s the spirit works them and works in and by them And so in the other creatures what ever vertues qualities instincts dispositions operations they have the spirit of life wrought them in them and works by them This may quiet our spirits whatever is done in the world by the creatures however the wheels move they move not of themselves but the spirit is in them moves them 2. The stands and motions of Cherubims and wheeles are neither disorderly nor unseasonable they stop they stir at the dictates of the spirit of life which is in them and that spirit is a spirit of wisdome appointing nothing to be done disorderly or unseasonably When great stops are made on publique or more private businesses when they seem to us to goe backward crosse to be untimely it 's the spirit of life that is in and acteth by the second causes and who may with safety blame the spirit of God for stopping or turning the wheels the times of the Spirit in all providentiall things are most seasonable and act most orderly 3. We should not terminate our thoughts upon second causes but look up to the supream over-ruling cause here the Prophet is led up to the spirit he doth not look at the Cherub wheeles standing or moving only but his eye is higher it 's upon the spirit of life that was in them we are apt to look at that instrument or cause is next us in present view and there to terminate This is a great evill to eye the creature and forget God it 's his spirit that acts in the wheels and if we take not notice of it how can we be thankfull when the creature is instrumentive of good to us how patient when it 's instrumentive of hurt to us If the creature smite and damnifie you it 's the spirit of life in that creature which set it on work and if it profit and please you it was the same spirit mov'd it to doe so Many are so blind that they see nothing of the spirit in any wheel or in any motion VERS 18 19. Then the glory of the Lord departed from off the threshold of the house and stood over the Cherubims And the Cherubims lift up their wings and mounted up from the earth in my sight when they went out the wheels also went beside them and every one stood at the doore of the East-gate of the Lords house and the glory of the God of Israel was over above them THese verses contain a farther removall of the glory in the 9. Chap. 3. verse there was one removall from the Cherub to the threshold A 2d is in this Chap. vers 4. where it 's said the glory went up and stood over the threshold A 3d in this vers where we have 1. The terminus a quo from whence it departed from the threshold of the house 2. Terminus ad quem it stood over the Cherubims The Jewes thought themselves safe while the Temple stood God dwelt there
Get much love and excercise it that makes hearts one and preserves them being one 1 Sam. 18.1 Jonathan loved David at his owne Soule so vers 3. David loved Jonathan as his owne soule they two had as it were one heart and one soule If there were love among us it would cover a multitude of sins and not discover one it would make up breaches past Ephes 4.2 Forbeare one another in love and prevent breaches for the future The very nature of love consists in union Amans est in amato He that loves lives in the loved the heart of the loved is his habitation and love is very forward to doe any kindnesse for those it relates to That Chapter 1 Cor. 13. had need be new studyed in these divided times What ever the knowledge of faith be if we have not love the text saith We are nothing He saith not we are little but plainely wee are noâ—hing Many among us are very bitter uncharitable and go among men for some things and some bodies but in the judgement of God they are nothing if you have little love you are little ones if great love great ones if no love nothing Its love that Christ specially lookt at and call'd for in Peter Peter lovest thou me more then these c. Christ measures men by their love and no marvaile love is the fulâ—fiâ—ling of the law Gal. 5.14 And if wee serve one another by love and fullfill the law where can the breach be made how can the offence come in love behaves not it selfe unseemely seeketh not her owne is not easily provoked thinketh no evill this grace binds a man to his good behaviour and will keepe peace with all men hence is it that whereas once we are bid Above all things to take the sheild of faith wee are twice bid above all things to put on love 1 Pet. 4.8 Col. 3.14 Which is the bond of perfectnesse That is both in regard of man and G d lâ—ve knits the members of Christ together and so perfects his body it unites us to God and so causeth the perfecting of Divine love in us 1 Job 4.12 If we love one another God dwelleth in us and his love is perfected in us v. 17. 5. Be willing to leâ—rne one of another that will indeare our hearâ—s each to other and keepe them in onenesse The Scribes and Pharisees thought they knew the Law better then Christ they would not learne of him and so never heartily closed with him but were peremptorie in their owne opinions and tenacious of traditions and by this meanes were enemies to truth and those were one-hearted in the truth Col. 3.16 They were to teach and admonish one another yea they must say to Archippus take heed to the Mynisterie which thou hast received of the Lord that thou fullfill it Their willingnesse to learne one of another preserved them in order and those that doe teach should willingly and meekely instruct those that doe oppose if God peradventure will give them repentance to the acknowledging of the truth 2 Tim. 2.24.25 For the promise is Isa 29.24 That those have erred in spirit shall come to understanding and they that murmured shall learne doctrine 6. See Gods presence and nearnesse to us that 's a meanes to preserve us in an one hearted condition when the Master is present the servants are quiet and keepe so James 5.9 Grudge not one against another brethren least yee be condemned and what should prevent this and keep them in brotherly love Behold the judge standeth before the doore he is ready to come in to examine you throughly what the differences are what the words acts thoughts are he is in you all through you all observes every rysing of the spirit all workings there and above you all and will reckon with you Inducements to One-heartednesse are these 1. That great Apostle Paul saith to the Ephes Chap. 4.3 4 5 6. Endeavour to keep the unity of the spirit And why There is one body one spirit one hope one Lord one Faith one Baptisme one God and Father of all Here be seven ones and every one a strong argument to move to unity and one-heartednesse One body orderly united they were one body Propter externam visibilem ordinalem conjunctionem quam in Ecclesia sua habebant tanquam membra in corpore Estius One spirit which inlivenâ— inlightens strengthens sanctifies comforts and this spirit is not contrary to it selfe but one and the same a spirit of love and peace one hope among you of immortality glory and eternall excellencies one Lord Christ who rules over you whose servants you are one Faith one Christ that you beleeve in one rule that you walke by one Baptisme you are all baptized in the Name of the Father Sonne and holy Ghost one God and Father there is but one God whom yee serve and he is the Father you are his Children in his Family will you fall out if you were of diverse Families had diverse Fathers diverse Gods that might be excusable 2. Christ hath taken our nature upon him and as to unite Man and God together so to unite Man and Man together in himselfe Hence Gal. 3.28 Yee are all one in Christ Jesus and Rom. 8.17 Joynt-heires with Christ and Ephes 2.6 Sayd to sit together in heavenly places in Christ Jesus This should move us to live and love as those have such high priviledges by Christ and it s observed Christ being united to us beares with more in us then we can with one another when we are in that condition as we can endure one another no longer I meane dead and must be buried out of the sight of the living Christ then is united to our corrupt bodyes when Lazarus lay stincking in the grave Christ lov'd him 3. If you love them be of your owne opinion onely and love you what doe you more then others then Pharisees then Publicans Matth. 5.46 If you love them which love you what reward have yee doe not even Publicans the worst of men the same and if you salute your Brethren onely what doe you more then others Publicans doe it all sorts will doe that and know if you be one with men and love them because they are of your opinion it is the opinion and not the men you love if of another opinion then you cannot close with them and love them but Christ would have you doe more then others more then Publicans he would have you Love your enemies blesse them that curse you doe good to them that hate you and pray for them that despitefully use you and persecute you Why can you not love men have the same graces with you as well as the same opionions with you 4. It s the fulfilling of a Prophesie Isa 11 6 7 8 9. By Wolfe Leopard Lyon Bearâ— and Aspe are meant Frenzie Cholerick Strong Rigid and Hurtfull men by Lamb Kid Calfe Cow and Oxe the weake meek laborious and usefull and
new nature is universally through a man and where it is it opposes When Lot was in Sodom he was vexed with all the sinfull wayes of the Sodomites and when this new spirit is in a man it s vexed with all the wayes of the flesh 2. This new spirit wars against sin as sin the unsanctified conscience never doth so therefore is carryed against sin upon consideration it s a great sin it brings dammage c. Darius when Daniel was in the Lyons den his conscience troubled him but if the sins be lesser as omission of duties vaine thoughts lusts Dan. 6.48 those motus primo primi they are dispensed with but this new spirit is against every sin be it little or great it knows its a breach of the Law against the holy God defiles cost the blood of Christ 3. By the weapons are used this new spirit where it is useth spirituall arguments against sin as Gods love Gods dishonour Christs death sense of pardon the sealings and comforts of the spirit Communion with God and Christ love of holinesse the nature of grace and scope of the Gospell see Col. 3.4 5. 1 John 3.3 Tit. 2.11 12. 2 Cor. 7.1 But an unregenerate heart a naturall conscience uses arguments fetch'd from the curses of the Law terrours of death feare of Hell and damnation shame of men losse of friends estate the soveraignty of God over them 4. By the continuance of this warre an hypocrite that hath onely a naturall conscience may go on skirmishing against sin a long time but not for ever an illighten'd unsanctâ—fied conscience will either grow weary or be bribed or extenuate sin or grow hard feared and commit sin without reluctancy but a man possessed with this new spirit will hold out the warre to the end of his life he growes not faint he will not be bribed with ought or all the World flesh and Satan have to make a truce with sin sin is sin to him and shall not be lessened he will fight it out and dye in the fight rather then yeild Rom. 7.24 O wretched man saith Paul who shall deliver me c. 2 Tim. 4.6 7. I am ready to be offered I have fought a good fight 5. By the event the man without this new spirit by all his combating against sin gets it more restrained and so more quiet but not mortified but where this new spirit is there sin is wounded crucified Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof 5. It workes and acts in a new manner Rom. 7.6 Paul speakes of serving them in the newnesse of the spirit not in the oldnesse of the letter when you were under the Law that shewed you your duty provoked corruption gave you no power to subdue the one or doe the other and all the service then was after the old man with much earthlinesse difficulty dullnesse untowardly inconstantly and no better then dead workâ— but now you are under the Gospell the spirit hath begotten a new life in you beautified you with new qualities and principles layd in new strength therefore now serve the Lord in newnesse of the spirit and that is 1. In a spirituall manner the Apostle speakes of a spirituall understanding Col. 1.9 of a spirituall house an holy Priesthood to offer up spirituall sacrifice 1 Pet. 2.5 They being spiritualiz'd serv'd the Lord in a spirituall manner they had more spirituall conceptions of God and his worship and put out more spirituall acts 2. More readily when this new spirit is in a man he is like a Ship which hath all its Tacklings and sayles up and is ready to sayle immediately such a man is prepared to every good worke 2 Tim. 2.21 Rom. 1.15 Paul was ready to Preach the Gospell and ready to be bound and suffer Acts 21.13 And the Corinthians had a ready mind 2 Cor. 8.19 Where this spirit is there the Wheeles are oyl'd 3. More delightfully Rom. 7.22 I delight in the Law of God after the inward man Christs yoke is easie his commands are not greivous The wayes his wisedome prescribes are wayes of pleasantnesse Prov. 3.17 And Paul counted all the paines he tooke hard things he suffered but a recreation Phil. 3.8 That I may win Christ He had as much pleasure and delight in them as men have in any games 4. More beautifully before they bungled but now they act more comelily they pray and sing with the spirit and with understanding 1 Cor. 14 15. Rom. 12.8 he gives with simplicity rules with diligence shewes mercy with cheerfulnesse and Cant. 7.1 How beautifull are thy feet with those O Princes daughter the wayes of the Church are beautifull actions comely 5. More evenly and constantly 2 Pet. 1.4 this new spirit is called the Divine nature both because it s from God our Father because all the Children have it because it cannot be altered and also because it acts like nature constantly strongly the eye is not weary with seeing nor the eare with hearing 6. It propounds new ends to it selfe Viz. Gods glory before a mans selfe was his centre and end this new spirit came out from God and workes for God and to God now it sees the nature of Divine grace beholds glory in that grace and answers Gods end it doth act to the prayse of the glory of his grace 7. Makes cheerfull and thankfull Col. 3.10 after had spoken of the new man Vers 16. He tells them of singing with grace in their hearts to the Lord 2 Cor. 5.17 When old things are gone and all new c. as in a House when all is renew'd in it beautifully trim'd c. it cheares You have mention of a new song sixe times in the Psalmes 33.3.40.3.96.1.98.1.149.1.144.9 Once in Isa 42.10 Twice in the Rev. 5.9.14.3 Sung with new fervencie as new things use to affect most sung with the motions of the new spirit of grace which mindeth more the new benefits by Christ and the new Covenant then those by Creation The Twentie foure Elders sang this new song Revel 5.9 144000 redeemed from the Earth learned it it was a song of the new mercies given in Redemption Justification Sanctification A new song that is an excellent song with singular cheerfullnesse made upon the giving in of some new mercy Non vulgare sed eximium Bez. New because the singers were new they had a new spirit a spirit of grace and glory in them 2. Matter of it was new Christs incarnation passion doctrine miracles ordinances promises Church Kingdomes but especially the opening the Booke and redemption by his blood Obser 2. This new spirit is the worke of God and not of man the Lord alone is the Author and cause of it mans will contributes nothing to it I will put a new spirit within you You oppose resist but I will overcome all that opposition and resistance and plant new qualities put a new spirit within you I will worke powerfully efficaciously
Law but by the Preaching of Faith Gal. 3.2 and that spirit made their hearts tender When Job was in his great afflictions they softened not his heart but he sayth God made soft his heart Job 23.16 that was by his spirit Easily admitting or receiving this is the formall intrinsicall nature of this tendernesse that its like Wax taking in impressions the stony heart yeilds not but resists this resists not but yeilds like Gideons Fleece it drunke in the dew as fast as it fell Judges 6. Like the soft earth which drinkes in the raine not like the Rocks and Mountaines which shoot it off Heb. 6.7 Hence sayth Moses Deut 33.3 speaking of Saints who have tender hearts and sit at Gods feet Every one shall receive of thy words And Paul speaking of a naturall man 1 Cor. 2.14 he sayth The naturall man receives not the things of the spirit his heart is stony not tender and so without a capacity of receiving what ever spirituall things are propounded its ready to say as Samuel Speake for thy servant heareth 1 Sam. 3.10 Let God or any from God offer any spirituall things unto a tender heart its ready to receive them Acts 9.6 sayth Saul Lord what wilt thou have me to doe propound what thou pleasest unto me Discoveries of this tendernesse 1. It s affected with and mournes for that hardnesse remaines in it that it is not more tender and wrought upon by the mercies Ordinances judgements of God David was sensible of his hardnesse and deadnesse and therefore cryes oft to God for quickning Psal 119.154 Quicken me according to thy word 156. Quicken me according to thy judgements 159. Quicken me according to thy loving kindnesse 2. It feeles the least sins and rysings of corruptioâ— as some bodies are so tender that they discerne any distempers stirre in them presently others are hardy and discerne little till it come to some dangerous disease It s not so here a heart spiritually tender is sensible of the least sinne Davids heart smote him for cutting off c. the least moat in the eye crumme in the windpipe are troublesome to them and so the rysing of corruption the very being of sin in the heart is troublesome to a tender heart Paul saw and felt the Law in his members warring against c. 3. It hearkens and yeilds to reproofes Salt will not enter into a stone but into flesh seasons it and makes it savory Reproofes are Salt they enter into fleshy and tender hearts Prov. 17.10 A reproofe entereth more into a wise man then an hundred stripes into a foole Vatablus hath it Descendit in cordatum increpatio his heart is tender and a reproofe presently makes impression the doore opens and it goes in whereas the heart of a foole will not be beat open with many stripes Nec credit nec cedit but the tender hearted wise and godly beleeve and yeild David Psal 141.5 Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oyle Reproofes soften tender hearts harden stony ones Proverbs 29.1 4. It hath a lively sense of Gods dishonour and the Saints wrong 1. Of Gods dishonour Psal 119.136 Rivers of water run downe mine eyes because they keepe not thy Law When David saw Gods worship corrupted heard his name blasphemed beheld his Law openly violated his tender heart bled withâ—n him melted into teares and wept abundantly that the infinite holy glorious great God should be so dishonoured by sinfull dust and ashes And Psal 69.9 The reproaches of them that reproached thee are fallen upon me David reproved men that reproached God by their lips and lives and they reproached him for it Lots righteous soule was vexed at the filthy c. 2 Pet. 2.7 2. The Saints wrong and Churches suffering 2 Cor. 11.29 Who is offended and I burne not When any member of the Church suffered Paul was afflicted grieved as a man burnt with fire and the more tender the flesh is the greater is the paine and so in the heart the tenderer that is the greater sense and paine hath it of others sufferings especially the Churches read the 79. and 80. Psalmes and you shall see how greatly Asaph was afflicted for the miseries of the Church the Saints suffered mâ—ch without and he suffered much within they were broken in their states and comforts and he was broken in his heart and spirit so Jer. 9.1 O that my head were waters and mine eyes a fountaine of teares that I might weep day and night for the slaine of the daughter of my people Acts 12.5 When Peter c. As Christ was tender of the Sain s when persecuted by Saul Acts 9. So every member of Christ participating of his tendernesse feeles in his degree the injuries done to the rest 5. It trembles at the word of God Isa 66.2 Contrition of spirit and trembling at the word doe goe together there is such Majestie authoritie holynesse severitie and glory in the word that a tender heart trembleth at it 2 Chron. 34.27 Josiahs heart was tender he trembled and humbled himselfe before the Lord when the Law was read before him And those in Ezra trembled at the words of the God of Israel Chap. 9.4 6. It s obedient unto the call and will of God its Cor â—equax morem gerens domino let the Lord call it saith here I am what wilt thou have me to doe whether shall I goe I am ready for it Abraham had a tender heart and when God cal'd for his Isaac and bad him goe and offer him upon mount Moriah Gen 22. he had a tractable heart he yeilded presently to the Lord without any dispute or delay a tender heart is an obedientiall heart J siah was tender heâ—rted and he did the will of God most throughly of any of the Kings of Judah none of them did reforme so as he did 2 Chron 35.18 David was a man of a tender spirit and he fullfilâ—'d all the wills of God Acts 13.22 7. It s tender towards o heâ—s a tender heart hath a tender tongue and a tender hand the man hath such an heart speaks evill of none doth harme to none such an one is mercifull to his Beast much more to men he pities those are in a perishing way and would pull them out of the fire ahe Law of kindnesse is in his lips and actions of love are in his hands Jobs heart was soft Job 23.16 and you may finde what his words and actions were Chap. 29 11 12 13 15 16. When the eare heard me then it blessed me he spake such comfortable words to them gave them such good counsell that they blessed him for it and his actions were delivering the poor and fatherlesse helping the blind and lame and making the Widowes heart to rejoyce Tendernesse of heart breeds tendernesse towards others Its sayd of Esau he was red all over like a hairy Garment Gen. 25.25 hee was red and rough
the Law the Priests should have no sound or true knowledg of it Read it But the law c. The sense will not much differ they look for visions from Prophets But they shall not have the law from Priests vision and Preaching both shall fail them This phrase To perish from is an Hebreisme and noteth not abolition but absence the law should not be dissolv'd lost But taken from those Priests they should be without the law Take some places where you have the like speeches Psal 142.4 Refuge failed me The Hebrew is perished from mee I was without refuge Amos 2.14 Flight shall perish from the swift Power of flying shall be absent And Joel 1.5 Howle ye drunkards because of the new wine for it is cut off from your mouth That is there is none for you and so here The law shall perish from the Priests That is the sound knowledg and true interpretation of the law shall be absent from them their lippes shall preserve no knowledge Counsell from the Ancient Elders some refer these to Church-officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 37.2 Elders of Priests the Prophets were to teach them the Priests to offer sacrifices and the Elders to order and discipline them which required wisdome and Counsell Others refer them to State-Elders in which sense the word is frequently used Gen. 50.7 Exod. 17.5 Psal 105.22 and is there translated Senators Take it in which sense you will Counsell should perish from them they should not be able to advise for the welfare of Church or State Obser 1 When a people is under Divine displeasure there is a succession of evils for them mischiefe after mischief they may not expect a few but many Saul after he had sin'd in sacrificing rejected God Samuel tels him that his Kingdome should not continue 1 Sam. 13.14 Then 3. Companies of spoilers came Mischiefe from the Philistines vers 17.18 Then had they no Smith in all Israel v. 19. After Chap. 15.23 He heares God had rejected him from being King that he had rent the Kingdome from him v. 28. After this he was trobled with an evill spirit from the Lord Chap. 6.14 In the 17.10 Goliah defies the Armies of Israel Chap. 18.7 8. David is magnified above Saul which vexed him to the heart and filled him with fear vers 29. He is disappointed of David whom he attempts to kill Chap. 19. He distrusts his servants and complains of their unfaithfulnesse Ch. 22. The Philistims invade his Land being in pursuit of David Chap. 23. David Abishai came upon Saul sleeping and could have kil'd him Chap. 26. Being sore distressed he seeketh to the Witch of Endor When God was departed no answer by Prophets and the Philistims were upon him the Witch raises the Devill who tels him of nothing but his own and Israels ruine Chap. 28.19 These tidings struck him halfe dead v. 20. After this his sons are slaine his Army is routed he and his Armour bearer ki l themselves Chap. 31. here mischiefe followed upon mischief Pharaoh had ten plagues one after another and in the Revelations you read of 7. Trumpets 7. Vials they came not single but by seavens and brought in mischief after mischief and judgement after judgement Jer. 51.31 32. One Post shall run to meet another and one messenger to meet another to shew the King of Babylon that his City is taken at one end that the passages are stopped the reeds burnt and the men of War affrighted Many evils and troubles doe befall States and Churches when they are under Gods wrath Deuteronomie 31.17 Then my anger shall be kindled against them in that day and I will forsake them and I will hide my face from them and they shall be devoured and many evils and troubles shall befall them so that they will say in that day are not these evils come upon us because our God is not amongst us When God is in a way of revenge hee is continually at his work so that one misery is but the messenger of another and here is the misery of the wicked they shall perish rather an hundred times over then goe unpunished 2. God proceeds by degrees and steps to severity of judgements though people be exceeding guilty deserve as much wrath as is in all the vials of God yet he pours not out all his wrath at once mischief comes after mischiefe and rumour after rumour First Some drops of a viall then some little streams Mansuetudo iram Clementia paenam moderatur after that the strength God hath clemency in him moderating his punishments If little ones will prevaile with sinners he will with-hold the greater Sometimes though he see no amendment in the Creature his own goodnesse bowels and compassion doe cause him to forbear Psalm 78.38 He did not stirre up all his wrath He had cause to have done it they flattered with him lied unto him their heart was not right they brake Covenant vers 36.37 And yet hee stir'd not up all his wrath he kindled not the fire so hot as utterly to consume them Nay that wrath which was up and comming out he turn'd away And why He was full of compassion and remembred they were but flesh Yet because they were a stubborn people profited neither by mercies nor judgments but fell to Idolatry it's said vers 9. Hee greatly abhorred Israel and then the consuming fire was kindled vers 63. At first Gods wrath is little Psal 2.12 I was a little displeased Zâ—ch 1.15 But if sin grow Gods wrath grows as Ahab's cloud at first little as a hand but quickly it covered the face of heaven it was black with clouds and winds and there was a great raine How little soever Gods wrath be in the rise it can sodainly cover the face of heaven cause a great raine a raine of fire and brimstone an horrible tempest Psalm 11.6 God hath great wrath and fiercenesse of wrath 2 Kings 23.26 He hath a little finger a hand an arm and loins to be heavy upon sinners He begins with the little finger if that doe good he will stop if not you shall feele his hand his arme and weight of his loines he hath wrath reserved Nahum 1.2 Wâ—ath to come 1 Thess 1.10 3. Wicked men in great streights will sue to them for help whom before they hated they should seek for a vision from the Prophet now they were in extreamities and they run from Prophet to Prophet to get some Counsell and Comfort The false Prophets who had been countenanced by them had deceived them the true were hatefull to them Jeremiah Zephaniah Baruch were left and now they sue unto them for visions see Jer. 37.17 and 38.14.27 and 42.1 2 3. There the King Princes and people being distressed seek to Jeremie yet he was cursed by them Jer. 15.10 Beaten and put into prison Chap. 37.15 Ahab sends for and consults with Micaiah whom he hated when he was to goe out to Warre and in a streight
what would be the issue of it 1 Kings 22.8 When the Plagues were upon Pharoah then he sends for Moses and Aaron Exod. 8.8.25 and 9.27 and 10.8.16.24 He sends for them in hast and in the night Chap. 12.31 Seven times he did it Prophets are precious in times of trouble when mens liberties estates and lives are in question then they are glad to have help from Prophets their Counsell Prayers holinesse they thinke may doe them good Abimilech took away Abrahams Wife but what said God to him Gen. 20.7 Restore the man his wife for hee is a Prophet and he shall pray for thee and thou shalt live If not thou shalt surely dye and all thine Take heed how you abuse and ill-intreat the Prophets the time may come you may have need of them and be glad to hide your selves under their wings aske their Counsels importune their prayers 4. They that will not hear Gods servants when they are at ease shall not have help from them in time of their distresse they refus'd to hearken to Jeremiah Chap. 44.16 As for the word that thou hast spoken to us in the name of the Lord wee will not hearken unto thee And now they seek unto him for a vision and there is none for them or that afflicted them more then if they had none It 's just with God to with-hold visions from the Prophets when people desire them who slighted them when God gave them If people stop theiâ— eares and will not heare God will stop the Prophets mouths they shall not speak Lam. 2.9 Her Prophets find no vision from the Lord. They sought to the Prophets the Prophets to the Lord but neither found any vision night and darknesse was upon them and there was no answer of God Mica 3.6.7 5. That it 's a dreadfull evill when God takes away the signes of his presence visions among the Prophets the law soundly interpreted by the Priests and seasonable Counsell from the Elders were evident tokens of Gods presence amongst them when these fail'd they were demonstrations of his absence here they should all perish from the Prophet the Priest and the Antient now they should neither have extraordinary nor ordinary help as it was with Saul 1 Sam. 28.15 God answered him neither by Prophets nor by Dreams which was an argument he was departed and hereupon he was in great distress Micah was troubled greatly when the Danites took away his Idols Judges 18.23 24. He thought that a great evill that the signs of his Gods presence were gone But how much greater evill is it when the signes of the true Gods presence are taken away 1 Sam. 4. When the Philistims had routed the Israelites and taken the Arke and a Benjamite brought newes of it to the City and all the City cryed out vers 13. Great and small were afflicted at this that the Arke the pledg of Divine presence was gone and Eli was not so much strucken at the death of his 2. sons as at the taking of the Ark when he heard that was gone he could live no longer he fell backward vers 18. brake his neck and dyed So Phineas wife upon this occasion falls into Travell and names her Child Ichobod vers 21. which is where is the glory The Arke is gone God is gone Israel hath now no more glory so here the tokens of Gods being among them were removing vision failing the law perishing c. and where these goe away it 's night Ignorance comes in Eâ—rours iâ—crease and all woes are at hand While God is present by hâ—s Word and Ministers what evils soever fall out there is reliefe in the Word and Ordinances against them thence arguments are fetcht patiently to bear them But if they be gone that evill may sink the heart without others and when seas of Vinegar and floods of bitter waâ—er compasse you about you have no oyl to allay them nor sugar to sweeten them 6. That truths are not confin'd to any sort of men not to Prophets Priests or Ministers in these or any dayes the Prophets should be without vision the Law should perish from the Priests and Counsell from the Elders It was a conceit of old that this rank of men should not be without knowledg truth Jer. 18.18 Come let us devise devices against Jeremie for the Law shall not perish from the Priest nor counsell from the wise nor the word from the Prophet come let us smite him with the tongue c. Let us accuse him to be a false Prophet get him silenc'd imprison'd put to death All in authority in the Church the Prophets the Priests the Elders are against him you need not fear if he be taken of out the way though a Priest a Prophet full of wisdome and counsell there will be others as good as he more mild and sweet it will be no considerable losse for the law shall not perish from the Priest They were possest with this apprehension that truth knowledg counsell and the Spirit of God was peculiar to them and should not be removed from them but the Lord confutes them and confounds their conceit there shall be no Vision no Law no Counsell Aaron had neither Vision nor Law when he said These are thy Gods O Israel Exod. 32.4 Ahab had 400 Prophets but no vision amongst them Had there been a Councell of these Priests and Prophets gathered to Counsell and dâ—termine for the good of the Church what Canons and Conclusions would they have made The Papists and some others stick much to Counsels and challenge knowledge truth and Gods Spirit to be amongst them they are the representative Church and where should light and counsell be if not amongst them Let them and all consider that the Lord is not tyed to men that truth is not the Inheritance of Priests Prophets Popes Councels more then others The law shall perish from the Priests And Mar. 14.53 There was a grand Councell the High Priest and with him were assembled all the chiefe Priests the Elders and the Scribes And vers 34. you have the result of this Councell they all vote Christ to be a blasphemer and condemn him to be guilty of death whereupon he was spit on buffeted and greatly abused If a whole Councell have condemn'd Christ the Head its like they have condemn'd many of the members since The great Councell of Nyce had erred in point of Ministers marriage if Paphnutius had not prevented That of Arminum held rebaptication of those hereticks had baptized That of Constance denyed one of the Elements in the Supper of the Lord to the people God is not tyed to Councels Aretius de util Script in l. Com. Tertul. in exhort ad castitatem to Prophets or Priests but is free to be where he please and to impart truth to whom he please and to as few as he please Vbi tres sunt ecclesia est licet laici fuerint said Tertullian long since And if they be a Church they
day which was a day fitting for visions of God It was now a year two moneths and upwards since he had his first vision As I sate in my house Having been now six years in Captivity the Prophet and others had hired or builded themselves houses This was a house of some capatiousnesse the Elders of Judah sate before him in it That is the chief of those that were brought with Jehoiachin into Babylon 2 Kings 24 12. And why they should come sit there is inquirable It was not to catch advantages against the Prophet as some fansie Not to consult of their Civill affairs in Babylon others were more fit for such things then Prophets but it was to beare of the Prophet what the Lord intended to doe with Jerusalem and the Jewes there what the meaning of the types and visions hee had was whether hee had any word of their returning from that condition they were in or they came to see if he had any word to speake unto them being the Sabbath day for on those dayes it was ord nary for the people to goe to the Prophets 2 Kings 4.23 And Ezekiel sate composed and disposed to speak the Word of God to those came to him The hand of the Lord God fell there upon me The powerfull operation of the Spirit of Christ seiz'd upon him and was as a hand carrying him on to that worke he was appointed unto he had a mighty impulse of the Spirit and was at a man wrapt ouâ— of himselfe wholly acted by the Spirit See Chap. 1.3 where hath beene spoken of the hand of the Lord. That the Lord takes speciall notice of the times in which he gives out truths and visions to Prophets and people Obser 1. he keeps an exact account of those yeares moneths and dayes In the sixth yeare the sixth moneth and fifth day c. So in the first Chapter In the thirtieth yeare the fourth moneth the fifth day the word of the Lord came unto him You have the time mentioned in the 20. Chap. vers 1. The seventh yeare and the fifth moneth the tenth day of the moneth So in 26.1.29.1.31.1.32.1.40.1 In these places there is speciall notice and account set downe of the time wherein God gave out his truth and visions to the Prophet and by him to the people In the 24. Chap. 1.2 the year moneth day and name of the day are written down when Jerusalem was besieged and a parable put into the Prophets mouth and not onely was it thus in Ezekiels but also in other Prophets dayes Zech. 1.1 Chap. 7.1 Hag. 1.1 Chap. 2.1.10 What ever mens thoughts are of truths when they are tendered unto them the Lord looks upon it as a work of great concernment and registers the time when it s done in such a year the City Land had Fasts every moneth and the Prophets Preacht such Truths and Texts unto them such a moneth they had a thanksgiving day and the Text was c. Especially in times of Affliction God takes notice what truths are commended by the Prophets unto men and therefore the time in Ezekiel is more particularized then any where else because many were now in Captivity the rest were comming and of all truths those will cost dearest that are preacht unto us in our afflictions and not improv'd 2. That great ones in times of afflictions wil seek unto the Prophets and prize vision when its rare The Elders they came to his house sate there expecting some word from him Ezekiel was a Priest and a Prophet Chap. 1.3 and Priests did teach as well as Sacrifice 2 Chron. 15.3 Israel was without a teaching Priest Levit. 10.8 9 10 11. Mal. 2.7 The Priests lipps should keep knowledge and they should seek the Law at his mouth These Elders the Princes and chiefe ones were come to seek it at Ezekiels mouth now they were in captivity now Priests and Prophets were scarce and now great ones that before little regarded the Prophets and Priests that mockt them despis'd and misus'd them 2 Chron. 36.16 Now they get to Ezekiels house wait upon him and long to hear a word from him Afflictions abate the pride of great mens spirits remove prejudice awaken conscience convince of sin Gods greatnesse and Authority over the highest the shortnesse of life of judgement and that eternall condition is comming and when it s so with great ones they will be glad to goe to a poor Prophets house and heare a word from him Jeroboam when his sonne was sicke sends to Ahijab the Prophet to know what should become of him 1 Kings 14.2 3. Naaman in his leprosie goeth to the Prophet Elisha for helpe 1 Kings 5. see Isa 37.2 Jer. 37.3 There you shall finde great ones even the greatest seeking to the Prophets in their troubles 3. Meeting in private houses to enjoy Gods Ordinances is ancient warrantable The Elders came to the Prophets house sate there to hear the Word of the Lord this was above 2000. yeares agoe therefore ancient and the Prophet taught them in private they worshipped God in a house they kept the Sabbath there and therefore not unlawfull this was frequent in Christs and the Apostles dayes Luke 10.38 39. In Marthas house Christ preached Acts 20.7 The Disciples met every first day in houses and chambers and when they were so met Paul preached to them And Acts 2.46 They brake bread from house to house That is privately in opposition to the publique saith De. Dieu And Acts 5.42 In every house they ceased not to teach and preach Jesus Christ In Cornelius house they did it Act. 10.33 34. In the Jaylors hâ—use they did it Acts 16.32 The high Priests cryed out of such meetings and thought the Temple and Synagogues which were allowed by Authority were sufficient But this would not suffice the Apostles they preached in publique to convert the Jewes in private to strengthen the Christians they would not be tyed to places when Christ by his Doctrine and practise had warranted them to preach and worship any where John 4.20 21. 1 Tim. 2.8 In Tertullians time such meetings were counted factious and schismaticall But he vindicates the same saying Hoc sumus congregati quod et dispersi hoc universi quod et singuli neminem laedentes neminem contriâ—lantes quum probi quum boni coeunt cum pii cum caâ—ti congregantur non est factio dicenda sed curia at e contrario illis nomen factionum accommodandum est qui in odium bonorum et proborum conspirant c. in Apologet Wee are the same congregated and together as we are asunder we hurt we grieve none When good and godly men meet together it 's no conventicle but a Court They are a Conventicle a Faction that in hatred of Good men meet and plot against them pretending they are the cause of all evils and disturbances In the Prelats dayes there was much rigour and severity used against godly meetings of this nature
more then ever we read of formerly It can hardly be shewn in Scripture â—hat ever any met together in private to worship the Lord were surpriz'd molested taken or imprison'd For their publique preaching they were frequently questioned and suffered It s not so evident that they did for their private meetings These they had in Babylon without imputation or molestation and shall not Sion be as indulgent to her children as Babylon was to her enemies If not Babylon wil rise up in judgement against such sons of Sion 4. God honours holy meetings though they be private the hand of the Lord fell there and then upon the Prophet Where two or 3. meet together in a sacred manner God will be in the midst of them Matth. 18.20 He will be President of that meeting and powerfull in it not only shew his presence and power in an ordinary way but many times extraordinarily as at this time John 20.19 When the Disciples were assembled in private Jesus stood in the middest of them and said peace be unto you And so in the 26. v. when they were met in private Christ came amongst them he honoured their meetings in a speciall manner with his presence blessing and miracles The world hath prejudice against such meetings speaks ill and attempts the ruine of them but Christ thinks honourably of them puts honour upon and manifests his acceptance of them Acts 2.1 2 3. When the Apostles were got together in a hou e the cloven tongues of fire sate upon each of them and they were filled with the holy Spirit Acts 10.44 While Peteter was preaching in Cornelius house the holy Ghost fell upon them And you will scarcely find such visible signes of Gods presence in publique as were then in private I speak not this to disparage publique meetings God is in the solemn Assemblies there his glory and power is seene But to take off that Odium is in the hearts of many against all private meetings 5. Those wait upon God in the wayes of his worship are not loosers by it The Elders came to the Prophet sate there expected something from him and they had more then ordinary They beheld the hand of God upon the Prophet and were made witnesses of that vision hee had and partakers of the same The people that flocked after Christ into the field had the Word beside that the loaves fishes Joh. 6. When the Disciples were met together to worship the Lord the first day of the weeke Christ came to them breath'd upon and gave them the holy Ghost John 20.19.22 Paul seekes God in prayer Acts 9.11 and continued in it behold he prayes he was at it night and day and Ananias was sent to him to help him to his sight and to the holy Ghost so that he might see men and how to save men Old Simeon and old Anna the Prophetesse they came into the Temple to serve the Lord and at that time Christ is brought in whom they see and magnifie God for Luke 2. In Acts 16.13 You read how Paul left the City and went to a river side where women did usually meet to pray thither many were come and to them Paul preaches Lidias heart is opened and Christ let in who was before a stranger unto her and besides this she was baptized and gain'd the company of the choisest Apostles vers 14 15. Cornelius Acts 10. fasts and prayes and he hath an Angel sent to him to assure him that all was accepted in heaven and to help him to the speech of an Apostle whom hearing he received the holy Ghost vers 44. Men lose not but gain greatly by waiting upon God in his Ordinances If they have not what they expect sometimes they have more then they look for at other times Blessed is the man that heareth me saith Christ Prov. 8.34 watching daily at my gates waiting at the posts of my doors They are blessed already and unexpected blessings are waiting for them 6. That former operations and impressions of the Spirit suffice not the holiest of men when new services are to be done Ezekiel was a holy Prophet hee had the hand of God the vertue of the Spirit falling upon him before Chap. 1.3 entering into him Chap. 2.2 strongly upon him Chap 3.14 And yet all this was not sufficient there was new work for him new visions to be seene and given out and the hand of the Lord fell anew upon him New employments must have new influences new tryals must have new strength If we trust to antecedent receipts we shall miscarry Peter fail'd when hee came to encounter with a new tryal he lean'd upon what he had and looked not up for more Paul he stood when buffeted by a messenger of Satan and why being conscious of his own weaknesse and insufficiency of what he had received he sought to God who told him my grace is sufficient for thee not the graces I have given thee but the grace I have to give thee If a messenger of Sathan molest thee be too strong for thee I have a messenger even my Spirit of grace that shall come and comfort thee that is stronger then all and shall uphold thee Paul had experience of this and therefore counsels Timothy 2 Tim. 2.1 To be strong in the grace that is in Christ Jesus Though he had unfeigned faith knew the Scripture from a child had a gift given him by the laying on of Pauls hands yet hee must not be strong in these but in the grace of Christ see his strength lye there former impressions of Christ Spirit ware out and receiv'd vertue is soone spent Wee must looke for new Influences Impressions and Operations of the hand of Christ else all will be too little Cant. 4.16 Awake O North wind and come thou South blow upon my garden that the spices thereof may flow And Sampson called unto the Lord and said O Lord God remember me I pray thee and strengthen me I pray thee only this once Judges 16.28 VERSE II. Then I beheld and loe a likenesse as the appearance of fire from the appearance of his loines even downward fire and from his loines even upward as the appearance of brightnesse as the colour of Amber OUr Prophet being in an extasie the Lord Jesus Christ appeares unto him as a man and is described First Generally and that is by a likenesse of fire he seem'd to him to be a man of fire or as the appearance of fire 2. More particularly and 1. From his loines downward and the appearance thereof was as fire 2. From his loins upward the appearance whereof was 1. As brightnesse 2. As the colour of Amber Christ being presented here as a man of fire it 's worthy consideration to examine the grounds of it The Jewes had sinned exceedingly provoked God by their Idolatry to great jealousie and being now resolv'd upon their destruction he gives out a fiery vision of Christ unto the Prophet which appearance was sutable to
the work now intended Appearances in fire have been formerly Christ appeared to Moses in a flame of fire Exod. 3.2 The Angell there Interpreters make to be Christ and God led the Jewes in the wildernesse by a pillar of fire Exod. 13.21 And he was in that pillar Exod. 14.24 Christ is likened to fire 1. It 's a shining glorios thing so Christ is glorious John 1.14 We beheld his glory as the glory c. And Titus 2 13. his appearing wil be glorious and so glorious as to lighten the world When men come to judgment they come with some glory and Majestie 2. He is likened to fire to set â—ut his knowledge and discovery of things Fire is of a discovering nature and makes manifest Rev. 1.14 Christs eyes are like a flame of fire they see into every place and here Christ discovers to the Prophet the sinnes of Jerusalem the hidden Abhominations there 3. To shew the active vertue is in Christ fire is a lively and purging thing separating drosse from the precious mettals and Christ is of infinite vertue he distinguisheth between the precious and the vile Mal. 3.1 2. He is like a refiners fire exceeding active and discretive he burns with zeale and jealousie 4. The severe punishment he would inflict upon this people fire notes revenge destruction Psal 18.8 Fire out of his mouth devoured Isa 66.15 16. Fire there notes severe punishment and utter destruction and Christ now would make a finall end of this sinful people he would be a fire unquencheable If they look'd to him upwards they should finde him a fire hee would plead with his Father for their destruction If they looked downewards they should see him kindling a consuming fire amongst them The law was given in fire Deut. 4.33.5.4 and therefore called a fiery law and Christ appears in fire when he comes to revenge the breaches of the law In the first Chap. vers 27. Christs appearance from his loynes upward and downeward is the same here downwards he appeares as fire upwards as brightnesse fire noting his anger brightnesse his clemency as some conceive The word for brightnesse notes such brightnesse as is from the morning the Firmament the Sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore some render it As the appearance of the bright Sunne Solis rutili Take the Sun when in it's greatest lustre and glory such was the appearance of Christ upwards and may note the glory of Christ in execution of judgement in giving out his threatnings to the Prophets against sinners As the colour of Amber Of thâ—s hath beene spoken Chap. 1.4.27 The Hâ—b Chasmal signifiâ—â— a coale intensely hot and â—uch as a coale is at the height of its heat in a fiery furnace such was the appearance of Christ at this time he was in a way of wrath and giving out th eats gainst this people and filled with the fire of zeal and jealousie for the Lâ—rd If the appearance of Christ be fiery glorious Obser the presence of him will be so much more appearances are not perfect expressions of that they resemble The appearance of fire upon the Tabernacle Num. 9.15 had not that vertue and glory in it which reall fire had If reall it would have consumed the Tabernacle The appearance of lightning Dan. 10.6 is not so glorious as lightning it selfe and what the Prophet saw here of Christ was appearance onely little to that is in Christ When Christ shall really be seene not in visions but as hee is he will be very glorious Mar. 13.26 When Christ comes it will be with great power and glory Great refers to glory as wel as power Matth. 24.30 There it 's with power and great glory And if you demand how great even so great as cannot be greater Matth. 16.27 He shall come in the glory of his Father and no glory can exceed that VERSE III. And he put forth the forme of an hand and tooke me by a looke of my head and the Spirit lift me up between the earth and the heaven and brought me in the visions of God to Jerusalem to the doore of the inner gate that looketh towards the North where was the seate of the image of jealousie which provoketh to jealousie IN the former verse you had Christs person described in this are his actions commended to us which are these 1. The putting forth of his hand 2. The employment thereof By it he tooke our Prophet by a locke 3. The lifting him up between Heaven Earth by his Spirit 4. The bringing him to JERVSALEM where is considerable 1. The manner of his bringing In the visions of God 2. The speciall place He was brought to the doore of the inner gate that looketh towards the North. 3. The nature of this place It was the seate of an Image which is described 1. From its name An image of jealousie 2. From the effect It provokes to jealousie He put forth his hand He that appear'd like fire that had such brightnesse and was so glorious he put forth his hand sent out his hand is the Originall Not a reall hand but the former likenesse of a hand It was the likenesse and appearance of a man that he saw and such was the hand here not a substantiall fleshy hand And tooke me by a locke of mine head By the haire the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which growes out of the head flourisheth there as grasse out of the ground or boughs out of a tree The Spirit Lift me up between c. It was said the hand took hold of him did not the hand lift him up If not to what end tooke it hold That hand was the holy Spirit of Christ which in these visions of Ezek. is oft called a hand Chap. 1.3 3.14 The Spirit that lifted him up is called the hand of the Lord because Christ by his Spirit doth what ever the hand of man can doe And brought me in the Visions of GOD to Jerusalem The Prophet thought himselfe like a Bird or an Angel flying through the Aire and carryed to Jerusalem this was no reall elevation or corporeall transportation of the Prophet to Jerusalem as will appear thus 1. It 's said it was the forme of a hand the likenesse of one not a hand it selfe 2 Had be been really taken up by a lock it would have been exceeding grievous and tormenting to him if not deadly 3. He saith he was brought in the visions of God to Jerusalem not in the reality of his person all was done as he sate in his house and the Elders of Judah before him The Antients say it was in his spirit not in his body that he was translated a mentall not an ocular vision Our Prophet being in a rapture or extasie seem'd as a man dead and had secret things revealed unto him which he cals visions of God Whether these were to his spirit in the body or called out of it is uncertain 2
Cor. 8.1 2. When Paul had his Revelation and visions Râ—ptus est ab eo quod est secundum naturam in id quod est supra naturam ex vi superioris naturae elevatis Thom. In raptu abstrahitur anima a sensibus phantasmatibus whether it was in the body or out of it himselfe could not tell visions they both had and they were visions of God not delusions of Sathan who can be a lying spirit in the hearts and mouths of false Prophets 1 Kings 22. Nor were they fancies of their own for when men are in Divine raptures there is a cessation of all sensible and naturall actions Nature contributes nothing thereunto In some diseases there is a stilling of all natures Organs and operations as when deliquium animae siezeth upon any but there is nothing then offered to the soule as here such visions had our Prophet as were cleare and without all doubt he knew them to be visions of God The doore of the inner Gate Rev. 11.2 Mead on Rev. The Temple was yet standing and had two Courts one called the outer Court which was the place whether the Israelites assembled for Divine exercise and an inner Court 1 K. 6.36 which was the Priests Court 2 Chron. 4.9 The other was the great Court and called Solomons porch saith Maldonat Into this Court was Ezekiel brought and set at the door going into the inner Court That looketh towards the North. In the Courts about the Temple there were gates and doores towards the four quarters of the world which included this mistery that in due time the partition wall should be broken downe that stood between Jewes and Gentiles and all sorts from all parts should come into the true worship of the true God came they from East or West South or North there should be a doore open to let them in at this North-gate was the Image seated that the Prophet did first see Image of Jealousie Two things are to be opened here 1. What this Image was 2. Why cal'd an Image of Jealousie First It 's doubted amongst the Learned what Image this should be The most agree it was the Image of Baal it 's true that Josiah had taken away Baal and his Altars 2 Chron. 34. But Jehoiakim and Jehoiachin and Zedekiah had restored them again as is gathered from 2 Kings 23.37 and 24.9.19 2 Chron. 36.1.4 2. Why called the Image of Jealousie The Heathens had no Idols or Gods of that name nor is it so cal'd In reference unto them but 1. From the wicked zeale of Ahaz who as you read 2 K. 16. sent the pattern of an Altar at Damascus to Vriah who set it up for the honour of Baal at the North gate of the inner Court and to this Altar did Ahaz bring the Altar of the Lord vers 14. here was his zeale for Baal 2. Because it provoked God to Jealousie when God saw his owne Altar and Word to be so abused subjected to Baal that his people went a whoring from him to that shamefull thing he would beare no longer but was jealous for his honour discovers to the Prophet their great sin and his jealousie burning now against them This Image made the people forsake their God commit spirituall Adultery Jer. 7.30 and God would recompence it now unto them It was seated at the gate North-ward Because that way was the most frequent passage to the Temple Prado the ascent being not so steepy and difficult as other sides of the hil on which the Temple stood and for that Sacrifices came mostly from that side The Spirit is the agent of Christ by which he doth his works Obser 1. He put forth his hand and tooke hold of me The hand of a man is that which doth immediately take hold of a thing so the Spirit being the immediate agent which Christ useth is called a hand and doth what ever the Lord Christ will have done If he would have men walke in his Statutes keep his Judgements he puts his Spirit into men and by it causeth them to doe so Ezek. 36.27 That is the hand which over-acts them If he would have young or old prophesie it 's done by his Spirit Joel 2.28 And the Prophets gave out what the Spirit gave in to them Zech. 7.12 If the Lord Christ would not have Paul preach in Asia the holy Ghost forbids him if hee would goe into Bethynia the Spirit suffers him not Acts 16.6 7. If hee should preach the Spirit presseth him in his spirit Acts 18.5 Iâ—s Christs Spirit that mortifies our corruptions Rom. 8.13 which helps us to pray vers 26. It s the Spirit workes all graces in us Gal. 5.22 It 's not by might or power but by the Spirit Christ doth all Zech. 4.6 2. That holy men must be lift up out of themselves and above themselves if they would participate of Divine things The Spirit lift up the Prophet between earth and heaven Paul 2 Cor. 12.4 was caught up into Paradise where he heard the unspeakable words the Spirit of God had lifted him up above himselfe and all worldly things and then God spake such things to him as he never heard Revel 1.10 John was in the Spirit when he had those great and glorious Revelations Extra mundem peregrinabatur cum Domino he was in the Spirit that is in the hand of the Spirit and by the power thereof lift up and carryed above and out of himselfe There was not onely a pressure of the Spirit but a comprehension the Spirit comprehended him he was in a manner all Spirit and the more spirituall any is the more fit for converse with God and to have visions of God The naturall man receives not the things of God 1 Cor. 2.14 It s not flesh and blood that reveales receives and judges of them men must be lifted up by the Spirit from the earth their earthly dispositions and affections before they are fit for Divine excellency Those have left the earth as Paul did and have their Conversations in heaven as he had they are fitted to know and partake of the great mysteries of Christ Selfe is the great lâ—tâ— to Divine things therefore Apostles were usually wrapt out of themselves when they had their visions 3. Christ by his Spirit makes known to the Prophet the sins of men the Spirit shewed him the Image of Iealousie and the Abhominations the people committed at Jerusalem Ezekiel was in Babylon and yet by the help of the Spirit he comes to see and know the doings of sinners at Jerusalem When they should heare Ezekiel had Prophesied or preached of their sins particularly they would wonder who had inform'd him of them as now when Ministers preach conscientiously and meet with the particular sinnes of men and women they think some or other have inform'd them told tales of them when it 's onely the Spirit of God hath directed them A godly Minister was charg'd to be a Conjurer because
LORD have spoken it it shall come to passe and I will doe it I will not goe backe neither will I spare neither will I repent according to thy wayes and according to thy doings shall they judge thee saith the Lord God Men are apt to thinke GOD is all mercy but they will finde it otherwise His eye that spared them in Egypt that looked upon them and pittyed them there his eye will not spare himselfe will not pitty them in Sion Their provocations were great he that spared Nineuites will not spare Israelites When God deales in fury there is no dealing with him then hee is a consuming fire and nothing will prevaile with him What if they cry will not that prevaile Is not God a God hearing prayer doth he not heare the cry of Ravens Jer. 11.11 Though they cry unto me I will not hearken unto them Isa 1.15 Mic. 3.8 Deut. 1.45 What if Noah Job and Daniel should pray would not God be intreated pitty and spare them see Ezek. 14.14.18.20 God forbade Jeremiah Chapter 7.16 to pray for them Pray not for this people neither lift up crye or prayer for them neither make intercession to me for I will not heare His eare is deafe his heart is hardned when he is in fury and deales in it fury lyes in severity where there is no sparing in implacability where is no hearing 4. That wicked men in their streights will cry to God and cry aloud When Nebuchadnezzar came besieg'd the Citie when Pâ—â—gue and Famine encreased then they fell upon their knees cryed to God for help as Mâ—lefactors when the Judge is ready to give sentence cry out and importune him to spare their lives Such prayers are the voyce of the flesh not of the spirit forced not free faithlesse and unseasonable prayers comming too late and therefore unacceptable Let men therefore not deferre seeking of God till necessity puts them upon it CHAP. IX VERSE I. He cryed also in mine eares with a loud voyce saying cause them that have charge over the City to draw neere even every man that hath his destroying weapon in his hand IN the eighth Chapter Ezekiel saw in a vision the sinnes of the City Jerusalem here the vision proceeding he sees the judgements of God to be executed upon them for those sins and by whom The Chapter conteins 1. A narration of judgement to be executed upon Jerusalem in the first seven verses 2. The Prophets intercession for Israel vers 8. 3. An answer thereunto vers 9 10. 4. A report of what was done vers 11. In the Narration you have 1. A commission given to the Prophet to cause Military men to appeare vers 1. 2. Their number and manner of appearing vers 2. 3. A mandat given 1. To mark the mourners vers 4. 2. To slay the rest vers 5 6 7. 4. Mention of the glory of God departing vers 3. The first verse hath in it 1. The author of this Commission He. 2. The manner of giving it out by way of cry and that with a loud voyce 3. The witnesse before whom it was done and that was Ezek. In mine eares 4. The Commission it selfe Cause them that have c. Where we have 1. The persons specified and they are such as have charge over the City 2. What they are to doe to draw neare 3. The manner with a destroying weapon in each hand He cryed Not an Angell but the Lord whose glory he had seen at the Temple who had shewn him the severall abhominations â—f the people and who had authority to call for excutioners of his fury upon these notorious delinquents He cryed Crying in man is intense or loud speaking when it 's expres'd by a loud voyce but God cryeth not as man His crying is the efficacy of his Spirit or force of his providence strongly moving the creature to the execution of his will Zech. 7.7 The Lord cryed by the Prophets his Spirit mov'd them to cry unto the people And 2. Sam. 16.10 God said unto Shimei curse David that is Divine providence mov'd him to doe so God cryes to the Ministers of Justice when he moves their wills to come and do execution upon a sinfull people Here God spake to the Prophet not providentially but by the inward language of his Spirit and visionally The reasons of his calling or crying aloud were 1. To declare the weightinesse of the thing hee was now about namely to bring a final destruction upon Church and State according to that Chap. 7.6 An end is come and this was a businesse of high concernment that that people which had beene so belov'd so honour'd so deliver'd so observ'd in the world should now be utterly ruin'd So when the 7. thunders were to be the Angell Rev. 10.3 cryed with a loud voyce 2. Gods serious intentions to destroy them he was impatient now of bearing any longer with them he was burthened wearied with their iniquities therefore cried out of them and called for destroyers Isa 1.14 Ah I will ease meâ— of mine Adversaries 3. To quicken and hasten the instruments hee should use in that service When great persons are intense in their voyces and commands it edges their spirits who are employed and makes them quick active loud cries leave deep impressions 4. In reference to the wickeds sins and mourners prayers the sins of the one and prayers of the other cryed aloud in Gods eares and now God cries too and addes cry to cry they cryed for vengeance and vengeance they shall have Come Ezekiel send for such and such men which may destroy the wicked and deliver the mourners In mine eares That iâ— I hearing the Lord spake aloud and the Prophet heard him So the like phrase in Gen. 2.8.44.18 is to be understood God honour'd Ezekiel here with the knowledge of what he was about and singled him out to be a witnesse of his proceedings Cause them that have charge over the City to draw near The Hebrew is the visitations of the City have drawn neare or let the visitations of the City draw neare Here is the abstract put for the concrete Visitation for visiters which is frequent in Scripture as Col. 1.16 Thrones are put for Kings Dominions for Lords Rulers Principalities and powers for them are in chiefe places Isa 60.17 I will make thy Officers peâ—ce The Heb. is thy visitation in the abstract and rendered in the concrete officers or visiters and so here Some read it the men of visitation others the visiters of the City our translation Praefecti urbiâ— those have charge over the City especially the Military affairs Who these were is to be examin'd not the Antients of Israel mentioned in the former Chapter who were to be destroyed and not to destroy but they were certain Angels or Arch-Angels to whom the Lord had committed the custody of Jerusalem For Angels have the care of Kingdoms Provinces and Cities Angels or Chaldeans they were such as were appointed to execute
of wrath are said to come out of the Temple they had been there before the Lord. 6. Those are employed by the Lord must be carefull that they countenance no corruptions in worship Neither Christ nor the Angels would come at the false Altar which Ahaz had caused to be set up but they goe to Gods Altar the Brazen Altar by this they stood not the other Symbolizing with Idolatrous worship persons and things God allows not Deut. 12.30 They must not enquire after the Nations gods Levit. 18.3 They must not doe after the doings of Egyptians or Canaanites When Gods people were in Babylon of their condition there the Prophet speaks they must not touch any uncleane thing Isa 52.11 much lesse may they touch any in Sion therefore Paul pressâ—th that phrase 2 Cor. 6.17 upon the Corinthians who were too forward to symbolize with corruptions touch no uncleane thing marry not with unbelievers be not at their feast eating idolothytes goe not to law before the Judges uâ—e none of their rites countenance nothing of their worship you wil be defiled offend your weak brethren Let all those things goe and what ever you lose or suffer I will be your Father receive you if you be cast off or out and make good all your losses God would not have his touch or countenance any corruptions in worship The primitive Christians would not cast a little incense into the fire to countenance an Idoll You know in Tertullians dayes it was counted unlawfull for Christians to weare a garland because it conform'd them unto heathens and what warrantablenesse hath been in our surplessing crossing kneeling cringing aloaring observation of dayes consecration of places These have conform'd us to Papists and brought an imputation upon us On Rev. 1.10 that we have Romaniz'd rather then Evangeliz'd The Rhemists condemn the Heathenish names of the week dayes Sunday Munday c. because it 's a countenancing of Heathen corruption it were well that we let fall all holy dayes because the keeping of them is a countenancing of their corrupt observations of them In Psalm 16.4 and Calvin saith Fidelibus fas non est ullo symbolo ostendere sibi cum superstitiosis esse consensum by our ceremonies and service we harden'd the Papists begat hopes in them of our return to them and griev'd if not stumbled wounded the godly weak amongst us 7. In times of judgement as God discountenances false worship so hee discovers and countenances his owne way of worship Christ and the six Angels here came not at the Altar and Idoll of Jealousie which was now in credit but to the brazen Altar which they had set by and now the false worship must downe the true and good way be countenanced Ahab maintaining Baalitish worship and Prophets God sent a famine 1 Kings 18. which brought them all low and God now stirr'd up the spirit of Elijah to ruine the false prophets and worship and raise up his owne therefore by sacrificing hee discovers the false and true worship the false and true God and therefore after sacrificing the people halted not any longer betweene two opinions but their hearts were turned back to the Lord and they cryed The Lord he is the God the Lord he is the God vers 39. In Josiah's dayes Gods wrath was abroad 2 Kings 22.13 and then was the Law found and Idolatry rooted out Chap. 23.4 When God visits for errors and corruptions in worship then he opens a doore for truth which was shut up and there is great reason for it that he may cleare and vindicate his proceedingâ— When truth and Gods wayes are discovered and countenanced then stoners see they have been out acknowledge the equity of Gods judgements if not repent of their follies The axe was at the root of the tree when the Gospel came in their corruptions of the law false interpretations and traditions were discover'd condemn'd and the glorious truths of the Gospel by degrees were let in When Christ had the whip in his hand and was purging the Temple he had the truth in his mouth My house shall be called the house of prayer John 2.15 16. Math. 21.12 13. and yee have made it a denne of thieves VERS 3. And the glory of the God of Israel was gone up from the Cherub whereupon he was to the threshold of the house and he called to the man cloathed with linnen which had the writers Inkehorne by his side HEre our Prophet hath a sad sight he sees the glory removed from its place and going away which presaged no good to Jerusalem The parts of the vers are these 1. The subject of this glory The God of Israel 2. The motion of this glory or glorious God he was gone and in his going you have 1. Terminuâ—â— quo from the Cherub c. 2. Terminus ad quem to the threshold of the house 3. What he did he call'd 4. To whom to the man cloathed with linnen c. The glory of the God of Israel For the gloriâ—us God of Israel some take it per hypallagen I have spoken of these words before Chap. 8.4 We may hold to the words and understand thereby some visible signe of the gracious presence oâ— God It 's thought our Prophet alludes to that in Exâ—d 25.22 Upon the Arke were two Cherubims between those the mercy-seate waâ— where God appeared and from whence he gave ouâ— his mind to Moses and others Numb 7.8 9. Moses heard God speak from the mercy-seate and that God now had left his place he had dwelt sate in so long for those expressions you have 2 K. 19.15 Psal 99.1 now he was with-drawing his presence and denying them assistance Others think by the glory of God here to be meant that glory which the Prophet had formerly seen Ch. 1.28.3 Ch. 23 8.4 This visionall glory the signâ— of Gods presence went away according to that Chap. 10.4 The glory of the Lord went up from the Cherubims Cherub being put for Cherubims which is usuâ—l in Scripture to put one number for another Wee may safely take either of these senses because this vision Ezekiel had of Christ was a signe of D vine presencâ— as the mercy-seat was the going away of it or this glory doe both clearly evidence to us that God was departing which is the scope of the Spirit here Gone up from the Cherub Pradus denyes that the Lord left the Cherubims and went without them to the threshold but together with them and Deodate seems to be of that opinion in his notes upon the place but the Text it self leads us to think otherwise for Ch. 10.18 The glory of the Lord departed from off the threshold of the house and stood over the Cherubims which shews that the glorious Lord returned to the Cherubims he had left To the threshold of the house The Sept. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in serenum sub dio thâ—y say the Lord went out of the Temple into the open
of the Prophet Micah Chap. 7.1 Woe is mee for I am as when they have gathered the summer fruit as the grape gleaning of the Vintage there is no cluster to eate 5. The Lord hath a speciall care of his Saints when dreadfull and destroying judgements are comming upon others Goe set a marke upon them that sigh c. provide that they be secured distinguish them from all the rest and let them have mercy in the common calamity It appears 1. From the person employed to doe it and that is the Lord Christ who was the man with the Inkhorn by his side when God shall employ not a Prophet not an Angell but his owne deare son to doe this work to mark the godly it 's argument of tender care towards them 2. He must goe through the middest of the City and looke into every place make an exact search and find them out where ever they were hid God would not have him neglect any place lest he should passe by any Saint Math. 28. Herod would have the wise men make diligent search for the young child and God would have Christ here make diligent search for mourning S t s they are his treasure and Christ would search for them as for hid treasure 3. He must surely mark them vehithvitha Taf you shall sign them wish a signe that is certainly signe them the doubling of the word notes Gods intention and care to have it done It might have sufficed to have said you shall signe them but hee adds with a signe to put it out of doubt 4. From the persons sealed 1. Men it 's put indefinitely not confin'd to noble wise rich learned but any condition of men that were godly any poore man any servant any child any little one let their grace be never so mean if they had any grace at all they should have the seale as well as the best 2. Mourners when fil'd with sorrow for the sins of the land with feares for the judgements were comming upon the land all in a confusion every one at a losse not knowing what to doe which way to turne themselves Liberties Ordinances City Sanctuary all comforts all friends being upon departure now to be marked out for life eternall now to have the conscâ—ence sprinkled with the blood of Christ the spirit to bear witness and seale up the soule with assurance of Gods love this shewes God hath a great care of his in time of dangers Not only at this time but in all times of judgments God hath been carefull of his Lots righteous soule was vexed at the unclean conversation of the Sodomites and when fire brimstone scorched consum'd Sodome God sent his Angels to finde Gen. 19. hasten and force Lot out of that wicked place The flood that drown'd all the world could not hurt Noah Gen. 7. God put him into the Arke shut him in and kept him safe there When the destroying Angel comes forth to destroy the first-born of Aegypt Exod. 12.22 the Israelites posts were sprinkled with blood and no blood must be shed there they were marked for deliverance When Jericho was taken and destroyed Josh 2. and 6. Chap. the scarlet thread in the window was a signe of deliverance to her and hers Rev. 7.2 3 4 5. Christ the Angell of the East who had the seale of the living God viz. the Spirit forbids the Angels to hurt any till the 144. thousand were sealed in their fore-heads When Paul was brought before Nero and all left him in the jawes of that roaring lyon the Lord stood by him and strengthned him the more carelesse others were of Paul the more carefull was God of him A little before Jerusalem was taken by the Romans a voyce was heard Mal. 3.16 17. Ite Pellam the faithfull no sooner escape thither but the City was ruined and all the fore-told woes accomplished in it 6. It is the Lord Christ who is the marker of the Saints all power in heaven and earth is given to him sealing and saving power as well as rejecting and destroying power He is said to have the seale of the living God Rev. 7. and to take order for the sealing the servants of the Lord Rev. 3.12 Him that overcometh will I make a pillar in the Temple of my God and he shall goe no more out and I will write upon him the name of my God and the name of the City of my God which is new Jerusalem which commeth down out of heaven from my God and I will write upon him my new name Christ makes him a pillar in the Temple that is great honour but that is not all Christ writes three names upon that man the name of his God of new Jerusalem and his owne name hee causeth him to know he is the Sonne of God a Citizen of the heavenly City and should have interest in the glory and dignity of Christ Phil. 2.9 Heb. 2.7 which Divines call the new name given him after his passion and ascension such marking have the Saints and faithfull servants of Christ The Scripture tels us of another marker besides Christ and it 's the Beast mentioned Revel 13.16 17. who causeth all to receive a mark in their right hand fore-head Christ had seal'd his Rev. 7. to separate them from the world and danger and the Beast seals his to separate them from Christs seal'd ones for the world that they might buy sell this sealing was not for deliverance but for destruction Rev. 14.9 10. If any man receive the beasts marke in his hand or fore-head the same shall drinke of the wine of the wrath of God and be tormented with fire and brimstone Rev. 19.20 The beast with his marke ones are cast into hell Here was a dangerous mark whether it was the masse signe of the Crosse profession of Popish worship subjection to the Pope as head of the Church obedience to his canons decrees observation of his fasts dayes riteâ—s whether auricular confession Popish orders any vows or oaths to maintain the Pope and his power such as Otho took in the year 960. 7. God and Christ are not asham'd of theirs in the worst times and greatest dangers God will have them marked Rev. 22.4 His name shall be in their fore-heads the beast had mark'd and own'd those were here Christ would doe so by his it was vindicationis nota and Christ doth mark them in the fore-head In Sodome God own'd Lot in Rome he stood by Paul 2 Tim. 4.17 When 4. destroying Angels were come abroad the Lord Christ seals 12000. of every Tribe in their fore-heads Revel 7.3.5 6 7 8. Christ ownes his here and hereafter see John 10.3.14.27 He calls them his sheepe his friends Chap. 18.15 his brethren I ascend to my father and your father to my God and your God John 20.17 When Christ was in heaven he own'd Steven being amidst his enemies Acts 7.55.56 And he promises Math. 10.32 to
Naboth is ston'd to death for his Vineyard 1 Kings 21.13 and Hos 4.2 Blood toucheth blood There were continuall and daily slaughters so that blood streamed every where Blood notes also heinous sins as oppression cruelty Hab. 2.12 Woe to him that buildeth a Towne with blood That is by oppressing the hireling and labourer by grinding the faces of the poore In Zeph. 3.1 Jerusalem is cal'd the oppressing City her Princes were roaring Lyons and her Judges evening wolves vers 3. see Mica 3.2 3. 2 Chap. 2. They did not strengthen the hands of the needy Ezek. 16.49 Bloody intentions against the Prophets and others who were godly Ezek. 22.6 Behold the Princes of Israel every one were in thee to their power to shed blood They hated the Prophet Jeremiah smote him put him in the stocks Jer. 20.2 into the dungeon Jer. 37.16 They judg'd him worthy of death Chap. 26.11 Soule-murther Ezek. 33.8 If thou speake not to warne the wicked from his way be shall dye in his iniquity but his blood will I require at thy hands Here the destruction of soules is expressed by blood as also in Ezek. 3.17 and Hos 4.6 My people are destroyed for lacke of knowledge The City full of perversenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word for perversnesse is mutteh and may be rendered perverse a perverse thing the City is full of that is perverse is comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to decline withdraw pervert the vulgar reads it aversione the City is full of turning from God This City that was once call'd the faithfull Citie was now become an Harlot Jerusalem had left God his worship his laws his Ordinances and taken in other gods other lawes other wayes of worship Not only Israel is branded for backsliding Ier. Jer. 2.36 Why gaddest thou about so much to change thy wayes 3.6.8.11 But Judah was treacherous vers 7.11 and her backslidings many Jer. 14.7 And being once fallen from God she loved to wander vers 10. after the gods and wayes of other nations They grew worse worse and were perverse in their judgement of things Isa 5.20 They cal'd light darkness and darkenesse light They were perverse in their practise walked after their own thoughts Isa 65.2 They chose their own way and their soule delighted in their abhomination Isa 66.3 Here was perversness to leave what God had chosen for them which was their glory and to choose that was abominable and delight in it and when God corrected them for such perversenesse they grew more perverse Isa 1.5 Why should ye be stricken any more ye will revolt more and more There is another exposition of the word It 's refer'd by some to law-cases and when Saints were brought before them they perverted judgement Micah 3.9 The heads of Jacob and Princes of Israel abhorred judgement and perverted all equity So in Amos 5.12 They afflict the just they take a bribe and turne aside the poore in the gate Their cause could not be heard or if heard it was to their griefe and prejudice Mal. 3.5 They turn aside the stranger from his right and feare not me saith the Lord of Hosts No they were turned from GOD and turned away all equity The Lord hath forsaken the earth This phrase you find not else-where then in our Prophet and only twice Chap. 8.12 and here It sets out the ranke atheisticalnesse of those times denying Gods presence counsell blessing and assistance they thought God was gone out of the world that there was no God in Israel that God left men to thinke speak and doe what they listed The Lord seeth not This is a higher degree of impiety blasting divine omnisciency before his omni-presence suffered now his omni-vision he is a blind God say they or sees not at such a distance he is shut up in heaven and takes no notice of our Temple Citie or Countrey affaires Such an expression you have in Psalm 10.11 Hee will never see They did wickedly and boasted that God neither did nor would take any notice of it In Psalm 94.7 they proceed higher in their prophanesse The Lord shall not see neither shall the God of Jacob regard it as if they had power to restraine God and shut the eye of providence Isa 29.15 Who seeth us who knoweth us Men entertain Atheistical thoughts of God that they may goe on more securely and fully in sinfull courses They filled the Temple with idolatry the City with perversnesse the Land with blood and say the Lord sees not When Atheisme hath got possession of a people that people runs ryot into wickednesse feare of a Deity ceaseth and the doore is open to all prophanenesse Atheisme is worse then Idolatry this robs God of his worship that of his attributes and being Obser 1. The Lords readinesse to give accompt of his judiciary proceedings unto the Prophet Then said he unto me The Prophet had questioned God about the destruction of Jerusalem wilt thou destroy the residue c. Hee brake in upon God and interrupted him in his way he was in but because it was in prayer out of respect to his glory and tendernesse to the people the Lord doth not reject him but condescends and gives him an answer and this he doth 1. To cleare the equity of his proceedings which lye in the dark and are not apprehended by all no not by Prophets God will make it out that hee is righteous and just in his judgements whatever thoughts men have of them When Abraham mov'd the question to God Gen. 18.23 Wilt thou destroy the righteous with the wicked shall not the Judge of all the earth do right What if there be 50.40.30.20.10 righteous in it saith God if there be but tenne righteous I will not destroy it It 's true their cry is great and their sinne grievous yet I am so just in my judgements that while righteous Lot is in it I will not destroy it but when he is gone and none but filthy Sodomites left in Sodome I will raine downe fire and brimstone upon them 2. To quiet the minds of his servants which are troubled yea perplexed at the severity of Gods judgements When our Prophet saw all slaine in the Temple and the slaughter-men gone forth utterly to slay without pitty old and young maids little children and women he was greatly distressed and perplexed in his spirit and knew not what to thinke of such dreadfull dealings therefore the Lord tels him the ground of his proceeding 2. Sinnes of people may be such as God will not heare their prayers or others for them Many amongst them prayed and the Prophet prayed for them but God had no eare to heare them 1. For their own prayers Jer. 11.11 I will bring evill upon them which they shall not escape but they will cry to God when they are in affliction and he is mercifull What follows then Though they shall cry unto me I will not hearken unto them But what if
visionall throne a more perfect pattern of the throne of his glory Surely if such thrones be glorious he is in them exceeds in glory the glory of heavenly things is farre beyond the glory of terrene things and the glory of God is infinitely beyond them both he is not only glorious and that in holinesse Exod. 15.11 In name Deut. 28.5.8 Isa 33.21 In majestie Psal 145.12 But hee is glory it selfe and therefore Acts 7.1 is cal'd the God of glory Psal 24.7 The King of glory Ephes 1.17 The father of glory he that creates begets disposeth of glory must needs be glory it selfe and not only glory but excellent glory 2 Pet. 1.17 4. Note what stones God takes pleasure in not any stones but in precious ones such as Saphirs are Exod. 24.10 Vnder his feete was a paved worke of a saphir stone He walks among Saphirs The Temple was made of stones glistering stones all manner of precious stones marble stones in abundance 1 Chron. 29.2 sits in a sapharine throne Stones which are beautifull and of a heavenly colour he affects of such he makes his throne Now the Church in Scripture is call'd the throne of God Jer. 3.17 Isa 54.11 12 13. speaking of the Churches of the Gospel which are the thrones of God and Christ he saith I will lay thy stones with faire colours and thy foundations with saphirs I will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones and all thy children shall be taught of the Lord. You see what stones God would have in his Temples in his Thrones not ordinary common high way stones 1 Pet. 2.5 As lively stones be ye built up a spirituall house Here 's a house a spirituall one to be made and whereof of lively stones there must be not onely life in them but livelinesse dead and dull stones are not so fit for that service stones they must be that it may be a solid building lively that it may be a spirituall and usefull building and saphirine that it may be a pure and glorious building 5. Holy and good men are not able to beare Divine excellencies in their own nature not capable of immediatenesse to God here is a Firmament a Saphir stone a throne and these but in appearance and then a voyce heard none seene Had the Lord shewed himselfe as he is Ezekiel could not have endured it the glory and majestie of God would have confounded him If God should not regard mans weaknesse and muffle up his excellencies some way or other we could have no communion or converse with God Moses himselfe is not able to behold the glory of 6. Angels and all creatures are in a readinesse to do the will of God God when he is upon judiciary designes the Cherubims were under the Firmament neare to the throne and if the Lord did but speak the word presently they were ready to execute his pleasure Psal 103.20 They doe his commandment hearkning to the voyce of his word As soone as the sound comes to them they doe it if he bid them goe and stirre up Nebuchadnezzar and the Babylonian Souldiers to come they doe it 7. The Lord is not forward to the execution of judgment here is the Lord sitting in judgement but yet they were not destroyed The Prophet hath vision after vision eates a roll full of lamentations mourning and woe sits 7. dayes at Telabib then is carried into the Plain bound dumb must pourtray Jerusalem upon a tyle lay siege to it lye upon his side 390. dayes then take a razor shave his head beard burn smite scatter bind up a third part of the haire After hath a type of a chain then is led by the Spirit to see Jerusalems sinnes After this sees the sixe slaughter-like men sent out to destroy and here the Lord is sitting in his throne and giving out judgement still against Jerusalem and all this time nothing is done VESS 2. And he spake unto the man cloathed with linnen and said goe in between the wheeles even under the Cherub and fill thy hand with coals of fire from between the Cherubims and scatter them over the City And hee went in my sight IN this verse you have 1. The speaker He that is the Lord Jehovah who was in the Throne some make it Christ 2. The party spoken to The man cloathed with linnen and who this was you heard opened in Chap. 9. vers 2. namely Christ who in regard of his offices is the servant of his father Isa 44.1 Behold my servant whom I uphold Hee had done service in marking the mourners and now was to doe it another way 3. The thing spoken or Commanded 1. Goe in betweene the wheeles even under the Cherub The wheels have been largely opened in the first Chapter the world and motions of it are set out thereby There were foure wheels by each Cherub one as appears by vers 9. Some take it thus Conceive the form of a waggon in the mids on each side two wheels the Cherubims riding in it or carrying of it two in the former part two in the hinder the Arke in the midst of it the foot-stoole of Divine Majestie and before this the Altar where the fire was and you may apprehend how the man was to goe between the wheels under the Cherub that is per enallagen numeri under the Cherubims and so to reach up his hand to the Altar and take coales This way it s easily comprehended but if wee come up close to the examination of the wheels we shall finde they were not at such a distance as here is made but one in another per angulos rectos vers 10. a wheel seem'd to be in the midst of a wheel and how the man cloathed with linnen went between them I cannot expresse but that hee did the Text affirmes and notes Christs interest in the wheels and Angels 2. Fill thy hand with coales of fire from between the Cherubims The altar was near the oracle before the Cherubims 1 King 6.22 The fire was between the Cherubims and the Cherubims above between the wheels and the man must come between both to fill his hand with coals of fire There was fire you know in the Temple on the Altar and it never went out Levit. 6.13 the fire shall ever be burning upon the Altar it shall never goe out The Jewes say of this fire that it was that Angels ladder to goe up to heaven by Ezek. 9.2 The 6. man 6. Angels stood by the brazen Altar and Judg. 13.20 The Angell appeared to Manoah and his wife ascended in the flame of the Altar Whether it was a ladder for Angels may be questioned but certainly it was a ladder to carry up their Incense and sacrifices unto God Ignis altaris erat quasi anima populi It might represent the Altar-fire of which its probable the Caldeans took and fired the Temple if not the Citie 〈◊〉 〈◊〉 〈◊〉
first Cherub went thither went all the rest but the Text will not indulge this interpretation for it 's said they went upon their four sides that is into the severall ways their sides were towards and so could not follow one another Others understand by head the Cherub design'd to each wheele as vers Caput cujusque so Pisc renders the word 9. the four wheels were by the Cherubims One wheele by one Cherub and another wheel by another Cherub so that every wheel had his head that is his Cherub and whither that head looked thither went that wheele but we may ascend some-what higher and make the head either he sate in the Throne and spake to the man cloathed with linnen or the spirit who guided the motions both in the living creatures and the wheels Ch. 1.12.20 whither the spirit was to goe they went Here the Spirit was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head or first mover and I conceive there is no danger in putting it higher then the Cherubims Obser 1. The motions of all inferiour things are directed by a superior Head which is over them they move not when and whether they lift but as their Head will have them be the Head the Cherubims the Spirit or Jehovah It 's the head regulates and orders them they cannot move of themselves they goe whether the Head looks whither the Spirit will have them goe when the Lord commands The body of man goes that way and then when the head will have it and so it 's with all wheels all creatures their motions are at the Lord will have them If Angels move the wheels the Spirit and the Lord move the Angels and they cannot but make such motions and commotions in the world If there be great winds tempests wars bitter divisions falshood and treachery plundering burning oppression c. the wheels move that way their head looks and follow their head a superiour guide leads them If they break some raise others if their motions be swift dangerous bloody they are moved by one is over them 2. That the wheels are constant in and intent too their motions appointed they turn not as they goe they keep on their way and it 's twice mentioned they turned not as they went they followed their head they turned not as they went Which double mentioning of their not turning sets out their intentnesse upon their way and work and that wee should take speciall notice of it because we think the wheels may move otherwise and other ways but they cannot the Lord sits in the Chariot commanding the wheels what way and how to move the Spirit is in them and carries them on the Cherubims are by and help forward the motions so that the wheels must oppose the Angels and God himselfe if they move otherwise then they doe they cannot stop their motions much lesse turn their motions The 12. verse tels you of their eyenesse body backs hands wings wheels Bodie In the Hebrew it's flesh Some expound Vulg. corpus earum all said here of the wheels both Jerome and others by body or flesh they understand the bulke of the wheeles by backes the rings about the wheels so they are call'd Chap. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew word is backs By hand and wings they mean the spokes of the wheeles which extend themselves like hands feathers from the gnavestock to the circumference By the wheele some intend the Globe or Gnavestock in the midst in which is the Axletree Others the whole Chariot and the only reason I find given is this He had spoken immediately before of the wheels and after in this verse is mention of them and why the Cherubims should be brought in here seemeth not so reasonable But it 's not so harsh as to expound flesh hands and wings of the wheels and we know that he had spoken not long before of the Cherubims vers 9. And if head refer to the Cherubims as some make it then they are spoken of in the 11. vers immediately before this and if because eyes were given to the wheels in the 1. Chapter and not to the Cherubims therefore here they must be confin'd to the wheels upon the same ground Their hands and wings because they are given to the Cherubims in the 1. Chapter and not to the wheels must here be confin'd to the Cherubims I doe therefore fall in with them who doe refer Body Backs Hands Wings unto the Cherubims which in these visions doe more properly belong to the Cherubims then to the wheels Full of eyes round about Here is a difference from that in the 1. Chap. vers 18. It 's said there the Rings were full of eyes here that all even wheels and Cherubims were full of eyes and he that sate in the Throne even the Lord he is full of eyes Obser 1. That the motions of causes and creatures here below are not casuall or disorderly the wheels and Cherubims are full of eyes they see and know their way the worke they have to doe the place they are to goe unto the eye of providence is in every creature and every motion Things appeare to us very casuall and disorderly but there be eyes in the wheels no motion of them is injudicious or out of course If these eyes were blind sleepy vitiated or shut then there would be strange motions just ground of complaint but the eyes of Providence are ever open they slumber not they are not corrupted with any vitious humours they see clearly and distinctly and in what ever they are as they are in all wheels publique or private little or great they make the motions judicious and orderly When things fall out contrary or besides your expectations you say they are mischances but you are mistaken In Sea or Land affairs in Martiall Magisteriall or Ministeriall yea domestick affairs what ever falls out is an act of Providence surprizing or sinking of ships disappointment of Counsels defeating of Armies escape of Prisoners interception of Letters firing of Towns drownings selfe-murtherings divisions of brethren clandestine marriages abortions divorces the eyes of Providence are in them all and heavens intentions are accomplished in them 2. There is much glory and beauty in the workes of Divine Providence all the wheels and Cherubims are full of eyes the wheels have eyes round about not in one place but in every place the Cherubims their bodies backs hands and wings are full of eyes And Rev. 4.8 They are full of eyes within they are inwardly and outwardly glorious beautifull Mans eyes adde not so much beauty and glory to his face as these eyes do to the works of God in the world The Peacocks train which is full of eyes how beautifull and glorious is it yet farre short of the beauty and glory is in Gods government of the world When the Queen of Sheba saw so much wisdome in a man so much glory and beauty in the order of his house
that they were the Cherubims Every one had four faces a piece and every one had four wings and the likenesse of the hands of a man was under their wings And the likenesse of their faces was the same faces which I saw by the river of Chebar their appearances and themselves they went every one streight forward FOr the 20. verse you have heard of it in the 15. he cal'd them living creatures in the first Chapter not knowing them so fully at fi st view as afterwards Now beholding them in the Temple he had there more distinct and clear knowledg of them he knew what they were viz. Cherubims glorious creatures of great wisdome strength and agility subservient unto the Lord and therefore are said to be under the God of Israel He hath Cherubims and Seraphims at his command be creatures what they will they are under God The God of Israel Because hee appeared to Jacob changed his name to Israel whence his posterity were called Israelites God having made a Covenant with him and his seed Gen. 28. Chap. 32. hence he was cal'd the God of Israel Some have thought here were not four living creatures but one which in diverse respects represâ—nted those foure By face they understand not the countenance but any figure forme aspect or habit of the body and thus they make it out the creature had the face of a man in regard of his mouth hands thighs and streight body he had the face of a Lyon in respect of his necke shoulders and breast Of an Eagle in respect of his wings and of an Oxe in respect of his cloven hoofes but why the word face should be so interpreted there is no reason besides verse 9. it 's said by each Cherub there was a wheele noting they were severall creatures not one and in this 20. verse the Prophet saith he knew they were the Cherubims not one Cherub And verse 7. hee distinguisheth that Cherub from the rest which tooke fire and put into the hands of CHRIST And in the 21. vers it s said every one had 4. faces and 4. wings therfore this could not be one living creature it 's cal'd the living creature per enallagen numeri the singular number is put for the plurall 21. Every one had four faces a piece The Hebrew is foure foure faces to one which repetition expresses the force of the cardinall number among the Hebrews when that number is repeated it stands for the ordinall or distributive which they want It notes thus much there were 4. faces to each of them Vers 22. Of this verse was spoken in the first Chapter and thither I refer the Reader CHAP. XI VERS 1 2 3. Moreover the Spirit lift me up and brought me unto the East gate of the Lords house which looketh East-ward and behold at the doore of the gate five and twenty men among whom I saw Jaazaniah the sonne of Azur and Pâ—latiah the sonne of Benaiab Princes of the people Then said he unto me Sonne of man these are the men that devise mischiefe and give wicked counsell in the City Which say it is not near let us build houses this City is the couldron and we be the flesh EZEKIEL as you have heard was in a vision at Jerusalem Chap. 8.3 the 9. and 10. Chapters were parts of that vision and so also is this Chap. In it you have two parts 1. A further addition to the vision our Prophet had to the 24. v. 2. The conclusion of the vision from the beginning of the 24. vers to the end In the first part you have these things 1. A manifestation unto Ezekiel of those gave ill counsell and seduced the people in the 3. first verses 2. Denunciation of judgement against those evill councellors and seducers from the 3d v. to the 13. wherein the death of one of the chiefe of them is laid down 3. The Prophets complaint vers 13. 4. The Lords answer to his complaint vers 14 15. 5. Comfort for the captives from vers 15. to the 22. 6. The departure of the glory out of the Citie v. 22 23. In the verse read we have the manifestation of the ill counsellors and seducers to our Prophet where these severall particulars fall into consideration 1. The efficient cause shewing the Prophet these ill Counsellors the spirit 2. The place where he saw them at the East gate c. 3. The number of these men 25. 4. The names of two of them described also from their parents Jaazaniah c. and Pelatiah c. 5. Their dignity Princes of the people and all these in the first verse 6. The complaint made against them which is set downe 1. In generall v. 2. 2. Specially v. 3. The Spirit lift me up It pleased the spirit of God to take Ezekiel and carry him to Jerusalem and there to remove him from place to place he did nothing of his own head but as the Spirit ordered him the Spirit mov'd the wheels the living creatures and our Prophet also it was not an Angell nor his owne spirit mov'd him but the Spirit of God And brought mee to the East-gate which looketh East-ward The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pol. renders it ad ortum solis Pisc orientalem ventum versus towards the Sun-rising saith one towards the East wind saith the other Sanctius thinks this gate was in the innner Court and therefore it 's call'd the gate of the Lords house to which the Prophet was brought not as being out of the Temple but remov'd from another place thither But our Prophet was in the inner Court before Chap. 8.16 and we find not that he was removed from that place till now It 's not evident therefore that this East gate should be in the inner Court and other gates were called the gates of the Lords house Chap. 8.14 The North-gate was cal'd the gate of the Lords house that is therfore no argument to prove it to be in the inner Court Others therefore more judiciously conceive that our Prophet having seene the slaughter of all in the Temple by the six men Chap. 9. and heard the sentence of burning the City by scattering of coales chap. 10. and that in the inner Court he was now removed out of the Temple to the East gate of the outward Courts whither the glory was gone chap. 10.19 This gate was famous and very obvious to view East-ward North-east Southeast here stood the glory of the Lord now here were the Cherubims under the glory here were the wheels under the Cherubims and hither was the Prophet brought there he seeing God going away might shortly declare the mind of God against the Jewes at Jerusalem Behold at the doore of the gate 25. mâ—n Here is the number of them In Ch. 8. v. 16. were 25. men mentioned and the quaere is whether these be the same Some affirme they were the same but I incline to think otherwise 1. Because our Prophet had seene them
contritio aedificemus igitur domus and so Vatablus onely igitur he leaves out Contrition destruction is not near let us therefore build houses this interpretation we condemn not Montanus goeth that way The Sept. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and addes contritio in the margent Nonne neviter aedificatae sunt domus are not houses lately or newly built The Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not near to build houses here is an infinitive put for an imperative to build for let us build or let houses be built It is not near what is not near the desolation threatned that they said was not near Jer. had told them of the Lords wrath and that a sore captivity was at hand and because God had forbade him to marry and beget children because they should be destroyed as you have it Jer. 16.2 3. Thou shalt not take thee a wife neither shalt thou have sonnes or daughters in this place For thus saith the Lord concerning the sonnes and concerning the daughters that are born in this place and concerning their mothers that bare them and concerning their fathers that begat them in this land they shall dye of grievous deaths they shall not be lamented neither shall they be buried but they shall be as dung upon the face of the earth and they shall be consumed by the sword and by famine and their carkasses shall be meat for the fowls of heaven and for the beasts of the earth These sad tidings had Jeremy made known as being given not only for himselfe but others and hereupon he writ to the captives in Babylon that they should build houses plant gardens Non prope est construantur domus Castal Procul absunt qua minantur vates Idem take wives to themselves and sonnes that they might encrease and not diminish as they were like to doe at Jerusalem Jer. 29.5 6. Because of these things the people were full of feares refused to build and plant hereupon these Princes of the people counselled things contrary to God and the Prophet and said it is not neare what Jeremie threatens or any other Prophet those things they speak of are far off according to that in Ezek. 12.22 The dayes are prolonged and every vision faileth And v. 27. Hee prophecieth of the times that are afar off therefore fall a building plant multiply and increase there is no such danger as you dream of Some carries iâ— thus houses are not to be built in nearnesse to the City and so make it military counsell as if these Princes would not have any Suburbs or neighbouring villages which might advantage the enemy if hee should come and take them and so shut up the City therefore they conceive these words import thus much houses are not to be built neare that is they are to be pull'd downe and the rubbish removed This Citie is the cauldron and we be the flesh These words have their difficulty in them If you take the last sense of the former words then you may understand these thus wee are threatned to be boil'd in the siege of this City by the Chaldeans as flesh is boil'd in a cauldron but we will take a course to prevent that we will pull down all the houses without the walls of the City and near hand so that the enemy shall not come neare us and then we shall see what truth is in it that this City is the cauldron and we the flesh Had they such an opportunity to sit downe in the houses they would besiege us streightly presse us with famine be as a fire to this City and consume us to nothing Others think these words spoken scoffingly against Jeremiah who Chap. 1.13 had said I see a seething pot it 's the same word is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cauldron the seething pot Jeremie had prophecyed that the enemy shâ—uld come from the North and besiege them in the City that they should be as flesh in a cauldron boiled with the Chaldean fire till they were consumed this they mock at This City is the cauldron and we are the flesh saith that false and lying Prophet for you see wee are as before we neâ—d not fear Chaldeans A cauldron 1. is made of strong materials as brasse or the like 2. It will endure the fire many yeares before it be consum'd 3. It conteins the flesh put into it and that is not to be taken out till it be throughly boyl'd Hence upon these grounds they scoffed at Jeremie If the City be the cauldron it 's a strong City and hath brazen walls it will endure the fire let the Chaldeans come as thou sayest if we be a cauldron their fire will not melt us and though they doe boile us yet we shall not be taken out of this cauldron to be eaten before we are throughly boyl'd till old age death it selfe take us out of it Thus did these Princes prophane that Prophesie bred security in the hearts of the people fed them with hopes of liberty and long life Or thus you may take it if this Citie be the cauldron and we the flesh we will rather be boyled in it then be destroyed by the sword we wil rather dye in the fire be boyl'd to death then fall into the hands of our enemies we will rather dye here then yeeld our selves into their hands be slain out of the City or be carryed into Babylon but we feare no such thing Thus these Princes eluded the Propheticall threats hardned the people in their ill waye and ripen'd them for destruction Our Prophet was acted in these visions by the Spirit Obser 1. sometimes it entered into him sometime it fell upon him and sometime it lifted him up Chap. 2.2 Chap. 3.24 The spirit entered into me Chap. 1.3.8.1 The hand of the Lord that is the Spirit came upon me fell upon me and Chap. 3.12 The spirit tooke mee up and here the spirit lift me up The Spirit had much to doe with our Prophet and so with all the Prophets they were acted by the Spirit in all their visions and prophesies they were lift up above themselves and out of themselves when they were to have cognizance of Divine things 2. The Spirit is God it knows men and their ways it discoverd them unto the Prophet Here the Spirit took notice of these men what devises they had in their heads what counsell they gave and acquainted the Prophet with them so before in the 8. Chap. the Spirit shewed him the Image of Jealousie the 70. men that were offering Incensâ— to the Idolls the women that wept for Tammuz the 25. men that worshipped the Sunne and put the branch to their nose as it 's said of the Sun Psal 19.6 there is nothing hid from the heate thereof So much more of the Spirit there is nothing hid from his knowledge 1 Cor. 2.10 The spirit searcheth all things all in heaven
Chap. 31.16 Ill counsell from great ones doth great mischiefe Nah. 1.11 There is one come out of thee that imagineth evill against the Lord a wicked Councellour It 's spoken of Nineveh concerning Senacherib Wee have many come out of us that are wicked Councellors and prevaile with the people to doe what they counsell Did not Prelates Judges Nobles Princes lately give ill counsels and were not the people too forward to hearken All counsels that seeme good are not alwayes safe men should therefore examine others counsels whethey they be such as agree with the word of God are really for the good of Church or State before they approve or entertain thâ—m Take heed what counsels you take from great ones that are corrupt this hath endangered Cities Churches whole Kingdomes Take counsell of the great God who dasheth all wicked counsels and establisheth his owne Psal 33.10 11. He brings the counsels of men to nought but the counsell of God endures for ever 7. That great ones are greatly secure they put the evill day far from them It is not neare They are lavish to entertain thoughts that may disquiet their hearts or shake their foundations Honours pleasures â—ecular affairs take them up so that they feare not changes they consider not the evill day they are as quiet as men that are in Covenant one with another Isa 28 14 15. Those rul'd the people they said Wee have made a covenant with death and with hell are we at agreement When the overflowing scourge shall passe through it shall not come unto us The great ones were Covenanters such as rul'd the City but with whom did they covenant with Death and Hell and now fear'd not any threatnings of them by the Prophets Although the Prophets threatned Death Hell to them it was as nothing they feared not Some think they being Idolatrous sacrificed to Pluto fatum Atropos those gods they conceived had power over Death and Hell and so had them their friends and liv'd without fear Amos 6.3 Hee tels you of some put farre away the evill day but who were they Men of place and power they were such as caused the seate of violence to come near that lay upon beds of Ivory that stretched themselves upon their couches and did eate the lambs out of the flocks and Calves out of the midst of the stall they were dauncers drinkers and such as anointed themselves wiâ—h the chiefest oyntments These are men setled on their lees as Zeph. speaks Chap. 1.12 They were like wine in vessels not emptied from vessell to vessell but setled in their sinfull security and not only great ones are secure but Zach. 1.11 The Angell told the man among the myrtle trees that all the earth sate still and was at rest Security is an epidemicall disease 8. See the impiety and prophanesse of these men 1. They oppose God and give contrary counsell to what he had given by Jeremie that they should not build houses in that place but in Babylon Jer. 29.5 6. and that because of the great judgment was comming upon them but they say it is not neare let us build houses there is no danger or if the enemy should come we had need build and strengthen our selves thus they counsell contrary to the Prophet and to God 2. Their prophanesse they scoffe at the word of God This Citie is the cauldron we are the flesh Jeremie had told them that God would bring the Chaldeans upon them and boyle them in that City like flesh in a Cauldron This they scoffe at strengthening their malice and prophanenesse from abuse of the word of God This made Jer. say I am in derision daily every one mocketh me the word of the Lord was made a reproach unto me and a derision daily Jer. 20.7 8. There is such corruption in the heart of man that it turnes the best things of all into bitternesse Isa 28.14 15. Heare the word of the Lord yee scornefull men The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viri derisionis they mock'd and scoffed at what was prophecyed what ever the Prophet threatned they derided it therefore vers 22. Be not mockers lest your bands be made strong lest you have double fetters double judgements 2 Chron. 36.16 They mocked the messengers of God and despised his words all his threatnings And Peter 2 Pet. 3.3 4. tels us there shall come scoffers walking after their own lusts saying where is the promise of his comming Those under the law scoffed at the threatnings these under the times of the Gospell scoffe at the promises Those of Christs comming of the resurrection last judgement the end of all and life eternall such as these walk after their own lusts they bring a Citie into a snare Prov. 29.8 The Sept. translates the word scornfull Psal 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such men are pestilent men the very plagues of Church and State contemners of God men Jude said it long since that there should be mockers in the last time and we have found it true there be as prophane bitter scoffers amongst us as ever were even the truths of God are scorn'd and scofft at 9. No devices counsels attempts of men can null or frustrate the purposes of God They devise mischief give ill counsell scoffe at the truths of God put the people upon contrary designes yet all this would not doe desolation was neare the Chaldeans came they were besieged in that Citie boil'd in it as flesh in a Cauldron and Gods counsels truths threats tooke place notwithstanding all their counsels and endeavours to the contrary Balaam was hired by Balack to crosse Gods designe in cursing of his people he attempted to doe it but God overpowred him he could not do or speak ought to their prejudice Numb 23.38 therefore he professed Chap. 23.23 Surely there is no inchantment against Jacob neither is there any divination against Israel according to this time it shall be said of Jacob and of Israel what hath God wrought Man would have wrought mischief but could not what hath God wrought he hath wrought and none could hinder therefore Isa 14.27 it s said the Lord of Hosts hath purposed and who shall disannul it not Balack or Balaam not Jaazâ—niah or Pelatiah not the 25. Rulers in Jerusalem his hand is â—tretched out and who shall turn it back It 's not in the power of Princes no not the Prince of darknesse to let his worke to alter his counsels what God hath determined shall so come to passe as he hath determined v. 24. Surely as I have thought so shall it come to passe and as I have purposed it shall stand and all his pleasure shall be done Isa 46.10 so that there is no wisdom nor understanding nor counsell against the Lord Prov. 21.30 VERS 4 5 6 7 8 9 10 11 12. Therefore prophesie against them prophesie O Son of man And the Spirit of the Lord fell upon me and
said unto me Speake Thus saith the Lord Thus have ye said O house of Israel for I know the things that come into your mind every one of them Ye have multiplyed your slain in this Citie ye have filled the streets thereof with your slain Therefore thus saith the Lord God Your slain whom ye have laid in the mids of it they are the flesh and this Citie is the cauldron but I will bring you forth out of the midst of it Ye have feared the sword and I will bring a sword upon you saith the Lord God And I will bring you out of the midst thereof and deliver you into the hands of strangers and will execute judgements among you Ye shall fall by the sword I will judge you in the border of Israel ye shall know that I am the Lord. This City shall not be your cauldron neither shall ye be the flesh in the midst thereof but I will judge you in the border of Israel And ye shall know that I am the Lord for ye have not walked in my statutes neither executed my judgements but have done after the manners of the heathen that are round about you IN these verses is contain'd the denunciation of judgement against these devisers of mischiefe and wicked Counsellors The parts are these 1. A command Prophesie against them vers 4. 2. A discovery of their thoughts and counsels v. 5. 3. Demonstration of their wickednesse v. 6. Those hearkned not to their counsels they slew 4. The death of these Counsellors and place where it should be not in Jerusalem but in the borders of Israel v. 8 9 10 11. 5. The end of God in it v. 11 12. 6. The ground of G ds proceeding thus with them v. 12. For yee have not walked c. VERS 4. Therefore prophesie against them c. THe word prophesie is twice mentioned to set out the intention of God which was set against them the certainty of the thing and to prevent delay in the Prophet he must goe and tell them of heavy and sad things God was greatly displeased with them and therefore will have the Prophet without any delay to make known his pleasure against them he must speak freely and boldly and foretell them of their destruction Observ 1 That prophane scoffing at the truâ—hs and threats of God provokes him greatly They had scoffed at Jeremies words This Citie is the cauldron and we be the flesh and made constructions of them to please themselves Therefore saith God prophesie against them His spiâ—it was stirr'd and he stirs up the Prophet to declare his wrath against such scoffers Gods threats and judgements should make men tremble Job 41.10 Who is able to stand before me At his presence the mountains melt Isa 64.3 When he threatned the great City Nineveh repented Jonah 3. and Devils tremble Jam. 2.19 Mountains Ninevites Devils melt repent tremble and yet Israelites scoffe at the threats and judgements of God but the Lord will not endure it the Prophet must declare dreadfull things against them Men that have scoffed at the truths and wayes of God have been lash'd with the judgements of God John Apowel scoffing at one for praying Fox in Acts Monument was presently surpriz'd with feare and the next day found mad crying out night and day O the Devill the Devill Another hearing a godly Minister preaching of that Text Prov. 10.7 The memory of the just is blessed but the name of the wicked shall rot scoffed at the Minister and said he had made a rotten Sermon presently after hurting his tongue with a litttle wood which he held at his mouth his tongue swel'd rotted and he dyed of it 2. That servants of God having divine warrant are forthwith to doe their office although they be messengers of sad tidings Prophesie prophesie against them he hath command from God and he must not stick now and say they are great men the chiefe of the Citie such as sought Jeremie's death and If I shall prophesie against them they will use means to crush me God by doubling the word takes him off from all such reasonings from all delayes and expected immediate performance of his commands Let men fret at the messages of Gods servants they must respect God and not man they must give out what the Lord hath given in If men be great God is greater we must be faithfull to him who ever suffers by it VERS 5. And the Spirit of the Lord fell upon me Resedit super me spiritus prophetiae a facie Domini saith the Chald. Cum in me Jehovae spiritus illapsus est Cast Cecidit super me Tigur Incidit in me Jun. Irruit in me Vulg. Survint en moy French 'T The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the falling of a thing from a high place * Jerome cum vi impetu and so here the Spirit coming from above offered not violence to the Prophet but came upon him with might and power and provoked him to prophesie Thus have you said Whether the Spirit or Prophet repeated their words is not evident they are not expressed where the sense is evident from former expressions the Scripture is frequently silent and repeats not the words 2 Kings 5.4 Thus and thus said the maid that is of the land of Israel So 2 Sam. 17.15 Thus and thus did Ahitophel counsell saith Hushai and thus and thus did I counsell the sense was known by what was before and therefore the words are not repeated the Scripture shuns the multiplying of words needlesly O house of Israel That is the house of Judah the whole being put for a part and this is frequent I know the things which come into your minds The Hebrew is Ascensiones spiritus vestri Calv. Quae subeunt animum vestrum Jun. Quae ascendunt Tig. Mentis vestrae cogitatus Cast Cogitationes spiritus vestri Pol. Les choses qui montent Fr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes those things that rise up out of mens hearts as weeds out of the earth or leaves upon trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a leafe quia sursum crescit what ever goes out and up from the heart or spirit of a man that is understood by Maaloth Matth. 15.19 ill thoughts goe out from the heart goe up to the tongue to the eyes Luke 24.38 Why doe evill thoughts or reasoning arise in your hearts Obser 1. Whom the Lord sends about his work he enables to do it goe prophesie prophesie presently the Spirit fell upon him whereby he was furnished with propheticall matter and inabled to deliver it When God sent Moses he furnished him for the great work he appointed him to Moses pleaded his in eloquence and slownesse of speech but God said Exod. 4.12 Goe and I will be with thy mouth and teach thee c. 2. To new acts or prophesie new accesse of the Spirit is requisite he had received the
spirit before divers times Chap. 1.3.2.2.3.14.22.24.8.1 And here again bâ—fore he prophesies the Spirit falls upon him which shews that to spirituall work antecedent receptions of the spirit sufficeth not there must be new influxe of the spirit for new acts of prophesie Propheta est supernaturalis quaedâ—m cognitio in divina revelatione fundata a quo praedictio prophetica praecedit If the Spirit therefore doe not reveal new things unto the Prophets they could not prophesie for prophesie is no habit which men might stir up and use at their pleasure Prophets know not secret and future things but as the Spirit reveales them Elisha knew not the death of the Shunamites sonne 2 Kings 4.27 The Lord hath hid it from me and hath not told me Hermas in his book cal'd pastor c. 2. mentions a booke of their prophesie cites these words prope est Dominus his quise ad eum converiunt sicut scriptum est in Eldad Medad qui vaticinati sunt in solitudine populi Alap and Nathan knew not the mind of God about building the Temple 2 Sam. 7.3 There must be new acts of the Spirit revealing unto the Prophets when they give out Propheticall things but Numb 11.26 The spirit rested upon Eldad and Medad and they prophecyed in the Camp Some think they continued constantly prophecying and ceased not but that is an opinion only The spirit resting upon them argues not that they did alway prophesie or had a habit of prophecying but that they were numbred amongst the Prophets and at what times it pleased the Spirit had new revelations which they declared suitable to that in Isa 50.4 He wakeneth morning by morning he wakeneth mine eare to heare as the learned the Prophet could not speake a word in season if God had not wakened him and spake to him every morning 3. Supernaturall things commmanded are not in vaine God bid Ezekiel prophesie he was not able to doe it the Phlistims might more easily have interpreted Sampsons riddle Job might as well have answered Gods great questions in Chap. 38 39 40 41. as our Prophet have prophecyed but God commanded and he caused the Spirit to fall upon him as the Lord calls upon us to repent to believe these be supernaturall workes and men may as sooâ—e remove mountains plucke the Sun out of heaven as do these but God that commands them gives power grace to doe them Phil. 1.29 2 Tim. 2.25 4. The Prophets had warrant to deale particularly even with the greatest sinners Speak thus have you said how thus it is not neare let us build houses this City is the cauldron and we be the flesh The Prophet must goe and tell them what they have said though they were the chiefest men of the City When great ones sinne they must be told of their sinnes in a speciall manner David he defiles his body with adultery and the land with blood Nathan comes to him and tels him a parable that was so generall as David tooke it not home to himselfe thereupon the Prophet deales roundly with him and tels him thou art the man 2 Sam. 12.7 And vers 9. Thou hast killed Vriah the Hittite with the sword of Ammon and taken his wife now therefore the sword shall never depart from thy house So Elijah spake home to Ahab and told him that it was he and his Fathers house that troubled Israel 1 King 18.18 because they had forsaken the commandements of the Lord and followed Balaam Isaiah flattered not great nor small when he said Chap. 1.10 Heare the word of the Lord ye rulers of Sodome and people of Gomorrah And Jeremie must say unto the King and to the Queene humble your selves sit downe for your principalities shall come downe even the crown of your glory Jer. 13.18 John told Herod it was not lawfull for him to have his brothers wife Mar. 6.18 Luke 3.19 It 's said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shewed him the greatnesse fowlnesse and danger of his sinne and laboured to convince him by strong arguments so Paul dealt with Peter and John with Diotrophes and there is great reason that Ministers should tell men of their sins Ezek. 3.18 If thou speakest not to warne the wicked from his wicked way to save his life the same wicked man shall dye in his iniquity but his blood will I require at thy hand 5. That what ever risings thoughts workings are in mens spirits the Lord knows them and that exactly I know the things come into your minds every one there is nothing in man hid from God a thought is a small thing yet thoughts escape not the eye of God Jer. 17.9 10. The heart is deceitfull above all things and desperately wicked who can know it Not a mans selfe not Sathan not Angels who then I the Lord search the heart I try the reines Man may know it conjecturally Prov. 20.5 He may by his art pump out much man may know it by revelation 1 Sam. 9.19 So Samuel the Seer could tell Saul all that was in his heart but to know what is in the heart of man immediately exactly and certainly can none but God he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Apostle prayed to him under that notion Acts 1.24 Thou Lord which knowest the hearts of all men shew which of all these thou hast chosen There is no jugling with God his eye beholds all and if there could be doubt of any thing with him he searcheth the heart he tryes the reines this is spoken to our capacity God needs no searching no trying for Psal 119.2 Thou understandest my thoughts afar off Not that God is at distance from us or our thoughts but he understands them while they are farre off from us from our knowledge while they are potentiall as Gardiners know what weedes such ground will bring forth when nothing appears Deut. 31.21 I know their imagination which they goe about even now before I have brought them into the land which I sware God knew their thoughts before they came into Canaan what they would be there And how can it be but that God should know all our thoughts seeing he made the heart and it 's in his hand Prov. 21.1 seeing we live move and have our beings in God Acts 17.28 seeing he is through us all and in us all Eph. 4.6 Looke well to your hearts thoughts risings what ever comes into your mind let no secret sinnes corruptions lodge there thinke not to conceale any thing from the eye of God Psal 90.8 Thou hast set our iniquities before thee and not only them but our secret sins in the light of thy countenance Thou lookest upon them fully seest knowest them exactly therefore remember that Eccl. 12.13 14. Feare God and keepe his commandements and why for God shall bring every worke into judgement with every secret thing whether it be good or whether it be evill There is no shuffling with God men in great place
death of Pelatiah 2. The time of it when I prophesied 3. The consequents of this judgement upon Pelatiah which are 1. The Prophet's falling upon his face 2. His exclamation he cryed with a loud c. 3. What he cryed out Ah Lord God c. Some doubts lye wrapt up in this verse and must be cleared our Prophet was in body amongst the Captives in Babylon in spirit he was in the Temple at the East-gate of the Lords house vers 1. of this Chap. 1. Q. How Ezek. saith here when I prophesied Pelatiah dyed when as he had yet prophesied nothing he was now in a vision and v. 24 25. after this he was return'd by the spirit into Chaldea and then hee spake all the things the Lord had shewed him Ans 1. Some think that by prophecying here is not meant actuall prophecying as if our Prophet did prophesie and give out what the Lord said but the hearing of prophesie and that place is brought to justifie it 1 Cor. 11.5 Every woman that prayeth or prophecyeth that is say they which heareth prophesie and so they will have our Prophet only to heare propheticall truths which the Lord gave out and that Pelatiah should dye but this sense of the words seems harsh and the Text saith he prophecyed he did not heare prophesie hear Pelatiah should dye why at the hearing of these things should he fall down upon his face and cry out as he did 2. The Lord had great indignation against these men gave ill counsell and bids Ezâ—kiel prophesie vers 4. and doubles the command prophesie prophesie against them and then the spirit fell upon him v. 5. bade him speak thus saith the Lord c. therefore it might well be that he prophesied while he was in the vision visionally and so had a visionall sight of Pelatiah's death and then after when he came to them in the captivity he spake to the captivity all the things that the Lord had shewed him and there the reall death of Pelatiah was 3. The Prophet wrote this story after hee had prophesied in Babylon and so might insert these words here being upon the story of these 25. men for it is usual in Scripture to set that before which was done after Q. 2. But then a second doubt arises if Ezekiel were in Babylon and prophesied there how could this prophecie reach the men that were at Jerusalem to them it belong'd and the Prophets voyce could not extend to their eares Ans 1. Be it granted that the Prophet was at a distance from them at Jerusalem yet the vertue of the prophesie though not the words might and did extend to Jerusalem When Ezekiel fell really to prophesie against these men then Pelatiah dyed When Isaiah prophesied against Babylon Moab Damascus Aethiopia and Aegypt Isa 13.15.17 18 19 20. Chapters hee was at a great distance from them yet the prophesies were fulfilled upon them 2. There was intercourse betweene those at Jerusalem and those in Babylon Jer. 29.1.3 Zedekiah sent Elazah and Gemariah to Babylon and Jeremiah sent letters to them to acquaint them with his prophesie concerning them and by those men or others might Ezekiels prophesie be made known to them at Jerusalem Q. 3. How knew Ezekiel that Pelatiah dyed at that time when he prophesied Answ 1. This he might know by comparing the tidings of his death by messengers brought unto him and certifying the time day and hour thereof comparing the same with the time of his prophecying for Pelatiah being a Prince of the people great notice would be taken of his death and the houre of it flye abroad swiftly and that to Babylon Ezek. 33.21 When the City was besieged one got away and brought tidings thereof to Ezek. much more easily might they doe it before 2. The spirit of prophesie might certifie our Prophet hereof that when he did prophesie Pelatiah should dye at that time Elijah could tell Ahaziah that he should never come off the bedde he lay sick upon 2 Kings 1.4 And Abijah could tell Jeroboams wife that when her feet entred into the City the child should dye 1 K. 14.12 and v. 17. when she came to the threshold of the door the child dyed Qu. 4. How comes it to passe that these 25. men not being of the number of mark'd ones Chap. 9. escaped the sword of the sixe slaughter-men when they slew all unmark'd ones in the Sanctuary in the City Answ They were visionally slain not really till the siege and taking of Jerusalem by Nebuchadnezzar when also the other 24 perished being carryed thence to the borders of Israel And whereas some think Pelatiah here dyed only visionally they detract much from the words of the Prophet who saith he dyed you know he prophecyed against them all the 25. and they were all cut off afterward and if Pelatiah's death were visional why saw he not visionally the death of all the rest The truth is Pelatiah was made an example to shew the reality and efficacy of this prophesie for when the Captives understood that the thing was so at Jerusalem as Ezekiel prophecyed in Babylon that Pelatiah a Prince was strucken dead by the hand of the Lord they began to change their thoughts of them at Jerusalem that they had done wisely to stay it out there and that themselves were improvident in comming into Babylon but now they saw God was going on with his judgements against them and that safety was on their own side Of falling upon the face and crying out ah Lord God see Ch. 9.8 where those expressions have been opened Wilt thou make a full end of the remnant of Israel Q. 5. What mov'd the Prophet to use these words here was only the death of one man and that a wicked man had he seen thousands cut off smitten dead by the hand of God he might have feared all the remnant of Israel he knew there were many mark'd ones commission given to spare them therefore why doth he conceive the Lord would make a full end of the remnant of Israel Answ 1. Some think Pelatiah being the chief of the Princes and bearing great sway for Zedekiah stood in awe of them Jer. 38.5 among the people that our Prophet speaks in their person rather then his owne and thus it 's carryed Pelatiah hath been our Councellor hath great interest in us we confide more in him then others and now thou hast cut him off who was our support Ah Lord wilt thou make a full end of the remnant of Israel That the Prophet should speak in their person I see nothing to induce it it 's not like so wicked a people would make so gracious an use of this judgment but rather incourage themselves in Jaazaniah and the rest 2. I conceive the words referre only to the Prophet who seeing this stroake of God upon Pelatiah cryed out so 1. From his love to that people in generall they were Israelites and love is full of fears 2. He
blaspheming The story of Nightinghale is known which Mr. Fox relates how abusing that Scripture he that saith he hath no sin is a lyar and the truth is not in him he fel out of the Pulpit brake his necke Another making mouths at a godly Minister preaching had his mouth drawn greatly awry and so dyed One present in this congregation was an eye-witnesse of a woman scoffing at another for purity and walking holily had her tongue strucken immediately with the palsie and dyed thereof within two days Take heed of jeering and scoffing the penitent Thiefe was admitted into Paradise when the scoffing one was sent to hell 2. Princely and high conditions are quickly laid in the dust Pelatiah a Prince of the people in great honour all things about him as heart could wish likely to have continu'd long here is brought in a dead corps there is no certainty in any condition Acts 12. Dan. 5. Exod. 14. how suddenly was Herod eaten of worms Nebuchadnezzar driven from his Palace and Pharoah drowned in the bottom of the sea 1 Thes 5.3 When they shall say peace and safety then sudden destruction c. And Christ said yee know not what houre the Lord will come watch So we know not what hour death will come therefore let us watch The Papists call upon St. Christopher to keep them from sudden death let us call upon Christ to prepare us for and preserve us in death 3. God sometimes meetes with wicked men when his Ordinances are dispensing When I prophecyed then Pelatiah dyed it was at the time of prophesie when the word is preached other Ordinances administred then doth God smite sinners sometimes present at the Ordinance and sometimes absent as Pelatiah was Ezek. 37.7 As I prophecyed there was a noise and behold a shaking and the bones came together This was done as he prophecyed there was great vertue and efficacy in his words so here when he prophecyed a noyse was heard and behold a shaking Pelatiah shakes and shakes to pieces the power of Ezekiels prophesie in Babylon slayes Pelatiah at Jerusalem There is a converting power in the Word which converts when men are present but there is a wounding and confounding power in it also when men are absent and present When the Apostles preached sometimes the holy Ghost fell upon men Acts 10.44 and sometimes heavy judgements Elimas the sorcerer is smitten blind Ananias and Saphira are strucken dead if not in the time of the Ordinance yet immediately thereupon Jeroboam thrusts out his hand to take hold of the Prophet which prophecyed against the Altar at Bethel and his hand was dryed up 1 K. 13. When Paul was preaching Eurichus sleeps falls downe and is taken up dead Acts 20.9 at that time he fell down when the ordinance was dispensing and certainly when the servants of God doe preach and prophecy against sinners present or absent sometimes God smites them Hos 6.5 I have hewed them by the Prophets the word was an axe in their mouths and every time they prophecyed judgement they hewed the state and particular persons 1 Kings 19.17 They escape the sword of Hazâ—el and Jehu shall Elisha slay how by his prophecying and preaching This God doth to put honour upon his word that so men may feare respect his Ordinances and take heed how they heare 4. Not only judgements themselves are to be observed but the circumstances of them also When I prophecyed then Pelatia dyed he notes the time in a speciall manner Circumstances of time place person do adde much weight to the judgments of God and truth of a story here you have all the time when Ezekiel prophecyed the place the doore of the Eastern gate of the Temple at Jerusalem v. 1. the name Pelatiah These adde strength to the judgements and prophesie Circumstances commend mercies and aggravate judgements to be smitten when the Prophet was prophecying against him sets out the judgement with life and terrour Circumstances help to serue the thing into the heart and to fasten it upon the memory the time of things is much mentioned in the word be it of sins Jer. 11.15 When thou dost evill then thou rejoycest or of mercies when Manasseh was brought back to Jerusalem then Manasseh knew that the Lord was God 2 Chron. 33.13 or of judgements Judg. 5.8 They chose new gods then was warre in the gates Numb 11.33 While the flesh was between their teeth ere it was chewed the wrath of the Lord was kindled against the people and he smote them with a great plague So Dan. 4.30 While the word was in the Kings mouth the voyce was heard thy Kingdome is departed from thee And Dan. 2.5 Whiles Belshazzar tasted wine in the bowles of the Temple in the same houre came forth fingers that writ letters of death upon the wall And of Vzziah it 's said then he was wroth and whiles hee was so the leprosie even rose up in his forehead 2 Chron. 26.19 The Prophets observed the times of Gods giving out the threatnings and the times of execution 5. Holy and good men feare when the judgements of God fall heavily and suddenly upon wicked men Psal 52.6 When Gods hand should fall upon Doeg saith David the righteous shall see and feare what shall they see to make them feare the glory and power of God in executing justice in cutting off delinquents Psalm 9.16 The Lord is knowne by the judgements hee executeth known to be most powerfull glorious dreadfull he is present in them and the godly have eyes to see much of him When Angels appeared Gideon a man of valour and others feared much more when God appears in thunder lightning in sudden and grievous judgements there is cause of feare When Vzzah was smitten with a sudden stroak David was affraid of the Lord 2 Sam. 6.9 this might occasion that in the 119. Ps 120. My flesh trembleth for feare of thee and I am affraid of thy judgements Gods judgements are now abroad and not only wicked men but good also are cut down suddenly Let us fear and not only that but doe as the Prophet and other holy men did at such a time Isa 26.8 9. Let us wait for God let the desire of our soules be to his name let us desire him in the night seeke him early with our spirits for now is the time that the inhabitants of the world should learn righteousnesse 6. Suddain or great judgements doe put the Saints and servants of God upon humble earnest and argumentative prayer humble Then fell I down upon my face earnest and cryed with a loud voyce argumentative Ah Lord God wilt thou make a full end of the remnant of Israel Judgements look'd upon by the Saints are of an humbling nature prompt them with arguments to wrestle with God and that earnestly Josh 7.5 6 7 8 9. 7. When God begins judgements with some are wicked among them the godly look upon it as an inlet to publique misery wilt thou
make a full end of the remnant of Israel Joshuah when the men fell before Aâ— and Israel fled look'd not onely at the losse of those men fell but as the hazard of all Josh 7.7 Hast thou brought this people over Jordan to deliver us into the hand of the Amorites to destroy us So when Gods wrath brake in a little upon the people in Moses dayes hee feared lest the sea of Gods wrath should come in at once upon them therefore he stood in the bryars Psal 106.23 to turn away his wrath lest he should destroy them When a cloud riseth droppeth a little they fear a great storm a deluge and therefore looke at the publique they know what God hath said when I begin I will make an end VESS 14 15 Again the word of the Lord came unto me saying Sonne of man thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly are they unto whom the inhabitants of Jerusalem have said Get ye farre from the Lord unto us is this land given in possession THese words are an answer to the Prophets deprecation of judgement he had pleaded with God to spare the residue of Israel the Lord tels him that the inhabitants of Jerusalem looked upon them as none of the Lords people upon the Land City Temple Ordinances as theirs only they thought the captives had nothing to doe with God but were an abject people like the Babylonians and Heathens cut off from God the holy Land and holy things now saith God see whom thou hast interceded for are these fit to be spared wilt thou have those that hate thee and the rest of the captives to lye at peace in Jerusalem The Lord sets them out before the Prophet what kind of persons they were and leaves it upon his thoughts to consider of them and gives not in the compleat answer till after in vers 21. Or thus the Prophet feared lest God would now destroy all and so his Church perish altogether but God here intimates to him that the residue of Israel lay not in the 25. mentioned before nor in them that were in Jerusalem but rather in those who were gone into captivity thy brethren even thy brethren the men of thy kindred c. He calls his thoughts to them would rather have him look at them the seed of the Church the persons to whom the promises belonged of whom should come the Messiah then the others Thy brethren The word brethren hath divers acceptions in Scripture 1. It notes the common nature of man as in Gen. 29.4 saith Jacob Whence are ye my brethren 2. Those are born of the same parents one or both Gen. 37.11.23 Mat. 20.24 3. Such as are of kindred by consanguinity or affinity so Christs kinsmen were call'd his brethren 1 Cor. 9.5 4. Those agree together and are partners in any businesse at Simeon and Levi were brethen in iniquity in murthering the Shechemites Gen. 49.5 5. Those are godly true believers that doe the will of God Mat. 12.49 Heb. 2.11 1 Tim. 4.6 1 Thes 5.27 6. Them that are of the same calling Numb 18.2 Ezr. 6.20 2 Cor. 8.23 Lastly Those are of the same Countrey and Nation Rom. 9.2 Paul could wish himselfe accurs'd for his brethren who were Israelites of the Jewish nation In what sense to take brethren is doubtfull because the verse speaks afterwards of the men of his kindred and all the house of Israel so that hereby two acceptions of the word seem to be excluded and the 1.2 d and 4th are not intended We may take brethren here for those of the same calling French is lez hommes de ton parentage Cast Tuae consanguinitatis homines Pisc Consanguinei tui Vulg Propinqui tui Jun. tre necessarij tui The heb is viri redemptionis tui MoÌ„t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were Priests and Prophets few the Levites but because these were few wee may take in also the kindred of the Prophet for the words are not thy brethren and the men of thy kindred as making a difference betweene these but thus are the words thy brethren even thy brethren the men of thy kindred Men of thy kindred Heb. is the men of thy redemption The law of redemption was that if a man were waxen poore and had sold his house land or any person some kinsman was to redeem it as you may see Levit. 25.25 and usually the nearest Kâ—nsman was to doe it and the words if any of his kin come to redeem it in the Hebr. are ubà goalo bakkarob elas venerit redemptor ejus ille qui propinquus ad eum he that is neare to him it lay upon him was nearest of blood to redeem house land or persons and also to revenge the blood of persons if slain Numb 35.12 and therefore is rendred here by some viri vindiciarum tuarum the men of thy avengements Both these do set out near kinsmen and therefore it 's likely here are meant some speciall kindred of the Prophets All the house of Israel All that were in Babylon carryed away with Jechâ—niah it 's spoken synechdochically Israel for Judah Are they These words are not in the Originall but here are many nominative cases absolute without any verb to referre to or depend upon Thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly This is usuall in the holy writ Psal 11.4 The Lord in his holy Temple the Lords throne in heaven So Ephes 3.1 For this cause I Paul a prisoner of Christ for you Gentiles It 's so in many places which may be to make us heed the more what we read Vnto whom the inhabitants of Jerusalem have said get ye farre from the Lord c. In this part of the verse is laid down the unjust proceedings of the men at Jerusalem against those in Babylon and it appeares in these things 1 They judge them not the Lords people and so deny them communion with God and his wo ship therefore say Get ye far from the Lord. 2. They arrogate Gods Temple and the worship of it to themselves which is implyed 3. They challenge the land and all in it to be theirs To us is this land given in possession 4. They spake those words with disdain and scorn against the captives they said get yee far from the Lord yee are none of our brethren none of the Church yee are of Babylon we are of Sion yee were a foolish and timorous company void of counsell and spirit in leaving your own Countrey this City and Temple Get yee farre from the Lord. They deemed God was no where but in the Temple And Chap. 8.6 their abhominations had caused God to goe farre from his Sanctuary it 's probable that from this phrase the Heathens took up those passages of thir◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procul este prophani Schotti adagia sacra p. 19. Lavat 〈◊〉 〈◊〉 〈◊〉
John 9.35 and Isa 66.5 When their Brethren that hated them cast them out then was the gracious promise given in he shall appeare to your joy and they shall be ashamed Ill manners occasion good Lawes and rough dealings have drawne forth sweet promises 2. Afflictions be they of what nature soever are the acts of God they were deprived of their Countrey all their comforts there they were in a sad Captivity mingled among the Heathen but who did this Was it their owne act The Babylonians or any others No the Lord takes it upon himselfe I have cast them a farre off I have scattered them it was his counsell power and providence did it who ever were the instruments The Scripture denyes afflictions to be from beneath they spring not out of the dust Job 5.6 the root of them is not in the earth but in Heaven it therefore attributes all of them to God Mich. 1.12 Evill came down from the Lord unto the Gate of Jerusalem It s evill indefinitely what ever evill came nigh that City is came from the Lord he created it he sent it and not onely what was without the City but all in the City Amos 3.6 Shall there be evill in a City and the Lord hath not done it It s an interrogation and vehemently affirmes that all is the worke of God Men take not notice of the hand of God in affliction and therefore the Lord is oft brought in and presented as the true and onely Author of them the instruments are eyed by us and we are vexed at them and greatly perplex our selves that creatures of the same ranke and condition we are in should harme us and afflict us but did we see the Lord in all it would qu et and still our spirits whatever the agents were God would have us to take notice of this Isa 45.6 7. That they may know from the rising of the Sunne and from the West that there is none besides me I am the Lord and there is none else I form the light and create darknesse I make peace and create evill I the Lord doe all these things Man doth none of them 3. God is mindfull of his threats and faithfull in performing of them He had long before in the dayes of Moses told them that if they sinned against him they should be plucked off the Land they possessed and be scattered awong the Heathen Dan. 28.63.64 Levit. 26.33 and see it here performed I have cast them out I have scattered them among the Countries God is not forgetfull of what he hath threatned against sinners he hath his times to fulfill his threats though some thousand yeares after There is a Propheticall threat in Hag. 2.22 which is probable that the Lord is now thinking of and fulfilling I will overthrow the throne of Kingdomes and I will destroy the strength of the Kingdomes of the Heathen I will overthrow the Charriots and those that ride in them the Horses and their riders shall come downe every one by the Sword of his Brother Some interpret this place of Zerubbabel literally and some shaking of Heaven and Earth was then some great changes were made but the most interpret it of Zerubbabel mysticall of Christ and his Kingdome so Dâ—odate takes it God for the advance of his Church under the Gospell will overthrow the throne of Kingdomes all power and greatnesse that is against the Kingdome of his Sonne and how shall it be done by Warres mostly by civill Warres Every one by the Sword of his Brother God in his wise providence shall stirre up Kingdomes and Kings one against another and they shall break themselves and each other in pieces that his truth and faithfulnesse may be seen 4. Afflictions are not alwayes arguments of Divine hatred God had cast them a farr off and scattered them among the Countries this the Inhabitants of Jerusalem tooke to be an argument of Gods hatred that he had forsaken them that now they were none of his people they conceived such great judgements upon them could not stand with Gods love but the Lords thoughts differ from mans he look'd upon them as his people as the true Church as dearer to him then they at Jerusalem as those he would be a Sanctuary unto If great afflictions were arguments of the Lords hatred and wrath then Noah Job and Daniel were hated of God they had exceeding great affl ction Noah saw a World drown'd Job had all pluckt from him his Friends and Wife against him yea God also in appearance Daniel was a Captive cast into the Lyons Den yet how deare were these to the Lord Noah God accepted his Sacrifice Gen 8.21 Blessed him Chap. 9.1 made a Covenant with him vers 8 9 So Job how doth God justifie him Chap. 42.7 You have not spoken of me the thing that is right as my servant Job hath Job was Gods servant spoke what was right of God Job must pray for his three Friends him God will accept God gave Job twice as much as he had before and Daniel was a man greatly beloved Dan. 9.23 Christ was Vir dolorum yet the man in whom Gods soule delighted Isa 42.1 Afflictions are arguments of lâ—ve Prov. 3 12. Whom the Lord loveth he correcteth even as a Father the Sonne in whom hee delighteth God loves not affliction but he loves his Children and his bowels cause him to correct it were cruelty not love in a Father that would suffer his Child to dye for want of a little Physick if Physick will doe a Child good a loving Parent will be at any cost that way Take heed how you censure those that suffer afflâ—ctions are not alwayes wounds of an enemy but arguments oâ— love especially when they break the stubbornnesse and pride of our hearts purge out our pollutions cause us to seek the face of God quicken our endeavours after more holinesse cause us to mind the things of Eâ—ernity more make the Word and Christ more sweet and precious to the soule really and seriously 5. What ever others think or say of Gods people whithersoever they are driven whatsoever they loose or suffâ—r God will be a little Sanctuary unto them these men were hardly thought of yea rejected and condemned of those at Jerusalem carryed Captive into Babylon they had lost all Countrey-comforts City-priviledges Temple-Ordinances Estates and Liberties they had hard bondage when they were yet now in this case God was a Sanctuary unto them he preserved them vouchsafed them his presence accepted their persons and prayers gave them counsell sanctified and comforted them he was a speciall Sanctuary unto them and in stead of all Ordinances Take Sanctuaâ—y for the Land of Canaan as some thinke its taken Exod. 15.17 God would be a Land of Canaan to them or take it for Sanctification as some doe here and in Psal 114.2 God would be their Sanctification or take it for Heaven as it is Psal 102.19 God would be a Heaven unto them However the Jewes in
Babylon appeared in the World eyther to them in Sion or Babylon they were glorious in the eye of God and he calls them his glory and would be a Sanctuary unto them This should afford comfort unto those are deprived of Ordinances Estates Liberties Friends Countries and suffer very hard and sharp things if they be godly God will be a Sanctuary unto them Our Brethren that were driven out into other parts of the World hath not God been a Sanctuary unto them and hath he not alwayes been a Sanctuary unto us This was the Lecture presently after Hazebie fight and a stone of stumbling unto others and for a rock of offence if God hath been a Sanctuary to defend us to afford us his presence to accept of our persons and prayers to send us helpe counsell comfort deliverance let us sanctifie this God himselfe in our heart make him our dread and feare and he will still be a Sanctuary unto us Psal 134 2. Lift up your hands in the Sanctuary and blesse the Lord. 6. There is no place can hinder God from taking care of and shewing kindnesse unto his people they were in Babylon a prophane polluted Land they were scattered up and down in the Countries thereof and yet God was a Sanctuary unto them and sayd he would be so in the Countries where they should come when they were in Aegypt God was a Sanctuary to them there and now in Babylon Acts 10.34 35. God is no respecter of persons or places but in every Nation hee that feares him and workes righteousnesse is accepted with him Gods people fear him and worke righteousnesse where ever they are cast if into strange Nations as these Jewes if into the dungeon as Jeremiah into the bottom of the Sea as Jonah if into the fiery Furnace as the three Children Lyons den as Daniel God is a Sanctuary to them let a man be godly and he shall have not onely protection but praise of God Rom. 2.29 VERS 17. Therefore say Thus saith the Lord GOD I will even gather you from the People and assemble you out of the countries where ye have been scattered and I will give you the Land of Israel THey at Jerusalem had vindicated the Land to themselves To us is this Land given and so cut off the Captives from hope of having any part in that Land This was questionlesse a great affliction to their spirits and therefore the Lord bids the Prophet tell them that as he would be a Sanctuary to them in Babylon so he would gather them out of Babylon bring them back to Canaan and give them that Land in possession which the others unjustly challenged to themselves In the former verse he spake to them at Jerusalem in this he speaks to the Captives I will even gather you Cast Convocabo the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ie vous recueillerai de peuple Fr. I will receive or undertake to bring them out of the Nations the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Congregabo vos from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is properly spoken de redispersa To gather that is dispersed men or other things and these beeing dispersed among the Nations God saith he will congregate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jewes prayer was in the time of their dispersion Congrega nos de populis quo dispersisti nos we are now no body we have no face of a State or Church gather us into a body make us a common wealth a Church againe This is the thing God hath promised them Assemble you out of c. The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will add you out of those countries and here it s spoken of those were scattered which I observe because Buxtorf shewing the difference betweene Kabats and Asaph saith Asaph is De re non dispersa and so doth Leigh out of him in his Critica saâ—ra but both Kabats and Asaph here refer to the Jewes who where scattered amongst the Babylonians and the Vulgar render it ad unabo I will unite you and make you one body I will give you the Land of Israel The Land of Israel is not oft mentioned save in this Prophecie onely nine times before it and not after it at all in the old Testament and but twice in the new Mat. 2.20.21 In Ezekiel its mentioned 20 times In wrath when it refers to those were yet in it in mercy when it refers to those were Captives or enemies insulting at the ruine of it as you may see Ezek. 12.19.36.6.25.3.6 Why it s sayd the Land of Jsrael rather then the Land of Judah when as it was cal'd the Land of Judah before it was cal'd the Land of Israel for we read in Moses dayes it was cal'd the Land of Judah Deut 34.2 and the Land of Israel first in Samuells dayes 1 Sam 13.19 is inquireable The Land of Judah is a restrictive Tearm and includes onely what belonged to the Tribe of Judah of which you may read Josh 15.1.2.3.4 But the Land of Israel is a comprehensive tearm conteining all the Tribes which came out of the loynes of Israel so that hereby he gives them to understand that they should not injoy a peice of the holy Land again but the whole all that the twelve Tribes had The Land of Israel was a choise Land A Land that flowed with Milke and Honey Deut 26.15 A Land of Corn and Wine bread and Vineyards Isa 36.17 A Land of Brooks Fountains Springs Vines Figtrees Pomgranets Oyle and Honey a Land of plenty wherein they should want nothing Deut. 8.7 8.9 A Land given of God Deut 4.1 The desire and glory of all Lands Ezek. 20.6 Because it was the Land of Immanuel Isa 8.8 Gods holy habitation Exod. 15.13 The type of Heaven and therefore call'd the Land of the living Psal 27.13 This Land of Israel God puts them in minde of the losse of which as it begat deep sighing in their Soules so the hope of repossessing it reviv'd them not a little God had given them this Land once before through their sinne they had lost it but now God would give iâ— them againe and double ingage them by a second deed of gift This people were now Captives and their sins had oft Captiv'd them after they had Kings Of their first Captivity you may read 2 Kings 15.29 which was by Tiglath Pelezer A second by Salmanazzar 2 K. 17.6 A third by Senacherib 2 Kings 18.13 A fourth by the Captains of the Host of the King of Assyria who carryed Manasses into Babylon 2 Chron. 33.11 A fifth by Pharoah Nechob 2 Kings 23.33 34. A sixth and seventh by Nebuchadnezzar 2 Chron. 36.5 6. 2 Kings 24.11 10 12. 2 Kings 25.7 Thus was this people oft brought low carryed into other Lands from that good land of Israel as it s cald Deut. 4.21 And you shall hardly find that any of the preceding Captivities had a promise of returning them againe before this but here God
graciously tels them he would gather them out of the Countries and bring them back to Jerusalem 1. Quest By whom did the Lord gather them bring them to this Land againe Answ By three men especially whose names are very observeable Ezra Nehemiah and Zerubbabel Ezra signifieth a helper and he was a speciall helper of them under God out of Babylon Ezra 7.6 Nehemiah is the consolation of the Lord and he brought Divine consolation unto them Nehem. 2.18 and was as a God amongst them in conveying and comforting them many wayes as you may observe in the Book beares his name Zerubbabel is as Jerome will have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iste princepâ— in Babylonâ— and he that could bring this people out of such a Country and condition they were in had need to be a mighty Prince and so was he therefore Zach. 4.7 no mountainous strength of Devils or wicked men could stand before him Others interpret it one repugnant to confusion and so he was he led the people orderly out of that confused place and condition they were in even unto the holy Land and Divine order they had formerly injoyed there and thus Ventilator babel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilavit the fanner of confusion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fluxus Babylonis he brake down the banke of Captivity and made way for the stream to flow from Babylon to Sion 2. Quest The promise here being made to the Captives in Babylon that were brought thither with Jechoniah whether had they any benefit of it that were now at Jerusalem and afterwards carryed Captive with Zedekiah into Babylon Answ Some think none of the Captives with Zedekiah returned or had any benefit of this promise and the reason I find given is because few returned but there may more be sayd for it 1. The promise was not made to them at Jerusalem but to the Captives in Babylon at that time 2. We find many excepted from entring into the Land of Israel after the Captivity Ezek. 13.9 the false Prophets are excluded the Land of Israel and Ezek. 20.38 The Rebels God sayth shall not enter into the Land of Israel and who were the Rebels but those refused to goe with Jechoniah who stayed at Jerusalem and sinned greatly against God and therefore are oft called the Rebellious house the Rebellious Nation Chap. 2. God saith he would plead with them as he did with their Fathers in the Wildernesse when they came out of Aegypt and there they dyed onely two of them entred into Canaan 3. That Chapter in Jeremiah of the good and bad Figges speakes to this businesse it s the 24. of Jeremiah where the good Figs are interpreted of Jeconiah and his Captives God saith he will acknowledge them set his eyes upon them for good bring them againe to the Land and plant them in it c. vers 5 6 7. The evill Figs are interpreted of Zedekiah and his Captives and them God will deliver into all the Kingdome of the Earth for hurt to be a reproach a proverb a taunt and a curse in all places Others conceive that some of Zedekiahs Captives returned to the Land of Israel and the grounds given are these First in the 9. Chap. some were marked that were godly and these being preserved and carryed away it s not probable they should be shut out from interest in that gracious promise I will gather you and give you the Land of Israel whoever were denyed the Land not the godly 2. Cyrus Decree was not restrictive but any Jew might returne 2 Chron. 36.23 Who is there among you of all the Lords people the Lord his God be with him and let him goe up Cyrus gave liberty to any or all to goe 3. I shall adde one thing and it 's that in Jer. 31.8 A great company shall returne thither above 40000. As you may read Neh. 7.66.67 And it 's probable that some of them were of those that Nebuchadnezzar brought with Zedekiah into Babylon Quest 3. Whether the gathering and deliverance of the Church out of Babylon be Typicall and a resemblance of the spirituall gathering and deliverance of the Church in time of the Gospel whether they referr to Christ or no Answ Those great deliverances out of Aegypt and Babylon had something in them representative of the Churches deliverance by Christ Pharoah and Nebuchadnezzar point out Satan that held the Gentiles and Antichrist â—hat held the Christians in bondage till Christ as Moses and Zerubbabâ—l did deliver them Their comming out of Aegypt referrs to the time of Christ and the Gospell if you compare Hos 11.1 with Mat. 2.15 And for the Babylonish deliverance referring to Christ consider Ezek. 34.12.13.14 Where the Lord speakes of gathering and bringing his People from the Countries where they have been scattered to the Mountaines of Israel and then in the 23. 24. ver I will set up one Shepheard over them and he shall feed them even my Servant David he shall feed them and he their Shepheard I the Lord will be their God and my Servant David a Prince among them This one shepheard this David this Prince was Christ As is generally agreed upon by interpreters and Job 10.11 Christ tells them he is The good Shepheard Namely that one and only Shepheard spoken of in Ezekiel That of Rachel weeping for her Children when they went into Captivity Jer. 31.15 referd to the tyme of the Gospel and had its fulfilling then Mat. 2.17.18 and why their comming out should not also have reference to deliverances under the Gospell by Christ I see not Some interpret those words of Isa 19.1.2 Maldon Tollet The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto the meek he hath sent me to bind up the broken hearted to proclaime liberty to the Captives c. to be meant literally of the Babylonish Captivity And you know how the Lord Christ Luke 4.21 saith This day is this Scripture fullfilled in your eares Obser 1 The Lords eye is upon his People he takes notice of them where ever they bee let them be in Babylon in the severall Countreys thereof he observes them Father when their Children are scattered here and there cannon take any notice of them they are out of their sight it 's not so with God let his Children be among Heathens as now the Jewes were among Lyons as Daniel was among waters and Fishes as Jonah was let them be where or in what condition soever he sees them observes considers them Proverbs 15.3 The eyes of the Lord are in every place not of some one Countrey as Judea Aegypt Babylon but in every place of the World 2 Chron. 16.9 His eyes run to and fro throughout the whole earth to shew himselfe strong in the behalfe of his Gods eying of his is not a bare intuition but in order to their assistance to doe them good to put out strength from them 2. In low
intentions their actions and hearts layd together would confute one another Herod pretends to worship Christ but intends to murther him but these should have one heart within and without the same they should be inwardly and outwardly as Nathanael no guile was in his spirit in his lipps in his actions but the same heart was in all Col. 3.23 Whatsoever yee doe doe it heartily 2. As respecting God They should look at God as the onely and adequate object of their heart they should be content with him alone they should not aske counsell confide in fetch comfort from or worship any other he onely had made Covenant with that people Cor integrum in veritate solide adunatum Deoâ— toti corpori Ecclesiae and they should owne him onely for their God Moses told them long before that the Lord their God was one Lord Deut. 6.4 And Samuel told them they must serve him onely 1 Sam. 7.3 And this could not be unlesse their heart was one David who was an one-hearted man sayd Psal 62.5 My soule wait thou onely upon the Lord. 2. One heart in regard of his worship that should be pure immixt and one Zach. 14.9 In that day shall there be one Lord and his name one by Name Interpreters understand Worship and that shall be one and answerable shall be their hearts Jer. 32.39 3. In respect of others First the judgement shall be one they shall agree together in fundamentals and substantiall points of faith though there be differences in circumstantials inferences consequences and points of inferiour alloy Phil. 4.2 they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think the same things be of the same mind 2. Their affections towards one another Acts 4.32 The multitude of them beleeved were of one heart and of one soule By these words One heart and one soule Beza understands Summa tum in doctrina tum in voluntatibus consensio and he â—ells us that in an old Copy he had there were these words more added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no dâ—ffâ—rence or controversie amongst them they were united in judgement and affections they had common faith and common affâ—ctions they beleeved the Gospell and loved Christs truth and one another dearly 3. In their converse and practice together they should be one hearted Acts 2.46 they continued dayly wiâ—h one accord in the Temple and breaking bread from house to house In rebus omnibus agendis Ferus did eate their meat with gladnesse and singlenesse of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus interprets of men sine livore their hearts were without envy or other evills they were single In this sense chiefly I conceive this one heartednesse is to be taken the union and harmony of their judgements affections and practises in spirituall things Quest When was this performed Ans Some thinke at their returne from Babylon they were one-hearted and united in their judgments affections and practises and some phrases in Scripture import it Ezra 1.5 Then rose up the cheife of the Fathers of Judah and Benjamin and the Priests and the Levites with all them whose spirit God had raysed to goe up to build the House of the LORD in Jerusalem They had the same minde and affection to that good worke to build the House of the Lord and Chap. 2.2 They came every one to his City Chap 3.11 All the people shouted with a great shout when they praysed the Lord because the Foundation of the House of the Lord was layd And Ch. 6.16 The children of Israel the Preists and the Levites and the rest of the children of the Captivity kept the Dedication of the House of God with joy These and such like passageâ— give occasion to thinke that there was a fullfilling of this truth at that time Others conclude it made good in the Apostles dayes when the Beleivers were so united as you read of Acts. 2.42.44.46 Chap. 4.32 The Beleivers yea the multitude of them were of one heart and one Soule Some are of judgement that its not yet accomplished because there were great divisions and contentions among the Churches in the Apostles times The Stick of Joseph and the Stick of Judah are not yet united they were never yet since the division made one Kingdom Vers 17 18 19 21. and therefore refer it to the calling of the Jewes when the two propheticall Mysticall sticks mentioned Ezek. 37.19.21.22.23 are united and made one Nation and have David their King ruling over them then shall there be this one heartednesse amongst them If we should put it upon the times wherein those great and glorious things spoken of Isa 60. shall be given into the Church we shall not much mistake there God saith I will make thine Officers peace and thine exactors righteousnesse violence shall no more be heard in thy Land the Lord shall be unto them an everlasting light and thy God thy glory thy people also shall be all righteous Which time I suppose may fall in with the New Jerusalem Deut. 21. in which should be no leannesse death sorrow crying or paine all things in it should be new having the glory of God Vers 4 5. Quest 2. Whether this union this one heartednesse be attaineable in this life Some judge it impossible that there should be one heartednesse in judgement affections and practice because of the difference of constitutions naturall abilities corruptions and temptations of men and unequall dispensations of grace and therefore referre it to our condition after this life Ans We must distinguish this one heartednes it s either incompleat and inchoative which is to be had in this life or compleat and consummative which is a piece of our happinesse in Heaven the Angels and Saints above injoy the same perfectly we who are here beneath have it onely in part Though there be differences in the lesser things of Religion yet we agree in the weighty things thereof and are one hearted in them and were there no possibility of being so and being more and more so the Lord would not here have promised it nor the Apostle exhorted to it 1 Pet. 3.8 Be you all of one minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sentientes consentientes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are they qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thinke the same things yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends as Gerard observes upon the place Consensionem in fidei veritate vitae sanctitate Paul 1 Cor. 1.10 prayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be perfectly joyned together in the same mind and in the same judgement let there be no deficiency no redundancy but a sweet coherency as in the members of the body So Phil. 2.2 Be yee like minded having the same love being of one accord of one mind He would not onely have them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sundry other places the Apostle exhorts unto it
agree you will be invincible and doe great things if not you will be weake and doe nothing Therefore Solomon Ecles 4.9 saith Two are better then one there is more strength and twentie are better then two when they agree Gen 11.6 The People is one and nothing will be restrained from them which they have imagined to doe being united they were so strong to carry on that great worke of building Babel that none could hinder them but God himselfe 4. Divisions greive the weake and harden the wicked as you may observe Rom. 14. But where one-heartednesse is there is no greiving of the one nor hardening of the other that were a strange spirit which should be offended at union peace and love of brethren Psal 133.2 The unity of Brethren is like pretious Ointment which is pleasing to the weake and softening to the hard heart hence Prov. 25.15 A soft tongue breaketh the bones 5. One heartednesse invites others unto that way where it is found It s a pleasant and comely thing to see Brethren dwell in unity Men are affected with it there is much beauty and mirth in the harmony of hearts The sweet peace and union was amongst the Christians in the primitive times allured many to them love unites and drawes strongly An Indian passing by the house of a Christian where they were brawling and contending said Habbomach dwells there that was Satan and wouâ—d not turne in but where love union and peace is there God dwells 1 John 4.16 God is love and dwells where love is And that society which hath God in it hath the strongest argument to draw others to it Zach. 8.23 Tenne shall take hold of the skirt of a Jew saying we will goe with you for we have heard that God is with you 6. It improves grace and makes Christians thrive much whereas jarrs divisions vaine disputes and wranglings prejudice the lustre and growth of grace if not the life it s observed by some that the power of godlinesse is greatly abated in many places They give heed rather to questions then godly difying 1 Tim. 1.4 and among many Christians in these divided times we live in these waters of Marah have imbittered their spirits and quenched the graces of the spirit so that the wholesome words of our Lord Jesus Christ and the Doctrine which is according to godlinesse are not so minded as formerly In Winter the Trees put not forth neither doe the fruits of the Earth grow in stormy weather In times of Warre things are greatly defaced but when Winter 's gone Sunne shines then do all things flourish and in dayes of peace things prosper Where one heartednesse is this unity we speake of there doth grace thrive among Christians Where envyings grudges jealousies strifes oppositions and rysing of spirits are among Christians they are as Northerne and Easterne winds to the Corne and fruits they cause them to dwindle away or to prove little and lanke 1 Cor. 8.1 If love edifieth and builds up Christians divisions pull down when men are divided they seldome speak the truth in love and then it doth little good Acts 9.31 when it s spoken in love then Christians grow and grow up into Christ in all things Ephes 4.15 7. It furthers their Prayers when men are all of one heart there is much sweetnesse and strength in their prayers Acts 4.24 They lift up their voice to God with one accord all their hearts were as one heart and Vers 31. When they had prayed the place was shaken and they were all filled with the holy spirit Here was a sweet and efficacious prayer all their hearts were in the prayer and all were fill'd with the holy spirit Mat. 5.23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave thy gift goe and fiâ—st be reconciled to thy brother and then come and offer thy gift Whilest divisions are amongst brethren a prohibition lyes against our sacrificing but when there is peace and unity then Heaven is open for acceptance of our prayers 1 Cor. 7.5 Paul knew what an enemy Contention was to Divine duties and therefore would not have marryed parties refraine the use of the marriage bed without consent of each other if it were upon will and humour it would not further but hinder their prayers So in 1 Pet. 3.7 Husbands must dwell as men of knowledge with their Wives honour them though the weaker Vessels look at them as coheires of the grace of life and why that their prayers be not hindred if there be dissentions their prayers will suffer but if there be love onenesse of heart their prayers will be more spirituall fervent and prevalent 8. It s an honour to the Lord Christ that Christians doe agree they are members of his body and its a disparagement to the head to have the members fall out rend and teare one another this makes Strangers speak and thinke evill of the way of Christ hereby he is dishonoured but when there is one heart among his Disciples when they love one another and are peaceable it s a glory to Christ John 13.35 By this shall all men know that yee are my Disciples if yee love one another Christ would be knowne in the World and have his Disciples knowne from all others and How By love Chrysostome observes he saith not by Miracles and Wonders men shall know you to be my Disciples no they are layd by but by love That is a glorious grace it shewes forth Christ and who are his it is not greatnesse of power but greatnesse of love which declares who are the Disciples of Christ and which honour Christ 1 John 3.10 9. Sympathie with each other if there be one heartednâ—sse among men what is the burden comfort of the one is the burden comfort of the rest as in marriage the sorrows are divided and joys doubled which fal out to persons in that condition and the reason is because they are one flesh have quasi animaÌ„ vnaÌ„ So where there is onenes of heart there is a choyce simpathy the blows wounds losses greifes infirmities of one are the blows c. of all the rest when Peter and John had been imprisoned brought before the councell threatned they went to their one company and told them how they had been used and they were affected with their sufferings and fell to prayer with them Acts. 4.23 24. How sensible were the rich Christians of the poorers burdens pittying and releiving them vers 32. And when Peter was in Prison the Church sympathized Acts 12 But where this is wanting I meane samenesse or likenesse of spiâ—it there will be a rejoycing at their sufferings wrongs and mournings or envying at their good they are divided from others too oft glorie in the infirmities of others and if Gods hand be upon them or theirs they say it s a just judgement of God upon them for their judgments opinions and so add
of another nature Prov. 12 18. The tongue of the wise is health others tongues are like the peircings of a Sword they wound but the spirituall wise they heale wounds make up breaches they pacifie wrath even the wrath of great ones Prov. 16.14 Men thinke themselves wise in these dayes but what is the wisedome of most is it not such James speaks of Earthly sensuall devilish because it s joyned with Bitternesse envying strife see James 3.14.15 And then he tells you the nature of spirituall Wisedome vers 17. That is from abovâ— first pure then peaceable gentle and easie to be intreated full of mercie and good fruits without partiality and hypocricy There is nothing in it but what tends to onenesse of heart its Pure there is no mixture of fleshly wisedome in it its Peaceable aveâ—se from contention studious of peace Gentle and easie to be intreated not harsh and selfe willed but plâ—able to that is good Full of mercie and good fruits It s ready to helpe and doe for others in their necessities Without partiallity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without wrangling judgeing Without hypocrisie its reall in what it doth 5. Humilitie where that is it drawes the heart of God to it Isa 57.15 God dwells with the humble spirit and surely it will gaine the hearts of men to it Prov. 29.23 A mans pride will bring him low Mat. 18.4 The humblest man is the greatest in the Kingdome of Heaven it will make God and man against him But honour shall uphold the humble in spirit both God and man will support speake well of do good to and close with him its pride onely cheifly that makes contentions Prov. 13 10. Mens lusts lift them up divide themselves and cause divisions among'st others therefore James 4.1 From whence come Warrs and fightings amongst you Come they not hence even of your lusts that war in your members Proud men have many lusts and much war and when they agree not with themselves how can they agree with others we should therefore purifie our hearts from such lusts Vers 8.10 and humble our selves in the sight of the Lord and then our hearts would close better It s mens proud lusts that dissolve union that make Warre and breed confusion blind mens eyes and ingage them in errours but the humble man that hath had his heart broken and hath let them out he is readyest to unite with others he stands not upon his will his credit he hath low thoughts of himselfe and high of others Hence Paul bids the Collossians put on bamblenesse of minde Chap. 3.12 1 Pet. 5.5 Peter bids them Be cloathed with humility that is the most becoming garment and least offensive of any The man walks with that garment on will not wrong any man in thought word or deed he judges not others but himselfe he beares the burden and infirmities of men and so gaines upon and gets interest in the hearts of others 6. Consider we are brethren cald and pres'd unto peace and muâ—uall agreement in the Gospell Moses thought the name brethren sufficient to reconcile the tâ—o strugling Hebrews Acts 7.26 Sirs ye are Brethren what your harts heads and hands divided thinke how neare you are and how dear you should be one to another The word brethren should draw our hearts together and make us desirous of peace 1 Tim 6.1.2 Servants must not despise their Masters but count them worthy of all Honour because they are brethren And we should not despâ—se and contend one with another because we are brethren indued with divine nature and brethren of Christ Heb. 2.12 The Prince of peace Isa 9.6 Partakers of the Gospell of peace Ephes 6.15 And are cal'd of God to peace 1 Cor. 7.15 Col. 3 1â— And its peace that we are prest unto Rom. 14.19 Let us follow after the things that make for peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shâ—uld pâ—rsue peace with all men but especially with those are our brethren in Christ they make up the body of Christ in which the spirit of Christ lives therefore Ephes 4.3 Paul couâ—sells them to Kâ—â—pe the unitie of the Spirit in the bond of peace the Spirit hath united men to Christ and its peace is the bond whicâ— keepâ—s the Spirit â—moâ—g them When the Corinthians brake the bond of peaâ—e saying I am of Paul c. the Apostle told them they weâ—e carnall not spirituall Chap. 3.1 There should be no strife among Brethren but this Viz. Who should be most loving and peaceable Preservatives of One heartednesse 1. Looke much at the gifts graces and excellencies be in others not their weaknesses and imperfections let the bâ—ight side of the cloud be in your eyes not the black side and this will kâ—epe your hearts united Peter eyed the like pretious faith which was in the Christians with his and other Apostles 2 Pet. 1.1 And John takes speciall notice of the graces were in the Fathers young men little children in the elect Lady and Gaius and that kept his heart united to them when mens persons parts or graces are slighted it breaks the bond of peace divides hearts and spirits The Apostle bids us honour all men 1 Pet. 2.17 Esteeme them if their be any worth in them take notice of it and honour them answerablie if there be great sins and weaknesses in thâ—m are they greater then thine owne If they be or be not greive for them be not angry with them 2. Lay aside all provoking dividing names tearmes and speeches Those names of Petrians Paulians Johanites in the primitive times did hurt which Epiphanius observing would not give way that there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any name added to the Christian name Those names of Lutheran Swinglian Calvinist bred divisions among the Protestants and surely discriminating names have made divided hearts among us so reproaching and bitter words have kindled a fire which might be put out if all men had such spirits as Calvin had who profest if Luther should call him Devill yet would he have a reveren'd esteeme of him and acknowledge him a worthy Servant of the Lords If we would have our hearts kept in a firme union we must use soft tongues and gentle words Prov. 15.1.12.25 3. Ever make the best construction of mens words and actions that will preserve peace and onenesse of heart when other interpretations are put upon the words and actions of men then were intended this sowes the seed oft times of bitter contentions and great evills John 2.19.20 with Mat. 26.61 Christ speakes there of the Temple of his Body the Jewes interpret it of the Temple that was 46. Yeares a building and bring it in against Christ as matter worthy of death If we shall force the words or acts of others and fetch senses intentions out of them which the Authors aimâ—d not at we shall never maintaine peace with any 4.
confiscations proscriptions and other most grievous punishments yet would not this good Emperour either force or punish the Arrians though he deadly hated them but granted unto both the Arrians and other the Catholicks their Churches and suffered them in every Towne to have two Bâ—shops of either Religion one and though at the importunate suit of the Catholick Bishops he commanded certaine Edicts to be published against the Arrians yet he was contented to have the same held in suspense and not to be put in execution as his Letters to Ambrose declare Trade Arrianis Basilicam mei namque sunt omnia juris Theodorick King of the Goths though favouring the Arrians would not yet inforce the consciences of his Subjects nor have them tormented for their Religion lest under the pretence of impiety he should have seemed to have taken the spoyle of their goods to bend their minds which could by no threats or commands be constained to bend for thus he writes unto the Senate of Rome Religionem imperare non possumus quia nemo cogitur ut credat invitus He saith also No man is to be forced the private exercise of his Religion is to be yeilded if it cannot be publickly professed without Sedition otherwise men will become Atheists and so having lost the feare of God and trod under foot Lawes and Magistrates wil practice all impieties and villanies Mr. Forbes being sent for to the King of Sweden when he was victorious and asked by him what Government he should set over Lutherans Calvinists Papists whom he had Conquered his answer was You have Conquered their bodies with ease but you will find it a hard worke to conquer mens judgements and consciences What ill effects the forcing of mens spirits brought forth you may read in that learned and judicious Treatise of Sir Simon D' Ewes intituled The Primitive practice for preserving Truth You know who sayd it in things of the mind we look for no compulsion buâ— that of light and reason He is not a loving Father but rather a step-Father who will compell his Children to eate of that meat is against their stomacks when there are variety of dishes to feed upon which are suitable to them Wise Physitians perswade doe not force their Patients to take Physick It s good to cure errours be in mens minds The conscience is not obstinate which useth meanes to know truth If God hide it from it liveth under the power of conscience and is not turbuleÌ„t and to save their soules but in Gods way James 5.19 by conversion not by compulsion by the power of the Word not the edge of the Sword this makes Hypocrites that Saints These things I speak not to make way for licentiousnesse that what ever opinions meâ— hold think say or practice they may be free but meerly that consciences truely tender may not be forced It s one thing to restraine mens practices which are Idolatrous blasphemous against pure worship the power of god inesse and peace of the State another to force men to that their judgement and consciences are against I pleaded not ever for a Toleration of all neither doe but onely that those whose lives are holy peaceable and differ in judgement from others in some things may not be forced to conforme or depart Ezek. 11.19 I will put a new Spirit within you The word Spirit notes sometimes the Soul Acts 7.59 saith Stephen Lord Jesus receive my Spirit 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of flesh and spirit Sometimes for the heart and affections 1 K. 21.5 Why is thy Spirit so sad said Jezabel to Ahab that is why is thy heart so heavy Acts. 17.16 Paul his Spirit was stird within him when he saw their Idolatrie his affections mov'd him to speake and dispute with them Sometimes for the faculties of the soule Viz. Vnderstanding will and conscience 1 Thes 5.23 I pray God your whole Spirit and Soule and body be preserved blamelesse By whole spirit the understanding will and conscience may be meant Pro. 18.14 A wounded Spirit who can beare that is a wounded conscience Sometimes for the gifts and graces of the spirit Gal. 3.2 Received yee the Spirit by the workes of the Law or by the hearing of faith New Is in Scripture sometime that wich is totally new for matter Deut. 20.5 A new Hâ—use Judges 15.13 New wayes 1 Sam. 6.7 A new cart 1 K. 11.29 A new Garment Sometimes for that is renewed 2 Chron. 20.5 Jehoshaphat stood before the new Court that is judged to be the Preists Court renewed in its building or use after some publique prophanation so it s cal'd a new Shipp or Garment that are altred and chang'd Sometime for that is excellent and admirable Mar. 1.27 What new Doctrine is this its admirable and excellent doctrine so the New Name Rev 2.17 Chap. 3.12 That is an excellent and admirable name Sometimes for that is diverse from what it was before especially in regard of qâ—alities Mar. 16.17 They shall speake with new tongues which Acts. 2.4 are cal'd other tongues tongues which had other gifts and graces in them By new Spirit here is not meant a new Soul or faculties for substance or the inward forme of it but the same soule altered in the frame renewed in the qualities thereof it hath other excellent qualities in it which it had not before even the gifts and graces of the spirit hence it s call'd the new birth or birth of the spirit John 3.6 The new man Ephes 4.24 The new creature Gal. 6.15 Not onely faith and love mentioned Gal. 5.6 But all divine qualities man is capable of are included in this new spirit 1. The understanding is enlightned with divine light which it had not before Acts 26.18 To open the eyes and to turne them from darknesse to light The Gentiles were blind before God gave them this new spirit which brought new lights unto their mindes Ephes 4.18 Having the understanding darkned beeing alienated from the life of God through the ignorance that is in them because of the blindnesse of their hearts but when they had put on the new man vers 24. in the next Chap. vers 8. Paul saith of them Yee were sometimes darknesse but now are light in the Lord the Lord by his spirit had brought in marvailous light into their understandings and scattered their darknesses this Paul calls Gods shining into the heart 2 Cor. 4.6 John Christs giving an understanding 1 John 5.20 and Luke an opening of the understanding Luke 24.45 all which phrases as they suppose oldnesse of darkâ—esse so a renewing of the understanding with newnesse of light and this light is the light of life John 8.12 brought into the soule by the spirit of wisedome and revelation Ephes 1.17 18. 2. This new spirit hath influence into the will and alters that which in it selfe is corrupt and carryeth the soule the wrong way John 1.13 Will of the flesh is put for the whole
corruption of nature Ephesians 2.3 Fulfilling the desires of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wills of the flesh Paul acknowledgeth nothing to be in the wills of men naturally but fleshly corruption and whatsoever that put them upon that they did and with delight fulfilling the wills of the flesh but when this new spirit comes it alters the will breakes the principle of stubbornnesse in it purges the pollution and corruption out of it and makes it plyable unto the will of God Ezek. 36.27 I will put my spirit within you and cause you to walke in my Statutes Gods spirit will so alter our spirits so transforme and renew them that they shall be inclined to and carryed on in the obeying of Divine Statutes Before they went on in the wayes of sin with strength constancy and delight now they move with new strength constancy and delight in that which is good this new spirit bowes the will to the Law of righteousnesse so that it obeys and commands well 3. The affections are renewed Ezek. 36.26 A new heart also will I give you That is your affections which are now corrupt and inordinate shall be changed and regulated they shall of sinfull be made holy of earthly be made heavenly of unrighteous become righteous Ephes 5.9 The fruit of the spirit is in all goodnesse righteousnesse and truth When the spirit of Christ comes and makes our spirits new there is truth for the understanding goodnesse for the will and righteousnesse for the affections and Gal. 5.22 23. the fruits of the spirit referre most to the affections as Love joy long-suffering gentlenesse meeknesse temperance Now the old affections and lusts of the flesh are crucified Gal. 5.24 and the new affections are set on things above Col. 3.2 4. The conscience is renewed before it s defiled and acts according to that false or dimme light is in the understanding but when this new spirit comes in the conscience is awakened purged and acts upon Divine grounds Heb. 10.22 Having our hearts sprinkled from an evill conscience the holy Ghost like water which washeth away the filth of the body cleanseth the conscience from the blindnesse impurity and deadnesse which are in it so that it being indued with new qualities becomes a pure 2 Tim. 1.3 and good conscience 1 Tim. 1.5 and acts new not in a naturall but sanctâ—fied manner 5. The memory is renued and made able to reteine good things before like a Streiner it lets the Milke goe and kept the haires and draffe like a Boulter it let the fine flower goe and keepes the bran but having a new quality in it its retentive of good 1 Cor. 15.2 Yee are saved by the Gospell if you keep in memâ—â—y what I have Preached they had memories inâ—bled to doe it many a poore soule that is converted when it comes to practice remember truths better then those of able memories These renewing and refining qualities make up the new man and here are cal'd a new spirit Spirit 1. Because they are from the spirit that is the authour of them John 3.6 That which is borne of the spirit is spirit It hath the qualities and graces of the spirit the spirit begets its owne likenesse in the soule as a Father doth in the body 2. In opposition to the flesh these new qualities are contrary to those of corrupt nature which the Scripture calls Flesh and therefore fitly cal'd Spirit Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh 3. For that they make us spirituall they have such operations in us and honours us with such a denomination 1 Cor. 2.15 He that is spirituall judgeth all things 4. Because they are chiefly seated in the most spirituall part of a man the soule and faculties of it are the subject thereof New 1. In opposition to the old corruptions were in man before which the Scripture cals the Old man Ephes 5.22 Put off the old man which is corrupt And Vers 23. Be renewed in the spirit of the mind and put on that new man which after God is created in righteousnesse and true holinesse Here it s called the new man which is the same with the new spirit in oppoisition to the old man 2 For that it comes a new way into man had not Adam sinned we should not have needed such Ordinances as now we have to worke this new spirit in us it s not by generation but regeneration it s not from nature art afflictions Ordinances but the spirit in Ordinances 3. Because it s wrought anew in us no man hath ought of this new spirit in him naturally but an old and contrary spirit Rom. 8.7 The wisedome of the flesh is enmity to God This is totally new wrought and therefore is called a Creation Ephes 4.24 4. From the effect it makes us new 2 Cor. 5.17 If any man be in Christ he is a new creature 1 Pet 2.2 These indued with this new spirit are cald new borne babes 5. Because it s ever vigorous fresh and lively not decaying so I finde the words new interpreted by a late Divine and apply'd to the new man and he thinks the new Heavens and the new Earth spoken of Mr. Balls in his Covenant of grace p. 195. Isa 65.17.66.22 Rev. 21.1 Whatsoever is meant by them that the title new seemes to import the admirable excellencie and continuance thereof never to alter or decay but to remaine before the Lord. Quest Whether was this promise fullfilled among the Jewes or in times of the Gospell Answ Many of the Fathers refer the fullfilling of it unto the times of the Gospell but it being primarily made unto the Jewes we have just cause to thinke that it was in part fullfilled amongst them after their returne from Babylon so gracious a promise beeing given out by God made knowne by Ezekiel it s not likely they would neglect having bin so soarly afflicted in Babylon but would improve and presse the Lord for the accomplâ—shment of it and without dispute many of them had this new spirit for after they came againe to Jerusalem they had such a hatred of Idols and love to truth that they stood out to death for the law and religion of their God as it recorded in the Maccabee Quest 2. Whither is this new Spirit given or wrought all at once Answ This new spirit consists in those new qualities which are put into man and the severall qualities are wrought in at once but they are wrought up by degrees A man hath all graces at once in semine radice habitu and this grace is call'd The Law in the minde Rom. 7.22 the Law written in the heart Hebr. 8.10 The Divine nature 2 Pet. 1.4 Christ formed in us Gal. 4.19 The inward man Rom. 7.23 Seed 1 Joh. 3 9. Now this seed this inward man this Christ this Divine nature are growing this law receives addition 2 Pet. 3.18 Grow in grace and in the knowledge of our
so that the worke shall proceed The Arminians hold that the operation of God in the conversion of a sinner or putting in this new spirit is Moralis suasio not Realis efficientia That he doth not worke immediately upon the minde and will causing us to beleive to come to Christ to live holily but onely propounds truths which is sufficient that the understanding and affections are renewed with such power of God and his grace as cannot be withstood But the will is quickned Resistibili modo that however it is sometimes renewed in the affectionate part of it yet it continues unrenewed in the willing and nilling part thereof Secundum modum libertatis That the grace of God doth nothing but accompany the will consenting that all things supposed on Gods part needfull to the co-working this new spirit and regenerating the heart yet a man may goe without it and still be as he was That this new spirit and worke of conversion depends not upon any necessary causation or infallible event from the intention or operation of God but meerly upon the will of man and so is wholly contingent and uncertaine all which are erroneous The Papists also hold that there is free will in man before he hath this new spirit which doth concurr and cooperate with God in the putting in this new spirit as an efficient cause thererof and they pronounce him Anathema Sess 6. de Justif Can. 4. in the councell of Trent that sayes the will is meerly passive in this worke Our divines hold it and not onely they but the Lord himselfe John 15.5 Without me you can doe nothing therfore al is from Christ and if it be his judgement how impious is that Cannon which puts an Anathema upon the Lord. Wee cannot make our spirits new nor any part of them Deus est causa totius entis of this new spirit of every qualitie in it and every degree of every qualitie Phil 2.13 It is God which worketh in you both to will and to doe of his good pleasure The will to have this new spirit is not from mans will but from the grace of God and that grace when it is working and entring into the will though the will of it selfe oppose it and rejects it yet because of the mighty power of God in the work and strong intention of God to effect such a worke it cannot impede the introduction and forming of this new spirit it s cal'd the circumcision of the heart and is attributed to God Deut. 30.6 It s not in the power of man to circumcise his own heart God only doth it and that he acts powerfully in this work of a new spirit see Ezek. 36.27 I will put my spirit within you and cause you to walke in my Statutes and yee shall keepe my judgements and doe them Though Satan the God of this World have got possession of a man fortified himselfe in the strong holds be in man yet the Lord will bring in his spirit throw out Satan throw downe his holds and cause a man by the power of his spirit and grace to walke in contrary wayes to what he did Man in Scripture is sayd to be dead and dead men neither desire nor worke their owne resurrection John 5.25 The dead shall beare the voyce of the Sonne of God It must be a mighty and powerfull voyce which reacheth to a dead soule and fetcheth it out of that condition and when God speakes and workes efficaciously to that purpose the soule can no more withstand it then Lazarus could the call and power of Christ therefore sayth Christ John 6.37 All that the Father giveth me shall come to me They shall not prevent it by the liberty of their wills the event is infallible the causation necessary otherwise Gods election should be frustrate for if man by his free will could keep out this new spirit and null all the operations of God about the working of it what should become of his Elect his giving of men to Christ would be to no purpose Quest Whereas they say Propound suitable objects and men will take them as propound honey to a Bee Grasse or a greene Bough to a Sheep and they will receive them so let man have fit objects propounded to his understanding and will and he will then close with them and this is all is done in the worke of grace Ans 1. See how derogatory this is to the Lord that no more is given to his spirit in working then is given to Satan he propounds objects suitable to the Sons of Men and if the spirit propound Divine objects so doth Satan Gen. 3.5 Yee shall be as Gods knowing good and evill If the Devils objects be received or refused at the pleasure of mans will so shall the spirits 2. What suitablenesse is there betweene our carnall heart and the spirituall high things of God 1 Cor. 2.14 The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him men must be made spirituall before they can discerne or close with spirituall things Honey is the proper food of a Bee and grasse of a Sheepe but spirituall things are not the proper food of a Carnall heart New wine is not for old Bottles 3. If suitable objects would do it Christ propounded as suitable truths as ever any did yet the Jews were not taken with them John 6.44 not any man be he never so rationall have he never such rationall objects propounded that wil hear or can come Quest Is it not in mans power to doe ought towards the working this new spirit in himselfe it seems otherwise for the Lord saith Ezek 18 31. Make you a new heart and a new spirit Answ 1. Such phrases in Scripture import not liberty and power in man to doe such things but shew his dutie and misery that he cannot doe them Man having fallen should set himselfe in the condition God placed him first in he should cast away his siâ—s regaine that Image of God he hath lost yet all his endeavours will not reach it A man may with as much facilitie make a new sunne a new Heaven a new Earth a new World as a new heart and new spirit within himselfe David knew it and therefore pray'd Psal 51. Create in mee a cleane heart c. 2. Neyther is this command of God in vaine for the Lord gives what he commands Make you a new heart and a new spirit saith God here 's his command and in the Verse we are on it s said I wil put a new spirit within you so that when a thing is commanded us to doe which we cannot doe we are to look at the Lord to doe it who hath therefore made gratious promises to his for that purpose man is commanded to feare God Ecles 12.13 Isa 8.13 1 Pet. 2.17 and God hath promised to put his feare in his Peoples hearts Jer 32.40 I will put my feare in their hearts and they shall
him and threaten him with death 4. A stone hath a strong tendency downwarde Exod. 15.5 They sank into the bottom as a stone stons hasten downward to the bottome and they move not upwards at all if by force you throw a stone upwards it falls downe againe with swiftnesse such is the nature of a stony heart it moves not God or Christ-ward but sin and Hell-ward that is the proper motion of it being weighty and cannot but move downward Prov. 7.27 speaking of the Adultresse whose heart is hardened in wickednesse he saith Her house is the way to Hell going downe to the chambers of death Ephes 4.19 Being past feeling Prov. 2.18 they worke all uncleannesse with greedinesse There is a strong inclination to and greedinesse of committing sin and every sin is a step to Hell Prov. 2.18 Her house inclineth unto death and her pathes into the dead Ezek. 3.7 It s sayd All the house of Israel are impudent and hard hearted And Ezek. 6.9 Their heart is sayd to be whorish and why whorish because it leads to death and Hel as the whorish womans house doth A stony heart is an earthly heart and so an enemy to the Crosse of Christ Phil. 3.18 19. That is That is to all of Christ it looks not upwards Obj. It s sayd a stony heart is not yeildable teachable receives not impression of any thing did not the stony ground receive the Word Matth 13.20 If so how is it true which hath beene affirmed Answ 1. It s sayd by Matthew The seed fell upon stony places Chap. 13.5 and upon a rocke Luke 8.6 it fell not into the stones or into the rock but some fell not onely on the good ground as Luke hath it but into the good ground as Matthew relates it Chap. 13.8 2. There is a double reception of the word First a superficiall and secondly a solid reception of the word which the place holds ouâ— for that seed which fell into stony pâ—aces lacked moysture saith Luke had no deepnessâ— no root saith Matthew It affected the naturall fleshinesse of the heart but the spirituall hardnesse in it suffered it not to root to enter abide the novelty and rationalnesse of the word caused them to rejoyce but the spiritualnesse of it was opposed by theiâ— stony hearts Secondly the solid reception is when there is a deep impression made upon the heart a thorow entrance into it so that it roots abides and brings forth fruit James 1.21 He calls it The ingrafted Word now it cannot be ingrafted into a stony stock there is no life no tendernesse in such a stock it may be propounded to such a heart it cannot enter unite and grow Out of their flesh Flesh is sometimes put for corruption or corrupt nature Rom. 7.18 In my flesh dwelleth no good thing so it s not taken here sometimes for the body of man Psal 38 3. There is no soundnesse in my flesh that is in my body sometimes for the whole man Rom. 3.20 By the Law shall no flesh be justified in his sight and so in Luke 3.6 All flesh shall see the Salvation of God and thus it s taken here out of their flesh it s out of them out of the whole man Obser 1 Mens hearts naturally are stony hard Some diseases are hereditarie even the stone in many persons this stoninesse is so in all not a man borne but hath a stony heart a stony spirit Ezek. 3.7 All the House of Israel are hard hearted young and old There is a naturall hardnesse of the heart and a contracted Originall sin Neh. 9.16 They dealt proudly and hardned their necks Heb. 3.13 Lest any of you bee hardned through the deceitfulnesse of sin which is common to all and comee with all makes the heart hard and actuall sins make the heart stony very hard every sin contracts more stonynes and where sin abounds there stonynesse abounds hence the Scripture speakes of hearts like Adamants Zech. 7.12 They have made their hearts as an Adamant by their sins they have brought their hearts to such a high degree of stoninesse Isa 48.4 I knew that thou art obstinate and thy neck an Iron sinew and thy brow brasse Which sets out the great hardnesse they had contracted by their sin is their any thing harder then stone Iron and brasse unto these are their hardned hearts necks and browes compared The spirituall hardnesse spreads it selfe into the understanding Rom. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest were blinded blindnesse respects the minde the understanding and its such a blinding as hardens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est callosa durities a brawnie hardnesse their ignorance and unbeleife blinded and hardned them In the night we have the hardest frosts c. Hebrewes 5.11 The Apostle tells the Hebrewes they were dull of hearing they had beene long taught yet scarcely understood the principles of Religion Luke 24.25 O fooles and slowe of heart to beleive 2. Into the will and affection saith Christ you will not come to me that you may have life John 5.40 There was a stone stubbornenesse and obstinacy in their wills Did not Christ Preach powerfully spiritually did he not command threaten promise present strong arguments tender the greatest mercies beare with the greatest patience weepe over Jerusalem with the most patheticall and sacred tears saying most compassionately O Jerusalem Jerusalem yet Jerusalem would not Doe not the Ministers of Christ now beseech you in his stead to leave your sinfull courses and to come in yet c 3. Into the conscience Paul tells you of consciences seared with a hot Iron 1 Tim. 4.2 When any part of the body is seared with a hot Iron it growes hard and feeles nothing such were the consciences of men then and are now they are so brawny and stony that tell them of danger judgements death Hell eternall damnation that their sins are great grievous subjecting them every moment to all the vengeance of an infinite Deity they are not troubled at it tell them that all the curses in Gods Book due to sinners will come upon them their hearts faile them not their consciences are still c. Now this stoninesse of heart is a great evill its unthankfull what mercies soever it hath given in insensible of all spirituall good its unyeildable to any Ordinance it resists the truth Cor lapid eum adversus Deum omnino inflexibile est Aug. and spirit of truth Acts 7.51 Yee stiffe necked nad uncircumcised in heart and eares yee doe alwayes resist the holy Ghost as your Fathers did so doe yee It s contradicting and contending against the Lord his wayes its tending swiftly to destruction for its impenitent it neither will nor can repent Obser 2 It s the Lord that takes away the stony heart out of men I will doe it it s not in the power of man to remove the stone out of the heart he may get the stone out of the kidneys out of the Bladder but not
Ordinances are used promiscuously And here by them I conceive is ment the whose Law of God revealed This walking in his statutes is set out in holy writ by such expressions as these Viz. Walking after the Lord. Deut. 13.4 Walking before God 1 Kings 9.4 Walking in the light of the Lord. Isa 2.5 Walking in the truth John Epist 3. Vers 4. Walking in the name of the Lord Micah 4.5 Walking according to rule Gal. 6.16 And Walking with God Gen. 6.9 Keepe mine Ordinances Keeping imports 1. Remembring Luke 2.51 Mary kept all these sayings in her heart 2. Holding fast 2 Tim. 1.14 The good thing committed to thee keep that is hold fast here we must take in both remembering and holding fast but in order to doeing men may know remember and hold fast the mind of God but not doe the same Deut. 5.1 Heare O Israel the statutes and Judgements which I speake in your eares this day and keepe and doe them the Hebrew is keepe to doe them Doe them Doing implies 1. The performing and practice of them Psal 15.5 Facere â—st exacte custodire decenter quicquam operari He that doth these things shall never be moved 2. Fullfilling of things required 1 Kings 5.8 Saith Hiram to Solomon I will doe all thy desire that is fullfill thy desire both may be understood here not simply to doe but to doe exactly Obser 1. The end of Gods giving us temporall and spirituall mercies is that we should be obedient unto him He gathered them out of Babylon planted them in Canaan gives them onenesse of heart newnesse of spirit c. And why that they might walke in his statutes and keepe his Ordinances God hireth us with mercies to doe his will Psal 105.43.44.45 He brought forth his People with joy and his chosen with gladnesse and gave them the Lands of the Heathen and they inheritied the labour of the People that they might observe his statutes and keepe his Law 2 Sam. 12.7.8.9 David was obliged by Gods bountie to obedience why did God so much for his Vineyard Isa 5.2 but that it might bring forth Grapes the end of all mercies and meanes offorded us were to make it fruitfull in obedience All in Gods works in his word are so many inducements to obedience God hath given us the Earth and fullnesse of it and the end is to provoke us thereby to walke in his statutes He hath given us his good word choyce Oâ—dinances Heavenly Councells pretious promises profitable commands holy examples and his end in all these is to quicken us up to obedience It s the end of Election 1 Pet. 1.2 It s the end of Redemption Luke 1.74.75 It s the end of our new Creation Ephes 2.10 Paul beseeches the Romans By the mercies of God to present their Bodies a living sacrifice holy and acceptable unto God Our mercies should prevaile with us we are Planted in a good Land we have the dewes of Heaven and fatnesse of the Earth God hath done great things amongst us and for us we have had wonderfull Deliverances and shall not we be incouraged thereby to walke in the statutes of our God Deut. 11.7.8 Your eyes have seene all the great Acts of the Lord which he did therefore shall you keepe all the Commandements which I command you this day Let the great things we have seen and heard put us upon obeying the Lord and so obeying him that our obedience may be 1. Generall God requires you should walke in all his wayes Deut. 10.12 2. Heartie yea with the whole heart Deut. 26.16 3. Constant Deut. 4.9 Gal. 6.9 4. Willing chearfull Phil. 2.14 Deut. 28.47 5. With strength and courage Josh 23.6 If we doe not walk in the statutes of the Lord and keepe his commands we know not God 1. John 2.3.4 We doe not love God 1 Joh. 5.3 Nor Christ Joh. 14.15 Our prayers will be unfruitfull and succeslesse 1 John 3.22 2. Note that walking in Gods statutes keeping his Ordinances and doing his will doe evidence the worke of grace in the heart and what the man is God would give them onenesse of heart newnesse and tendernesse of spirit that they might walk keepe doe c. If then they did so this declared what was within Luke 1.6 Zacharie and Elizabeth were both righteous before God walking in all the Commandements and Ordinances of the Lord blamelesse their wâ—lking witnessed their righteousnesse see 1 John 3.10 2 Chap. 29. Luke 6.44 What ever the fruit is such is the Tree Figgs doe not grow upon thornes nor Grapes upon brambles where you finde Grapes it is a Vine and not onely doth God and Christ know them but Mat. 7.16 you shall know them by their Fruits not by their leaves but their fruits not some few actions but by a dayly observatâ—â—n of them sometimes delay and times alwayes attention is required to discerne them 2 Tim. 3.5 Having a form of godlinesse c. this may be discerned for vers 9. Their folly shall be manifest to all men James 2.18 Works â—re the glasse picture Child of faith Adam begat a Sonne after his Image and faith begets Children after its owne Image Abrahams offering of his Sonne decâ—aâ—ed his faith Heb. 11.17 Works justifie faith and faith justifies the man Some doubt whether works will prove grace whether sanctification will evidence justification But John tells us there is a witnesse of Water as well as of blood and of the spirit 1 Joh. 5.8 if the Law written in Bookes may be knowne and the sense of it evidenced by Commentaries surely the Law written in the heart may be knowne and evidenced by works 3. Grace in the heart will appeare in the life if there be a new spirit a tender heart there will be walking in the Statutes A new spirit cannot be imprisoned within but it will breake out into action when the seed is sowne in good ground it will not lye long under ground but spring forth Marke 4.20 Grace is light and that will manifest it selfe vers 21.22 God hath determined that hidden things shall bee manifested grace cannot alwayes be hid 1 Pet. 2.9 Such vertue will out 1 Thes 1.5.6.7 The Coritnhians were the Epistle of Paul written in his heart read and knowne of all men The Romans faith was spoken of throughout the World Rom. 1.8 That was in all the Churches of the World So their obedience Chap. 16.19 There be diverse things cannot be hidden as the light fire life the wind a spring and of this nature is grace which is all those its light and fire John was a burning and shining light Its life Luke 15.24 It s the wind of the spirit Cant. 4.16 Joh. 3.8 It s a Spring Joh. 7.38 A good Tree cannot bring forth evill fruit and it cannot but bring forth good fruit Acts 4.20 We cannot but speake the things we have heard and seene Paul when converted presently said Lord what wilt thou have me to doe He would not be idle
but doing the will of the Lord Christ 4. It is not from mans strength but Gods grace that any walke in his statutes keepe his Ordinances and doe them I will take away the stony heart give them an heart of flesh and put a new spirit within them that they may walk keep and doe Man is a feeble impotent Creature he cannot thinke a good thought make an haire white or black and how then can he walke in the Statutes of the Lord Satan is powerfull and politick he makes strong assaults and such as that if God did not assist by his grace we should fall every moment hence those expressions of David Ps 119.5.35.36 Moses and the Covenant of works cald for obedience contributed no strength but God in Christ gives strength to do what is cal'd for Ezek. 36.27 I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my judgements and doe them Heb. 13.20.21 5. Gods statutes and Ordinances are to be the Saints way to walke in and rule to walk by statutes Ordinances are cal'd wayes paths Jer. 6.16 Young men must cleanse their wayes according to the word Psal 119.9 David would have his steps ordered by the word vers 133. The word is the way to walke in and a rule to walke by we must try all spirits and doctrines by it Isa 8.20 1 Thes 5.21 1 Joh. 4.5 Acts. 17.11 All things we beleive Acts. 26.27 Ephes 2.20 John 20.31 Gal. 1.8 All things we practice 2 Tim. 3.15.17 Eccles 12.13 Mat. 28.20 What God and Christ command must we observe not what others Isa 8.11 Walk not in the wayes of this People not in the light of our owne fire Isa 50.11 Not after customes of men Acts 21.21 6. Those God reneweth by grace giveth newnes and tendernes of spirit unto he lookes they should make progresse in his wayes keepe in mind his Ordinances and doe them exactly fullfill them Deut. 6.17 You shall diligently keepe the Commadements of the Lord and his Testimonies and statutes Psal 119.4 Thou hast commanded to keepe thy precepts diligently The Hebrew is Valde greatly the Septuagint vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Nimis too much which Expressions shew that we should endeavour to the utmost to keep them God expected they should keep the Sabbath exactly Isa 58.13 And so the rest of his commands They shall be my People and I will be their God These words have two things in them 1. Gods asserting them to be his people 2. A gracious promise to be their God You have these words often mentioned in the Book of God once in Levit. 26.12 Seaven times in Jeremiah Chap. 7.23 11.4 24.7 30.22 31.1.33 32.38 Foure times in our Prophet Ezekiel Cha. 36.28 37.23.27 And here in this Vers Once in Zacharie Chap. 8.8 Twice in the new Testament 2 Cor. 6.16 Revel 21.3 In all they are 15 times set downe which intimates to us that there is great weight in them that they are of great consideration and use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be my people Hebrew is they shall be to me in Populum for a People And so I will be to them Lelâ—him in Deum for a God I will shew you 1. What is imployed in these words They shall be my people 2. Whaâ— in the other I will be their Gâ—d They shall be my people 1. They shall acknow edge me to be their God they shall not owne any other God There is difference betweene knowing and acknowledging you may know such an one to be a child but not acknowledge him to be your child you may know such Townes Countries Kingdomes but not acknowledge them yours This phrase My people imports acknowledging God to be theirs Psal 48.14 This God that dwells at Jerusalem that breaks the Ships of Tarshish this God is our God for ever and ever Psal 77.13 Who is so great a God as our God Here is acknowledgement of God not onely to be great but to be their God Isa 25.9 This is our God and we have waited for him Exod. 29.45.46 I will be their God and they shall know that I am the Lord their God That is they shall acknowledge me to be so it s cald vouching God to be their God Deut. 26.17 2. They shall worship me onely Exod. 5.8 Let us goe and Sacrifice to our God not to other Gods when a people is Gods people they are possessed with apprehensions of his glory greatnesse authority over them and infinite worthinesse to be honour'd ador'd admir'd and magnified by them and will say as its Psal 95.6 Oh come let us worship c. And as its Hos 14.8 What have we to doe any more with Idols they would not meddle with the worship of the Nations their owne inventions but they would worship God and him onely Joel 2.27 1 Sam. 12.24 Psal 147.1 Rev. 19.1 3. They shall trust and rely upon me and not any other Gods or armes of flesh Hos 14.3 Ashur shall not save us we will not ride upon Horses neither will we say any more to the worke of our hands you are our Gods for in thee the Fatherlesse find mercy Zeph. 3 12. Psal 9.10 4. They shall be a People unto me when God takes a people to be his they are holy unto him Deut. 7.6 Thou art an holy people unto the Lord thy God God separated them from the World and other Nations to be holy unto himselfe therefore it follows The Lord thy God hath chosen thee to be a speciall people unto himselfe Levit. 19.2 Hence they were cald an holy Nation Exod. 19.6 5. They shall hearken unto my voyce and doe my will and yeild obedience unto me Jer. 7.23 Obey my voyce and I will be your God and yee shall be my people Josh 24.18 We will serve the Lord for he is our God Deut. 6.17 Psal 50.7.81.8.13 6. They shall love me and lay out their strength for me Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Mar. 12.30 is added With all thy mind If God be ours he must have all Psa 68.28 7. They shall stand for my glory and make my name honourable Isa 43.21 This people have I formed for my selfe they shall shew forth my praise I will be their God These are gratious words and they doe import much 1. The free grace of God in pardoning their sins Jer. 31.33.34 When he speaks of being their God he tells them he will forgive their Iniquity and will remember their sin no more Psal 85.2 Thou hast forgiven the iniquity of thy people thou hast covered all their sin The word Forgiven signifieth to lift up and take away sin is a great burden when God becometh a God in mercy to a People then he takes off that great Burthen he lifâ— it up carries it quite away and it s hid out of sight and remembrance
he would leave them The Jewes thought because they had the Temple and God amongst them that therefore they were well and happy though their worship were mixt and their lives wicked but they were deceiv'd No particular visible Church hath assurance of Gods abiding longer with it then it keepes his worship pure walks holily and humbly with him when any corrupt his glory his worship then the glorious Lord and the glory of the Lord doth leave them 3. When God leaves a people then protection of Angells and comfort of Ceeatures leave them also the Cherubims and wheeles together with the glory left them and went to the mountain When the King goeth the Court removes and the Servants follow when God is gone we are left naked lye open to all temptations and miseries we have no God to counsell comfort protect or save and what a case is such a people in Jer. 6.8 Be thou instructed O Jerusalem least my soule depart from thee and what then Least I make thee desolate a Land not inhabited VERS 24. Afterwards the spirit tooke me up and brought me in vision by the Spirit of God into Chaldea to them of the Captivity so the vision that I had seen went up from me HEre is the conclusion of this glorious Vision our Prophet had seene The spirit had carryed him not in body but in spirit unto Jerusalem Chap. 8.3 And shewed him how things were there what God was purposed to doe and now having seen and heard glorious and terrible things the Vision went up to Heaven he saw it no more The spirit an shew us things at a great distance Obser 1. as if we were present the spirit caused Ezekiel to see things at Jerusalem when his body was in Chaldaea Our senses cannot discerne farr but the spirit knoweth all things in all places and can satiâ—fie us with the knowledge of them give us spirituall and propheticall eyes Paul saith 2 Cor. 12.2.3 That he was caught up to the third Heaven but whether in the body or out of the body he knoweth not and being there he heard unspeakable words The spirit took him up caused him to heare such things so did the spirit here take up our Prophet and caused him to see such things 2. This Vision was reall divine no imaginary fained thing not from his braine but from the spirit it selfe In raptu abstrahitur anima a sensibus phantasmatibus therefore it 's said to put all out of doubt The spirit took him up and brought him in Vision and the Vision I had seen went up which shewes it was no humane thing but divine 3. The servants of God have glorious sights here sometimes but they soone expire and come to an end So the Vision which I had seen went up from me He had seen the glory of God the Cherubims and wheels and the man cloathed with linnen Viz. Christ but here was no continuance of this glorious sight Jacob seeth a ladder reaching up to Heaven Angells ascending and descending and the Lord at the top of the ladder but this was onely for a night and then it ceased Gen. 28.12.13.16 Moses saw the Lord in the burning bush Exod. 3.23 But the fight lasted not Isaiah saw the Lord sitting upon a Throne Isa 6.1 Peter James and John saw the transfiguration of Christ Math. 17. And all the Apostles Saw his glory as the glory of the onely begotten but the Vision went up from them VERS 25. Then I spake to them of the Captivity all the things that the Lord had shewed me HEre you have what the Prophet did after the Vision he had been in an extasie some time and now being brought to his ordinary and pristine condition he relates to the Captives what he had seen and heard Many of those in the Captivity and probably some of those Elders which sate in the Prophets house Chap. 8.1 thought them happy which were at Jerusalem condemned their owne act in coming to Babylon judged their counsells foolish and weake which they had about their coming thiâ—her and blamed Jeremiah for exhorâ—ing them therâ—unto hereupon Ezekiel being returned as he thought from Jerusalem to Chaldaea speaks unto them what he had received concerning the destruction of the Temple City Land and the mâ—series of the inhabitants and thereby convinceth them that they were in a far better condition then those they haâ— left behind All the things Things in Hebrew is words now words are not shewne but heard how then doth he say Which he had shewed me they were not meer words but words Vesâ—ita externo symbolâ— He had many types Viz. Of a sâ—â—dge of a razâ—r and haire of a chain of six men wiâ—h slâ—ughter weapons in their hands of a cauldron whâ—ch were visible words Obser 1. When men have been in the hand and power of the spirit acted thereby then are they siâ— to speak unto the people Then I spake unto them When Moses had been in the mount then was hâ— fit to speak to those at the foot of the mount when the spiâ—it had irradiated the minds of men with divine light and truths then are they meetest â—o communicate to others The Apostles being filled with the spirit spake freely boldly Acts 4.13.20 2. Gods Prophets and Messengers must speak unto those they are intended for Ezekiel had his vision and all the types in it for the Jewes those of the Captivity not the Babylonians God had a care of the Captivity that they might be instructed concerning his mind and be undeceived in their apprehensions about the things of Jerusalem Then I spake unto the Captivity 3 They must declare what they have hâ—ard and seen not what is their owne what is mans is uncertaine unsatisfying unsanctifying but that which iâ—â—hâ— Lords is infallible will satisfie and sanctify Christ told the Apostles the spirit should take of his and shew unto them John 16.14 Math. 28.20 They must teach the people to observe what he commanded them 1 Cor. 11.23 Paul received what he delivered thus did Ezekiel he spake what the Lord shewed unto him 4. They must be faithfull speake all the things which are shewed unto them thus did our Prophet he delivered unto them all the Lord had shewne unto him what ever he had seen or heard that he faithfully giveth out There muâ—t be no adding to the things of God no detracting from them no changing any of them but what is the Lords that must be dispensed Christ who was sent of the father saith All things that I have heard of my Father I have made known unto you Joh. 15.15 and Paul kepâ— back nothing but delivered all the counsell of God unto them Acts 20.20.27 CHAP. XII VERS 1 2 3 4 5 6 7. The word of the Lord also came unto me saying Son of man thou dwellest in the midst of a rebellious house which have eyes to see and see not They have eares to hear and hear not for they are a rebellious
the enemies 2. His Sonnes are slaine before his face 3. His eyes are put out 4. He is led into captivity 5. He is imprisoned till his death And why all these burdens Because he had a burden of guilt in his conscience which was worse then all the rest and that burden brings the burdens of judgement for so it s cal'd 2 K. 9.25 When Jehu shot an arrow into the heart of Joram a wicked King he saith The Lord laid this burden upon him Such a burden laid the Lord upon Jezabel for her whoredomes and witchcrafts shee is throwne out at a window her blood sprinkled upon the wall trod underfoot by horses and eaten up all by doggs except her skull feet and palmes of her hands 4. Sinfull Princes cannot escape the judgements of God he hath nets and snares to surprize them to hold them Zedekiah thought by flight to get away but the Lord spread out his net upon him and took him in his snare the Chaldaeans Army was Gods net and snare to catch sinners Habbak 1.13 God makes men yea takes them as the Fishes of the sea and vers 15. They catch them in their net meaning the Chaldaeans which troubled the Prophet that such wicked men should catch and spoyle the Jewes but the Lord knows how to make use of the worst men to execute his judgements So the Goths and Vandalls of old Turkes now to scourge the Christian World c. What base spirits hath God set on worke to correct us c. If God will catch men he hath nets if he will hunt them he hath snares 5. The Lord makes sinners helps helplesse Zedekiah had some Nobles Councellers friends about him a life or person-guard bands of Souldiers but I will scatter all that are about him to helpe him and all his bands God would put him into a helplesse condition they should none of them be able to releive him Men are apt in times of trouble to look unto some helps and hopes but they are vaine things soon blasted scattered Take heed of making flesh your arme of creature confidences Wicked men expect helpe from things beneath from those about them but they are frequently disappointed and so perplexed take Davids counsell Psal 146.3 Put not your trust in Princes nor in the son of man in whom their is no helpe vers 5. Happy is he hath the God of Jacob for his helpe VERS 15.16 And they shall know that I am the Lord when I shall scatter them among the Nations and disperse them in the Countries But I will leave a few men of them from the Sword from the Famine and from the Pestilence that they may declare all their abominations among the Heathen whither they come and they shall know that I am the Lord. IN these two Verses you have two great ends of Gods judgements the first is that the wicked may be convinced from what they have felt and seen that it was the Word of the Lord which they despised that he spake by Jeremiah and Ezekiel that they were his threatnings and now made good by him and this is in the 15. Verse The second is confession of their sin and Gods righteousnesse in their judgements and this is in the 16. Verse Obser 1 That sinners are of as little account with God as dust and chaffe this is held out to us in the words Scatter and Disperse men are no more before God then a little dust before the wind or chaffe in a Fanne the Originall word for disperse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilavero Jer. 15.7 God sayd he would Fanne them with a Fanne and Isa 40.15 God counts the Nations as the small dust of the Ballance and Isa 41.2 Gave them as dust to the Sword 2. Judgements produce those effects which mercies doe not they had great means and mercies at Jerusalem in the Land City Temple but under those they did not know not confesse their sins and give glory to his Name but when they were deprived of their mercies under sad and sharpe judgements they should doe so Isa 26.9 When thy judgemâ—nts are in the Earth the Inhabitants of the World will learne righteousnesse Vers 16. In trouble have they visited thee 3. The Lord in the midst of his judgements shewes some mercy I will leave a few men Hebrew is men of number that may quickly be numbred Though many were destroyed by the Sword Famine Pestilence yet some would the Lord leave VERS 17.18.19.20 Moreover the Word of the Lord came unto me saying Sonne of man eate thy bread with quaking and drinke thy water with trembling and with carefulnesse And say unto the people of the Land Thus saith the Lord God of the Inhabitants of Jerusalem and of the Land of Israel They shall eate their bread with carefulnesse and drinke their water with astonishment that her Land may be desolate from all that is therein because of the violence of them that dwell therein And the Cities that are inhabited shall be layd wast and the Land shall be desolate and yee shall know that I am the Lord. THese words containe the second generall part of the Chapter Viz. The sad condition of the people both before and after the Captivity of the King Having spoken of the Captivity of the King now he comes to the beseidging of the City In the 18. Verse a new Type is commanded in the 19. Verse it s applyed and there you have the end of its application which is desolation and vastation and the procreant cause of both Viz. the violence which was amongst them and in the 20. the end of Gods putting them into such an afflictive condition that they may know him to be the Lord. Eate thy bread with quaking Chald. In tre more Sept. In dolore Feare and perplexity of spirit makes men tremble and takes away the sweetnesse of any comfort present The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In commotione Cum tremore corporis such quaking as the earth quakes with or like unto Corne and Leaves so should the Prophet tremble quake in eating looking this way and that way as one affrighted Drinke thy water with trembling c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with torment affliction the Vulgar is in festinatione in haste as they did eate the Passeover This eating and drinking with quaking and trembling was to set out either the great feare should be upon them when the Babylonish Army should beseige them so that they should not injoy the comfort of those creatures without great trouble or the great Famine which should be in the Earth which should cause great feare and trembling least they should want and dye for hunger and thirst least others should snatch out of their hands or pull out of their mouths that little they had and so they were full of care in their eating and drinking Say unto the People of the Land That is those Jewes who were in the
given touching the King and people Temple City and Land and this would put an end to all the vaine visions of the false Prophets Nor flattering divination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinatio blandientis Miksam is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futura praedicere to foretell things to come to Divine good or evill it s taken both wayes and when in the evill sense it comprehends what ever is done by Witchery Sorcery Astrologie or the â—ike 1 Sam. 28.8 Saul comes to the Witch and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divina quaeso mihi in Pythone I pray thee Divine unto me by the Familiar Spirit So 2 Kings 17.17 they used Divinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They Divined Divinations that were wicked ones Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for a Soothsayer Joshua 13.22 Balaam the Sonne of Beor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illum magum and Numb 23.23 Balaam saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely there is no Inchantment against Jacob nor any Divination against Israel No Soothsaying Charming Prognostication had power against Israel the false Prophets being addicted to Magick Astrology and such wicked Arts told them that what ever was Prophesied by the other Prophets of the King of Babylons comming and taking Jerusalem yet all should be well which they gathered from the Starres and Planets Divinations were sometimes from the entrailes of Beasts or Birds as Ezek. 21.21 The King of Babylon stood at the parting of the way at the head of the two wayes to use Divination he consulted with Images he looked in the liver Lavater thinkes their Divinations were Astrologicall Acts 13.6 They found a certaine Sorcerer a false Prophet a Jew whose name was Bar. Jesus and that they had taken up the practice of Heathens who looked at and consulted much with the Stars Isa 47.13 Let now the Astrologer the Stargazers the monthly Prognosticators stand up and save thee from these things that shall come upon thee these things were spoken of Babylon who made use of such Artists but in vaine and it was the use of the Jewes to doe so likewise 2 Kings 17.16 17. They worshipped all the Hoast of Heaven and used Divinations and Inchantments To these the people hearkened therefore Jer. 29.8 Let not their Prophets and Diviners which are in the midst of you deceive you Hence I might take a hint to speake against that part of Astrologie as unlawfull yea damnable which is judiciall and Prognosticative From the Conjunction of Planets the benigne and oblique Aspects of them men gather and foretell things to come yea some thinke that all materiall contingent accidents which concerne man are written in the face of Heaven and that God sets the Stars in Heaven to signifie such things If Deodate goe too farre in his Annotations that way our Learned Divines in their Annotations on the place Gen. 1.14 correct that errour and give no allowance to judiciall Astrologie they say the place giveth no warrant to the presumption of Prognosticators or judiciary Astrologers to foretell the fortunes of men These men as Nazianzen saith are like a man that seeing the Pallace or Throne of a Prince take upon them thereby â—o tel what the thoughts and Counsells of the Prince are or fates of civill estates by the Stars or to make any Prediction of any other supernaturall events from the face of the Heavens or the impression of the Planets or from the temperature figure colour or posture of the Celestial bodies for such Arts of Divination are condemned by the Word of God Deut. 18.10 There shall not be found among you any one that useth Divinations or an Observer of times such men are good such are bad for Vers 12. Those that doe those things are abomination unto the Lord. Listen not therefore to their lying observations it matters not what the Conjunctions and Aspects of Planets and Stars are reason and Religion will qualifie them Sapiens yea Sanctus dominabitur astris if holy men have shut and opened Heaven with their prayers if they have cast out Devils they may stop the influence of Starrs Starrs are made for man not man for Starrs if the Lord be with us let Saturne Jupiter Mars c. Be against us one of note saith of the Astrologers and time observers either they tell you of things adverse or prosperous if prosperous and deceive you you are miserable by expecting if adverse things and false you are miserable by fearing if they tell you true things and not good you are presently miserable before they come if they foretell good things to come your expectation will weary your hope and your hope will defloure yea devoure the future fruit of your joy Phavorin lib. 14. Nullo igitur pacto utendum est hujusmodi hominibus res futuras praesagientibus Flattering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blandientis nor divination of a flatterer the Hebrew word originally signifies smooth plaine even and properly refers to things concerne the touching as any thin plate butter oyle and metaphorically is transferd to the speech and instruments of it not ng out the sweetnes smoothnesse and flattery thereof Psal 5.9 They flatter with their tongue Hebrew is the same and may be rendered they smooth with their tongue and make smooth their tongue that is they give flattering and deceitfull words so the Apostle hath it Rom. 3.13 With their tongues they have used deceit so Psal 55.21 The words of his mouth were smoother then butter but war was in his heart that is his words were flattering and deceitfull the singular number is put here for the plurall flatterer for flatterers they promised the people a happy condition of things and fed them with smooth words the Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things which seem gratious which are acceptable make way for favour which please the Vulgar reads it Neque divinatio ambigua no more doubtfull divination such as the Oracles were which might be taken diverse yea contrary wayes False Prophets have pretences and cunning wayes to prevayle with the people Obser 1. the Verse poynts out the practice of such and what is that they had visions and divinations and when they came to the people and told them of these they were taken therewith Jer 14.14 They prophecyed lyes in the Lords name they said he sent them he commanded them and so by these pretences made way for their lyes 1 K. 22.24 Zedekiah smites Micaiah on the cheek and saith which way went the spirit of the Lord from me unto thee He pretended he had the spirit spake by it and so gain'd upon those heard him Mat. 7.15 Beware of false Prophets which come unto you in sheeps cloathing they seeme harmelesse their countenance words and carriage doe plead for them and usher in their false opinions no false teachers but have some pretences to ingratiate themselves with the people Ephes 4.14 Paul speaks of the condition of the people how they were carryed about with
every winde of doctrine by the sleight of men and cunning craftynesse whereby they lye in weight to deceive by mutuall opinions and subtile sophismes they cog'd with and cheated the people as cunning gamesters at dice lye in wait to cheat young novices 2. That their visions and divinations are false and flattering 1. False they are cal'd here visions of vanity there is no truth in them no trust to be given unto them the false Prophets had their names from the falsehoods which they presnted to the people sometimes they are said to Prophecy lyes false visions and divinations a thing of nought the deceit of their heart Jer. 14.14.15 Sometimes they are said to make vaine and speak a vision of their owne heart Jeremiah 23.16 To cause Dreames to bee dreamed Jeremiah 29.8 They are called Foolish Prophets that follow their owne spirit that have seen nothing Ezek. 13.3 That have seen vanity and lying divination vers 6. Which is as nothing There were many such Prophets amongst them and this is the way that Antichrist worketh now in times of the Gospell 2 Thes 2.9.10 His comming is after the working of Satan with all power and signes and lying wonders and withall deceiveablenesse of unrighteousnesse When Satan comes into a man iâ—s with efficacy and there he works stranegly and deceitfully so Antichrist when he comes into the Church or State it s with efficacy he pretends that all Ecclesiasticall power is his he sits in the Temple as God and exalts himselfe above all is cald God even above the civill powers therefore in the 9. Verse is said to come with all power Of his signes and lying wonders you may see Rev. 13.3.13.15 and with all deceivablenesse of unrighteousnesse that is with all the Art and cunning to deceive which an unrighteous heart spirit state and pollicy can afford 2. Flattering Jer. 28.2.3.4 Hananiah a false Prophet flatters them and feeds them with vaine hopes saying Thus saith the Lord of Hosts I have broken the yoake of the King of Babylon within two full yeares will I bring againe into this place all the Vessels of the Lords House and Jeconiah the Sonne of Jehoiakim King of Judah with all the Captives of Judah that went into Babylon Here were pleasing words which lull'd them in security When Ahab had a minde to goe up to Ramoth Gilead and fight what sayd the Prophets to him 1 Kings 22.12 Goe up to Ramoth Gilead and prosper for the Lord shall deliver it into the Kings hand And when Micaiah a true Prophet was cald to speake they would have corrupted him say the Messengers The words of the Prophets declare good unto the King with one mouth let thy word I pray thee be like unto the word of one of them and speake that which is good Foolish people think those words good which flatter and please them but such words undoe them Ezek. 13.10 Because they have seduced my people saying peace and there was no peace and one built up a wall and others dawbed it with untempered morter The true Prophets threw downe Jerusalem by their Prophesies but the false built up a wall prophesied safety deliverance and others agreed with them but this was flattery and their destruction Pro. 26.28 A flattering mouth worketh ruine This Paul knew and therefore justifies himselfe that at no time he used flattering words 1 Thes 2.5 If he should have pleased men he should not have been the servant of Christ 3. Vaine visions and flattering divinations of false Prophets doe cause people to be secure and fearelesse of Divine threats Obser they regarded not what Jeremiah prophesied against Jerusalem so long as Hananiah and such men prophesied the contrary Ahab feared not scattering and falling at Ramoth Gilead whilst the false Prophets sayd Goe and prosper Mans nature is apter to be secure then to feare because pleasing things are sooner taken in then such as are averse to them 4. God hath his time to confute and confound visions of vanity and divinations of flattery There shall be no more any vain visions c. When the Lord made good his word brought Nebuchadnezzar to the walls of Jerusalem gave it up into his hands then were all the lying Prophets confuted and confounded with shame events discover viâ—â—ons and distinguish Prophets Jer. 28.9 The Prophet which prophecyeth of peace when the word of the Prophet shall come to passe then shall the Prophet be knowne that the Lord hath truely sent him If it prov'd true what was Prophecyed then was it a vision of God if not a vision of vanity and this was the way for them to try the Prophets by Deut. 18.21.22 The question is there how shall we know whether a Prophet speake of himselfe or from God the Answere is Look to the event if the thing he speaks come not to passe it s not of God it s a lye shame and confusion to the Prophet when Ahab was wounded and fell at Ramoth Gilead then the false Prophets were confuted and Zedekiah confounded running into an inner Chamber to hide himselfe 2 K. 22.25 Hence the Lord is said to frustrate the tokens of lyars to make Diviners mad to turne wise men backward and to make their knowledge foolish Isa 44 25. For I am the Lord I will speak and the word that I shall speake shall come to passe c. In this and the last verse the Lord promiseth to make good his word and that without delay is should not be prolonged as they imagined but quickly take effect and accomplish those ends it was intended for I will confound the false Prophets and justify the true they speak and it never comes to passe I will speak by my Prophets and it shall come In the words of this Verse you have 1. A reason which first looks back to what was said in the 24 Verse Vaine vision and flattering divination shall cease why I am the Lord and power is in my hand to discover vaine and flattering Prophets to confound them and their visions 2. Forward to what God should say I will speake it shall come to passe it shall not be prolonged and why I am the Lord Jehovah and will give being to my word 2. A generall promise of speaking what he pleases and makeing it good I will speake and it shall come to passe There shall not be any delay 3. A speciall application of it to the house of Israel and their time In the dayes O yee rebellious house will I say and performe Quest Whither doe the sins of people cause judgements threatned to come sooner then the time appoynted because it s said here it shall be no more prolonged as if he should say I thought yet to have prolonged defer'd my judgements but they shall come speedily Answ As mens repentance may prevent judgements threatned so their sins may hasten them Jer. 48.16 The Calamity of Moab is near to come and his affliction hasteth fast Moabs sins hastened Moabs afflâ—ctions When
19.23.28.22 CHAP. XIII VERS 1 2 3 4 5 6 7. And the word of the Lord came unto me saying Son of man prophesie against the Prophets of Israel that prophesie and say thou unto them that prophesie out of their owne hearts hear yee the word of the Lord. Thus saith the Lord God woe unto the foolish Prophets that follow their own spirit and have seen nothing O Israel thy Prophets are like the foxes in the desarts Ye have not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the LORD They have seen vanity and lying divination saying the Lord saith and the Lord hath not sent them and they have made others to hope that they would confirme the word Have ye not seen a vaine vision and have ye not spoken a lying divination whereas ye say The LORD saith it albeit I have not spoken THE former Chapter concern'd the King and the people this concernes onely the false Prophets and Prophetesses who taking upon them that Office were led by their owne spirits and deceiv'd the people with vaine visions and lying divinations to accomplish their owne ends against these doth the Lord set our Prophet Ezekiel on worke to prophesie severely In the Chapter you have two generall parts 1. A Prophesie against false Prophets in the first 16. Verses 2. A Prophesie against Women Prophets from the 17. Vers to the end In the first part you have the judgements and sins of the false prophets declared and laid downe 1. The judgements threatned against them which are in the 2. 3. 8. 9. 11. 13. 14. 15. 16. 2. The sins causing those judgements threatned and they are expressed in the 2. 3. 4. 5. 6. 7. 8. 9. 10. 16. Gods threatnings and their sins are promiscuously delivered by our Prophet and we shall handle them as they lye The 1. vers 2. 17. Doe shew the Author of this Prophesie and that was the Lord who bade Ezekiel Prophesie and set his face against them Our Prophet had Divine warrant for what he said and wisely prefixes it when he was to deale with false Prophets who had neither word nor warrant from God for what they said or did true Prophets have their Commission and Instruction from God In the 2. Verse you have 1. The appellation Son of man 2. A a command and that is two fold 1. Is to Ezekiel Prophesie 2. Is to the false Prophets Here ye the word c. 3. The kind of Prophesie and that is comminatory Prophesie against the Prophets of Israel 4. The sin that moves God to set the Prophet against them and that is They Prophesie out of their owne heart Against the Prophets of Israel Whether the Prophete in Babylon or in Zion you may demand for there were false Prophets in Babylon who were the Prophets of Israel because they Prophesied to the captive Jews Jer. 29.8.9 And there were false Prophets at Jerusalem Jer. 27.14 And they were the Prophets of Israel also We may understand this Prophesie of the false Prophets in both places That Prophesie out of their owne hearts Hebrew them that are Prophets out of their owne hearts Vulgar Prophetantibus de corde suo Cast Qui commenta sua vatici nantur To Prophecy out of theie ownr hearts is 1. To Prophecy upon their owne mâ—ere motion they are Prophets because themselves will be Prophets and they Prophesie because they will Prophesie they have no call to this Office but their wills they thrust themselves upon it 2. The things they Prophesie not their owne what their fancies lusts affections carnall reason suggest unto them those things they deliver their Prophesies came by the will of man 2 Pet. 1.21 For the Prophesie in old time came not by the will of man The true Prophets did not prophesie out of their owne hearts after their owne wills but they spake as they were moov'd by the holy spirit what that brought in they gave out Divine truths were presented to them and those they commended to the people but false Prophets had nothing of or from the spirit they had all out of their owne hearts yet pretended they were inspired and had the spirit 1. Kings 22.24 Which way went the spirit of the Lord from me unto thee Zedekiah and all the rest of the false Prophets thought they had the spirit of the Lord but it was the spirit of Satan a lying spirit they had vers 22. I will goe forth and be a lying spirit in the mouth of all his Prophets Quest If they speak out of their owne hearts why are they cald Prophets they are Prophets that speak from God and not themselves Answ The word Prophet is taken largely for any one that foretells things true or false and is common to good and bad the Scripture speaks according to the use of words Titus 1.12 One of themselves even a Prophet of their owne That was Epivunides a Poet for poets were commonly cald Prophets and so the Scripture gives the name to any foretelling things Baals Prophets 1 K. 18.19 And the Prophets of the graves in the 2 Pet. 2.1 There were false Prophets among the people Thus saith the Lord God Woe unto the foolish Prophets c. Here the Prophet proceeds in denouncing judgement and describing those false Prophets 1. The judgement denounced is in this word Woe French Malediction sur les fol Prophetes a little word but very comprehensive all evils are contained in it they promise all happinesse to the people but woe to themselves woe to their bodies woe to their soules woe to their names woe to them here woe to them hereafter the dreadfull judgements mentioned in the Revelations are called Woes Chap. 9.12 One woe is past and behold there come two more hereafter 2. The description of the Prophets they are foolish and this foolishnesse of theirs is evidenced two wayes 1. They follow their owne spirits 2. They have seen nothing Foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Vilis stultus caducus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies one Qui caret cerebro sapore Kirker so Montanus renders the word Prophetis caducis woe to the Prophets that faile in their prophesies and fall by them the Vulgar is Prophetia insipientibus Castal insanis These Prophets were subtile and crafty abounding with carnall and worldly prudence but in the things of God they were blind and foolish they cal'd light darknesse and darknesse light they were lifted up with their pretended Visions and Divinations they despised and insulted over the true Prophets they boasted themselves to be the men of Gods Counsell and laboured to be had in admiration of all they foresaw no danger but spake pleasing things to the people prophesying safety and good dayes and this was their foolishnesse There was no Divine wisedome or truth in them That follow their owne Spirit These words are answerable to those in the
second Vers That prophesie out of their owne heart The Hebrew is Qui ambulant post spiritum suum Their owne spirits led them not the spirit of God In the first Chapter it is sayd The spirit was in the wheeles and they went whither the spirit led them Vers 20. But these Prophets had not the spirit in them neither went after it but after their owne spirit what ever their own spirits dictated to them that they imbraced magnified and gave out to the people Have seene nothing The true Prophets had visions of God Divine Revelation their understandings were in an extraordinary manner irradiated by the spirit of God and they saw that it understood the minde of God Hence Prophets were called Seers Amos 7.12 O thou Seer flee away 2 Kings 17.13 God testified against them by all the Seers they foresaw judgements to come and other things which God reveal'd unto them Numbers 12.6 If there be a Prophet amongst you I will make my selfe known unto him in a vision But these false Prophets had seen nothing they had no vision no discovery of Gods minde unto them any way Obser 1 It s no new thing that there is in the Church of God false Prophets corrupt opinions great opposition to the truth differences and divisions in Ezekiels dayes there were false Prophets which deluded the people which opposed the true Prophets with much insolency which caus'd great stir contentions and divisions amongst the captives in Babylon and people at Jerusalem see for both these the 28. 29. Chapters of Jer. where Hanan opposes Jeremiah and Jeremiah writes Letters into Babylon to quiet them there In Ahabs dayes you may finde false Prophets and their number very great 1 K. 18.19 The Prophets of Baal were 450. And the Prophets of the groves 400. They exceeded the number of the true Prophets eight to one for they were but 100. Hid by Obadiah in caves vers 4. And these false prophets drew many of the people from the worship of the true God Others they staggered and made to halt between two opinions and so caused great division opposition and persecution in Israel There have alwayes been and ever will be false teachers and Prophets among the people of God In the Gospell you read of false Christs Marke 13.22 False Apostles 2 Cor. 11.13 False Teachers 2 Pet. 2.1 And of many false Prophets that should arise Mat. 24.11 The Churches in the Apostles dayes were much troubled with those vented corrupt opinions and caused great contentions the Church of Galatia had those among them who preached another Gospell and justification by the law and so troubled them that the Apostles wished them cut off Chap. 5.12 There were Lying Apostles in the Church of Ephesus the Doctrine of Balaam and the Nicolaitans in the Church of Pergamus c. Such men with their opinions errors and consequences of them God suffers to cleare up truth to make it more pretious to trie the godly to discover hypocrites to shew his power and wisedome that can worke good out of evill and preserve his in the mid'st of contentions 2. See here who are true Prophets and who are false The word of the Lord came to Ezekiel it came not to them the true Prophets saw visions the false saw nothing they were mov'd by the spirit of God these by their owne spirits out of their owne hearts came what they delivered out of Heaven what the other delivered God spake by the true Prophets 1 Kin. 22.22 Satan by the false he is a lying spirit in the mouth of all the false Prophets Either Satans or their owne they speake Jer. 23.16 They speake a vision of their owne heart and not out of the mouth of the Lord vers 26. They are Prophets of the deceit of their owne hearts 28. They tell dreames They feed the people with chaffe and not wheat and make them to erre and forget the name of God but the true Prophets ever spake what they received from the Lord therefore Micaiah told some desiring him to speake somewhat of his owne 1 Kin. 22.14 that as the Lord liv'd he would speak nothing but what the Lord should say unto him Christ John 7.16.18 My Doctrine is not mine but his that sâ—nt me he that speaketh of himselfe seeks his owne glory but he that seeketh his glory that sent him the same is true c. 3. That what comes from man however esteemed or magnifyed by men is worthlesse in Gods account they prophecyed out of their owne hearts followed their owne spirits which they set a price upon but this the Lord blames condemner he calls foolish mentions their owne hearts and spirits in opposiâ—ion to the revelations and inspirations of his spirit which onely are of weight and worth therefore what ever Prophets or Ministers doe bring of their owne its Perversum figmentum It s the Office of the spirit of truth to give out truth he leads into all truth he takes of Christs and shews unto those are Christs Prophets Apostles and Ministers John 16.13.14 If men Preach or Prophesie any thing is not from the spirit but from themselves it s not acceptable unto God neyther should be entertained by us Hence you shall finde that what men have brought of their own is cald lyes Jer. 27.10 Dreames Jer. 23.32 Vntempered Morter Ezek. 22.28 A thing of naught Jer. 14.14 Deceit Chap. 23.26 Perverse things Acts 20.30 Commandements of men Mark 7.7 Wisedome of this World 1 Cor. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fained speeches 2 Pet. 2.3 Another Jesus another spirit another Gospell 2 Cor. 11.4 What is mans is opposite to God and Christ therefore Paul saith expresly 2 Cor. 4.5 Wee preach not our selves but Christ Jesus the Lord onely what we have from him by his spirit that wee preach unto you Paul was a man of great parts a great Scholler and yet durst not vent any thing of his owne 4. The folly and madnesse of false Prophets who pretend they have all from God yet follow their owne spirits Those words Have seen nothing import that they pretended they had seen something that they told the people they had visions from God its frequent in Scripture to heare of their visions Isa 28.7 They err in vision Jer. 14.14 They speake a false vision 23.6 They speake a vision of their owne heart Zach. 13.4 They shall be ashamed every one of his vision vers 7. of this Chapter it was a vaine vision and a lying divination which they had but the pretence was they had all from God the Lord saith it albeit he spake not Thus they madâ— him Author of all their lying vaâ—ne and false prophesies which was extreame madnes and folly in them Herein was a dreadfull hand of God upon them because they were malicious against the true Prophets and receiv'd not the truth with the love of it God left them to blindnesse hardnesse to beleive lyes so that they thought that to be from
7.9 10. and keepe off wrath from them Samuel when Israel had find and the Philistines were comming upon them he gets up into the gap offers Sacrifice and cryes to the Lord and he heard him discomfits the Philistines and delivers the Israelites This is that God lookes for when people have find that some man of God or other should thrust into the breach and prevent wrath Ezek. 22.29.30 The people of the Land have used oppression exercised Robbery vexed the poor and needy yea they have oppressed the stranger wrongfully Here was the hedge broken downe and breadth enough for judgements to come in upon them and what then I sought for a man among them that should make up the hedge and stand in the gapp before me for the Land that I should not destroy it but I found none These false Prophets trod downe the hedge more and more made the gapps wider increased and hastned the judgements of God upon them 3. The Lord hath dayes of Battaile with his people appointed what tymes he comes forth to punish them with his judgements those are his dayes of Battaile God hath decreed times to deale with the sons of men for their iniquities and if they persist in sinning the Lord will take his dayes of warring against them You read in 2 Sam. 11.1 That Kings had a time to goe forth to battell it was at the returne of the yeare when it was spring or summer then they went out to war against their Enemies not in the winter but all times are alike to God to goe out to war with his enemies he can bring judgements upon sinners in winter spring summer yea he hath his peculiar times and days appointed to meet with wicked ones this day of the Lord in Scripture is call'd a day of darkenesse Joel 2.2 A day of evill Jer. 17.17 A day of Calamity Jeâ— 46.21 A day of Indignation Ezek 22.24 A day of Visitation Isa 10.3 A day of fierce anger Lament 1 12. A day of ruine Ezek. 27.27 A day of great slaughter Isa 30.25 A day of griefe and desparate sorrow Isa 17.11 A day of vengeance Isa 61.2 A day of Battell Zech. 14.2 What time soever God enters into a controversie with the sons of men walks contrary to them avenges the quarrell of his Covenant executes any judgments upon them it is the day of the Lord hence the day of judgement is call'd the day of Christ Phil. 1.10 2 Thes 2.2 Because then he shall execute wrath upon sinners 4. Those the Lord finds in their sins in the day of Battel they cannot stand before him they fall by the strength of his judgements When Vzzah sinned God made a breach upon him in the day of Battell and smote him dead 2 Sam. 6.6.7 When he smote Aegypt he made it desolate the fullnesse of it could not stand before him Ezek. 32.15 Israel is no more to God then a reed shaken in the waters 1 K. 14.15 one stroak of his will cut it downe Ephraim is no more then a tree to the axe If God smite the root dries up and no more fruit growes thereon Hosa 9.16 If God smite habitations be they never so costly stately great of what materialls soever they quickly fall Amos 3.15 When God reckons with Kings and Quâ—enes they cannot stand in judgement Jehoram God smites with sicknesse till his bowels fall out 2 Chron. 21.18 19. Vzziah sins and is smitten with leprosie Jezebel and Athaliah cut off by just judgement of his 2 Kings 9. and 11. Chap. he cuts off the spirits of Princes and is terrible to the Kings of the Earth Psal 76.12 Great Armies cannot stand in the day of the Lords anger 2 Chron. 13. Jeroboam had an Army of eight hundred thousand and Vers 15. God smote him and all Israel so that there fell downe slaine of Israel five hundred thousand chosen men Vers 17. David askes the question Psal 147.17 Who can stand before his cold If God can intend the cold so that men cannot endure it he can intend the heat also so that there is no abiding of it his wrath is hot fierce a consuming fire Ez 9.15 this made Ezra cry out Behold we are before thee in our trespasses but we cannot stand before thee because of this Chi is rendred here for but under correction it may be rendred but as in Gen. 45.8 It was not you sent me hither Chi haelohim but God When the Lord had smote fifty thousand and seventy men of Bethshemesh for their irreverent medling with the Arke what sayd the rest Who is able to stand before this holy Lord God No man in his sinne can doe it Nahum 1.5 6. The Mountaines quake at him the Hills melt the earth is burnt at his presence yea the World and all that dwell therein Who can stand before his indignation and who can abide in the fiercenesse of his anger His fury is powred out like fire and the rocks are throwne downe by him Let sinners be never so great stout when God comes in battaile he will overcome and therefore saith Ezek. 22.14 Can thine heart indure or can thine hands be strong in the dayes that I shall deale with thee Jerusalem thought so but she found it otherwise 5. The Prophets failing in their duty is one great cause of the peoples falling in the day of the Lords Battailes they went not up into the gaps they made not up the hedge for the house of Israel that they might stand c. therefore they fell the Prophets here are implyed to be builders and husbandmen builders to make a wall about the people who are the City of God husbandmen to make hedges and fences about them being the Garden Orchard and Vineyard of God Now when they neglect to do these they expose them to spoyle and ruine and provoke God to destroy all Samuel knew this and therefore 1 Sam. 12.23 God forbid that I should sin against the Lord in ceasing to pray for you Had he fayl'd in his duty sin would have increased wrath broken out and all have been overthrowne you have an observable place in Jer. 23.22 Had the Prophets stood in my counsell and had caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings which had it been done they had prevented the Battaile and the peoples falling therein They have seen vanity and lying divinations saying c. Here is a further manifestation of the Iniquity of these Prophets 1. You have the nature of their visions discovered they were vanity and lyes 2. Their lying pretence for what they saw and said the Lord saith and the Lord hath not sent them 3. The fruit and effect of their Prophesie they made the pople to hope that they would confirme what they said they gave it out that God had revealed it unto them that they should not goe into captivity that those in Babylon should returne to Jerusalem
within few yeares and by this meanes they begat vaine hopes in the hearts of the people with their vaine visions What these Prophets had was out of their owne hearts and from their owne spirits not from God for nothing from him is vain or lying but because it was from themselves it was vanity and lying divination Lying Divinations Hebrew divinations of a lye that had no truth in them The Lord hath not sent them True Prophets had two things 1. The Gift of Prophesie 2. A call to exercise that gift both these were wanting in these Prophets and therefore the Lord sent them not That they would confirme the word Hebrew is Ad excitandum or firmandum verbum They opposed the true Prophets told the people God was mercifull and would never bring such a long judgement upon them that ere long they should see who spake truth and so the people were brought to a hope and perswasion that their word should be accomplished and this they waited for The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they began to stir up revive the word many times the peoples hearts were fainting misgiving them that it might proove otherwise then they said hereupon they stirred up their words bid them not doubt but be confident they had all from God and were sent of him Obser 1. The impudency and arrogancy of false Prophets and Teachers they said they had visions and had none Vers 3. They saw nothing They pretended they had visions and divinations from God reall and true and they saw nothing but vanity and lying divination they said the Lord saith And he said not so that the Lord sent them and he sent them not but ran of themselves they ingaged the name and faith of God in their lying Prophesies and would have had them to be thought as good Scripture as what any of the true Prophets delivered they condemned the true Prophets for lyars and justified themselves false teachers are very arrogant and selfe justifying Zedekiah said to Micaiah which way went the spirit from me to thee have not I the spirit doe not I understand the minde of God as well as thee or any of thy ranke 1 K. 22.24 Are not Jesuits and many other of this streine they pretend Miracles Scriptures Councells Fathers for their traditions new Articles Faith seaven Sacraments c. When there is hardly any such thing and doe not many among us rest Scripture and force it into other senses to weaken truth maintaine error and to obtrude their owne termes upon others 2. People are easily misled seduced by false Prophets when they come with pretence of divine Revelations and mission and say the Lord saith they lissen they hope especially when they shall bring things suitable to their nature and desires as here they perswaded them that Jeremiah had prophesied falsely in telling them they should be carryed into Babylon be 70. yeares there No no we have truer visions then he the Lord will never forsake you who are his people he will never leave Jerusalem your Brethren shall returne to you you shall never goe to them and this the people hoped would be Prov. 14.15 The simple beleeveth every word Aquill hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delinitus palpatus a man smoothed up flattered beleeves every thing Jer. 5.31 The Prophets prophesie falsly and the Priests bare rule by their meanes and my people love to have it so they affect the lyes and flatteries of these false Prophets and what will they doe in the end thereof Let Pauls advice be acceptable to you 1 Thes 5.21 Prove all things and hold fast that which is good beleeve neither one Prophet nor other but prove what they say and what is truth good hold that fast VERS 8 9. Therefore thus saith the Lord God Because yee have spoken vanity and seene lyes therefore behold I am against you saith the Lord GOD. And my hand shall be upon the Prophets that see vanity and Divine lyes they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel neither shall they enter into the Land of Israel and yee shall know that I am the Lord GOD. IN these words are severall judgements layd downe against the false Prophets 1. Generall 2. Particular The Generall are two 1. God is against them Behold I am against you 2. His hand shall be upon them 2. Particular ones are three 1. Exclusion from Gods people They shall not be in the assembly of my people 2. Exclusion from having their names written amongst the Israelites Neither shall they be written in the writing of the house of Israel 3. Exclusion from returne from Captivity Neither shall they enter into the Land of Israel 2. The reason of all because they spake vanity and divined lyes Therefore because yee have spoken vanity c. 3. The authority and certainty of all Thus saith the Lord GOD. 4. The event Yee shall know that I am the Lord. Spoken vanity Hebrew is Propter loqui vos vanum for that yee speake a vaine thing These Prophets pretending they had visions and divinations spake them to the people and what were they Vanity and lyes there was no truth or reality in ought they delivered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes vanity of words and falshood Psal 144.8 Deut. 5.20 Thou shalt not beare false witnesse Hebrew is witnesse of vanity Zech. 10.2 The Idols have spoken vanity the Diviners have seene a lye and have told false dreames Vanity lyes and dreames are joyned together here These Idoll Prophets spake vanity saw lyes told dreames Peter saith The false Prophets spake great swelling words of vanity 2 Pet. 2.18 I am against you Hebrew is Ecce ego ad vos it s an Aposiopesis something is conceald which may easily be apprehended as I come to you to punish you or I come against you Chaldae is Missurus sum iram meam adversum vos this phrase you have again Ezek. 21.3 Behold I am against thee and in the 26.3 And it s us'd when the Lord is greatly offended and destruction of persons and things near at hand Rev. 2.5 Repent and doe thy first workes else will I come unto thee quickly and remoove thy Candlestick It s of sad importance when the Lord saith I come to you or am against you They thought it was but a few men oppos'd who were weake inconsiderable things but the great and glorious God tells them that he is against them My hand shall be upon the Prophets c. Hand notes Gods power and stroak he being against them himselfe he would put forth his power and smite them with some judgement or other The Septuagint reads it Pagnine hath it Erit percussio mea super prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will stretch out my hand too or upon the Prophets And the Chaldee for my hands have Plaga mea my stroake thus hand is taken Psal
hast written take away my life thou are now wroth with thy people about to slay them Lord forgive them spare them else destroy me and blot my name out of the Book thou hast written as our practice is This sense I condemne not but something more some Interpreters finde in the words this Writing of the house of Israel they interpret the Book of life in which the names of all true Israelites were written Phil. 4.3 Whose names are in the Book of life Dan. 12 1. Every one that should be found written in the Booke Luke 10.20 there is mention of names written in Heaven Revel 13.8 It s cald the Lambs Book of life so Revel 21.27 Contrary to this is writing their names in the earth Jer. 17.13 Those depart from the Lord shall be written in the earth The meaning then of the words must be of this nature these false Prophets thinke themselves to be my servants that their names are in my Book they say the Lord hath sent them that they have my spirit doe declare my will and honour me much among my people and you thinke them also happy men that their names are written in Heaven that if any be saved they shall but they neither are nor shall be ever written in any Book accounted among my faithfull ones they are Hypocrites shall be discovered and discarded for ever In Psal 69.28 you have such an expression Let them be blotted out of the Book of the living and not be written in the Book of the righteous There were many who appeared to others to be written in the Booke of life but the Prophet prayes rhat the Lord would make it evident some way or other that they were not there Here the Scripture speakes Ad sensum opinionem hominum non ad veritatem rei God blots men out of the Book of life when he declares by some dealings of his with them that they are not accepted of him here Gods hand should be upon them they should not be among his people have communion with them or him in any Ordinance of his and this was evidence they were not in his Book in that they should not come into the Land of Canaan that they should not be written in the writing of the house of Israel Neither shall they enter into the Land of Israel This is the third particular judgement The Land of Israel hath many Eulogies in Scripture The Jewes were as dead men when they were in Babylon Ezek. 37.10.12 it s cal'd The Land of the living Psal 27.13 David had fainted but that he hoped to see the goodnesse of the Lord in the Land of the living People that lived in other Lands were dead men they had deafe dumbe dead gods and deadly worship but the Jewes had the living God their God and lively worship Acts 7.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Land of uprightnesse Psal 143.10 Where were the best Lawes that ever Nation had A Land of delight for so the Hebrew is Dan. 11.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Land which was the glory of all Lands Ezek. 20.6 The Land of Immanuel Isa 8.8 Where Immanuel was promised borne lived preached wrought his miracles and shewed his glory into this Land must not they come they prophesied that within a few yeares all should returne into this Land but Ezekiel from the Lord tells them that after seventy yeares they shall not return into their Countrey nor enter into Heaven whereof this was a type Captivity was a little death and to be in a Land of dead ones was another death and never to enjoy the Land of the living nor the living God this was the sting of death It was lawfull for strangers to come into the Lâ—nd of Israel 2 Chro. 2.17 there were an hundred fifty three thousand six hundred at once in the Land and yet these Prophets might not come in The Lord is against evill Prophets Obser 1. and that is a dreadfull thing There are severall things which makes God to be against them 1. They abuse his Name and Authority saying The Lord sent them Vers 6. If any man should abuse the Name of a Prince of Parliament and say they sent them to speake or doe any thing and they did not what injury were this unto them how would they take it much more is it a wrong to the Lord who is greater then they 2. Their Prophesies are lyes vanity the thoughts of their owne heads and conceptions of their owne hearts Vers 2 3 7. and so contrary to the truths of God 3. They prejudice the designe of God by the true Prophets By them the Lord made knowne his displeasure against the wayes of sinners convinced them of the evill of their doings and drew them to repentance Jer. 25.3 4 5. the Prophets sayd Turne from the evill of your doings and dwell in the Land but the false Prophets discredited them disparaged their prophesies and cryed peace 4 They deceived the people with their falshoods filled them with vaine hopes Ver. 6. and so strengthened in them their evill wayes and incouraged them to their owne destruction 5. They grieved the spirits of the godly they made their hearts ake as the false prophetesses did Vers 22. They made the hearts of the righteous sad 6. They were evill themselves Jer. 23.11 Both Prophet and Priest are prophane yea in my house have I found their wickednes saith the Lord they corrupted the worshippe of GOD with their inventions God had cause enough to be against them it is very sad yea dreadfull to have God against one I that know the secrets of all hearts I that am holy and hate all sin I that keep an exact account of all their wayes I that am infinitely just and must punish all wicked ones I that am infinitely powerfull and can destroy with an everlasting destruction I even I am against you Rom. 8.31 If God be for us who can be against us When God is for a man all is safe who ever attempts to hurt David had many against him Psal 118.10 All Nations compassed me about 12. They compassed me about like Bees they swarmed about him and had their stings ready thrust out to sting him to death but he had God with him for him and therefore saith Vers 14. The Lord is my strength and song and is become my salvation but had God been against David one of those Bees would have been his death who ever the Lord is against hath many enemies and few friends all in Heaven all in Earth are against that man 2 Those Prophets or people the Lord is against he puts forth his power to punish Behold I am against you and my hand shall be upon you Jer. 28.15 16 17. God was against that false Prophet Hananiah and his hand was quickly upon him Heare saith Jeremiah unto him the Lord hath not sent thee but thou makest this people trust in a lye therefore thus saith the Lord Behold I will cast
he or this man Jerome will have this bee or one to be meant of God who by his Law and Prophets built them a Wall but had God built the Wall he would not have spoken against it as here he doth Some understand the people but there is no sufficient ground for that The Lord here is reproving the false Prophets for seducing the people not the people for seducing the Prophets its unlikely therefore that the people should build a wall By one or he we conceive is meant some chiefe one amongst the false Prophets Zedekiah was a chiefe one among Ahabs false Prophets such was Hananiah Jer. 28. and Shemaiah Jer. 29.31 whom our Prophet may intend for this Shemaiah was in Babylon he prophesied false things sent Letters to all the people at Jerusalem and caused them to trust in a lye or one may be taken indefinitely Built a Wall This is a metaphoricall expression borrowed from builders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wall of no worth weake and shaken with every blast such an one as a Foxe might break downe as they sayd Neh. 4.3 who make walls about their houses to secure and strengthen them from danger Jerusalem had a wall about it which was a great defence unto it This wall was some false prophesie or doctrine given out unto the people which caused them to be secure Jeremiah had prophesied of the comming of Nebuchadnezzar the destruction of the Temple and City seventy years Captivity that so he might awaken this people bring them to repentance and prevent such judgements but some one or other of the false Prophets prophesied the contrary Jer. 29.8 9. they had some in Babylon who built a wall there telling them that they should shortly returne againe to Jerusalem and quieted the spirits of those in Captivity they had some at Jerusalem who built a wall there and caused them to trust in vaine things Vers 21. There was Ahab the Sonne of Kolaiah and Zedekiah the Sonne of Maaseiah which prophesied a lye unto them in the name of the Lord Either Nebuchadnezzar will not come or if he doe you will have helpe from Aegypt Their false and lying prophesies wherein the people trusted was the wall they built the prophesie of peace was the foundation of this wall and the arguments they used the Brick to build it up So that hereupon the people feared not any danger humbled not themselves for their sins but became secure and confident that all should be well which made Jeremiah say Chap. 6.14 They have healed the hurt of the daughter of my people slightly saying peace peace Jeremiah had threatned judgements to them for their sins wounded them by his Prophesies but they healed the wounds by crying Peace peace And loe others daubed it Other Prophets with their faire words and false pretences justified what the former had sayd when some chiefe false Prophet had prophesied of peace the rest who were inferiour would second him The word for daubed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover plaister over or anoint and so the Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they anoynt it French Les autres la maconnoyent Mason or Playster it Gast trullissant they trowel'd it these false Prophets were like Masons and Carpenters who build deceitfully and use their Art and utmost skill to make such worke seeme goodly and beautifull With untempered Morter Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus renders insulso with that which is unsavory Piscator Polanus Junius inepto with that is foolish the Vulgar luto absq paleis with Morter which hath no Straw Chaffe Hâ—ire or binding thing mixt with it You know there must be something mingled with Loame or Lyme which men use in buildings if they will build to purpose but these built with untempered Morter and this Morter was their flattering false weake reasons and pretences they used to keep the people in security withall Ezek. 22.28 Her Prophets have daubed them with untempered Morter seeing vanity and divining lyes unto them saying Thus saith the Lord God when the Lord hath not spoken There was no truth and so no strength in what they sayd all was their owne and so Lutum sine firmitate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Casuro with that which is about to fall from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek in Kirker is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the 11 Vers it s sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it shall fall An overflowing showre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great showres will try Buildings specially walis that are of untempered Morter this overflowing showre was the Chaldean Army Isa 59.19 The enemy shall come in like a flood Isa 8.7 8. The Lord bringeth upon them the waters of the River strong and many even the King of Assyria and all his glory he shall overflow and goe over he shall reach unto the neck Jer 47.2 Behold waters ryse up out of the North and shall be an overflowing flood and shall overflow the Land and all that is therein the City and them that dwell therein Great Hailestones Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stones of the Haile this word Elgabis is onely mentioned in this Prophet and but thrice in this Vers 13. and Chap. 26.22 and its great haile the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stones to throw against a rock Vulgar Lapides per grandes and these may note out the chiefe men in the Army or the whole Army who should be as stones of great halle to shake this mud wall of theirs The word is a compound word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crystallus Job 28.18 no mention shall be made of Corall or of Pearles the word in Hebrew for Pearles is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Shindler interprets a Crystall and Montanus Vnio Now because hailestones are like unto Crystall and Pearle therefore the word is here used and El added to it to shew what strong hailestones God would send A stormy winde shall rent it Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventus turbinum these words you have in the first Chap. 4. rendred a whirlewinde where they were opened unto you such an expression you have in Isa 25.4 The blast of the terrible ones is as a storme against the wall By these metaphoricall words he sets out the wrath of God by the Chaldean Army which should be as tempestuous raine haile and wind and the Scripture is frequent in this metaphor when it would make knowne to us the indignation of the Lord as you may observe Isa 21.1.29.6 Jerem. 23.19 Chap. 30.19 Isa 17.13 The Foundations thereof shall be revealed There shall not a stone be left upon a stone of this building the Foundation of this wall built up and dawbed with untempered morter shal be discover'd God would detect the falshood of their Prophesies the vanity of all their arguments wlies and wayes
of it the like doe these the Prophets they seduce soules that is Men and Women with a false hope of peace and good dayes and so the evill day comes upon them unthought of and they are made a prey Will you hunt the soules of my people By this Interrogation the Lord manifests his displeasure they thought it was free for them to deceive the people with their Pillowes and Kercheifes with their flattering words false promises and to make gaine of them but the Lord would not let things passe so will you hunt their soules spoyle and prey upon them you shall be hunted your selves and taken in your lying Prophefies Will you save the soules alive of them that come unto you The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animat vobis vivificebitis will you make alive soules unto you these words may referre either to the false Prophetesses or to others if to the false Prophetesses the sense is this will you delude my people with vain hopes with promises of life and happy days that you may get from them meat and drink that so you may quicken and keep alive your owne soules what will you destroy your soules with your errours to feed your owne with bread and so Piscator reads the words Doe you hunt the soules of my people Vt animat vobis vivas conservetis if to others the sense is thus you hunt the soules of the people you insnare them with your lyes divinations and fained visions and will yee save them alive that come to you and beleeve what you say No while you perswade them they shall live you take away their life from them the very taking of them with your falshoods is their death you serve them as hunters their game when it s taken they kill it And will yee pollute me among my people c. This Verse containes severall sins also of these wicked Prophetesses 1. Their pollution of Gods Name 2. Their covetousnesse Handfuls of Barley and pieces c. 3. Their cruelty Slaying of Soules 4. Their partiality they slew those should have lived and spared those should have dyed Then the manner how all these were done By their lyes Will yee pollute me c. They pretended they were sent and authorised of God to prophesie that they had the spirit of God and were true Prophetesses that what ever they delivered should come to passe they crossed the true Prophets they strengthened the people in their finfull practises they made Prophesie contemptible and so prophaned the Name of the Lord caused many to fall to Atheisme and Apostasie This God would not beare at their hands therefore saith Will yee For handfuls of Barley and pieces of Bread This is a kind of proverbiall speech setting out the meannesse of that worke which is so cheape Prophesie with them was at a vile and low price if any brought never so meane a reward as a little Barley in his hand or a crust of bread with him to these deluding Prophetesses presently they had a pleasing answer had these Women set their lying Prophesies at the highest rate it had not been warrantable to have prophaned Gods glorious Name for great rewards but for such petty gaine to expose his Name to scorne was extreamly wicked Cato upbraided Marcus Coelius as Gellius hath it Quod frusto panis conduci possit ut taceat vel loquatur To stay the soules that should not dye c. By soules you must understand Persons for soules are not to be slaine Matth. 10.28 They prophesied against the godly that they should dye and so deprived them of their peace comfort and apprehensions they had of Gods favour filled them with fears griefes and sad th ughts if they harkened to Jeremiah and submitted to Nebuchadnezâ—ar Or thus they stirred up the people against them were godly and would not adhere to them beleeving their Prophesies and provoke the Magistrates to restraine them yea to cut them off and so slew them before their time they should have lived longer by the course of nature had not these blood thirsty Prophetesses hastened their death To save the soules alive should not live They promised life peace happinesse to those they should have threatned Warre misery death Zedekiah and many with him had broken the bath made with Nebuchadnezzar to be tributaries to him and so deserved death upon that ground others oppressed filled the Land with bloody-crimes were notoriously Idolatrous and not worthy to live yet these were justified pleaded for and protected against the power of any would have had Justice executed It s not against the judgement of some learned ones to understand death and life here of eternall death and life these Women teachers threatned the righteous with eternall death shut Heaven upon them and opened Hell wide enough upon them and what lay in them slew their soules and for the others they promised Heaven and all joyes of it to them and so saved them alive they should not That its an old practice of Satan to trouble the Church as with false Prophets Obser 1. so with false Prophetesses God raysed up Women Prophets to honour that Sex and to helpe his people and the Devill rayses up Women to spread lyes to deceive and damnifie the people and to gaine by that Sex the more to his Kingdome Satan imitates God if he will have hee or shee Prophets the like will he have In the Church of Thyatyra was a Jezabel which called her selfe a Prophetesse to teach and seduce the servants of Christ to commit fornication and to eate things sacrificed to Idols Revel 2.20 Jezabel disturbed Israel opposed and sought the death of the true Prophets maintained Idolatry so did this other Jezabel c. Nehem. 6.14 There is mention of one Noadiah a Prophetesse shee with other false Prophets prophesied against the building of the Temple incouraged Sanballat Tobias and others to hinder it laboured to possesse Nehemiah and the builders with feare Such there have been in former dayes and such will be Women that take upon them to teach and deceive unwary people such were Prisca and Maximilla the companions of Montanus the Heretick such are the Jesuitesses 2. It s the Character of false Teachers of what kinde soever Women or Men to flatter sooth insinuate and speak pleasing things the false Prophets cryed peace c. these false Prophetesses sow pillowes to all armeholes c. yea their scope is to please all sorts they observe the humours of men and so apply themselves to please answerably Isa 30.10 this was the disposition of the people Prophesie not unto us right things speake unto us smooth things prophesie deceit 2 Tim. 4.3 People would have Teachers after their owne lusts 3. False Prophesies flattering and erroneous Doctrines are the Snares and Nets with which false Teachers doe hunt soules Prov. 6.26 An Adultresse hunts for the precious life and these for the precious soules Ephes 4.14 They lye in wait to deceive Revel 20.8 It s the Devils
Doctrine they fill the godly with feares scruples griefe and discouragement What sadding Doctrines are among the Papists from their false Teachers as that of Auricular Confession all sins must be confessed to a Priest justification by workes Satisfaction Purgatory Transubstantiation that of the death of Infants before Baptisme falling away from grace keeping of the Law Traditions c. These with others are Doctrines which wound the hearts of the godly and much perplex them and are there not as sadding and heart perplexing Doctrines among us Viz. Denyall of the Sacred Trinity Christs Divine nature authority of the holy Scripture that God is the author creator and inventor of all sin that it it the same spirit is in the godly and the wicked that there is no Election but an universall Redemption that God sees no sin in his that the Law is of no use to Beleevers that Christ himselfe may sin as well as a Child of God that all dayes are alike the Lords day having no preheminence that Women may Preach that there is no power or rule in the Church but all in the Civill Magistrate as these opinions sadden the hearts of the godly so they strengthen the hands of those are wicked they goe on in their wayes and never thinke of returning to the Lord False Teachers which speak pleasing things undoe the soules of sinners they promise life when they should threaten death open to them their danger shew them the evill of their wayes and use the strongest arguments they can to awaken and reduce them Jer. 23.22 Had they caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings 5. God hath his times to deliver his people from the flattery tyranny and policie of false Teachers I will deliver them out of their hand there was a day when the people were delivered from the tyranny and flattery of Ahabs false Prophets 1 Kings 18. Rev. 19.20 the Beast with the false Prophet c. were throwne into the Luke A Table containing the principall things in the precedent Expositions A ACcompt The faithfull may boldly give up their accompt 275. 276 Action Grace will breake out into action 456. actions more observable then words 477 Affliction it makes men minde God 16 before affliction men slight under it regard the Word of God 25. 137. 138 by them the Lord sanctifies 378. are the acts of God 383. no arguments of divine hatred 384. have their period 395 of themselves do not saÌ„ctifie 466 Angels have a care of communities 207 are at Gods command 208. 212. 325 in what sense called men 209. the bodies they assume not substantiall ibid Angels against us when God against us 211. they have their Commission from Christ 217. ready to doe the will of God 282. have power over the wheeles 285. God uses their ministery 286. desirous to know the things of God 291. applaud the judgements of God 294. have no hands 297. liken'd to fire ibid. watch to serve Châ—ist 298. honour Christ exceedingly ibid. furnished with ability for employments 300. do not things rashly ibid. Anger in God the degrees of it 196. described ibid. God hath times of being surious ibid. when that time is 197. Gods fury dreadfull 199. it hastens judgements 206. a generall destruction in the day of Gods wrath 250. God not alwayes angry 395. hath an admiring indignation at his peoples sins 496 Assemblies the sense of the word 531. two kinds of assemblies amongst the Jewes 532. much good in the assemblies of Saints 538 Astrologie judiciall astrologie unlawfull 499 Atheisme the cause of mans going from God 167. set out more fully 266 B Banishment or Captivitie is a civill death 11 12 Bloud bloudy crimes what 104. land full of bloud 264. what it notes ibid. Brethren a word of divers acceptions in Scripture 366 Burden what meant by it 482. burden of sin brings burden of judgement 485 Burials of Princes and Prophets with costly things 7 C Captivity Israels captivity 389. Jeconias captives and Zedekiahs whither of them returned 390 Casuall motions heere below not casuall 310 Chaine notes foure things 102 103. what sins bring chaines 105 Chaldeans liken'd to Fishermen and why 483 484. worst of heathen 107 Cherubims what 278. 467. why differenced by the Prophet 279. Coales of fire between the Cherubims what 284. attend upon Christ 290. why God said to dwell betweene the Cherubims 292. the sound of their wings what it imports 294. by the fire they tooke what meant 297. their hands and wings what they import 300. their motions uniforme 307. the severall resemblances of their faces 315 316. a doubt cleered 317. Cherubims subservient to God 325 Children how it can stand with Gods justice to destroy little ones 245 Christ the Angel of the Covenant 214 the three Offices of Christ ibid. Christ variously represented 215. commander in chief 217. mediates for his people ibid hath care of them 217 218. Christ the marker of Saints 234. hath power to save and to destroy ibid. Christ a faithfull executioner of Gods will 275. secures those his Father affects 276 Church shall never faile 12. Churches have their periods 33. God manifests his presence in the Church by some notable signe 223 it never totally failed 231. Churches and States degenerating goe on to a height of wickednesse 271. no visible Church but may fall 323. those have the name of a Church rigid against the true Church 369 there may be no true church where Church-ship is pretended 375. the notes some make of it ibid. the truth of Churchship whence fetcht 376. tares will be in the Church 465 Circumstances of things to be observed 363 Cities what ruines them 8. City full of perversnesse what 260. City a Cauldron and how 334 335. None can destroy it unlesse God give command 287 Cloud God often appeared in a cloud 290 Comforts God can make comforts terrors 286. God speakes comfortably when men speake bitterly 382. when they are comfortlesse 392. Comforts leave when God leaves 470. God can mixe sorrowes with comforts 490 Command commands of God to be readily obeyed 254. 480. supernaturall things commanded are not in vaine 346 Conscience cannot be compelled 423 424 Conversation of the wicked vexation to the godly 237 238. men of heavenly conversations are fittest to know Christ 148. Councells truth is not tyed to them 124 Counsell in counsell from great ones doth great mischief 339. dreadfull judgements upon evill Councellours 360. shewed in foure things ibid. Covetousnesse its greedy of gaine though a curse be in it 59. folly of it 80 Countries The Lord the disposer of them 394 395 Creatures helpe little 78 79. glory pompe ceaseth 110 Creatures all at Gods command 313 314. his spirit in all 321. not to eye second causes 320 Crying in man and in God how meant 202 203. reasons of Gods crying 202 203 Custome Gods people prone to take up heathenish customes 354.
matter ibid. delightsom 190. sinning under mercies manifested aggravates 191. sins cause God to deale in fury 198. how to prevent it ibid. sin makes God and the creature our enemy 211. drives away God and lets in wrath ibid. sins of others to be mourned for 238 239. sins may provoke to utter destruction 249. what those sins are 249 250. open sins involve our selves and others 250 251. sin and judgement 270. sins of Gods people fetch the greatest severity 273. God deales equally with sinners 274. He punishes them in places and by persons they thinke not of 352. God from sin takes occasion to shew mercy 484. sinners of little account with God 487. whether doe sinnes hasten judgement 504 505. sins make way for judgement 522 Snare what it signifies 484 Sorrow expressions of it by smiting stâ—mping saying alas 28. its the fruit of sin 69. godly sorrow how knowne 69 70 Soule put for appetite 77 Spirit new supplies needfull 140. its called the hand of the Lord and why 145. the agent by which Christ works 147. makes knowne the sins of men 149. helps in studying c. ibid. directs inferiour motions 308. 320. is God 336. the Spirit of the Lord fell upon me what it notes 344 Spirit variously taken 424. new Spirit how meant 425. new qualities included in this new Spirit 425 to 427. new qualities why called a new Spirit 427 428. the promise of a new Spirit when fulfilled 428. whether wrought at once 429. this new Spirit is a great mercy ibid. how it acts where it is 430. to 433. acts in a new manner and how that is 433 434. new Spirit the worke of God 435 436. whether mans spirit can close with objects propounded to it 436. whether it is in mans power to work this Spirit in himselfe 437. Spirit shews things at a distance 471. men acted by the Spirit are fit to speake to the people 472 Standiâ—g what it impoâ—ts 216. standing in the gap what it meaneth 520 521. standing in battell what 522 Statutes of God the Saints way 457 Streights in them men will seeke to those they hated 122 Strength humane not to be confided in 71 Sudden judgements severe 360. Superstition men love to have of their own in worship 9. that is so steales away the heart 20. provokes God 150. Crosses set in high wayes to promote superstition 149. men ingaged therein grow worse 164. superstition stirres up God to fury 198. is pleasing 466 Sympathize the godly sympatize with the miseries of others 259 260. how to be so affected 260 T Tammuz 168 169 Temple was Gods and the Jewes ornament 86. the beauty of it 87. true majesty and excellency of it 88. the mystery of the gates and doores about it 146. the building of Temples East and West whence it sprung 187. Christ the Lord of the Temple 291. there his glory appeares ibid. 293 when Christ leaves the Temple nothing but judgement remaines 293 Things how taken in the Hebrew 472 Thoughts of men are different from Gods 497 Threat's a time of fulfilling them 505 length of time does not null them 497 Throne what it is 280. the various acceptions ibid. the Lord hath kingly power and a double throne 280. his throne the chief of thrones 281. his throne glorious himself much more ibid. Time God looks not upon it at we doe 34. in corrupt times great persons prophane 175. even in reforming times ibid. in the worst times God hath some faithfull 230. God hath times to punish 524 525. whom God finds then in sinne they cannot stand 525 526 Traditions of Fathers no warrant for worship 176 Trouble Christ specially cares for his in times of trouble 217 Trumpets of what use 63 Truth it s not confind to any sort of men 124. time noted when truths are given out 137. Truth loves the light 167 V Valour wherein true valour lyes 72 Violence 104. a spreading sin 191. a crying sinne 192. a leprosie ibid. a wasting sinne 490 Vision a vision in Babylon not so cleere as a vision in Sion 279. God hath his time to make knowne visions 314. the vision of the Prophet reall 471. visions soone expire ibid. every vision faileth that Proverb opened 493. events discover visions 503 Unbelief the cause of mans going from God 167 Unitie spoken of at large from 399. to 424. vid. oneness Unthankfulnes causeth upbraidings 93 W Waite those waite on God loose not by it 140 Walking in Gods statutes what it imports 453 Wayes what 35. Wayes and works of all knowne unto God 132 Weake to be lookt upon by the strong 376 Wealth the fuell of sinne 77 78. it wounds in the day of wrath 79 Wheels what meant by them 283. 467. going in between the wheels what it notes 283 284. standing beside the wheels what 295. wheels what they note 303. desâ—ribed explained 303 304. wheels â—like in all places 306. a coherence in their motions 307 constant in their motions 308 309. move not of themselves 320. nor disorderly or unseasonably ibid. Wicked men wise to promote superstition 149. consent in wickednessâ— 165. in streights will cry to God 199. devise mischief 337. consider not the evill day 339. 373. 476. oppose God 340. scoffe at the Word 340 341. Saints may rejoyce at the ruine of the wicked and in what respects 359. wicked men very secure 493. entertaine not threatnings 494. mock at truths 507 Word of God not in vaine 26. its ill to sliâ—ht is in prosperitie 122. priz'd in time of affliction 137. hath divers effects 362 363. the Word the râ—ale to walke by 457. the Word of the Lord shall stand 505 506 Words sinfull words of a spreading nature 495. God takes notion of ungodly speeches ibid. words of the wicked contrary to Gods 497 Work Gods work done by secret means 300 301. those doe it should hide their hands 302. man not able to judge of Gods works 306. works prove grace 456. God will try all mens works 550 World worldly things little to be valued 58. all things therein have dependencie 305. a methodicall disposing of things in the world ibid. whether all things alike in all parts of the world 305. in what sense alike 305 306 Worship nothing in it pleases God but his own 10. that is of mans in worship steales away the heart 20. God must appoint it 90. unspirituall pleases not 111. worshipping of God is gainfull 140. the minde must be intent to discerne aright of worship 155. superstitious worship affects the eye ibid. thâ—se have a call to it may safely examine worship ibid. where pure worship is there is Gods presence 157. corruptions in worship cause the Lord to depart 158. 469. mischief of it ibid. men may have formes and God gone ibid. false worship a worke of darknesse 166. men leaving true worship fâ—ll upon any 171. false worship and filthinesse usually goe together 171 172. Jewes worshipt towards the West and why 147. Sun-worship ibid. whence it sprung 174. 176. Eastern