7. These spiritual fishers have large waters to fish in and are to be frequent in fishing from Engedi even to Eneglaim They shall be a place to spread forth nets from East to West They are to fish the whole Sea Go and teach all Nations The whole world is a Sea of fish and the nets must be spread not lie still The Fishers may dry and mend their nets but then they must throw them into the deep and be fishing for their Lord and Master Paul charges Timothy to preach the Word to be instant in season and out of season to take all opportunities to catch fish with the net of the Gospel 2 Tim. 4.2 Observ 8. These Gospel Fishers do catch some fish of all sorts some great some small some old some young When they spread forth their nets their fish shall be according to their kinde some of every kinde shall be caught in their nets Mat. 13.47 saith Christ The Kingdom of Heaven is like unto a net cast into the Sea and gathereth of every kinde The Gospel preached gains upon all sorts of people the Priests Acts 6.7 and Sergius Paulus Acts 13.12 were great fishes caught in this net but Lydia and the Damsel Acts 1.6 with Onesimus and many others were little fishes Nicodemus John 3. the Eunuch Acts 8. and the Elect Lady 2 John were great fishes and though not many wise men after the flesh not many mighty not many noble are called and caught with this net yet some are Some Jews some Gentiles some Bond-men c. Verse 11. But the myrie places thereof and the marishes thereof c. Near unto Rivers and Seas are myrie places and marishes and they being at a distance from the channel where in these waters of the Sanctuary run were not healed made wholesome and useful for fish but they are left to barrenness which is the sense of these words They shall be given to salt for salt causeth barrenness and is a sign thereof Deut. 29.23 Judg. 9.45 Psal 107.34 He turns a fruitfull land into barrenness the Hebrew is saltness Those that are slothful impenitent that go on in filthy practices trust to their own righteousness refusing and neglecting these waters shall never be healed but be barren fruitlâ—ss and accursed Verse 12. Vpon the bank shall grow all trees for meat It is a known thing to Historians and Travellers that on the banks of the Dead Sea or Lacus Asphaltites the place where Sodom and the other Cities were destroyed do grow trees which in shew yield goodly fruit yet not edible for being touched it proves ashes and smoak deceiving the expectation of him that gathers the same but these waters coming hither beget better trees and better fruit even trees for meat Neither tree nor fruit should disappoint them for the leaves of these trees should not fade they should always be green and flourishing neitheir should the fruit be consumed they should always have fruit upon them For as the sap and greeness of those trees continued so the fruit would continue no rottenness would cause it to fall no winds or storms should blow it down It shall bring forth new fruit according to its moneths Every moneth should these trees bring forth new fruit The word jebaccer is rendred by some primo genita edeut aut primo genitabunt they shall yield their first-begotten not onely shall they yield fruit monethly but excellent and choice fruit ripe fruit fit for meat And because this seems strange and impossible that trees every moneth should have ripe fruit he shews in the next words whence it is Because their waters they issued out of the Sanctuary These waters were no ordinary waters but such as had a fructifying vertue in them beyond all other waters and made the trees about it to bear twelve times a year representing that chrystal River that proceeded out of the Throne of God and of the Lambs on either side of which grew the tree of life which bore twelve manner of fruits and yielded fruit every moneth Rev. 22.12 And the fruit thereof shall be for meat and the leaves thereof for medicine He shews the excellency of these trees They shall have nothing useless Their fruit is for meat and their leaves for medicine The good works and holy lives of Believers are for meat and medicine unto others Observ 1. Wicked men are myrie and muddy Creatures Those that are ungodly are no better then myrie places and marishes which are unsavoury loathsome and dangerous breeding Frogs Toads and other Vermine Such are all wicked men their throat is an open Sepulchre Rom. 3.13 their words are corrupt deceitful and poysonous themselves are loathsome Prov. 13.5 they trust in their own righteousness which is as filthy rags Isa 64.6 they have corrupt mindes as Jannes and Jambres had 2 Tim. 3.8 they are full of noysom lusts subtilty and all malice as Elymas was Act. 13.10 they have eyes full of adultery 2 Pet. 2.14 they are swine and love to wallow in the mire ver 22. they breed nothing but vermine base thoughts vile affections and produce onely what is evil Paul describes them fully unto us Rom. 1.29 30 31. and in 2 Tim. 3.2 3 4 5. Observ 2. Those places and persons to which the waters of the Sanctuary do not come or coming do not heal are designed to barrenness and so to destruction Verse 11. But the myrie places thereof and the marishes thereof shall not be healed Either the waters came not to them or if they did they refused they neglected them and so were given to salt made like Sodom barren and accursed Some places have not the waters of the Sanctuary the Doctrine of the Gospel and they are barren and perish for want of the same as Tyre and Sidon Some places have them and because they are impenitent unbelieving and will not receive the truth with the love of it because they will not drink these waters therefore they are given to salt they are barren and must perish So it was with Capernaum and Jerusalem Mat. 11.23 and 23.37 38. and so is it with many places in this Nation I fear John 3.19 This is the condemnation that light is come into the world and men love darkness rather then light because their deeds are evil They stick in the mud and filth of their own sins and will not receive the soul-saving truths of the Gospel Observ 3. That the Saints true Christian Believers are not barren but fruitful trees Every one of them is a fruitful tree and yields good fruit All the trees are for meat their fruit is for meat For whom for Christ Cant. 4.16 Let my Beloved come into his garden and eat his pleasant fruits Cant. 6.2 He is gone to feed in the gardens that is to feed upon the fruit of his Churches And for others even all men Gal. 6.10 their fruit is good Mat. 5.16 and 7.17 they are acceptable to God and man through their fruitfulness Phil. 4.18 and
in take up all places and sit in expectation to hear somewhat that may please or to catch somewhat they may carp at and make advantage of which some Expositers affirm to be the end of their coming here The Hebrew for as the people cometh is according to the coming or entrance of the people some come for to hear notions and novelties some to scoffe some to censure few come upon right grounds or for right ends They sit before thee as my people They carry it before thee as my people they hearken to what thou sayest and make as if they would not loose one truth but lay up all and do as my people ought to do viz practice what they hear they seem before thee to be Saints the people of God as those that would learn righteousnesse They hear thy words but they will not do them They took pains to hear the Prophet they came to his house as Chap 8.1 Chap. 14.1 It was not likely that they had publique places of meeting the Babylonians did not favour them so much as to indulge them with such liberty where-ever it was they heard the Prophet they did not do what he said they obeyed not him nor the Lord who sent him For with their mouth they shew much love From the teeth outwards they professed much kindness to the Prophet they gave him smooth and good words The Hebrew for much love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agavim from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agat which signifies to be much in love with one to be taken with the sight hearing or company of one and Agavim is amatoria they make as if they were deeply in love much affected with the sight and hearing of thee when it was not so here was their hypocrisie The Septuagint hath these words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there was a lye in their mouth they dissembled with the Prophet Arias Montanus renders the word Agavim subsannationes which is mockings with bending the Browes and snuffing the Nose the Vulgar is to that purpose in canticum oris sui vertunt illos they turn thy words into a song they jeer at what thou sayest so that translation Vatablus follows Cantiones edunt ore suo that is saith he Rident doctrinam tuam they laugh at thy doctrine The French likewise is of this nature Itz en font une chauson de plaisanterie de leur bouche they make scoffing songs with their mouth The word for shew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osim from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asah which usually signifies to do to effect to perfect but here hath a differing signification viz. to shew declare or professe and so Polanus tells that the word in Matth. 12.33 is to be taken either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the Tree is known by his fruits Look upon the works which I have done and by them profess declare what I am if I have done evill works declare me â—nd my works to be evill if I have done good declare me and my works to be good for such as the Tree is such is the fruit But their heart goeth after their covetousnesse They looked upon the Prophet and listned to his words but their hearts looked another way The word for Covetousness is Bitzha from Batzha to wound break damnifie and metaphorically to be covetous given to get and gain intimating that covetous men do wound break damnifie themselves and others The Septuagint have these words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their heart goeth after their pollutions Covetousness is a defiling thing The Greek word for Covetousnesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire of having more not simply of having more but more then God allows us when we go beyond the bounds he hath set us which bounds are in 1 Tim. 6.8 Heb 13.5 If we be not content with food rayment and such things as we have but let out our desires to more we are covetous They being in captivity having little in respect of what they once had in their own Land they were not contented with what they had but let out their minds and hearts to more and so were covetous First Observe It s the portion of Gods servants to be ill spoken of and that from time to time by those they live amongst and do good unto The children of thy people still are talking against thee by the walls and in the doors of their houses They had spoken ill of Ezekiel before they did it still openly and secretly David met with such a portion from many Psal 41. All that hate me whisper together against me Psal 69.12 They that sit in the Gate speak against me Psal 109.2 The mouth of the wicked and the mouth of the deceitfull are opened against me they have spoken against me with a lying tongue Psal 119.23 Princes also did sit and speak against me Great and small publiquely and privately did defame David Jeremy escaped not the lash of the tongue Chap 18.18 Come let us smite him with the tongue Paul that precious servant of Christ how was he spoken against he saith He was made as the filth of the world and the off-scouring of all things 1 Cor 4.13 Look what filth is washed out of or rust scoured off from Pots and thrown out of doors such was Paul and his name made It s the basest Office to set our tongues on work to detract from the worth of any if there be evill in men our charity should cover it if vertue our wisdome should commend it 'T is a Devilish sin to speak evill of others he first brought this sin into the world by speaking evill of God Gen. 3.4 5 and too many are like unto him in speaking ill of the servants of God but we must steel our selves to pass thorow bad report 2 Cor 6.8 Rom 3.8 Secondly Observe Whatever wicked men speak against the Prophets and servants of God he knowes and takes notice of the same Son of man They speak against thee by the walls and in the doors of their houses Let them speak openly or secretly God hears them when they said Come let us devise devices against Jeremy come let us smite him with the tongue and let us not give heed to any of his words Chap 18.18 God heard them and revealed to Jeremy what they said There is not a word spoken by any but the Lord is privy to it and not only words but thoughts also Isa 59.7 Their thoughts are thoughts of iniquity Let us look narrowly to our hearts and tongues for God knows the thoughts of the one and the words of the other Thirdly Observe How religiously and cunningly soever hypocrites do carry it their hypocrisie is known to God and shall be discovered Hypocrisie is a doing or speaking that to God or men wherein the heart and spirit of a man is not Those men pretended religiously they call upon one
out against and removes them Some bodyes are so delicate that they feel every wind every little distemper and so fortifie themselves against them and some hearts are so tender that corruption or the Devil cannot stir but they discern feel and find them and so set themselves against them When Josephs Mistriss tempted him to folly his heart startled at it and caused his tongue to say How can I do this and sin against God Gen 39.9 A tender heart sticks at the appearance of evill and will not venture there Abraham would not take any thing of the spoyl recovered but returned all into the hands of the King of Sodom least he should say I have made Abraham rich Gen 14.23 This was an excellent frame of spirit and proceeded from the tenderness of his heart such tenderness Antidotes a man against the poyson of sin Jobs heart was flesh not stone and not his Friends Wife or Devil could draw him to commit sin his heart was sensible of his sons sinning and on their behalf he offered sacrifice continually Job 1.5 and that tenderness preserved him from sinning Davids heart smote him when he cut off but the lap of Sauls garment 1 Sam 24.5 Fourthly It s active for God When Pauls heart was turned into flesh presently saith he Lord what wilt thou have me to do I am now ready to do ought for thee Acts 9.6 And straight way he preached Christ in the Synagogues vers 20. Josiah was of a tender heart and he acted notably for God he destroyed the groves altars high-places images out of Judah and Jerusalem and other places he repaired the Temple he caused the Law to be read the people to enter into Covenant with God he kept a most solemn Passeover such as had not been from Samuels dayes before 2 Chron 34. 35. Chap A hard heart is active against God and a soft heart is active for God Manasseh through the hardness of his heart did more wickedly then any 2 Chron 33. And David through the tendernesse of his heart fulfilled all the wills of God Acts 13.22 He durst not neglect any duty the Lord call'd for nor do it remisly when he went about it What are the mistakes about a tender heart First There is a legal tendernesse which arises from apprehension of Gods Soveraignty and Justice and his wrath due unto men for sin and their sinfull practices whereupon they humble themselves mourn sigh weep pray and so manifest some tenderness of heart such I conceive was the tenderness of Manasseh's heart when he was among thorns bound in fetters and in affliction then he besought the Lord humbled himself greatly and prayed 2 Chron 33.11 12 13. Such tendernesse had Judas who repented of what he had done saying He had sinned in betraying innocent bloud Mat 27.3 4. Terrours of conscience put him upon it This legal tenderness is not that here meant For 1. Apprehensions of Gods power justice wrath fear of death and hell do never melt the heart The Law judgements of God considerations of death and hell may break the stony heart into many pieces yet every piece remain a stone retain its hardnes when you break a Milstone or Rock into pieces with an hammer or pick-axe though broken yet there is no true softness in them 2. Legal tendernesse never loves God it loves it self and seeks it self but Evangelical or Spiritual tenderness carries out the heart to God and Christ Peter having hardned his heart by denyal of the Lord Jesus once twice and thrice and then being softned again by a look of Christ upon him Luke 22.61 62. he loved him dearly and that it might be known Christ asked him the question Simon lovest thou me more than these he saith not Peter dost thou love me but dost thou love me more than these I know these love me much how stands thy heart to me his answer was Yea I love thee and more than these do love thee and thou knowest it A tender heart is strongly in love with Christ Paul after his heart was regenerate and softned he was so in love with Christ that he wisheth Anathema Maranatha to that man which loves not the Lord Jesus 1 Cor 15.22 Secondly There is a naturall fleshliness or tenderness which is much in women and sometimes also in men as when Joseph made himself known unto his brethren he wept it was from a natural tenderness in him Gen. 45.1 2. Some are by nature very tender and pittyfull such tenderness is not what our Prophet aims at For 1. This natural tenderness is born with men they bring it with them into the world the other is a gift I will give you an heart of flesh the one is of nature the other of grace Parents procreate the one God creates the other the one is from constitution the other from regeneration 2. Where there is a natural tenderness it is flexible both wayes to good and evill Rehoboam who was a wicked King having a tender heart 2 Chron 13.7 he was for evill and for good he hearkned to the young mens ill counsel at one time and to Shemaiah's good counsel another time 1 Kings 12.14 24. he was easily drawn this way and that way like some in the Apostles time who were carryed about with every wind of Doctrine Ephes 4.14 They were children they had a natural tendernesse in them and bowed to sound and corrupt doctrine but a man that hath the tenderness of heart here intended is untractable towards evill and only flexible unto good 1 John 3.9 He cannot sin because he is born of God his heart is obstinate against sin he keeps himself from the touching of the wicked one Chap 5.18 But is plyable to the will of the holy one prepared unto every good work 2 Tim 2.21 Thirdly Natural tenderness is faint in the cause of God it hath no courage no magnanimity for God but spiritual tenderness hath Paul was tender hearted after his conversion and see what a spirit he had for God Acts 17.22 23. Ye men of Athens I perceive that in all things ye are too superstitious c. He contested with the whole University of Athens The Bock of Martyrs tells of Alice Driver a tender hearted woman who said She would set her foot against the foot of any of them all she meant the Bishops and their creatures she had courage for God and his cause Fourthly Natural tendernesse is dulled by fasting prayer and humiliation but spiritual tenderness is sharpned and quickned by the same Esther after her fasting praying and humbling her soule was more sensible of the state of the Jews and the great danger they were in and ventured her life for them Esther 4. 5. Chap. Fifthly Afflictions crosses are very heavy to that heart that is naturally tender its restlesse unquiet under them but an heart spiritually tender welcomes afflictions receives them with joy Heb. 10.34 and finds sin heavier then afflictions There be some soft natures which
in the world men of soul or foulie men but not one of them did know God or seek after God Paul therefore hath laid it down for an universal Maxime That the animal natural or soulie man receives not the things of the spirit of God for they are foolishnesse unto him Whilest he is without the spirit of God they are no better than foolishnesse unto him and so are rejected by him Sixthly Observe The principle of spiritual life and motion is the spirit of God I will put my spirit within you and cause you to walk Immediately upon the putting in of the spirit into the heart of any there is life and motion men live and move spiritually Some make grace the principle of life and motion but all grace flows from the spirit Gal. 5.22 23. Ephes 5.9 and why should grace have that honour is due to the spirit It was the entrance of the spirit which quickned the dead bodies of the Witnesses and caused them to move Rev. 11.11 and it is the entrance of the spirit which quickens dead souls and causes them to move We must beware of an error here which hath siezed upon divers of late viz That because the spirit is in us and the principle of life and motion that therefore the spirit doth all Matth 10.20 It is not ye that speak but the spirit of your Father which speaketh in you so it is not you that do but the spirit in you and if the spirit speaketh and do all we must sit still and leave our selves to the spirits motions and actings This is a dangerous error know therefore That though the spirit be in men and the principle of life and motion yet it doth not act or work without us in the putting in of the spirit we are Passive John 3.6 we concur no more to our birth then a child doth to its generation but when the spirit is in us and hath quickned us then there is the co-operation of man with the spirit Rom 8.16 The spirit beareth witnesse to our spirit vers 26. It helpeth our infirmities Acti agimus the spirit acts us and we co-act with it If the spirit did all then the spirit should repent believe and not man but what cause hath the spirit to repent or believe it never sinned it stands not in need of help or mercy that place Matth 10.20 is not absolutely to be taken that they did not speak for so it should be false Luke 12.12 The holy spirit shall teach you in the same hour what ye ought to say They spake and the spirit taught them to speak the place is to be taken comparatively not you but the spirit that is it is rather the spirit than you the spirit is the principle which sets you on For men to sit still and leave all to the spirit is a grieving of the spirit and contradicts what the spirit hath given out Matth. 7.7 Ask and it shall be given you seek and you shall find knock and it shall be opened unto you The spirit would have us use means and doth most vigorously assist us when we are most diligent in the use of them Prov. 2.3 4 5. 2 Chron. 15.2 Quest If the spirit be put into us dwell in us and be the principle of life and motion what need the soul look unto Christ for any fresh or further supply Answ 1. It is granted there is a sufficiency and fullnesse in the spirit yet because it is the will of God that we should look unto Christ we are bound to do it Heb. 12.2 Looking unto Jesus the Authour and Finisher of our faith 2 Tim. 2.1 Be strong in the grace that is in Christ Jesus and Paul himself 2 Cor. 12.8 9. looked up to Christ for more help notwithstanding he had a fullnesse of the spirit within him Acts 13.9 Answ 2. The spirit is not the head of the body though it be in the body that honour is Christs Col. 1.18 He is the Head of the Body the Church and from it the whole body receiveth influence Eph. 4.15 16. Col. 2.19 it s requisite therefore that every member in the body should look up to the head Seventhly Observe God first makes men good and then they do good first he puts his spirit into them and then they walk in his wayes It is said of God himself He is good and doth good Psal 119.68 He is first good and then good comes from him so God makes men good by the infusion of his spirit and then they bring forth spiritual fruit Ephes 2.10 We are his workmanship created in Christ Jesus unto good works Since mans fall amongst all the sons of men God finds none good Rom. 2.10 There is none righteous no not one if any be so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath made him so by his spirit he hath made him a new creature so fitted him for good works the Tree must first be good before the fruit be good amongst men good actions are first done and then men are reputed good but with God it is otherwise he makes men first good and then they do good actions they do not make themselves good by their free will by frequent acts of good but God puts in his spirit towards which they contribute nothing and thereby they are made good and act answerably then their actions have life in them worth in them and are suitable to God who is a spirit and must be worshipped in spirit and truth Let men look heedfully to themselves and not stand upon their actions men may do many actions outwardly glorious and magnified by men themselves being corrupt and naught if men have not the spirit of God in them their actions are no better than corrupt fruit of a corrupt Tree they do not please God and if any have not the spirit of Christ he is none of his He is neither good nor doth good Eighthly Observe In what heart soever the spirit dwells there will be outward and visible manifestations of it Grace within will appear without I will put my spirit within you and cause you to walk in my statutes to keep my judgements and to do them The spirit is like the Sun in the Firmament which cannot be hid long though it may be clouded for a season the Cough and Grace are of such natures as will not be concealed and the spirit is of that nature as it will diâ—â—â—â—er it self in the man it is within causing him to change his courses and to walk in other wayes then ever he walked in When the spirit is put into a swearer a lyar an unclean person an extortioner a bloudy persecutor it makes the swearer fear an oath the lyar speak truth from his heart the unclean man to possesse his vessel in sanctification and honour the extortioner to make satisfaction and give half of his goods to the poor and the bloudy persecutor to love and preach the Gospel he persecuted so demonstrating it self to
verse that we may see by whom the enmity was taken away and from whom the reconciling virtue came even from the Lord Christ whose bloud made the attonement Ephes 2.13 14 15 16. How should this teach us to honour and prize the Lord Christ by whom so difficult so great and glorious a work was wrought Fourthly Observe Those that are received to God by the mediation of Christ shall be preserved from all hurtfull things receive all good things needfull and enjoy much security When men are in the Covenant of peace then God will cause the evill beasts to cease out of the Land then no creatures no enemies no Devils shall do them harm Job 5.23 Pro 16.7 Rom 16.20 Then there will be a communication of all good things needful they shall dwell in the wildernesse there they shall have blessings so as they shall not be put to remove their dwellings for want Psal 34.9 10. Psal 23.1 Psal 84.11 Then shall they dwell safely in the wildernesse and sleep in the woods nothing without or within shall create any fear or cause any solicitousness in them they shall have perfect peace and be as in the suburbs of Heaven Jer 23.4 Verses 26 27. And I will make them and the places round about my hill a blessing and I will cause the showre to come down in his season there shall be showres of blessing And the tree of the field shall yeeld her fruit and the earth shall yield her increase and they shall be safe in their Land and shall know that I am the Lord when I have broken the bands of their yoke and delivered them out of the hand of those that served themselves of them IN these verses as in the former the Lord promises sweet mercies unto his people First A blessing in generall vers 26. Secondly Particular blessings and they are these 1. Seasonable showres from Heaven vers 26. 2. Fruitfullnesse of the earth and that both of the Trees and Land vers 27. 3. Safety ibid. 4. Acknowledgement of God ibid. 5. Freedom ibid. Thirdly The time when all these shall be ibid. Vers 26. I will make them and the places round about my hill a blessing The Jews being in Babylon were for a proverb a reproach a taunt and a curse Jer 24.9 Chap 25.18 Chap 29.18 but God would roul away their reproach and make them a blessing The Chaldee is erunt benedicti they shall be blessed its usuall in Scripture to put the Abstract for the Concrete as Gen 12.2 Thou shalt be a blessing the Vulgar there is benedictus thou shalt be blessed take the word blessing here for the Concrete and the sense is they shall be blessed with abundance and variety of blessings they shall be happy and prosperous in all things but take the word as it is in the Abstract a blessing the sense is they shall be a blessing unto others they shall be a blessing unto the Nations as they were a curse in the Nations so they should be a blessing unto them Zech 8.13 It shall come to passe that as ye were a curse among the Nations O house of Judah and house of Israel so will I save you and ye shall be a blessing that is a blessing unto the Nations round about them The word Hill must be interpreted before we can well understand this place By Hill is meant Mount Sion where the Temple was and Jerusalem there God recorded his Name set up his Worship and therefore saith My Hill Now these were Types of Christ and the Church in his time as the Jews therefore came out of Babylon and other places to Mount Sion to Jerusalem and the Temple when rebuilt so to Christ and the Evangelicall Church Gentiles flocked out of several Nations and so the Church and Members of it were a blessing unto them as Mount Sion and the Inhabitants of it together with them dwelt round about it in Judaea or Canaan were a blessing unto the Nations The blessing here I conceive principally referrs to spiritual blessings he spake before of a Covenant of peace wrought by Christ and now of blessings they should have by him the Church under Christ should be blessed with all spiritual blessings according to that Ephes 1.3 And I will cause the showre to come down in his season The word for Showre is Geshem which notes a great and vehement rain as Kirker saith even such as shakes the earth Most make it signifie a strong rain but Ramban a gentle rain be it great or gentle God would give them rain in season In Deut 11.14 you read of the former rain and the latter rain the former rain was in October or September which was upon the sowing of their Corn and this rain came moderately Joel 2.23 That so the Corn might swell with moisture root and grow Lente descendebat ut semina terris imprimerentur imabuerenter humore ad gorminationem Martin the latter rain was in the first month as Joel 2.23 that which we call March though some others put it in May and it was ut grana turpida redderet to make the ear full their harvest was sooner then ours their Countrey being hotter Under these showres Heavenly things are figured unto us as in Deut 32.2 My doctrine shall drop as the rain my speech shall distill as the dew as the small rain upon the tender hearb and as the showres upon the grasse Here Heavenly Doctrine is likened unto rain dew showres and in our Prophet is set out by showres Heavenly Doctrine and influences of the Spirit which do make Gods people fruitfull in all good works as the rain doth the earth and trees in all kind of Hearbs Corn and Fruit. In Christs time there were many such showres he rained Heavenly ones oft upon the people In 2 Pet 2.17 Jude 12. false teachers are said to be Wells without water and Clouds without rain but Christs Apostles were Wells full of water and clouds full of rain and by those did Christ water divers persons and places There shall be showres of blessing The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rain of blessing or blessed rain Piscator renders the words Erunt pluviae largissime there shall be plentifull rains They may be call'd showres of blessing because they are from the blessed God have a blessing in them and benefit them they fall upon some rains are so great that they do much harm and little good these should not be such they should be seasonable and moderate they should have Heavenly Doctrines and blessings seasonable and as they were capable of them Vers 27. And the Tree of the field shall yeeld her fruit After the Heavens have sent forth their showres the Trees and earth do send forth their fruit Not only the Tree of the garden but the Tree of the field being watered brings forth The Hebrew for Tree is Etz which signifies any wood and Synecdochically a Tree because it is wood And the earth
Law writ in his heart by the spirit but not as it is written by the spirit in the hearts of Believer who are under the new Covenant the spirit writ the Law in Adams heart as Concreator with the Father and the Son not by vertue of any Covenant but Believers receive the spirit and have the Law writ in them by vertue of Covenant God hath covenanted to put his spirit in them and they have the spirit from Christ and the Father Christ purchased of the Father the mission of the spirit therefore saith He will send the Comforter unto them John 16.7 And that he will pray the Father and he shall send the Comforter unto them John 14.16 So that Believers now have the spirit from God as a Father in Christ from Christ as Head of the Church and both these by vertue of the new Covenant Adam had not the spirit so and for those that had the spirit under the Law for some had it as you may see Psal 51.11 Nehem 9.20 Numb 27.18 Hagg. 2.5 they had it not by vertue of the Covenant of works Do this and live for none were able to keep the Law but by vertue of the Covenant of grace there was Gospel in the Law yea the whole Ceremonial Law was so The Apostle tells us that the Galatians received not the spirit by the works of the Law but by the hearing of faith Gal. 3.2 And look how the Gentiles received the blessing of Abraham viz. the spirit which was through faith and through Christ vers 14. so did the Jews likewise Neither Jews nor Gentiles do bring any preparations or qualifications towards the reception of the spirit God gives his spirit freely where there are no such things when men are in a state of sin and wickednesse the spirit is put in first it s there and then it works grace before they have new hearts new spirits the stone be taken out of the heart and there be an heart of flesh the spirit is put in and acts he finds not qualifications or dispositions but brings them works them The Bees when they come to the Hive find no wax no honey there but they bring the wax and honey so the spirit when it comes to mens hearts it finds no wax no honey no graces nor gracious dispositions there but brings them when the spirit comes to regenerate and sanctifie it finds nothing in men but darkness unbelief unholinesse and enmity by which its no more defiled than an Angel by coming into the world which lyes in wickednesse or the Sun shining upon a Dunghil but when it comes to be an Inhabitant a Comforter a spirit of glory to rest upon a man then it finds the heart prepared and made meet for its entertainment and abode Thirdly Observe The gift of the spirit is a great and excellent gift I will put or give my spirit within you The greatness and excellency of it appears in these following particulars First It s the person of the spirit which is a fundamental mercy and more considerable than all his gifts and graces which flow from him the Tree is better than all the fruit the Sun is of more worth than all his Beams Secondly It is the procreator of all grace in the soul Gal. 5.22 The fruit of the spirit is love joy peace faith Take but those four graces see how they are exalted faith is stiled precious 2 Pet. 1.1 peace is said to passe all understanding Phil. 4.7 joy to be glorious and unspeakable 1 Pet. 1.8 and love is magnified by Paul above all gifts and other graces 1 Cor. 13. What a gift then is the spirit which is the Parent not only of these but of all graces and all gifts Ephes 5.9 The fruit of the spirit it in all goodnesse Thirdly It is the Conservator of all grace and good things in us As God conserves the world which is his creature so the spirit conserves grace which is its creature the spirit as it gives being to all graces so it preserves them in their beings and operations It 's the spirit which mortifies lusts Rom. 8.13 And it is the spirit maintains graces John 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit As flesh brings forth flesh so it maintains the same and as the spirit brings forth spirit so it maintains the same each maintains their own off-springs The spirit is the Nurse of all those graces it hath brought forth in the heart of any 2 Cor. 4.13 it s called The spirit of faith not only because it creates faith in the heart but keeps it there so it s called The spirit of grace Zech. 12.10 not only because it works grace in men but also because it keeps grace in them hence those who are after the spirit are said to mind the things of the spirit their graces are maintained by the provision of the spirit Fourthly The spirit is he who actuates and consummates our graces the spirit doth not content it self to beget and preserve graces in mens hearts but improves and perfects them we and our graces would act very poorly did not the spirit assist us John 15.5 Without me saith Christ you can do nothing that is without my spirit concurre with your graces and actuate them you can do nothing The Mill may have all things fit for motion the Sails may be spread but if the wind blow not the Mill goes not so a man may through grace be prepared and fitted to every good work but if the spirit blow not he moves not John 6.63 It is the spirit that quickens it quickens us and our graces also 2 Cor. 3.6 The spirit gives life Life to mens persons and life to their graces it s the spirit makes lively and sets grace a work It 's the Sun and influences of Heaven which draw up the sap and make the Tree grow and it is the spirit and its influences which draw out our graces into act they lye still unless fresh blasts of the spirit come upon us and them And as the spirit acts our graces so it perfects them it adds supplyes unto them Phil. 1.19 and changes us into further glory day by day 2 Cor. 3.18 And what is said of Christ Heb 12.2 That he is the Authour and Finisher of our faith the same Christ doth by his spirit and so the spirit is the Authour and Finisher of all our graces Fifthly The spirit is a great and excellent gift in that it doth facilitate sweeten and make delightfull unto us all the wayes of God they are hard and harsh to flesh and bloud as to deny a mans self to passe by wrongs to forgive enemies to bear the Crosse cheerfully c. these are things corrupt nature cannot digest but where the spirit is given they become easie the spirit is the oyl of gladnesse and makes the soul cheerfully fall in with whatever is of God When a child hath
his meri s and with the prayers of the Saints he presents unto me I am well pleased Christ is the Altar the Table the Sacrifice and the meat and drink upon the same So is the Lord taken with the intercession and merits of Christ that his soul delights in him Isa 42.1 If any of the children of God sin and thirst for pardon and peace we have an Altar a Table before the Lord. 1 Joh. 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins The Father is so pleased with him that for his sake presently he grants us pardon and peace Of the doors of the Temple Vers 23. The Temple and the Sanctuary had two doors which are described in the 24. and 25. vers These doors were to open and shut at pleasure and by them the entrance was into the Temple and Sanctuary or Most Holy place What else do these suggest unto us but the Media salutis the means whereby we come to be in and of the Church of God The Gospel and it's ordinances faith repentance and baptism are the means to salvation by them we obtain entrance into the communion of Saints the Favour of God and the Kingdome of Heaven Christ is said to be the way Joh. 14 6. and the door Joh. 10.7 because he hath given us the means which are the way and door to the Church and unto life These doors are to be open for the sheep and to be shut against the goats We may also understand by these doors the Ministers dispensing the Gospel and the ordinances thereof who are to be holy vigilant and zealous as the Cherubims and constantly green growing and flourishing as the Palm-trees vers 25. Vers 26. On the Windows Posts Chambers and thick Placks were Palm-trees on the one side and on the other They had Palm-trees wrought or ingraven on them on both sides implying that the materials of Christs Temple must not be common but curious and carved work if all the Walls of Solomons house were carved round about with carved figures of Cherubims and palm-Palm-trees and open flowers within and without 1 King 6.9 much more must the house of Christ and every thing in it have carved work upon it viz. the ingravings of God's Spirit Psal 45.13 Rev. 21.18 19. The EXPOSITION continued upon the Remaining Chapters of EZEKIEL CHAP. XLII Vers 1 2 3 4 5 6 7. 1. Then he brought me forth into the outward Court the way towards the North and he brought me into the Chamber that was over against the separate place and which was before the building towards the North. 2. Before the length of an hundred Cubits was the the North door and the breadth was fifty Cubits 3. Over against the twenty Cubits which were for the inward Court and over against the pavement which was for the outer Court was Gallery against Gallery in three Stories 4. And before the Chambers was a Walk of ten Cubits breadth inward a Way of one Cubit and their Doors toward the North. 5. Now the upper Chambers were shorter for the Galleries were higher then these then the lower and then the middlemost of the building 6. For they were in three Stories but had not Pillars as the Pillars of the Courts therefore the building was straitned more then the lowest and the middlemost from the ground 7. And the Wall that was wâ—thouâ— â—v r agaiâ—st the Chambers towards the outer Court on the fore-part of the Chambers the length thereof was fifty Cubâ—ts IN this Chapter progress is made in the descripâ—ion of the Temple Chambers Walks Waies Galleries Walls Priests Garments Holy Things and the outward Courts are here spoken of Vers 1. Then he brought me forth into the outer Court Difference there is amongst Expositors what Court this was whether the utmost Court of all which wâ—s the Court of the people or the next Court to that which was the Priests Court or the Court the Temple stood in where the separate building was call'd the outer Court in respect of the Temple into which he was brought out of the Temple The 7 8 9 14. verses speak of outer Court and this outward Court was that where the Temple stood as Sanctius and others observe Formerly hath been spoken of the outward Court representing the amplitude of the Church here it 's conceiv'd to hold forth the visibility of the Church that which is outward is visible The Church whilest it 's in this world is the outward Court It 's not the outward Court which is the profane place It 's not the world but the outward Court which is a place separate from the world yet visible in the world The Church of Christ is prefigured in Scripture and set out by visible things Sometimes by the Arke of Noah as 1 Pet. 3.20 sometimes by a Mountâ—in as Is 2.2 sometimes by a Vineyard and Vine Isa 5.1 Psal 80.8 9. sometimes by a City Psal 122.3 Rev. 21.2 sometimes by a Ship Luke 5.3 sometimes by a Candlestick Rev. 1.20 sometimes by a Dove-house Isa 60.8 sometimes by a Garden and by a Spring Cant. 4.12 sometimes by a Bird Ezek 16.8 sometimes by a Flock and a Fold Psal 78.52 Joh. 10.16 sometimes by a Temple 2 Cor. 6.15 All these are visible things and set out the visibility of the Church eminently Vers 3. For the inner Court As the Church visible is by the outward Court represented so the Church invisible the Mystical Body of Christ is by the inner Court Vers 4. Before the Chambers was a Walk of ten Cubits breadth inward a Way of one Cubit There is a broad way and a narrow way a ten Cubit-way and an one Cubit-way The Church in this world is under various dispensations at one time it hath prosperity and freedome it 's in a Walk of ten Cubits brâ—adth It 's not straitened at all as in Salomons Hezekiahs and Josiahs days So in part of the Apostles days the Church had rest throughout all Judaea Galalaea and Samaria and were edified and walking in the fear of the Lord and in the comfort of the Holy Spirit were multiplyed Act. 4.31 At that time the Churches had liberty and prosperity they had ten Cubits breadth and the time will come when the Church shall have greater latitude liberty and prosperity than ever she yet had At another time the Church is in streights afflictions darkness temptations persecutions c. it 's in a Way of one Cubit vers 4. Such a way is narrow and streight and that is the way the Church is oft if not most in Was not the Church in the way of a Cubit when Elijah could see none but himself in that way The Lord Christ told his Disciples of such a way Mat. 7.14 Narrow is the way which leadeth unto life it 's a way of one Cubit and few do find it there be sharp afflictions Fiery Serpents Wild Beasts Thorns Bryars Pits Stones
nâ—ture Psal 92.12 The righteous shall flourish like the Palm-tree he shall grow like a Cedar in Lebanon Palm-trees and Cedars especially grow very high Amos 2.9 their tops reached to Heaven And did not the Thessalonians grow exceedingly in Faith and Charity 2 Thess 1.3 Did not Paul grow greatly when hâ—s Conversation was in Heaven daily Phil. 3.20 The Saints grow up into Christ in all things Ephes 4.15 5. Of Trees some are strong some are weak some are high some are low So is it with Saints some are strong and high as the Centurion Mat. 8.10 the Woman of Canaan Mat. 15.28 James Cephas and John Gal. 2.9 some are low and weak as the Corinthians 1 Cor. 3.1 and the Hebrews Heb. 5.12 13. John hath ranked these spiritual trees into three sorts 1 John 2.12 13 14. Little Children Young Men and Fathers 6. They are fruitful and bear several kindes of fruit Hence the tree of the field is said to be mans life Deut. 20.19 that is it brings forth fruit of several kindes whereby the life of man is preserved and true Christians are not barren trees or trees which bring forth sowre or corrupt fruit but they are fruitful and their fruit is good fruit The Philippians were filled with fruits of righteousness Phil. 1.11 Dorcas was full of good works and alms-deeds which she did Acts 9.36 the Churches of Macedonia abounded in liberality 2 Cor. 8.2 and the Church of Corinth in every thing v. 7. some had tongues some interpreted some wrought miracles and some prophesied Those Widows which were to be taken into the Church had fruit much and variety of it they brought up children they lodged strangers they washed the Saints feet they relieved the afflicted and they diligently followed every good work 1 Tim. 5.9 7. Some trees are very fragrant well sented they perfume the air where they grow Hos 14.6 His smell shall be as Lebanon In Lebanon which was a great Mountain and fruitful Forrest were fair trees Cedars and Almuggin trees which filled the air with a sweet sent and like unto Lebanon Israel should be And Christ saith of his Spouse Cant. 4.11 The smell of thy garments is as the smell of Lebanon The Churches garments are the graces and gifts with which the Spirit hath adorned her as Knowledge Faith Love Humility Zeal Wisdom c. These yield a good savour From the Church of Philippi was an odour of a sweet smell Phil. 4.18 The Church of Rome in Pauls days had a good sent her faith was spoken of throughout the whole World Rom. 1.8 Gaius was a tree very fragrant 3 John 2 5 6. and Demetrius alone had the smell of Lebanon of Firre-trees Cedars and Almuggins for he had good respect of all men and of the truth it self v. 12. 8. Trees are exposed to all winds weathers storms to heat and cold so are Saints Jer. 17.8 The man that trusts in God shall be as a tree planted by the waters and what though heat and drought come he shall be prejudiced by neither his branch is green before the Sun Job 8.16 There will be scorching heat and terrible blasts Christians do meet with Satans fiery darts the Dragons floods reproaches afflictions tempations troubles of all sorts they are exposed unto Psal 34.19 2 Tim. 3.12 Verse 8. These waters issue out towards the East-Countrey and go down into the Desart These are the places into which the waters of the Sanctuary did run Some render the Hebrew words Haggelilah hakadmonah into Galilee of the East Montanus Arith ad revolutionem orientalem or terminum orientalem to the Eastern border Galilee was Eastward from Jerulem and in it was Lacus Asphaltites the Lake of Sodom or Mare mortuum so called because no fish could live in it nor birds fly over it but dyed so deadly were the waters and vapors thereof Hither the Sanctuary waters came and they went down also into the Desart that is say some Expositors into the Mediterranean Sea which was in the West suitable to which interpretation seems that in Zach. 14.8 where living waters are said to go out from Jerusalem half of them toward the former sea that is the Salt or dead sea and half of them towards the hinder sea that is the Mediterranean sea Others conceive these waters of Ezekiel did run onely East-ward first into the dead sea and then out of that into the Desarts or Plains of Moab for here is not mention of several seas but there is of rivers ver 9. Nachalaim duo torrentes The effects of these waters are 1. Healing When they came into the dead sea they healed the waters thereof the Sanctuary waters made those deadly waters salubres utiles wholesome and profitable as the bitter waters of Marah were healed by a tree thrown in Exod. 15.25 and the waters of Jericho by a cruse of salt 2 Kings 2.20 21. 2. Production of Fishes and them in abundance These waters were fruitful waters ver 9. they begat life in dead creatures and caused Fish to abound as the Fish of the Sea exceeding many as it is in the end of ver 10. By Fish understand those that are wrought upon and brought in by the Gospel And they are so called 1. Because as Fish are generated of Spawn or Seed and Water so Believers are born of Water and the Spirit John 3.5 2. Fish it s conceived were not under the curse that fell upon the earth and things upon it not on the waters and fish therein so Believers are not under the curse of the Law Unbelievers are under condemnation and wrath John 3.18 36. but Believers are free from both 3. They keep fresh in salt and brackish waters and true Converts do so When there are brackish corrupt doctrines abroad hot and fierce persecutions by reason of them the sound Believer is not tainted with them Arianism Pelagianism Familism Rantism and Quakerism do not corrupt them and the greater troubles they meet with the more lively they are 4. Some Fish swim constantly against the stream Such are true Christians they swim against the stream they are not led by the multitude There be several streams one of Prophaness another of Flattery a third of Superstition a fourth of Lukewarmness and Formality a fifth of Carnal policy a sixth of Self-seeking Against all these and many others doth the sincere Christian swim and row daily 5. Fish live in and by the waters they cannot live in arido they presently dye without water And true Christians they live in and by the waters of the Sanctuary they live in and by the Spirit they drink in the waters of the Gospel These spritual Fish cannot live without them Rev. 22.1 there is a pure River of water of life wherein these live and swim 6. Fish of the same kinde do sort together It is so with true Converts they leave their old company and sort with those that are regenerate and godly David saith Psal 119.63 I am a
475 476. There is a time for Christ to reign over the Jews 478. In his kingdom no succession of Princes 479. He is chief builder of the Church 288 he is the way the do or 289. he is the altar table sacrifice 322. stands by his servants in temple-Temple-work 349. an Altar Harel and Haariel 371 372. he measures all 556 Christians liked to trees in eight respects 565 566. true ones are fruitful 576. always fruitful ibid. 577. what makes them so ib. Christianity not against Magistracy 412 413 Church God hath a special care of it being exposed to many dangers 108. others fare the better for the Churches sake 228. freed from former evils 240 241. when most afflicted most cared for 285. Church subject to calamities 202. what shall comfort her 203. God will revenge her wrongs 213. Cared for in lowest estate 287. what its called ibid. and 288. it s well seated and ordered ib. it s an house not a tabernacle 291. the greatness of it 302 314. visible and likned to visible things 326 327. under various dispensations 327 328. It s an exact building 336. the extent and latitude of it 337. stability lustre safety and holiness of it ibid. and 338. God made known there 348. Church-work must be according to the pattern God gives 164. hath distinct laws of its own 365. what it shall be ibid. made up of holy ones 368. it s holy most pure part of the world 404. It s large ibid. in is provision and protection 405 407 594. it Christs portion ibid. it s large under the Gospel 582. Who members of it ibid. and 583 priviledges of it equal to all 583. all blessings of it of free grace ibid. Gentiles of it 584 Church-state preserves propriety and mens rights 405 City Citizens what and what to do 595. description of it 599 500 601. c. difference between Ezekiels City and Johns 602 603. what meant by it ibid. it s well founded great receives many 604 c. Cities have their periods 143 Communion with God exprest by eating 382 Complaint no cause to complain of Gods dealings 226 Condition none so desparate but God can bring out of 402. see State Confederates with great ones must suffer 228 Contradictions seeming in Scripture 236 362 411 Controversies how and by whom to be determined 396 Conversion of sinners a gradual work 559. Covenant Of making or cutting a Covenant 218 481 condescention in God to enter into Covenant with man 220. what it should work 221. those in covenant nothing shall hurt 223. God doth much for them 380 Covetousness what it doth 162. its professors sin 166. evil of it 167. men coveting what is others lose their own 273 Court of aid 301. what the Courts represented ib. and 302 Cuhit the legal and Sanctuary one differ and wherein â—91 D DAy of the Lord how taken 3. sad days succeed merry ones 6. approach of such days matter of mourning 7. the day of a place 11. of recompence to godly 245. Lords day the eighth and first 377 Daughters how taken 25 David Christ so called upon what account 471 472 Dead to be buried after great victories 252. ignominious to be unburied 260 Death no defence against it 92 Deliverance is from the Lord 469 Desert men think they deserve 387 Design Gods designs go on whatever obstacle be in the way 17 496 Difference to be made in things and persons 395 Divine things our hearts and minds should be upon them 289 380. attained by degrees by labour by progress 295 those have the charge of them must be exact 387 546 revealed by degrees 564 Doing of the word is expected by the Lord 171 366 Dâ—ors of the temple what they note 322 Doubling of words in Hebrew note a superlative 366 Dwellings God knows them and what sins are acted in them 468 E EAst notes spiritual things West temporal 293. east-gate 343. Christ from thence ibid. Eastern worship not allowed 554 Eating bread before the Lord what it imports 382 383 Edomites 254 255 Enemie 235. God is an enemy to his peoples enemies 252. harsh dealings insences him 253. they add affliction to the afflicted 285 286. Enemies are from all quarters 496. make great preparation 497. they watch and seek occasion to ruine the Church 209. have helpers to do it 214. their coming against the Church not casual 218 Envy whence it ariseth 47 the nature of it 263 Ephah what 411 Ethiopia whence so named 4. Ethiopians baptised rebaptise themselves yearly ibid. two Ethiopia's 11 Exactions 410 Examples are to teach 60 Expectation of the wicked disappointed 259 F FAce Hiding of Gods what 264 Family God may dispose of families where he pleases 497 Favour Gods not alike dispensed to all 376 Fâ—ast of Tabernacles 420 Fish their properties 568 569 Flock such as have need of shepherds 186. where faithful ones are what is a prey to all 191. it meets with scattering storms sometimes 199. God a good shepherd over it 200. in the flock are fat and lean goats and Rams 206. God will distinguish between the good and the bad 208. his flock is peculiar owned fed 245 consists of weak ones 246. its comfort lieth in manifestation 246. the holy flock 400 Forms of the house what they note 362 Foundation what 4 Funeral of what dead the priest might be at 397 Fury what 282 220 G GAtes of the Temple what they hint 294 of East gate 343. gate shut what 380 381. wherefore shut 381 382. when shut and when to be open 530 531. Heaven gate when open ibid. gate standing open till even what it imports 533 Gerash what driving out it notes 51 Glory there is glory in the Church 337. We must be acquainted with that glory before we see the glory of God 342. glory of God what 343. receptacle of it 345 346. when glory departs its but for a season 346 sight of glory an humbling thing 347. filled with glory 348 God he breaks the urms of the great ones 33. he wounds them incurably ibid. dreadful to have him an enemy 34. he hath instruments fit for his work 54. prophets to tell the worst of Princes their wickedness 66 God makes use of one King to punish another 78 79. he is faithful in performing his word 144. confirms truths by witness and signs ibid. Gods condescention vide Covenant He takes notice of all that is thought and spoken aganist his 268 269. rejoycing at the calamities of his people provokes much 286 when reconciled to his he multiplies blessings 224. he deals best with his at last ibid. turns evils into blessings 295. what God doth for his own sake 309 when he doth great things for them 315. its his mercy to retake a revolted peoyle 376. happy whom God owns 377. accepts according to mens abilities 535. God a free agent nothing moves him 449. when he begins to shew mercy he multiples it 467. he makes clean 469. takes pleasure in cleansed ones 470. at his pleasure can bring Armies