thee from off the face of the Earth this yeare thou shalt dye because thou hast taught rebellion against the Lord So Hananiah the Prophet dyed the same yeare God was against Ahab and spake against him 2 Chron. 18.22 and the next tydings you heare of him is his death by the hand of the Lord Vers 33.34 So Levit. 20.3 I will set my face against that man and will cut him off If Gods face be against a man he will put forth his hand to destroy that man from before his face and Chap. 26.17 I will set my face against you and yee shall be slaine before their enemies Ananias and Saphira had God against them for their wilfull lying and presently his hand was upon them Acts 5. Gods judgements are cal'd his hand 1 Pet. 5 6. his mighty hand and if that fall upon any it will break them to pieces 3. The fruits of Gods displeasure are very grievous First they are shut out from the assemblies of Gods people they shall have no communion with the Saints those are deare to God All Davids delight was in them Psal 16.3 and when he was a little put by comming at the Assemblies of Gods people how did it trouble and afflict him Psal 42.1 2 3 4. As the Hart panteth after the water braâ—kes so panteth my soule after thee O God My soule thirsteth for God for the living God when shall I come and appeare before God My teares have been my meat day and night while they continually say unto me Where is thy God When I remember these things I pâ—wre out my soule in me for I had gone with the multitude I went with them to the house of God So in the 84. Psalme how did he long for communion with God and his people in the Sanctuary his soule longed and fainted for the Courts of the Lord his heart and flesh cryed out for the living God Vers 2. he counted a day in the Lords Courts better then a thousand he had rather be a doore keeper there then a favorite in Sauls house David knew there was much good to be had in the assemblies of Gods people and therefore he prized them so and was impatient of absence from them In the assemblies men have communion with God there his glory is seen Psal 29.9 In his Temple doth every one speake of his glory Psal 68.24 They have seene thy goings O God in the Sanctuary There his wisedome his power his mercy his truth his glory are evidenced the treasures of his grace opened and dispensed spirituall life begotten and maintained drooping soules are comforted raysed ravished there we admire adore magnifie and glorifie God there we heare of our duty towards God and man there we have fellowship with the Saints interest in their affections gifts graces counsels comforts admonitions exhortations and prayers in the Assemblies of Gods people you have the presence of God of Christ the spirit and the Angels 1 Cor. 11.10 and what a soar judgement is it to be shut out from these assemblies blesse God for your liberties be thankfull for all the good you have in the Assemblies and walke so that you may honour truth and the God of Assemblies 4. Many that in their owne and the Worlds esteeme goe for true Prophets Saints will be in Gods time discovered to be Lyars Hypocrites false themselves thinke and others also that they are written in the writing of the house of Israel in the Book of life but their names were never there The Jewes sayd they were Abrahams seed God their Father but they were found false they were of their Father the Devill VERS 10 11 12 13 14 15 16. Because even because they have seduced my people saying Peace and there was no peace and one built up a wall and loe others dawbed it with untempered morter Say unto them that dawb it with untempered morter that it shall fall there shall be an overflowing showre and yee O great Hail-stones shall fall and a stormy wind shall rent it Loe when the wall is falne shall it not be sayd unto you Where is the daubing wherewith yee have daubed it Therefore thus saith the Lord God I will even rent it with a stormy wind in my fury and there shall be an overflowing showre in mine anger and great Hailestones in my fury to consume it So will I breake downe the wall that yee have daubed with untempered morter and bring it downe to the ground so that the foundation thereof shall be discovered and it shall fall and yee shall be consumed in the midst thereof and yee shall know that I am the Lord. Thus will I accomplish my wrath upon the Wall and upon them that have daubed it with untempered morter and will say unto you The Wall is no more nor they that daubed it To wit the Prophets of Israel which prophesie concerning Jerusalem and which see visions of peace for her and there is no peace saith the Lord God THE words before you present to us two things 1. The sinne of the false Prophets Viz. Seduction They have seduced my people and the manner how by saying peace by building and daubing a Wall with untempered morter Vers 10. 2. Gods proceedings with them and their Wall he will send a storme overthrow their Wall shame and confound them in the following Verses Because even because Hebrew is For that even for that the words are doubled and so emphaticall the like you have in Levit. 26.43 Because even because they despised my judgements Seduced Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hiphil errare fecerunt have caused to erre Vulgar is deceperint have deceived French Qu' ils out deceu mon peuple but causing to erre sets out the sense of the word more fully 2 Chron. 33.9 Manasseh made Judah and the Inhabitants of Jerusalem to erre the false Prophets seduced him and he seduced them seduction is when men are led aside from the right way and upon false suggestions are carryed into a wrong way beleeve lyes and practice answerably Amos 2.4 Their lyes caused them to erre after the which their Fathers have walked Saying Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integer perfectus because it preserves things Psal 37.11 The meeke shall delight themselves in the abundance of peace places persons intire whereas Warre wasts and consumes all Peace among the Hebrewes notes freedome from Warre tumults a quiet condition of life and all kind of outward happinesse therefore the Jewes when they wish happinesse to a man they wish him peace These Prophets told them in Babylon that they should have liberty and quick returne and their hearts desire in the Land of Judea they told those there that they should not need to feare Nebuchadnezzar or any forces of his they should live in safety be fat and flourishing wanting nothing One built up a Wall The word for one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iste or ipse Junius hic
Gods wrath sometimes is so hot that it takes not onely away the present comfort but even the future hope of temporall things they should have no benefit of the year of Jubile when it came they should not return again although they should suffer much long be alive at a time when mens hopes were wont to be fully answered for their lands and houses yet they should be without hope they dealt hypocritically with God they were an hypocriticall nation Isa 10.6 And the hope of hypocrites shall perish be cut off be a spiders webbe Iob 8.13 14. They grow great and greene but God hath judgements to cut them down they are fastned to the wals of the house as the Spiders web but God hath a beesome of destruction to sweepe them away what ever wicked mens hopes are of greatnesse here and happinesse hereafter yet God in his wrath can and oft doth blast them altogether Iob 14.9 Thou washest away the things which grow out of the dust of the earth and thou destroyest the hope of man Observ 4 4. The judgements decreed and given forth by the Ministers of God shall certainly take place The vision shall not returne without its accomplishment efficacy and fruit God foreknows all emergents oppositions events nothing can withstand or finally impede the execution of his decrees and threats hee is wise in appointing them faithfull to perform them and mighty in the execution of them Isa 43.13 I will worke and who shall lett it When God hath not promised or threatned none can let his working much lesse when the word is gone forth of his mouth and himselfe is engaged to make it good see Isa 55.11 My word shall not return unto me void but it shall accomplish that which I please God will see to it constantly that it be so and seeing it s so and God now working in his judgments Let all the earth fear the Lord let all the inhabitants of the world stand in awe of him for he spake and it was done Psal 33.8 9 Observ 5 Mens sins doe not strengthen them but weaken them No man shall strengthen himself in the iniquity of his life there is no strength comes in by sin it deprives us of our strength it blinds the mind prejudices the strength of reason it wounds the spirit guiltieth the conscience which accusing causeth despondency and makes asham'd it adds weight to all afflictions fils with feares and so produceth discouragements it keeps out the comfort benefit of the Ordinances makes God out with us all creatures against us brings a curse upon our undertakings subjects us to the curse of the Law and sentence of Condemnation any of these will weaken the heart of a sinner much more all In Ezek. 16.8 Jerusalems sinnes are reckoned up and vers 30. How weake is thine heart seeing thou dost all these things They do not strengthen but sink thee Innocency Righteousnesse strengthens Prov. 28.1 Observ 6 6. Sin is the life of a wicked man as blood is the life of all flesh Levit. 17.14 It maintaines and strengthens the life so iniquity is the life of all sinful flesh wicked men live upon wicked ways It 's pastime to a foole to doe wickedly Prov. 10.23 There is a life of sinne in the soule and things of Iniquity maintaine that life Christ lives in and by the Father John 6.57 A godly man lives in Christ 2 Tim. 3.12 And a wicked lives in sin delights in it feeds upon it 1 Tim. 5.6 She that liveth in pleasure is dead Observ 7 7. When God comes in judgment there is nothing can strengthen or secure a sinful people against the punishment of their Iniquity no power no policy no priviledge no wealth Jerusalem had as much to plead as any place in the World and those people had the choisest priviledges of all others Amos 3.2 You only have I known of all the families of the Earth therefore will I punish you for al your Iniquities They were known above others none had so many miracles speciall providences blessings truths Prophets ordinances none were seated better oftner delivered honour'd with such Titles as they were and no people sin'd as they sin'd their sins exceeded the Heathens Ezek. 5.6 And now neither their priviledges nor their sins could exempt them from or relieve them under their sufferings Their iniquities hastned the Enemies sharpned their swords and arm'd them with severity to their utter destruction there is nothing in creatures in the ways of wickednesse to help in the day of wrath Amos 2.13 14 15 16. CHAP. VII 14. They have blown the Trumpet even to make all ready but none goeth to the battle for my wrath is upon all the Multitude thereof IN this Verse is set downe one of the most grievous calamities that could befall them namely despondency of mind they were called upon to Battle but none had a heart to goe forth to it and the cause is given my wrath is upon them all Some conceive these words to be spoken Ironically and read them thus Blow the trumpet let all be in a readinesse O ye Jewes call forth call together your strong Souldiers let all arm and hasten to meet the Enemy he is come into your Quarters ready to assault you in your Cities Where are you why doe you not appear in the open fields or stand upon your Guard to defend your Countrey and Cities you are cowardly spiritlesse men There is none goeth to the Battle Such Ironies and Sarcasmes the Scripture sometimes hath Isa 8.9 Associate your selves O yee people and yee shall be broken in pieces Isa 21.5 Arise yee Princes and anoint the Shield Belshazar and his Nobles were voluptuous the Medes were comming to his destruction undermyning the wals of Babylon and here the Spirit of God upbraided him and his Princes for their effeminacy and cowardlinesse We may take them literally They have blown the trumpet given publique notice to City and Countrey to make ready for Warre but none stirs none goe forth they are without spirit The first mention of Trumpets we find in Scripture is Exod. 19.16 And there they were used at the giving and promulgation of the Law and to this day in many places Lawes are proclaimed with the sound of Trumpets They were also used to proclaime Fasts and convocate solemn Assemblies Joel 2.15 Blow the trumpet in Zion sanctsie a Fast call a solemne Assembly and solemn Feasts Psal 81.3 In worship 2 Chron. 5.12 13. In the journeying of their camps Numb 10.2 For then the cloud that used to be over them remov'd Numb 9.22 Then Moses prayed Numb 10.35 And then the Trumpet sounded vers 5 6. It was also used to warne the people against the danger of Warre Ezek. 33.3 And in their Wars Josh 6.9 Here they blow the Trumpet to warn them of the danger to quicken them up to prepare against it There was loud sounding and vehement crying arme arme arme and none went out to the Battle
day which was a day fitting for visions of God It was now a year two moneths and upwards since he had his first vision As I sate in my house Having been now six years in Captivity the Prophet and others had hired or builded themselves houses This was a house of some capatiousnesse the Elders of Judah sate before him in it That is the chief of those that were brought with Jehoiachin into Babylon 2 Kings 24 12. And why they should come sit there is inquirable It was not to catch advantages against the Prophet as some fansie Not to consult of their Civill affairs in Babylon others were more fit for such things then Prophets but it was to beare of the Prophet what the Lord intended to doe with Jerusalem and the Jewes there what the meaning of the types and visions hee had was whether hee had any word of their returning from that condition they were in or they came to see if he had any word to speake unto them being the Sabbath day for on those dayes it was ord nary for the people to goe to the Prophets 2 Kings 4.23 And Ezekiel sate composed and disposed to speak the Word of God to those came to him The hand of the Lord God fell there upon me The powerfull operation of the Spirit of Christ seiz'd upon him and was as a hand carrying him on to that worke he was appointed unto he had a mighty impulse of the Spirit and was at a man wrapt ouâ— of himselfe wholly acted by the Spirit See Chap. 1.3 where hath beene spoken of the hand of the Lord. That the Lord takes speciall notice of the times in which he gives out truths and visions to Prophets and people Obser 1. he keeps an exact account of those yeares moneths and dayes In the sixth yeare the sixth moneth and fifth day c. So in the first Chapter In the thirtieth yeare the fourth moneth the fifth day the word of the Lord came unto him You have the time mentioned in the 20. Chap. vers 1. The seventh yeare and the fifth moneth the tenth day of the moneth So in 26.1.29.1.31.1.32.1.40.1 In these places there is speciall notice and account set downe of the time wherein God gave out his truth and visions to the Prophet and by him to the people In the 24. Chap. 1.2 the year moneth day and name of the day are written down when Jerusalem was besieged and a parable put into the Prophets mouth and not onely was it thus in Ezekiels but also in other Prophets dayes Zech. 1.1 Chap. 7.1 Hag. 1.1 Chap. 2.1.10 What ever mens thoughts are of truths when they are tendered unto them the Lord looks upon it as a work of great concernment and registers the time when it s done in such a year the City Land had Fasts every moneth and the Prophets Preacht such Truths and Texts unto them such a moneth they had a thanksgiving day and the Text was c. Especially in times of Affliction God takes notice what truths are commended by the Prophets unto men and therefore the time in Ezekiel is more particularized then any where else because many were now in Captivity the rest were comming and of all truths those will cost dearest that are preacht unto us in our afflictions and not improv'd 2. That great ones in times of afflictions wil seek unto the Prophets and prize vision when its rare The Elders they came to his house sate there expecting some word from him Ezekiel was a Priest and a Prophet Chap. 1.3 and Priests did teach as well as Sacrifice 2 Chron. 15.3 Israel was without a teaching Priest Levit. 10.8 9 10 11. Mal. 2.7 The Priests lipps should keep knowledge and they should seek the Law at his mouth These Elders the Princes and chiefe ones were come to seek it at Ezekiels mouth now they were in captivity now Priests and Prophets were scarce and now great ones that before little regarded the Prophets and Priests that mockt them despis'd and misus'd them 2 Chron. 36.16 Now they get to Ezekiels house wait upon him and long to hear a word from him Afflictions abate the pride of great mens spirits remove prejudice awaken conscience convince of sin Gods greatnesse and Authority over the highest the shortnesse of life of judgement and that eternall condition is comming and when it s so with great ones they will be glad to goe to a poor Prophets house and heare a word from him Jeroboam when his sonne was sicke sends to Ahijab the Prophet to know what should become of him 1 Kings 14.2 3. Naaman in his leprosie goeth to the Prophet Elisha for helpe 1 Kings 5. see Isa 37.2 Jer. 37.3 There you shall finde great ones even the greatest seeking to the Prophets in their troubles 3. Meeting in private houses to enjoy Gods Ordinances is ancient warrantable The Elders came to the Prophets house sate there to hear the Word of the Lord this was above 2000. yeares agoe therefore ancient and the Prophet taught them in private they worshipped God in a house they kept the Sabbath there and therefore not unlawfull this was frequent in Christs and the Apostles dayes Luke 10.38 39. In Marthas house Christ preached Acts 20.7 The Disciples met every first day in houses and chambers and when they were so met Paul preached to them And Acts 2.46 They brake bread from house to house That is privately in opposition to the publique saith De. Dieu And Acts 5.42 In every house they ceased not to teach and preach Jesus Christ In Cornelius house they did it Act. 10.33 34. In the Jaylors hâ—use they did it Acts 16.32 The high Priests cryed out of such meetings and thought the Temple and Synagogues which were allowed by Authority were sufficient But this would not suffice the Apostles they preached in publique to convert the Jewes in private to strengthen the Christians they would not be tyed to places when Christ by his Doctrine and practise had warranted them to preach and worship any where John 4.20 21. 1 Tim. 2.8 In Tertullians time such meetings were counted factious and schismaticall But he vindicates the same saying Hoc sumus congregati quod et dispersi hoc universi quod et singuli neminem laedentes neminem contriâ—lantes quum probi quum boni coeunt cum pii cum caâ—ti congregantur non est factio dicenda sed curia at e contrario illis nomen factionum accommodandum est qui in odium bonorum et proborum conspirant c. in Apologet Wee are the same congregated and together as we are asunder we hurt we grieve none When good and godly men meet together it 's no conventicle but a Court They are a Conventicle a Faction that in hatred of Good men meet and plot against them pretending they are the cause of all evils and disturbances In the Prelats dayes there was much rigour and severity used against godly meetings of this nature
Jehoiada's death the Princes came and bowed to Joash gave ill counsell and with them he hearkned and they together leave the house of the Lord his worship and fell to false worship Jeroboam and all the Kings and Princes in Israel after him went the wrong way and never pleased or truly served God for hundreds of yeares together We must not follow great ones in matters of Religion and say we will be of that Religion the King or Parliament are of Great ones doe greatly mistake in the things of God and Religion The Princes of this world neither know the wisdome of God nor the Lord Christ 1 Cor. 2.7 8. and to this day few of them do know the truth For not many wise mighty or noble are called 1 Cor. 1.26 Therefore fetch your Religion from Christ the Apostles who gave out truths came down from heaven which imbraced will sanctifie you and fit you for heaven 5. That adoration towards the East was taken up from the Heathens the Jewes had it from them and it was displeasing to God and that practise crept in amongst Christians Tertullian saith In Apolog. it was a known thing that the Christians prayed with their faces towards the East but the Heathens stumbled at it and said the Christians God was the Sun Some Fathers held it an apostolicall tradition Justin Mart. Basil Greg. that Christians shou'd pray with their faces that way but traditions of Fathers are no warrant for worship or postures in it we have nothing from Christ or Apostles leading us to doe so and from others we may not take up such a practise though antient holy and learned Christ and the Apostles were before them more holy more able then they and in their Writings and Practices we finde no such thing The Papists and some among us doe yet plead for Easterne Worship and would have Christians looke that way because Paradise is that way because Christ was crucified with his face West-ward because he is the light of the World ascended to Heaven there and shall come againe there These be weake grounds to draw us from that liberty the Word gives us to a superstitious Jewish Heathnish practise for deliberately and determinately to doe it in reference to Paradise or Christ is no better 1 Tim. 2.8 Wee have liberty to pray any where and any way so it be without wrath and doubting As this facing the East sprung from them so it 's as likely that the building of Temples East and West that the people may sit with their faces East-ward and burying of the dead with their heads into the West that they may rise with their faces East-ward came from them however it savours strongly of Superstition if not of Heathnisme to do so VERS 17. Then he said unto me Hast thou seene this O Sonne of man Is it a light thing to the house of Judah that they commit the abhominations which they commit here for they have filled the land with violence and have returned to provoke me to anger and loe they put the branch to their nose THis verse hath in it the summe of all the evils before spoken of and an addition of some what else an appeale to the Prophet for to be judge in it Hast thou seene the Image of Jealousie c. Is it a light thing give thy sentence supra totam materiam that all these abominations are done in and about the Temple and besides they have oppressed every where wrong'd all sorts filled the whole land with violence and as if that were nothing to provoke to wrong men they return to the Temple and provoke me they put the branch to their nose The branch to their nose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word for a branch is rendred by some a sound or song as if they sung and made a noise with their nose in disgrace or contempt of God Some render it a st nke or ill savour noting how unclean and loathsome Idolaters are that delight in impure sacrifices and corrupt woâ—ship which are a stink in the nostrils of God and good men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wâ— have it a branch pull'd or cut from the tree which is the proper sense of the word it comes from that Hebrew root which signifies to cut lop off and so it 's exprest Numb 13.24 The cluster or branch of grapes cut downe For the better understanding of this expression wee must know that the Heathens honoured their gods by dedicating certain trees unto them Gyrald Syntag. 2 Machab. 6 7. the sacrifices Arnob. l 7. etiam dij sertis coronis sloribus afficiuntur and when they sacrificed they adorned their Altars themselves with some boughs of those trees were so dedicated unto them To Jupiter the Beech tree was sacred to Minerva the Olive to Venus the Myrtle tree to Hercules the Poplar to Bacchus the Ivy and Vine to Apollo the Laurell Among the Thracians it was a law to weare garlands of Ivy when they sacrificed The Egyptians wore garlands of Ivy and Bayes and the Israelites here learning from them had branches in their hands which either they took from the Altars or heads of the sacrifices or sacrificers and after they had put them to the Idoll or sprinkled them with the blood of these vile sacrifices or sweetned them with some Idolatrous perfume they put them to their nostrils and kissed them in honour of the Sunne It 's conceiv'd they were branches of the Lawrel which were dedicate to the Sunne And that they carried these branches to their houses and often they put them to their nose in memory honour of the Sun by vertue of whose influence the Lawrell did grow and receive its sweet savour Some take it to be a proverbiall speech noting out they were authors of their owne punishment and destruction they sinne and put the branch to their nose and this will be their destruction The greatnesse or littlenesse of sin is to be measured not by mans but Gods account of it Observ 1. Is it a light thing to the house of Iudah They think it so but it s otherwise the Intrerogation sets out the greatnesse of it Is it so No it s not light but grievouâ— this expression sets out the weightinesse of a thing 1 Sam. 18.23 Seemeth it to you a light thing to be a Kings sonne in law No it 's a great matter for a poore man to be so advanc'd what ever your thoughts are and let men think sin a light matter it s far otherwise there is lead in it and will weigh them down 1 K. 16.31 speaking of Ahab the Scripture saith And it câ—me to passe as if it had been a light thing for him to walke in the sins of Jeroboam the sonne of Nebat that he tooke to wife Jezabel The Heb. is was it a light thing for him to commit the sinnes of Jeroboam Yes he thought so esteem'd them light and went to serve
vision had not the Prophet seen it again he might have doâ—bted whither such strange things had been reall or no but now seeing all again he was assured of the reality of them and therefore vers 20. he saith this is the living creature that I saw by the river of Chebar and I knew that they were the Cherubims Obser 1. To see and hear the same things again is not dammage but advantage to the servants of God Ezekiel seeth the same vision he saw before the same wheels and same Cherubims and commeth thereby to more distinct knowledge of them to fuller certainties of particulars all things are not seen or understood at first therefore a second sight and second hearing of the same thing may be needfull Man is apt to doubt ready to mistake things backward to practise and therefore God gives in truths and visions double oft times that so he may help our weaknesse prevent mistakes provoke us to practise you have the same truths oft in the Psalms in the Prophets in the Gospels which serve to strengthen and comfort Paul tels the Philippians that to write the same things as it was not grievous to him so it was safe for them Chap. 3.1 it 's likely they affected variety and novelty slighting wholsome and ordinary truths a common disease of all times when they had Manna they loathed it they would have hâ—d change and something new but Paul intimates there was danger in that novellous humour and therefore saith it was safer for the Philippians to hear the same things again and again to hear them preached to have them written and Pet. tels those he writ to that he would not be negligent to put them alway in remembrance of those things they knew 2 Pet. 1.12 16. The 16. verse hath been spoken of Chap. 1. vers 19 20 21. where the going lifting up and standing of the creatures and wheels was handled Here is a little difference from what is there and that in two things 1. Is of the Cherubims there it 's said when they were lift up from the earth here it is the Cherubims lift up their wings to mount up from the earth and so by their wings were lifted up The 2d difference is concerning the wheels in the 1. Chap. It 's said they were lifted up over against them here it is the same wheeles also iurned not from beside them It 's the same thing in divers phrases when the Cherubims were lift up the wheeles that were against their sides were also lifted up and turned not any way but went along beside them which way soever they went The Cherubims had their free motions and did the will of God readily and the wheels followed their ducture and went no other way then they would have them Inferiour causes are acted and led by the superiour when the Cherubims went the wheels went when they were lifted up these attended them No creature moves here below without a guide 17. The 17. verse you have in a manner word for word Chap. 1. vers 21. shews there is a dependency and conveniency of causes one upon and with another the motions and stations of inferiour things of all the wheels depends upon the higher viz. the Angels when they stand or move so do these The spirit of the living creature Heb. The spirit of life was in them The spirit of God is in all creatures and acts in and by them Obser 1. it doth not only support all by divine vertue but is present in all sets all wheels a running stops all at it's pleasure orders and moderates all their motions and operations The spirit of life was in the wheels and in the Cherubims There is no publique or private agent rationall or irrationall creatures used in the motions of the world but the spirit is in them all the spirit was at the creation of all Gen. 1.2 Job 26.13 and the spirit is in the operations of all 1 Cor. 12.11 What ever gifts men have it s the spirit works them and works in and by them And so in the other creatures what ever vertues qualities instincts dispositions operations they have the spirit of life wrought them in them and works by them This may quiet our spirits whatever is done in the world by the creatures however the wheels move they move not of themselves but the spirit is in them moves them 2. The stands and motions of Cherubims and wheeles are neither disorderly nor unseasonable they stop they stir at the dictates of the spirit of life which is in them and that spirit is a spirit of wisdome appointing nothing to be done disorderly or unseasonably When great stops are made on publique or more private businesses when they seem to us to goe backward crosse to be untimely it 's the spirit of life that is in and acteth by the second causes and who may with safety blame the spirit of God for stopping or turning the wheels the times of the Spirit in all providentiall things are most seasonable and act most orderly 3. We should not terminate our thoughts upon second causes but look up to the supream over-ruling cause here the Prophet is led up to the spirit he doth not look at the Cherub wheeles standing or moving only but his eye is higher it 's upon the spirit of life that was in them we are apt to look at that instrument or cause is next us in present view and there to terminate This is a great evill to eye the creature and forget God it 's his spirit that acts in the wheels and if we take not notice of it how can we be thankfull when the creature is instrumentive of good to us how patient when it 's instrumentive of hurt to us If the creature smite and damnifie you it 's the spirit of life in that creature which set it on work and if it profit and please you it was the same spirit mov'd it to doe so Many are so blind that they see nothing of the spirit in any wheel or in any motion VERS 18 19. Then the glory of the Lord departed from off the threshold of the house and stood over the Cherubims And the Cherubims lift up their wings and mounted up from the earth in my sight when they went out the wheels also went beside them and every one stood at the doore of the East-gate of the Lords house and the glory of the God of Israel was over above them THese verses contain a farther removall of the glory in the 9. Chap. 3. verse there was one removall from the Cherub to the threshold A 2d is in this Chap. vers 4. where it 's said the glory went up and stood over the threshold A 3d in this vers where we have 1. The terminus a quo from whence it departed from the threshold of the house 2. Terminus ad quem it stood over the Cherubims The Jewes thought themselves safe while the Temple stood God dwelt there
for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so fâ—ll into that errour which is not great for one heart was another heart then that they had The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one heart Heart By it here we may understand 1. The judgement or understaâ—d ng so it s taken Ephes 4.18 heart and understanding are the same there 2. For the will and affâ—ctions so Prov. 23.26 Matth. 22.37 3. For the conscience so it s taken 1 John 3.20 One. Is taken in the word 1. For likenesse 1 Sam. 6.4 One Plague was on them all That is a like plague 2. For samenesse 2 Cor. 11.2 I have espoused you Rev. 21.21 Every Gate was of one pearle that is of the same pearle to one husband Heb 10.14 By one Offring he hath perfected for ever them that are Sanctified One is put for the same in both places 3. For that is united and makes one Gen. 11.6 Behold the People is one They were united tâ—gether as one man in the Building of Babel We may understand all here that God would unite them together as one man give them likenesse and samenesse of heart Some thinke by one heart is meant the mutuall consent to hasten to Jerusalem to build the Temple As they were one people of one language and Spirit in building Babel so these should be one People of one minde and language in rebuilding Jerusalem But if it should be confind to this sense it were no spirituall mercy and here God is promising spirituall mercies Thâ—s sense may be included but there is something beyond it We will enquire what heart was antecedently in this People which will give us light for the better understanding of this onenesse of heart 1. They had a backsliding apostatizâ—ng heart in them 1 K 18.37 Elijah prayes that their hearts may be turned back againe Jer. 5.23 This People hath a revolting and Rebellious heart Ezek. 2.3 They are cald A rebellious Nation and Ezek. 6.9 God saith he was Broken with their whorish heart which departed from him They went out from God to Idols and to false wayes of worship They walked after the imaginations of their hearts after other Gods to serrve and worship them Jer 13.10 2. They had a slippery unfaithfull heart Psal 78.8 Their spirit was not stedfast with God they were off and on no certainty in them but full of changes Hence they are sayd to gad much about to change their way Jer. 2.36 and in Isa 24.5 To change the Ordinances and in Ezek. 5.6 To change Gods judgements into wickednesse more then the Nations 3. They had a deceitfull hypocriticall heart Isa 44.20 A deceived heart hath turned him aside and Chapter 10.6 God calls them an hypocriticall Nation they pretended love and obedience to God but Jer. 3.10 Judah serv'd God fainedly in falsehood is the Hebrew their hearts were deceitfull false 4. They had a divided froward bitter heart Hos 10.2 Their heart is divided God had a peice of it and the World a peice Ezek 33.31 and their Idols a peice Ezek. 14.3 And it was contentious and froward Isa 57.17 He went on frowardly in the way of his heart They had divided hearts divided tongues and divided wayes Manasseh was against Ephraim Ephraim against Manasseh and both against Judah Now this one heart here mentioned is opposite to all these 1. God would give them one heart and that is an heart should be for himself and not for Idols an heart should not withdraw or turne back to any false wayes but cleave to himselfe onely After they came out of Babylon they never could indure Idols more God had separated their hearts from them and therefore upon their returne God promised they should take away all detestable things vers 18. 2. An heart faithfull and stedfast that should hold fast the things of God and not be given to change Hence Jer 32.39 God saith I will give them one heart and one way that they may feare me for ever Their heart shall besetled fixed in my way and never looke out and wander after other wayes 3. An honest syncere heart free from hypocricy guile and lying Zech. 8.3 Jerusalem shall be called a City of truth The inside and outside should be the same intentions words and actions should be correspondent 4. An united loving peacable heart as they shall have one God be firme to his way and syncere in that way so they shall have sweet communion together strife bitternesse Isa 11.9 They shall not hurt nor destroy in all my holy mountaine division shall not be found amongst them Isa 60.18 Violence shall no more be heard in the Land There should be much unitie much love and mutuall agreement betweene them they shâ—uld have but one heart Vnum est ens indivisum in se Vnius quidditas Scaliger Exercit. 65. Num. 2. Suarez in Metaph est essendi indivisibilitas Oâ—hers say that is one which is Indivisum a se And divisum ab omni alio Such an heart they should have an heart undivided in it selfe and divided from all things heterogeneall and of a dividing nature as God he is one simply absolutely individed in himselfe and mostly divided from every thing differing from himselfe Gal. 3.20 God is one and one is oppos'd to many so that they shal have one heart not many hearts This onenesse of heart may be considered 1. As respecting themselves and so fiâ—st as it includes the judgment and affections they shall not dissent and crosse one the other but when truth is in the understanding the affections shall close with it oft time there is much truth in the heads of men but no love to truth in their hearts 2 Thes 2.10 They received not the love of the truth the truth was revealed made love to their soules appeared very lovely and beautifully but they had no love to it John 3.19 Light is come into the World and men loved darknesse rather then light their affections closed with their own lusts and errors but it should be otherwise here they should have a heart towards truth not divided from truth 2. As it comprehends the will and conscience they shall not be one against another sometimes conscience dictates and tels men they must doe or not doe such things and their wills carry them a wrong way Rom. 1.32 their hearts told them that they did such things as are there mentioned were worthy of death yet their wills carryed them to doe those things and to delight in them So in the 18 Vers they held the truth in unrighteousnesse their consciences told them it was truth and to be obeyed but their wills were against obeying that truth so that here was not one heart in them Here the promise is Will and Conscience shall be one 3. As it looks at the intention and practice many men have one heart within and another without faire pretences but foule
bloody and bitter it were well there were no Sons of Esau in our days men bloody and bitter seeking the ruine of plaine hearted Jacobs If others by their rough speeches and dealings doe shew the hardnesse of their hearts let us by the softnesse of our tongues and bounty of our hands shew the tendernesse of our heartâ— Ephes 4.32 Be kind one to another tender hearted forgiving one another even as God for Christs sake hath forgiven you 8. It enterteines and reteines the motions and truths of Gods spirit a tender heart will not suffer the spirit to knock long at the doore Bereans received tke word with all readinesse of minde Acts 17.11 and then goe away grieved but it opens quickly and receives the message When the spirit came to Peter Acts 10.19 20. and bade him goe to Cornelius and Preach Christ unto him he went immediately When the Gospell was Preached to the Thessalonians in demonstration of the spirit it s sayd They received it with joy of the holy Ghost That joy of the holy Ghost may as well referre to the holy Ghost it selfe who rejoyced at their speedy receiving the word and spirit in it as to the Thessalonians who had joy wrought in them by receiving of the word 2 Cor. 3.3 the Corinthians had fleshy hearts and they are cald the Epistle of Christ and why because the spirit had writ the Gospell in them with ease Moses had much adoe to write the Law in the Tables of stone but the spirit did it easily in the fleshy Tables of their hearts those truths are written in the heart are held so fast that men will rather loose their lives then loose them Obser 1. A Tender heart is a choice and great mercy where this is the understanding is apprehensive of Divine things the Lord Christ who was without sin and so nothing but tendernesse was quick of understanding Isa 11.3 and the more free from sin our hearts are the quicker our understandings will be Mat. 13.15 Where there is a grosse and hard heart there is an un-understanding heart an unperceiving heart Mark 8.17 On the contrary where a tender heart is there is the clearest understandâ—ng The will is plyable to the truth of the Gospel Rom. 6 1â— Yee have obeyed from the heart that forme of Doctrine which was delivered you and into which yee were delivered The conscience is awake and will not indure the guilt of any sin to lye upon it Peter had sin'd but he goes out and weepes bitterly The affections are lively and stir much towards God David had a tender heart and how strongly did his affections stir after God Psal 42.1.2 As the heart panteth after the water brooks so panteth my soule after thee O God my soule thirsteth for God for the living God when shall I come and appeare before God Psa 63.8 My soule followeth hard after thee and the zeale of thy house c. It s that the Lord intends to write his whol will in Jer. 31.33 I will put my Law in their inward parts and write it in their hearts first he will make them soft and then write in the Law and Gospell It receives discipline correction Jer. 5 3. Thou hast stricken them but they have refused to receive correction they have made their faces harder c. An hard heart doth not receive correction but a tender one doth 2. It is the gift of God he gives this tender heart unto us we can harden our hearts through sining but we cannot soften them being once hardned by any meanes we use Tendernesse of heart is a speciall grace so iâ— onenesse of heart newnesse of spirit and all these are from God who is stiled The God of all grace 1 Pet. 5.10 There is not any grace but what is from God he is the author of it In this case of an heart of flesh he puts his hand into the heart and pulls out the stone and puts in tendernesse He that can turne stones into children Mat. 3.9 is he that turnes stony hearts into flesh and this he doth freely there is no motive of his will Phil. 2.13 His working is of his good pleasure James 1.18 Of his owne will begat he us Not the pleasure of man or his will appeares in this worke God consults not with man about it but doth the work himself I will take away the stone c. It is exclusive and shuts out all Isa 44.3 I will poure floods upon dry ground hence those sweet promises Isa 41.18 I will open Rivers in high places and Fountaines in the mid'dst of the Valeys I will make the Wildâ—rnesse a poole of water and the dry Land springs of water I will plant in the windernesse the Cedar the shittah trees the mertle and the oyle tree I will set in the desart the firre tree the pine and the boxe tree together that they may see know consider understand together that the hand of the Lord hath done this and the holy one of Israel hath created it God softens the heart by dropping his word upon it Deut. 32.2 My doctrine shall drop at the raine c. By the blood of Christ by revealing his free grace c. VERS 20. That they may walke in my statutes and keepe mine Ordinances and doe them and they shall be my people and I will be their God c. HEre is the end of Gods grace and goodnesse towards them with an asserting of such to be his and his promise to be their God Obser God multiplies mercies when he is in a way of mercy when he is giving out promises he gives not one or two but many Jer. 31.33.34 There is an heape of promises so in Ezek. 36.25.26.27.28.29 There be eight or nine promises together Hos 14.4.5.6.7 Promise after promise is given out Isa 60. Is full of sweet promises one after another This is a sweet Subject to meditate upon but I come to open the words That they may walke Walking here is metaphoricall taken from the motion of the body moving by steps from place to place and is applyed to the conversation and life of man in a spirituall sense and imports progresse in the way of God Psal 119.1 In my statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word Chukkim notes rites pertaining to the Ceremoniall Law cald also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not onely â—o but Chukkim includes the whole Ceremoniall Law the Seaventie doe sometimes translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandement which Mitzuoth properly signifies containing the Morrall Law or Tenne Commandements and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Deut. 4.40 They render Mitzuoth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chukkim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.15 Paul calls Chukkim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law of Commandements in Ordinances Mine Ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishphatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgements these some refer to the outwaâ—d policie of Israel their civill estate but statutes and