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
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
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
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
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
〈◊〉 The Hebrew is an instrument of contrition or dissipation Prov. 25.18 It s translated a Maul an instrument to bear out a mans brains The Sept. renders the word here an Axe it may be interpreted a sword or any weapon that sufficeth to kill a man with Observ 1. That there is power efficacy in the calls and commands of God When he said Cause them have charge over the City to draw neare you see it here fulfil'd Behold six men came Ezekiel cald told them the mind of God but there was not power in him to bring these slaughter-Angels before the Lord Divine provideâ— eacted the secret vertue of the Lord did it There is power in commands of God and when that goeth along with his word it produceth any effects his word and power brought the flood upon the world at first and will bring the fire on it at last 2. When God is against a City he sets Angels against it also Here were 6. Angels that appeared at his call for the destruction of the City those who before hee had appointed to preserve it now he calls forth to destroy it Sin makes God our enemy and when he is out with us who can be friends to us If the King frown the Nobles and Courtiers will doe it also While God is our friend Angels are and all other creatures 1 Cor. 3.21 Paul saith to the Corinthians All things are yours your servants your friends for your good and why yee are Christs his friends his servants if they had been enemies to Christ all things had been enemies to them what the wise man saith of any man Prov. 16.7 When a mans wayes please the Lord he maketh his enemies to be at peace with him It s true of any City when they please God hee makes their enemies to be at peace with them Babylon was ever an enemie to Sion but never harm'd Sion till Sion had offended or lost her God and when Cities have provok'd God against them he makes their friends their enemies and their enemies enmity unto them Have not we kindled divine wrath by our sins caused him to deale in fury to set Angels and men against us are they not abroad with slaughter-weapons Jerusalem improv'd not the sword of Justice the Magistrates were neglective of punishing Delinquents of righting the wrongs of the oppressed and therefore God put a sword into the hands of Angels and Chaldeans to destroy both Magistrate and Subject Let us take heede how wee make God our enemy by all meanes make him your friend Job 5.23 Stones and beasts will be at league at peace with you compare it with Deut. 32.13 Isa 11.6 7 8. 3. At what gate men drive God away at the same gate they let judgement in At what doore men let in sinne at the same doore they let in wrath the destroying Angels came from the North to the North-gate there was the Idoll of Jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity judgment Ch. 8.3 by the brazen Altar this way came in Idolatry this way God was driven from them and this way came the Angels came the Chaldeans to be avenged on them they sinn'd Northward and from thence came their judgement At that gate was the great concourse of people there they worshipped the Image of Jealousie and that way came in the greatest evill they ever had the Prophets oft mention the Northern evill Jer. 1.14 Out of the North an evill shall breake forth upon all the land Ch. 4.6 I will bring evill from the North a great destruction And Chap. 6.1.22 23.10.22 A great commotion out of the North to make the Cities of Judah desolate and a denne of dragons Judgement came to that gate they sin'd at sin lay behinde the doore call'd for and let in the enemie Gen. 4.7 God told Cain if he did not well sinne lay at the doore That is punishment judgement lay at the doore and would quickly come in at that door sin had opened Rom. 5.12 By sin death entered Sin opened a doore it brake open Gods command and so let in death and all judgments beneath death Ahaziah sends to Baalzebub the god of Ekron about his recovery being sick this so offended God that an answer was returned him that therefore he should not come down from his bed but should surely dye 2 Kings 9.4 Gideons Ephod was a snare to him his house Judg. 8.27 4. When God comes against a people he will surround them with judgements at all the chiefe gates there should be Angels Chaldean forces so that if they would flye to the gates of any of the streets to the gate of Ephraim to the corner-gate the old gate or fish-gate the dung-gate or common-gate or other gates whatsoever they should find Angels with destroying weapons in their hands And see themselves so beset with judgem nâ—s that there should be no escaping they might runne from street to street from gate to gate and hope to get away but Jer. 11.11 I will bring evill upon them which they shall not be able to escape Their hearts heads hands heels shall not availe them to an eâ—câ—pe if they fight or flye if they intreat God or man seeke secretly to steale away it 's in vaine they shall not be able to â—scape 5. When God is upon acts of Justice and calls for Angels or any creatures at his command they come and willingly contribute what power they have to damnifie and destroy his enemies every one came here with a slaughter-weapon in his hand the creatures are ready to execute vengeance upon their fellow-creatures whan the glorious Creator being offended cals for it Isa 37.36 An Angell at Gods appointment went forth and slew 185000. He had his slaughter-weapon ready and acted like an Angell slaying so many in one night It 's said of Angels Psalm 103.20 that they excell in strength that they doe the commandments of the Lord hearkning unto the voyce of his word If he doe once speak they heart yea they put forth their great strength and doe that strongly they are sent about One man among them was cloathed with linnen Who this one man should be is questionable Some make him to be an Angell and the grounds they goe upon are these 1. He is cloathed with linnen in which kind of garment Angels were wont to appeare Acts 1.10 Luke 24.4 John 20.12 2. In the end of this Chapter this man saith I have done as thou commandedst me which respect an Angel rather then Christ who being equall from the Father receives not commands from him Angels being his servants and ministring spirits are fittest to receive commands For the first of these arguments it 's true that Angels have appeared oft in white linnen and shining garments but not they alone Rev. 4.4 The 24. Elders were cloathed with white linnen And Chap. 9.7 A great multitude stood before the throne and the lamb cloath'd in white robes And Christ in his transfiguration had his
2. From the resemblance of it to the Lords voyce as the voyce of the Almighty God when he speaketh that is like a mighty voyce even the voyce of thunder Obser 1. The Angels doe applaud the righteous judgements of God and Christ against sinfull Cities Churches States or persons Here Christ was leaving the Temple the City this people and ready to scatter fire among them the Angels made a joyfull sound at it The Temple the inward and outward Court rang of it their voyce which is meant by the sound of their wings was a mighty voyce like thunder it 's musique to them that God hath the glory of his judgements aswell as of his mercies that obstinate sinners be destroyed aswell as mourners be marked The Angell was glad when Babylon was fallen Gods judgments executed upon her Rev. 18.2 He cryed mightily with a strong voyce Babylon the great is fallen is fallen VERS 6 7. And it came to passe that when he had commanded the man cloathed with linnen saying Take fire from between the wheeles from betweene the Cherubims then hee went in and stood beside the wheeles And one Cherub stretched forth his hands from between the Cherubims and tooke thereof and put it into the hands of him that was cloathed with linnen who took it and went out IN the sixth verse is a repetition of what was said in the 2d verse there God spake to the man cloathed with linnen here hee commanded the man c. there it 's goe in between the wheels and fill thy hands with coales of fire from betweene the Cherubims and here it 's take fire from between the wheels from between the Cherubims Then the obedience of the man cloathed with linnen is set down he went so here he went in Only there is this addition and stood beside the wheeles This repetition of the same matter argues not backwardnesse in Christ to doe the commands of his Father but sets out the earnest intention of God to have this fiery judgement accomplished now he would not have it delayed but hastned Stood beside the wheeles I finde not any Interpreter to touch at all upon this Christs standing beside the wheels and yet surely there was something in it The Lord had bid him goe in between the wheels and take fire from between them but Christ stood beside them hee did not neglect or crosse any thing his Father commanded he was between the wheels when he stood beside them or neare them juxta rotam this might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. To acquaint the Cherubims with the command the Father had given him they were at some distance from him sate in the throne and from the man cloathed in linnen it s said he went 2. To try their spirits how they affected this judgement 3. To consider the mutability and uncertainty of all things Obser 1. Christ being in the form of man is under the command of his Father he commanded the man cloathed with linnen Hence he cals him his servant Mat. 12.18 Behold my servant whom I have chosen he was the most able diligent and faithfull servant that ever God or man had therefore the Lord saith of him my beloved in whom my soule is well pleased God was not only contented with Christ and what hee did but satisfied well pleased he being under his commands perform'd them fully John 12.49 saith Christ of his Father He gave mee commandement what I should say and John 14.31 As the Father gave mee commandement even so I doe and Chap. 15.10 I have kept my Fathers commandements If Christ when he appeared in the form of man and when he was man were under the commands of God let not us think much to be under his commands 2. That judgements are in Gods power and at his dispose he saith goe take fire It 's the Lord that creates the fire keepes and gives it out when by whom and where he pleaseth he had fire in store he bids the man cloathed with linnen take of it and scatter it over the City No judgements but are at the Lords command Jer. 25.29 I will call for a sword upon all the inhabitants of the earth It 's at Gods call and only his call doth it if he say the word there shall be warres in all kingdomes He brings diseases and plagues upon people when hee will Deut. 28.10 he sends enemies to tread down his people like mire in the streets Isa 10.6 He stirs up the scourge when it comes vers 26. He throws down Mal. 1.4 he powrs out wrath like water Hos 5.10 he kindles fire to burn the greene and dry tree yea such fire as none can quench Ezek. 20.47 All judgements lesser or greater are at his command and therefore hee takes it to himselfe Isa 45.7 I forme the light and create darkenesse I make peace and create evill I the Lord doe all these things Let us feare and not provoke this God who can command fire to burn Cities at his pleasure 3. Christ proceeds in execution of his Fathers will considerately he stood by the wheels informes the Angels tryes their spirits and observes the motions of all things and sees what equity there is to take fire and throw upon the City VERS 7. And one Cherub stretched forth his hand from betweene the Cherubims c. THis verse presents to us the way how the fire was conveyed to Christ He being come to the side of the wheels one of the Cherubims stretcheth out his hand takes fire and puts it into the hand of Christ the man cloathed with linnen Angels have no hands they are spirits without humane parts visionally they had hands they appeared so to the Prophet The fire they took of we must a little enquire into if we will referre it to materiall fire it was that of the Altar of which I spake before vers 2. But we may understand by fire that active vertue and power is in the Angels they are glorious creatures likened to flames of fire Heb. 1.7 and the taking fire here and putting it into the hands of Christ is their yeilding up their strength power and activity to further the designe and doe the will of Christ in executing of the judgements intended Fire hath light heat and activity in it and the Angels have much knowledge zeale and active vertue in them all which they tender to Christ Who tooke it and went out Here is no mention made what the man cloathed with linnen did with this fire viz. their resignation of them and their active vertue to be at his dispose Some thinke that Christ presently executed the command of his Father though it be not specified In the 2d vers he was bid to scatter the coales over the Citie and now it was needlesse to re-mention it Others are of judgment to whom I consent that Christ did not presently set fire on Jerusalem or employ the Angels to the destruction of it and the reason given is
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
and all in earth all things in the closets in the heart Psal 139.7 Whither shall I goe from thy Spirit David could not hide himselfe from the sight and presence of Gods spirit neither can we Let us looke well therefore unto our wayes the spirit may make them known to the Prophets and servants of God 3. That men chiefe in dignity and place are for the most part corrupt Here were the 25. who bare the sway in the City and had great power all confederate in wickednesse Isa 1.10 he calls their Rulers rulers of Sodome because of their extream wickednesse and he excepts none they were generally such so Neh. 13.11 I contended with the rulers and said why is the house of God forsaken They kept away the portions of the Levites and therefore they left the house of God so vers 17. The Nobles of Judah they prophaned the Sabbath day and brought wrath upon Israel 2 Chron. 24.17 28. The Princes of Judah were all idolatrous and led Joash into idolatrous practises but they were quickly after all slain for it v. 23. John 7.48 Have any of the Rulers believed in him They were so wicked even all of them that they could make their boast have any of them believed in him No no they are not for Christ and his wayes Jer. 5.5 I will get me unto the great men and will speak unto them for they have known the way of the Lord and the judgement of their God but these have altogether broken the yoke and burst the bonds The Prophet thought the great ones who had great obligations upon them to honour God who knew what pertein'd to worship justice that they would hearken to hâ—m but they cast off all respect subjection and obedience to the law of God they followed their owne wills lusts humours they regarded neither equity nor honesty they were farre worse then the poorer sort whom the Prophet had tryed also Luke mentions but one Judge and he was an unjust one Are not too many of the great ones among us corrupt loose and enemies to Christ and his Kingdome 4. It 's matter of mourning when those are set over others to be punishers of the wicked countenancers of the godly examples of piety vertue and should seek the good of the publique prove cleane otherwise and are actors and patrons of wickednesse the Spirit here is affected with it and affects the Prophet Sonne of man these are the men that doe so these pervert obstruct justice these encourage evill doers these sad the hearts of the godly these hinder good designes these are the men that seeke themselves that cry give give and love to have it so these be the men that pretend the good of the estate and people but are the ruine of both This was matter of griefe to heaven and earth Isa 1.10 when the Prophet had tearm'd them rulers of Sodome he complains vers 23. saying Thy Princes O Jerusalem are rebellious and companions of thieves every one loveth gifts and followeth after rewards they judge not the fatherlesse neither doth the cause of the widow come unto them They sought themselves not the good of particulars or the publique and this troubled the Prophet and not only him but the Lord also for it follows in the next vers Therefore saith the Lord the Lord of hasts the mightie one of Israel Ah I will ease me of mine adversaries and avenge me of mine enemies God had beene wearied aâ—d grieved with them a long time and though they were many and mighty yet hee was the Lord of Hosts c. This argument did affect God much and hee was oft upon it Isa 3.12 As for my people children are their oppressors and women rule over them O my people they which lead thee cause thee to erre and destroy the way of thy path they destroyed Justice and Religion 5. There will never be wanting in any place men to devise misâ—â—â—â—â—â— In Jerusalem there were men whose hearts heads and tongues were at worke Dan. 6.7 All the Presidents of the Kingd Governours Princes Councellors Captains devised a plot against Daniel In the 8. Chap. he tels you of the 70. Antients of the 25. who had all devised and were practising mischiefe In Shushan was not wanting a Haman to devise mischiefe against the Jewes Est 8.3 Pharaoh and his Courtiers devised mischiefe against the Jewes Exod. 1. There were those devised to take away Davids life Psal 31.13 They imagined a mischievous devise Psal 21.11 No City no Kingdome was ever free from men of deceitfull wicked and mischievous devices and no time ever abounded more with such men and such devices then our times if I should say no place more then this Kingdome I should not much fail Who can reckon up the mischievous devices have been against the Estates Lawes Liberties Religion and Consciences of the people of this Kingdome Ship money was a cunning devise to dry up their estates Prerogative was cryed up to bring the lawes and liberties of the Subject downe Innovations and new Cannons were Prelaticall devices to rid you of your Religion and Consciences to make way for Popery What wicked devices have been against the Parliament against this Citie against this Kingdome what ever hath been devised for the good of all hath met with Anti-crosse devices There be those devise as strongly and speedily to ruine us as any doe to relieve us The device against Ireland was a bloody and mischievous device and bloody devices are in mens heads against us but here is the comfort Job 5.12 God disappointeth the devices of the crafty so that their hands cannot performe their enterprize They devise to undoe all but they cannot Mic. 2.1 Woe to them that devise iniquity God hath threatned and though they cannot accomplish their devices yet he will accomplish his threats Prov. 12.2 A man of wicked devices will be condemn Many of wicked devices have been amongst us and hath not the Lord condemn'd them 6. Men in place being evill they make others evill they doe not only devise mischiefe but communicate mischiefe they give and obtrude ill counsell upon others These that were in place especially Jaazaniah and Pelatiah the Princes they gave out ill counsell to the people They and such men doe the greatest hurt their power honour estates examples are prevalent with the people and when they counsell corruptly their counsell takes and infect a multitude quickly Jeroboam tels the people it was too much for them to goe up to Jerusalem that was a long journey would be very chargeable and might prove dangerous therefore he had taken a better course for them he had made Calves set them up for gods at Dan and Bethel and now they should neede to goe no further for to worship this counsell took Balack being advised by Balaam counsels the Moabitish women to entice the Israelites to folly which tooke and they drew them both to whoredome and idolatry Numb 25.12 with
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
And David professeth he had seene God in the Sanctuary Ps 63.2 God would be a Sanctuary to them in this sense they should have his special presence he had left the Temple at Jerusalem the glory was gone and now he was with them in Babylon Ezekiel had the Heavens opened to him by the River Chebâ—r saw visions of God God did manifest himselfe in a speciall manner to him and to Daniel even in Babylon God had no Church elsewhere and now he was with his people there and calls them his flock foure times in one v. Ezek. 34.8 and twelve times his flocke in the whole Chapter 3. Acceptance in the Temple and sanctuary their persons and prayers were accepted there Hence was it that they freequented the Temple so much for prayer Acts 3.1 Luke 18.10 And that David intimates Ps 20.3 that the Offerings and Sacrifices in the Temple were accepted He heard my voyce out of his Temple Ps 18.6 So Jer. 6.20 When they had corrupted the worship of God he tells them there burnt Offerings were not acceptable nor their Sacrifices sweet before they were and the Prophesie is Isa 60.7 That they shall come with acceptance to Gods Altar Where his Altar was setled there was the acceptance this they had likewise in Babylon When Daniel made his prayer to God for himselfe and his People Chap. 9. Gabriel comes and tells him he was greatly beloved of God a man of desires So when Mordecai and Esther fasted their persons and prayers were regarded accepted in Babylon 4. Incouragement and helpe Ps 20 2. Helpe came from the Sanctuary and strength from Sion Strength and beautie are in his Sanctuary Ps 96.6 There they had councell to direct them Ordinances to Sanctifie them and promises to comfort them These they should not want in Babylon God would be to them such a Sanctuary as should afford them helpe Therefore he stirred up the Spirit of Jeremiah to write to the captives and to counsell them what to doe Jer 29.5 6.7 Build you houses and dwell in them plant Gardens and eat the fruit of them take Wives beget Sonnes and Daughters and take wives for your Sonnâ— and give your Daughters to Husbands that they may beare Sonnes and Daughters that yee may be increased there and not diminished And seeke the peace of the City whether I have caused you to be carryed away Captives and pray unto the Lord for it for in the peace thereof shall yee have peace And God gave them prophets in Babylon Though they had no materiall Temple to worship God in yet God would sanctifie them and give them grace to worship him metu interno Ezekiel and Daniel by whom he counseld them from tyme to time some Ordinances they had what they wanted God made up himselfe being a speciall Sanctuary unto them he also made Babylon an ordinance to cleanse them and for promises they had many divers in this Chapt. and others as the 34. the 36. Which is full of sweet gracious and comforting promises A little Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some take this word Adverbially and render it Paulisper So Polanus Junius and Castal God would be a Sanctuary to them a little time and so to point out the shortnesse of the time they should be in Babylon and thereby to comfort them against their Captivity 70 Yeares was not long and all that time they should have God a Sanctuary Others take the word adjectively Sanctuarium parvum or modicum so Montanus Pisc the Vulgar and the French Why his expression is layd downe a little Sanctuary we must inquire 1. In opposition to that they had at Jerusalem that was very beautifull rich and glorious set in Ivorie Ezek. 7. â—0 eyed of all resorted unto by all the Jewes and famous throughout the Earth God would be a Temple to them but not such a materiall conspicuous Temple You think upon that great glorious Temple are troubled for it I will be a little Temple to you 2. Little in regard of the paucitie that were there you are but a feâ— and a little Temple will suffice you Vatab. hath it Templum paucâ—rum Here they have no great Congregations but Exiguae domunculae supersunt in quibus congregatis adero Aecolamp and Calviâ— Sanctuarium paucitatis many fell to the wayes of the Heathens being mingled with them they learned their wayes and served their gods few were godly 3. In regard of the hidden vertue power and goodnesse conveyed unto them which Babilonish eyes saw not they thougth their God had wholly forsaken them d d nothing for them but he was an invisible spirituall wonderfull and strange Sanctuary unto them all which was little to that they had in their owne Land there they had mercy more openly and more plentifully Will bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et fui I have beene a little Sanctuary and will be Ps 69.11 I became a Proverb to them the word is Vaaebi I have been its future yet rendered in the preter tense and so much it sheweth here that God had been and would be a Sanctuary to his people in Babylon Obser 1 The harsh dealing of wicked and corrupt men with the godly occasions God to give out comfortable tru hs and promises unto them they at Jerusalem that were very evil said get yee farr from the Lord unto us is this Land given in possession therefore say thus saith the Lord c. because they spake so bitter therefore God speaks so comfortably because they rejected them denyed them to have to do with God or the land therfore God receives them tells them he will be a Sanctuary unto them When others beat the Child the Parents Bowells yerne especially if unjustly and shew the more kiâ—dâ—esse When Rabshakeh rayld against Hezekiah Gods People and blasphem'd from thence did the Lord take occasion to signifie by Isaiah to Hezekiah and the rest things very comfortable 2 Kings 19.6 Thus saith the Lord Be not affraid of the words which thou hast heard with which the servants of the King of Assyria have blasphemed me Behold I will send a blast upon him and he shall heare a rumor and returne to his owne Land and I will cause him to fall by the Sword in his owne Land God tooke a rise from the enemies blasphemies and rough proceedings against his people to give in promises of mercy to his and of destruction to them when the enemy had dealt barbarously with Rachell slaine and captiv'd her Children and she refused to be comforted because they were not hereupon the Lord steps in and saith Refraine thy voyce from weeping and thine eyes from teares for thy works shall be rewarded and they shall come againe from the Land of the enemy because they have destroyed thy Children therefore will I give thee Children because they are scattered abroad therefore they shall returne When the Pharisees had cast out the blind man Jesus sought him out found him and told him who he waâ—
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
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.
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
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
Sam. 12.22 When Heaven and Earth shake the Lord will be the hope of his people Joel 3.16 The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of repaire or harbour 3. It is free grace and favour that God doth take any people to be his and becometh a God unto people chuse not God he saith They shall be my people and I will be their God We are vile in our natures wicked in our works no lovelinesse or profitablenesse is in us or by uâ— Ezek. 16.5.6 When thy person was loathed and thou wast polluted in thy blood I sayd unto thee live There is nothing in a Nation that sets his heart a work to doe a people good it was not their greatnesse moved him Deut. 7.7 They were the fewest of all people nor their goodnesse for what was their father Abraham Josh 24.2.3 Terah Abraham and Nachor were idolaters they served other Gods saith the text and I took your Father Abraham so when God tooke his seed in Aegypt they were idolatrous Ezek. 20.5.6.7 There is no righteousnesse in people to moove God neither can any sin in them hinder God from putting forth acts of his free grace Dâ—u 32.10 Speaking of Israel he found him in a desart Land and in the wast howling Wildernesse to which some allusion may be Cant. 8.5 God found out and tooke this people in a wicked lost distressed condition and brought them out by his power and made them his people by his grace 1 Sam. 12.22 It pleased the Lord to make them his people 4. God doth not equally dispense his grace and favour some are his people and he is their God others are not many Nations were left when the Jewes were taken yea all other Nations Amos 3.2 You onely have I knowne of all the Families of the Earth The Lords favour fell upon the Jewes and not others Some infer from Gen. 22.18 In thy seed shall all Nations of the Earth be blessed that God loves all equally at that time he did not the words are a promise of what should be not of what was neither is it so now for if he lâ—ves all alike why doth he deny the means of grace to many Nation why doth he not blesse and make the same effectuâ—l equally to al where they are Besids such an opinion over â—â—ow Election Gods dominion over the Creatures and his freedome in dispensation of grace and mercy John 10.26 Acts 13.48 5. Those are the Lords have a strong ground to plead with God in prayer for any mercy Where is relation and intrest there is encouragement to aske if God be ours and we his surely we may plead with him for great things in our prayers The people of God did so of old Jer. 14.9 Psal 80.4 Isa 64.9 Deut. 9.26 2 Chron. 20.12 Chap. 14.11 VERS 21. But as for them whose heart walketh after the heart of their dteestable things and their abominations I will recompence their way upon their owne heads saith the Lord GOD. THis Verse is a threatning to those should persist in their evill wayes yet a comfort to the godly that the Lord would judge them and ease them of them Detestable things and abominations These words have been opened in the 18. vers and Chap. 5.11.7.20 Quorum cor ambulat ad cor Heart of their detestable things Hebrew is their heart going to the heart of their detestable things Aprez le desire de leur infametes Idolls have an interpretative desire to be worshipped Heart is sometimes put for the midst of a thing Exod. 15.8 The heart of the Sea Which is cald Ezek. 27.4 The midst of the Sea So their heart was in the midst of their Idols or amongst their Idols what was delightfull in them that was as the heart of the Idoll and their hearts were carryed thereunto Or thus you may take the words they conceiv'd some deity to be in their Idols and they labourd to please and doe those things delighted the heart of that deity Those rites ceremonies wayes whereby they worshipped their Idolls may be cald the heart of their detestable things It was a law among the Heathens that every God should be worshipped as he thought good and the way prescribed by him of worshipping was as the heart and life of the Idoll and the Idolatry I will recompence their way upon thtir owne heads Of these words see what hath been said Chap. 9.10 Chap. 7.3.4.8 That when the Lord makes gracious promises to a people Obser 1. they doe not refer to and fetch in all This Observation rises from the two former Verses this laid together God promises to give them onenesse newnesse tendernesse of heart he promiseth that he will be their God and they shall be his people These promises were absolute yet made good unto some of the Captives not unto all But as for them whose heart walketh after c. They should not come within the compasse of them Many promises of the Lord are delivered indefinitely without restriction and absolutely without condition and yet are made good onely to some even those are given of the father unto Christ many of these after the Captivity never had these promises made good unto them yet God was faithfull in that some had the fruit and comfort of them 2. Tares Hypocrites and naughty ones will be in the Church alwayes some had new spirits tender hearts and walkt in Gods Statutes others had old spirits hard hearts and walked after detestable things some threw away all abominable things and others there hearts went after them They comming out of Babilon and laying the foundation of a new Church it was probable that none but choice ones should have been of it or in it but their were Usurers Sabbath-breakers and such had mingled themselves with strange Wives Nehem. 5. 13. C ham was in the Aâ—ke Judas among the Apostles the Church abounded with Hypocrites in Christs dayes Matth. 13.30 there will be Tares among the Wheat to the end of the World 3. Afflictions great and long doe not sanctifie they were to be in Captivity and that seventy yeares yet after their returne the hearts of many would be carryed to their detestable things It s granted that after they came out of Babylon they never fell to Idolatry that is the body of them did not but doubtlesse some particulars did their hearts went to the heart of their detestable things when they saw some of the old Idols or relicks of them they were affected with them Affl ctions of themselves purge not out corruption nor take the heart off from evill things 4. Mens hearts are in false wayes and worship they take pleasure in superstitious and idolatrous practices Things invented by men and brought into the worship of God are pleasing to humane senses to carnall reason mens corruptions and so take their hearts when the Calfe was made Exod. 32.19 they were greatly affected with it and danced about it 1 Pet. 4.3 Lasciviousnesse
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
Enemies when they are to incounter each other they set their faces one against another and so here when the Prophet should denounce judgement against them for their lying prophesies he was as an adversary to them and to set the face in Scripture sense against any one is Adversum eum venturas calamitates praedicere to proclaime War against them The Hebrew is thy Faces speak boldly freely and be severe against them in thy prophesying The daughters of thy people Some would understand by these Women men Prophets who were weake and womanish without courage constancy and prudence but we have no cause to take the words in that sense Our Prophet had spoken of men Prophets before and now is directed of God to another distinct subject and that is the women Prophets who are called Daughters of his people this cannot belong unto the men De falsis Prophetissis haec interpretari par est non de effoeminatis viris Which Prophesie out of their owne heart As the false Prophets did Vers 2. that is of their owne accord and their owne imaginations There were Women of old who did prophesie without blame it was lawfull for them Miriam was a Prophetesse Exod. 15.20 and went before the people Micah 6.4 so Huldab 2 Kings 22.14 Anna also was a Prophetesse Luke 2.36 and the promise of the spirit of prophesie was to Women as well as men Acts 2.17 I will powre out my spirit upon all flesh and their Sonnes and their Daughters shall prophesie And Phillip the Evangelist had foure Daughters did prophesie Acts 21.8 9. and doubtlesse the Church and people of God received much good by their Prophesying but these were false Prophetesses which did deceive the people and came not behind the false Prophets in doing mischiefe It s probable they exceeded men for Women by reason of the tendernesse of their nature sweetnesse of their voyces respect amongst men have the advantage to insinuate their opinions and perswade more powerfully especially when they have a repute for holinesse and are esteemed propheticall as these were Prophesie thou against them They arrogated to themselves the call and authority of God when there was no such thing and for Women to pretend this that they might deceive the people was grievous therefore Ezekiel is commanded to prophesie against them One thing here especially is observable that the Lord calls the people not his but the Prophets Set thy face against the Daughters of thy people when some hainous thing was committed dishonourable to God reproachfull to the people and the Lord would object it against them then the Lord would not owne them for his people that did such things that they might be convinced of the greatnesse of the evill they had done which made them unworthy to be the people or children of the Lord any longer Exod. 32.7 8. When the people corrupted themselves in making a Calfe and worshipping it then God calls them Moses people Get thee downe for thy people c. Hence that in Deut. 32.5 They have corrupted themselves their spot is not the spot of his Children Woe to the Women that sow Pillowes c. Here is a generall Judgement denounced against those Women Woe which includes evills of all sorts and speciall sins set downe 1. Sowing of pillowes to all armeholes 2. Making Kerchiefes upon the head of every Stature which are typicall actions and then the end of these hunting of soules Sowing of pillowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sowing things for the head this is an obscure phrase Pillows are soft things filled with Feathers for the head to repose upon some thereby understand an easie and pleasurable life others thinke these Prophetick Women were Sorceresses and did use these Pillowes and Kerchiefes in their inchantments they appointed those consulted with them to have these on them or about them and hereby they were made fit to receive their Oracles or Prophesies as those went to the Oracle in the Den of Tryphonius they had strange Vestures and Rites they were clad with a linnen Coat that was girt to them with a Fillet or hairelace and they had Slippers tyed to their feet peculiar to that place these things were to procure the greater reverence to their Religion Oracles and Prophesies The word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover hide and the Nounes derived thence signifie Operimentum velamen praetextum quicquid obtenditur ut aliquid abscondas vel dissimules Hence Pradus interprets the word here Chesathoth rete quod obtendunt aucupes ad capiendas aviculas We must take the words in a metaphoricall sense a man that lyes upon the hard ground among stones or thornes will sleep little and very uneasily unquietly but a man that hath soft pillowes to lye upon he sleeps much with great ease and quiet he hath nothing to trouble or interrupt his sleep when men are full of feare◠cares distractions they sleepe among stones and thornes These Prophetesses by their Prophesies tooke away those feares cares and distractions were caused in the hearts of the people by the true Prophets who told them of Nebuchadnezzars comming and threatned the ruine of City and Temple and their going into Captivity they flattered them and fed them with faire words they promised them peace safety liberty c. and so put Pillowes under their heads and armeholes and strengthened them in their security Make Kerchiefes upon the head c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vailes wherewith Women did cover their faces hereby is meant the flatteries and false Prophesies whereby they vailed and covered up the people in security that they might sleep securely in utramvis aurem and not be troubled with any apprehensions of danger though they sinned grievously they perswaded them the Lord was not angry with them and they fitted their words and prophesies to the condition of every one they had that fitted the humours of the ancient of the middle age of youth they through their craft and lying Prophesies applyed themselves to the head of every stature and so pleased all and lulled them in a generall security Junius thinkes these Kerchiefes were Triumphales pilei made up into the forme of crownes of Hats and set upon the heads of the Statues thereby presaging they should have not onely safety from but victory over their enemies which they learned from the practice of Aegyptians and Babylonians and to this purpose is Deodate who expounds Vailes of the mourning and calamity of others now if the Jewes had been conquerors of the Babylonians the Babylonians had had cause of covering their faces and mourning for their losse To hunt soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad venandum which the Septuagint render this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pervert soules the French Pour attrapper les personnes Cast Ad aucupandas animas Vulgar Ad capiendas animas those that hunt set their nets and then drive what is hunted into their Nets and so make a prey