Cor. 8.1 2. When Paul had his Revelation and visions Râ—ptus est ab eo quod est secundum naturam in id quod est supra naturam ex vi superioris naturae elevatis Thom. In raptu abstrahitur anima a sensibus phantasmatibus whether it was in the body or out of it himselfe could not tell visions they both had and they were visions of God not delusions of Sathan who can be a lying spirit in the hearts and mouths of false Prophets 1 Kings 22. Nor were they fancies of their own for when men are in Divine raptures there is a cessation of all sensible and naturall actions Nature contributes nothing thereunto In some diseases there is a stilling of all natures Organs and operations as when deliquium animae siezeth upon any but there is nothing then offered to the soule as here such visions had our Prophet as were cleare and without all doubt he knew them to be visions of God The doore of the inner Gate Rev. 11.2 Mead on Rev. The Temple was yet standing and had two Courts one called the outer Court which was the place whether the Israelites assembled for Divine exercise and an inner Court 1 K. 6.36 which was the Priests Court 2 Chron. 4.9 The other was the great Court and called Solomons porch saith Maldonat Into this Court was Ezekiel brought and set at the door going into the inner Court That looketh towards the North. In the Courts about the Temple there were gates and doores towards the four quarters of the world which included this mistery that in due time the partition wall should be broken downe that stood between Jewes and Gentiles and all sorts from all parts should come into the true worship of the true God came they from East or West South or North there should be a doore open to let them in at this North-gate was the Image seated that the Prophet did first see Image of Jealousie Two things are to be opened here 1. What this Image was 2. Why cal'd an Image of Jealousie First It 's doubted amongst the Learned what Image this should be The most agree it was the Image of Baal it 's true that Josiah had taken away Baal and his Altars 2 Chron. 34. But Jehoiakim and Jehoiachin and Zedekiah had restored them again as is gathered from 2 Kings 23.37 and 24.9.19 2 Chron. 36.1.4 2. Why called the Image of Jealousie The Heathens had no Idols or Gods of that name nor is it so cal'd In reference unto them but 1. From the wicked zeale of Ahaz who as you read 2 K. 16. sent the pattern of an Altar at Damascus to Vriah who set it up for the honour of Baal at the North gate of the inner Court and to this Altar did Ahaz bring the Altar of the Lord vers 14. here was his zeale for Baal 2. Because it provoked God to Jealousie when God saw his owne Altar and Word to be so abused subjected to Baal that his people went a whoring from him to that shamefull thing he would beare no longer but was jealous for his honour discovers to the Prophet their great sin and his jealousie burning now against them This Image made the people forsake their God commit spirituall Adultery Jer. 7.30 and God would recompence it now unto them It was seated at the gate North-ward Because that way was the most frequent passage to the Temple Prado the ascent being not so steepy and difficult as other sides of the hil on which the Temple stood and for that Sacrifices came mostly from that side The Spirit is the agent of Christ by which he doth his works Obser 1. He put forth his hand and tooke hold of me The hand of a man is that which doth immediately take hold of a thing so the Spirit being the immediate agent which Christ useth is called a hand and doth what ever the Lord Christ will have done If he would have men walke in his Statutes keep his Judgements he puts his Spirit into men and by it causeth them to doe so Ezek. 36.27 That is the hand which over-acts them If he would have young or old prophesie it 's done by his Spirit Joel 2.28 And the Prophets gave out what the Spirit gave in to them Zech. 7.12 If the Lord Christ would not have Paul preach in Asia the holy Ghost forbids him if hee would goe into Bethynia the Spirit suffers him not Acts 16.6 7. If hee should preach the Spirit presseth him in his spirit Acts 18.5 Iâ—s Christs Spirit that mortifies our corruptions Rom. 8.13 which helps us to pray vers 26. It s the Spirit workes all graces in us Gal. 5.22 It 's not by might or power but by the Spirit Christ doth all Zech. 4.6 2. That holy men must be lift up out of themselves and above themselves if they would participate of Divine things The Spirit lift up the Prophet between earth and heaven Paul 2 Cor. 12.4 was caught up into Paradise where he heard the unspeakable words the Spirit of God had lifted him up above himselfe and all worldly things and then God spake such things to him as he never heard Revel 1.10 John was in the Spirit when he had those great and glorious Revelations Extra mundem peregrinabatur cum Domino he was in the Spirit that is in the hand of the Spirit and by the power thereof lift up and carryed above and out of himselfe There was not onely a pressure of the Spirit but a comprehension the Spirit comprehended him he was in a manner all Spirit and the more spirituall any is the more fit for converse with God and to have visions of God The naturall man receives not the things of God 1 Cor. 2.14 It s not flesh and blood that reveales receives and judges of them men must be lifted up by the Spirit from the earth their earthly dispositions and affections before they are fit for Divine excellency Those have left the earth as Paul did and have their Conversations in heaven as he had they are fitted to know and partake of the great mysteries of Christ Selfe is the great lâ—tâ— to Divine things therefore Apostles were usually wrapt out of themselves when they had their visions 3. Christ by his Spirit makes known to the Prophet the sins of men the Spirit shewed him the Image of Iealousie and the Abhominations the people committed at Jerusalem Ezekiel was in Babylon and yet by the help of the Spirit he comes to see and know the doings of sinners at Jerusalem When they should heare Ezekiel had Prophesied or preached of their sins particularly they would wonder who had inform'd him of them as now when Ministers preach conscientiously and meet with the particular sinnes of men and women they think some or other have inform'd them told tales of them when it 's onely the Spirit of God hath directed them A godly Minister was charg'd to be a Conjurer because
make a full end of the remnant of Israel Joshuah when the men fell before Aâ— and Israel fled look'd not onely at the losse of those men fell but as the hazard of all Josh 7.7 Hast thou brought this people over Jordan to deliver us into the hand of the Amorites to destroy us So when Gods wrath brake in a little upon the people in Moses dayes hee feared lest the sea of Gods wrath should come in at once upon them therefore he stood in the bryars Psal 106.23 to turn away his wrath lest he should destroy them When a cloud riseth droppeth a little they fear a great storm a deluge and therefore looke at the publique they know what God hath said when I begin I will make an end VESS 14 15 Again the word of the Lord came unto me saying Sonne of man thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly are they unto whom the inhabitants of Jerusalem have said Get ye farre from the Lord unto us is this land given in possession THese words are an answer to the Prophets deprecation of judgement he had pleaded with God to spare the residue of Israel the Lord tels him that the inhabitants of Jerusalem looked upon them as none of the Lords people upon the Land City Temple Ordinances as theirs only they thought the captives had nothing to doe with God but were an abject people like the Babylonians and Heathens cut off from God the holy Land and holy things now saith God see whom thou hast interceded for are these fit to be spared wilt thou have those that hate thee and the rest of the captives to lye at peace in Jerusalem The Lord sets them out before the Prophet what kind of persons they were and leaves it upon his thoughts to consider of them and gives not in the compleat answer till after in vers 21. Or thus the Prophet feared lest God would now destroy all and so his Church perish altogether but God here intimates to him that the residue of Israel lay not in the 25. mentioned before nor in them that were in Jerusalem but rather in those who were gone into captivity thy brethren even thy brethren the men of thy kindred c. He calls his thoughts to them would rather have him look at them the seed of the Church the persons to whom the promises belonged of whom should come the Messiah then the others Thy brethren The word brethren hath divers acceptions in Scripture 1. It notes the common nature of man as in Gen. 29.4 saith Jacob Whence are ye my brethren 2. Those are born of the same parents one or both Gen. 37.11.23 Mat. 20.24 3. Such as are of kindred by consanguinity or affinity so Christs kinsmen were call'd his brethren 1 Cor. 9.5 4. Those agree together and are partners in any businesse at Simeon and Levi were brethen in iniquity in murthering the Shechemites Gen. 49.5 5. Those are godly true believers that doe the will of God Mat. 12.49 Heb. 2.11 1 Tim. 4.6 1 Thes 5.27 6. Them that are of the same calling Numb 18.2 Ezr. 6.20 2 Cor. 8.23 Lastly Those are of the same Countrey and Nation Rom. 9.2 Paul could wish himselfe accurs'd for his brethren who were Israelites of the Jewish nation In what sense to take brethren is doubtfull because the verse speaks afterwards of the men of his kindred and all the house of Israel so that hereby two acceptions of the word seem to be excluded and the 1.2 d and 4th are not intended We may take brethren here for those of the same calling French is lez hommes de ton parentage Cast Tuae consanguinitatis homines Pisc Consanguinei tui Vulg Propinqui tui Jun. tre necessarij tui The heb is viri redemptionis tui MoÌ„t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were Priests and Prophets few the Levites but because these were few wee may take in also the kindred of the Prophet for the words are not thy brethren and the men of thy kindred as making a difference betweene these but thus are the words thy brethren even thy brethren the men of thy kindred Men of thy kindred Heb. is the men of thy redemption The law of redemption was that if a man were waxen poore and had sold his house land or any person some kinsman was to redeem it as you may see Levit. 25.25 and usually the nearest Kâ—nsman was to doe it and the words if any of his kin come to redeem it in the Hebr. are ubà goalo bakkarob elas venerit redemptor ejus ille qui propinquus ad eum he that is neare to him it lay upon him was nearest of blood to redeem house land or persons and also to revenge the blood of persons if slain Numb 35.12 and therefore is rendred here by some viri vindiciarum tuarum the men of thy avengements Both these do set out near kinsmen and therefore it 's likely here are meant some speciall kindred of the Prophets All the house of Israel All that were in Babylon carryed away with Jechâ—niah it 's spoken synechdochically Israel for Judah Are they These words are not in the Originall but here are many nominative cases absolute without any verb to referre to or depend upon Thy brethren even thy brethren the men of thy kindred and all the house of Israel wholly This is usuall in the holy writ Psal 11.4 The Lord in his holy Temple the Lords throne in heaven So Ephes 3.1 For this cause I Paul a prisoner of Christ for you Gentiles It 's so in many places which may be to make us heed the more what we read Vnto whom the inhabitants of Jerusalem have said get ye farre from the Lord c. In this part of the verse is laid down the unjust proceedings of the men at Jerusalem against those in Babylon and it appeares in these things 1 They judge them not the Lords people and so deny them communion with God and his wo ship therefore say Get ye far from the Lord. 2. They arrogate Gods Temple and the worship of it to themselves which is implyed 3. They challenge the land and all in it to be theirs To us is this land given in possession 4. They spake those words with disdain and scorn against the captives they said get yee far from the Lord yee are none of our brethren none of the Church yee are of Babylon we are of Sion yee were a foolish and timorous company void of counsell and spirit in leaving your own Countrey this City and Temple Get yee farre from the Lord. They deemed God was no where but in the Temple And Chap. 8.6 their abhominations had caused God to goe farre from his Sanctuary it 's probable that from this phrase the Heathens took up those passages of thir◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procul este prophani Schotti adagia sacra p. 19. Lavat 〈◊〉 〈◊〉 〈◊〉
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
given touching the King and people Temple City and Land and this would put an end to all the vaine visions of the false Prophets Nor flattering divination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinatio blandientis Miksam is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futura praedicere to foretell things to come to Divine good or evill it s taken both wayes and when in the evill sense it comprehends what ever is done by Witchery Sorcery Astrologie or the â—ike 1 Sam. 28.8 Saul comes to the Witch and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divina quaeso mihi in Pythone I pray thee Divine unto me by the Familiar Spirit So 2 Kings 17.17 they used Divinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They Divined Divinations that were wicked ones Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for a Soothsayer Joshua 13.22 Balaam the Sonne of Beor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illum magum and Numb 23.23 Balaam saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely there is no Inchantment against Jacob nor any Divination against Israel No Soothsaying Charming Prognostication had power against Israel the false Prophets being addicted to Magick Astrology and such wicked Arts told them that what ever was Prophesied by the other Prophets of the King of Babylons comming and taking Jerusalem yet all should be well which they gathered from the Starres and Planets Divinations were sometimes from the entrailes of Beasts or Birds as Ezek. 21.21 The King of Babylon stood at the parting of the way at the head of the two wayes to use Divination he consulted with Images he looked in the liver Lavater thinkes their Divinations were Astrologicall Acts 13.6 They found a certaine Sorcerer a false Prophet a Jew whose name was Bar. Jesus and that they had taken up the practice of Heathens who looked at and consulted much with the Stars Isa 47.13 Let now the Astrologer the Stargazers the monthly Prognosticators stand up and save thee from these things that shall come upon thee these things were spoken of Babylon who made use of such Artists but in vaine and it was the use of the Jewes to doe so likewise 2 Kings 17.16 17. They worshipped all the Hoast of Heaven and used Divinations and Inchantments To these the people hearkened therefore Jer. 29.8 Let not their Prophets and Diviners which are in the midst of you deceive you Hence I might take a hint to speake against that part of Astrologie as unlawfull yea damnable which is judiciall and Prognosticative From the Conjunction of Planets the benigne and oblique Aspects of them men gather and foretell things to come yea some thinke that all materiall contingent accidents which concerne man are written in the face of Heaven and that God sets the Stars in Heaven to signifie such things If Deodate goe too farre in his Annotations that way our Learned Divines in their Annotations on the place Gen. 1.14 correct that errour and give no allowance to judiciall Astrologie they say the place giveth no warrant to the presumption of Prognosticators or judiciary Astrologers to foretell the fortunes of men These men as Nazianzen saith are like a man that seeing the Pallace or Throne of a Prince take upon them thereby â—o tel what the thoughts and Counsells of the Prince are or fates of civill estates by the Stars or to make any Prediction of any other supernaturall events from the face of the Heavens or the impression of the Planets or from the temperature figure colour or posture of the Celestial bodies for such Arts of Divination are condemned by the Word of God Deut. 18.10 There shall not be found among you any one that useth Divinations or an Observer of times such men are good such are bad for Vers 12. Those that doe those things are abomination unto the Lord. Listen not therefore to their lying observations it matters not what the Conjunctions and Aspects of Planets and Stars are reason and Religion will qualifie them Sapiens yea Sanctus dominabitur astris if holy men have shut and opened Heaven with their prayers if they have cast out Devils they may stop the influence of Starrs Starrs are made for man not man for Starrs if the Lord be with us let Saturne Jupiter Mars c. Be against us one of note saith of the Astrologers and time observers either they tell you of things adverse or prosperous if prosperous and deceive you you are miserable by expecting if adverse things and false you are miserable by fearing if they tell you true things and not good you are presently miserable before they come if they foretell good things to come your expectation will weary your hope and your hope will defloure yea devoure the future fruit of your joy Phavorin lib. 14. Nullo igitur pacto utendum est hujusmodi hominibus res futuras praesagientibus Flattering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blandientis nor divination of a flatterer the Hebrew word originally signifies smooth plaine even and properly refers to things concerne the touching as any thin plate butter oyle and metaphorically is transferd to the speech and instruments of it not ng out the sweetnes smoothnesse and flattery thereof Psal 5.9 They flatter with their tongue Hebrew is the same and may be rendered they smooth with their tongue and make smooth their tongue that is they give flattering and deceitfull words so the Apostle hath it Rom. 3.13 With their tongues they have used deceit so Psal 55.21 The words of his mouth were smoother then butter but war was in his heart that is his words were flattering and deceitfull the singular number is put here for the plurall flatterer for flatterers they promised the people a happy condition of things and fed them with smooth words the Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things which seem gratious which are acceptable make way for favour which please the Vulgar reads it Neque divinatio ambigua no more doubtfull divination such as the Oracles were which might be taken diverse yea contrary wayes False Prophets have pretences and cunning wayes to prevayle with the people Obser 1. the Verse poynts out the practice of such and what is that they had visions and divinations and when they came to the people and told them of these they were taken therewith Jer 14.14 They prophecyed lyes in the Lords name they said he sent them he commanded them and so by these pretences made way for their lyes 1 K. 22.24 Zedekiah smites Micaiah on the cheek and saith which way went the spirit of the Lord from me unto thee He pretended he had the spirit spake by it and so gain'd upon those heard him Mat. 7.15 Beware of false Prophets which come unto you in sheeps cloathing they seeme harmelesse their countenance words and carriage doe plead for them and usher in their false opinions no false teachers but have some pretences to ingratiate themselves with the people Ephes 4.14 Paul speaks of the condition of the people how they were carryed about with
the work now intended Appearances in fire have been formerly Christ appeared to Moses in a flame of fire Exod. 3.2 The Angell there Interpreters make to be Christ and God led the Jewes in the wildernesse by a pillar of fire Exod. 13.21 And he was in that pillar Exod. 14.24 Christ is likened to fire 1. It 's a shining glorios thing so Christ is glorious John 1.14 We beheld his glory as the glory c. And Titus 2 13. his appearing wil be glorious and so glorious as to lighten the world When men come to judgment they come with some glory and Majestie 2. He is likened to fire to set â—ut his knowledge and discovery of things Fire is of a discovering nature and makes manifest Rev. 1.14 Christs eyes are like a flame of fire they see into every place and here Christ discovers to the Prophet the sinnes of Jerusalem the hidden Abhominations there 3. To shew the active vertue is in Christ fire is a lively and purging thing separating drosse from the precious mettals and Christ is of infinite vertue he distinguisheth between the precious and the vile Mal. 3.1 2. He is like a refiners fire exceeding active and discretive he burns with zeale and jealousie 4. The severe punishment he would inflict upon this people fire notes revenge destruction Psal 18.8 Fire out of his mouth devoured Isa 66.15 16. Fire there notes severe punishment and utter destruction and Christ now would make a finall end of this sinful people he would be a fire unquencheable If they look'd to him upwards they should finde him a fire hee would plead with his Father for their destruction If they looked downewards they should see him kindling a consuming fire amongst them The law was given in fire Deut. 4.33.5.4 and therefore called a fiery law and Christ appears in fire when he comes to revenge the breaches of the law In the first Chap. vers 27. Christs appearance from his loynes upward and downeward is the same here downwards he appeares as fire upwards as brightnesse fire noting his anger brightnesse his clemency as some conceive The word for brightnesse notes such brightnesse as is from the morning the Firmament the Sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore some render it As the appearance of the bright Sunne Solis rutili Take the Sun when in it's greatest lustre and glory such was the appearance of Christ upwards and may note the glory of Christ in execution of judgement in giving out his threatnings to the Prophets against sinners As the colour of Amber Of thâ—s hath beene spoken Chap. 1.4.27 The Hâ—b Chasmal signifiâ—â— a coale intensely hot and â—uch as a coale is at the height of its heat in a fiery furnace such was the appearance of Christ at this time he was in a way of wrath and giving out th eats gainst this people and filled with the fire of zeal and jealousie for the Lâ—rd If the appearance of Christ be fiery glorious Obser the presence of him will be so much more appearances are not perfect expressions of that they resemble The appearance of fire upon the Tabernacle Num. 9.15 had not that vertue and glory in it which reall fire had If reall it would have consumed the Tabernacle The appearance of lightning Dan. 10.6 is not so glorious as lightning it selfe and what the Prophet saw here of Christ was appearance onely little to that is in Christ When Christ shall really be seene not in visions but as hee is he will be very glorious Mar. 13.26 When Christ comes it will be with great power and glory Great refers to glory as wel as power Matth. 24.30 There it 's with power and great glory And if you demand how great even so great as cannot be greater Matth. 16.27 He shall come in the glory of his Father and no glory can exceed that VERSE III. And he put forth the forme of an hand and tooke me by a looke of my head and the Spirit lift me up between the earth and the heaven and brought me in the visions of God to Jerusalem to the doore of the inner gate that looketh towards the North where was the seate of the image of jealousie which provoketh to jealousie IN the former verse you had Christs person described in this are his actions commended to us which are these 1. The putting forth of his hand 2. The employment thereof By it he tooke our Prophet by a locke 3. The lifting him up between Heaven Earth by his Spirit 4. The bringing him to JERVSALEM where is considerable 1. The manner of his bringing In the visions of God 2. The speciall place He was brought to the doore of the inner gate that looketh towards the North. 3. The nature of this place It was the seate of an Image which is described 1. From its name An image of jealousie 2. From the effect It provokes to jealousie He put forth his hand He that appear'd like fire that had such brightnesse and was so glorious he put forth his hand sent out his hand is the Originall Not a reall hand but the former likenesse of a hand It was the likenesse and appearance of a man that he saw and such was the hand here not a substantiall fleshy hand And tooke me by a locke of mine head By the haire the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which growes out of the head flourisheth there as grasse out of the ground or boughs out of a tree The Spirit Lift me up between c. It was said the hand took hold of him did not the hand lift him up If not to what end tooke it hold That hand was the holy Spirit of Christ which in these visions of Ezek. is oft called a hand Chap. 1.3 3.14 The Spirit that lifted him up is called the hand of the Lord because Christ by his Spirit doth what ever the hand of man can doe And brought me in the Visions of GOD to Jerusalem The Prophet thought himselfe like a Bird or an Angel flying through the Aire and carryed to Jerusalem this was no reall elevation or corporeall transportation of the Prophet to Jerusalem as will appear thus 1. It 's said it was the forme of a hand the likenesse of one not a hand it selfe 2 Had be been really taken up by a lock it would have been exceeding grievous and tormenting to him if not deadly 3. He saith he was brought in the visions of God to Jerusalem not in the reality of his person all was done as he sate in his house and the Elders of Judah before him The Antients say it was in his spirit not in his body that he was translated a mentall not an ocular vision Our Prophet being in a rapture or extasie seem'd as a man dead and had secret things revealed unto him which he cals visions of God Whether these were to his spirit in the body or called out of it is uncertain 2
swifter for wing or foote then the Eagle or Leopard yet the Chaldeans judgement was swifter then they Jeremiah Lam. 4.19 Our persecuters are swifter then the Eagles of heaven they made great hast Sinners are secure and dunk judgments slumbâ—r when they are upon their march upon the wing Jerem. 48.16 Moabs affl ction hasted fast it came flying And Isa 5.26 God hissed for the Chaldeans and they came with speed swiftly God hastneth judgement and no marvail he is provoked to it as an Army is provoked sometime to fight when there was no intention or if intention being stir'd fals to fight immedia ly Isa 5.19 Wicked men say let him make hast and hasten his work that we may see it and let the Counsell of the holy one of Israel draw nigh and come that we may know it They mocked the Prophet that told them of judgement captivity and destruction You say such things are decreed in heaven and must take place let us see them let them come Jerusalem is strong wel fortified c. As these provoke him by their sins so the godly importune him by their prayers Luke 18.8 He will avenge them speedily 5. That Angels have the care of Cities Kingdomes Communities committed to them Cause thâ—se have the charge over the City That was the Angels say interpreters and in the opening of the first Chapter I shewed you that Angels were employed in the government of the world Deut. 32.8 Juxta numerum Angelorum dei He set bounds according to the number of the childâ—en of Israel The Sept. hath it according to the number of the Angels of God as if they had the land divid d first among them and then the people were setled according to those divisions That in Dan. 10.20 Per gentes civitates divisae sunt Angelorum praefecturae Clem. Alex. l. 6. Sâ—rom l. 7. jussu divino antiquo per gentes sunt distributi Angeli is more cleare and full where the Angel tels Daniel that hee would fight with the Prince of Persia he would prevent his hindering their return to Jerusalem and when he should goe forth and leave the care of that Country the Prince of Greece should come namely Alâ—xander the Great and overthrow that Monarchy Clemens saith the charge of Angels was divided by Nations and Cities And Epiphan Hores 51. regna gentes sub Angelis posita sunt 6. When God calls Angels or any creatures at his command they come and are willing to contribute any power or strength they have to damnifie and destroy Gods enemies Psal 78.49 2 Chron. 32.21 2 Sam. 24.16 It was at Gods command that the waters drown'd the world that fire and brimstone consum'd Sodome that the starres fought against Sisera and that the earth opened her mouth and swallowed up Corah Dathan and Abiram VERS 2. And behold sixe men came from the way of the higher gate which lyeth toward the North and every man a slaughter weapon in his hand and one man among them was cloath'd with linnen with a writers inkhorn by his side and they went in and stood beside the Brazen Altar IN this verse you have the effect of the former command those had the charge of the City being call'd appeare and here is considerable 1. How they are cal'd Men. 2. Their number 6. men 3. Whence they came From the way of the higher gate c. 4. The manner of their appearance Every man with a slaughter weapon in his hand 5. Another man added and described 1. From his place among them 2. From a double adjunct 1. Of his cloathing he was cloathed with linnen 2. Of an Inkhorn he had a writers inkehorn by his side 6. What they did They went and stood at the Brazen Altar Men. They were Angels but are call'd men because they appeared in humane shape which was ordinary in antient times Gen. 18.2 3. Angels like 7. men appeared to Abraham the Angels came to Lot were like men Gen. 19.5 And Gabriel that came to Daniel is called the man Gabriel Dan. 9.21 They have not the true bodies of men but are reall bodies form'd into the likenesse of mens bodies which are easily assum'd and easily depos'd for the union between the Angel assuming the body and the body assumed is not substantiall like the union between mans soule and body nor hypostaticall like the union betweene Christs humane and divine nature nor accidentall but it is assistentiall Suarez de Angel l. 5. c. 36. the Angel is in the body per intimâ—m substantialem presentiam tanqum motor ad mobile cum particulari respectu ad peculiarem usum ejus As the body holds out something of the soule so doth the body assum'd hold out somewhat of an Angell and therefore when Angels appeared they feared they knew them to be more then men Sixe men Sixe Devils saith Jerom sixe Angels saith Theodoret and most Interpreters goe that way Some think by these sixe were represented the principall leaders of the Chaldean Army mentioned Jer. 39.3 Nergal Sharezer Samgar-Nebo Sarsechim Rabsaris Nergal-Sharezer Rabmag But here were 7. or 8. as the Originall runnes and other Princes beside Others interpret these sixe of the Kingdomes that helped Nebuchadnezzar in this service as the Elomites Ammonites Idumeans Moabites Midianites and some of Palestine Oâ—hers to whom the chiefe care of the War was committed More probable it is that sixe are named in reference to the three parts of Jerusalem and the chiefe gates therein 2 Kings 14.13 There you have the gate of Ephraim and the corne gate and these were in oppido Benjaminis Neh. 12.39 Zach. 14.10 You have the olde gate Jer. 1.16 and the fish-gate and those were in the City of David Neh. 3.14 The dung gate and porta gregis and they were in oppido Judae these were the chiefe gates and ledde into the chiefe streete To these its likely do the six Angels referre intimating that a destroyer should come in at every chiefe gate of Jerusalem these six Angels should bring in the chiefe leaders of the Chaldean forces with their Regiments at these gates Or by these sixe you may understand the whole Army of Nebuchadnezzar a part being put for the whole Came from the way of the higher gate towards the North. This gate was a Temple-gate not a City-gate 2 Chron. 27.3 Jotham built the high gate of the house of the Lord and this was cal'd the New-gate also Jeâ— 20.2 Jer. 26.10 The Princes sate downe in the new gate of the Lords house This gate looked North-ward toward Chaldea and that way these six men came pointing out whence their misery should come and where it should begin Jer. 6.2 Evill appeareth out of the North and great destruction Pradus in loc On the Northsid Nebuchadnezzar made his entrance and not onely he but Antiochus and Titus as Josephus observes Every one appeared with a slaughter-weapon in his hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to themselves of their own weaknesse sinfulnesse and unworthinesse Ezekiel fals down upon his face as unworthy to look upon the great and glorious God his own sins and infirmities made him hide his face the great wrath of God against his people made him tremble When Abraham parlied with the Lord being about to destroy Sodom he remembred that he was dust and ashes Gen. 18.27 God is terrible in judgment humility is the best posture an angry God can finde any in when wee lye prostrate at his feete he will not destroy us 3. Those are faithfull messengers of God will deprecate judgments when they are comming upon the people Ah Lord God wilt thou c. So did Moses that was faithfull in Gods house Exod. 32.11 12 13.32 where hee uses strong arguments to presse the Lord to forgive their sins to divert his wrath and to spare their lives or else to blot him out of his booke Joshuah and the Elders of Israel lie upon their faces put dust upon their heads and pray earnestly to God not to deliver them into the hands of the Amorites and to remember his great name Josh 7.6 7.9 Samuel thought it a sin for him not to pray for the people when they were in danger of destruction 1 Sam. 12.19.23 God forbid that I should sinne in ceasing to pray for you Hee had done it and would still doe it and if possible turne away the displeasure of the most High Jehoshaphat when a great Army was comming upon them and ready to over-runne all hee makes an effectuall prayer produceth strong arguments which you may read 2 Chron. 20.6 7 8 9 10 11 12. from Gods power in heaven and earth from the experience they had of him in driving our enemies and giving them the Land from the Sanctuary built for honour of his Name and his promise to heare prayer there from the spring of the enemies when they came out of Aegypt and their intentions now to cast them out of Gods possession and then concludes with a conquering argument of faith O our God wilt thou not judge them for we have not might against this great company that commeth against us neither know we what to doe but our eyes are upon thee He first overcame God by his mighty prayer and then overcame the enemies Jeremie seeing a great famine upon the people he sees upon God Ch. 14.7 8.9 O Lord though our iniquities testifie against us doe thou it for thy names sake O the hope of Israel the Saviour thereof in the time of trouble why shouldst thou be as a stranger in the land as a wayfaring man that turns aside to tarry for a night Why shouldst thou be as a man astonied as a mighty man that cannot save Yet thou O Lord art in the middest of us and we are called by thy name leave us not Doe not according to our sinnes but thy Name thou art the hope of Israel and it hath been thine office worke to save Israel why shouldst thou be a stranger as if thou hadst nothing to doe no right in us 4. Gods judgements puzzle even Prophets they see not into the equity and depths of them Now that all were slaine in the Temple the Citie and all in it ruining the Prophet is astonied and knows not what to make of it that wrath should be so fully powred upon Jerusalem that God would leave himselfe no people no place to be worshipped in frustrate the hopes of his people touching the promised seede and make void all promises thereabout and give up the holy land to prophane uncircumcised wretches this puzzl'd him There is something ever in Gods judgements which wee cannot reach and then because they proceede crosse to our wills expectations desires wee are ready to think hardly of them and boile in our spirits against heaven but we must remember Gods wayes are not ours he is ever righteous in his judgements though we see not the reason thereof Psal 36.6 Thy judgements are a great deepe Some referre it to providence thus mens sins are a deep sea of wickednesse yet Gods providence is a greater deepe which orders them sinners and all things Others take it literally Gods judgements in punishing sinnes is such a depth that no humane understanding can sound Our Prophet could not doe it neither the Apostles and therefore cryes out how unsearcheable are his judgements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When States Churches or persons suffer hard things let us not thinke them wrong'd they suffer not more then they deserve no nor so much Ezra 9.13 Thou hast punished us lesse then our iniquities VESS 9 10. Then said he unto me the iniquity of the house of Israel Judah is exceeding great and the land is full of blood and the City full of perversnesse for they say the Lord hath forsaken the earth and the Lord seeth not And as for me also mine eye shall not spare neither will I have pitty but I will recompence their way upon their head THe Prophet having pressed the Lord with many strong arguments to spare Jermsalem In these verses he hath an answer from God and the reasons thereof The answer is negative verse 10. Mine eye shall not spare neither c. The reasons of this answer are in the ninth verse which are strong and weighty 1. A generall reason The iniquity of the house of Israel c. 2. Particular ones which are three 1. The land is full of blood 2. The City is full of perversenesse 3. Atheisme a ground of all the former reasons For they say the Lord hath forsaken the earth The iniquity of the house of Israel By house of Israel some understand those that had be taken themselves from the ten Tribes to those of Judah whereof was spoken Chap. 4.4 But I conceive we may interpret it of the 10 Tribes whose sins contributâ—d much to the finall destruction of all Though they were gone into captivity yet their sins staâ—d behind them and had defil'd the whole land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is exceeding great The Hebrews when they would make a thing superlative expresse it by gemination of the word and so it s here their iniquity is great in valde valde the vulgar hath it nimis valde it 's come to the height and scarcely admits of more degrees A like phrase you have in Gen. 26.13 He grew untill he became very great So Matth. 2.10 and 2 Cor. 4.17 there is duplication of the word to set out the greatnesse of the thing The Land is full of blood Hebrew is bloods bloody sins Isa 1.15 Their hands were full of blood And Manasses fill'd Jerusalem with blood 2 Kings 21.16 And not onely Kings did it but the Prophets and Priests shed the blood of the just in the middest of Jerusalem their preaching prophecying counsels and discourses tended that way and therefore they are said to shed their blood So Athaliah slew all the Royall seed 2 Kings 11.1
8.3 Hee hath in this tenth Chapter a vision much like that mentioned in the first Chapter yet with some difference as will appear in the opening Three things chiefly are observable in this Chapter 1. The scattering of burning coales over the City Jerusalem which some call the vision of coales v. 2 3.6 7. 2. The Lords change of his place 4.18 19. 3. A description of the Cherubims in the 5.8 9 10 c. The scattering of the coales is specified in the 2d vers and prefigured the burning of Jerusalem and this is set out to us 1. From the Author commanding who is the Lord in the 〈◊〉 vers 1. 2. From the instrument acting the man cloathed with linnen vers 2. 3. From the command it selfe where we have 1. The place whither he was to goe in between c. 2. What to doe 1. Fill his hand with coales of fire 2. Scatter them over the City 4. The execution of the command vers 2.6 7. He went and this is illustrated 1. From the witnesse thereof Ezekiel in my sight 2. From the place where the Cherubims stood on the right side of the house v. 3. 3. From the event the cloud fill'd the inward Court Ibid. 4. From the manner of conveying of the fire vers 7. A Cherubim put forth his hand tooke fire and put into the hand of him cloathed with linnen In the first vers the Majesty and greatnesse of him commands is set out 1. By the Firmament above 2. By the Cherubims underneath 3. By a throne which was of Saphir In the first Chap. 22. hath been spoken of the firmament Rachiah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to extend expand expansum because stretched out over the whole earth The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of it's strength and firmenesse not melted or changed by its motion This firmament the footstool of the Lord was over the head of the Cherubims Cherubims This word is not in the first vision Chap. 1. there they are cal'd the living creatures here Cherubims which is evidence that they are the same and may strengthen the interpretation given to be of the Angels There is a difference between the words Chap. 1.22 where it 's said the firmament upon the heads of the living creature And the words here which are the firmament that was above the head of the Cherubims there its living creature and heads here its Cherubims and head which may mind us of their onenesse and consent in judgement and operations If there be heads it s but as one living creature acts from those heads if there be Cherubims they have all but as one head Why are they cal'd Cherubims here and not living creatures as before I suppose the reason is this The former vision was at Chebar in the open field by a rivers side this was in the Temple where the Cherubims were 1 Kings 8.6 7. and so that notion suited with them there 2. In Babylon a prophane land the Prophet sees living creatures he had a generall and confus'd apprehension of them but when he is in the Temple he hath a more cleare and distinct knowledge of them Hence you have this note The Lord did more clearely make known himselfe and mysteries in the holy land then in other places Psal 76.1 In Judah is God knowne more fully and familiarly then elsewhere A vision in Babylon is not so cleare as a vision in Sion Psalm 29.9 In his Temple doth every one speake of his glory A saphir stone Jerome derives it from shaphar pulcher because these stones are faire and pleasant to the eyes Coelesti Colore conspicui sunt Ruens The Saphir notes 1. Liberty Exod. 24.10 God appeared to them with a paved work of Saphir under his feet when the Israelites were going from bondage to liberty 2. Purity therefore it s brought in a foundation stone of the new Jerusalem Rev. 21.19 3. Of chastity Cant. 5.14 Christs belly is overlaid with Saphirs and his Spouse must be chast 4. Glory greatnesse among the Aegyptians the chiefe Priests being Judges wore a Saphir about their necks these and some other particulars were spoken of in the first Chapter vers 26. Throne A Throne is a seate of Majestie and belonging to Kings and great Governours John 3.6 2 King 11.19 Neh. 3.7 and therefore 1. are call'd Kingly Dan. 5.20 and put for Kingdom Prov. 20.28 for government Heb. 1.8 2. Glorious Isa 22.23 and hence are put for Angels Col. 1.18 for heaven Acts 7.49 for great dignity Job 36.7 Here it notes a seate of judgement according to that in Psalm 122.5 There are set thrones of judgement Here was a Throne of judgement set and that of Saphir holding out the Majestie power and greatnesse of him sate in it who was in a readinesse to give out sentence against Jerusalem The Firmament Cherubims Saphire Throne are mentioned but not he sate in it that one was in it is evident from the next vers He spake unto the man cloathed c. that was hee in the Throne In the first vision one like the appearance of the Sonne of man was in the Throne and because no such appearance is here it s conceived to be Jehovah Obser 1. The Lord is King and hath Kingly power he hath a throne and Isa 66.1 Heaven is my Throne And hee sitteth King for ever Psal 29.10 He hath a double Throne 1. A throne of justice Psal 9.7 Hee hath prepared his throne for judgement and this throne is terrible Dan. 7.9 10. It 's like a fiery flame and sends out a fiery stream to scorch and consume delinquents The law is cal'd a fiery law Deut. 33.2 and the breath of him sits in this throne its fire and kindles upon those appeare before it unquencheablie 2. A throne of mercy and grace Heb. 4.16 no sinners dye before this throne they may come boldly to it and finde yea obtaine mercy and grace to help in time of need Jerusalem was at the throne of justice and coals of fire were giving out to burn her to ashes 2. His throne is the chiefest of thrones it s in the Firmament Psal 11.4 The Lords throne is in heaven it s above all thrones he hath Angels men and Dâ—vils under his command the Cherubims heads were under the firmament whereon his throne was those immortall and glorious spirits He is King of nations Jer. 10.7 Of all the earth Psal 47.7 A great King above all gods Psalm 95.3 They have their expansums over their heads of some rich stuffe which shewes their subjection to some other but it s otherwise with God he is above the expansum Hee is the blessed and only potentate the King of Kings and Lord of Lords 1 Tim. 6.15 3. The Lord who hath so glorious a throne is much more glorious himselfe his throne is saphirine very beautiful like the colour of the heavens If an earthly throne be a throne of glory as Hannah stiles it 1 Sam. 2.8 what is this
Babylon appeared in the World eyther to them in Sion or Babylon they were glorious in the eye of God and he calls them his glory and would be a Sanctuary unto them This should afford comfort unto those are deprived of Ordinances Estates Liberties Friends Countries and suffer very hard and sharp things if they be godly God will be a Sanctuary unto them Our Brethren that were driven out into other parts of the World hath not God been a Sanctuary unto them and hath he not alwayes been a Sanctuary unto us This was the Lecture presently after Hazebie fight and a stone of stumbling unto others and for a rock of offence if God hath been a Sanctuary to defend us to afford us his presence to accept of our persons and prayers to send us helpe counsell comfort deliverance let us sanctifie this God himselfe in our heart make him our dread and feare and he will still be a Sanctuary unto us Psal 134 2. Lift up your hands in the Sanctuary and blesse the Lord. 6. There is no place can hinder God from taking care of and shewing kindnesse unto his people they were in Babylon a prophane polluted Land they were scattered up and down in the Countries thereof and yet God was a Sanctuary unto them and sayd he would be so in the Countries where they should come when they were in Aegypt God was a Sanctuary to them there and now in Babylon Acts 10.34 35. God is no respecter of persons or places but in every Nation hee that feares him and workes righteousnesse is accepted with him Gods people fear him and worke righteousnesse where ever they are cast if into strange Nations as these Jewes if into the dungeon as Jeremiah into the bottom of the Sea as Jonah if into the fiery Furnace as the three Children Lyons den as Daniel God is a Sanctuary to them let a man be godly and he shall have not onely protection but praise of God Rom. 2.29 VERS 17. Therefore say Thus saith the Lord GOD I will even gather you from the People and assemble you out of the countries where ye have been scattered and I will give you the Land of Israel THey at Jerusalem had vindicated the Land to themselves To us is this Land given and so cut off the Captives from hope of having any part in that Land This was questionlesse a great affliction to their spirits and therefore the Lord bids the Prophet tell them that as he would be a Sanctuary to them in Babylon so he would gather them out of Babylon bring them back to Canaan and give them that Land in possession which the others unjustly challenged to themselves In the former verse he spake to them at Jerusalem in this he speaks to the Captives I will even gather you Cast Convocabo the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ie vous recueillerai de peuple Fr. I will receive or undertake to bring them out of the Nations the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Congregabo vos from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is properly spoken de redispersa To gather that is dispersed men or other things and these beeing dispersed among the Nations God saith he will congregate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jewes prayer was in the time of their dispersion Congrega nos de populis quo dispersisti nos we are now no body we have no face of a State or Church gather us into a body make us a common wealth a Church againe This is the thing God hath promised them Assemble you out of c. The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will add you out of those countries and here it s spoken of those were scattered which I observe because Buxtorf shewing the difference betweene Kabats and Asaph saith Asaph is De re non dispersa and so doth Leigh out of him in his Critica saâ—ra but both Kabats and Asaph here refer to the Jewes who where scattered amongst the Babylonians and the Vulgar render it ad unabo I will unite you and make you one body I will give you the Land of Israel The Land of Israel is not oft mentioned save in this Prophecie onely nine times before it and not after it at all in the old Testament and but twice in the new Mat. 2.20.21 In Ezekiel its mentioned 20 times In wrath when it refers to those were yet in it in mercy when it refers to those were Captives or enemies insulting at the ruine of it as you may see Ezek. 12.19.36.6.25.3.6 Why it s sayd the Land of Jsrael rather then the Land of Judah when as it was cal'd the Land of Judah before it was cal'd the Land of Israel for we read in Moses dayes it was cal'd the Land of Judah Deut 34.2 and the Land of Israel first in Samuells dayes 1 Sam 13.19 is inquireable The Land of Judah is a restrictive Tearm and includes onely what belonged to the Tribe of Judah of which you may read Josh 15.1.2.3.4 But the Land of Israel is a comprehensive tearm conteining all the Tribes which came out of the loynes of Israel so that hereby he gives them to understand that they should not injoy a peice of the holy Land again but the whole all that the twelve Tribes had The Land of Israel was a choise Land A Land that flowed with Milke and Honey Deut 26.15 A Land of Corn and Wine bread and Vineyards Isa 36.17 A Land of Brooks Fountains Springs Vines Figtrees Pomgranets Oyle and Honey a Land of plenty wherein they should want nothing Deut. 8.7 8.9 A Land given of God Deut 4.1 The desire and glory of all Lands Ezek. 20.6 Because it was the Land of Immanuel Isa 8.8 Gods holy habitation Exod. 15.13 The type of Heaven and therefore call'd the Land of the living Psal 27.13 This Land of Israel God puts them in minde of the losse of which as it begat deep sighing in their Soules so the hope of repossessing it reviv'd them not a little God had given them this Land once before through their sinne they had lost it but now God would give iâ— them againe and double ingage them by a second deed of gift This people were now Captives and their sins had oft Captiv'd them after they had Kings Of their first Captivity you may read 2 Kings 15.29 which was by Tiglath Pelezer A second by Salmanazzar 2 K. 17.6 A third by Senacherib 2 Kings 18.13 A fourth by the Captains of the Host of the King of Assyria who carryed Manasses into Babylon 2 Chron. 33.11 A fifth by Pharoah Nechob 2 Kings 23.33 34. A sixth and seventh by Nebuchadnezzar 2 Chron. 36.5 6. 2 Kings 24.11 10 12. 2 Kings 25.7 Thus was this people oft brought low carryed into other Lands from that good land of Israel as it s cald Deut. 4.21 And you shall hardly find that any of the preceding Captivities had a promise of returning them againe before this but here God
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.
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
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
he would leave them The Jewes thought because they had the Temple and God amongst them that therefore they were well and happy though their worship were mixt and their lives wicked but they were deceiv'd No particular visible Church hath assurance of Gods abiding longer with it then it keepes his worship pure walks holily and humbly with him when any corrupt his glory his worship then the glorious Lord and the glory of the Lord doth leave them 3. When God leaves a people then protection of Angells and comfort of Ceeatures leave them also the Cherubims and wheeles together with the glory left them and went to the mountain When the King goeth the Court removes and the Servants follow when God is gone we are left naked lye open to all temptations and miseries we have no God to counsell comfort protect or save and what a case is such a people in Jer. 6.8 Be thou instructed O Jerusalem least my soule depart from thee and what then Least I make thee desolate a Land not inhabited VERS 24. Afterwards the spirit tooke me up and brought me in vision by the Spirit of God into Chaldea to them of the Captivity so the vision that I had seen went up from me HEre is the conclusion of this glorious Vision our Prophet had seene The spirit had carryed him not in body but in spirit unto Jerusalem Chap. 8.3 And shewed him how things were there what God was purposed to doe and now having seen and heard glorious and terrible things the Vision went up to Heaven he saw it no more The spirit an shew us things at a great distance Obser 1. as if we were present the spirit caused Ezekiel to see things at Jerusalem when his body was in Chaldaea Our senses cannot discerne farr but the spirit knoweth all things in all places and can satiâ—fie us with the knowledge of them give us spirituall and propheticall eyes Paul saith 2 Cor. 12.2.3 That he was caught up to the third Heaven but whether in the body or out of the body he knoweth not and being there he heard unspeakable words The spirit took him up caused him to heare such things so did the spirit here take up our Prophet and caused him to see such things 2. This Vision was reall divine no imaginary fained thing not from his braine but from the spirit it selfe In raptu abstrahitur anima a sensibus phantasmatibus therefore it 's said to put all out of doubt The spirit took him up and brought him in Vision and the Vision I had seen went up which shewes it was no humane thing but divine 3. The servants of God have glorious sights here sometimes but they soone expire and come to an end So the Vision which I had seen went up from me He had seen the glory of God the Cherubims and wheels and the man cloathed with linnen Viz. Christ but here was no continuance of this glorious sight Jacob seeth a ladder reaching up to Heaven Angells ascending and descending and the Lord at the top of the ladder but this was onely for a night and then it ceased Gen. 28.12.13.16 Moses saw the Lord in the burning bush Exod. 3.23 But the fight lasted not Isaiah saw the Lord sitting upon a Throne Isa 6.1 Peter James and John saw the transfiguration of Christ Math. 17. And all the Apostles Saw his glory as the glory of the onely begotten but the Vision went up from them VERS 25. Then I spake to them of the Captivity all the things that the Lord had shewed me HEre you have what the Prophet did after the Vision he had been in an extasie some time and now being brought to his ordinary and pristine condition he relates to the Captives what he had seen and heard Many of those in the Captivity and probably some of those Elders which sate in the Prophets house Chap. 8.1 thought them happy which were at Jerusalem condemned their owne act in coming to Babylon judged their counsells foolish and weake which they had about their coming thiâ—her and blamed Jeremiah for exhorâ—ing them therâ—unto hereupon Ezekiel being returned as he thought from Jerusalem to Chaldaea speaks unto them what he had received concerning the destruction of the Temple City Land and the mâ—series of the inhabitants and thereby convinceth them that they were in a far better condition then those they haâ— left behind All the things Things in Hebrew is words now words are not shewne but heard how then doth he say Which he had shewed me they were not meer words but words Vesâ—ita externo symbolâ— He had many types Viz. Of a sâ—â—dge of a razâ—r and haire of a chain of six men wiâ—h slâ—ughter weapons in their hands of a cauldron whâ—ch were visible words Obser 1. When men have been in the hand and power of the spirit acted thereby then are they siâ— to speak unto the people Then I spake unto them When Moses had been in the mount then was hâ— fit to speak to those at the foot of the mount when the spiâ—it had irradiated the minds of men with divine light and truths then are they meetest â—o communicate to others The Apostles being filled with the spirit spake freely boldly Acts 4.13.20 2. Gods Prophets and Messengers must speak unto those they are intended for Ezekiel had his vision and all the types in it for the Jewes those of the Captivity not the Babylonians God had a care of the Captivity that they might be instructed concerning his mind and be undeceived in their apprehensions about the things of Jerusalem Then I spake unto the Captivity 3 They must declare what they have hâ—ard and seen not what is their owne what is mans is uncertaine unsatisfying unsanctifying but that which iâ—â—hâ— Lords is infallible will satisfie and sanctify Christ told the Apostles the spirit should take of his and shew unto them John 16.14 Math. 28.20 They must teach the people to observe what he commanded them 1 Cor. 11.23 Paul received what he delivered thus did Ezekiel he spake what the Lord shewed unto him 4. They must be faithfull speake all the things which are shewed unto them thus did our Prophet he delivered unto them all the Lord had shewne unto him what ever he had seen or heard that he faithfully giveth out There muâ—t be no adding to the things of God no detracting from them no changing any of them but what is the Lords that must be dispensed Christ who was sent of the father saith All things that I have heard of my Father I have made known unto you Joh. 15.15 and Paul kepâ— back nothing but delivered all the counsell of God unto them Acts 20.20.27 CHAP. XII VERS 1 2 3 4 5 6 7. The word of the Lord also came unto me saying Son of man thou dwellest in the midst of a rebellious house which have eyes to see and see not They have eares to hear and hear not for they are a rebellious
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
contritio aedificemus igitur domus and so Vatablus onely igitur he leaves out Contrition destruction is not near let us therefore build houses this interpretation we condemn not Montanus goeth that way The Sept. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and addes contritio in the margent Nonne neviter aedificatae sunt domus are not houses lately or newly built The Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not near to build houses here is an infinitive put for an imperative to build for let us build or let houses be built It is not near what is not near the desolation threatned that they said was not near Jer. had told them of the Lords wrath and that a sore captivity was at hand and because God had forbade him to marry and beget children because they should be destroyed as you have it Jer. 16.2 3. Thou shalt not take thee a wife neither shalt thou have sonnes or daughters in this place For thus saith the Lord concerning the sonnes and concerning the daughters that are born in this place and concerning their mothers that bare them and concerning their fathers that begat them in this land they shall dye of grievous deaths they shall not be lamented neither shall they be buried but they shall be as dung upon the face of the earth and they shall be consumed by the sword and by famine and their carkasses shall be meat for the fowls of heaven and for the beasts of the earth These sad tidings had Jeremy made known as being given not only for himselfe but others and hereupon he writ to the captives in Babylon that they should build houses plant gardens Non prope est construantur domus Castal Procul absunt qua minantur vates Idem take wives to themselves and sonnes that they might encrease and not diminish as they were like to doe at Jerusalem Jer. 29.5 6. Because of these things the people were full of feares refused to build and plant hereupon these Princes of the people counselled things contrary to God and the Prophet and said it is not neare what Jeremie threatens or any other Prophet those things they speak of are far off according to that in Ezek. 12.22 The dayes are prolonged and every vision faileth And v. 27. Hee prophecieth of the times that are afar off therefore fall a building plant multiply and increase there is no such danger as you dream of Some carries iâ— thus houses are not to be built in nearnesse to the City and so make it military counsell as if these Princes would not have any Suburbs or neighbouring villages which might advantage the enemy if hee should come and take them and so shut up the City therefore they conceive these words import thus much houses are not to be built neare that is they are to be pull'd downe and the rubbish removed This Citie is the cauldron and we be the flesh These words have their difficulty in them If you take the last sense of the former words then you may understand these thus wee are threatned to be boil'd in the siege of this City by the Chaldeans as flesh is boil'd in a cauldron but we will take a course to prevent that we will pull down all the houses without the walls of the City and near hand so that the enemy shall not come neare us and then we shall see what truth is in it that this City is the cauldron and we the flesh Had they such an opportunity to sit downe in the houses they would besiege us streightly presse us with famine be as a fire to this City and consume us to nothing Others think these words spoken scoffingly against Jeremiah who Chap. 1.13 had said I see a seething pot it 's the same word is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cauldron the seething pot Jeremie had prophecyed that the enemy shâ—uld come from the North and besiege them in the City that they should be as flesh in a cauldron boiled with the Chaldean fire till they were consumed this they mock at This City is the cauldron and we are the flesh saith that false and lying Prophet for you see wee are as before we neâ—d not fear Chaldeans A cauldron 1. is made of strong materials as brasse or the like 2. It will endure the fire many yeares before it be consum'd 3. It conteins the flesh put into it and that is not to be taken out till it be throughly boyl'd Hence upon these grounds they scoffed at Jeremie If the City be the cauldron it 's a strong City and hath brazen walls it will endure the fire let the Chaldeans come as thou sayest if we be a cauldron their fire will not melt us and though they doe boile us yet we shall not be taken out of this cauldron to be eaten before we are throughly boyl'd till old age death it selfe take us out of it Thus did these Princes prophane that Prophesie bred security in the hearts of the people fed them with hopes of liberty and long life Or thus you may take it if this Citie be the cauldron and we the flesh we will rather be boyled in it then be destroyed by the sword we wil rather dye in the fire be boyl'd to death then fall into the hands of our enemies we will rather dye here then yeeld our selves into their hands be slain out of the City or be carryed into Babylon but we feare no such thing Thus these Princes eluded the Propheticall threats hardned the people in their ill waye and ripen'd them for destruction Our Prophet was acted in these visions by the Spirit Obser 1. sometimes it entered into him sometime it fell upon him and sometime it lifted him up Chap. 2.2 Chap. 3.24 The spirit entered into me Chap. 1.3.8.1 The hand of the Lord that is the Spirit came upon me fell upon me and Chap. 3.12 The spirit tooke mee up and here the spirit lift me up The Spirit had much to doe with our Prophet and so with all the Prophets they were acted by the Spirit in all their visions and prophesies they were lift up above themselves and out of themselves when they were to have cognizance of Divine things 2. The Spirit is God it knows men and their ways it discoverd them unto the Prophet Here the Spirit took notice of these men what devises they had in their heads what counsell they gave and acquainted the Prophet with them so before in the 8. Chap. the Spirit shewed him the Image of Jealousie the 70. men that were offering Incensâ— to the Idolls the women that wept for Tammuz the 25. men that worshipped the Sunne and put the branch to their nose as it 's said of the Sun Psal 19.6 there is nothing hid from the heate thereof So much more of the Spirit there is nothing hid from his knowledge 1 Cor. 2.10 The spirit searcheth all things all in heaven
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