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
matter ibid. delightsom 190. sinning under mercies manifested aggravates 191. sins cause God to deale in fury 198. how to prevent it ibid. sin makes God and the creature our enemy 211. drives away God and lets in wrath ibid. sins of others to be mourned for 238 239. sins may provoke to utter destruction 249. what those sins are 249 250. open sins involve our selves and others 250 251. sin and judgement 270. sins of Gods people fetch the greatest severity 273. God deales equally with sinners 274. He punishes them in places and by persons they thinke not of 352. God from sin takes occasion to shew mercy 484. sinners of little account with God 487. whether doe sinnes hasten judgement 504 505. sins make way for judgement 522 Snare what it signifies 484 Sorrow expressions of it by smiting stâ—mping saying alas 28. its the fruit of sin 69. godly sorrow how knowne 69 70 Soule put for appetite 77 Spirit new supplies needfull 140. its called the hand of the Lord and why 145. the agent by which Christ works 147. makes knowne the sins of men 149. helps in studying c. ibid. directs inferiour motions 308. 320. is God 336. the Spirit of the Lord fell upon me what it notes 344 Spirit variously taken 424. new Spirit how meant 425. new qualities included in this new Spirit 425 to 427. new qualities why called a new Spirit 427 428. the promise of a new Spirit when fulfilled 428. whether wrought at once 429. this new Spirit is a great mercy ibid. how it acts where it is 430. to 433. acts in a new manner and how that is 433 434. new Spirit the worke of God 435 436. whether mans spirit can close with objects propounded to it 436. whether it is in mans power to work this Spirit in himselfe 437. Spirit shews things at a distance 471. men acted by the Spirit are fit to speake to the people 472 Standiâ—g what it impoâ—ts 216. standing in the gap what it meaneth 520 521. standing in battell what 522 Statutes of God the Saints way 457 Streights in them men will seeke to those they hated 122 Strength humane not to be confided in 71 Sudden judgements severe 360. Superstition men love to have of their own in worship 9. that is so steales away the heart 20. provokes God 150. Crosses set in high wayes to promote superstition 149. men ingaged therein grow worse 164. superstition stirres up God to fury 198. is pleasing 466 Sympathize the godly sympatize with the miseries of others 259 260. how to be so affected 260 T Tammuz 168 169 Temple was Gods and the Jewes ornament 86. the beauty of it 87. true majesty and excellency of it 88. the mystery of the gates and doores about it 146. the building of Temples East and West whence it sprung 187. Christ the Lord of the Temple 291. there his glory appeares ibid. 293 when Christ leaves the Temple nothing but judgement remaines 293 Things how taken in the Hebrew 472 Thoughts of men are different from Gods 497 Threat's a time of fulfilling them 505 length of time does not null them 497 Throne what it is 280. the various acceptions ibid. the Lord hath kingly power and a double throne 280. his throne the chief of thrones 281. his throne glorious himself much more ibid. Time God looks not upon it at we doe 34. in corrupt times great persons prophane 175. even in reforming times ibid. in the worst times God hath some faithfull 230. God hath times to punish 524 525. whom God finds then in sinne they cannot stand 525 526 Traditions of Fathers no warrant for worship 176 Trouble Christ specially cares for his in times of trouble 217 Trumpets of what use 63 Truth it s not confind to any sort of men 124. time noted when truths are given out 137. Truth loves the light 167 V Valour wherein true valour lyes 72 Violence 104. a spreading sin 191. a crying sinne 192. a leprosie ibid. a wasting sinne 490 Vision a vision in Babylon not so cleere as a vision in Sion 279. God hath his time to make knowne visions 314. the vision of the Prophet reall 471. visions soone expire ibid. every vision faileth that Proverb opened 493. events discover visions 503 Unbelief the cause of mans going from God 167 Unitie spoken of at large from 399. to 424. vid. oneness Unthankfulnes causeth upbraidings 93 W Waite those waite on God loose not by it 140 Walking in Gods statutes what it imports 453 Wayes what 35. Wayes and works of all knowne unto God 132 Weake to be lookt upon by the strong 376 Wealth the fuell of sinne 77 78. it wounds in the day of wrath 79 Wheels what meant by them 283. 467. going in between the wheels what it notes 283 284. standing beside the wheels what 295. wheels what they note 303. desâ—ribed explained 303 304. wheels â—like in all places 306. a coherence in their motions 307 constant in their motions 308 309. move not of themselves 320. nor disorderly or unseasonably ibid. Wicked men wise to promote superstition 149. consent in wickednessâ— 165. in streights will cry to God 199. devise mischief 337. consider not the evill day 339. 373. 476. oppose God 340. scoffe at the Word 340 341. Saints may rejoyce at the ruine of the wicked and in what respects 359. wicked men very secure 493. entertaine not threatnings 494. mock at truths 507 Word of God not in vaine 26. its ill to sliâ—ht is in prosperitie 122. priz'd in time of affliction 137. hath divers effects 362 363. the Word the râ—ale to walke by 457. the Word of the Lord shall stand 505 506 Words sinfull words of a spreading nature 495. God takes notion of ungodly speeches ibid. words of the wicked contrary to Gods 497 Work Gods work done by secret means 300 301. those doe it should hide their hands 302. man not able to judge of Gods works 306. works prove grace 456. God will try all mens works 550 World worldly things little to be valued 58. all things therein have dependencie 305. a methodicall disposing of things in the world ibid. whether all things alike in all parts of the world 305. in what sense alike 305 306 Worship nothing in it pleases God but his own 10. that is of mans in worship steales away the heart 20. God must appoint it 90. unspirituall pleases not 111. worshipping of God is gainfull 140. the minde must be intent to discerne aright of worship 155. superstitious worship affects the eye ibid. thâ—se have a call to it may safely examine worship ibid. where pure worship is there is Gods presence 157. corruptions in worship cause the Lord to depart 158. 469. mischief of it ibid. men may have formes and God gone ibid. false worship a worke of darknesse 166. men leaving true worship fâ—ll upon any 171. false worship and filthinesse usually goe together 171 172. Jewes worshipt towards the West and why 147. Sun-worship ibid. whence it sprung 174. 176. Eastern
to Ariel the City where David dwelt Ariel is Jerusalem so called because there was the Mountaine Temple and Altar of God so it is in Ezek. 43.15 The Altar shall be four Cubits the Hebrew is Harel the Mountaine of God where the Temple and Altar was but the word is Ariel not Harel and signifies the Lyon of God not because Jerusalem was in the forme of a Lyon but for that it was a strong City thought to be impregnable and God threatens ruine against it and Vers 5. It shall be at an instant suddainely when men have no thoughts thereof it should be as suddaine as Thunder Earth-quakes and Tempests are Vers 6. Hab. 1.7 Shall they not rise up suddenly that shall kill thee Yes they should the Northerne Army was upon them before they looked for them they cryed Peace Peace and when it is so then sudden destruction is at hand 1 Thes 5.3 The old World was secure untill the day that Noah entered into the Arke Luke 17.27 and then the Flood came presently and destroyed them all they beleeved neither Noahs Preaching nor his preparations for himselfe and Children So in Sodom they were not awakened out of their security till the fire and brimstone was felt Gen. 19.28 29. Agag thought the bitternesse of death past when he was going to execution 1 Sam. 15.32 While Belshazzer is drinking healths God sends a hand to write a sentence of death against him and his Kingdome Dan. 5.4 5 30. In a morning shall the King of Israel be utterly cut off ere he can get out of his Bed God would let out his blood Hos 10.15 What ever men thinke the Judge and Judgement is at the doore its neer Germany Denmarke Ireland England did not thinke that such sad bloody destroying Judgements were so neer as now they find them Let us not be secure but feare passe the time of our sojourning here in feare remembring Solomons happinesse Prov. 28.14 Happy is the man that feareth alway and Jobs practice The thing which I greatly feared is come upon mee Job 3.25 Let Gods Judgements come sooner or later it 's duty wisedome in us to feare to prepare for them its folly to sleep when thieves are about the house and may prove death to doe it when a fire is kindled in the habitaâ—ion 2. No people sinning grievously against God are exempted from desolating judgements this people was Gods people more peculiarly then any people in the World besides Deut. 7.6 A people neere unto God Psal 148.14 Wise and understanding Deut. 4.6 They were the Redeemed ones Isa 62.12 The holy people Dan. 8.24 that knew Gods name Isa 52.6 That had Gods Law in their hearts Isa 51.7 That were blessed above all Deut. 7.14 They had the holy Land the Temple Worship Ordinances Oracles of God the Prophets and presence of God onely All the World besides lay in darknesse were without God but these were his strength his glory Psal 78.61 As deare to him as the apple of his eye Zech. 2.8 Yet when these people sin'd and rebel'd against God destructive judgements came upon them An end is come upon Thee Vpon thee Jerusalem upon thee my people They were honoured with many titles were Gods Church yet when they sin'd against God cast off his Yoâ—k none of them not all their priviledges would protect them from desolation Gods Judgements are Gods messengers sent forth at his pleasure I will send mine anger upon thee God hath the command of judgements as any man hath of his servants the Centurion had not so much power over his Souldiers as the Lord hath over punishments calamities and ruines of Kingdomes be they publique or private judgements they are at the beck of the Lord What was the anger and judgement here the sending of Nebuchadnezzar with his hasty and bitter Caldeans to destroy the Jewish Nation God had that King and all Forces at command to send out of Babylon about his service to make Warre upon his people that were Idolatrous God hath his four sore judgements to send upon a Land when he pleases Ezek. 14.21 He can send Hornets among people to sting them to death Deut. 7.20 If he doe but hisse for the Fly of Aegipt and the Bee of Assyria they shall come and doe their office Isa 7.18 19. If God call for any evill upon Kingdomes Cities Churches Families Persons they come presently and accomplish the message they are sent for when God spake by Moses and sayd Let there be Froggs Flies Lice Murraine Hayle Locusts Blood Darknesse Death they came immediatly God hath called for a Sword upon most part of the Christian world and is it not at worke Doth it not eate flesh and drink blood May we not say O thou Sword of the Lord how long will it bee ere thou be quiet put up thy selfe into thy Scabbard rest and bee still How can it be quiet seeing the Lord hath given it a charge against Ashkelon and against the Sea shore there hath he appointed it Jer. 47.6 7. God hath command of Warres gives charge to the Sword against Ireland England other places there hath he appointed it and how can it be quiet no till Gods will and worke be accomplished there is no quiet 4. Gods proceedings with a guilty Nation are just and equall his judgements are without reproofe I will judge thee according to thy wayes not as I will but as thou hast done not after my wayes or the wayes of other people but after thine owne ways how just is it that a man should reap what he sows If men have the Law passe upon them according to the nature and merit of their facts what wrong is done to any who hath cause to complaine of the Judge God knows the nature and merits of a Nations sinnes and proceeds in his judgements accordingly He is a righteous Judge and no man hath just cause to complaine he stops the mouth of iniquity Lament 3.39 Wherefore doth a living man complaine a man for the punishment of his sinnes he should not doe it It s just equall that if a man sinne against God he should suffer from God if God beare his sins he must beare Gods punishments let Kingdoms suffer dreadfull things from Heaven Warres Famine Pestilence what ever is destructive God is to be justifyed by all he deales with you according to your wayes let the most carping Momus the severest Critick let Satan himselfe Gods greatest enemy examine his judgements upon Kingdomes Churches together with their sinnes and he shall justifie God and pronounce him cleare equall righteous in his wayes God deales not otherwise with men then their wayes require Zech. 1.6 According to our wayes and according to our doings so hath the Lord dealth with us Therefore justifie God and be patient 5. It s mens owne wayes which bring ruine upon them I will judge thee according to thy wayes Thy wayes bring my judgements Proverbs 1.31 They shall eate of the fruit of their owne wayes
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
God for â—â— as man but he mediated then ut homo promissus now hee mediates ut homo exhibitus Isa 53.5 The Prophet speaking of Christ saith he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed The Prophets faith and in his the faith of the Jewish Church looked upon Christ as already wounded slain and fetched healing vertue from his stripes Christs death was their life his Crosse their crown 2. That the Lord Christ is the chief Commander of all Angelicall and humane forces he was in the midst of these six military Angels that were to bring in the Chaldean forces at the severall gates of the City Hee was their Generall from him they had their Commissions and without a word from him they could not stirre All power in heaven and earth was given him Math. 28. His prerogative it was and is to call forth Angels and send out Armies Rev. 19.4 The Armies which were in heaven followed him that is Christ hee was their Leader and his name is King of Kings and Lord of Lords vers 16. And certainly where Christ goes in the head of Armies there will bee great slaughter 3. When judgements are abroad and the godly are in danger Christ mediates and intercedes for them Now the Jewish Church and State were at the doore of destruction and publâ—que calamities ready to involve all Christ he appears like a Priest with linnen cloaths to offer sacrifice on their behalfe and to mediate for them When imminent dangers were at hand or judgments upon the people the Pâ—iests were to appear to stand between the Lord and them making intercession for them Num. 16.47 And so in Joel 2.17 Let the Priests the Ministers of the Lord weepe between the porch and the Altar and say spare thy people O Lord. And here Christ being a merc full h gh Priest shewes himselfe and interposeth for the Saints who were to meet with a terrible tempest The like did Christ when he was in the flesh on earth he saw what a storm was comming upon Jerusalem what persecution upon the Saints and therefore John 17. he intercedes with his Father for Apostles and believers vers 16.20 When Steven was questioned and in jeopardy of his â—if heaven was opened and he saw Christ standing at the right hand of God Christ pleaded his cause propitiated for his sins and incouraged him in his sufferings 4. Christ hath a speciall care of his in times of trouble he appears with an Inkhorn to write down wâ—â—â— is said and done against them to make known the mind of Gâ—d to them to seal and discriminate them from others to givâ—â— mâ—â—â—ssi â—s to those he employes to cut off the enemies of â—is peoâ—lâ— Rev. 7 2 3. There were four Angels had power given them to haâ—â— the earth sea but there was another Angell ascending from the East having the seal of the living God viz. Christ for so Expositors understand it and this Angell the Lord Christ cryed with a loud voyce saying hurt not the earth neither the sea nor the trees till we have sealed the servants of God in their fore-heads Christ had great care of his Churches for by Earth Sea Trees some of the learned understand the Church in severall places by Earth the Inland Churches by Sea the Maritime and by Trees the mountaine and woodland Churches Christ would not have these hurt till all the godly in them were sealed It s prophecyed in Mal. 4.1 2. That when it 's a fiery day of the LORD the Sonne of righteousnesse shall rise with healing in his wings to them that feare the LORD Chap. 1.3 4. When the locusts came out of the bottomlesse pit and had power like Scorpions given them to sting and doe hurt there was a command that they should not hurt the grasse of the earth nor any green thing nor any tree That is No Christian that had life in him weak or strong but only those had not the seale of God in their fore-heads that is those had no life no greennesse in them and they were subject to hurt others Mar. 4. when the Disciples were in a grievous storm the waves beat so into the shipp that they fill'd it they were affraid and suspeâ—ted the care of Christ and therefore said Mr. carest thou not that we perish Yea saith Christ I have a speciall care of you and presently you shall see it he rebuked the winds said to the sea peace he still and immediately the wind ceased and there was a calme And from rebuking the winds Seas he fals to rebuke them for their fear and faithlesnesse they perceiv'd not yet that he cared for them aswell sleeping as waking though his body slept yet his spirit was awake his care for his is constant and intense When he was to leave the world how full of trouble were the hearts of his Apostles and how full of care and compassion was Christ towards them laying down severall grounds of comfort for them in the 14 15 16 and 17. Chapt. of John 5. Those are upon great and publique designs should begin with God consult with him These 7. here go in and stand by the Altar enquire of God what his pleasure is whither he will send them what he had to doe for them and what ever it was that hee would counsell and prosper them So have the Worthies of God done Ezra 8.21 When he was to come from Babylon about the great work of the Temple he sought God extraordinarily for direction assistance and protection which he obtain'd of God vers 23. Jehoshaphat when the Moabites Ammonites and others came out to warre against him hee began with the Lord in prayer and fasting and from him had encouragement and successe 2 Chro. 20. So Asa he began with God when Zerah had a thousand thousand in the field against him he knew that the Lord was the Lord of Hosts and that thâ—â—e uncircumcised ones came against him therefore lookes up to him and saith O Lord thou art our God let not man prevaile against thee and hereupon the Lord smote the Ethiopians 2 Chron. 14.11 12. One reason why Armies miscary is because they confide in their owne strength and policy and leane not wholly upon the Lord seeking to him in the first place Joshuah miscaryed in a great businesse in making peace with the Gibeonites Josh 9. and the reason is given they asked not counsel at the mouth of the Lord vers 14. All businesses for the right managing and successe of them depend upon the Lord it 's he blesses or curses therefore it 's wisdome it 's necessary to looke up to him at the beginning lest through neglect of Divine Majesty wee lay the foundation of our enterprizes in wrath Christ being to choose Apostles which was a great work he prayed all night before Luke 6.12 13. And the Angels that were to powre out the vials
〈◊〉 〈◊〉 whereby God was propitious unto them and so was ignis reconciliatorius but this fire here is mentioned in opposition to such an effect and was ignis exitialis a destructive fire like that went out from the Lord and destroyed Nadab and Abihu It sets out Gods wrath which is frequently in Scripture expressed by fire Fill thy hand Hee must not take a coale or two but his hand full neither one hand but both for the word is in the duall number and notes the hollow of the hands the most capacious parts those he must fill 3. And scatter them over the City He must take his hands full of coales and what then not keep them in his hands but scatter them not upon a house or two one street or two but over the whole City Gods intentions was to destroy the City by fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it s represented to Ezekiel by coales and those scattered over the City the Hebrew is emphaticall This part of the vision with that in Ezek. 9.4.15 where Christ is brought in marking the mourners and here scatering the coals of fire over Jerusalem seems to represent the double comming of Christ 1. That comming of his in mercy when he tooke our nature upon him and sought out that was lost heal'd the broken hearted preached deliverance to the Captives set them at liberty were bruised and refreshed those were weary and heavy laden 2. His comming in judgement which will be in flames of fire to take vengeance on them that know not God then Christ will come with both his hands full of fire 2 Pet. 3.10.12 and scatter those coales all the world over and set it on fire and sentence the reprobate to eternall fire God looks upon and after the things of the world Obser 1. the ways of men what ever the thoughts of men are concerning him In Chap. 9. vers 9. They said the Lord had forsaken the earth the Lord sees not but here you may see he saw the wheels all the motions of things in the world and especially at Jerusalem where they thought themselves secure the Lord saw into their hearts knew their thoughts and heard their atheisticall speeches 2. Christ receives authority and commission from the Father for what he doth He in the Throne said to the man cloathed goe John 5.19 The Sonne can doe nothing of himselfe And v. 22. The Father hath committed all judgement to the Son Hee hath the keyes of hell and death in his hand Rev. 1.18 and they were put into his hand Matth. 28.18 All power in heaven and earth is given unto me 3. The Cherubims or Angels have power over the wheels they move not of themselves they are under the Cherubims under their command at their disposing Angels have great interest in the affairs of the world there are scarce any naturall motions but they have influence into them winds tempests thunders earth-quakes plagues famines so for other wheels in Kingdomes and Churches which have voluntary motions as wars tumults divisions changes c. these be not accidentall casuall but have superior agents 4. The Lord doth use the Ministery of Angels in the execution of his judgements especially his fiery judgements The fire was between the Cherubims God had given them charge of the fire and they were to kindle a fire in Jerusalem You heard in Chap. 9. of the 6. Angels that had their slaughter-weapons and were sent out of God to destroy utterly man woman maid and child they are ready to execute his judgements they are flames of fire Heb. 2.7 and its suitable to them to be employed in fiery judgements 5. The Lord Christ hath power over the Angels and all inferiour creatures the Cherubims are over the wheels and Christ is over them and the wheels too he goes in between the wheels and takes fire that is between the Cherubims Let services of what nature soever be in the hands of the creatures men or Angels Christ can step in and do what the Father hath appointed over-rule the motions of the highest and lowest wheels of the noblest or meanest creatures 6. Christ hath variety of dispensations hee is a dispenser of judgment as well as mercy he dispenseth the favours of the Father and the wrath of the Father In Chap. 9. he marks the mourners and here he scatters coals of fire He represents severall persons sometimes the same man hath sate in Parliament hath been a Warriour in the fields a Father in the family and acted answerably A Steward provides for those in the family and punisheth those are Delinquents in it So Christ is sometimes upon the Throne doing acts of mercy sometimes acts of justice and sometimes he is off the Throne acts as a servant 7. When the Lord is wrath with a people and intends judgments he turns those creatures have been very comfortable and usefull unto them to a terrour unto them Fire what a necessary what a refreshing creature is it and now fire must be taken to fire their City to burn down all that through the help of fire was built they had abused fire to maintain their gluttony for fulnesse of bread was one of their sins they burnt Incense to Idiot and abused the Altar fire which had been the greatest refreshing to their soules their sacrifices were by fire and were consumed by fire they had acceptance with God attonement was made and now even this fire kindled upon them 8. Terrible judgements are in the hand of Christ and come out from him Fill thy hand with coales and scatter them over the City This is spoken humanitus not that Christ tooke coals but hee hath that is analogous unto coales fiery vertue creative power of any dreadfull judgements When Christ said to the man had not on the wedding garment friend how c. take him bind him hand and foote cast him into utter darkenesse this was dreadfull In Chap. 1.27 and Chap. 8.2 Christ appeared like a man of fire And Rev. 1.14 15. Christs eyes and feete were like unto fire in the two first places hee was in a way of judgement against Jerusalem in the last against the Churches had fiery judgements in his hand They are in his power to produce to encrease to order and moderate he can make a judgement terrible and fiery continue it as long as he pleases He hath fire in his hand and can scatter it when and where he pleases hee scattered it upon Jerusalem here upon it afterward when Titus besieged it he scattered fire upon the Jewes which consumes and wasts them to this day he scattered fire upon the 7. Churches which dissolv'd them and hath he not scattered coales of contention and warre among us which burn and consume us daily and threaten the foundations of Church and State We may think its this man and that man that throws the coals but its Christ doth it Luke 12.49 I am come to send fire on the earth
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
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
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
not depart from mee Hose 3.5 They shall feare the Lord and his goodnesse Prov. 4.5.7 Wee are bid to Get wisedome and understanding Isa 1.17 Learne to doe well And the promise is Isa 54.13 All thy Children shall be taught of God 2 Pet. 3.18 We are commanded to Grow in grace but we can no more make grace to grow in our hearts then the Gardiner can make the tree to growe in the Orchard Therefore the promise is Psal 92.12.13.14.15 The righteous shall flourish like the Palme-Tree he shall growe like a Cedar in Lebanon Those be planted in the House of the Lord shall flourish in the Courts of our God They shall still bring forth fruit in old age they shall be fat and flourishing to shew that the Lord is upright Col. 3.5 Mortifie your members which are upon the Earth that 's the command and Micha 7.19 He will subdue our iniquities 3. Make you a new heart that is declare you have a new heart wrought in you Saith Junius God makes the new heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by manifestation I will take the stony heart out of their flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor lapidis The word heart hath been opened formerly and by it we comprehend and meane the understanding will affections and conscience Stony Or stone heart or stoninesse of heart It s a metaphoricall expression taken from the nature of a Stone and notes out the spirituall stoninesse and hardnesse is in the heart Aug. 1 A Stone is senslesse and stirres not Exod. 15.16 They shall be still as a stone Such is a stony heart it s Cor fine sensu as in Nabal Pro. 23.35 They have stricken me and I was not sick they have beaten me and I felt it not 1 Sam. 25.37 His heart dyed within him and he became as a stone senslesse A stone feeles no weight lay the heaviest burden upon it smite the hardest stroakes it s not sensible of any let a stony heart have a world of sin and guilt in it lying upon it yet no feeling of it Ephes 4.19 Who being past feeling have given themselves over unto lasciviousnesse to worke all uncleannesse with greedinesse They had lost all sense of evill in sin and wâ—nt on without any check let men sweare lye deceive whore c. they feele no evill in it let them be upon the Pikes like the young man in the seventh of the Proverbs going as an Oxe to the slaughter as a Bird to the snare they know not that it is for their lives tell such of danger they are not sensible The Jewes had stony hearts and see how senslesse they were Matth. 13.15 This people is waxed grosse and their eares are dull of hearing and their eyes have they closed lest at any time they should see with c. This is five times more mentioned in the New Testament Mark 4.12 Luke 8.10 John 12.40 Acts 28.26 Rom 11.8 fetch'd all from Isa 6.9 Hence those expressions The unjust knowes no shame Zeph. 3.5 they cannot blush Jer. 6.15 They are impudent Children Ezek. 2.4 Their brow brasse Isa 48.4 2. It s hard and yeilds not strike a stone oft it yeilds not to the stroke In Job 41.24 speaking of the Leviathan he saith His heart is as firm as a stone yea as hard as a piece of the nether c. Brasse Arrows Darts and Speares are as stubble and straw to him they will not enter So is it with a stony heart nothing enters Zech. 7.11 They refused to hearken and pulled away the shoulder and stopped their eare that they should not heare yea they made their hearts as an Adamant stone and that is Lapis indomabilis it will not yeild at all No reproofes threatnings afflictions judgements did prevaile with their stony hearts therefore Isa 1.5 saith God Why should you be stricken any more yee will revolt more and more Cor lapideum est cor indocile immorigerum an unteachable an intractable heart no prayers no teares no truths no arguments no mercies no judgements will conquer it its inexorable Isa 26.10 Let favour be shewed to the wicked yet will he not learne righteousnesse Hence two things 1. Tenacity of opinions principles and conclusions though never so false and corrupt Jer. 8.5 They hold fast deceit Chap. 4.14 O Jerusalem how long shall thy vaine thoughts lodge within thee They thought their worship was right that God was pleased with their inventions and additions that the Lord would not depart from the Temple c. 2. Obstinacy in their ways continuance in their old practises Jer. 17.23 They obeyed not neither inclined their eare but made their neck stiffe that they might not hear nor receive instruction Ch. 5.3 They have made their faces harder then a rock they refused to returne Judges 2.19 They ceased not from their owne doings nor from their stubborne way 3. It resists Lam. 3.16 He hath broken my teeth with gravel stones While a mâ—n thinks to breake the stones with his teeth they coâ—qâ—er by their hardnesse and break the teeth Adamants and other stones repell the force of the stroake and oft breake the instrument which strikes them so doe stony and hard hearts Matth. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and flonest them that are sent unto thee how often would I c. When Christ Preached unto them they yeilded not to his Doctrine but resisted and sought the ruine of his person Luke 4.28 29. All th y in the Synagogue when they heard these things were filled with wrath and rose up and thrust him out of the City and led him unto the brow of the Hill that they might cast him down headlong Here was the stonynesse of their hearts made evident fully they would not receive Christ but kill him such hearts make men possessed with them 1. Contradictâ—ry to the truth their tongues are busie Rom. 10.21 The Jewes are called a disobedient and gainsaying people they contradicted the Prophets 2 Chron. 36.16 They mocked the Mâ—ssengers of God So Jer. 44.16 As for the word which thou hast spoken unto us in the name of the Lord we will not hearken unto thee but we will certainly doe whatever c. 2. Contentious Rom. 2.8 Vnto them that are contentious and obey not the truth Hard hearts yeild not to the truth but contend against the truth the Pharisees and others did not onely cavill at Christs Doctrine but plotted acted and contended against it and him John 11.47 48. The chiefe Priests and Pharisees gathered a Councell and sayd What doe we if we let him thus alone all men will beleeve on him c. Vers 53. From that day they tooke counsell together to put him to death God told Jeremiah that the Jewes should fight against him Jer. 1.19 and Chap. 26.8.9 You shall find it made good when he had Prophesied against their carnall confidence in the Temple they were gathered together against him lay hands upon
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
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
be pleasing to other carnall hearts and least you may thinke I deceive you observe the next Verse They say still unto them that despise me the Lord hath sayd yee shall have peace and they say unto every one that walketh after the imagination of his owne heart No evill shall come upon you What is more pleasing to man then to have his owne mind doe his owne will Isa 3.12 They which lead thee are they which call thee blessed walke after the imaginations of his owne heart and what softer words more suitable to him can be sayd then no evill shall come upon him false Prophets speake Verba lactis Milkie Oylie words such as please men and battle their humours and so have a great advantage with men who love to be humor'd but true Prophets speake Verba veritatis which have salt and fire in them and so crosse fret provoke mens lusts and stirre up their hatred against them and as the other with their lyes and flatteries find favour with men so these for their truths with God who loves truth Paul durst not Preach to please men but Christ Gal. 1.10 John would not please Herod 3. The Prophesies and Doctrines of false Teachers seem unto them and those cleave to them to have much strength they built up a wall walls are things of strength be they Earth Timber or Stone Walls they prophesied peace that Nebuchadnezzar should not come against them or depart if he came without prejudice to them they sayd that the Vessells and people should speedily returne from Babylon c. These Doctrines of theiâ—s were as walls unto them of strength and defence Solomon tells us that A rich mans riches are a high wall in his owne conceite Prov. 18.11 and so the opinions and tenets of false Teachers are a high wall in their owne conceits they thinke the people are strengthened and secured by them There are scarcely any opinions abroad be they never so erroneous hereticall blasphemous tending to licentiousnesse but the Authors of them judge them to have strength in them and looke upon them as walls to advantage the people and those are deceived by them think the like of them 4. That false Prophets and Teachers doe concurre and mutually endeavour to countenance and strengthen each others Doctrines and Tenets one built up a Wall and loe others daubed it the true Prophets oft prophesied the same things and so strengthened the hands each of other and so did the false Prophets they improv'd their art and parts to strengthen one another they brought their Visions Divinations Dreams Lyes and whatever they had to playster and daube up this wall they told them of Gods mercy Covenant Promise to dwell at Jerusalem for ever how greatly God was delighted with that place that they were a holy people had the Law Ordinances Sacrifices which none else in the World had that God had no Church but them and therefore unlikely that ever he would destroy them that his heart was towards them thus they agreed all in falshood and strengthened themselves and the people in wickednesse So all the false Prophets concurred in deceiving Ahab Zedekiah the cheife makes hornes and saith With these shalt thou push the Syrians till they be consumed 5. Whatever Prophets give out of their owne unto the people its weake unsollid and unserviceable these Prophets prophesied of their owne heads out of their owne spirits they had nothing from God and what was all but untempered Morter a thing unsavory and foolish did any of their Visions Divinations or Prophesies strengthen the hearts or hands of this people were they not altogether seduced by them they fil'd them with vaine hopes flattered them in their sinfull wayes prophesied of peace and plenty and so healed the hurt of Gods people slightly they skin'd it over with faire words but did not search it to the bottome Jer. 8.11 and launce it with sound and wholesome truths they brought of their owne not of the Lords and therefore it was unserviceable they brought lyes Jer. 27.10 False dreames Jer. 23.32 The deceit of their owne hearts Vers 26. False Visions Dâ—vinations and things of nought Chap. 14.14 Can lyes dreames deceits false and things of naught strengthen or build up The truths and Doctrines of God are sollid savory strengthening lutum paleatum well tempered Morter they are tempered with the glorie wisedome mercy and love of God with the blood of Christ with the power of the spirit and they will build up a Wall be strength unto us Zecharie 1.13 his words are good and comfortable Mic. 2.7 they do good Psal 91.4 His truth is a Sheild and Buckler its sure and will not deceive 2 Pet. 1.19 The Doctrines of the Apostles confirmed the Brethren and the Churches Acts 14.22 15.32 The Doctrines and Opinions of men are windy deceitfull things and hinder growth and strength Eph. 4.14 but the truths of God cause growth in all things and so strengthen making us firme as Walls What men bring of their owne 2 Pet. 2.3 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fained words untempered Morter but what they have from God are wholesome words and Doctrines according to godlinesse 1 Tim. 6.3 6. Seducing of people by false flattering unsound Doctrines doth greatly provoke God Because even because they have seduced my people saying Peace and one built c. Prophets work is to make knowne truth and to bring men out of their by and base wayes into the way of truth but if they turne men out of that way into the wayes of errour they worke but their worke is not pleasing unto God it exasperates his spirit against them and no marvell they undoe soules which are precious things James 5.20 He converts a sinner from the errour of his way saves a soule from death and hides a multitude of sins that would appeare by his going on in an erroneous way if on the contrary a man seduce a man from the truth and lead him into wayes of errours he destroys a soule discovers and multiplies sin and so did these false Prophets and so doe all false Teachers Peter tells you of false Teachers 2 Epist 2.1 who bring in damnable heresies and draw away many thereby and is that all No they bring upon themselves swift destruction they so provoke God by their corrupt and damnâ—ble Doctrines that he intends and hastens their destruction and let the seduced looke to it least destruction be their portion Isa 9.16 The Leaders of this people cause them to erre and they that are led of them are destroyed 7. Whatsoever works men worke God will try them if the Prophets build Walls daube with untempered Morter Preach visions of their owne heads c. God will prove their walls what strength is in them examine their Morter whether tempered or no whether ought of God be in it or all be humane Vers 11. There shall be an overflowing showre great hailestones and a stormy winde When men build
worke to deceive the Nations in the foure quarters of the Earth 4. What ever false Teachers promise they cannot performe Will you save alive the soules come unto you will you keep off Warre Plague Famine when Nebuchadnezzar shall come about the walls c. 5. False Teachers prophane Gods Name and he takes it very ill at their hands Will yee pollute me among my people to make God the Author of their dreameâ— lyes c. to pretend they are sent of him and cause his people to câ—nceâ—ve he deludes them and tells them contraries one thing by Jeremiah other things by them and that for such poor things as Barley 6. Covetousnesse basenesse of spirit makes merchandise o Gods Name truth and the soules of persons Mic. 3.5 He that puts not into their mouthes the Prophets he means they even prepare War against him Judas sold Christ c. a Woman to prostitute her chastiâ—y for handâ—us of Barley is base much more to serve soules so 2 Pet. 2.3 With fained words they make merchandise of you 7. That they kill whom God would not have killed and spare those whom God would not have spared they curse whom God blesses and blesse whom God curses In the 20 21 23. Verses he sets downe Gods proceeding with these false Prophetesses he will be against them teare their Pillowes and Ketchleses deliver his out of their hands and destroy them and their divinations To make them flee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscator hath it In floribus hortis they were wont to sacrifice in Gardens Isa 1.29 65.3 66.17 these Prophetesses with their flatteries drew in young Maids to Prophefie smooth and pleasing things and they drew in the men and so great lewdnesse and filthinesse was amongst them and they were charmed with their divinations We may take it thus they hunted them they used seducing wayes by their Prophefies promises and flatteries to make them flee from the truth Those expound the words of their soules fleeing out of their bodies or of fleeing into Babylon certainely mistake and true Prophets to take them off from Jeremiah and Ezekiel and so should be like birds that flye from bough to bough or beasts that run from place to place and abide no where I will let the soules goe even the soules that you hunt The meaning is I will free them from the delusion of their false Prophefies they shall goe Captive into Babylon and be no longer in their hands With lyes yee have made the hearts of the righteous sad The Hebrew is Conterere to weare to make contrite Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee have perverted the heart of the righteous There were some among them who hearkened to the true Prophets and it was in their hearts to yeild to the Chaldeans as Jeremiah counselled but when they heard the false Prophets and Prophetesses incouraging the people not to feare Nebuchadnezzar but promised safety to them that should stay in the City they were troubled sadded and knew not what to doe and by this meanes also they strengthened the hands of the wicked who gave heed to their lying Prophefies and slighted what ever Jeremiah sayd You shall see no more vanity nor Divine divinations There was no weight no truth in what they sayd who ever received their Prophefies were deceived the time was approaching which would discover the vanity of their visions and cut them off from seeing any more for they should perish The Lord is against false Prophetesses and will destroy their Prophefies Ceremonies they use and them too Behold I am against your Pillowes I will teare them from your armes and the Kerchiefes from your heads and yee shall see no more vanity nor Divine divinations God will not let such persons and practises goe unpunished as intrude into the Propheticall Office abuse his Name Authority Truth and People 2. Women teachers and Men teachers also are very subtill to seduce the people they had their Pillowes and Kerchiefes their flatteries pleasing Prophefies and promises to keep them In security to hunt them into the Gardens to commit spiritual and corporall whoredome Calvin judges that they pretended altas speculationes some transcendent matters thereby to arise the expectations of of the people who were weary of Jeremiahs Prophefie being of a lower straine then Isaiahs and some others and were tainted with curiosity and itching eares They were not content with wholesome and plaine Doctrine but would be wise beyond sobriety and God suffered subtill and false Teachers to hunt and snare them Sometimes fowls are snared in flying where no danger is suspected and these were deluded by those speculations were given out by false Prophetesses How were the Popish spirits taken with the tenet of Dionysius touching the heavenly Hierarchie so with the Jesuits Dalilab de media scientia and at this day are not multitudes taken with speculations and novelties doe they not despise wholesome Doctrine and lysten to erroneous Teachers both Men and Women 3. Gods people may be taken with some errours of the times and of false Teachers I will deliver my people out of their hand and they shall be no more in their hand they were then in their hands they had hunted them into their nets and caught them with their inticeing Prophesies and brought them over to be of their mind Jezabel did seduce the servants of Christ Rev. 2.20 you know Peter and Barnabas were drawne into an errour Gal. 2.12 13 14. and Christ hath told you Matth. 24.11 That many false Prophets shall ryse and deceive many They ryse from the Earth or out of the bottomlesse Pit and do much hurt with their smoaky Doctrines they darken the Heavens so that the Saints mistake their way There were those constreined the Galatians to be Circumcised Chap. 6.12 Acts 20.30 Of their owne selves shall men aryse speaking perverse things to draw away Disciples after them The old lying Prophet deceived and drew the young Prophet into a snare cost him his life a Lyon devoured him 1 Kings 13. I feare there are young Prophets drawne away into dangerous errours and many others about this City whom I hope God will keep from the roaring Lyon and deliver in due time from the errour of their wayes Let the counsell of Salomon to his Sonne Prov 19.27 be welcome to you Cease to heare the instruction that causeth to erre from the words of knowledge and hearken to Peter 2 Epist 3.17 18. Seeing you know these things before beware least yee also being led away with the errour of the wicked fall from your owne stedfastnesse but grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 4. The Doctrines of false Teachers doe prejudice both the godly and the wicked they sadden the hearts of those should not be sadded and they strengthen the hands of the wicked which should be weakened When false Teachers give out their lyes corrupt truths and opinions they weaken the authority of the true Prophets