people will goe a whoring after other Gods forsake mee and breake my Covenant They breake Gods silence Jer 2.12 Bee astonished Oh yee Heavens c. They breake Gods patience Isa 43.24 Thou hast wearied mee with thine iniquities And here they break even God himselfe I am broken with c. The heart should be onely for God and his ways as the Wife should be for the Husband and his commands and when God sees the heart which is his by Creation by command by purchase and by desert to be after false ways base inventions and giving that honour to them is onely due unto himselfe this pricks him at the heart and is taken extreamly evill it makes Gods soule to abhorre a people Levit. 26.30 To loath Zyon Jer. 14.19 Bring any thing to one that hath an Antipathy against it and that thing afflicts him grievously it makes him feare sweat faint and sometimes swoone away God hath a true Antipathy and great against all false ways of Worship when any therefore is brought neare him it s that puts the Lord more to it then any thing Levit. 26.11 I will set my Tabernacle amongst you and my soule shall not abhorre you That is I will delight in you while my Tabernacle and Ordinances are with you Amos 5.26 27. But when the Tabernacle of Molock is amongst them when they set up ways of their owne then God abhorres them and will send judgements upon them Let not us reteine any thing that tends that way no Names no Ceremonies no Gestures Obser 5 5. The workes of men in Gods worship steale away the hearts of the Worshippers They had Idols Altars Groves Images and High places and whatever pretences they had to colour over things with their hearts went a whoring after these and departed from God There is much yea all in false worship that suits with carnall hearts therefore that which is of God being spirituall above the reach of flesh yea contrary to corruption its burthensome and neglected and that which is of men being suitable unto man is closed withall In Popery you see how their hearts are taken with that which is from Popes Prelates Councels their Musick Vestments Perfumes Pictures Images c. have their hearts and let them pretend they doe help their Devotion with these help up their hearts more to God it s not so these steale away their hearts from God they are more delighted with these then with the pure worship of God Be they Idols or Images made use of in worship it s all one that distinction will not heale a Papists Idolatry nor fetch back his whorish heart to God for the Hebrew word Pesel is in Scripture used promiscuously for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put for an Image Isa 44.9 10. and Imagery superstition draws away the heart from God as well as Idolatry Were not men affected lately with Innovations and that so much that the Ordinances of God were layd by what the heart affects that goes up what it sleights that goes downe as in Isa 29.13 when the hearts were removed farre from God then the precepts of men had interest in Gods worship and what men commended to them their hearts advanced Obser 6 6. That being in pure worship is being with God While they kept to Gods Ordinances and were hearty in them they were with God but when they corrupted them then they departed from God Obser 7 7. That mens eyes are Instruments of great evill They had whorish eyes they were the inlets of Idolatrous and sinfull motions which firing inflam'd the heart after Idols No sense doth more mischiefe to the soule then the eye it s an imperiall ranging sense and fetches in farre and neare matter of danger into the bosome Prov. 17.24 The eyes of a foole are at the end of the Earth The Scripture makes mention of a mocking eye Prov. 30.17 an offensive eye Matth. 5.29 a beamish eye Mat. 7.3 an evill eye Prov. 23.6 a lofty eye Psal 13 1.1 a wanton eye Isa 3.16 a painted eye Ezek. 23.40 adâ—â—terous eyes 2 Pet. 2.14 and here whorish eyes they are the windows at which sinne creeps in the Prince of darknesse convays many works of darknesse by the eyes the Serpent deceived Eve by the eye Gen. 3.6 Achan saw a goodly Babylonish Garment and a wedge of Gold and so was snar'd Josh 7.21 Sampson saw an Harlot and was taken with her Judges 16.1 It s the colour of the Wine invites the Drunkard to excesse Prov. 23.31 Ahab saw Naboths Vineyard lay commodiously for him and so was set on worke to cover it 1 Kings 21.2 The eyes open the doores first and soonest to let Idols into the heart and when they are in the heart sets the eyes on worke to delight in them Ezek. 18.6 They lift up their eyes to behold Idols they were delectable things to them Isa 44.9 Great use doth Satan make of the eye by corruption that is within us and the Creature that is without Job knew it and therefore makes a Covenant with his eyes and would not onely not see but not thinke of a Maid Job 31.1 and if he did see any object that pleased and stirr'd corruption he would not let his heart walke after his eye Verse 7. David would not set any wicked thing before his eyes Psal 101.3 He prayes unto God to turne away his eyes from beholding vanity Psal 119.37 And mine eyes are ever towards the Lord Psal 25.15 and not onely should we have care of our eyes but of our hearts also for such as our hearts are such will our eyes and other senses be if the heart be whorish the eyes will be whorish if the heart be covetous the hand will be covetous if the heart be froward the tongue will be froward Therefore Solomon adviseth to keep the heart with all diligence Prov. 4.23 Obser 8 8. That true penitents have their hearts affected for their sinnes and loath themselves for the evils of their wayes They shall remember me Ut voluntatis complacentia ad peccandum sic voluntatis displicentia ad contritionem requiritur naÌ„ unumquodque ut ait Chrysost per quascunque causas nascitur per easdem dissolvitur whom they have broken with their sins be affected with it and loath themselves for the evils they have committed in all their abominations Repentance is not a sudden or sleight sorrow but that which goes deep and enters into the heart as the word here imports such sorrow as should make them loath themselves sigh and groane smite yea cut their faces The Scripture expressions touching repentance and godly sorrow are of like nature and shew the heart is deeply wounded therein Zach. 12.10 It s set out by mourning as for an onely Sonne and being in bitternesse as for the losse of a first borne its drawing of water and powring it out before the Lord 1 Sam. 7.6 It s the breaking of the heart contrition of the spirit Psal 34.18 The
rending of the heart Joel 2.13 Plowing up of the fallow ground Jer. 4.3 Travelling in child birth Jsa 26.17 Pricking of the heart Acts 2.37 All which evidences that repentance is an heart businesse it workes strongly upon that and brings it up to loathing when the heart is truely penitent what it before loved and delighted in it loaths and abhorres the voyce of Ephraim repenting is Hos 14.8 What have I to doe any more with Idols I now loath them will not lift up mine eyes or hands unto them nor speake a word for them nor thinke of them Jer. 31.19 After that I was turned I repented I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth I had sin'd in my former dayes with Idols false worship satisfied my lusts but now I am confounded with the shame and reproach of them Now I loath them and cannot indure them Isa 31.7 when they are turned unto God In that day shall every man cast away his Idols of Silver and Gold they cannot stand before Repentance no more then Dagon before the Arke After God had scourged and purged them with the Babilonish Captivity it s observed that they could never abide Idols more nor would suffer any to come up unto the Temple When Caius Galigula sent his Statue to Pretronius President of Judea to honour it with a place in the Temple the Jewes professed they would dye rather then behold that abomination in the Temple if that came there they would not come there if that liv'd they would dye This is the nature of true Repentance that what ever Errours false Worship wayes lusts things it delighted in before now it loaths as dung as filth and abhorres as Pestilentiall and deadly The Jewes repenting cursed their Idols and their owne madnesse in running a whoring after them Here be three evidences of the reality and truth of this Repentance First Their loathing themselves it s a hard thing to bring a man to selfe-loathing every man loves exalts himselfe and labours to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somebody in the World Diotrephes affects preheminence but true Repentance will make the greatest loath himselfe Repentance sees what black defiled creatures they are Ezek. 20.43 You shall remember your wayes wherein you have beene defiled and shall loath your selves in your owne sight A repentant eye sees matter enough of selfe-abhorrence Job 7.5 When Job saw his sores filth and wormes in his flesh he loathed himselfe but not so much as when he saw the sinnes sores 42.6 and lusts of his heart then he abhorred himselfe and all had excellency in it before he though fit to be buryed under dust and ashes Secondly For the evils which they have committed not for the evils which their sinnes had deserved or God had inflicted did they loath themselves but for the evill of their owne wayes so that they did mourn for sin as sin not for the evill of sinne but for the evill in sin which is the contrariety of it to Gods will the offence of Divine Majesty its burdening God himselfe breach of union between him and their soules its violation of his Law it pollutes the soule hardens the heart turnes the Gospell of Christ all mercies and meanes of Grace to our hurt and is a foundation of eternall Ruine It was the evill of sin and not of punishment that David prayed against 2 Sam. 24.10 17. Psal 51.2 Thirdly It s impartiall and universall They shall loath themselves for the evils which they have committed in all their abominations It s not one or two but all comes into question when the heart is in a penitent way Ezek. 20.43 Then shall you remember your wayes and all your doings wherein you have beene defiled and yee shall loath your selves in your owne sight for all your evils that you have committed Sinnes great or small in any place with any person or thing but especially of worship come into fall under censure and are abhorr'd Manasseh when he was humbled in Babylon he loathed his practises in Zyon and took away all the Altars that he had built in the Mount of the House of the Lord and in Jerusalem and cast them out of the City 2 Chron. 33.15 Let us look back see the evill of our wayes especially in worship and loath our selves for the evill of them all that we have defiled Gods Name Ordinances our selves with Altars Crucifixes Cringings conformity to the Impositions Innovations of men Subscriptions Oaths of Canonicall obedience supporting of a false and Tyrannicall Government in the Church of Christ have been contented under a dull formall way of worship c. Ezek. 43.11 If they be ashamed of all that they have done shew them the forme of the House and the fashion thereof Shame for false corrupt worship opens a door for sight of and entrance in of true and pure worship 1. That before men are afflicted and humbled for their sin Obser Ver. 10. they refuse and sleight the Word of God let his Prophets come and Preach powerfully and terribly unto them lay Gods Judgements before them they mind it not at least tremble not but they shall know they have refused my word and messengers the time is comming they shall be in Babylon be sorely afflicted and then they shall know as for the precedent time their hearts were stout against God his truth his servants and they were secure Who hath beleeved our report saith Isaiah 53. chap. 1.2 and Chap. 44.4 I have laboured in vain I have spent my strength for naught his hearers sleighted his Prophesies So in Zech. 7.11 12. They refused to hearken and puld away the shoulder and stopped their eares that they should not heare Yea they made their hearts as an Adamant stone least they should heare the Law and the words which the Lord of Hosts hath sent in his spirit by the former Prophets 2. That a heart under affliction broken for sinne and loathing its selfe for its owne sinnes will give due honour to the Word of God submit to it acknowledge him and his Prophets Then shall they know c. That is when they have smarted in the Captivity been cut to the heart for their sinnes loathed themselves for all the evils of them even then shall they know Affliction opens mens eyes blows beget braines and men come to see their Ingratitude towards God their abuse neglect contempt of meanes what great losse they have made thereby and so mourne for each prize the Word tremble at threatnings close with promises subject to commands honour the Lord and his Prophets The truest Penitent doth most abhorre himselfe his lusts his errours his owne wayes and the more abhorrencie of these the more complacency in Truth and the God of truth such an one understands the dealings of God acknowledges the Majesty of God in his Ordinances the equity of God in his Judgements the mercies of God in his deliverances
2 Cor. 13.11 Rom. 12.16 Chap 15.5 And the Text saith Acts 4.32 That the Beleevers were of one heart and one soule they were so united that the Heathens were affected with their union and said ordinarily of the Christians Tertul. in Apol. Vide ut se diligant ut alter pro altero mori sunt parati There were many bodies not many soules nor many hearts amongst them There have been great differences and contentions amongst the Worthies of God Paul with Peter and Barnabas Basil with Eusebius Chrysostome with Epiphanius and Jerome with Ruffinus But their differences have been rather in judgement then affection Incolumi amicitia and differences there may be without breach of friendship Paul differed in judgement from the Jewes and other men yet he became all things to all he was wonderfull loving to all or if the difference came to their wills and affections yet it provoked to love rather then abated love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro salute animarum Heb. 10 24. Neither did they differ in the great things of Religion and had they yet there might have been harmony in their affections and practice The Thomists and Scotists the Dominicans and Jesuites have their controversies and differences so the Churches of Spaine and Italie have a great Controversie with those of France about the infallible judgement in matters of Faith The Italians and Spaniards affirme the Pope is that judge the French deny it and look upon him as lyable to errour with other men and subject to Schisme Heresie and Deposure by a generall Councell and yet they hold together in brotherly love and communion Obser 1 Mens hearts of themselves are divided multiplyed not one physically men have but one heart morally they have many according to the mumber of their lusts in the number of their hearts men have proud hearts froward hearts uncleane hearts covetous hearts malicious hearts bloody hearts c. Pliny saith L. 11.37 the Partridges of Paphlagonia have dâ—uble hearts and men have double and treble hearts Psal 12.2 With a double heart doe they speake Hebrew it with an heart and an heart they had diversity of hearts When the heart is separated from God it falls upon the Creatures and multiplies according to the objects it affects so that no man in his naturall condition taken in a morall consideration can have one heart but many hearts his heart is divided and as he hath no agreement with God so noâ—e with man or himselfe 2. Onenesse of heart is a great blessing it s the fruit of the Covenant of grace it s the first blessing here mentioned it s joyned with other great blessings I will shew you the good of it in some particulars 1. One heartednesse in Christians rejâ—yceth the spirit of Christ which is a spirit of love peace union and is grieved with what is opposite to them therefore Ephes 4.30 31. saith the Apostle Grieve not the spirit of God And how should that be pâ—evented Let all bitternesse and wrath and anger clamour and evill speaking be put away from you with all malice Where these be there are divisions and the spirit is grieved where these are not there is one heartednesse and that rejoyceth the spirit Spiritus res delicata where tender hearts are little breaches offend them Isa 63.18 They rebelled and vexed his holy spirit 2. It greatly sweetens and contents the heart of man when the will affections judgement and conscience are friendly and united the right way When anothers heart â—s as his owne Jonathan David had one soule its heaven in the soule Rom. 14.17 The Kingdome of Heaven is righteousnes peace and joy And Luke 17.21 The Kingdome of God is within you When the heart is divided then appear stormes and troubles in the soule When Christians are at variance divided and not united in their judgements affections and practice they have not that heavenly sweetnesse in them which otherwise they would have James 3 16. Where envy and strife is there is confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unquietnesse unheavenlinesse 3. It makes the Communion one wâ—th another delightfull acceptable Psal 133.1 Behold how good and how pleasant it is for Brethren to dwell together in unity Where there is union of hearts there is sweet communion when the union is strongest the communion is sweetest as in the sacred Trinity Acts 4.32 The Beleevers were of one heart and of one soule And Chap. 2.42 They continued stedfastly in the Apostles Doctrine and fellowship and breaking of bread and prayers Communion of those are one hearted is a Box of precious and sweet oyntment without Flyes 4. It prevents all the evill comes by divisions and contentions which are great and many I will name some few 1. Much time is lost where contentions are in janglings brawlings and bitter expressions we have wofull experience of it in these dayes both in mens preaching printing reading conversing and disputings Time is pretious and the Apostle bids us redeeme the time Ephes 5.16 Where one heartednesse is there is prevention of this great losse Acts 2.46.47 The Christians there Continued dayly with one accord in the Temple praysing God 2. Where divisions are there is seeking the disgrace damage if not the ruine of one another there is plotting and practising to root out each other Scribes Pharises high Preists did not onely disgrace Christ and damage him severall wayes but were restlesse till they had his blood Gal. 5.15 Where strife is there is biteing and devouring one another But one-heartednesse prevents all these things it never disgraceth damnifieth or destroyeth any 1 Cor. 13. It s full of love and is kind not envying it doth not unseemly it thinketh no evill but beareth all things 3. They weaken much and hinder the doeing of much good therefore it s the pollicie of Satan and his instruments to make divisions in Kingdomes Armies Councells Citties families that so the good intended may not be accomplished When hearts and heads are divided hands are weakned and the good can never be done in a contentious way which may be done in a peaceable and loving way When men are divided their counsells their motions are oft destructive one to another When a great River is divided into many Channels her waters cannot carry such great vessels as before nor be so serviceable Where union is there is strength this made Antisthenes say Fratrum inter se concordiam quovis murâ— firmius esse munimentum Agesilaus being asked why Lacedemon had no walls answered pointing at the Ctizens who were unanimous and one hearted Hi sunt Spartae maenia intimating that the agreement of Citizens is the greatest strength to a City And In Apoptheg regum Vulg. Prov. 18.19 Reads it thus Frater qui ad juvatur a fraire quasi civitas firma Plut tells of old Scylurus who had 80 Sonnes and he on his death bed gave them a bundle of Arrowes and bad them break them c. If you
of another nature Prov. 12 18. The tongue of the wise is health others tongues are like the peircings of a Sword they wound but the spirituall wise they heale wounds make up breaches they pacifie wrath even the wrath of great ones Prov. 16.14 Men thinke themselves wise in these dayes but what is the wisedome of most is it not such James speaks of Earthly sensuall devilish because it s joyned with Bitternesse envying strife see James 3.14.15 And then he tells you the nature of spirituall Wisedome vers 17. That is from abovâ— first pure then peaceable gentle and easie to be intreated full of mercie and good fruits without partiality and hypocricy There is nothing in it but what tends to onenesse of heart its Pure there is no mixture of fleshly wisedome in it its Peaceable aveâ—se from contention studious of peace Gentle and easie to be intreated not harsh and selfe willed but plâ—able to that is good Full of mercie and good fruits It s ready to helpe and doe for others in their necessities Without partiallity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without wrangling judgeing Without hypocrisie its reall in what it doth 5. Humilitie where that is it drawes the heart of God to it Isa 57.15 God dwells with the humble spirit and surely it will gaine the hearts of men to it Prov. 29.23 A mans pride will bring him low Mat. 18.4 The humblest man is the greatest in the Kingdome of Heaven it will make God and man against him But honour shall uphold the humble in spirit both God and man will support speake well of do good to and close with him its pride onely cheifly that makes contentions Prov. 13 10. Mens lusts lift them up divide themselves and cause divisions among'st others therefore James 4.1 From whence come Warrs and fightings amongst you Come they not hence even of your lusts that war in your members Proud men have many lusts and much war and when they agree not with themselves how can they agree with others we should therefore purifie our hearts from such lusts Vers 8.10 and humble our selves in the sight of the Lord and then our hearts would close better It s mens proud lusts that dissolve union that make Warre and breed confusion blind mens eyes and ingage them in errours but the humble man that hath had his heart broken and hath let them out he is readyest to unite with others he stands not upon his will his credit he hath low thoughts of himselfe and high of others Hence Paul bids the Collossians put on bamblenesse of minde Chap. 3.12 1 Pet. 5.5 Peter bids them Be cloathed with humility that is the most becoming garment and least offensive of any The man walks with that garment on will not wrong any man in thought word or deed he judges not others but himselfe he beares the burden and infirmities of men and so gaines upon and gets interest in the hearts of others 6. Consider we are brethren cald and pres'd unto peace and muâ—uall agreement in the Gospell Moses thought the name brethren sufficient to reconcile the tâ—o strugling Hebrews Acts 7.26 Sirs ye are Brethren what your harts heads and hands divided thinke how neare you are and how dear you should be one to another The word brethren should draw our hearts together and make us desirous of peace 1 Tim 6.1.2 Servants must not despise their Masters but count them worthy of all Honour because they are brethren And we should not despâ—se and contend one with another because we are brethren indued with divine nature and brethren of Christ Heb. 2.12 The Prince of peace Isa 9.6 Partakers of the Gospell of peace Ephes 6.15 And are cal'd of God to peace 1 Cor. 7.15 Col. 3 1â— And its peace that we are prest unto Rom. 14.19 Let us follow after the things that make for peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shâ—uld pâ—rsue peace with all men but especially with those are our brethren in Christ they make up the body of Christ in which the spirit of Christ lives therefore Ephes 4.3 Paul couâ—sells them to Kâ—â—pe the unitie of the Spirit in the bond of peace the Spirit hath united men to Christ and its peace is the bond whicâ— keepâ—s the Spirit â—moâ—g them When the Corinthians brake the bond of peaâ—e saying I am of Paul c. the Apostle told them they weâ—e carnall not spirituall Chap. 3.1 There should be no strife among Brethren but this Viz. Who should be most loving and peaceable Preservatives of One heartednesse 1. Looke much at the gifts graces and excellencies be in others not their weaknesses and imperfections let the bâ—ight side of the cloud be in your eyes not the black side and this will kâ—epe your hearts united Peter eyed the like pretious faith which was in the Christians with his and other Apostles 2 Pet. 1.1 And John takes speciall notice of the graces were in the Fathers young men little children in the elect Lady and Gaius and that kept his heart united to them when mens persons parts or graces are slighted it breaks the bond of peace divides hearts and spirits The Apostle bids us honour all men 1 Pet. 2.17 Esteeme them if their be any worth in them take notice of it and honour them answerablie if there be great sins and weaknesses in thâ—m are they greater then thine owne If they be or be not greive for them be not angry with them 2. Lay aside all provoking dividing names tearmes and speeches Those names of Petrians Paulians Johanites in the primitive times did hurt which Epiphanius observing would not give way that there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any name added to the Christian name Those names of Lutheran Swinglian Calvinist bred divisions among the Protestants and surely discriminating names have made divided hearts among us so reproaching and bitter words have kindled a fire which might be put out if all men had such spirits as Calvin had who profest if Luther should call him Devill yet would he have a reveren'd esteeme of him and acknowledge him a worthy Servant of the Lords If we would have our hearts kept in a firme union we must use soft tongues and gentle words Prov. 15.1.12.25 3. Ever make the best construction of mens words and actions that will preserve peace and onenesse of heart when other interpretations are put upon the words and actions of men then were intended this sowes the seed oft times of bitter contentions and great evills John 2.19.20 with Mat. 26.61 Christ speakes there of the Temple of his Body the Jewes interpret it of the Temple that was 46. Yeares a building and bring it in against Christ as matter worthy of death If we shall force the words or acts of others and fetch senses intentions out of them which the Authors aimâ—d not at we shall never maintaine peace with any 4.
him and threaten him with death 4. A stone hath a strong tendency downwarde Exod. 15.5 They sank into the bottom as a stone stons hasten downward to the bottome and they move not upwards at all if by force you throw a stone upwards it falls downe againe with swiftnesse such is the nature of a stony heart it moves not God or Christ-ward but sin and Hell-ward that is the proper motion of it being weighty and cannot but move downward Prov. 7.27 speaking of the Adultresse whose heart is hardened in wickednesse he saith Her house is the way to Hell going downe to the chambers of death Ephes 4.19 Being past feeling Prov. 2.18 they worke all uncleannesse with greedinesse There is a strong inclination to and greedinesse of committing sin and every sin is a step to Hell Prov. 2.18 Her house inclineth unto death and her pathes into the dead Ezek. 3.7 It s sayd All the house of Israel are impudent and hard hearted And Ezek. 6.9 Their heart is sayd to be whorish and why whorish because it leads to death and Hel as the whorish womans house doth A stony heart is an earthly heart and so an enemy to the Crosse of Christ Phil. 3.18 19. That is That is to all of Christ it looks not upwards Obj. It s sayd a stony heart is not yeildable teachable receives not impression of any thing did not the stony ground receive the Word Matth 13.20 If so how is it true which hath beene affirmed Answ 1. It s sayd by Matthew The seed fell upon stony places Chap. 13.5 and upon a rocke Luke 8.6 it fell not into the stones or into the rock but some fell not onely on the good ground as Luke hath it but into the good ground as Matthew relates it Chap. 13.8 2. There is a double reception of the word First a superficiall and secondly a solid reception of the word which the place holds ouâ— for that seed which fell into stony pâ—aces lacked moysture saith Luke had no deepnessâ— no root saith Matthew It affected the naturall fleshinesse of the heart but the spirituall hardnesse in it suffered it not to root to enter abide the novelty and rationalnesse of the word caused them to rejoyce but the spiritualnesse of it was opposed by theiâ— stony hearts Secondly the solid reception is when there is a deep impression made upon the heart a thorow entrance into it so that it roots abides and brings forth fruit James 1.21 He calls it The ingrafted Word now it cannot be ingrafted into a stony stock there is no life no tendernesse in such a stock it may be propounded to such a heart it cannot enter unite and grow Out of their flesh Flesh is sometimes put for corruption or corrupt nature Rom. 7.18 In my flesh dwelleth no good thing so it s not taken here sometimes for the body of man Psal 38 3. There is no soundnesse in my flesh that is in my body sometimes for the whole man Rom. 3.20 By the Law shall no flesh be justified in his sight and so in Luke 3.6 All flesh shall see the Salvation of God and thus it s taken here out of their flesh it s out of them out of the whole man Obser 1 Mens hearts naturally are stony hard Some diseases are hereditarie even the stone in many persons this stoninesse is so in all not a man borne but hath a stony heart a stony spirit Ezek. 3.7 All the House of Israel are hard hearted young and old There is a naturall hardnesse of the heart and a contracted Originall sin Neh. 9.16 They dealt proudly and hardned their necks Heb. 3.13 Lest any of you bee hardned through the deceitfulnesse of sin which is common to all and comee with all makes the heart hard and actuall sins make the heart stony very hard every sin contracts more stonynes and where sin abounds there stonynesse abounds hence the Scripture speakes of hearts like Adamants Zech. 7.12 They have made their hearts as an Adamant by their sins they have brought their hearts to such a high degree of stoninesse Isa 48.4 I knew that thou art obstinate and thy neck an Iron sinew and thy brow brasse Which sets out the great hardnesse they had contracted by their sin is their any thing harder then stone Iron and brasse unto these are their hardned hearts necks and browes compared The spirituall hardnesse spreads it selfe into the understanding Rom. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest were blinded blindnesse respects the minde the understanding and its such a blinding as hardens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est callosa durities a brawnie hardnesse their ignorance and unbeleife blinded and hardned them In the night we have the hardest frosts c. Hebrewes 5.11 The Apostle tells the Hebrewes they were dull of hearing they had beene long taught yet scarcely understood the principles of Religion Luke 24.25 O fooles and slowe of heart to beleive 2. Into the will and affection saith Christ you will not come to me that you may have life John 5.40 There was a stone stubbornenesse and obstinacy in their wills Did not Christ Preach powerfully spiritually did he not command threaten promise present strong arguments tender the greatest mercies beare with the greatest patience weepe over Jerusalem with the most patheticall and sacred tears saying most compassionately O Jerusalem Jerusalem yet Jerusalem would not Doe not the Ministers of Christ now beseech you in his stead to leave your sinfull courses and to come in yet c 3. Into the conscience Paul tells you of consciences seared with a hot Iron 1 Tim. 4.2 When any part of the body is seared with a hot Iron it growes hard and feeles nothing such were the consciences of men then and are now they are so brawny and stony that tell them of danger judgements death Hell eternall damnation that their sins are great grievous subjecting them every moment to all the vengeance of an infinite Deity they are not troubled at it tell them that all the curses in Gods Book due to sinners will come upon them their hearts faile them not their consciences are still c. Now this stoninesse of heart is a great evill its unthankfull what mercies soever it hath given in insensible of all spirituall good its unyeildable to any Ordinance it resists the truth Cor lapid eum adversus Deum omnino inflexibile est Aug. and spirit of truth Acts 7.51 Yee stiffe necked nad uncircumcised in heart and eares yee doe alwayes resist the holy Ghost as your Fathers did so doe yee It s contradicting and contending against the Lord his wayes its tending swiftly to destruction for its impenitent it neither will nor can repent Obser 2 It s the Lord that takes away the stony heart out of men I will doe it it s not in the power of man to remove the stone out of the heart he may get the stone out of the kidneys out of the Bladder but not
Idolaters to know the true God from the false When Gods hand is upon the Mountaines Hils Valleys Cities High places Altars and their slain fallen then shall they know that I am the Lord Jehovah not an Idoll god but the true the living God that have being of my selfe that give being to my promises and threats that take being from others you would not beleive my Prophets but you shall know there was truth in their threats and power in me to make them good CHAP. VI. 8. Yet will I leave a remnant that yee may have some that shall escape the Sword among the Nations when yee shall bee scattered through the countries 9. And they that escape of you shall remember me among the Nations whither they shall be carryed captives because I am broken with their whorish heart which hath departed from mee and with their eyes which goe a whoring after their Idols and they shall loath themselves for the evills which they have committed in all their abominations 10. And they shall know that I am the Lord and that I have not said in vaine that I would doe this evill unto them HERE is the second part of the Prophesie viz. A promise of mercy The eighth Verse is of the nature of the third Verse in the fifth Chapter where the Prophet was bid to bind up a few haires in his Skirts And here GOD would leave a remnant the Sword and dispersion should not devoure all Gods wrath is never so hot against his people Obser but he will shew mercy to some God would bring a sweeping Judgment lay Mountaines Hils Rivers Valleys Cities High places Altars Idols Images waste and desolate yet he would leave a remnant preserve some when in the midst of their enemies amongst Babylonians and other Nations In the fifth Chapter verse 12 God would scatter them and draw out a Sword after them It was great wrath to be driven out of their Countrey to be in banishment which Lawyers call a civill death because men in it are divided from their friends liberties and comforts which sweeten their lives but to have the Sword at their heels added to the weight of wrath threatens all their lives yet notwithstanding this condition God reserved some from the Sword in their banishment They might upon this severe prophesie thinke what will become of the Church shall all perish and Gods faithfulnesse faile No God would have a care of that a remnant he would save Stormes may be so terrible and lasting that the C urch may be brought low not be visible yet it shall never be extinct when the Prophets were cut off by Jezabel there were a hundred hid in Caves by Obadiah 1 Kings 18. When Elijah thought himselfe alone and his life at the stake too the Lord told him there were seven thousand in Israel lay dormant which had not bowed their knees to Baal 1 Kings 19.18 When Herod slice all the children in Bethleem and all the coasts thereof from two yeares old and under yet Christ escaped he was preserved And as in that storme God preserved the head so in every storme he will preserve the body At the Massacre in France all Protestants were not cut off and the Warres of Ireland have not devoured all The Church shall never cease being the gates of Hell shall never prevaile against it 9. And they that escape of you shall remember me c. In this verse is the fruit of divine mercy towards them First They shall remember me Secondly Loath themselves for the evils they have committed Thirdly the ground of both these Because I am broken with their whorish heart and whorish eyes Fourthly the place where they should doe it Among the Nations Remember me They shall know then that I am God infinitely differing from the gods that they have chosen that my woâ—ship is spirituall and admits not mixtures of men they shall remember my holinesse that I hate all false wayes of worship my Justice that I have not done any wrong to them in ruining their Countrey and Temple and scattering them in all quarters they shall remember my bounty and love to them and how they forgate me and abused all they shall remember my mercy in preserving them from the Pestilence the Famine the Sword and their taunting Adversaries and say we all deserved to have been destroyed and rooted out for ever but the Lord is gracious haâ—h had compassion on us and spared our lives we will therefore repent of our ways returne to him trust in him and give glory to his name all which are implyed in the word Remember So it is used Psal 137.1 There is remembrance and weâ—ping joyned together Psal 22.27 there is remembrance and â—urning Psal 20 7. Remembrance is there for trusting Psal 63.5 6. Praising and remembring goe together and when men fall to Idolatry they are said to forget God Judges 3.7 implying that remembring of God is to worship him his owne way and so to glorifie his name Broken with their whorish heart The Vulgar reads it Actively I have broken their heart The word is Passive Nishbarti I am broken Here is great difference and the Vulgar is corâ—upt and the Greek mistakes which reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have sworne to their hearts the ground of which error is they took it to be Nishbagnti for Nishbarti Some would have it I have bought their whorish hearts that were for Idols and any thing but me because the word is twice or thrice in the Scripture used in that sense Gen. 41.57 All Countries came into Aegypt to Joseph for to buy Corn. Hishbar ad frangendum Montanus reads it Hammashbir faciebat frangere Montanus And 42.6 Joseph sold to all the people of the Land and so in the fifth verse But the common sense of the word is to break and it s truly rendred I am broken with their whorish heart God had taken this people to be his as a Man takes a Woman to be his Wife but they had whorish hearts and went out from God to Idolls they had a spirit of whoredomes in them that caused them to erre and goe a whoring from under their God Hos 4.12.9.1 They were not content with Gods love his Ordinances his worship but they would try what the gods of the Heathen were what their way and worship was prostitute themselves to them and this troubled the sight of God afflicted hiâ— soule brake his heart as a mans is by the whorish acts of his Wife We say a Man or Woman break much that have much trouble jealousie care sorrow God was troubled with jealous of carefull and sorrowfull for his people above all others and this even brake the heart of God Their courses grieved him exceedingly great griefe vexeth the heart and lyeth like a mighty weight upon it Hence that in Amos 2.13 Behold I am pressed under you as a cart is pressed with sheaves The griefe God took at their courses was as a
great load upon his spirit Gods eye beheld their courses and his eye affected yea afflicted his heart Lam. 3.51 The Vulgar reads it Oculus meus depraedatus est animam meam hath taken away the vertue spirit and life thereof Whorish heart A heart hankering after Idols pleading for them delighting in them and prostituting it selfe unto them this people was much addicted unto this sin which is oft expressed by the name of whoredomes and whoring Levit. 20.5.17.7 Judges 2.17 This sin is so called First Because it is a breach of Covenant as whoredome is God marries his people to himselfe he is for them and they should be for him only Exod. 20.23 he is a Husband to them Jerem. 2.2 Hosea 2.19 And now to leave him for Idols is to deale treacherously with him Jerem. 3.9.20 Deut. 31 16. Secondly It s a pleasing sinne as Whoredome is Hence all Israel is sayd to goe a whoring after Gideons Ephod Judges 8.27 and Isaiah 66.3 Their soule delighteth in their abominations they please their senses give some satisfaction to blind consciences help on their devotions as they conceit which affects much Thirdly It s a defiling sin Whoredome is a defiling sin and so is Idolatry and all false worship Exek 22.3 Jerusalem maketh Idols against her selfe to defile her selfe Acts 15.20 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollutions and pollute the persons and places where they are Jer. 3.9 As pure worship sanctifies so false Worship pollutes Revel 14.4 They were not defiled with Women Not with false Worship with the Whore of Babylon or any of her inventions but were Virgins that kept themselves chaste not going out from God to the corruptions of any Fourthly It hardens stupifies makes impudent Prov. 7.13 and so Idolatry produces such effects hence the Jews which were given to it are called Impudent Children Ezek. 2.4 Hard hearted Ezek. 3.7 Sottish Children Jer. 4.22 Jezabel stir'd up Ahab to Idolatry they were both Idolaters 1 Kings 21.25 26. they were hard hearted impudently wicked Jer. 2.20 It s cal'd playing the harlot bloody and cruell Naboth and the Prophets were slain by them Fifthly It inflames and Idolatry doth so Isaiah 57.5 Inflaming your selves with Idols slaying the children in the Valleys With their eyes which goe a whoring after their Idolls It s evill when the heart follows the eye worse when the eye follows the heart this notes habituall evill th' other but occasionall Their eyes as well as their hearts went a whoring they looked and lusted their eyes were eyes of adultery 2 Pet. 2.14 Ahaz saw the Altar at Damascus and he must presently have such an one up at Jerusalem 2 Kings 16.10 Men follow the sight of their eyes Eccles 11.9 The lust of their eyes It s bad when eyes are in amore duces worse when in religione duces as John cals it 1 John 2.16 And sensuall men are led by the eye in point of worship as in point of Women Ahaz was But mens eyes and hearts are ill Factors for worship Numbers 15.39 Remember all the Commandements of the Lord and doe them and that yee seeke not after your owne heart and your owne eyes after which yee use to goe a whoring The eyes are the spies of the body they give information to the heart that lusts whoredome is committed and God is provoked to jealousie The eyes are called whorish because they are Internuncii adulterii Idololatriae they dislike forsake the beauty of Gods worship Truth Ordinances and spy beauty in corruption in false Worship Superstitâ—on Idolatry mens additions they see a Decorum in them are pleased with them and draw the heart to them They shall loath themselves The Vulgar read it Displicebunt sibimet they shall displease themselves Calvin pudefient they shall be ashamed Junius fastidium erunt sibiipsis they shall be a loathing to themselves the Hebrew hath more in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingem scere Septuag is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nakottu ingemiscent saith Montanus they shall so sigh and groane that you shall see it in their faces Shindler offensi sunt in faciebus suis ad mala when they saw what they had done it was offensive to them and they smote themselves upon the face for griefe The word notes a cutting Lavater succidentur Maldon excindentur when a man is so ashamed that he dare not behold God or Man he is lâ—ke a man cut downe So it s used Job 10.1 My soule is weary of my life it s the same word and rendred in the Margent cut off his sorrow was piercing and cutting such should be the condition of those here their Idolatry and other evils should be carnifices qui corda eorum discerperent There should be actus contritionis ex suiipsius peccati displicentia The meaning is they should have much shame sorrow and breaking of heart for their sins 10. And they shall know that I the Lord c. They shall know experimentally that I speake and threaten not in vaine punish not unjustly but order all things for my glory and their good Obser 1 1. Gods people escaping destruction in common calamities are mindfull of God though they suffer much hardship as here they had lost all their very liberty and were Captives yea being preserved by God among the Gentiles they should remember God that is repent returne and trust in God honour him praise him and worship him the right way Psal 78.34 35. When he slew them then they sought him they returned and enquired early after God and remembred that God was their Rock and the high God their Redeemer When death devoured some and mercy delivered others then their hearts were affected and God seriously thought upon Never is the heart in a better frame towards God then when it hath been in the jawes of death and is set at liberty from the King of terrours David made the sweetest Psalmes when he had the greatest deliverances Psal 18. the 46.103 and many other which made him say Thou liftest me up from the gates of death that I may shew forth all thy praise in the gates of Zyon Psal 9.13 14. God brings his people into trouble that he may deliver them and that they may remember him Psal 50.15 I will deliver thee and thou shalt glorifie me That is effectually not in a low faint formall degree such great deliverances as give life should cause those they concern to look strongly and live wholy unto God to glorifie him in all things to remember him at all times and to shew forth all his praises Obser 2 2. That God is not tyed to any persons places or times to shew mercy but on whom he will where he will and when he will he sheweth mercy these persons were Idolaters in the holy Land met with sore judgements there were driven forth into Babylon a polluted Idolatrous heathenish place there the lives of some of them are
preserved they being under heavy pressures from God and man yet they are brought to know God to loath themselves and their former wayes these were times wherein they had no sacrificing little or no helpe for their soules but lay in darknesse and notwithstanding all this God shewed mercy neither their sinnes nor the sinnes of the place both which were great nor the time of wrath they were under for so it s cal'd Isa 54.8 could obstruct the free grace of God but some he spares some he touches with the lively sense of their sins and puts into a state of grace in the midst of enemies of sins of judgements God could shew mercy in Babylon as well as Zyon let the holy Land holy City holy Temple holy Altar holy Sacrifices and all the holy things be layd waste and persons be brought to the greatest improbabilities of finding mercy be as great sinners as any living as these were and in Babylon yet God is free can will doth shew mercy even to such in such a place and at such a time when his wrath is powring out Manasseh was a great sinner a Murtherer an Idolater a Sorcerer carryed into Babylon and in the eye of all in a hopelesse condition yet there God visits him his spirit breaths and blows upon him 2 Chron. 33.11 12 13. he humbles his soule greatly prayes effectually is returned to Jerusalem and knowes the God of his Fathers Nothing could keep off God from shewing mercy God tooke Abraham the Father of the Faithfull from Vr of Chaldaea he found favour among Idolaters and God shewed mercy to his Posterity Gen. 6. Acts 2. even in that Land When all flesh had corrupted its wayes yet mercy was showne to Noah Yea those put Christ to death had their hearts pricked To the Gentiles that had lived in abominable Idolatries God granted repentance unto life Acts 11.18 There is nothing in man in any place or time that can impede God from shewing mercy that is an act of his will nothing in us moves him to it nothing in us hinders him from it I will have mercy on whom I will have mercy and I will have compâ—ssion on whom I will have compassion Rom 9.15 Obser 3 3. That often God shews the choisest mercy when he hath cause to execute the sharpest judgement they shall remember me because I am broken with their whorish hearts had they broken Gods heart he had cause to have broken their bones and destroyed them utterly but the Lord would deale graciously with them and in stead of destruction cause them to remember him to loath themselves and to come in to feare and serve him They would not feare remember and honour God in Zyon where they had the Prophets the Ordinances of God and mercies of all sorts but provoked God to plague them and when they were ripe for destruction and nothing to be expected but severity even then doth God deale graciously with them Isa 57.17 18. saith God For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart He adds sin to sin in a presumptuous manner and what could be looked for now but destruction Doth the great and glorious God smite and doth man sin more Yes he doth and God sees it and what then I have seene his wayes and will heale him Not wound him more not destroy him but I will heale him I will lead him also and restore comforts to him and to his mourners Isaiah 43.24 25. Thou hast made me to serve with thy sinnes thou hast wearyed me with thine iniquities And what then I even I am hee that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes Gods thoughts are not as mans that which is argument of death in mans apprehension is argument of mercy and life in Gods Psal 25.11 David knew it therefore presseth God with an argument might have undone him in the judgement of reason O Lord pardon mine iniquity for it is great God might have said therefore will I not pardon thee because thy sinne is great I have suffered much by thee by thy murther and adultery and thinkest thou that I will pardon such great sins Is this an argument to come to mee withall I have as great wrath as thou hast sins thou art a man of death for what thou hast done thou shouldest dye by the Law for thy murther and dye for thy adultery and thou hast given the sentence thy selfe The man that hath done this shall surely dye and bound it thou hast with an Oath as the Lord liveth 2 Sam. 12.5 and therefore dye thou must thou shalt Such language as this might David have looked for but he heares of pardon and that from the mouth of a Prophet and when he mov'd God with the argument of the greatnesse of his sinnes he did it in the judgement of faith knowing it would be much for the honour of God to pardon great sinnes that he was as ready to shew mercy as his sinnes had made him ripe for judgement Hosea 2.13 14. Israel followed Baalim and forgate God had hee not now cause to destroy her It was Gods way to destroy such Psal 73.27 Yet it follows Therefore behold I will allure her and bring her into the Wildernesse and speake comfortably unto her Because shee had foâ—got God God would remember her because shee had been drawne away by Idols God would allure her from Idols because shee had vexed God he would comfort her Here God lets out choise mercy when he had cause to execute severe wrath When Peter had denyed Christ thrice and forswore him and the knowledge of him was there not cause that Christ should have renounced him smitten him with some great Judgement Matth. 26.72 74. and made him an example for Selfe-confiders and Christ-denyers to the end of the World Surely Christ had cause enough and the opportunity for it was faire before him but Christ turned and look't upon Peter and in stead of ruining him rayses him Obser 4 4. False worship doth most afflict God I am broken with their whorish heart Their Idolatries Superstitions and corruptions did not simply displease or grieve God but oppressed afflicted broke the heart of God great injuries enter deep worke strongly eate up the spirits of any they are done unto and what greater wrong can be done to God then to set at naught his counsels to forsake his Worship to withdraw from his Government and to proclaime to the World that there are better ways then his and better Gods then himselfe Those are Idolatrous and worship God a false way they doe so by God therefore Jer. 3.5 it s sayd of them that they did speak and doe evill as they could men cannot doe more to breake God then to worship Idols wrong gods or the true God a wrong way Such sins breake Gods Covenant Deut. 31.16 This
they wanted not Men Means Munition Horses Chariots Spears Shields they had but hearts they had not no courage to fight with their Adversaries to stand for Religion their Countrey liberty or lives Observ 1 That when God is wrath all preparations and attempts are in vaine They blow the Trumpet make ready for Warre and none stirs to goe forth and what is the reason the wrath of God is upon the whole multitude God was not with them to counsell to encourage them to prosper their attempts and so nothing came of all Humane endeavours sinke when they are not sâ—conded by God aeconomicall and politicall affaires fall to the earth when they are not upheld by heaven Psal 127.1 Except the Lord build the house they labour in vaine that build it 'T is not man and wife can build up a family without God This the Elders knew that said to Boaz Ruth 4.11 The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel So except the Lord keepe the City the watchmen watch but in vaine Let Cities States Kindoms have many watch-men let them be faithfull and industrious yet if God watch not more then they doe more then they all is lost Cities have been suddenly surprized Kingdoms over-run notwithstanding all the art vigilancy and industry of men It s not the Counsell Militia Magistracy Ministry of a City or Kingdom that can secure them if Gods wrath be upon them Observ 2 2. That it 's a dreadfull evill when the heart and spirit of a people is taken away Here was danger calling to arme and goe forth but none went forth they were heartlesse unspirited men It 's a great mercy among other necessaries to Warre to have men of valour If there be money armes skill men and not courage all is nothing When Goliah defied the Armies of Israel 1 Sam. 17.10 11. They were dismayed their hearts failed within them and had not God put courage into David all Israel had lain under the reproach of one Philistine It 's observable in Scripture that in Judah were many valiant men 2 Sam. 24.9 There were 500000. such in Davids days In Abijah's days there was an Army of 400000. valiant chosen men 1 Chron. 13.3 In Asa's dayes was an Army of 580000. out of Judah and Benjamine and all of them were mighty men of valour 2 Chron. 14.8 In Ahaz dayes were 120000. valiant men of Judah slaine in one day 2 Chron 28.6 The men of Judah were famous for their valour yet now there were no valiant men left there were none had hearts to goe forth and give the enemie battle The promise was that one of them should chase a thousand and two put ten thousand to flight Deut. 32.30 The meaning is they should mightily prevail in battle this was in case they provok'd not God against them And therefore it follows except their Rock had sold them and the Lord had shut them up if it were come to that then they should be faint-hearted and feeble and so was it now God their Rock was against them he had sold them into the hands of the Chaldeans and shut up their spirits and the strong were become as tow Isa 1.31 They were heartlesse headlesse armlesse none durst oppose the stout and proud adversary God hath variety of wayes to frustrate the endeavors of men and one among other and of the saddest nature is to unspirit men It 's a wonderful judgement when the wisdome of the wise doth perish when the understanding of the prudent is hid Isa 29.14 And it 's as heavy strange a judgement when the mettle and courage of valiant Souldiers in time of neede is not to be found The Germans were a warlike people and Lavat observes that after the Councel of Constance their spirits failed them there they dealt unfaithfully with Husse and after cruelly and shamefully they put him to death and attempting to bring the Bohemians to the old way of worship they were easily overcome and sometimes fled at the sight of their enemies Observ 3 3. Apprehension of Divine wrath discern'd and approaching dispirits strong men there were without doubt many strongmen in Judah as at other times but they were without spirit their sins had stirred up God to bring the Northern Force upon them Nebuchadnezzar with all his Forces they were now entring their land ready to sit down before Jerusalem and they saw now the sad threats of the Prophets fulfilling God even fighting against them and this sunk their guilty hearts Deut. 32.25 Terrour within shall destroy the young man The young men that are full of blood spirits lively even terrour within shall destroy them Their guilt wil not only unspirit them but unlife them Job 15.20 The wicked man travaileth with paine all his dayes He hath prickings stingings within And vers 24. Trouble and anguish shall make him affraid they shall prevail against him as a King ready to the battle There is power in these to destroy a sinner as in a King arm'd attended with a multitude of Souldiers to ruine his wounded his flying adversaries Jeremie knew the power of Divine wrath and therefore prays Chap. 17.17 Be not thou a terrour unto me thou art my hope in the day of evill Hee feared left hee that was his hope should be his terrour the day of evill awakens sleepy guilty dead works and then God before trusted in becoms dreadfull look well to your hearts and consciences get off the guilt upon them and get out the filth in them Heb. 9.14 The blood of Christ doth purge the conscience from dead works That is all sins and all guilt which works death and binds over to death but that 's not all they lie as dead things in the soule and upon occasion revive have their resurrection and slay us anew CHAP. VII 15. The sword is without and the pestilence and the famine within hee that is in the field shall dye with the sword and hee that is in the City famine and pestilence shall devour him OF Sword Famine Pestilence I have formerly spoken God hath these Judgements in his hand and can let them out when and where he pleases and when Gods publique Judgments are abroad there is no safety for sinners in their Cities in the Fields God will pursue them though they flie and slay them though they be never so stout He will not only scare them with these but he will destroy them by these CHAP. VII 16. But they that esacaped of them shall escape and shall be on the mountaines like doves of the valleys all of them mourning every one for his iniquity 17. All hands shall bee feeble and all knees shall bee weake as water 18. They shall also gird themselves with sack-cloath and horrour shall cover them and shame shall be upon all faces and baldnesse upon all their heads 19. They shall cast their silver in the streets and their gold shall be
removed their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord they shall not satisfie their souls neither fill their bowels because it is the stumbling blocke of their iniquity SUNDRY Calamities are set downe before he persists in the addition of more every verse hath his peculiar calamity In the 16. is contained their flight In the 17. their feeblenesse In the 18. their sorrow and shame and in the 19. ver the insufficiency of the creature to helpe in the time of trouble I begin with the 16. It 's misery to bee in danger especially of life and to be put to flye for it as these were when the Enemy came to their wals and gates some fled and escaped to the mountaines The Originall is their escapers shall escape those I have appointed to famine sword pestilence shall be consumed by them but those I have appointed to escape they shall escape and get to the mountaines where they shall be like doves of the valleyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew Root whence Doves comes signifies to prey upon to oppresse circumvent make sad and the Dove is subject to prey oppression circumvention and mourning as much as any Fowle Hence two things in the Dove are aim'd at Fearefulnesse and Mourning First the Dove is a trembling fearefull creature any little noise makes it flye Hos 11.11 They shall tremble as a Dove The sight of the Hawk the noise of her bels or wings doth multiply fears in a Dove and so should those Jewes that escaped be full of fears flye to rocks and mountains as Doves for fear of hawks and dare not stirre they should hide themselves there and be affraid to speak to groan out their griefe lest they should be discovered and dye for it 2. It 's a mourning creature Isa 38.14 I did mourn as a dove saith Hezekiah And Isa 59.11 We mourn sore like Doves Doves sit solitary and mourne when they have lost their young their mates are wounded by any meanes yea it 's their nature as to tremble so to mourn and so should these Jewes sit and mourn they should have no joy of their lives their losses the place they should be in yea the thought of life should be matter of mourning unto them Of the valleyes There were not Doves of mountaines and Doves of valleyes but they are so called either because they did oft feede and appear there as Fowles of the Aire are so called because they are oft in the Aire or for that being pursued by Fowlers they fled to the valleys and hidde themselves there not enduring to be in open places or because they did breed in the holes of rockes which were towards the valleys In Job you have mention of clifts of the valleys Job 30.6 Or because they mourned in the valleys there they made a mourning or dolefull noise All of them mourning every man for his Iniquity Here is the cause of their calamity viz. their iniquity this was a Serpent in the bosome and gave them no rest had there been no Enemies at their gates at their heels their own sins besieged pursu'd them Observ 1 In common calamities when danger is abroad those that have escaped and got hiding places think not themselves secure these were in the mountains in the holes of the rocks and yet as fearfull as Doves trembling that the Babilonians were so nigh fearing discovery and death every moment a spirit of feare ceases upon sinners at such times that imprisons reason and holds them in bondage They are fallen into the hands of Divine judgements which are dreadfull those were like Lyons before were as silly Doves Jer. 48.28 Observ 2 2. That the fruit of sin is sorrow every one of them shall mourne for his iniquity before they sported in their sins now they should sigh for them their consciences were asleep through custome of sinning Gods judgments had now awakened them and they brought their sins so to mind that they wept and sorrowed sorely for them they had gone on in their idolatrous oppressing and provoking ways long they saw no cause to be sorry all was well with them but when trouble came their sinnes appeared their soules were sad and filled with apprehensions that drew bitter tears from them What is the fruit of wantonnesse whoredome Prov. 5.11 Solomon tels you that such a sinner shall mourn at last when his flesh and his body are consumed That of Job is suitable for him his flesh upon him shall have paine and his soule within him shall mourn Job 14.22 Eves sin had sorrow and sorrow multiplied greatly multipied Gen. 3.16 God told them Levit. 26.14.16 That if they sinned they should have sorrow of heart And Deut. 28.65 Sorrow of mind And they had that plentifully Isa 65.14 Yee shall cry for sorrow of heart and shall howle for vexation of spirit Sin causes howling mourning David when he had sin'd it made him to roar Psalm 32.3 only his terrors were penitentiall these unprofitable shewed their misery but made no way to mercy This sorrow was the fruit of sin godly sorrow is the fruit of the spirit that lookes at the punishment which removed the guilt and filth of sin still abides this at the sinne and would have that destroyed though the judgments never be taken away Hos 14.2 2. This changes the minde not that its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets Sermons could not draw teares from them while there was hope Gods judgments did it when it was too late Vers 17. All hands shall be feeble Fear made them flye and fear made them feeble where great fear fals upon any there the hands grow weake and are not able to doe their office the spirits retire to the heart to relieve that lest life should faile and thereupon the hands become weake The trumpet was blown all cal'd upon to make ready but none went out to Battle and why their hands were feeble they could not hold and handle their weapons to defend themselves their knees were feeble they could not flye to save themselves There is a treble feeblenesse of hands one naturall as when a man hath naturally a weaknesse lamenesse in his hands 2. There is one accidentall as when a mans hands are by some stroak fall wound made feeble but such feebleness is not here meant 3. There is a metaphoricall weakness which ariseth from despondency of mind through fear and fearfull apprehensions In this sense wee are to take it so it 's oft used in the Scripture Jer. 6.24 The report of the Northern Forces was come to them and what then Our hands wax feeble anguish hath taken hold of us Jer. 50.43 2 Sam. 4.1 Job 4.3 Ezek. 21.7 Isa 13.7 Je. 47.3 In all these places is mention of weaknesse feeblenesse of hands which is to be taken in the metaphoricall sense their hands were not able to doe what they should and formerly could have done and here
when they had most neede of their hands they had least use of them All knees shall be weake as water These words are in Chap. 21.7 The same they are here and the Originall is shall goe into water or flâ—w with water Some interpret it of sweating but in great pains not fears do the lower parts of the body sweat Others expound it of urine and seed that in their feares should flow from them pollute and enfeeble them more with misgiving thoughts this might be but I take the sense to lie in this That their knees should be as water which is a fluid and weake thing their legs should not be serviceable unto them It 's a proverbiall kind of speech weake as water and when applyed to any thing or part of man sets out great feeblenesse they would attempt to flye and feare would loosen the joynts of their knees so that they should have no strength nor stand them in any stead and it was not the knees of some few or aged but all knees even of youth and the stoutest ones Isa 40.30 Even the youths shall faint and be weary and the young men shall utterly fall Their knees and legs should fail them as waters are driven this way and that way with the winds so should they with their fears Obser 1 That humane strength is not to be confided in let a State have multitudes of men and all those men of arms men of legs of great strength in a time of most need and use of such their hands may become feeble and their knees be weak as water they may prove unserviceable altogether to the State where they are Strong men have fainted in the day of adversity Prov. 24.10 been without hearts when they have come to battle Isa 33.7 The valiant ones shall cry without and Embassadours of peace shall weepe bitterly When Senacherib was before Jerusalem their valiant ones were so affraid that they cryed The Hebrew word some interpret their Seers that is their Prophets others their Souldiers that were their watchmen their hearts melted and teares flowed from them and those that were sent to treat with Senacherib now when they should have been fullest of courage they had none they made good what Abishai said 2 Sam. 17.10 He that is valiant whose heart is as the heart of a Lyon shall utterly melt Their hearts melted away and their hands became feeble and knees weak God cares not for the armes or legs of men Psal 37.17.147.10 He brake the armes of Pharoah Ezek. 30.22 And caused the sword to fall out of his hands He loosed the joynts of Belshazars loynes and made his knees war one against the other Dan. 5.6 So Nineveh's heart melted and knees knockt together Nabum 2.10 Let none confide in an arm of flesh see Jer. 17.5 and Isa 31.1 2 3. They sent to Aegypt for help and relyed too much upon horses men Chariots because they were many and strong and looked not to the holy one of Israel whereupon the Lord tels them that the Egyptians are men and not Gods their horses flesh and not spirit And when he should stretch out his hand both the helper and helped should fall and fail together Obser 2 2. That true valour lies not in a naturall boldnesse or habits gotten by mans industry We conceive that if men have spirits and by their actions and experience in the world have acquired strength to their spirits so that they are resolute fearelesse we conceive they are the valiant men but we are mistaken Natural abilities and habits purchased with our endeavors are quickly separated their hands were feeble their knees weake because their hearts and all in them failed Kings chiefe Captaines great rich mighty men feared and hid themselves in dens and rocks Revel 6.15 True valour is the gift of God that greatens mens spirits and lifts them up above fears Moses feared not the wrath of the King Heb. 11.27 He had more then his naturall courage or acquired habits he had a principle of grace given continued preserved and that made him truly valorous The truest valour is ever in a gracious heart that feares God and so all other feares are swallowed up that enjoys God and hath divine influence to uphold it in all conditions Josh 1.5.6 9. I will be with thee be strong and of a good courage be not affraid nor dismayed for the Lord thy God is with thee whithersoever thou goest His courage strength was upon Divine promise and presence Vers 18. They shall also gird themselves with sack-cloath The first mention we have of sack-cloath is in Gen. 37.34 where Jacob upon the mis-apprehension of Josephs death put sachcloath upon his loins this was an indicium of great misery and sorrow when the famine was in Samaria and death ready to eate up them had nothing to eate The King had sackcloath within upon his flesh under his royall garments next his skin was course rough sackcloath 2 Kings 6.30 When Ahab King of Israel had beaten sore distressed the Assyrians they put on sackcloath and sued to him for pardon and the life of Benhadad 1 Kings 20.32 Testifying hereby their misery sorrow humility it 's sometimes joyned with other signs of sorrow as Est â— 1 when the writings were sealed and sent out by Haman for destruction of the Jewes Mordecai rent his cloaths put on sacke-cloath with ashes That is he sprinkled the sack-cloath with ashes and then put it on So in Nehem. 9.1 you have sack-cloath and earth joyned together this was at a Fast and they were tokens of godly sorrow they professed they were not worthy of any good cloaths sack-cloath was too good for them only somewhat they must have to cover their nakednesse and they had earth upon them intimating they deserv'd to be buried alive but frequently sack-cloath set out their common sorrow for calamities and so it is here they should be a miserable mourning people not for a few dayes but many yeares If they escaped death they should be girt with sack-cloath Job 16.15 I have sowed sack-cloath upon my skin There was no removing of it he continued in his dolefull condition Gods hand was upon him and his sack-cloath abode with him as a thing sowed to him Horrour shall cover them The word for horrour notes great trembling that comes from feare Job 21.6 I am affraid and trembling taketh hold of my flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's such trembling as is in Earth-quakes Job 9.6 Which shaketh the earth out of her place and the pillars thereof tremble Such an horrour or trembling should be upon them as should hazard their beings lives wits Isa 21.4 Fearfulnesse affrights me It 's the same word with our Prophets and affrightments are dangerous and sometimes deadly and probably the meaning here for it was such horror as should cover them oppresse them and hide them from the living But there is another sense of the word cover horror shall cover them that
called the perfection or universality of beauty Psalm 50.2 There was all beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee set it in Majestie In magnificent pomp or for Majesty Glory and Excellency God set the Temple among the Jewes that it might be their glory excellency and make them glorious and excellent among all Nations Isa 60.15 is the same word and it 's rendered an excellency it might wel be for so ל is rendered thrice in one vers Exod. 28.2 Thou shalt make holy garments for Aaron for glory for beauty Or hee set it into Majesty into excellency the majesty and excellency of the Temple was not onely the statelinesse of the structure the strength and scituation of it on a hill but in that it was sanctified and bare Gods name 1 Kings 9.7 Chap. 8.29 It was a type of Christ and the Church a part of their worship in it their gifts and sacrifices were sanctified and accepted Matth. 23.19 2 Chron. 7.1 Fire came down from heaven and consumed the burnt offering and the sacrifice There was the Arke of the Covenant a signe of Gods presence 1 Kings 8.6 In it were glorious visions of God Isa 6.1 Filled with glory 2 Chron. 7.1 The people prayed towards the same 1 Kings 8.38 The eye and heart of God was there perpetually 1 Kings 9.3 It was exceeding magnificall of fame and of glory throughout all Countreyes 1 Chron. 22.5 In these and such things consisted the Majesty glory and excellency of the Temple and therefore it 's cal'd their excellency Ezek. 24.21 The excellency of Jacob Amos 6.8 Vide Drus in locum Some refer it to the holy land to their own habitations to the City If these any or all of them were the excellency of Jacob much more the Temple Psalm 47.4 The Temple and worship of it distinguished them from and made them excell all others But they made the Images of their Abhominations and of their detestable things therein Here is the cause of all their miseries God had dealt bountifully with them set his Ornaments amongst them put glory upon them and distinguish'd them from all Nations but they forgate God prov'd ungratefull and polluted their glory even the Temple with superstition and Idolatry These words Abhominations and Detestable things have been opened before Therefore have I set it farre from them Here is one part of their Calamity God had set the Temple amongst them a Divine Ornament for his owne honour their good and glory but they corruptd themselves dishonoured God and defiled his worship his holy place with their own inventions abhominations and detestable things and therefore I have set it far from them or as the Hebrew is I have made it to them an uncleane thing or given it to them for separation it shall now be for their reproach rejection and destruction it shall be taken from them and destoyed out of my sight as a polluted thing Obser 1 The chiefe ornaments and glory of a people are the ordinances of God and his presence The Temple where God manifested himselfe and the Divine Ordinances were to be performed was their beauty their glory Zech. 2.5 I will be the glory in the middest of her meaning Jerusalem Other things may be some ornament to a people as riches peace liberty Cities well built peopled and fortified Arts and Sciences wise Counsellours strong Souldiers just Judges good Laws prudent Governors these adorne a people but their chiefe Ornament is true Religion and divine presence The Gentiles had those fore-mentioned ornaments yet because they had not the true God and true worship of his amongst them they were unlovely accounted of as dogs Mat. 15.26 An unhappy a hopelesse people Ephes 2.12 Without Christ without God David tels you what people is happy even that people whose God is the Lord. Not those have a false God and false worship among them but they have Jehovah his Temple and Ordinances with them Moses knew that the presence of God and his Ordinances were the honour and chiefe ornament of a Nation and therefore makes a challenge Deut. 4.7 What nation is there so great who hath God so nigh unto them as the Lord our God is God was nigh them in the pillar of fire in the Cloud in the Tabernacle in the Arke and other ordinances and no Nation under heaven had God so neer them and gloriously amongst them as the Jewes had No nation though never so wise wealthy or honourable had such statutes and righteous judgements as they had Moses tels God that his presence would be an argument they had found favour in his sight and were a people separated from all people on the earth Exod. 33.16 Divine ordinances and God in them is the glory of any people Jer. 2.11 Psal 106.20 Therefore when the Arke was taken a symboll of Gods being amongst them and before which they worshipped Phineas wife said the glory is departed from Israel 1 Sam. 4.22 But when God manifests his presence with a people then are they glorious Isa 59.21 He speaks of his Covenant with them and Spirit upon them And Chap. 60.1 He saith Arise shine for the light is come and the glory of the Lord is risen upon thee Darkness shall cover the earth and gross darknesse the people but the Lord shall arise upon thee and his glory shall be seen upon thee Others had darknesse but the people where God and his wayes were had light and glory when new Jerusalem comes down from heaven she is said to have the glory of God Revel 21.10 11. Pray that New Jerusalem may come among us that so glory may dwell in our Land Psalm 85.9 2. It belongs to God to appoint worship and the beauty of it he set the ornament and beauty of it not Moses in the Tabernacle nor Solomon in the Temple might prescribe any substantiall or ceremoniall worship Exod. 35.10 Every wise-hearted among you shall come and make all that the Lord hath commanded not what I have commanded but what the Lord hath commanded though they were wise yet they might not do ought after their owne hearts or heads no not Solomon the wisest of men 2 Chron 3.3 He was instructed for the building of the house of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew is founded hee had a foundation laid in him by the Spirit of God before he laid the foundation of the Temple or did any of the work thereof What God appoints is an Ornament hath beauty is for glory but let men set up ought in the worship of God it hath no beauty but blacknesse no holinesse but iniquity and God must be worshipped in the beauty of holinesse 1 Chron. 16.29 Not in the blacknesse of Iniquity men thinke that Ceremonies do decore the worship of God that Pictures Altars golden Vessels doe make it glorious but all is deformity which God hath not set up and set up for glory 3. The people to whom God vouchsafeth his presence his ordinances they are his
Lord for he is good for his mercie endureth for ever c. And Psal 107.8 O that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men 4. Unspirituall worship pleases not God neither profits the worshippers they had the Temple ordinances of it appeared oft before God brought their Sacrifices but God threatens them and all their worship their Civill estate and Ecclesiasticall also should be ruined God in worship lookes at the hearts and spirits of men if they be absent from but halfe or in part in the worship God regards it not Their oblations are vain oblations Isa 1.13 Their fasts and prayers are a trouble a weariness to God v. 14. And he tels them that he had mouth-neerness heart-farnesse lip labour heart-dishonour Isa 29.13 yea Ezek. 33.31 He had mouth-love mouth-worship when their silver and gold had heart-love Cor est principium vitae cogitationis omnis voluntatis actionis heart-worship It 's the heart is the principall thing in Gods eye My son give me thy heart Prov. 23.26 If that be not given him in worship nothing is given nothing is accepted that we think given David therefore prays Ps 119.80 Let my heart be sound in thy statutes that I be not ashamed If a man have a deceitfull spirit a rotten heart hee will be asham'd when he shall find that all his prayers fasts services shall be thrown back as dung in his face Oain gave the fruit of the earth not the fruit of his heart and it was not accepted neither doe they gaine ought at Gods hands who worsh p him carnally 1 Tim. 4.8 Bodily exercise profits little 5. Men are apt to rest in outside worship blesse themselves for it they cryed the Temple of the Lord the Temple of the Lord c. Jer. 7.4 They look at the Temple and worship of it and hence concluded safety to themselves they thought it not probable that ever destruction should come to them their City State Church they looked upon their Temple as a glorious thing and that worship therein would secure them from all but God oft threatens the defilement removal and destruction of it from this 20. vers to the 25. The Pharisee went up to the Temple he fasted prayed gave tiths of all and in such out-side services did he rest Men now have their Chappels and Chaplains and think that by the prayers of the one and holinesse of the other they shall be fitted for heaven CHAP. VII 25. Destruction commeth they shall seeke peace and there shall be none HE told them before that the worst of the Heathen should come and now that destruction was comming and annexeth a new calamity their vain expectation and reall disappointment of peace Destruction The Sept. is quite out in rendring it mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecisio venit propitiation commeth Others read it thus A straight griefe commeth The Heb. signifies more a breaking a cutting off so the word is used Isa 38.12 The Chaldee hath it precision or forecutting Piscator excisor The cutter up the destroyer or man of destruction commeth and he proves it must be taken so because it s joyned with a verb masculine and so the sense is Nebuchadnezar the destroyer the man that cuts down Nations that breaks Kingdomes in pieces is comming upon you even Nebuchadnezzar who is destruction it selfe They shall seeke peace God had threatned by his Prophets the utter ruine of Jerusalem which they would not believe the false Prophets suggested the contrary they cryed peace peace Jer. 8.11 Ezek. 13.10 Seduced the people so that they feared not they considered the strength of their Scituation Tower Temple Souldiers and what these Prophets had said and would not believe that Enemies should come within their gates Lam. 4.12 But when the Enemy was come they sought for peace and safety but found it not Ezek. 38.22 They excus'd Zedekiah that he brake with Nebuchadnezzar in the point of Tribute they tendered silver and gold to buy a peace and that would not doe it Isa 13.17 Ezek. 7.19 They conceiv'd that men come farre could not lye long before their Walls and Gates but that they would be consum'd or glad to retire with shame so they should be safe Or if things came to the worst that the City must be yielded yet it should be upon good and honourable terms at least with security of life and liberty but neither their money their policy their prayers or ought else could prevaile for peace or safety they had found them perfidious would hearken to no terms of peace the Chaldeans were Cockatrices and would not be charmed Jer. 8.17 Therefore it s said v. 15. We looked for peace but no good came and for a time of healing but behold trouble Some refer this seeking of peace to God they should in their streights at the destruction by Nebuchadnezzar cry to God make many fasts and prayers in the time of the siege and seeke for peace with God whom they had offended with their grievous sins and he would not heare them peace they should not finde Jer. 14.12 Ezek. 14.17 18. Obser 1 That wicked men in time of Divine judgements when they come upon them are peacelesse destruction commeth and they should seeke peace they had neither peace within nor peace without wars were in their gates and wars in their hearts their own consciences did accuse smite condemn them Common calamities rous'd their sleepy consciences they saw themselves in ill case from Nebuchadnezzar in worse by reason of God the one threatning their lives the other their soules So that which way soever they looked peace they saw none The winds of affliction stir'd the waves of their corruption Isa 57.20 21. The wicked are like the troubled sea when it cannot rest whose waters cast up mire and dirt When the great winds are abroad the Sea hath no rest it cannot rest it rages and throws up and out mire and dirt So when great and death-threatning calamities are abroad wicked men rest not they cannot rest they are mire Isa 10.6 And their expressions are miery and what 's the conclusion there is no peace to the wicked saith the Lord. They may say they have peace others may confirme their assertion but God saith they have none nothing of that is included within the sweet name of peace is to be found in them You may find Sathan there a hellish conscience there sinfull lusts there fears sorrows terrors there but no peace there The way of peace they know not there is no judgement in their goings they have made them crooked paths whosoever goeth therein shall not know peace Isa 59.8 2. Great necessities and streights cause sinners to seek for that they formerly neglected violated viz. peace with God and peace with man Zedekiah these Jews had broken the Covenant made with Nebuchadnezzar they provoked God 2 Chron. 36.12 13. And now when destruction was
what would be the issue of it 1 Kings 22.8 When the Plagues were upon Pharoah then he sends for Moses and Aaron Exod. 8.8.25 and 9.27 and 10.8.16.24 He sends for them in hast and in the night Chap. 12.31 Seven times he did it Prophets are precious in times of trouble when mens liberties estates and lives are in question then they are glad to have help from Prophets their Counsell Prayers holinesse they thinke may doe them good Abimilech took away Abrahams Wife but what said God to him Gen. 20.7 Restore the man his wife for hee is a Prophet and he shall pray for thee and thou shalt live If not thou shalt surely dye and all thine Take heed how you abuse and ill-intreat the Prophets the time may come you may have need of them and be glad to hide your selves under their wings aske their Counsels importune their prayers 4. They that will not hear Gods servants when they are at ease shall not have help from them in time of their distresse they refus'd to hearken to Jeremiah Chap. 44.16 As for the word that thou hast spoken to us in the name of the Lord wee will not hearken unto thee And now they seek unto him for a vision and there is none for them or that afflicted them more then if they had none It 's just with God to with-hold visions from the Prophets when people desire them who slighted them when God gave them If people stop theiâ— eares and will not heare God will stop the Prophets mouths they shall not speak Lam. 2.9 Her Prophets find no vision from the Lord. They sought to the Prophets the Prophets to the Lord but neither found any vision night and darknesse was upon them and there was no answer of God Mica 3.6.7 5. That it 's a dreadfull evill when God takes away the signes of his presence visions among the Prophets the law soundly interpreted by the Priests and seasonable Counsell from the Elders were evident tokens of Gods presence amongst them when these fail'd they were demonstrations of his absence here they should all perish from the Prophet the Priest and the Antient now they should neither have extraordinary nor ordinary help as it was with Saul 1 Sam. 28.15 God answered him neither by Prophets nor by Dreams which was an argument he was departed and hereupon he was in great distress Micah was troubled greatly when the Danites took away his Idols Judges 18.23 24. He thought that a great evill that the signs of his Gods presence were gone But how much greater evill is it when the signes of the true Gods presence are taken away 1 Sam. 4. When the Philistims had routed the Israelites and taken the Arke and a Benjamite brought newes of it to the City and all the City cryed out vers 13. Great and small were afflicted at this that the Arke the pledg of Divine presence was gone and Eli was not so much strucken at the death of his 2. sons as at the taking of the Ark when he heard that was gone he could live no longer he fell backward vers 18. brake his neck and dyed So Phineas wife upon this occasion falls into Travell and names her Child Ichobod vers 21. which is where is the glory The Arke is gone God is gone Israel hath now no more glory so here the tokens of Gods being among them were removing vision failing the law perishing c. and where these goe away it 's night Ignorance comes in Eâ—rours iâ—crease and all woes are at hand While God is present by hâ—s Word and Ministers what evils soever fall out there is reliefe in the Word and Ordinances against them thence arguments are fetcht patiently to bear them But if they be gone that evill may sink the heart without others and when seas of Vinegar and floods of bitter waâ—er compasse you about you have no oyl to allay them nor sugar to sweeten them 6. That truths are not confin'd to any sort of men not to Prophets Priests or Ministers in these or any dayes the Prophets should be without vision the Law should perish from the Priests and Counsell from the Elders It was a conceit of old that this rank of men should not be without knowledg truth Jer. 18.18 Come let us devise devices against Jeremie for the Law shall not perish from the Priest nor counsell from the wise nor the word from the Prophet come let us smite him with the tongue c. Let us accuse him to be a false Prophet get him silenc'd imprison'd put to death All in authority in the Church the Prophets the Priests the Elders are against him you need not fear if he be taken of out the way though a Priest a Prophet full of wisdome and counsell there will be others as good as he more mild and sweet it will be no considerable losse for the law shall not perish from the Priest They were possest with this apprehension that truth knowledg counsell and the Spirit of God was peculiar to them and should not be removed from them but the Lord confutes them and confounds their conceit there shall be no Vision no Law no Counsell Aaron had neither Vision nor Law when he said These are thy Gods O Israel Exod. 32.4 Ahab had 400 Prophets but no vision amongst them Had there been a Councell of these Priests and Prophets gathered to Counsell and dâ—termine for the good of the Church what Canons and Conclusions would they have made The Papists and some others stick much to Counsels and challenge knowledge truth and Gods Spirit to be amongst them they are the representative Church and where should light and counsell be if not amongst them Let them and all consider that the Lord is not tyed to men that truth is not the Inheritance of Priests Prophets Popes Councels more then others The law shall perish from the Priests And Mar. 14.53 There was a grand Councell the High Priest and with him were assembled all the chiefe Priests the Elders and the Scribes And vers 34. you have the result of this Councell they all vote Christ to be a blasphemer and condemn him to be guilty of death whereupon he was spit on buffeted and greatly abused If a whole Councell have condemn'd Christ the Head its like they have condemn'd many of the members since The great Councell of Nyce had erred in point of Ministers marriage if Paphnutius had not prevented That of Arminum held rebaptication of those hereticks had baptized That of Constance denyed one of the Elements in the Supper of the Lord to the people God is not tyed to Councels Aretius de util Script in l. Com. Tertul. in exhort ad castitatem to Prophets or Priests but is free to be where he please and to impart truth to whom he please and to as few as he please Vbi tres sunt ecclesia est licet laici fuerint said Tertullian long since And if they be a Church they
may have truth amongst them and more given in unto them as well as others God gives Vision Law Counsell and takes them away at his pleasure he creates light and darknesse They shall seeke vision of the Prophets and there shall be none Prophets could not prophesie at pleasure But when God gave in visions then they gave out light Nathan had no vision no word from heaven to encourage David to build hee had one to take him off 2 Sam. 7. Neither had the Priests the knowledg of the Law alwayes Hosea 4.6 Mal. 2.8 Neither is counsell alwayes with the Antient Isa 29.14 You that have Vision thâ— Law and Gospell the Counsell of the Ancient how soone God may remove it is a secret the light was extinguishing lately there were many extinguishers Jesuiticall Prelaticall and others Be not unthankfull for the light you have sin not against light by disgracing that as New light which suits not with your spirits It was in the womb of the Sc iptures though not brought forth till of late If you spurn a any light any truths of God you may lose what you have If you receive not the truth with love God will send you strong delusions If you hate those that bring you light you are in darknesse notwithstanding all the light that shines amongst you 1 John 2.9 10. He that saith he is in the light and hates his brother is in darknesse untill now He that loves his brother abideth in the light and there is no occasion of stumbling in him Let me say to you as Isa Chap. 2.5 O house of Jacob come yee let us walke in the light of the Lord. And as Christ to the people Yet a little while is the light with you walke while yee have the light least darknesse come upon you John 12.35 Acts 26.19 Paul was not disobedient to the heavenly visions he had be not you but walk in the light and warmth of them and then see what a blessing you shall have 1 John 1.7 If we walk in the light as he is in the light we have fellowsh p one with another and the blood of Jesus Christ his Son cleanseth us from all sinne 8. Those will not doe what they know shall not know what to doe Zedekiah and the rest would not doe what they knew Jeremie bade them goe forth yeild themselves and it should be well with them and the City but they did it not and quickly after they knew not what to doe no Vision no Law no Counsell in a streight and knew not which way to turn them Adam knew what to doe but did it not and presently after his head is in the thicket and he knows not what to doe Saul knew that he should not offer sacrifice that he should have slain Agag spared neither man nor beast he did it not and how oft he was in streights and knew not what to do you may observe in the story especially in that famous place 1 Sam. 28.15 When the Witch had rais'd the Devill in Samuels likenesse and mantle he tels him why he had called him I know not what to do but I have called thee that thou mayest make known unto me what I shall doe CHAP. VII 26. The King shall mourne and the Prince shall bee cloathed with desolation and the hands of the people of the Land shall bee troubled I will doe unto them after their way and according to their desertâ— will I judge them and they shall know that I am the LORD HAving spoken of the Ecclesiasticall estate in the former Verse in this he comes to the Civill estate and shews that the judgements should light upon all sorts King Prince and People mourning desolation and trouble shall be upon them he names the subjects of misery and the miseries then he lays down the causes the efficient God the materiall and meritorious their ways deserts then the end of all these Judgements That they may know- c The King shall mourne Hebrew is ijthabbal the word being in Hithpael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sept. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which denotes a great measure of sorrow and expressions of it outwardly notes continuation of mourning some therefore render it Hee shall pine away or kill himselfe with mourning Its mourning with sighing and sighes are wasting and surely Zedekiah had cause of constant mourning even to his death he lost the Kingdome his Sonnes and his eyes at once which were dear things unto him and some observe when the word is referred to Men it notes mourning for dear things The Prince That is Princes the Singular Number for the P◠〈…〉 â—â—â—phet for prophets Shall be cloathed with desolation It s metaphoricall from Garments which doe cover and compasse about so Desolation should compasse the Princes and Nobles on every side The word notes such Desolation as breeds amazement in the beholders which was here when they saw the City Moller Psal 143.4 the Temple the Kingdome layd waste all things in them desolated they were cloathed with desolation and amazed at so strange a Garment upon them The hands of the people of the Land shall be troubled When the people should see their King mourning their Nobles desolate no heart or spirit in them for the Church and State for their Liberties or Lives their hearts and hands were troubled But he expresses it by their hands because it was more visible by them and set out the greatnesse of their misery they had no hands through feare and faintnesse to follow their Callings no hands to take up Armes to defend themselves no hands to lift vp in prayer According to their deserts The Hebrew is According to their judgements they have made ill Judgements of persons and things and deserve my judgements for them and answerably I will deale with them They have oppressed they shall be oppressed they have not heard the cry of others Ex judiciis peccatoris judicat peccantem Deus Orig. they shall not bee heard crying they have rejected me and they shall be rejected by me they have kill'd and they shall be killed they have spoyl'd and they shall be spoyled and so that of Christ in Matth. 7.2 is made good With what judgement yee judge yee shall bee judged and with what measure you meat it shall be measured to you againe In the 3 4 8 9. Verses of this Chapter hath been spoken of Judging and recompencing them according to their wayes Obser 1. That God hath times for Kings and Courtiers to mourn in greatnesse exempts not from Gods hand if great ones sin they shall smart for their sins The King shall mourne c. God takes off Royall Robes and puts sackcloth upon Kings loynes that sin against him heavy judgements he brings upon Kings Zedekiahs sins were great First He was false a thing too incident to Kings 2 Chro. 36.13 he violated the Oath he had taken Secondly Idolatrous Heathenish Idolatry was practised in his
aire bâ—t it 's said the glory of the Lord went to the threshâ—ld not over it or beyond it and it s conceiv'd to be the threshâ—ld of the Priests Court The Lord went thither 1. To shew he was now going from the Temple where was such impure worship and leaving his glorious high Throne aâ— iâ—'s call'd Jer. 17.12 The Jewes thought the Lord was coâ—fiâ—'d to the Temple and the Prophets to the holy land 2. Because he was to pronounce sentence against this wicked idolatrous oppressing people which he would not doe in Sancto Sanctorum or in the Temple which was the place of his gracious presence and a type of Christ and mercy by him In the gates of the City they sate in judgement Amos 5.15 And God here at the threshold gives sentence against them 3. To treat with the men stood at the brazâ—n Altar and to give them commissions and instructions touching those were to be spared and destroyed The Lords way of manifesting his gracious presence in his Church was by some notable signe or other Observ 1. The glory was gone up it was there before When God was pleased with his people he evidenced his presence by some speciall signe Exod 13.21 22. When the Church came out of Egypt the Lord came before them by day in a pillar of a cloud to lead them the way and by night in a pillar of fire to give them light They had guidance and protection from the Lord Christ whose presence was evidenced by these visible signs out of which the Lord also spake sometime Psal 99.7 After they had the Tabernable Arke and Mercy-seat where God met them communed with them Exod. 25.22 They had the Vrim and Thummim to enquire of God and receive answers by Numb 27.21 1 Sam. 28.6 In Solomons days God manifested his gracious presence in the Temple by a cloud 1 Kings 8.10 God answered Elijah by fire and manifested with whom his presence was 1 Kings 18.38 And so under the Gospell Christ the Lord manifested his presence with his Church by visible signes Acts 2.3 Cloven tongues like fire sate upon each of the Apostles And Chap. 4.31 The place was shaken where they were and they were filled with the holy Ghost And Christ hath left his Word and Sacraments as signes of his presence in the Christian Church 2. The signs of Gods presence are the glory of God So the Text calls them The glory of the God of Israel was gone up All those visible signes before mentioned were the glory of the Lord so the spirit is pleased to call the sign of Gods gracious presence 1 Kings 8.10 11. The cloud that fil'd the Temple it s cald the glory of the Lord index symbolum gloriae Domini A lapid Psalm 29.9 In his Temple doth every one speake of his glory The Ordinances there have much of GODS glory in them and they are his glory 3. Gods with-drawing the signes of his gracious presence from his Church people is a forerunner of heavy judgements Here the glory of the God of Israel went up from the Cherub and shortly after the men with their slaughter-weapons are set on work to destroy It 's Gods method to take away the speciall tokens of his presence and love from a people and then to bring in sad judgments People sin and hereupon the glory removes and jugments draw near Exod. 32. The people made a Calfe upon which God denies to go with them as he had done Chap. 33.3 now they should not have visible signs of hâ—s presence And of them it's said vers 35. of Chap. 32. The Lord plagued the people because they made a Calfe c. When God would not answer Saul by dreams by Vrim or Prophets then his destruction was near at hand Among other signes of GODS presence there be these 1. Efficacy of the word that it works mightily in the hearts of people The Lord was with the Apostles and how mightily did the word work but when the word is inefficacious powerlesse its evident the glory of the Lord is departing and judgements dreadfull enough at hand The Prophet prophecyed to the people but the word wrought not Isa 6.9 10. Hearing they understand not seeing they perceive not their hearts were fat their eares heavy and their eyes shut Now the word was inefficacious to them and how long shall this be saith Isa Vntill the Cities be wasted without Inhabitant the houses without man the land be utterly desolate Sixe times is this Scripture quoted in the N. T. 2. Unity and love of Sâ—ints Psal 133.1 Isa 19.14 A perverse spirit Where brethren dwelt together in unity there the Lord commanded the blessing vers 3. and shewed his gracious presence where love is God dwels 1 John 4.16 But where bitternesse and division encrease Satan hath much interest hearts heads tongues hands are divided every where Isa 9.21 Manasseh is against Ephraim Ephraim against Manasseh and both against Judah Mat. 24. love is grown cold Instead of fervent love are fervent contentions in stead of love without dissimulation are crafty underminings in stead of covering infirmities are rakings in one anothers hearts When the breaches were stopped in the walls of Jerusalem the enemies were very wrath Neh. 4.7 God hath promised to close breaches Amos 19.11 Let us improve the promise and importune him to fulfill it for rich mercy depends upon is Isa 30.26 Unity is an humane savior of Kingdoms and Churches division is Abaddon Apollyon an hellish destroyer Mat. 12 25. A Kingdome divided cannot stand God is departed from it Division hath turned Religion into disputation driven God from the heart to the head and now men are polemical rather then practicall in Divinity 3. Activity of men in place for God where God is present there is courage Josh 1.9 2 Chron. 13.12 But when he withdraws men are without spirit divine influences cease a numnesse seizeth upon them and they act faintly be it in Church or State Hos 7.11 God was departing from Ephraim if not departed and Ephraim was a silly dove without heâ—rt void of counsell and courage and so fit for prey and spoile Ephraim was quickly spoiled after the Lord left them 4. Safety protection Jer. 1.19 Psal 46.5 Isa 27.3 Judges 16.20 21. When God was departed from Sampson the Philistims took him and put out his eyes Least any hurt it I will keepe it night and day Where there is keeping watching there is presence but is not our safety almost iâ— not altogether gone can we challenge safety of any thing estates liberties lives religion have not our Armies smarted had blows and breaches is not our land spoiled and under grievous pressures Are we not for a prey and none delivereth Isa 42.22 4. The Lord doth not willingly depart from his people when they have provoked him Hee goes from the Cherub to the threshold of the house and there stands as loth to goe any further he had
and all in earth all things in the closets in the heart Psal 139.7 Whither shall I goe from thy Spirit David could not hide himselfe from the sight and presence of Gods spirit neither can we Let us looke well therefore unto our wayes the spirit may make them known to the Prophets and servants of God 3. That men chiefe in dignity and place are for the most part corrupt Here were the 25. who bare the sway in the City and had great power all confederate in wickednesse Isa 1.10 he calls their Rulers rulers of Sodome because of their extream wickednesse and he excepts none they were generally such so Neh. 13.11 I contended with the rulers and said why is the house of God forsaken They kept away the portions of the Levites and therefore they left the house of God so vers 17. The Nobles of Judah they prophaned the Sabbath day and brought wrath upon Israel 2 Chron. 24.17 28. The Princes of Judah were all idolatrous and led Joash into idolatrous practises but they were quickly after all slain for it v. 23. John 7.48 Have any of the Rulers believed in him They were so wicked even all of them that they could make their boast have any of them believed in him No no they are not for Christ and his wayes Jer. 5.5 I will get me unto the great men and will speak unto them for they have known the way of the Lord and the judgement of their God but these have altogether broken the yoke and burst the bonds The Prophet thought the great ones who had great obligations upon them to honour God who knew what pertein'd to worship justice that they would hearken to hâ—m but they cast off all respect subjection and obedience to the law of God they followed their owne wills lusts humours they regarded neither equity nor honesty they were farre worse then the poorer sort whom the Prophet had tryed also Luke mentions but one Judge and he was an unjust one Are not too many of the great ones among us corrupt loose and enemies to Christ and his Kingdome 4. It 's matter of mourning when those are set over others to be punishers of the wicked countenancers of the godly examples of piety vertue and should seek the good of the publique prove cleane otherwise and are actors and patrons of wickednesse the Spirit here is affected with it and affects the Prophet Sonne of man these are the men that doe so these pervert obstruct justice these encourage evill doers these sad the hearts of the godly these hinder good designes these are the men that seeke themselves that cry give give and love to have it so these be the men that pretend the good of the estate and people but are the ruine of both This was matter of griefe to heaven and earth Isa 1.10 when the Prophet had tearm'd them rulers of Sodome he complains vers 23. saying Thy Princes O Jerusalem are rebellious and companions of thieves every one loveth gifts and followeth after rewards they judge not the fatherlesse neither doth the cause of the widow come unto them They sought themselves not the good of particulars or the publique and this troubled the Prophet and not only him but the Lord also for it follows in the next vers Therefore saith the Lord the Lord of hasts the mightie one of Israel Ah I will ease me of mine adversaries and avenge me of mine enemies God had beene wearied aâ—d grieved with them a long time and though they were many and mighty yet hee was the Lord of Hosts c. This argument did affect God much and hee was oft upon it Isa 3.12 As for my people children are their oppressors and women rule over them O my people they which lead thee cause thee to erre and destroy the way of thy path they destroyed Justice and Religion 5. There will never be wanting in any place men to devise misâ—â—â—â—â—â— In Jerusalem there were men whose hearts heads and tongues were at worke Dan. 6.7 All the Presidents of the Kingd Governours Princes Councellors Captains devised a plot against Daniel In the 8. Chap. he tels you of the 70. Antients of the 25. who had all devised and were practising mischiefe In Shushan was not wanting a Haman to devise mischiefe against the Jewes Est 8.3 Pharaoh and his Courtiers devised mischiefe against the Jewes Exod. 1. There were those devised to take away Davids life Psal 31.13 They imagined a mischievous devise Psal 21.11 No City no Kingdome was ever free from men of deceitfull wicked and mischievous devices and no time ever abounded more with such men and such devices then our times if I should say no place more then this Kingdome I should not much fail Who can reckon up the mischievous devices have been against the Estates Lawes Liberties Religion and Consciences of the people of this Kingdome Ship money was a cunning devise to dry up their estates Prerogative was cryed up to bring the lawes and liberties of the Subject downe Innovations and new Cannons were Prelaticall devices to rid you of your Religion and Consciences to make way for Popery What wicked devices have been against the Parliament against this Citie against this Kingdome what ever hath been devised for the good of all hath met with Anti-crosse devices There be those devise as strongly and speedily to ruine us as any doe to relieve us The device against Ireland was a bloody and mischievous device and bloody devices are in mens heads against us but here is the comfort Job 5.12 God disappointeth the devices of the crafty so that their hands cannot performe their enterprize They devise to undoe all but they cannot Mic. 2.1 Woe to them that devise iniquity God hath threatned and though they cannot accomplish their devices yet he will accomplish his threats Prov. 12.2 A man of wicked devices will be condemn Many of wicked devices have been amongst us and hath not the Lord condemn'd them 6. Men in place being evill they make others evill they doe not only devise mischiefe but communicate mischiefe they give and obtrude ill counsell upon others These that were in place especially Jaazaniah and Pelatiah the Princes they gave out ill counsell to the people They and such men doe the greatest hurt their power honour estates examples are prevalent with the people and when they counsell corruptly their counsell takes and infect a multitude quickly Jeroboam tels the people it was too much for them to goe up to Jerusalem that was a long journey would be very chargeable and might prove dangerous therefore he had taken a better course for them he had made Calves set them up for gods at Dan and Bethel and now they should neede to goe no further for to worship this counsell took Balack being advised by Balaam counsels the Moabitish women to entice the Israelites to folly which tooke and they drew them both to whoredome and idolatry Numb 25.12 with
said unto me Speake Thus saith the Lord Thus have ye said O house of Israel for I know the things that come into your mind every one of them Ye have multiplyed your slain in this Citie ye have filled the streets thereof with your slain Therefore thus saith the Lord God Your slain whom ye have laid in the mids of it they are the flesh and this Citie is the cauldron but I will bring you forth out of the midst of it Ye have feared the sword and I will bring a sword upon you saith the Lord God And I will bring you out of the midst thereof and deliver you into the hands of strangers and will execute judgements among you Ye shall fall by the sword I will judge you in the border of Israel ye shall know that I am the Lord. This City shall not be your cauldron neither shall ye be the flesh in the midst thereof but I will judge you in the border of Israel And ye shall know that I am the Lord for ye have not walked in my statutes neither executed my judgements but have done after the manners of the heathen that are round about you IN these verses is contain'd the denunciation of judgement against these devisers of mischiefe and wicked Counsellors The parts are these 1. A command Prophesie against them vers 4. 2. A discovery of their thoughts and counsels v. 5. 3. Demonstration of their wickednesse v. 6. Those hearkned not to their counsels they slew 4. The death of these Counsellors and place where it should be not in Jerusalem but in the borders of Israel v. 8 9 10 11. 5. The end of God in it v. 11 12. 6. The ground of G ds proceeding thus with them v. 12. For yee have not walked c. VERS 4. Therefore prophesie against them c. THe word prophesie is twice mentioned to set out the intention of God which was set against them the certainty of the thing and to prevent delay in the Prophet he must goe and tell them of heavy and sad things God was greatly displeased with them and therefore will have the Prophet without any delay to make known his pleasure against them he must speak freely and boldly and foretell them of their destruction Observ 1 That prophane scoffing at the truâ—hs and threats of God provokes him greatly They had scoffed at Jeremies words This Citie is the cauldron and we be the flesh and made constructions of them to please themselves Therefore saith God prophesie against them His spiâ—it was stirr'd and he stirs up the Prophet to declare his wrath against such scoffers Gods threats and judgements should make men tremble Job 41.10 Who is able to stand before me At his presence the mountains melt Isa 64.3 When he threatned the great City Nineveh repented Jonah 3. and Devils tremble Jam. 2.19 Mountains Ninevites Devils melt repent tremble and yet Israelites scoffe at the threats and judgements of God but the Lord will not endure it the Prophet must declare dreadfull things against them Men that have scoffed at the truths and wayes of God have been lash'd with the judgements of God John Apowel scoffing at one for praying Fox in Acts Monument was presently surpriz'd with feare and the next day found mad crying out night and day O the Devill the Devill Another hearing a godly Minister preaching of that Text Prov. 10.7 The memory of the just is blessed but the name of the wicked shall rot scoffed at the Minister and said he had made a rotten Sermon presently after hurting his tongue with a litttle wood which he held at his mouth his tongue swel'd rotted and he dyed of it 2. That servants of God having divine warrant are forthwith to doe their office although they be messengers of sad tidings Prophesie prophesie against them he hath command from God and he must not stick now and say they are great men the chiefe of the Citie such as sought Jeremie's death and If I shall prophesie against them they will use means to crush me God by doubling the word takes him off from all such reasonings from all delayes and expected immediate performance of his commands Let men fret at the messages of Gods servants they must respect God and not man they must give out what the Lord hath given in If men be great God is greater we must be faithfull to him who ever suffers by it VERS 5. And the Spirit of the Lord fell upon me Resedit super me spiritus prophetiae a facie Domini saith the Chald. Cum in me Jehovae spiritus illapsus est Cast Cecidit super me Tigur Incidit in me Jun. Irruit in me Vulg. Survint en moy French 'T The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the falling of a thing from a high place * Jerome cum vi impetu and so here the Spirit coming from above offered not violence to the Prophet but came upon him with might and power and provoked him to prophesie Thus have you said Whether the Spirit or Prophet repeated their words is not evident they are not expressed where the sense is evident from former expressions the Scripture is frequently silent and repeats not the words 2 Kings 5.4 Thus and thus said the maid that is of the land of Israel So 2 Sam. 17.15 Thus and thus did Ahitophel counsell saith Hushai and thus and thus did I counsell the sense was known by what was before and therefore the words are not repeated the Scripture shuns the multiplying of words needlesly O house of Israel That is the house of Judah the whole being put for a part and this is frequent I know the things which come into your minds The Hebrew is Ascensiones spiritus vestri Calv. Quae subeunt animum vestrum Jun. Quae ascendunt Tig. Mentis vestrae cogitatus Cast Cogitationes spiritus vestri Pol. Les choses qui montent Fr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes those things that rise up out of mens hearts as weeds out of the earth or leaves upon trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a leafe quia sursum crescit what ever goes out and up from the heart or spirit of a man that is understood by Maaloth Matth. 15.19 ill thoughts goe out from the heart goe up to the tongue to the eyes Luke 24.38 Why doe evill thoughts or reasoning arise in your hearts Obser 1. Whom the Lord sends about his work he enables to do it goe prophesie prophesie presently the Spirit fell upon him whereby he was furnished with propheticall matter and inabled to deliver it When God sent Moses he furnished him for the great work he appointed him to Moses pleaded his in eloquence and slownesse of speech but God said Exod. 4.12 Goe and I will be with thy mouth and teach thee c. 2. To new acts or prophesie new accesse of the Spirit is requisite he had received the
and miserable conditions God sends in hope and helpe they were now stript naked of all their comforts amidst Barbarians in a servile sinking condition saw no likelyhood of bettering their condition being under the hand of a potent and severe Adversary yet now hope and helpe comes in I will gather you you that are Captives desolate more low and miserable then ever you were even you will I gather thus God lets in comfort to them in their comfortlesse estate and its Gods way to doe so When the Israelites cryed in Aegypt by reason of their bondage when they were sorely afflicted saith the Text God heard them remembred them looked upon them and had respect unto them Exod 2.24 25. And in the next Chapter he appeares to Moses tells him he had seen their affliction knew their sorrows and was come to deliver them vers 7 8. When people are outwardly or inwardly low its Gods method frequently if not constantly to afford reliefe Psal 116.6 I was brought low and he helped mee He was low in Sauls dayes low in Absoloms but the Lord helped him When power is gone from a people and none to be found in publique or private to help a people then are they in an afflicted miserable condition yet then God affords helpe Deut. 32.56 So Nehem. 9.27 In the time of their trouble when they cryed unto thee thou heardest them from Heaven and according to thy manifold mercies thou gavest them Saviours When the Jews were brought low by Haman and at the borders of death all of them God appeared in Esther Abasuerus turned the storme upon Haman himselfe and helped the Jewes in that strait 3. Things which are hard and seem impossible to flesh aâ—d blood are easie unto God How difficult was it to the judgement of those Captives to conceive a returne they were farr from Jerusalem the journeys long and dangerous they at Jerusalem had rejected them they were under a mighty Tyrant the terrour of Nations they were scattered in severall places imployed to servile worke for the profit pleasure of the Chaldeans as digging in their Mines plowing of their Fields dressing of their Vines if they should stirre to get away the King had command of 127. Provinces and could presently raise Forces to fetch them back or cut them off c. These and such like thoughts made it seem difficult if not impossible to them that they should ever returne againe to Jerusalem but the Lord would gather them it was an easie act to him no more then a Shepheard gathering of his Flock into the fold he whistles or sends out his Dogg and presently they all runne into his Fold so when God spake the word mov'd the heart of Cyrus he made a Proclamation for the Jewes to go up to Jerusalem and presently it was done In Ezek. 37.11 You may read the Jewes apprehensions of their conditions they say Our bones are dryed our hope is lost we are cut off for our parts They thought themselves like dead and dry bones that lye in the bowels or on the face of the earth without hope of life or ever returning into their owne Land but by the Parable of the dry bones which at a word of Prophesie were inlâ—veâ—ed raysed and made a great Army God shewed what he could easily doe in things seeming to man impossible and he applyes it to them Vers 12. Behold O my people I will open your graves and cause you to come up out of your graves and bring you into the Land of Israel They conceived it as impossible for them to repossesse their Countrey as for a dead man to live buâ— it was easie with God There is nothing too hard for God he could bring a great Nation out of Sarahs dead womb Gen. 18.14 Jer. 32.27 God tells them that he is the Lord the God of all flesh and then askes them this Question Is there any thing to hard for me Did I not bring you out of Aegipt Laed you through the red Sea through the Wildernesse set you in the pleasant Land and can I not bring you back into it though scattered up and downe in Babylon Vers 37. Behold I will gather you out of all Countries whither I have driven you in mine anger and will bring you to this place and cause you to dwell safely Luke 18.27 Things unpossible with mâ—n are possible with God 4. Lands and Countries are the Lords to dispose of to whom he pleases I will give you the Land of Israel the Earth is the Lords and the fulnesse thereof the World and they that dwell therein Psal 24.1 And he disposes the Kingdomes thereof Psal 115.16 The Earth hath he given to the Sonnes of men There is not a Sonne of man which hath any spot of Earth or Kingdome in the World but the Lord gave it him he rules in the Kingdomes of men he takes them away and gives them to whom he will Dan. 4.31 32. He is God of all the Kingdomes of the Earth Isa 37.16 And Cyrus acknowledged that God had given them all to him Ezra 1.2 Being the Lords he may justly dispose of them as seems good to himselfe This Land of Israel was possessed by Canaan the Son of Cham and called the Land of Canaan but his Posterity for their wickednesse were spued out of it Levit. 18.25 and then God gave it to the seed of Abraham Isaac and Jacob whose name was changed to Israel and thence his Posterity called Israelites and so this the Land of Israel but they through their Idolatry and oppression forfeited this Land and now God had given it into the hands of Nebuchadnezzar after they had possessed it 850. yeares Sin thrusts people out of their Countrey and robs them of their rights and priviledges Isa 13.22 And had not God given them this Land againe they had had little or no right to it God gave it to Abraham when the Canaanites had it and he gives it to the Israelites when the Chaldeans had it 5. The afflictions of the Church though great and grevious yet have their period now Israel was in Babylon their Countrey City Temple Ordinances Publique worship were gone They were amid'st Idolaters prophane blasphemous persons in a polluted place which was very sad yet this condition should have an end God would gather them out from Babylon into the holy and pleasant Land where they should enjoy choice mercies againe God will not alwayes chide The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither keepe his anger for ever Psal 103.9 Here at the beginning of their Captivity Gods heart was relenting and he laid in this gratious promise to refresh them Man when he is offended is not onely angry but bares grudges in his heart seeks revenge and the ruine of them have wrong'd him as Haman Mordecai and the Jewes but it 's not so with God he may be angry for 70 yeares but that is not alwayes for ever Isa 54.7.8 It was but a moment a small moment
and the wrath was but alittle as he cals it there because God was a Sanctuary unto them all the time and made them gratious promises at the beginning So then you may answer the question made Jer. 35. Will he reserve his anger for ever Will he keepe it to the end No God is gratious and will not alwayes be wrath VERS 18. And they shall come thither and they shall take away all the detestable things thereof and all the abominations thereof from thence GOd doth not only promise them that they shall returne to their owne Land but also tells them what they shall doe there Take away the detestable things and abominations thereof Detestable things The Septuagint renders it and so the word for abomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aecolâ—mp spurcitias Tig. Lavat contaminationes Cast scelera Fr. Toutes ses inâ—ametes all things make infamous Vulgar Omnes offensiones Calvin Omnia idola And Idols are detestable things as I shewed when I opened the 5. Chap. 11. One thing I shall add and that is Shikkuâ—ziru here rendered detestable by our Translators is the same word in Dan. 9.27.12.11 where iâ—s translated Abominations And Matth. 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some interpret of the Roman Souldiers prophaning the Temple with blood and brutish actions Others of Antichrist sitting in the Temple and worshipped as God and others of Idols brought in and set up there Abominations Flagitia Castal This word was largely opened in the 5. Chap. 9. Vers Notorious sinnes of all kinds are called in the Scripture sense Abominations things to be abhorred So Rom. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou that abhorrest Idolls Idolls and Idolatries are abominable 1 Pet. 4.3 Obser 1. What the Lord promises that shall be performed he had sayd in the former Vers I will give them the Land of Israel And here he saith They shall come thither What obstructions soever may be in the way what power soever oppose yet the Lord having promised it he would make it good God is gracious in promising faithfull in keeping promise and powerfull in performing his promises You may see it made good Ezra 1.2 3. God stirred up the spirit of Cyrus to make a Proclamation for the Jewes to goe to their own Land and then he stirred up the spirits of the people to goe Vers 5. their spirits were downe they were heartlesse and hopelesse many of them but God raysed their spirits to goe up to Jerusalem the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evigilavit suscitavit they were asleep and God dealt with them as we with sleepy men they had their objections but God took them all away and raised their spirits above all difficulties and caused them to hasten to their Countrey and the worke he had for them God hath promised a new Jerusalem that he will dwell with men and be their God wipe away all teares from their eyes that there shal be no more death sorrow crying paine Revel 21.2 3 4. That the Nations of those are saved shall walke in the light of that City that Kings shall bring the glory and honour of the Nations into it that onely those which are written in the Lambs Book shall enter this will be a glorious time God hath promised it he is faithfull and able to performe it 2. When judgements and mercies are sanctified to a people they will produce answerable effects they had had sore judgements in Babylon for Seventy yeares and when they were brought out of that furnace into this pleasant Land which was a great deliverance when they were come thither what should they doe Take away the detestable things the abominations therein The fruit of that affliction and the deliverance out of it evidenced that their judgements and mercies were sanctified 1. They repented of their Idolatry and sinfull practises which had layd the Land wast which is supposed in the words They would never have taken away the detestable things had not their hearts been broken for them 2. They reforme when they come into the Land they take away the detestable things they are bitter against their master-sin and serve it as it served them their detestable things had taken them away out of the Land Jer. 44.22 and they fall upon the detestable things presently and take them away and what else they apprehended offended God not onely Idols did they take away but reformed also the marriage of strange Wives Ezra 10. in point of Usury Nehem. 5. and prophaning of the Sabbath Nehem. 13. 3. They shew themselves syncere in it they spare none but take away all detestable things all abominations Josh 24.14 It 's syncerity to put away false Gods and especially all of them 4. They endeavoured to worship God purely without any corruptions or mixtures of their owne They put away all detestable things all abominations they labour'd to have onely what was Divine and so what was pleasing to God They would not come to God with any impieties but in pure worship as Jacob Gen. 35.2 When he was to go up to Bethel he took all their strange Gods their earerings and what might be occasion of sinning that way and buryed them under the Oake out of sight and cleansed himselfe and Family and would serve God not with any mungrell but with pure worship so was it here when it s thus it s an argument judgments and deliverances are sanctified that mercies are well bestowed and well injoyed when corrections and mercies stirre us up to repent reforme to deale syncerely with God and to worship him purely its evident they came from Gods love and are sanctified unto us VERS 19. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh IN the former Verses you heard opened sundry sweet promises of God made to his people he would be a Sanctuary to them in Babylon bring them thence to Sion purifie them from the pollutions in their owne Land all which were gracious but here he exceeds all given in before those promises concerned their outward conditions chiefly but these their inward and spirituall estate onely Some make this Verse to conteine the Covenant of grace which God made with his people Israel whom he had chosen above any people in the World but they forsook him fell to Idolatry and were now justly Captived for their sinne suffered much among their enemies and here God enters into a gracious Covenant with them and promises great things unto them In the words consider 1. The party promising I I I 2. The things promised 1. One heart 2. A new spirit 3. Taking away the stony heart 4. Heart of flesh 3. The persons to whom them 4. The manner of conveying these and it is expressed by Giving putting taking One heart The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another heart They mistaking the Hâ—brew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
intentions their actions and hearts layd together would confute one another Herod pretends to worship Christ but intends to murther him but these should have one heart within and without the same they should be inwardly and outwardly as Nathanael no guile was in his spirit in his lipps in his actions but the same heart was in all Col. 3.23 Whatsoever yee doe doe it heartily 2. As respecting God They should look at God as the onely and adequate object of their heart they should be content with him alone they should not aske counsell confide in fetch comfort from or worship any other he onely had made Covenant with that people Cor integrum in veritate solide adunatum Deoâ— toti corpori Ecclesiae and they should owne him onely for their God Moses told them long before that the Lord their God was one Lord Deut. 6.4 And Samuel told them they must serve him onely 1 Sam. 7.3 And this could not be unlesse their heart was one David who was an one-hearted man sayd Psal 62.5 My soule wait thou onely upon the Lord. 2. One heart in regard of his worship that should be pure immixt and one Zach. 14.9 In that day shall there be one Lord and his name one by Name Interpreters understand Worship and that shall be one and answerable shall be their hearts Jer. 32.39 3. In respect of others First the judgement shall be one they shall agree together in fundamentals and substantiall points of faith though there be differences in circumstantials inferences consequences and points of inferiour alloy Phil. 4.2 they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think the same things be of the same mind 2. Their affections towards one another Acts 4.32 The multitude of them beleeved were of one heart and of one soule By these words One heart and one soule Beza understands Summa tum in doctrina tum in voluntatibus consensio and he â—ells us that in an old Copy he had there were these words more added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no dâ—ffâ—rence or controversie amongst them they were united in judgement and affections they had common faith and common affâ—ctions they beleeved the Gospell and loved Christs truth and one another dearly 3. In their converse and practice together they should be one hearted Acts 2.46 they continued dayly wiâ—h one accord in the Temple and breaking bread from house to house In rebus omnibus agendis Ferus did eate their meat with gladnesse and singlenesse of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus interprets of men sine livore their hearts were without envy or other evills they were single In this sense chiefly I conceive this one heartednesse is to be taken the union and harmony of their judgements affections and practises in spirituall things Quest When was this performed Ans Some thinke at their returne from Babylon they were one-hearted and united in their judgments affections and practises and some phrases in Scripture import it Ezra 1.5 Then rose up the cheife of the Fathers of Judah and Benjamin and the Priests and the Levites with all them whose spirit God had raysed to goe up to build the House of the LORD in Jerusalem They had the same minde and affection to that good worke to build the House of the Lord and Chap. 2.2 They came every one to his City Chap 3.11 All the people shouted with a great shout when they praysed the Lord because the Foundation of the House of the Lord was layd And Ch. 6.16 The children of Israel the Preists and the Levites and the rest of the children of the Captivity kept the Dedication of the House of God with joy These and such like passageâ— give occasion to thinke that there was a fullfilling of this truth at that time Others conclude it made good in the Apostles dayes when the Beleivers were so united as you read of Acts. 2.42.44.46 Chap. 4.32 The Beleivers yea the multitude of them were of one heart and one Soule Some are of judgement that its not yet accomplished because there were great divisions and contentions among the Churches in the Apostles times The Stick of Joseph and the Stick of Judah are not yet united they were never yet since the division made one Kingdom Vers 17 18 19 21. and therefore refer it to the calling of the Jewes when the two propheticall Mysticall sticks mentioned Ezek. 37.19.21.22.23 are united and made one Nation and have David their King ruling over them then shall there be this one heartednesse amongst them If we should put it upon the times wherein those great and glorious things spoken of Isa 60. shall be given into the Church we shall not much mistake there God saith I will make thine Officers peace and thine exactors righteousnesse violence shall no more be heard in thy Land the Lord shall be unto them an everlasting light and thy God thy glory thy people also shall be all righteous Which time I suppose may fall in with the New Jerusalem Deut. 21. in which should be no leannesse death sorrow crying or paine all things in it should be new having the glory of God Vers 4 5. Quest 2. Whether this union this one heartednesse be attaineable in this life Some judge it impossible that there should be one heartednesse in judgement affections and practice because of the difference of constitutions naturall abilities corruptions and temptations of men and unequall dispensations of grace and therefore referre it to our condition after this life Ans We must distinguish this one heartednes it s either incompleat and inchoative which is to be had in this life or compleat and consummative which is a piece of our happinesse in Heaven the Angels and Saints above injoy the same perfectly we who are here beneath have it onely in part Though there be differences in the lesser things of Religion yet we agree in the weighty things thereof and are one hearted in them and were there no possibility of being so and being more and more so the Lord would not here have promised it nor the Apostle exhorted to it 1 Pet. 3.8 Be you all of one minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sentientes consentientes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are they qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thinke the same things yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends as Gerard observes upon the place Consensionem in fidei veritate vitae sanctitate Paul 1 Cor. 1.10 prayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be perfectly joyned together in the same mind and in the same judgement let there be no deficiency no redundancy but a sweet coherency as in the members of the body So Phil. 2.2 Be yee like minded having the same love being of one accord of one mind He would not onely have them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sundry other places the Apostle exhorts unto it
agree you will be invincible and doe great things if not you will be weake and doe nothing Therefore Solomon Ecles 4.9 saith Two are better then one there is more strength and twentie are better then two when they agree Gen 11.6 The People is one and nothing will be restrained from them which they have imagined to doe being united they were so strong to carry on that great worke of building Babel that none could hinder them but God himselfe 4. Divisions greive the weake and harden the wicked as you may observe Rom. 14. But where one-heartednesse is there is no greiving of the one nor hardening of the other that were a strange spirit which should be offended at union peace and love of brethren Psal 133.2 The unity of Brethren is like pretious Ointment which is pleasing to the weake and softening to the hard heart hence Prov. 25.15 A soft tongue breaketh the bones 5. One heartednesse invites others unto that way where it is found It s a pleasant and comely thing to see Brethren dwell in unity Men are affected with it there is much beauty and mirth in the harmony of hearts The sweet peace and union was amongst the Christians in the primitive times allured many to them love unites and drawes strongly An Indian passing by the house of a Christian where they were brawling and contending said Habbomach dwells there that was Satan and wouâ—d not turne in but where love union and peace is there God dwells 1 John 4.16 God is love and dwells where love is And that society which hath God in it hath the strongest argument to draw others to it Zach. 8.23 Tenne shall take hold of the skirt of a Jew saying we will goe with you for we have heard that God is with you 6. It improves grace and makes Christians thrive much whereas jarrs divisions vaine disputes and wranglings prejudice the lustre and growth of grace if not the life it s observed by some that the power of godlinesse is greatly abated in many places They give heed rather to questions then godly difying 1 Tim. 1.4 and among many Christians in these divided times we live in these waters of Marah have imbittered their spirits and quenched the graces of the spirit so that the wholesome words of our Lord Jesus Christ and the Doctrine which is according to godlinesse are not so minded as formerly In Winter the Trees put not forth neither doe the fruits of the Earth grow in stormy weather In times of Warre things are greatly defaced but when Winter 's gone Sunne shines then do all things flourish and in dayes of peace things prosper Where one heartednesse is this unity we speake of there doth grace thrive among Christians Where envyings grudges jealousies strifes oppositions and rysing of spirits are among Christians they are as Northerne and Easterne winds to the Corne and fruits they cause them to dwindle away or to prove little and lanke 1 Cor. 8.1 If love edifieth and builds up Christians divisions pull down when men are divided they seldome speak the truth in love and then it doth little good Acts 9.31 when it s spoken in love then Christians grow and grow up into Christ in all things Ephes 4.15 7. It furthers their Prayers when men are all of one heart there is much sweetnesse and strength in their prayers Acts 4.24 They lift up their voice to God with one accord all their hearts were as one heart and Vers 31. When they had prayed the place was shaken and they were all filled with the holy spirit Here was a sweet and efficacious prayer all their hearts were in the prayer and all were fill'd with the holy spirit Mat. 5.23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave thy gift goe and fiâ—st be reconciled to thy brother and then come and offer thy gift Whilest divisions are amongst brethren a prohibition lyes against our sacrificing but when there is peace and unity then Heaven is open for acceptance of our prayers 1 Cor. 7.5 Paul knew what an enemy Contention was to Divine duties and therefore would not have marryed parties refraine the use of the marriage bed without consent of each other if it were upon will and humour it would not further but hinder their prayers So in 1 Pet. 3.7 Husbands must dwell as men of knowledge with their Wives honour them though the weaker Vessels look at them as coheires of the grace of life and why that their prayers be not hindred if there be dissentions their prayers will suffer but if there be love onenesse of heart their prayers will be more spirituall fervent and prevalent 8. It s an honour to the Lord Christ that Christians doe agree they are members of his body and its a disparagement to the head to have the members fall out rend and teare one another this makes Strangers speak and thinke evill of the way of Christ hereby he is dishonoured but when there is one heart among his Disciples when they love one another and are peaceable it s a glory to Christ John 13.35 By this shall all men know that yee are my Disciples if yee love one another Christ would be knowne in the World and have his Disciples knowne from all others and How By love Chrysostome observes he saith not by Miracles and Wonders men shall know you to be my Disciples no they are layd by but by love That is a glorious grace it shewes forth Christ and who are his it is not greatnesse of power but greatnesse of love which declares who are the Disciples of Christ and which honour Christ 1 John 3.10 9. Sympathie with each other if there be one heartednâ—sse among men what is the burden comfort of the one is the burden comfort of the rest as in marriage the sorrows are divided and joys doubled which fal out to persons in that condition and the reason is because they are one flesh have quasi animaÌ„ vnaÌ„ So where there is onenes of heart there is a choyce simpathy the blows wounds losses greifes infirmities of one are the blows c. of all the rest when Peter and John had been imprisoned brought before the councell threatned they went to their one company and told them how they had been used and they were affected with their sufferings and fell to prayer with them Acts. 4.23 24. How sensible were the rich Christians of the poorers burdens pittying and releiving them vers 32. And when Peter was in Prison the Church sympathized Acts 12 But where this is wanting I meane samenesse or likenesse of spiâ—it there will be a rejoycing at their sufferings wrongs and mournings or envying at their good they are divided from others too oft glorie in the infirmities of others and if Gods hand be upon them or theirs they say it s a just judgement of God upon them for their judgments opinions and so add
affliction to the afflicted 10. What evidence of being in the covenant of grace if their be not union of the heart within it selfe union of it to God and others what satisfaction can a man have of his being in Covenant with God Here this one heartednesse is prefixt as the first thing we should look at and so in Jerem. 32.39 I will give them one heart and one way Men that want this one heartednesse cannot but suspect themselves be jealous of their condiâ—ion if it be not in some measure in us inchoatively and teâ—ding to increase we are not the Lords 1 John 3.18 19. 11. Makes willing to doe one for another how forward was Jonathan to speak and do c. Amâ—ntibus facile fit omne difficile and the ground of it is Cor est ubi amat non ubi animat Helpes to unite our hearts or uniting Directions 1. Consider many things are darkely layd downe in the Scriptures and the scope of God and Christ therein is not to cause contention difference and censuring but to unite us more strongly in those things are cleare and to cause a forbearance of one another in things are dark and doubtfull Phil. 3.15 16. If in any thing you be otherwise minded God shall reveale even this unto you Neverthelesse whereto we have already attained let us walke by the same rule and let us minde the same thing Saith Paul I confide not in my owne works or righteousnesse but look at Christ alone I labour to win Christ and be found in him I presse after him and none but him and minde nothing else at a meanes of Salvation if any be otherwise minded through ignorance or weaknesse of Faith as many were who affected Mosaicall Rites and Ceremonies God shall reveale even this unto you he will make knowne the truth unto you neverthelesse though there be differences let us forbeare one another therein and whereto we have attained let us walke harmoniously and peaceably together minding the same things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the outward practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consent of minds and judgements What is cleare held out unto us in the Gospell let us consent in and walk answerably in what is dark doubtfull let us forbeare each other and stay till God reveale more If we cannot unite in all let us unite in what is cleare Things fundamentall and absolutely necessary are clearlyest layd downe in the Word they are expresly commanded or held forth in Scripture whether they be matters of Faith or practice they are not things drawne out by remote consequences and strength of mens parts but immâ—diatly from or in the Word and in these most mâ—y or doe agree not being many in number so farre as we have attained in these let us walke and as King James saith in other things place may be given to Christian liberty and let us take heed how we charge men to hold fundamentall errours when Fundamentalls are few Rom. 10.9 1 John 4 2. and mens errours are Extrafundamentalls 2. Divine providence hath ordered it so that there should be d fference and inequalitie in the naturalls and spiritualls of Christians that so they may have a greater tendencie and fitnesse for union as in a ship or house all peices of tymber must not be of the same length height and breadth but differing that so they may fit their severall places and conduce to make up a more goodly fabrick so among men some have great naturall and spirituall abilities some lower degrees of both some lesser then they and this is the will and wisedome of divine providence so to dispense and dispose that all may fitly fall in together and make the more glorious structures for Heaven John tells you Ephes 2.13 of Fathers young men and little children who dâ—ffered in their naturalls and spiritualls yet lived lovingly and peaceably together and made up a Church for Christ If we quarrel because there be differences of judgement amongst us we crosse the intent of divine providence and quarrell with that which hath so dispensed his gifts and grace Strong have need of the weak rich of the poore Ephes 4.16 Every joynt supplyeth something and given them out unequally When we see one man white another black one tall another low shall we quarrell because both are not white both of one equall height one hath sore eyes another sound the vaile is fully drawne off ones heart halfe way off anothers and this is the Lords doing it is that we may the better joyne together 3. Seek the good one of another and that indifferently selvishnesse and partiality undoe and divide they have private ends wayes meanes and move upon sinister respects whereas if we had more selfe-denying impartiall and publique spirits to mind the welfare of others we should quickly attaine to some good degree of this onenesse of heart 1 Cor. 10.24 Let no man seek his owne but every man anothers wealth It s not a flat prohibition from seeking a mans owne good Rom. 15.2 Let every one of us please his neighbour for his good but he should rather seek the good of others then of himselfe as Paul did Vers 33. I seeke not mine owne profit but the profit of many If this were in practice it would let in our hearts and spirits into the bosomes of others and make us one hearted with them Phil. 2.20 Paul speaking of Timothy who sought the good of the Philippians saith I have no man like minded the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some render Pari animo praeditum some Tam unanimem but the word notes Eum qui aequalis sit animi so that Timothy and the Philippians were aequâ—nimes his heart his soule was in theirs and equall yea one with theirs and what then Who will naturally care for their estate the workings of his soule for their good were like the workings of a Father towards his Children naturall which are most strong constant and delightfull when mens hearts are equall too one with the hearts of others they act naturally for their benefit but when men seek the hurt of others black their names greaten their infirmities catch advantages against them they are unnaturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of other and bitter spirits 4. Lay aside the wisedome of the flesh and exalt the wisedome of the spirit fleshly wisedome makes and maintaines divisions Rom. 8.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s enmity against God and all the wayes of God it subjects not to them neither can doe it but opposes continually And as it hinders union with God and his wayes so it doth with the Children of God it keeps them from one heartednesse it makes breaches and maintaines them made it was such wisedome separated Paul and Barnabas and kept them being separated at a distance The flesh y mind puffes up and so the heart cannot lye even with anothers Col. 2.18 but spirituall wisdome is
these should dwell together eate together and lye downe together their natures should be so altered by the Gospell and spirit of Christ that the fiercest should be as meek as a Lambe and live in peace with the rest of the Beleevers they should come to the state of innocency in which no creature should have preyed upon another but all have lived harmoniously and sweetly together so should it be under Christ Vers 9. They shall not hurt nor destroy in all my holy Mountaine there shall be no hurting nor destroying in the whole Church The Jewes because they see not this fulfill'd among us Christians take offence and say that therefore Christ is not yet come that our Christ was not the true Christ for yet the Lyon teares the Wolfe devoures c. A sad thing to cause Jewes to deny Christ and to blaspheme because we are like Lyons Bears Wolves to one another Let us remember the Prophesie in Zâ—ph 3.9 5. Consider what onenesse of spirit is amongst the enemies of God 1. Devills Seven Devills dwelt together peaceably in Mary Magdalen Mark 16.9 a Legion in another Luke 8.30 The man was unquiet but the Devils were very quiet in him though hundreds yet there was no dissention The Devils Kingdome is an undivided Kingdome Matth. 12.26 and all the Devills in the World drive on the same designe unanimously they all seek to hinder the conversion comfort and salvation of sinners they all labour to draw men to perdition 2. Wicked men Mahumetans are of one heart in their Mahumetanisme Papists what a multitude of Orders differences among them yet all are onehearted in popery superstition Revel 13.3 All the World wondred after the Beast and worshipped the Dragon and the Beast Herod Pilate the Gentiles and people of Israel were gathered together against Christ Acts 4.27 And when they built Babel the people were one Gen. 11.6 Read Psal 83. from the 3. to the 9. shall wicked men and Devils be one hearted one spirited in sinfull practices in false wayes and shall not those be godly 6. Where onenesse is not there will be divisions and offences as amongst the Corinthians they were the most divided Church we read of and their offences did most abound and how sad it is to offend any belong to Christ heare Christ himselfe telling you Matth. 18.6 Who so shall offend one of these little ones which beleeves in me it were better for him that a Milstone were hanged about his necke and that he were drowned in the depth of the Sea So hainous a thing is it in the eye of God that a man were better dye any death then offend the godly the meanest of the godly what then if he offend the greatest and most of the godly it were better a great Milstone were hanged about his neck and he c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a stone as Asses and Horses drew a great Milstone 7. The Lord Christ may owne them at last day for sheep whom you looke upon and carry your selves towards like goats and those he may judge sound sheep you have judg'd infected and what shame will that be to these have so fowly mistaken the Pharisees thought themselves skilfull in the law and judg'd the people cursed that followed Christ closest Job 7.49 but those People were dear to Christ When the blind man saw and saw more then the Pharisees they cast him out but Christ received him Joh. 9. So many that now are cast out as factious seditious erroneous schismaticall ere long Christ will owne and then how will they blush have reproached them persecuted them judg'd them unworthy of any liberty or being amongst them God takes the foolish to confound the wise the weake to confound the mighty the base despised and things which are not to bring to nought things which are 1 Cor. 1.27.28 8. Where unity is amongst the Saints there the presence of the Lord Christ is Matth. 18.20 Where two or three are gathered together in my name there am I in the midst of them Where there is most unitie there God delights most to be Jerusalem was as a City compact together Psal 122.3 had Gods presence in a speciall manner and it represented the Church under the Gospell which when it s fitly framed together then it s an habitation for God Ephes 2 21.22 The Curtaines of the Tabernacle where God was present must be coupled together Exod. 26.3 The hearts of men must bee knit together if they would have God and Christ among them The Jewes affi me that where two sit together that is agreed having one heart and speake of the law divinitas habitat inter ipsos I shall end this poynt with that of Paul Phil. 2.1.2 If there be therefore any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowells and mercies fullfill yee my joy that yee be like minded having the same love being of one accord of one minde Obser 3 This one heartednesse is the gift of God not the worke of man I will give them one heart they cannot make their hearts one but I can it s a worke not to be accomplished by force of man but by the free grace of God Jer. 32.38.39 They shall be my people and I will be their God and I will give them one heart and one way When God is God in covenant with a People then will he freely give and work this oneheartednesse he doth not force it but freely worke it Men attempt by compulsory acts to make men differing in principles and practises to be one hearted and to goe one way but such attempts seldome take any good effect mens judgements and consciences will not be forced Bodinus in his fourth Booke of his Common-wealth saith judiciously If a Prince perswaded of the truth of his Religion would draw his Subjects thereunto being divided into Sects and Factions he must not therein use force for the minds of men the more they are forced the more froward and stubborne they are and the greater punishments that shall be inflicted upon them the lesse good is to be done the nature of man being commonly such as may of it selfe be led to like of any thing but never be inforced so to doe but without fainting to professe his Religion devoutly serving the Almighty God whereby he shall turne the wills and minds of his Subjects unto the imitation and admiration of himselfe Theodosius the Elder who found all the Provinces of his Empire at the beginning of his Reigne full of Arrians whose strength and power was so growne and increased under three or foure Arrian Emperours their favourers as that their Doctrine was not onely by eight Councells confirmed held at Tyre Sardis Syrme Milan Seleucia Nice Tarsis Ariminum where six hundred Bâ—shops were of their opinion and but three of name which held the contrary but that they jpunished also others their adversaries of opinion contrary to themselves with
confiscations proscriptions and other most grievous punishments yet would not this good Emperour either force or punish the Arrians though he deadly hated them but granted unto both the Arrians and other the Catholicks their Churches and suffered them in every Towne to have two Bâ—shops of either Religion one and though at the importunate suit of the Catholick Bishops he commanded certaine Edicts to be published against the Arrians yet he was contented to have the same held in suspense and not to be put in execution as his Letters to Ambrose declare Trade Arrianis Basilicam mei namque sunt omnia juris Theodorick King of the Goths though favouring the Arrians would not yet inforce the consciences of his Subjects nor have them tormented for their Religion lest under the pretence of impiety he should have seemed to have taken the spoyle of their goods to bend their minds which could by no threats or commands be constained to bend for thus he writes unto the Senate of Rome Religionem imperare non possumus quia nemo cogitur ut credat invitus He saith also No man is to be forced the private exercise of his Religion is to be yeilded if it cannot be publickly professed without Sedition otherwise men will become Atheists and so having lost the feare of God and trod under foot Lawes and Magistrates wil practice all impieties and villanies Mr. Forbes being sent for to the King of Sweden when he was victorious and asked by him what Government he should set over Lutherans Calvinists Papists whom he had Conquered his answer was You have Conquered their bodies with ease but you will find it a hard worke to conquer mens judgements and consciences What ill effects the forcing of mens spirits brought forth you may read in that learned and judicious Treatise of Sir Simon D' Ewes intituled The Primitive practice for preserving Truth You know who sayd it in things of the mind we look for no compulsion buâ— that of light and reason He is not a loving Father but rather a step-Father who will compell his Children to eate of that meat is against their stomacks when there are variety of dishes to feed upon which are suitable to them Wise Physitians perswade doe not force their Patients to take Physick It s good to cure errours be in mens minds The conscience is not obstinate which useth meanes to know truth If God hide it from it liveth under the power of conscience and is not turbuleÌ„t and to save their soules but in Gods way James 5.19 by conversion not by compulsion by the power of the Word not the edge of the Sword this makes Hypocrites that Saints These things I speak not to make way for licentiousnesse that what ever opinions meâ— hold think say or practice they may be free but meerly that consciences truely tender may not be forced It s one thing to restraine mens practices which are Idolatrous blasphemous against pure worship the power of god inesse and peace of the State another to force men to that their judgement and consciences are against I pleaded not ever for a Toleration of all neither doe but onely that those whose lives are holy peaceable and differ in judgement from others in some things may not be forced to conforme or depart Ezek. 11.19 I will put a new Spirit within you The word Spirit notes sometimes the Soul Acts 7.59 saith Stephen Lord Jesus receive my Spirit 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of flesh and spirit Sometimes for the heart and affections 1 K. 21.5 Why is thy Spirit so sad said Jezabel to Ahab that is why is thy heart so heavy Acts. 17.16 Paul his Spirit was stird within him when he saw their Idolatrie his affections mov'd him to speake and dispute with them Sometimes for the faculties of the soule Viz. Vnderstanding will and conscience 1 Thes 5.23 I pray God your whole Spirit and Soule and body be preserved blamelesse By whole spirit the understanding will and conscience may be meant Pro. 18.14 A wounded Spirit who can beare that is a wounded conscience Sometimes for the gifts and graces of the spirit Gal. 3.2 Received yee the Spirit by the workes of the Law or by the hearing of faith New Is in Scripture sometime that wich is totally new for matter Deut. 20.5 A new Hâ—use Judges 15.13 New wayes 1 Sam. 6.7 A new cart 1 K. 11.29 A new Garment Sometimes for that is renewed 2 Chron. 20.5 Jehoshaphat stood before the new Court that is judged to be the Preists Court renewed in its building or use after some publique prophanation so it s cal'd a new Shipp or Garment that are altred and chang'd Sometime for that is excellent and admirable Mar. 1.27 What new Doctrine is this its admirable and excellent doctrine so the New Name Rev 2.17 Chap. 3.12 That is an excellent and admirable name Sometimes for that is diverse from what it was before especially in regard of qâ—alities Mar. 16.17 They shall speake with new tongues which Acts. 2.4 are cal'd other tongues tongues which had other gifts and graces in them By new Spirit here is not meant a new Soul or faculties for substance or the inward forme of it but the same soule altered in the frame renewed in the qualities thereof it hath other excellent qualities in it which it had not before even the gifts and graces of the spirit hence it s call'd the new birth or birth of the spirit John 3.6 The new man Ephes 4.24 The new creature Gal. 6.15 Not onely faith and love mentioned Gal. 5.6 But all divine qualities man is capable of are included in this new spirit 1. The understanding is enlightned with divine light which it had not before Acts 26.18 To open the eyes and to turne them from darknesse to light The Gentiles were blind before God gave them this new spirit which brought new lights unto their mindes Ephes 4.18 Having the understanding darkned beeing alienated from the life of God through the ignorance that is in them because of the blindnesse of their hearts but when they had put on the new man vers 24. in the next Chap. vers 8. Paul saith of them Yee were sometimes darknesse but now are light in the Lord the Lord by his spirit had brought in marvailous light into their understandings and scattered their darknesses this Paul calls Gods shining into the heart 2 Cor. 4.6 John Christs giving an understanding 1 John 5.20 and Luke an opening of the understanding Luke 24.45 all which phrases as they suppose oldnesse of darkâ—esse so a renewing of the understanding with newnesse of light and this light is the light of life John 8.12 brought into the soule by the spirit of wisedome and revelation Ephes 1.17 18. 2. This new spirit hath influence into the will and alters that which in it selfe is corrupt and carryeth the soule the wrong way John 1.13 Will of the flesh is put for the whole
corruption of nature Ephesians 2.3 Fulfilling the desires of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wills of the flesh Paul acknowledgeth nothing to be in the wills of men naturally but fleshly corruption and whatsoever that put them upon that they did and with delight fulfilling the wills of the flesh but when this new spirit comes it alters the will breakes the principle of stubbornnesse in it purges the pollution and corruption out of it and makes it plyable unto the will of God Ezek. 36.27 I will put my spirit within you and cause you to walke in my Statutes Gods spirit will so alter our spirits so transforme and renew them that they shall be inclined to and carryed on in the obeying of Divine Statutes Before they went on in the wayes of sin with strength constancy and delight now they move with new strength constancy and delight in that which is good this new spirit bowes the will to the Law of righteousnesse so that it obeys and commands well 3. The affections are renewed Ezek. 36.26 A new heart also will I give you That is your affections which are now corrupt and inordinate shall be changed and regulated they shall of sinfull be made holy of earthly be made heavenly of unrighteous become righteous Ephes 5.9 The fruit of the spirit is in all goodnesse righteousnesse and truth When the spirit of Christ comes and makes our spirits new there is truth for the understanding goodnesse for the will and righteousnesse for the affections and Gal. 5.22 23. the fruits of the spirit referre most to the affections as Love joy long-suffering gentlenesse meeknesse temperance Now the old affections and lusts of the flesh are crucified Gal. 5.24 and the new affections are set on things above Col. 3.2 4. The conscience is renewed before it s defiled and acts according to that false or dimme light is in the understanding but when this new spirit comes in the conscience is awakened purged and acts upon Divine grounds Heb. 10.22 Having our hearts sprinkled from an evill conscience the holy Ghost like water which washeth away the filth of the body cleanseth the conscience from the blindnesse impurity and deadnesse which are in it so that it being indued with new qualities becomes a pure 2 Tim. 1.3 and good conscience 1 Tim. 1.5 and acts new not in a naturall but sanctâ—fied manner 5. The memory is renued and made able to reteine good things before like a Streiner it lets the Milke goe and kept the haires and draffe like a Boulter it let the fine flower goe and keepes the bran but having a new quality in it its retentive of good 1 Cor. 15.2 Yee are saved by the Gospell if you keep in memâ—â—y what I have Preached they had memories inâ—bled to doe it many a poore soule that is converted when it comes to practice remember truths better then those of able memories These renewing and refining qualities make up the new man and here are cal'd a new spirit Spirit 1. Because they are from the spirit that is the authour of them John 3.6 That which is borne of the spirit is spirit It hath the qualities and graces of the spirit the spirit begets its owne likenesse in the soule as a Father doth in the body 2. In opposition to the flesh these new qualities are contrary to those of corrupt nature which the Scripture calls Flesh and therefore fitly cal'd Spirit Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh 3. For that they make us spirituall they have such operations in us and honours us with such a denomination 1 Cor. 2.15 He that is spirituall judgeth all things 4. Because they are chiefly seated in the most spirituall part of a man the soule and faculties of it are the subject thereof New 1. In opposition to the old corruptions were in man before which the Scripture cals the Old man Ephes 5.22 Put off the old man which is corrupt And Vers 23. Be renewed in the spirit of the mind and put on that new man which after God is created in righteousnesse and true holinesse Here it s called the new man which is the same with the new spirit in oppoisition to the old man 2 For that it comes a new way into man had not Adam sinned we should not have needed such Ordinances as now we have to worke this new spirit in us it s not by generation but regeneration it s not from nature art afflictions Ordinances but the spirit in Ordinances 3. Because it s wrought anew in us no man hath ought of this new spirit in him naturally but an old and contrary spirit Rom. 8.7 The wisedome of the flesh is enmity to God This is totally new wrought and therefore is called a Creation Ephes 4.24 4. From the effect it makes us new 2 Cor. 5.17 If any man be in Christ he is a new creature 1 Pet 2.2 These indued with this new spirit are cald new borne babes 5. Because it s ever vigorous fresh and lively not decaying so I finde the words new interpreted by a late Divine and apply'd to the new man and he thinks the new Heavens and the new Earth spoken of Mr. Balls in his Covenant of grace p. 195. Isa 65.17.66.22 Rev. 21.1 Whatsoever is meant by them that the title new seemes to import the admirable excellencie and continuance thereof never to alter or decay but to remaine before the Lord. Quest Whether was this promise fullfilled among the Jewes or in times of the Gospell Answ Many of the Fathers refer the fullfilling of it unto the times of the Gospell but it being primarily made unto the Jewes we have just cause to thinke that it was in part fullfilled amongst them after their returne from Babylon so gracious a promise beeing given out by God made knowne by Ezekiel it s not likely they would neglect having bin so soarly afflicted in Babylon but would improve and presse the Lord for the accomplâ—shment of it and without dispute many of them had this new spirit for after they came againe to Jerusalem they had such a hatred of Idols and love to truth that they stood out to death for the law and religion of their God as it recorded in the Maccabee Quest 2. Whither is this new Spirit given or wrought all at once Answ This new spirit consists in those new qualities which are put into man and the severall qualities are wrought in at once but they are wrought up by degrees A man hath all graces at once in semine radice habitu and this grace is call'd The Law in the minde Rom. 7.22 the Law written in the heart Hebr. 8.10 The Divine nature 2 Pet. 1.4 Christ formed in us Gal. 4.19 The inward man Rom. 7.23 Seed 1 Joh. 3 9. Now this seed this inward man this Christ this Divine nature are growing this law receives addition 2 Pet. 3.18 Grow in grace and in the knowledge of our
Lord and Saviour Jesus Christ 2 Cor. 4.16 The inward man is renewed day by day There is an addition of more strength more degrees are added to those new qualities the inward man growes stronger and better So Chap. 3.18 Wee are changed into the same image from glory to glory When men are changed and this new spirit is put into them it is glory and there is a Progresse in this glory they goe from one degree of glory to another Obser 1 1. This new spirit is a great mercy it s a renewall of the Image of God in a man knowledge righteousnesse Rom. 8 8. They that are in the flesh cannot please God and true holinesse Col. 3.10 Ephes 4.24 It s that makes a man good and acceptable to God it was the holy Ghost and Faith made Barnabas a good man Acts 11.24 Till a man have some new qualities in him this new spirit he is flesh displeasing unto God Joh. 3.6 That which is borne of the flesh is flesh and that which is borne of the spirit is spirit and so acceptable to God then the tree is good and the fruit good also Matth 7.17.18 It s that sets us at liberty this new spirit is not a spirit of bondage but of liberty 2 Cor. 3.17 not of feare but love power and of a sound mind 2 Tim. 1.7 It 's that weakens and wasts sin in us 2 Cor. 5.17 If any man be in Christ he is a new Creature old things are past away Old customes practises principles corruptions they are decaying the old leaven is purging out It 's an argument of Gods love in the Covenant of grace towards a sinner and evidence that thou art in that Covenant it s the promise of the new Covenant to give this new spirit It 's that makes us honourable and glorious When wee have this new spirit we are partakers of the divine nature and borne of God 1 John 3.9 And that 's honourable v. 1. and glorious 2 Cor. 3.18 It 's a choyce comfort to the man that hath it more then thousands of silver and gold more then a world to him no such comfort to him as this its life Luke 16.24 This my Sonne was dead and is alive againe The dead prodigall when he had this new spirit had a new life and this was a sweet a great comfort to him to his Father to others It 's that gives you title to the Kingdome of Heaven John 3.5 Verily verily I say unto you except a man be borne of water c. How doth this new spirit act and discover it selfe in that man where it is Answ 1. It begets a noble ingenuity in the Soul to maintaine the condition it puts into it will shunne whatever is contrary to it or offensive to the Lord who gave it 1 John 3.18 Whosoever is borne of God sins not but keepes himselfe and that wick-one toucheth him not he hath a noblenes of Spirit and keeps himself from sin and Satan the things they propound are too low for him too base Joseph said How can I doe this great wickednes and sin against God Gen. 39.9 Nehemiah 6. chap. 11. Should such a man as I flee So saith the man indued with this new Spirit should such a man as I sin God hath made me spirituall and I will not imbase my self to carnall things 1 Pet. 1.14 Not fashioning your selfe according to the former lusts 2. A strong impression made upon the soule so that it cannot but follow after Christ before the heart could not but look downwards pursue the Creature but now it doth the contrary Acts 26.18 To open their eyes and to turn them from darkenes to light and from the power of Satan unto God when the turn is once made they cannot but minde the light and follow after God and Christ when Elijah threw his mantle upon Elishah he had such an impresse made upon his spirit that he must leave all and follow him The Needle is unquiet till it come to the Northern point so a soul tâ—ll it come to Christ when it 's anointed with these new qualities c. 3. Seeth every thing with a new eye there is divine light the light of life in the soul John 8.12 And the life of God Ephes 4.18 Before they are alienated from it but now having this new spirit they pertake of it and not onely live the life of God but looke upon things as God doth they see sin exceeding sinfull Rom 7.13 Grace to be free glorious exceeding rich and abundant Ephes 1.6 Chap. 2.7.8 1 Tim. 1.14 They beheld Christ in another manner then ever before 2 Cor. 5.16 Henceforth know wee no man after the flesh yea though wee have knowne Christ after the flâ—sh yet now henceforth know we him no more Since we have had an eye to see spiritually and the eye renewed to see more spiritually into the death of Christ what satisfaction peace life grace Salvation glory it hath wrought and brought we know no mâ—n after the flesh for their present honour externall excâ—llencies no not Christ We looke not upon him as poore meane afflicted contemptible but we see and judge spiritually we looke at what is divine in him in others in all So for God himselfe Jer. 31.34 When he should put his Law in their inward parts then they should all know him that is in another manner then ever they should see not onely what an infinite excellencie he was in himselfe but what a father of mercies and God of Consolations he was in Chriâ—t 4. It makes a spirituall Warre in the soule this new spirit sets upon the old man the old spirit and maintaines a mighty Warre against the same bringing under and captivating the flâ—sh with its lusts members wisedome and strong holds There was a naturall Warre in the man before betweene sin and the conscience but this is a spirituall Warre and it 's knowne thus 1. The whole frame of the soul is against sin not the conscience alone the understanding will affections conscience a drunken man may speake against drunkennesse and yet the frame of his heart be towards it a coveteous man may condemne coveteousnesse yet the frame of his spirit may be to it Col. 1.21 Enemies in your mindes by wicked works a man beeing without this new spirit is an enemie to God Chrâ—st truth in his minde by wicked workes the frame of his minde is against them but being indued with this new spirit he is reconciled to God and so an enemy in his mâ—nd to wicked works so for his will Rom. 7.19 The evill which I would noâ— thâ—t I doâ— His will was against evill So for his affection vers 15 What I hate that I doe So for conscience while its naturall all it restraines a man and makes him say I dare not doe it but when sanctified it causes a man to fight against sin and to say I cannot doe it Gal. 5.17 Yee cannot doe the things that yee would The
so that the worke shall proceed The Arminians hold that the operation of God in the conversion of a sinner or putting in this new spirit is Moralis suasio not Realis efficientia That he doth not worke immediately upon the minde and will causing us to beleive to come to Christ to live holily but onely propounds truths which is sufficient that the understanding and affections are renewed with such power of God and his grace as cannot be withstood But the will is quickned Resistibili modo that however it is sometimes renewed in the affectionate part of it yet it continues unrenewed in the willing and nilling part thereof Secundum modum libertatis That the grace of God doth nothing but accompany the will consenting that all things supposed on Gods part needfull to the co-working this new spirit and regenerating the heart yet a man may goe without it and still be as he was That this new spirit and worke of conversion depends not upon any necessary causation or infallible event from the intention or operation of God but meerly upon the will of man and so is wholly contingent and uncertaine all which are erroneous The Papists also hold that there is free will in man before he hath this new spirit which doth concurr and cooperate with God in the putting in this new spirit as an efficient cause thererof and they pronounce him Anathema Sess 6. de Justif Can. 4. in the councell of Trent that sayes the will is meerly passive in this worke Our divines hold it and not onely they but the Lord himselfe John 15.5 Without me you can doe nothing therfore al is from Christ and if it be his judgement how impious is that Cannon which puts an Anathema upon the Lord. Wee cannot make our spirits new nor any part of them Deus est causa totius entis of this new spirit of every qualitie in it and every degree of every qualitie Phil 2.13 It is God which worketh in you both to will and to doe of his good pleasure The will to have this new spirit is not from mans will but from the grace of God and that grace when it is working and entring into the will though the will of it selfe oppose it and rejects it yet because of the mighty power of God in the work and strong intention of God to effect such a worke it cannot impede the introduction and forming of this new spirit it s cal'd the circumcision of the heart and is attributed to God Deut. 30.6 It s not in the power of man to circumcise his own heart God only doth it and that he acts powerfully in this work of a new spirit see Ezek. 36.27 I will put my spirit within you and cause you to walke in my Statutes and yee shall keepe my judgements and doe them Though Satan the God of this World have got possession of a man fortified himselfe in the strong holds be in man yet the Lord will bring in his spirit throw out Satan throw downe his holds and cause a man by the power of his spirit and grace to walke in contrary wayes to what he did Man in Scripture is sayd to be dead and dead men neither desire nor worke their owne resurrection John 5.25 The dead shall beare the voyce of the Sonne of God It must be a mighty and powerfull voyce which reacheth to a dead soule and fetcheth it out of that condition and when God speakes and workes efficaciously to that purpose the soule can no more withstand it then Lazarus could the call and power of Christ therefore sayth Christ John 6.37 All that the Father giveth me shall come to me They shall not prevent it by the liberty of their wills the event is infallible the causation necessary otherwise Gods election should be frustrate for if man by his free will could keep out this new spirit and null all the operations of God about the working of it what should become of his Elect his giving of men to Christ would be to no purpose Quest Whereas they say Propound suitable objects and men will take them as propound honey to a Bee Grasse or a greene Bough to a Sheep and they will receive them so let man have fit objects propounded to his understanding and will and he will then close with them and this is all is done in the worke of grace Ans 1. See how derogatory this is to the Lord that no more is given to his spirit in working then is given to Satan he propounds objects suitable to the Sons of Men and if the spirit propound Divine objects so doth Satan Gen. 3.5 Yee shall be as Gods knowing good and evill If the Devils objects be received or refused at the pleasure of mans will so shall the spirits 2. What suitablenesse is there betweene our carnall heart and the spirituall high things of God 1 Cor. 2.14 The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him men must be made spirituall before they can discerne or close with spirituall things Honey is the proper food of a Bee and grasse of a Sheepe but spirituall things are not the proper food of a Carnall heart New wine is not for old Bottles 3. If suitable objects would do it Christ propounded as suitable truths as ever any did yet the Jews were not taken with them John 6.44 not any man be he never so rationall have he never such rationall objects propounded that wil hear or can come Quest Is it not in mans power to doe ought towards the working this new spirit in himselfe it seems otherwise for the Lord saith Ezek 18 31. Make you a new heart and a new spirit Answ 1. Such phrases in Scripture import not liberty and power in man to doe such things but shew his dutie and misery that he cannot doe them Man having fallen should set himselfe in the condition God placed him first in he should cast away his siâ—s regaine that Image of God he hath lost yet all his endeavours will not reach it A man may with as much facilitie make a new sunne a new Heaven a new Earth a new World as a new heart and new spirit within himselfe David knew it and therefore pray'd Psal 51. Create in mee a cleane heart c. 2. Neyther is this command of God in vaine for the Lord gives what he commands Make you a new heart and a new spirit saith God here 's his command and in the Verse we are on it s said I wil put a new spirit within you so that when a thing is commanded us to doe which we cannot doe we are to look at the Lord to doe it who hath therefore made gratious promises to his for that purpose man is commanded to feare God Ecles 12.13 Isa 8.13 1 Pet. 2.17 and God hath promised to put his feare in his Peoples hearts Jer 32.40 I will put my feare in their hearts and they shall
out of the heart We may all say Who shall roll away this stone as they sayd Mark 16.3 and the answer must be Not an Angell not any Creature but onely the Lord God tels them that They should take away all the detestable things out of the Land but he would take away the stone out of their heart and the stony heart out of them It s the worke of free grace nothing is in a stony heart to move God to take it away but enough to move God to destroy it and him that hath it it s meerly good will puts him on to doe it It s the worke of omnipotent power to doe it some read it auferam some removebo some extrabam I will draw out of you intimating there must be a mighty power to doe it when you would remove a great stone you bring a strong Teame and tacklings to draw it out of its place so here It s a great mercy to have this stone removed the stone in the heart is a great plague yea greater then all the plagues of Aegypt Pharoahs hard heart was worse then all them the removall therefore of it is a greater mercy then the removall of all those judgements It s an heart incapable of reproofe that profits not by the meanes of grace whatsoever that is not kindly affected with the greatest mercies or judgements it s an heart that hates holinesse and the power of godlinesse an heart that pleaseth it selfe in the wayes of wickednesse it s an heart the Devill lives in and workes his will by Quest Whither doth God remove the stone totaly out of the hearts of his People at first conversion or while they are in this life Answ God doth this worke gradually it s not all done at once the Apostles were converted yet all hardnesse was not out of their hearts Mar. 6.52.8.17 Stones are digg'd out of the Quarres by degrees and Rocks hewne in peices in time So is it here God breakes and seperates the stoninesse of the heart some one day some another day and its doeing all a mans life As a man subject to the stone and gravell voids some one day some another and is not perfectly cured till death so in this spirituall stonynesse Neither let any say then the heart is stony still and in the same condition it was before Not so for though there be some stonynesse in it yet is it not stony There is softnesse introduced and the denomination is from that I will give them a heart of flesh Quest If there be stonynesse in the hearts of these be in Covenant with God how shall I know the difference betweene the stonynesse in the godly and that in the wicked Answ 1. The stonynesse of the wicked growes greater and greater every day they are more stony Lâ—piâ— obsâ—â—matus 2 Chron. 28.22 they grow worse and worse 2 Tim. 3.13 But the stonynesse in the godly growes esse and lesse they use all means to abate it in the one its incurable in the other its curing 2. That in the Saints is rather accidentall then essentiall an externall crustinesse rather then an intrinsecall hardnesse it s an ycecinesse not a true stonynes water may become yce but not stone it will thawe and melt againe it freezes and thawes oft not so with a stone or iron they hav intrinsecall essentiall hardnesse 3. The godly feele the stone in their hearts complaine and cry out of it as a greivous evill but the wicked feele it not in them it reignes is in full power and strength Ephes 4.19 They are past feeling 4. The stonynesse in the godly is rather a stonynesse against sin then a stonynesse of sin he is facile to good but obstinate to evill Gen 39 9. How can I doe this great evill and sin against God Psal 119.115 Depart from me yee evill doers for I will keep the Commandements of my God He had strong temptations to sin from the wicked but he would not be drawne by them but it s otherwise with the wicked they are obstinate to good and prone to evill They worke sinne with greedinesse Eph. 4.19 and cease not from their stubborne way Judges 2.19 So the Samaritans who were fallen to false worship sayd In the stoutnesse and pride of their hearts the Bricks are fallen downe but we will build with hewen stone Isa 9.9 10. Mal. 3.13 their words were stout against God and Saul a wicked King it s sayd Counsell of God Luke 7.13 He rejected the word of the Lord 1 Sam. 15.23 The builders who had stony hearts rejected Christ the corner stone Mat. 21.42 Lawyers rejected the counsell of God Luke 7.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor Carnis And will give them an heart of flesh We have opened the word Heart before at the beginning of the Verse and shewed it comprehended understanding will affections and conscience Flesh Here it s set in opposition to stony and differs from the word Flesh mentioned immediately before there flesh implyed substance their persons here it implyes a quality tendernesse softnesse flesh is in it selfe a tender thing sin hardens it and makes it stony but God would take out the stonynesse hardnesse thereof and make it tender soft There is a double tendernesse spoken of in Scripture 1. A naturall tendernesse 2 Chron. 13.7 When Rehoboam was young and tender hearted and could not withstand them he was not hardened in wickednesse but being young had a naturall tendernesse which made him facile and yeeldable to the onsets of others but this is not the tendernesse wee are to speak of 2. A spirituall tendernesse Ephes 4.32 Be yee kind one to another tender hearted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of tender bowels A Mother hath naturall tendernesse and bowells to her Childe have you answerable spirituall bowels such as are in the Lord who is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Full of pitty and tendernesse James 5.11 and this is the tendernesse here meant This spirituall tendernesse is a gracious disposition of the heart wrought by the spirit easily admitting or receiving what ever spirituals are propounded unto it It s a gracious disposition not naturall nor morall neither Parents nor education convey ought unto it grace is a tender thing and makes tender Luke 1.78 it s cald tender mercy of God and that makes a tender heart a gracious disposition in it like it selfe Wrought by the spirit it s not the Law workes it that may break the heart into pieces as a Hammer doth a stone but not melt it and make it tender it s the Gospell and fire of the spirit in it which produceth that effect not the Plow but raine which softens the ground David saith Psal 65.10 Thou makest it soft with showers The Galatians received the spirit The Corinthians hearts were not Tables of stone but fleshy Tables the spirit had made them such and written the Gospell in them 2 Cor. 3.3 not by the Preaching of the
Law but by the Preaching of Faith Gal. 3.2 and that spirit made their hearts tender When Job was in his great afflictions they softened not his heart but he sayth God made soft his heart Job 23.16 that was by his spirit Easily admitting or receiving this is the formall intrinsicall nature of this tendernesse that its like Wax taking in impressions the stony heart yeilds not but resists this resists not but yeilds like Gideons Fleece it drunke in the dew as fast as it fell Judges 6. Like the soft earth which drinkes in the raine not like the Rocks and Mountaines which shoot it off Heb. 6.7 Hence sayth Moses Deut 33.3 speaking of Saints who have tender hearts and sit at Gods feet Every one shall receive of thy words And Paul speaking of a naturall man 1 Cor. 2.14 he sayth The naturall man receives not the things of the spirit his heart is stony not tender and so without a capacity of receiving what ever spirituall things are propounded its ready to say as Samuel Speake for thy servant heareth 1 Sam. 3.10 Let God or any from God offer any spirituall things unto a tender heart its ready to receive them Acts 9.6 sayth Saul Lord what wilt thou have me to doe propound what thou pleasest unto me Discoveries of this tendernesse 1. It s affected with and mournes for that hardnesse remaines in it that it is not more tender and wrought upon by the mercies Ordinances judgements of God David was sensible of his hardnesse and deadnesse and therefore cryes oft to God for quickning Psal 119.154 Quicken me according to thy word 156. Quicken me according to thy judgements 159. Quicken me according to thy loving kindnesse 2. It feeles the least sins and rysings of corruptioâ— as some bodies are so tender that they discerne any distempers stirre in them presently others are hardy and discerne little till it come to some dangerous disease It s not so here a heart spiritually tender is sensible of the least sinne Davids heart smote him for cutting off c. the least moat in the eye crumme in the windpipe are troublesome to them and so the rysing of corruption the very being of sin in the heart is troublesome to a tender heart Paul saw and felt the Law in his members warring against c. 3. It hearkens and yeilds to reproofes Salt will not enter into a stone but into flesh seasons it and makes it savory Reproofes are Salt they enter into fleshy and tender hearts Prov. 17.10 A reproofe entereth more into a wise man then an hundred stripes into a foole Vatablus hath it Descendit in cordatum increpatio his heart is tender and a reproofe presently makes impression the doore opens and it goes in whereas the heart of a foole will not be beat open with many stripes Nec credit nec cedit but the tender hearted wise and godly beleeve and yeild David Psal 141.5 Let the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oyle Reproofes soften tender hearts harden stony ones Proverbs 29.1 4. It hath a lively sense of Gods dishonour and the Saints wrong 1. Of Gods dishonour Psal 119.136 Rivers of water run downe mine eyes because they keepe not thy Law When David saw Gods worship corrupted heard his name blasphemed beheld his Law openly violated his tender heart bled withâ—n him melted into teares and wept abundantly that the infinite holy glorious great God should be so dishonoured by sinfull dust and ashes And Psal 69.9 The reproaches of them that reproached thee are fallen upon me David reproved men that reproached God by their lips and lives and they reproached him for it Lots righteous soule was vexed at the filthy c. 2 Pet. 2.7 2. The Saints wrong and Churches suffering 2 Cor. 11.29 Who is offended and I burne not When any member of the Church suffered Paul was afflicted grieved as a man burnt with fire and the more tender the flesh is the greater is the paine and so in the heart the tenderer that is the greater sense and paine hath it of others sufferings especially the Churches read the 79. and 80. Psalmes and you shall see how greatly Asaph was afflicted for the miseries of the Church the Saints suffered mâ—ch without and he suffered much within they were broken in their states and comforts and he was broken in his heart and spirit so Jer. 9.1 O that my head were waters and mine eyes a fountaine of teares that I might weep day and night for the slaine of the daughter of my people Acts 12.5 When Peter c. As Christ was tender of the Sain s when persecuted by Saul Acts 9. So every member of Christ participating of his tendernesse feeles in his degree the injuries done to the rest 5. It trembles at the word of God Isa 66.2 Contrition of spirit and trembling at the word doe goe together there is such Majestie authoritie holynesse severitie and glory in the word that a tender heart trembleth at it 2 Chron. 34.27 Josiahs heart was tender he trembled and humbled himselfe before the Lord when the Law was read before him And those in Ezra trembled at the words of the God of Israel Chap. 9.4 6. It s obedient unto the call and will of God its Cor â—equax morem gerens domino let the Lord call it saith here I am what wilt thou have me to doe whether shall I goe I am ready for it Abraham had a tender heart and when God cal'd for his Isaac and bad him goe and offer him upon mount Moriah Gen 22. he had a tractable heart he yeilded presently to the Lord without any dispute or delay a tender heart is an obedientiall heart J siah was tender heâ—rted and he did the will of God most throughly of any of the Kings of Judah none of them did reforme so as he did 2 Chron 35.18 David was a man of a tender spirit and he fullfilâ—'d all the wills of God Acts 13.22 7. It s tender towards o heâ—s a tender heart hath a tender tongue and a tender hand the man hath such an heart speaks evill of none doth harme to none such an one is mercifull to his Beast much more to men he pities those are in a perishing way and would pull them out of the fire ahe Law of kindnesse is in his lips and actions of love are in his hands Jobs heart was soft Job 23.16 and you may finde what his words and actions were Chap. 29 11 12 13 15 16. When the eare heard me then it blessed me he spake such comfortable words to them gave them such good counsell that they blessed him for it and his actions were delivering the poor and fatherlesse helping the blind and lame and making the Widowes heart to rejoyce Tendernesse of heart breeds tendernesse towards others Its sayd of Esau he was red all over like a hairy Garment Gen. 25.25 hee was red and rough
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
Ordinances are used promiscuously And here by them I conceive is ment the whose Law of God revealed This walking in his statutes is set out in holy writ by such expressions as these Viz. Walking after the Lord. Deut. 13.4 Walking before God 1 Kings 9.4 Walking in the light of the Lord. Isa 2.5 Walking in the truth John Epist 3. Vers 4. Walking in the name of the Lord Micah 4.5 Walking according to rule Gal. 6.16 And Walking with God Gen. 6.9 Keepe mine Ordinances Keeping imports 1. Remembring Luke 2.51 Mary kept all these sayings in her heart 2. Holding fast 2 Tim. 1.14 The good thing committed to thee keep that is hold fast here we must take in both remembering and holding fast but in order to doeing men may know remember and hold fast the mind of God but not doe the same Deut. 5.1 Heare O Israel the statutes and Judgements which I speake in your eares this day and keepe and doe them the Hebrew is keepe to doe them Doe them Doing implies 1. The performing and practice of them Psal 15.5 Facere â—st exacte custodire decenter quicquam operari He that doth these things shall never be moved 2. Fullfilling of things required 1 Kings 5.8 Saith Hiram to Solomon I will doe all thy desire that is fullfill thy desire both may be understood here not simply to doe but to doe exactly Obser 1. The end of Gods giving us temporall and spirituall mercies is that we should be obedient unto him He gathered them out of Babylon planted them in Canaan gives them onenesse of heart newnesse of spirit c. And why that they might walke in his statutes and keepe his Ordinances God hireth us with mercies to doe his will Psal 105.43.44.45 He brought forth his People with joy and his chosen with gladnesse and gave them the Lands of the Heathen and they inheritied the labour of the People that they might observe his statutes and keepe his Law 2 Sam. 12.7.8.9 David was obliged by Gods bountie to obedience why did God so much for his Vineyard Isa 5.2 but that it might bring forth Grapes the end of all mercies and meanes offorded us were to make it fruitfull in obedience All in Gods works in his word are so many inducements to obedience God hath given us the Earth and fullnesse of it and the end is to provoke us thereby to walke in his statutes He hath given us his good word choyce Oâ—dinances Heavenly Councells pretious promises profitable commands holy examples and his end in all these is to quicken us up to obedience It s the end of Election 1 Pet. 1.2 It s the end of Redemption Luke 1.74.75 It s the end of our new Creation Ephes 2.10 Paul beseeches the Romans By the mercies of God to present their Bodies a living sacrifice holy and acceptable unto God Our mercies should prevaile with us we are Planted in a good Land we have the dewes of Heaven and fatnesse of the Earth God hath done great things amongst us and for us we have had wonderfull Deliverances and shall not we be incouraged thereby to walke in the statutes of our God Deut. 11.7.8 Your eyes have seene all the great Acts of the Lord which he did therefore shall you keepe all the Commandements which I command you this day Let the great things we have seen and heard put us upon obeying the Lord and so obeying him that our obedience may be 1. Generall God requires you should walke in all his wayes Deut. 10.12 2. Heartie yea with the whole heart Deut. 26.16 3. Constant Deut. 4.9 Gal. 6.9 4. Willing chearfull Phil. 2.14 Deut. 28.47 5. With strength and courage Josh 23.6 If we doe not walk in the statutes of the Lord and keepe his commands we know not God 1. John 2.3.4 We doe not love God 1 Joh. 5.3 Nor Christ Joh. 14.15 Our prayers will be unfruitfull and succeslesse 1 John 3.22 2. Note that walking in Gods statutes keeping his Ordinances and doing his will doe evidence the worke of grace in the heart and what the man is God would give them onenesse of heart newnesse and tendernesse of spirit that they might walk keepe doe c. If then they did so this declared what was within Luke 1.6 Zacharie and Elizabeth were both righteous before God walking in all the Commandements and Ordinances of the Lord blamelesse their wâ—lking witnessed their righteousnesse see 1 John 3.10 2 Chap. 29. Luke 6.44 What ever the fruit is such is the Tree Figgs doe not grow upon thornes nor Grapes upon brambles where you finde Grapes it is a Vine and not onely doth God and Christ know them but Mat. 7.16 you shall know them by their Fruits not by their leaves but their fruits not some few actions but by a dayly observatâ—â—n of them sometimes delay and times alwayes attention is required to discerne them 2 Tim. 3.5 Having a form of godlinesse c. this may be discerned for vers 9. Their folly shall be manifest to all men James 2.18 Works â—re the glasse picture Child of faith Adam begat a Sonne after his Image and faith begets Children after its owne Image Abrahams offering of his Sonne decâ—aâ—ed his faith Heb. 11.17 Works justifie faith and faith justifies the man Some doubt whether works will prove grace whether sanctification will evidence justification But John tells us there is a witnesse of Water as well as of blood and of the spirit 1 Joh. 5.8 if the Law written in Bookes may be knowne and the sense of it evidenced by Commentaries surely the Law written in the heart may be knowne and evidenced by works 3. Grace in the heart will appeare in the life if there be a new spirit a tender heart there will be walking in the Statutes A new spirit cannot be imprisoned within but it will breake out into action when the seed is sowne in good ground it will not lye long under ground but spring forth Marke 4.20 Grace is light and that will manifest it selfe vers 21.22 God hath determined that hidden things shall bee manifested grace cannot alwayes be hid 1 Pet. 2.9 Such vertue will out 1 Thes 1.5.6.7 The Coritnhians were the Epistle of Paul written in his heart read and knowne of all men The Romans faith was spoken of throughout the World Rom. 1.8 That was in all the Churches of the World So their obedience Chap. 16.19 There be diverse things cannot be hidden as the light fire life the wind a spring and of this nature is grace which is all those its light and fire John was a burning and shining light Its life Luke 15.24 It s the wind of the spirit Cant. 4.16 Joh. 3.8 It s a Spring Joh. 7.38 A good Tree cannot bring forth evill fruit and it cannot but bring forth good fruit Acts 4.20 We cannot but speake the things we have heard and seene Paul when converted presently said Lord what wilt thou have me to doe He would not be idle
but doing the will of the Lord Christ 4. It is not from mans strength but Gods grace that any walke in his statutes keepe his Ordinances and doe them I will take away the stony heart give them an heart of flesh and put a new spirit within them that they may walk keep and doe Man is a feeble impotent Creature he cannot thinke a good thought make an haire white or black and how then can he walke in the Statutes of the Lord Satan is powerfull and politick he makes strong assaults and such as that if God did not assist by his grace we should fall every moment hence those expressions of David Ps 119.5.35.36 Moses and the Covenant of works cald for obedience contributed no strength but God in Christ gives strength to do what is cal'd for Ezek. 36.27 I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my judgements and doe them Heb. 13.20.21 5. Gods statutes and Ordinances are to be the Saints way to walke in and rule to walk by statutes Ordinances are cal'd wayes paths Jer. 6.16 Young men must cleanse their wayes according to the word Psal 119.9 David would have his steps ordered by the word vers 133. The word is the way to walke in and a rule to walke by we must try all spirits and doctrines by it Isa 8.20 1 Thes 5.21 1 Joh. 4.5 Acts. 17.11 All things we beleive Acts. 26.27 Ephes 2.20 John 20.31 Gal. 1.8 All things we practice 2 Tim. 3.15.17 Eccles 12.13 Mat. 28.20 What God and Christ command must we observe not what others Isa 8.11 Walk not in the wayes of this People not in the light of our owne fire Isa 50.11 Not after customes of men Acts 21.21 6. Those God reneweth by grace giveth newnes and tendernes of spirit unto he lookes they should make progresse in his wayes keepe in mind his Ordinances and doe them exactly fullfill them Deut. 6.17 You shall diligently keepe the Commadements of the Lord and his Testimonies and statutes Psal 119.4 Thou hast commanded to keepe thy precepts diligently The Hebrew is Valde greatly the Septuagint vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Nimis too much which Expressions shew that we should endeavour to the utmost to keep them God expected they should keep the Sabbath exactly Isa 58.13 And so the rest of his commands They shall be my People and I will be their God These words have two things in them 1. Gods asserting them to be his people 2. A gracious promise to be their God You have these words often mentioned in the Book of God once in Levit. 26.12 Seaven times in Jeremiah Chap. 7.23 11.4 24.7 30.22 31.1.33 32.38 Foure times in our Prophet Ezekiel Cha. 36.28 37.23.27 And here in this Vers Once in Zacharie Chap. 8.8 Twice in the new Testament 2 Cor. 6.16 Revel 21.3 In all they are 15 times set downe which intimates to us that there is great weight in them that they are of great consideration and use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be my people Hebrew is they shall be to me in Populum for a People And so I will be to them Lelâ—him in Deum for a God I will shew you 1. What is imployed in these words They shall be my people 2. Whaâ— in the other I will be their Gâ—d They shall be my people 1. They shall acknow edge me to be their God they shall not owne any other God There is difference betweene knowing and acknowledging you may know such an one to be a child but not acknowledge him to be your child you may know such Townes Countries Kingdomes but not acknowledge them yours This phrase My people imports acknowledging God to be theirs Psal 48.14 This God that dwells at Jerusalem that breaks the Ships of Tarshish this God is our God for ever and ever Psal 77.13 Who is so great a God as our God Here is acknowledgement of God not onely to be great but to be their God Isa 25.9 This is our God and we have waited for him Exod. 29.45.46 I will be their God and they shall know that I am the Lord their God That is they shall acknowledge me to be so it s cald vouching God to be their God Deut. 26.17 2. They shall worship me onely Exod. 5.8 Let us goe and Sacrifice to our God not to other Gods when a people is Gods people they are possessed with apprehensions of his glory greatnesse authority over them and infinite worthinesse to be honour'd ador'd admir'd and magnified by them and will say as its Psal 95.6 Oh come let us worship c. And as its Hos 14.8 What have we to doe any more with Idols they would not meddle with the worship of the Nations their owne inventions but they would worship God and him onely Joel 2.27 1 Sam. 12.24 Psal 147.1 Rev. 19.1 3. They shall trust and rely upon me and not any other Gods or armes of flesh Hos 14.3 Ashur shall not save us we will not ride upon Horses neither will we say any more to the worke of our hands you are our Gods for in thee the Fatherlesse find mercy Zeph. 3 12. Psal 9.10 4. They shall be a People unto me when God takes a people to be his they are holy unto him Deut. 7.6 Thou art an holy people unto the Lord thy God God separated them from the World and other Nations to be holy unto himselfe therefore it follows The Lord thy God hath chosen thee to be a speciall people unto himselfe Levit. 19.2 Hence they were cald an holy Nation Exod. 19.6 5. They shall hearken unto my voyce and doe my will and yeild obedience unto me Jer. 7.23 Obey my voyce and I will be your God and yee shall be my people Josh 24.18 We will serve the Lord for he is our God Deut. 6.17 Psal 50.7.81.8.13 6. They shall love me and lay out their strength for me Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Mar. 12.30 is added With all thy mind If God be ours he must have all Psa 68.28 7. They shall stand for my glory and make my name honourable Isa 43.21 This people have I formed for my selfe they shall shew forth my praise I will be their God These are gratious words and they doe import much 1. The free grace of God in pardoning their sins Jer. 31.33.34 When he speaks of being their God he tells them he will forgive their Iniquity and will remember their sin no more Psal 85.2 Thou hast forgiven the iniquity of thy people thou hast covered all their sin The word Forgiven signifieth to lift up and take away sin is a great burden when God becometh a God in mercy to a People then he takes off that great Burthen he lifâ— it up carries it quite away and it s hid out of sight and remembrance
Hos 14.4 2. The presence of God amongst them Levit. 26.11.12 The Jewes were Gods people and he saith I will set my Tabernacle amongst you and will walk among you and be your God and â—ou shall be my People The Tabernacle and walking were arguments of his presence and evidenced him to be their God God is essentially present every where but especially present with his People Rev. 21.3 No Creature no Angel no representation of God but God himselfe shall be with them as a Father with his Children as a Husband with his Wife God will not onely be with them but in them 2 Cor. 6.16 He will indwell in them and walke in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The peculiar and speciall care of God over them Deut. 32.10.11.12 The Lord was as tender to them as any Creature could be to her young the Eagle is very carefull of her young carrying them not in her Tallons but on her wings So God deals by his People he preventeth harms that might befall them Psal 68.7 He went forth before his People and did march in the front of them through the Wildernesse Psal 77.20 Isa 26.20 God doth provide for and protect his People Deut. 33.27 Psal 125.2 Isa 4.5 Vpon all the glory shall be a defence 4. Deliverance if in streights dangers misery Exod. 3.10 I have seen the oppression come now therfore and I will send thee unto Pharaoh that thou mayest bring forth my People out of Aegypt Ezek. 37.12 Behold O my People I will open your graves and cause you to come up out of your graves Where God is a God to any he is a delivering God he is affected with their condition and sufferings Exod. 3.7 Isa 63.9 1 Sam. 9.16 Isa 3.15 5. Singular comfort Rev. 21.3.4 They shall be his people and God himselfe shall be with them be their God and he shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying nor paine Isa 40.1.49.13.30.26.51.3 He doth encourage and hearten them Isa 41.10 6. Speaking and pleading for them Isa 51.22 Thus saith the Lord the Lord and thy God that pleadeth the cause of his people Their cause is many times like to suffer men are unwise unfaithfull mannage it strangely but God will plead the cause of his people and he will not do it faintly as if he cared not whether his people should have the day or no but to purpose will he doe it Jer. 50.34 Their redeemer is strong the Lord of hosts is his name he shall throughly plead their cause that he may gaine lest unto the Land and disquiet the inhabitants of Babylon Mica 7.9 Joel 3.2 7. Exalting and honouring of them Deut. 26.18.19 The Lord hath avouched thee to be his peculiar people and what then To make thee high above Nations in praise in name in honour God makes his people renewed Isa 28.5 He is a Crowne of glory unto them Isa 60.11 Thy God thy glory Jer. 2.11 Isa 43.4 8. Teaching and instructing of them Isa 28 26. his God doth instruct him to discretion Isa 51.4 Hearken unto me my people and give ear unto me my Nation for a Law shall proceed from me and I will mâ—ke my judgement to rest for a light of the people Deut. 4.36 Isa 48.17 9. Delight in them Isa 65.19 I will joy in my people no freinds can rejoyce more in one another no bridegroome more in his bride then God in his people them he calls his strength and his glory Psal 78.61 Yea a Crowne of glory Isa 62.3 Thou shalt be a Crowne of glory in the hand of the Lord and a royall diadem in the hand of thy God No King can delight more in a Crowne then the Lord doth in his people which are his Crowne Gods people are near unto him Psal 148.14 They are his jewells Mal. 3.17 His Portion Deut. 32.9 His Heritage Joel 2.17 His peculiar Treasure Exod. 19.5 The Hebrew Word Segullah noteth an exquisite treasure a thing very desirable singular and peculiar Eccles 2.8 The peculiar treasure of Kings Aquila hath it substance Vatablus a treasure intirely beloved Gods people are his choyce treasure dearly bloved Things we delight in we oft thinke upon and speake of and you may find this expression oft Viz. His treasure or peculiar people it s in Deut. 7.6 speciall people it s the same word so in Deut. 14.2.26.18 Psal 135.4 Titus 2.14 1 Pet. 2.9 10. Blessing and communicating choice and satisfying mercies where a People are his he will Crowne and load them with variety of blessings Psal 3 8. Thy blessing is upon thy People thy people are distingu shed from all others and thy blessings are distinct from all others Gods blessings note a plentifull bestowing of all good things as appeares Gen. 24.35 Ephes 1.3 Among his people are all his springs the lower and upper ones He blessed them with choice mercies with his secrets Psal 25.14 With his name Dan. 9.19 Isa 63.19 The Shulamite was so cald from Solomon Cant. 6.12 When God takes a people to himselfe that people is marryed unto him and it hath his name the Church is cald Christ 1 Cor. 12.12 With his holynesse Hebr. 12.10 With the divine nature 2 Pet. 1.4 With grace and glory Psal 84.11 Yea with satisfying mercies Psal 65.4.36.8 He will satisfy them with goodnes Jer. 31.14 With himselfe Gen. 15.1 Obser 1. God prepares a people for himselfe and then marries that people unto himselfe he gives them onenesse newnesse tendernesse of heart and spirit and then they shall be his people and he will be their God Ezek. 16.6.8 When thou wast in thy blood I said unto thee live I spread my skirt over thee and covered thy nakednesse and thou becamest mine when Abraham was come out of his Country had left his idolatrous wayes walked uprightly before God then he hears I am thy God and the God of thy seed Gen. 17.7 This is the way of Christ Ephes 5.26.27 He is sanctifiing and cleansing of his Church that he may present it to himselfe a glorious Church without spot 2. It s great happinesse to have God to be our God many thinke happinesse to lye in other things but in nothing else onely in this it consists Psal 33.12 Blessed is the nation whose God is the Lord and the people wbom he hath chosen for his owne inheritance They are the blessâ—d people Psal 144.15 It is not thousands of Cattel ful barns laughter in the streets peace and plenty which make a people happy the happinesse of a people is in having God to be theirs Great parts honours friends estates doe not happifie a man but happy is he that hath the God of Jacob for his helpe whose hope is in the Lord his God Psal 146.5 When God is the God of a people he will doe great things for them 2 Sam. 7.23 He wil shew them the power of his workes Psal 111.6 He will not leave his people 1
Sam. 12.22 When Heaven and Earth shake the Lord will be the hope of his people Joel 3.16 The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of repaire or harbour 3. It is free grace and favour that God doth take any people to be his and becometh a God unto people chuse not God he saith They shall be my people and I will be their God We are vile in our natures wicked in our works no lovelinesse or profitablenesse is in us or by uâ— Ezek. 16.5.6 When thy person was loathed and thou wast polluted in thy blood I sayd unto thee live There is nothing in a Nation that sets his heart a work to doe a people good it was not their greatnesse moved him Deut. 7.7 They were the fewest of all people nor their goodnesse for what was their father Abraham Josh 24.2.3 Terah Abraham and Nachor were idolaters they served other Gods saith the text and I took your Father Abraham so when God tooke his seed in Aegypt they were idolatrous Ezek. 20.5.6.7 There is no righteousnesse in people to moove God neither can any sin in them hinder God from putting forth acts of his free grace Dâ—u 32.10 Speaking of Israel he found him in a desart Land and in the wast howling Wildernesse to which some allusion may be Cant. 8.5 God found out and tooke this people in a wicked lost distressed condition and brought them out by his power and made them his people by his grace 1 Sam. 12.22 It pleased the Lord to make them his people 4. God doth not equally dispense his grace and favour some are his people and he is their God others are not many Nations were left when the Jewes were taken yea all other Nations Amos 3.2 You onely have I knowne of all the Families of the Earth The Lords favour fell upon the Jewes and not others Some infer from Gen. 22.18 In thy seed shall all Nations of the Earth be blessed that God loves all equally at that time he did not the words are a promise of what should be not of what was neither is it so now for if he lâ—ves all alike why doth he deny the means of grace to many Nation why doth he not blesse and make the same effectuâ—l equally to al where they are Besids such an opinion over â—â—ow Election Gods dominion over the Creatures and his freedome in dispensation of grace and mercy John 10.26 Acts 13.48 5. Those are the Lords have a strong ground to plead with God in prayer for any mercy Where is relation and intrest there is encouragement to aske if God be ours and we his surely we may plead with him for great things in our prayers The people of God did so of old Jer. 14.9 Psal 80.4 Isa 64.9 Deut. 9.26 2 Chron. 20.12 Chap. 14.11 VERS 21. But as for them whose heart walketh after the heart of their dteestable things and their abominations I will recompence their way upon their owne heads saith the Lord GOD. THis Verse is a threatning to those should persist in their evill wayes yet a comfort to the godly that the Lord would judge them and ease them of them Detestable things and abominations These words have been opened in the 18. vers and Chap. 5.11.7.20 Quorum cor ambulat ad cor Heart of their detestable things Hebrew is their heart going to the heart of their detestable things Aprez le desire de leur infametes Idolls have an interpretative desire to be worshipped Heart is sometimes put for the midst of a thing Exod. 15.8 The heart of the Sea Which is cald Ezek. 27.4 The midst of the Sea So their heart was in the midst of their Idols or amongst their Idols what was delightfull in them that was as the heart of the Idoll and their hearts were carryed thereunto Or thus you may take the words they conceiv'd some deity to be in their Idols and they labourd to please and doe those things delighted the heart of that deity Those rites ceremonies wayes whereby they worshipped their Idolls may be cald the heart of their detestable things It was a law among the Heathens that every God should be worshipped as he thought good and the way prescribed by him of worshipping was as the heart and life of the Idoll and the Idolatry I will recompence their way upon thtir owne heads Of these words see what hath been said Chap. 9.10 Chap. 7.3.4.8 That when the Lord makes gracious promises to a people Obser 1. they doe not refer to and fetch in all This Observation rises from the two former Verses this laid together God promises to give them onenesse newnesse tendernesse of heart he promiseth that he will be their God and they shall be his people These promises were absolute yet made good unto some of the Captives not unto all But as for them whose heart walketh after c. They should not come within the compasse of them Many promises of the Lord are delivered indefinitely without restriction and absolutely without condition and yet are made good onely to some even those are given of the father unto Christ many of these after the Captivity never had these promises made good unto them yet God was faithfull in that some had the fruit and comfort of them 2. Tares Hypocrites and naughty ones will be in the Church alwayes some had new spirits tender hearts and walkt in Gods Statutes others had old spirits hard hearts and walked after detestable things some threw away all abominable things and others there hearts went after them They comming out of Babilon and laying the foundation of a new Church it was probable that none but choice ones should have been of it or in it but their were Usurers Sabbath-breakers and such had mingled themselves with strange Wives Nehem. 5. 13. C ham was in the Aâ—ke Judas among the Apostles the Church abounded with Hypocrites in Christs dayes Matth. 13.30 there will be Tares among the Wheat to the end of the World 3. Afflictions great and long doe not sanctifie they were to be in Captivity and that seventy yeares yet after their returne the hearts of many would be carryed to their detestable things It s granted that after they came out of Babylon they never fell to Idolatry that is the body of them did not but doubtlesse some particulars did their hearts went to the heart of their detestable things when they saw some of the old Idols or relicks of them they were affected with them Affl ctions of themselves purge not out corruption nor take the heart off from evill things 4. Mens hearts are in false wayes and worship they take pleasure in superstitious and idolatrous practices Things invented by men and brought into the worship of God are pleasing to humane senses to carnall reason mens corruptions and so take their hearts when the Calfe was made Exod. 32.19 they were greatly affected with it and danced about it 1 Pet. 4.3 Lasciviousnesse
every winde of doctrine by the sleight of men and cunning craftynesse whereby they lye in weight to deceive by mutuall opinions and subtile sophismes they cog'd with and cheated the people as cunning gamesters at dice lye in wait to cheat young novices 2. That their visions and divinations are false and flattering 1. False they are cal'd here visions of vanity there is no truth in them no trust to be given unto them the false Prophets had their names from the falsehoods which they presnted to the people sometimes they are said to Prophecy lyes false visions and divinations a thing of nought the deceit of their heart Jer. 14.14.15 Sometimes they are said to make vaine and speak a vision of their owne heart Jeremiah 23.16 To cause Dreames to bee dreamed Jeremiah 29.8 They are called Foolish Prophets that follow their owne spirit that have seen nothing Ezek. 13.3 That have seen vanity and lying divination vers 6. Which is as nothing There were many such Prophets amongst them and this is the way that Antichrist worketh now in times of the Gospell 2 Thes 2.9.10 His comming is after the working of Satan with all power and signes and lying wonders and withall deceiveablenesse of unrighteousnesse When Satan comes into a man iâ—s with efficacy and there he works stranegly and deceitfully so Antichrist when he comes into the Church or State it s with efficacy he pretends that all Ecclesiasticall power is his he sits in the Temple as God and exalts himselfe above all is cald God even above the civill powers therefore in the 9. Verse is said to come with all power Of his signes and lying wonders you may see Rev. 13.3.13.15 and with all deceivablenesse of unrighteousnesse that is with all the Art and cunning to deceive which an unrighteous heart spirit state and pollicy can afford 2. Flattering Jer. 28.2.3.4 Hananiah a false Prophet flatters them and feeds them with vaine hopes saying Thus saith the Lord of Hosts I have broken the yoake of the King of Babylon within two full yeares will I bring againe into this place all the Vessels of the Lords House and Jeconiah the Sonne of Jehoiakim King of Judah with all the Captives of Judah that went into Babylon Here were pleasing words which lull'd them in security When Ahab had a minde to goe up to Ramoth Gilead and fight what sayd the Prophets to him 1 Kings 22.12 Goe up to Ramoth Gilead and prosper for the Lord shall deliver it into the Kings hand And when Micaiah a true Prophet was cald to speake they would have corrupted him say the Messengers The words of the Prophets declare good unto the King with one mouth let thy word I pray thee be like unto the word of one of them and speake that which is good Foolish people think those words good which flatter and please them but such words undoe them Ezek. 13.10 Because they have seduced my people saying peace and there was no peace and one built up a wall and others dawbed it with untempered morter The true Prophets threw downe Jerusalem by their Prophesies but the false built up a wall prophesied safety deliverance and others agreed with them but this was flattery and their destruction Pro. 26.28 A flattering mouth worketh ruine This Paul knew and therefore justifies himselfe that at no time he used flattering words 1 Thes 2.5 If he should have pleased men he should not have been the servant of Christ 3. Vaine visions and flattering divinations of false Prophets doe cause people to be secure and fearelesse of Divine threats Obser they regarded not what Jeremiah prophesied against Jerusalem so long as Hananiah and such men prophesied the contrary Ahab feared not scattering and falling at Ramoth Gilead whilst the false Prophets sayd Goe and prosper Mans nature is apter to be secure then to feare because pleasing things are sooner taken in then such as are averse to them 4. God hath his time to confute and confound visions of vanity and divinations of flattery There shall be no more any vain visions c. When the Lord made good his word brought Nebuchadnezzar to the walls of Jerusalem gave it up into his hands then were all the lying Prophets confuted and confounded with shame events discover viâ—â—ons and distinguish Prophets Jer. 28.9 The Prophet which prophecyeth of peace when the word of the Prophet shall come to passe then shall the Prophet be knowne that the Lord hath truely sent him If it prov'd true what was Prophecyed then was it a vision of God if not a vision of vanity and this was the way for them to try the Prophets by Deut. 18.21.22 The question is there how shall we know whether a Prophet speake of himselfe or from God the Answere is Look to the event if the thing he speaks come not to passe it s not of God it s a lye shame and confusion to the Prophet when Ahab was wounded and fell at Ramoth Gilead then the false Prophets were confuted and Zedekiah confounded running into an inner Chamber to hide himselfe 2 K. 22.25 Hence the Lord is said to frustrate the tokens of lyars to make Diviners mad to turne wise men backward and to make their knowledge foolish Isa 44 25. For I am the Lord I will speak and the word that I shall speake shall come to passe c. In this and the last verse the Lord promiseth to make good his word and that without delay is should not be prolonged as they imagined but quickly take effect and accomplish those ends it was intended for I will confound the false Prophets and justify the true they speak and it never comes to passe I will speak by my Prophets and it shall come In the words of this Verse you have 1. A reason which first looks back to what was said in the 24 Verse Vaine vision and flattering divination shall cease why I am the Lord and power is in my hand to discover vaine and flattering Prophets to confound them and their visions 2. Forward to what God should say I will speake it shall come to passe it shall not be prolonged and why I am the Lord Jehovah and will give being to my word 2. A generall promise of speaking what he pleases and makeing it good I will speake and it shall come to passe There shall not be any delay 3. A speciall application of it to the house of Israel and their time In the dayes O yee rebellious house will I say and performe Quest Whither doe the sins of people cause judgements threatned to come sooner then the time appoynted because it s said here it shall be no more prolonged as if he should say I thought yet to have prolonged defer'd my judgements but they shall come speedily Answ As mens repentance may prevent judgements threatned so their sins may hasten them Jer. 48.16 The Calamity of Moab is near to come and his affliction hasteth fast Moabs sins hastened Moabs afflâ—ctions When
men sin with a high hand after judgements given out those sins add wings to judgement Mâ—l 3.5 I will be a swift witnesse saith God against Sorcerers Adulterers false Swearers those oppresse the hireling Widdow Fatherlesse and turne aside the stranger form his right He will come flying to judgement against them 2 Pet. 2.1 S nners are said to bring upon themselves swift destruction destruction makes hast to them when men shall scoffe at divine threats and jest at judgements this provokes God to hasten them Isa 5.19 Let him make speed and hasten his worke that we may see it They were so farre from fearing and beleeving the threats of God that they made a mock at them Hence saith the Lord Jer. 1.12 I will hasten my word to performe it I will take the first opportunity to make it good God will shorten the day of affliction for the Elects sake and hasten the dayes of judgement for thâ— wickeds sake The thoughts and hopes of wicked men about the threatnings of judgement are foolish and vaine Obser 1. they thinke and hope that either they will not come at all or if they doe it will be a long time after It shall be no more prolonged you conceit because the time is long that there is no such thing or that it will not be in your dayes but you are deceived such threats are groundlesse and hopes are vaine Jer. 5.12 They have belyed the Lord it is not he that speakes by these Prophets neither shall evill come upon us neither shall we see sword nor famine and the Prophets shal become winde and the word is not in them they are deceived not we they looke for a black and sad day which will not come and we look for good dayes good things therefore the Prophet impersonating them saith Chap. 8.15 We looked for peace but no good came and for a time of health and behold trouble they would not beleeve that ever an Adversary should have entred within the gates of Jerusalem Lamin 4.12 2. That what ever word the Lord speakes he will make it good I will speake and it shall come to passe what ever God hath spoken by the Prophets or Apostles yea what ever is spoken warrantably from the Word by any faithfull Minister of his he will accomplish the same he doth not possesse hit Servants with vaine Visions or flattering Divinations what ever he utters by them is Divine and infallible he is Jehovah a God of power and faithfulnesse sufficient every way to fulfill his promises and performe his threatnings Some take these words I am the Lord to be an Asseveration or an Oath and the fense to lye thus As sure as I am God Jehovah that have Being of my selfe and give being to all others so sure will I give Being to my promises and threatnings so that not onely Heaven and Earth must passe away before any tittle of any truth of the Lords shall fall to the ground but even God himselfe must cease to be before his Word shall be without effect Isa 44.24 I am the Lord that maketh all things That I am doth frustrate and confound Lyars Diviners Wizards and all Impostors as its Vers 25. that confirmeth the word of his Servant and performeth the Counsell of his Messengers Vers 26. What word soever Isaiah gave out the Lord confirmed and performed it He gave out the word touching Cyrus that he should be a Shepheard to Gods people that he should further the Jewes returne out of Babylon and building of the Temple and this was above two hundred yeares before his birth as Deodate saith in his Notes upon the place and about two hundred as our late Annotations have it But if we reckon by Scripture account you will finde it not so much for this Prophesie of Cyrus was delivered by Isaiah after Hezekiahs sicknesse Chap. 38. in which fifteene yeares were added to his dayes and from thence it was but an hundred twenty five yeares and fix moneths to Zedekiahs carrying into Captivity which was eleven yeares after the Captivity began for Chronologers doe reckon the beginning of the Captivity from the time of Jehoiachins carrying away and the Scripture countenances it Ezek. 1.2 So then reckon the Captivity from Jehoiachin seventy yeares and there are but an hundred and fourteen before and these make one hundred eighty four and this person prophesied of so long before did God in due time give to the World and stirre up to be helpefull to his people Ezra 1.1 2 3. and so made good to both what Isaiah sayd here and Jer. 29.10 Gods word must take place who ever gaines or looses by it Isa 55.12 The word that goeth out of my mouth it shall not returne unto me voyd but it shall accomplish that which I please and it shall prosper in the thing whereunto I sent it Zech. 1.6 My words and my Statutes which I commanded my servants the Prophets did they not take hold of your Fathers God appointed them to doe so and they did accordingly Gods words overtooke them thinking to escape Daniel beares witnesse to this truth Chap. 9.12 He hath confirmed his words which he spake against us 5. The corrupt heads and hearts of men are subtile and prone to â—lâ—dâ— and put off those truths are presented unto them by the Servants of God the Lord sent his Prophets unto them early and late they being faithfull layd open the judgements of God â—â—ld them of their danger invited them to repentance mourned for the slight entertainment they found c. And what then they either mockt at them as it is in 2 Chron. 36.16 or charged them with falshoods and lyes Jer. 5.12 13. or resolved not to hearken to them Jer. 44.26 or put it off as not concerning them at all or if it did not for a long time for those were after them not the present Generation Ver. 27. of this Chapter The Vision is for many dayes and hee Prophesieth of the times are afarre of Thus were they witty and wicked against themselves to turne aside the stroak of Gods word which having been entertained might have done their soules good this was the practice in Christs and the Apostles times one thing or other still was pretended to wave the Doctrine of Christ as the meannesse of his person Matth. 13.55 56. John 7.27 his breaking of the Sabbath John 5.16.9.10.16 this man is not of God c. They sayd he blasphemed Matth. 9.3 that he deceived the people John 7.12 made himselfe a King and spake against Caesar John 19.12 they pretended his Doctrine to be new Acts 17.19 to be hard and severe John 6 60. to be against Moses Acts 6.11 that it was Hereticall Acts 24.14 that he spake too particularly to them Luke 11.45 that the Rulâ—rs and great ones received it not John 7.48 Have any of the Rulers c. That his Doctrine and the followers of it made great stirs where ever it came caused Sects and Schismes Acts
19.23.28.22 CHAP. XIII VERS 1 2 3 4 5 6 7. And the word of the Lord came unto me saying Son of man prophesie against the Prophets of Israel that prophesie and say thou unto them that prophesie out of their owne hearts hear yee the word of the Lord. Thus saith the Lord God woe unto the foolish Prophets that follow their own spirit and have seen nothing O Israel thy Prophets are like the foxes in the desarts Ye have not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the LORD They have seen vanity and lying divination saying the Lord saith and the Lord hath not sent them and they have made others to hope that they would confirme the word Have ye not seen a vaine vision and have ye not spoken a lying divination whereas ye say The LORD saith it albeit I have not spoken THE former Chapter concern'd the King and the people this concernes onely the false Prophets and Prophetesses who taking upon them that Office were led by their owne spirits and deceiv'd the people with vaine visions and lying divinations to accomplish their owne ends against these doth the Lord set our Prophet Ezekiel on worke to prophesie severely In the Chapter you have two generall parts 1. A Prophesie against false Prophets in the first 16. Verses 2. A Prophesie against Women Prophets from the 17. Vers to the end In the first part you have the judgements and sins of the false prophets declared and laid downe 1. The judgements threatned against them which are in the 2. 3. 8. 9. 11. 13. 14. 15. 16. 2. The sins causing those judgements threatned and they are expressed in the 2. 3. 4. 5. 6. 7. 8. 9. 10. 16. Gods threatnings and their sins are promiscuously delivered by our Prophet and we shall handle them as they lye The 1. vers 2. 17. Doe shew the Author of this Prophesie and that was the Lord who bade Ezekiel Prophesie and set his face against them Our Prophet had Divine warrant for what he said and wisely prefixes it when he was to deale with false Prophets who had neither word nor warrant from God for what they said or did true Prophets have their Commission and Instruction from God In the 2. Verse you have 1. The appellation Son of man 2. A a command and that is two fold 1. Is to Ezekiel Prophesie 2. Is to the false Prophets Here ye the word c. 3. The kind of Prophesie and that is comminatory Prophesie against the Prophets of Israel 4. The sin that moves God to set the Prophet against them and that is They Prophesie out of their owne heart Against the Prophets of Israel Whether the Prophete in Babylon or in Zion you may demand for there were false Prophets in Babylon who were the Prophets of Israel because they Prophesied to the captive Jews Jer. 29.8.9 And there were false Prophets at Jerusalem Jer. 27.14 And they were the Prophets of Israel also We may understand this Prophesie of the false Prophets in both places That Prophesie out of their owne hearts Hebrew them that are Prophets out of their owne hearts Vulgar Prophetantibus de corde suo Cast Qui commenta sua vatici nantur To Prophecy out of theie ownr hearts is 1. To Prophecy upon their owne mâ—ere motion they are Prophets because themselves will be Prophets and they Prophesie because they will Prophesie they have no call to this Office but their wills they thrust themselves upon it 2. The things they Prophesie not their owne what their fancies lusts affections carnall reason suggest unto them those things they deliver their Prophesies came by the will of man 2 Pet. 1.21 For the Prophesie in old time came not by the will of man The true Prophets did not prophesie out of their owne hearts after their owne wills but they spake as they were moov'd by the holy spirit what that brought in they gave out Divine truths were presented to them and those they commended to the people but false Prophets had nothing of or from the spirit they had all out of their owne hearts yet pretended they were inspired and had the spirit 1. Kings 22.24 Which way went the spirit of the Lord from me unto thee Zedekiah and all the rest of the false Prophets thought they had the spirit of the Lord but it was the spirit of Satan a lying spirit they had vers 22. I will goe forth and be a lying spirit in the mouth of all his Prophets Quest If they speak out of their owne hearts why are they cald Prophets they are Prophets that speak from God and not themselves Answ The word Prophet is taken largely for any one that foretells things true or false and is common to good and bad the Scripture speaks according to the use of words Titus 1.12 One of themselves even a Prophet of their owne That was Epivunides a Poet for poets were commonly cald Prophets and so the Scripture gives the name to any foretelling things Baals Prophets 1 K. 18.19 And the Prophets of the graves in the 2 Pet. 2.1 There were false Prophets among the people Thus saith the Lord God Woe unto the foolish Prophets c. Here the Prophet proceeds in denouncing judgement and describing those false Prophets 1. The judgement denounced is in this word Woe French Malediction sur les fol Prophetes a little word but very comprehensive all evils are contained in it they promise all happinesse to the people but woe to themselves woe to their bodies woe to their soules woe to their names woe to them here woe to them hereafter the dreadfull judgements mentioned in the Revelations are called Woes Chap. 9.12 One woe is past and behold there come two more hereafter 2. The description of the Prophets they are foolish and this foolishnesse of theirs is evidenced two wayes 1. They follow their owne spirits 2. They have seen nothing Foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Vilis stultus caducus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies one Qui caret cerebro sapore Kirker so Montanus renders the word Prophetis caducis woe to the Prophets that faile in their prophesies and fall by them the Vulgar is Prophetia insipientibus Castal insanis These Prophets were subtile and crafty abounding with carnall and worldly prudence but in the things of God they were blind and foolish they cal'd light darknesse and darknesse light they were lifted up with their pretended Visions and Divinations they despised and insulted over the true Prophets they boasted themselves to be the men of Gods Counsell and laboured to be had in admiration of all they foresaw no danger but spake pleasing things to the people prophesying safety and good dayes and this was their foolishnesse There was no Divine wisedome or truth in them That follow their owne Spirit These words are answerable to those in the
second Vers That prophesie out of their owne heart The Hebrew is Qui ambulant post spiritum suum Their owne spirits led them not the spirit of God In the first Chapter it is sayd The spirit was in the wheeles and they went whither the spirit led them Vers 20. But these Prophets had not the spirit in them neither went after it but after their owne spirit what ever their own spirits dictated to them that they imbraced magnified and gave out to the people Have seene nothing The true Prophets had visions of God Divine Revelation their understandings were in an extraordinary manner irradiated by the spirit of God and they saw that it understood the minde of God Hence Prophets were called Seers Amos 7.12 O thou Seer flee away 2 Kings 17.13 God testified against them by all the Seers they foresaw judgements to come and other things which God reveal'd unto them Numbers 12.6 If there be a Prophet amongst you I will make my selfe known unto him in a vision But these false Prophets had seen nothing they had no vision no discovery of Gods minde unto them any way Obser 1 It s no new thing that there is in the Church of God false Prophets corrupt opinions great opposition to the truth differences and divisions in Ezekiels dayes there were false Prophets which deluded the people which opposed the true Prophets with much insolency which caus'd great stir contentions and divisions amongst the captives in Babylon and people at Jerusalem see for both these the 28. 29. Chapters of Jer. where Hanan opposes Jeremiah and Jeremiah writes Letters into Babylon to quiet them there In Ahabs dayes you may finde false Prophets and their number very great 1 K. 18.19 The Prophets of Baal were 450. And the Prophets of the groves 400. They exceeded the number of the true Prophets eight to one for they were but 100. Hid by Obadiah in caves vers 4. And these false prophets drew many of the people from the worship of the true God Others they staggered and made to halt between two opinions and so caused great division opposition and persecution in Israel There have alwayes been and ever will be false teachers and Prophets among the people of God In the Gospell you read of false Christs Marke 13.22 False Apostles 2 Cor. 11.13 False Teachers 2 Pet. 2.1 And of many false Prophets that should arise Mat. 24.11 The Churches in the Apostles dayes were much troubled with those vented corrupt opinions and caused great contentions the Church of Galatia had those among them who preached another Gospell and justification by the law and so troubled them that the Apostles wished them cut off Chap. 5.12 There were Lying Apostles in the Church of Ephesus the Doctrine of Balaam and the Nicolaitans in the Church of Pergamus c. Such men with their opinions errors and consequences of them God suffers to cleare up truth to make it more pretious to trie the godly to discover hypocrites to shew his power and wisedome that can worke good out of evill and preserve his in the mid'st of contentions 2. See here who are true Prophets and who are false The word of the Lord came to Ezekiel it came not to them the true Prophets saw visions the false saw nothing they were mov'd by the spirit of God these by their owne spirits out of their owne hearts came what they delivered out of Heaven what the other delivered God spake by the true Prophets 1 Kin. 22.22 Satan by the false he is a lying spirit in the mouth of all the false Prophets Either Satans or their owne they speake Jer. 23.16 They speake a vision of their owne heart and not out of the mouth of the Lord vers 26. They are Prophets of the deceit of their owne hearts 28. They tell dreames They feed the people with chaffe and not wheat and make them to erre and forget the name of God but the true Prophets ever spake what they received from the Lord therefore Micaiah told some desiring him to speake somewhat of his owne 1 Kin. 22.14 that as the Lord liv'd he would speak nothing but what the Lord should say unto him Christ John 7.16.18 My Doctrine is not mine but his that sâ—nt me he that speaketh of himselfe seeks his owne glory but he that seeketh his glory that sent him the same is true c. 3. That what comes from man however esteemed or magnifyed by men is worthlesse in Gods account they prophecyed out of their owne hearts followed their owne spirits which they set a price upon but this the Lord blames condemner he calls foolish mentions their owne hearts and spirits in opposiâ—ion to the revelations and inspirations of his spirit which onely are of weight and worth therefore what ever Prophets or Ministers doe bring of their owne its Perversum figmentum It s the Office of the spirit of truth to give out truth he leads into all truth he takes of Christs and shews unto those are Christs Prophets Apostles and Ministers John 16.13.14 If men Preach or Prophesie any thing is not from the spirit but from themselves it s not acceptable unto God neyther should be entertained by us Hence you shall finde that what men have brought of their own is cald lyes Jer. 27.10 Dreames Jer. 23.32 Vntempered Morter Ezek. 22.28 A thing of naught Jer. 14.14 Deceit Chap. 23.26 Perverse things Acts 20.30 Commandements of men Mark 7.7 Wisedome of this World 1 Cor. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fained speeches 2 Pet. 2.3 Another Jesus another spirit another Gospell 2 Cor. 11.4 What is mans is opposite to God and Christ therefore Paul saith expresly 2 Cor. 4.5 Wee preach not our selves but Christ Jesus the Lord onely what we have from him by his spirit that wee preach unto you Paul was a man of great parts a great Scholler and yet durst not vent any thing of his owne 4. The folly and madnesse of false Prophets who pretend they have all from God yet follow their owne spirits Those words Have seen nothing import that they pretended they had seen something that they told the people they had visions from God its frequent in Scripture to heare of their visions Isa 28.7 They err in vision Jer. 14.14 They speake a false vision 23.6 They speake a vision of their owne heart Zach. 13.4 They shall be ashamed every one of his vision vers 7. of this Chapter it was a vaine vision and a lying divination which they had but the pretence was they had all from God the Lord saith it albeit he spake not Thus they madâ— him Author of all their lying vaâ—ne and false prophesies which was extreame madnes and folly in them Herein was a dreadfull hand of God upon them because they were malicious against the true Prophets and receiv'd not the truth with the love of it God left them to blindnesse hardnesse to beleive lyes so that they thought that to be from
within few yeares and by this meanes they begat vaine hopes in the hearts of the people with their vaine visions What these Prophets had was out of their owne hearts and from their owne spirits not from God for nothing from him is vain or lying but because it was from themselves it was vanity and lying divination Lying Divinations Hebrew divinations of a lye that had no truth in them The Lord hath not sent them True Prophets had two things 1. The Gift of Prophesie 2. A call to exercise that gift both these were wanting in these Prophets and therefore the Lord sent them not That they would confirme the word Hebrew is Ad excitandum or firmandum verbum They opposed the true Prophets told the people God was mercifull and would never bring such a long judgement upon them that ere long they should see who spake truth and so the people were brought to a hope and perswasion that their word should be accomplished and this they waited for The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they began to stir up revive the word many times the peoples hearts were fainting misgiving them that it might proove otherwise then they said hereupon they stirred up their words bid them not doubt but be confident they had all from God and were sent of him Obser 1. The impudency and arrogancy of false Prophets and Teachers they said they had visions and had none Vers 3. They saw nothing They pretended they had visions and divinations from God reall and true and they saw nothing but vanity and lying divination they said the Lord saith And he said not so that the Lord sent them and he sent them not but ran of themselves they ingaged the name and faith of God in their lying Prophesies and would have had them to be thought as good Scripture as what any of the true Prophets delivered they condemned the true Prophets for lyars and justified themselves false teachers are very arrogant and selfe justifying Zedekiah said to Micaiah which way went the spirit from me to thee have not I the spirit doe not I understand the minde of God as well as thee or any of thy ranke 1 K. 22.24 Are not Jesuits and many other of this streine they pretend Miracles Scriptures Councells Fathers for their traditions new Articles Faith seaven Sacraments c. When there is hardly any such thing and doe not many among us rest Scripture and force it into other senses to weaken truth maintaine error and to obtrude their owne termes upon others 2. People are easily misled seduced by false Prophets when they come with pretence of divine Revelations and mission and say the Lord saith they lissen they hope especially when they shall bring things suitable to their nature and desires as here they perswaded them that Jeremiah had prophesied falsely in telling them they should be carryed into Babylon be 70. yeares there No no we have truer visions then he the Lord will never forsake you who are his people he will never leave Jerusalem your Brethren shall returne to you you shall never goe to them and this the people hoped would be Prov. 14.15 The simple beleeveth every word Aquill hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delinitus palpatus a man smoothed up flattered beleeves every thing Jer. 5.31 The Prophets prophesie falsly and the Priests bare rule by their meanes and my people love to have it so they affect the lyes and flatteries of these false Prophets and what will they doe in the end thereof Let Pauls advice be acceptable to you 1 Thes 5.21 Prove all things and hold fast that which is good beleeve neither one Prophet nor other but prove what they say and what is truth good hold that fast VERS 8 9. Therefore thus saith the Lord God Because yee have spoken vanity and seene lyes therefore behold I am against you saith the Lord GOD. And my hand shall be upon the Prophets that see vanity and Divine lyes they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel neither shall they enter into the Land of Israel and yee shall know that I am the Lord GOD. IN these words are severall judgements layd downe against the false Prophets 1. Generall 2. Particular The Generall are two 1. God is against them Behold I am against you 2. His hand shall be upon them 2. Particular ones are three 1. Exclusion from Gods people They shall not be in the assembly of my people 2. Exclusion from having their names written amongst the Israelites Neither shall they be written in the writing of the house of Israel 3. Exclusion from returne from Captivity Neither shall they enter into the Land of Israel 2. The reason of all because they spake vanity and divined lyes Therefore because yee have spoken vanity c. 3. The authority and certainty of all Thus saith the Lord GOD. 4. The event Yee shall know that I am the Lord. Spoken vanity Hebrew is Propter loqui vos vanum for that yee speake a vaine thing These Prophets pretending they had visions and divinations spake them to the people and what were they Vanity and lyes there was no truth or reality in ought they delivered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes vanity of words and falshood Psal 144.8 Deut. 5.20 Thou shalt not beare false witnesse Hebrew is witnesse of vanity Zech. 10.2 The Idols have spoken vanity the Diviners have seene a lye and have told false dreames Vanity lyes and dreames are joyned together here These Idoll Prophets spake vanity saw lyes told dreames Peter saith The false Prophets spake great swelling words of vanity 2 Pet. 2.18 I am against you Hebrew is Ecce ego ad vos it s an Aposiopesis something is conceald which may easily be apprehended as I come to you to punish you or I come against you Chaldae is Missurus sum iram meam adversum vos this phrase you have again Ezek. 21.3 Behold I am against thee and in the 26.3 And it s us'd when the Lord is greatly offended and destruction of persons and things near at hand Rev. 2.5 Repent and doe thy first workes else will I come unto thee quickly and remoove thy Candlestick It s of sad importance when the Lord saith I come to you or am against you They thought it was but a few men oppos'd who were weake inconsiderable things but the great and glorious God tells them that he is against them My hand shall be upon the Prophets c. Hand notes Gods power and stroak he being against them himselfe he would put forth his power and smite them with some judgement or other The Septuagint reads it Pagnine hath it Erit percussio mea super prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will stretch out my hand too or upon the Prophets And the Chaldee for my hands have Plaga mea my stroake thus hand is taken Psal
they used to seduce and secure this people what ever they promised of helpe from Aegypt whatever they prophecyed of the Chladaeans not comming what ever they said of the peoples safety of Gods mercy and favour and good will towards them what ever they pretended of beeing sent from God of speaking his words of having his spirit c. God would discover all their imposturings and lay them open to the World so that nothing shall be left them but disgrace Some make the Temple and City to be the Foundation because they had the holy City and holy place where God had recorded his Name therefore they cryed peace peace flattered the people into a good condition and surrounded them with a wall of security therefore God would destroy both and discover their Foundation They shall be consum'd in the midst thereof You promise great matters to others that they shall within few yeares returne from Babylon come and dwell safely in Jerusalem but there is no safety in Jerusalem for your selves you shall be consumed in it that are so confident of the safety of it when a wall falls and foundations are discovered likely some doe suffer by it and so should these false Prophets here Quest In Jer. 4.10 You have these words uttered by the Prophet Ah Lord God surely thou hast greatly deceiv'd this people and Jerusalem saying Yee shall have peace whereas the Sword reacheth unto the soule If God promised them peace and deceived them doth he not herein resemble the false Prophets and so lessen their sin Answ 1. God did not promise them peace but threatned severe judgements against them by â—aiah Jeremiah and Ezekiel as you may see Isa 29.3.4.5.6 Jer. 9.9.10.11 Ezek. 5.8.9.10 2. Some make the Prophets here to speake in the name of the people and to personate them they thought the peace which was promised them by the false Prophets was from God and therefore finding the contrary doe charge God as wicked men in their distresses are wont to doe 3 The words may be taken by way of Interrogation thus Hast thou in deceiving deceiv'd this people hast thou promised them peace and brought the Sword upon them Is this thy manner of proceeding with thy people surely it cannot be thou art faithfull and canst not deny thy selfe 2 Tim. 2 13. Numb 23.19 God is not a man that he should lye neyther the son of man that he should repent hath he said and shall he not doe it or hath he spoken and shall he not make it good 4. If God promised them peace it was af er their returne from captivity not at the present and so Jer. 3.17.18 You shall finde it At that time they shall call Jerusalem the Throne of the Lord and all the Nations shall be gathered unto it to the name of the Lord to Jerusalem neyther shall they walke any more after the imagination of their evill heart In those dayes the house of Judah shall walke with the house of Israel and they shall come together out of the land of the North c. 5. The Prophet might thus speake and say God had deceiv'd them because he suffered the false Prophets to propound their dreames lyes divinations visions and things of their owne hearts and spirits unto the people whereby they were greatly deceiv'd a man that suffers a thing to be done in ordinary speech is said to be the Author of it if a Physitian will not give Physick to cure a sick man if he dye of his sicknes it s Vulgarly said he is the cause of his death If the owner will not preserve a ruinous house from falling when it s fallen he is said to be the Author of its fall so here God is said to deceive them because he hindered not those false Prophets from deceiving them God saw how averse they were to truth how they slighted and mocked his Prophets 2 Chron. 36.16 And despised his words therefore in just judgement he gave them up to beleeve lyes falsehoods and deceivable things Obser 1. That false Prophets teachers seduce the people feeding them with vain hops They cryed peace peace al things shal be prosperous comfortable we shall have no warrs in our gates no Famine or plague in our Cities they gave out laeta vaticinia and so beguild the unstable and credulous people and sweld them with vast hopes They hop'd to see their brethren returne from Babylon to buy and sell to marry and build to grow great and see many good dayes the false Prophets fill'd Ahab with great hopes of victory at Ramoth Gilead goe up and prosper said they for the Lord shall deliver it into the Kings hand 1 Kings 22.12 These Prophets begat and maintained hopes in the hearts of the people they made them trust in the Temple and corrupt worship was in it therefore Jer. 7.4 Jeremiah sent to command them not to trust in lying words Saying the Temple of the Lord c. What ever wickednesse they committed yet if they appeared in the Temple and stood before the Lord they said they were delivered no threatnings of Jeremiah or others should take hold of them They made them trust in their strong holds and looke to the hills and mountains about them therefore Jer. 3.23 He tells them that in vaine they hoped for Salvation from the hills and from the multitude of Mountaines They thought because Jerusalem was so well fortifyed with high hills and great Mountaines that it could not be taken Jer. 21.13 Who shall come downe against us Or who shall enter into our habitations So Jer. 29.31 Shemaiah caused them to trust in a lye Chap. 49.4 Jerusalem said who shall come unto me Hananiah a false Prophet told the people that within the space of two full yeares Nebuchadnezzars yoake should be broken from off the neck of all Nations Jer. 28.11 vers 15. Jeremiah saith He made the people trust in a lye 2. It s a cleare argument of a blind and false teacher to speak things answerable to the humors and corruptions of men this people could not indure Jeremiah prophesying truth threatning judgement against them for their sins see Jer. 38 2.3.4 5. They desir'd to heare of pleasing things it was good tidings to them to heare that Nebuchadnezzar should not come against them nor make them tributary unto him therefore the Prophets prophesied it Jer. 27.14 They told them they should not serve the King of Babylon it was pleasing to them to heare of bringing back againe the Vessells of the Temple and Vers 16. These Prophets prophesied saying Behold the Vessells of the Lords house shall now shortly be brought againe from Babylon wherein could they have humored these people more you have a notable place in the 23. of Jer. 16.17 The Prophets that prophesie unto you make you vaine they speake a vision of their owne heart and not out of the mouth of the Lord Now that comes not from Gods holy mouth but mans carnall heart will
Doctrine they fill the godly with feares scruples griefe and discouragement What sadding Doctrines are among the Papists from their false Teachers as that of Auricular Confession all sins must be confessed to a Priest justification by workes Satisfaction Purgatory Transubstantiation that of the death of Infants before Baptisme falling away from grace keeping of the Law Traditions c. These with others are Doctrines which wound the hearts of the godly and much perplex them and are there not as sadding and heart perplexing Doctrines among us Viz. Denyall of the Sacred Trinity Christs Divine nature authority of the holy Scripture that God is the author creator and inventor of all sin that it it the same spirit is in the godly and the wicked that there is no Election but an universall Redemption that God sees no sin in his that the Law is of no use to Beleevers that Christ himselfe may sin as well as a Child of God that all dayes are alike the Lords day having no preheminence that Women may Preach that there is no power or rule in the Church but all in the Civill Magistrate as these opinions sadden the hearts of the godly so they strengthen the hands of those are wicked they goe on in their wayes and never thinke of returning to the Lord False Teachers which speak pleasing things undoe the soules of sinners they promise life when they should threaten death open to them their danger shew them the evill of their wayes and use the strongest arguments they can to awaken and reduce them Jer. 23.22 Had they caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings 5. God hath his times to deliver his people from the flattery tyranny and policie of false Teachers I will deliver them out of their hand there was a day when the people were delivered from the tyranny and flattery of Ahabs false Prophets 1 Kings 18. Rev. 19.20 the Beast with the false Prophet c. were throwne into the Luke A Table containing the principall things in the precedent Expositions A ACcompt The faithfull may boldly give up their accompt 275. 276 Action Grace will breake out into action 456. actions more observable then words 477 Affliction it makes men minde God 16 before affliction men slight under it regard the Word of God 25. 137. 138 by them the Lord sanctifies 378. are the acts of God 383. no arguments of divine hatred 384. have their period 395 of themselves do not saÌ„ctifie 466 Angels have a care of communities 207 are at Gods command 208. 212. 325 in what sense called men 209. the bodies they assume not substantiall ibid Angels against us when God against us 211. they have their Commission from Christ 217. ready to doe the will of God 282. have power over the wheeles 285. God uses their ministery 286. desirous to know the things of God 291. applaud the judgements of God 294. have no hands 297. liken'd to fire ibid. watch to serve Châ—ist 298. honour Christ exceedingly ibid. furnished with ability for employments 300. do not things rashly ibid. Anger in God the degrees of it 196. described ibid. God hath times of being surious ibid. when that time is 197. Gods fury dreadfull 199. it hastens judgements 206. a generall destruction in the day of Gods wrath 250. God not alwayes angry 395. hath an admiring indignation at his peoples sins 496 Assemblies the sense of the word 531. two kinds of assemblies amongst the Jewes 532. much good in the assemblies of Saints 538 Astrologie judiciall astrologie unlawfull 499 Atheisme the cause of mans going from God 167. set out more fully 266 B Banishment or Captivitie is a civill death 11 12 Bloud bloudy crimes what 104. land full of bloud 264. what it notes ibid. Brethren a word of divers acceptions in Scripture 366 Burden what meant by it 482. burden of sin brings burden of judgement 485 Burials of Princes and Prophets with costly things 7 C Captivity Israels captivity 389. Jeconias captives and Zedekiahs whither of them returned 390 Casuall motions heere below not casuall 310 Chaine notes foure things 102 103. what sins bring chaines 105 Chaldeans liken'd to Fishermen and why 483 484. worst of heathen 107 Cherubims what 278. 467. why differenced by the Prophet 279. Coales of fire between the Cherubims what 284. attend upon Christ 290. why God said to dwell betweene the Cherubims 292. the sound of their wings what it imports 294. by the fire they tooke what meant 297. their hands and wings what they import 300. their motions uniforme 307. the severall resemblances of their faces 315 316. a doubt cleered 317. Cherubims subservient to God 325 Children how it can stand with Gods justice to destroy little ones 245 Christ the Angel of the Covenant 214 the three Offices of Christ ibid. Christ variously represented 215. commander in chief 217. mediates for his people ibid hath care of them 217 218. Christ the marker of Saints 234. hath power to save and to destroy ibid. Christ a faithfull executioner of Gods will 275. secures those his Father affects 276 Church shall never faile 12. Churches have their periods 33. God manifests his presence in the Church by some notable signe 223 it never totally failed 231. Churches and States degenerating goe on to a height of wickednesse 271. no visible Church but may fall 323. those have the name of a Church rigid against the true Church 369 there may be no true church where Church-ship is pretended 375. the notes some make of it ibid. the truth of Churchship whence fetcht 376. tares will be in the Church 465 Circumstances of things to be observed 363 Cities what ruines them 8. City full of perversnesse what 260. City a Cauldron and how 334 335. None can destroy it unlesse God give command 287 Cloud God often appeared in a cloud 290 Comforts God can make comforts terrors 286. God speakes comfortably when men speake bitterly 382. when they are comfortlesse 392. Comforts leave when God leaves 470. God can mixe sorrowes with comforts 490 Command commands of God to be readily obeyed 254. 480. supernaturall things commanded are not in vaine 346 Conscience cannot be compelled 423 424 Conversation of the wicked vexation to the godly 237 238. men of heavenly conversations are fittest to know Christ 148. Councells truth is not tyed to them 124 Counsell in counsell from great ones doth great mischief 339. dreadfull judgements upon evill Councellours 360. shewed in foure things ibid. Covetousnesse its greedy of gaine though a curse be in it 59. folly of it 80 Countries The Lord the disposer of them 394 395 Creatures helpe little 78 79. glory pompe ceaseth 110 Creatures all at Gods command 313 314. his spirit in all 321. not to eye second causes 320 Crying in man and in God how meant 202 203. reasons of Gods crying 202 203 Custome Gods people prone to take up heathenish customes 354.