direct them to their journeyes end so that they misse not the marke they aime at What if many second causes be ignorant blind know not their own motions yet if they have guides infallible to lead them it 's sufficient to conduct them to the intended end If a seeing dog can lead a blind begger from place to place direct his motion to the desired end shall not the eye of providence lead any all second causes to their end Providence is an unerring thing and disappoints not God of his expectation The Pilot carries a great ship from harbour to harbour over the Seas through the stormes and fulfils the mind of the Master and so Providence carries the great wheels up and down to the very place appointed 4. The least motions of the wheels are not without providence some think that the great things in kingdomes and the world are transacted by providence but for they lesser they passe in a casuall manner providence reaches them not but the eyes were every where the wheels were full of eyes not a few eyes here and there one but in every part that so mans minde might be freed from such sinister thoughts as that there should be any motion of any wheel without the direction and influence of providence God hath made the least and greatest creatures and hee causeth the least and greatest motions Providentia ita curaâ— omnia ut unum aliquid ita singula ut si illud curaret unicum August in Confess And the Schoolmen say that providence is infinita in omnibus infinita in singulis Let us pitch our thoughts upon some lesser motion the dispensation of a lot the fall of a haire from the head the preparations of the heart the answer of the tongue these are all of the Lord and directed by providence the earth loseth not a pile of grasse the trees not a leafe the water not a fish the aire not a bird without an ordinance of providence 5. Providence orders the motion of the rings and wheels in all parts all the world over not one two or three wheels had eyes but all foure had eyes round about them God by his divine providence ordered things as well in Babylon as in Sion Providence wrought in Aegypt and in the red Sea As there are wheels in all parts of the world in all Kingdomes of the earth so there are eyes in all those wheels 6. The works of God in disposing and governing second causes are admirable glorious and beautifull workes The wheels were full of eyes fitly disposed wisely carried on certainly attaining their ends Could we see the eyes in the wheels we should never fault the workes of God in the world but stand and admire their glory and beauty when the heavens are vailed with clouds we have sowre and discontented thoughts of the heavens themselves but when the clouds are gone that we can see the Starres those eyes of heaven then we admire their beauty and glory and certainly it 's a most glorious sight to see the heavens full of starres in a cleare night and it 's no lesse glorious to see the eyes in the wheels and the choice acts of providence in all their turnings and windings Caussin saith the world in all its parts is ruled like a paper with musick lines and if wee could see those lines they would be as glorious as lines of gold 7. The motions of the wheels are such as that they hold out a providence to all there is something in the wheels that none can reach and something that any may see they are full of eyes and the weakest may see one providence or other if not all the eyes yet some of them there be mysteries in the wheels to exercise the greatest and eyes to satisfie the weakest As no man but sees the stars in the heaven at one time or other so no man but may see the eyes in the wheels That evill doth not over-run all and the wicked devour the good argues a providence In one of the Conanie Islands Johannes Metellus saith there is a tree which drops water at every leafe and sufficeth the Inhabitants and their flocks being a drie Island without water Mithridates when in his cradle had his clothes consumed with lightning and his body not toucht A father and a son shipwrackt at sea the son sail'd to shoar upon the back of his dead father In these particulars and such like providence doth eminently appeare VERS 19. And when the living creatures went the wheels went by them and when the living creatures were lift up from the earth the wheels were lift up 21. When those went these went when those stood these stood and when those were lifted up from the earth the wheels were lifted up over against them Here we have 1. The motion of the wheels farther commended unto us 2. Their station 3. The time of both THe motion was forwards upwards and downwards and for the time of their motion and station it was when the creatures moved or stood as the Cherubims moved so moved the wheels forward upward downward and when they stood still the wheels stood The kind and manner of their motions with their rest depended on the living creatures they moved equally at their motion What 's meant by the lifting up of the wheels must be inquired for Angels to be lifted up is not strange they are heavenly creatures and heaven is their habitation But for the wheels to be lifted up that is very strange wee must search out the sense for into heaven they were not lifted Expositers leave us in the dark all except one that I have met with passe over this difficulty and what I find in that one is this the lifting up of the Angels and the wheels referre to the supreme cause and seems to tell us that inferiour and superiour causes wheels and Angels are under the regiment of the first cause and if wee take the words actively as Montanus doth render them viz. the living creatures in lifting up themselves from the earth the wheels lift up themselves also and that is they looked up to heaven for direction and assistance which may well be called a lifting up themselves Psal 25.1 Vnto the Lord do I lift up my soul that is to thee do I look for counsel comfort strength If wee take the words passively when the living creatures are lift up from the earth the wheels were lift up then I will give you my thoughts what the sense may be and it 's this the lifting up is not meant of lifting up to heaven but to service when God should more then in an ordinary way let out himself to the Angels give them new light new strength and so lift them up to great service then the wheels also were lifted up proportionably to do their parts and the words in the Text invite me to conceive it to be the sense because it 's said The spirit of the living creatures was in the wheels
when God by his Spirit lifted up the Angels to great imploiments then that Spirit lifted up the wheels the second causes to more then ordinary service and the word lifting up notes service a higher degree of it then before 2 King 19.4 Lift up thy prayer for the remnant that are left Hezekiah sends to Isaiah when Rabshakeh blasphemed and Jerusalem was besieged and saith Isaiah thou art a Prophet and hast more then an ordinary measure of the Spirit lift up thy prayer let it be extraordinary such as may lift up the spirits of all to joyn with thee higher then ever such as may lift up Jerusalem out of misery So Jehoiaehin when he was set up upon the throne to governe and to do great service it 's said his head was lifted up Jer. 52. and so in Psal 12.10 the lifting up of Gods hand notes doing of some great matter The next thing inquirable into is the standing of the living creatures and the wheels when the one stood the other stood do the Angels stand still at any time they are active spirits and alwayes in motion Two things this standing implies 1. A cessation from any service in hand at the will and pleasure of God if he would call off the Angels from their imployments before they were finished In this sense the Angels are said to stand and so the second causes they used although they were both imployed in some other service or 2. When they had perfected any work in hand then they were said to stand not idle but in expectation of a new Commission like faithfull servants when their work is done present themselves before their Master and demand their pleasure so the Angels and second causes hearken what God will say more and what is the next word and work to be done they wait upon God for new instructions Observ 1. The motions of this inferiour world and the second causes in it do depend upon higher causes even heavenly motions the ministery of Angels The observation is plain from the words When the living creatures went the wheels went by them If the Angels move the wheels move also they are great things the Angels have in their hands the wheels of Nature of States and Kingdomes yea of the Church it self 2. Nothing in the world is casuall many things seem so to us but in veritate rei are not so all things here below move at the motions of others and that which is ordered by the motion of Angels or God himself cannot be casuall The wheels are moved by Angels Angels by God himself God directs all nothing happens falls out amongst us wherein the hand of God or Angels is not things are not accidentall if a thing could drop from the heavens or be done on earth without God and his Angels that were casuall and accidentall indeed And because men see not the immediate or remote causes of things who they be move the wheels on earth therefore they attribute effects events and accidentall things to fortune chance luck to good to bad dayes and hours which proclaims mens ignorance and forgetfulnesse of God Qui paratis mensam fortunae Hier. Qui ponitis mensam fortunae Vulg. Isai 65.11 Those that forget God prepared a table for that troop for Fortune some read it but those who know God acknowledge his eye and hand seeing and ordering all Austin misses his way and so escapes the danger of death was intended another being in a despairing humour seeks a knife a halter to undo himself and findes a great treasure a third hath his ring drops off his finger into the Sea and after finds it in the bowels of a fish God so directs all these accidentall things that there is nothing done but by a secret instinct and hint from himself Absconditum quid and in all such passages we should mind something of God 3. That nothing can let the motion of the wheels when Angels and Providence would have them stir When the living creatures moved the wheels went presently it 's not in the power of second causes of men or devils to hinder the work of God in the hand of Angels The King of Persia may withstand Gabriel 21. dayes together Dan. 10.13 but the wheels moved all the time Gabriel prevailed and Gods work prospered in his hand wicked men make head against God Providence Angels and think to stop the wheels when they move not on their side but all is in vain if a man should catch hold of a Chariot running to stop or turn the course of it were it not folly or madnesse in him and because he would be the Chariots remora that may prove his ruin so here men and devils do ruine themselves in opposing the wheels which notwithstanding all oppositions proceed and keep their course And let me tel you a riddle Gods works go on through the hearts heads and hands of his greatest enemies Providence fetches them in and makes them subservient to the worke they oil the wheels although they know it not and forward the work though against their wils God in this kind makes use of kine and cart men and devils yea any creature to carry his Ark to its place 4. That God doth sometimes raise the spirit of the creature to more then an ordinary heighth and inables it to unwonted service The living creatures and wheels were lifted up So Moses when called up to the mount his spirit was raised much else the service had been too hot and hard for him Joshuah was advanced when it was told him that there should not any man stand before him all the dayes of his life Josh 1.5 Jeremy tells the Jews that the Chaldeans whom they thought would depart and not meddle with their City hee tels them that though they had smitten the whole army of the Chaldeans and that there remained but wounded men yet they should rise up every man in his Tent and burn the City with fire Jer. 37.10 When men are wounded thrust thorow as the Hebrew is they can have but little strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how should they be able to do it God would lift them up to that service as David when he grappled with the Bear and Lion incountred with Goliah had his spirit lifted up to a great heighth Hence that in Zachary 12.8 H◠that is feeble among you at that day shall be as David that is such a warrier as David who though a young stripling slew a Bear a Lion and Goliah and the house of David shall be as God and as the Angel of the Lord. The godly though weak yet shall be lifted up to divine and Angelicall strength this was made good in the time of the Maccabees when the people of God were weak Antiochus fierce and vile then God raised up the spirit of Judas Jonathan and Simeon to do extraordinary things this was also made good in the time of the Apostles what great things did they do and
fire that doth put forth it self and receive it self into it self like unto a wave of the Sea that riseth high and falleth into it self again or as in an House on fire the fire breaks forth strongly and the flame returns into it self presently The Septuag render it bright shining fire which comes out of a cloud viz. lightning Ignis fulguraens and how ever some think it not to be meant of the lightning because lightning goeth straight forth and never returneth according to that Mat. 24.27 The lightning cometh out of the Eâ—st and shineth even unto the West and so doth not infold it self yet we have Scripture to confute this conceit Exod. 9.24 there was fire mingled with the hail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word in the originall fire that doth infold it self And they that curiously observe the lightning may find that it doth oftentimes return into it self and passe as it were as a ball in the aire or as wound up into a Globe But this reacheth not the meaning yet in the Text A fire infolding it self Zanchius thinks it rather a fierie globe which remov'd in the cloud and like Cabbage leaves grow up into themselves and infolding make a Globe so the flames of this fire turned into themselves and became a globe and it 's probable to be this because it 's said there was a brightness round about it the fiery globe within begat that circular brightnesse which lightning being transparent could not do and the rather it's thought to be this then lightning because the colour is said to be as the colour of amber whereas if it had been lightning that is transient and the colour hardly observable therefore it should seem to be some fixed thing I conceive it to be vapours in the clouds kindling and burning into themselves the flame turning inward and making a globe Ignis se accendens Shindl. and thus I find it expounded A fire kindling it self and so it is most naturall to the cloud to have vapours in it which fire and kindle themselves and burn into the form of a globe Now what is meant by this fire infolding it self or this fiery globe is very doubtfull they that come neerest to the truth take it to be the wrath of Nebuchadnezzar or rather the wrath of God in using Nebuchadnezzar to burn the City and Temple but with submission to the judgement of the learned and godly I take the fire to be meant of sin the sins of Prince and people Priests and Prophets did kindle and involve them in the fire their own sins took hold of and consumed them Prov. 5.28 His own iniquities shall take the wicked himself and he shall be holden with the cords of his own sin A mans sins will turn upon him take hold of him and bind him and so here Jerusalems sins kindle upon her self take hold of her and burn her sin we find in Scripture cometh up to the nature of fire Prov. 16.27 In the lips of the ungodly there is a burning fire and it 's likened to fire because of the destructive nature whatsoever fire takes hold of it consumeth and so doth sin Job 5.2 Wrath killeth the foolish man and envy slayeth the silly one and Prov. 1.32 The turning away of the simple shall slay them So then Jerusalems sins the sins of Kings and Nobles the sins of Prophet Priest and people are here to be understood by this fire infolding it self which drew the wrath of God into Jerusalem and so kindled fired and consumed them all From hence note that the cause of Kingdomes Cities Prince and peoples ruine is in themselves their own sins are the fire infolding Hos 13.9 O Jerusalem thou hast destroyed thy self thou art the cause of thine own spoil and captivity thou hast set up the Calves worshipped them and they bleat so against thee that they have undone thee Israels sin was Israels destruction and so Jerusalems it was not the whirlewind nor the cloud not Nebuchadnezzar or his army that could have made one breach upon Jerusalems or led one soul into captivity if there had not been sin amongst them it was their own sin which kindled divine wrath and brought in their destruction otherwise they had been safe enough Jerusalem might have stood to this been as great and glorious as ever The principles of our mine are in our selves Iron breeds the rust garments the moths which devour them The ill humors in a mans body fire and consume the house by a burning feaver children breed the worms which bring them to their graves and States the sins which bring them to their ends where sin is bred and countenanced it proves consumptio totius families cities kingdomes go down where sin goes up Let not kingdoms therfore blame God or others but let them and all say The root of the evill is in our selves we should never be laid wast if we were true to God faithfull and close to the rule if we did not sin there would be no fire to consume us and ours A brightnesse was about it There being a Globe of fire within it sent forth beams which produced an answerable brightnesse which brightnesse the cloud being thick and dark of it self was a window to let in the Prophets eye to see what was in the cloud By this brightnesse is shadowed out unto us the terrible Majesty and glory of divine presence putting it self forth in the punishment of sinners As fire begets a splendor round about where it is so do the judgements of God set out to the world his glory justice holinesse Psal 9.16 The glory of his judgement in punishing ill doers is a solid constant spreading glory as that brightnesse was not flashie in the cloud occasioned by the lightning but fixt certain and on every side The note hence is that execution of justice upon delinquents makes God and Magistrates glorious there was a bright splendor in the cloud Exod. 15.6 upon the destruction of Pharaoh and his army in the red Sea it 's said Thy right hand O God is become glorious in power thy right hand O God hath dashed in pieces the enemy and in the greatnesse of thine excellency thou hast overthrown them that rose up against thee This act of justice was a glorious and powerfull work so when God destroyed the Bethshemites 1 Sam. 6.20 Who is able to stand before this holy God say they The holinesse of Gods justice and power shine so clearly in the world that they dazle mens eyes and hearts and makes them tremble before God when Phinehas executed justice how honourable was he in the hearts of the godly what a great and glorious reward did he get by it Never was Solomon more honourable then when he executed justice between the two Harlots and called for the sword to decide the controversie our Magistrates are clothed with scarlet and they may think that makes them honourable but their robes never bring true honour to them
Paul saith I can do all things through Christ that strengtheneth me what bitter things did they and others suffer and it was not common strength but speciall influence Phil. 1. To you it is given not onely to believe but also to suffer Blandina's spirit was heighthned above the malice and torments of men for having animated her children to suffer and sent them as conquerors to Christ their King shee comes forth to suffer before the tormentors cheerfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 5. as called to supper with Christ her husband as one comes to a marriage supper and after stripes tearing with wilde beasts burnings putting into a net and tossings by a Bull being without sense of torment by reason of her faith and conference shee had with Christ at last they killed her with the sword and the enemies confessed they never saw such a woman suffering such things so couragiously and constantly As sometimes God suspends the ordinary operation of the creature the Lions mouths are shut they touch not Daniel the fire burnes not the three children so sometimes hee lifts up and extends the operation and strength of the creature to an extraordinary heighth the winds what vertue doth God put into them how doth he raise them what terrible work do they make at Sea and Land tear Navies in pieces sink them in the deeps and tosse Ships out of the water upon the drie land Ravens fed Elijah morning and evening he goes in the strength of a cake and a cruze of water forty dayes 1 King 19. God hath lifted up many in these dayes to do more then ordinary service Ezra 1.5 God had raised their spirits to go up to build the house of the Lord so Hag. 1.14 5. That God at his pleasure puts stands to the motions of the second causes the Angels stood and the wheels stood and this was by the over-ruling hand of God that can stop the course of nature any wheels or agents whatsoever Josh 1◠12 13. God staid the course of the Sunne and Moon and made them stand still the space of a whole day and hereupon some gather that the ebbings and flowings of all Seas ceased In Hezekiahs dayes the Sun went backward ten degrees God stopt the course of the waters and made them as steady as walls and mountains when the Israelites were to go through the red Sea Doth not he shut up the wombs of those are likely enough to be pregnant and prevent generation did not hee take off the wheels of Pharaohs Chariot God can put a stand to the greatest wheels 1 King 12.21 when an army of 180000. chosen men was brought into the field to fight and fetch back the kingdome that was wheeled over to Jeroboam see what a stand God put to that army Vers 24. Yee shall not fight against your brethren return every man to his habitation they did so and presently that mighty army was disarmed The buying in of Impropriations a work of great and good concernment God put a stand to it The undertaking for Ireland hath the wheel stopt if not taken off The motion of the wheels to the Isle of Providence are staied by the eye of providence Are there not stands in our consultations and doth not God oft take wisdome from the wise and understanding from the prudent are there not stands in our Millitary affaires the mighty men do not alwayes finde their armes Hath not God oft put a stand to the enterprise of our adversaries It 's the Lord that hath hedged up their way with thornes and walled a wall that they have not found their paths and God hath hedged up our wayes that we have not found our paths to a full and thorough reformation This great wheel hath great stops the children are come to the birth but there is no strength to bring forth neither doth Gods work cease when hee makes stops A man who is printing a Book defers the Edition because he will make an Addition if it be delayed it 's inlarged and that 's no losse stops of providence in the wheels of the world are Gods Parentheses and while they are writing the work goes on VER 20. Whithersoever the Spirit was to go they went thither was their spirit to go and the wheels were lifted up over against them for the spirit of the living creatures was in the wheels IN this Verse is laid before us the procreant cause of the wheels motion and that is the spirit which is the first and highest agent and moves both superiour and inferiour causes This spirit is set out emphatically the spirit or that spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the spirit of the Angels but the eternall Spirit of God which was in the Angels or the living creatures that Spirit was in the wheels and with what motion it moved the living creatures with the same it moved the wheels this is the scope to shew that the four living creatures and four wheels were moved by the same Spirit of God Touching this Spirit I spake in the 12th Verse where I also shewed you how the Spirit is said to go and move from place to place This answers a secret objection How could the wheels move at the motion of the living creatures they are dead and senslesse things without any motive vertue in them And this obiection is fully answered in these words the Spirit of life was in the wheels That is rendered the spirit of the living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus vitalis or spiritus animalis is in the Hebrew Spiritus vitae the Spirit of life the inliv'ning quickning spirit the lively active spirit or the spirit of the living creatures and per enallagen numeri by a change of the singular number into the plurall the spirit of the living creatures and so the sense runs that Spirit was in them the same was in the wheels Object If the same Spirit be in the wheels are not they also living creatures having the same spirit and motion Answ If I should say they were moved as if they had the Spirit in them this might helpe the difficultie but doth not satisfie the Text which saith the Spirit was in the wheels therefore know that as the living God is in every thing moving and acting them according to their severall natures and yet doth not make all to be living creatures so the Spirit of God was in these wheels not animating inliv'ning but moving them to those services were commanded and appointed Observ 1. That second causes move not of themselves neither superior nor inferior not the wheels which are weaker here beneath nor the Angels which are stronger and above they move not but at the motion of the Spirit whither that was to go they went Earth Water Winds Beasts Fowles Men their Councels Warres Peace Trades they all move ad motum Spiritus it 's the Spirit of God that moves all the wheels All motions all wheels are subject to the
is too glorious for mans eyes to behold and therefore is presented here more remote and hidden from the Prophets sight There was the appearance of fire in the colour of Amber or within the outward fire this was glorious that exceeding glorious the fire in the fire here is infinite glory shut up obscured by that is lesse glorious You heard before of Christs humane nature that it is very glorious much more the Divine that communicates the lustre glory to the humane 2 Pet. 1.17 a voyce came from the excellent glory glory that excell'd all the glory of the creature that excell'd all the apprehensions of creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the glory greatly becoming or great becoming glory it 's glory that greatly becomes the great God and such is the glory of the Divine nature of Christ it 's excellent glory and if it were let out a little in the strength and fulnesse of it wee should be sunk by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Glory is a weighty thing the Hebrew word for glory signifies gravitas pondus onus intimating that glory as it 's a bright so a heavie thing brightnesse and weightinesse are in it 2 Cor. 4.17 it 's call'd a weight of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glory of Christs divine nature would oppresse us if fully opened to our view Moses made a request to God which if he had granted would have been his death Exod. 33.18 I beseech thee saith he shew me thy glory God tels him in the 20th verse no man can see me and live my glory will be a consuming fire unto thee yet God is pleased to communicate the glory of his divine nature here to Moses in that way might do him good and not destroy him hee puts him into the cleft of a rock and shewes him his back parts vers 23. which was some glorious body as Testatus thinks some humane shape as others conceive and not unlikely to be Christ Oluaster Osiander as hee appeared in his transfiguration full of glory and Majesty thus God condescended to Moses and so here to the Prophet Non cadit sub sensum corporis Juxta possibilitatem humanam Fulgor ille tantae majestatis nos in nihilum redigeret hee sees the glory of the divine nature in the humane which in it self is not subject to mans sense but through divine dispensation is made visible according to mans capacity If wee cannot behold the Sun for its brightnesse nor one creature behold another without prejudice to it self how can wee behold the exceeding glory of the Creator of the divine nature without great danger without death the glory of such Majesty would turn us into nothing 5. That Christs actions even judicary ones are glorious there was brightnesse round about his presence sitting in judgement and his actuall punishing of the Jewes with war famine captivity are all full of glory This supreme Majesty executing judgement fils all with brightnesse and glory when the Angels came with power to judge Babylon Rev. 18.1 2. it 's said the earth was lightned with his glory Acts of judgement and justice are glorious and shining Ribera saith this is meant of judgement upon Rome which shall be evident to all and fill the world with the glory of it when it shall be fulfilled God was glorious as well in destroying the Egyptians as delivering the Israelites there is so much beauty and brightnesse in works of justice and judgement that they are call'd the glory of the Lord Numb 14.21 The people upon the ill report brought upon the Land of Canaan murmured thought to make a captaine and go back to Egypt whereupon God threatned to smite them with the pestilence and to disinherit them Moses interposes intercedes for them God answers him and saith Rev. 14.11 The fire and brimstone they are tormented with is vindicta Dei ex qua quasi sumus produt Dei laus gloria Alcazar At thy request I have pardoned them but as truly as I live all the earth shall be filled with the glory of the Lord what 's that the glory of his just judgements upon them in the Wildernesse and shortly after Corah and his confederates were swallowed alive by the earth Zimri and Cosbi were run thorow for their wickednesse and in these and other particulars was the glory of the Lord seen evidently Would Magistrates and those have power in their hands shine and be glorious let them execute judgement and see justice done Solomon by that act of judgement between the two Harlots touching the dead and the living childe became renowned What a glorious act was in it when Darius set Daniel at liberty and caused his accusers to be cast into the den of Lions If men in place would punish delinquents executing justice in the feare of God without respect of persons distemper of affections or any sinister respects they would be like Angels and enlighten the City and Kingdome with glory such a one is Sol justitiae and fils the world with the beams of righteousnesse hee is dextra Dei and relieves Kingdomes Cities Families with equity VER 28. As the appearance of the bowe that is in the cloud in the day of rain so was the appearance of the brightnesse round about HEre is a description of that brightnesse or glory which compassed him that sate upon the Throne himself was glorious the brightnesse of glory and he had circumferentiall brightnesse and this is resembled unto the Bowe in the cloud that which we call the Rainbowe first mention of it is in the 9th of Genesis verse 13. where God puts double honour upon it 1. He ownes it for his I do set my Bowe in the cloud and 2. Makes it foederall a token of the Covenant between him and the earth and so by divine institution is exalted to a supernaturall work a sacramentall signe I shall speak something of this Bowe Philosophically and something Theologically 1. Philosophically the generation of it is in the wombe of a cloud and the cause naturall viz. the reverberation of the Sun-beames in a moyst cloud for when there is a moyst cloud opposit to the Sun fitly disposed to receive the Sun-beams and to reflect them then is the Rain-bowes birth and appearance the figure of it a semicircle sometimes lesse but never greater sometimes there hath been a Rain-bowe in the night from the beames of the Moone which is weak and like a white cloud Mylichius observes In lib. 2. Plin. that from the Sunne hath sometimes been a white Rain-bow but constantly the Rain-bowe is of divers colours specially blew green and red all very glorious Thaumantis filiam propter admirationem In Theaeteto and wonderfull drawing the eyes of the world to behold it whereupon Plato thinks it 's called the daughter of Wonder it 's so admired The naturall signification of it is rain and moyst weather Scaliger saith if it be in the morning it
hee would not go into the Temple to save his life he knew the glory of God the cause work and people of God should suffer by it and therefore he would venture his life So Basil when threaten'd with cruell usuage and death said to him had the power in his hand This body thou art Lord of only not of our faith or the cause we stand for and whereas swords wild beasts cutting of our flesh Potius nobis deliciae quam tormenta sunt c. are threaten'd these things are rather pleasures then terrors to us we look at better things then the world hath for which we are not unwilling to lay out our lives Rev. 12.11 the Worthies of those times loved not their lives unto the death they stood bled dyed for Christ and his Cause who had stood bled dyed for them Another observation is That it 's the lot of the righteous to dwell amongst the wicked the Prophet here dwelt amongst Scorpions and was amidst Briers and Thorns a sad habitation yet such as is common to the Saints Lot dwelt in Sodome and his righteous soul was vexed 2 Pet. 2.8 it was pained tormented as a man upon the rack and David dwelt among those were enemies to peace and it made him cry out Woe is me that I so journ in Mesech and dwell in the Tents of Kedar Psal 120.5 6. that is with ungodly and barbarous people and it 's not the condition of some few but the Church it self Cant. 2.2 which is as a Lilly among Thorns so was the Church in Egypt in Babylon in the Primitive times amongst the persecuting Emperours and their officers so in the time of Antichrist and at this day it is among Thorns and Scorpions but here is the comfort of it God takes notice thereof Rev. 2.13 The Church of Pergamus dwelt where Satans throne was where he bare most sway had most honour a multitude of servants where was great uncleannesse hot persecution there did the Church of Pergamus dwell and what saith the Text I know thy works and where thou dwellest I know that is I take speciall notice of all thy works wrongs how the Thorns do scratch the Scorpions sting thee and I will reward thee for all 2 Pet. 2.9 After mention being made of Lots being vexed with the Sodomites it 's said The Lord knoweth how to deliver the godly out of temptation he observes who they are among how they are tempted and knowes wayes of deliverance for them and appeares amongst them VER 7. And thou shalt speak my words unto them whether they will beare or whether they will forbeare for they are most rebellious THere is nothing difficult in this Verse the words they are most rebellious in the originall are they are rebellion in the abstract noting the strength and growth of their sin of which hath been spoken in the 5th Verse only observe from hence 1. That the Messengers of God must speak the word of God Thou shalt speak my words unto them not thine own not other mens but my words Gods words are divine verba vitae mortis and they must be spoken unto the people not our chaffy powerlesse words Matth. 28.20 Teach them to observe what ever I have commanded you they must speak only that and all that nothing must they dissemble or hide away 2. That God cares not whether wicked vile sinners hear or no it 's sufficient to him that they refuse offers of grace that 's enough to justifie him and condemne them whether they will heare or forbeare it matters not I shall have my glory and thou thy reward what ever becomes of them And God deals roundly with them so Christ in Mark 16.16 He that believeth shall be saved and he that believeth not shall be damned yea Joh. 3.18 He that believes not is condemned already and when Christ sent out his Disciples see how quick and round hee is with those should not receive them and their word Matth. 10.14 Whosoever shall not receive you and your words when yee depart out of that house or city shake off the dust of your feet as a testimony against them Mark 6.11 It shall be more easie for Sodome or Gomorrah then for that house or city VER 8 9 10. But thou Son of man heare what I say unto thee be not thou rebellious like that rebellious house open thy mouth and eat that I give thee 9 And when I looked behold a hand was sent unto mee and lo a roul of a booke was therein 10 And he spread it before mee and it was written within and without and there was written therein lamentations and mourning and woe IN these Verses besides Christ instructing of the Prophet you have his farther confirmation in his propheticall Office and that by a visible sign by which hee conveys the gift of prophecying unto Ezekiel and it 's by a roul of a book concerning which wee have these things considerable 1. The efficient cause or whence it came a hand was sent unto mee 2. The materiall cause a roul of a book 3. The opening of it it was spread before mee 4. The contents of it lamentations mourning and woe But before we come to this roul and the particulars of it wee must speak of Christs instructions to the Prophet In the 8th Verse where wee have First an exhortation Son of man heare what I say unto thee Secondy a prohibition be not thou rebellious like that rebellious house Thirdly a command open thy mouth and eat that I give thee The summe of the Verse is this Ezekiel saith Christ see thou hearken unto my voyce whatsoever I say to thee let that be acceptable regard not what men what thine heart and carnall reason say to thee but remember I am God and King I sit upon the Throne my counsels and words must stand be not thou rebellious as the Jewes are let not their example power relation to thee make thee refuse to heare what I say or to eat this visible and sacramentall sign which I give thee There is nothing difficult in the Verse to cleare up unto you only these words Open thy mouth you may think superfluous and that the word Eat had been enough but there is nothing idle in the Scripture all is of weight and such weight that heaven and earth shall passe away before one iota of Gods Word it 's a rule among the learned Vox qua videtur otiosa plurimum facit ad effectum it notes the ardent desire of Christ that the Prophet should have the benefit of this sacramentall sign and that hee should be forward and ready unto it do any thing conduced that way Obser 1. That those are to teach others must first heare and be taught themselves they must heare Christ and learne of him Ezekiel must heare what Christ saith unto him and then he would be fit to speak unto others when the Lord Christ sent out his Disciples he instructed them first Matth.
the rest of the Saints in Babylon so that the Spirit is co-essentiall with the Father and the Son and it 's a person otherwise how could it have taken up the Prophet and carried him and it 's distinct from the Son who is described to be upon the Throne and to give commands unto the Prophet and the Spirit here is brought in distinct from him most cleere in that place in Matth. 3.16 17. where the Spirit is distinguished from the Son baptized and from the Father acknowledging Christ his Son in whom hee was well pleased 3. Great Saints have great infirmities Ezekiel goes in bitternesse in the heat of his spirit hee was in a froward humour in a great distemper the Vulgar hath it in indignatione spiritus there was indignation in his spirit to the worke some have thought this affection of the Prophet Non prorsus vitiosum not altogether sinfull yet some sinfulnesse and vitiosity to be in it cannot be denyed it 's granted by Calvin that it did distare a gratia spiritus and for him after so cleer and strong a Call to refuse to be in a chafe to withstand was affectus penitus vitiosus if not vilis he had rather have been out of service then in it lien hid among the people then have been an Ambassadour of Christ unto them he had rather they should have perished without Vision then that himself should be a seer amongst them here was the weaknesse of this good man I could tell you of Abrahams Jacobs Moses Davids Pauls and Johns failings there was never since sin entred any Saint sine omni macula in many things we sin all Jam. 3.2 And yet the Apostles were fill'd with the Spirit there was a fulnesse of grace in them and in the Prophets yet neither the one nor the other were omni prorsus exuti carne notwithstanding all their graces and excellencies they did still terrestre aliquid spirare and now where ever the Spirit comes it neither extinguisheth nature nor corruption wholly in this life the best wine hath its dregs and its lees and the best of Saints hath his spots and weaknesses there is no perfection in any 4. Holy men set down their own infirmities which is an argument of the truth of the Word and the divine nature of it men that are meere men seek their own glory and will not shame themselves in their Writings but the Pen-men of Scripture having received another Spirit are content to shame themselves so God may have glory his truth credit his people caution and comfort all these are in the setting down of their own sins when holy men confesse their weaknesses set them down as Moses Exod. 4. as David Psal 51. as Jonas Chap. 1.4 as Paul 1 Tim. 1. as John Rev. 22.8 God is glorified by their shame it 's evidenced what God did for and by these men notwithstanding their sins men are perswaded of the truth of the Word seeing they spared not themselves and would not bury their own thoughts in silence others that see the slips of such men of God are admonished thereby to look to their standings and to be watchfull and these are beaten down with the sense of their failings see it 's the common sicknesse of the Saints and not their case alone which is some ease unto them 5. That some truths of God sweet in the reception oft prove bitter in the operation the roul that Ezekiel did eat ver 3. was sweet as honey at first unto him but now hee was to go and put it in practice he found it bitter and sought to decline that service it was like pils sugared over sweet in the mouth but being dissolved in his bowels viscera torquebat torminibus lacerabat praecordia He was upon the wrack and sick of the businesse and perplexed that he had eaten such a roul The stony ground heard the Word with joy it was sweet to the taste but after it was bitter when persecution and temptation came those hearers were offended and fell away Matth. 13.20 21. the word of joy proved a word of bitternesse unto them and it 's so to most men at one time or other they find it a sad and difficult thing to act those truths are sweet to the understanding Rev. 10.9 10. John eat the little book it was sweet in his mouth bitter in his belly that is in the operation of it John saw that those truths writ in it would beget hatreds persecutions imprisonments banishments martyrdome c. When wee come to find the operations of truths that they will cost us deare deare friends deare liberties deare lusts deare lims deare lives we find a bitternesse in truths though formerly they have been like Ezekiels roul and Johns little book to our mouths 6. Mans wisdome and spirit is opposite to the wisdome and Spirit of the Lord Christ Christ calls sends Ezekiel in his infinit wisdome hee thinks it best for him to go to these captive Jewes this rebellious house The Spirit enters into Ezekiel assures him of his Call assumes him assists him and yet hee is averse in bitternesse in the heat of his spirit hee shewes the antipathy between his wisdome and Christs his spirit and the Spirit of Christ they closed not There are principles of opposition in godly men to the wayes of Christ and his Spirit so far as they are unregenerate so far they are opposite Rom. 8.7 The carnall mind is enmity against God it 's in the originall the wisdome of the flesh is enmity against God there is flesh in the best men that flesh hath wisdom it hath a spirit the flesh is the old man a whole man and must have a spirit in it to act it such a one as it is and both the wisdome and spirit of the flesh are enmity to God unsubject to his Law and Will and enmity to man they work death and end in death Jonas had such wisdome and such a spirit in him when he ran from God but it had cost him his life if God had not been more gracious then he dutifull Paul complains hee found a law in his members warring against the law of his mind Rom. 7.23 Gal. 5.17 The flesh lusteth against the spirit the work of the flesh is lusting and warring against the spirit it is with a godly man as it was with Rebecca she had great struglings in her womb and what was the cause of it there were two nations in her womb one contrary to the other Gen. 25.22 23. and there is heaven and earth in a godly mans heart which are contrary and make great struglings The same soul commands obedience opposeth obedience the same will that delights in the Law of God hath a crosse motion to the law of sin the heart that trusteth God doubts of his favour while we are believing unbeliefe is opposing Mark 9.24 I believe Lord help my unbeliefe 7. Saints may do the Will of God unwillingly if not against their
up and send officers belongs to Christ 228 unable ones not sent by Christ 229 Ordinances do good when the Spirit is on them 60 efficacy of them is from Christ 294 they are Gods name 454 P Pan What the iron pan signifies 385 Patience God bears long with the sins of his people 400 yet forgets not their sins ibid. People enemies to their own good 375 their sins deprive them of spirituall mercies 379 like to hair in three respects 418 Gods people may become worse then Heathens 432 Perseverance Angels go on 116 Pestilence The etymologie and nature of it 455 Pity What the word notes 453 Place God hath three places 309 no holiness in them now 312 449 no place can hinder the working of the Spirit 364 how places become holy 448 Pope And his Hierarchy not of Christ 228 229 Principles There are opposite principles in the best of men to the wayes of Christ 319 Priest Occasion of setling the Priesthood upon Levi. 45 Prophet Whence 8 of the first and second Temple 9 a Prophet in Babylon 23 subject to scorne reproach 47 they were carried on in their propheticall work hy the might of the Spirit 316 they could not prophecy at their pleasure 326 they must speak the words of the Lord 336 how a Prophet should be received 338 counted mad men 373 Providence Acts in all motions 144 it puzzles the ablest unsearchable dreadfull 149 it 's in the least motions 152 works of it glorious beautifull ibid. 287 it over-rules secondary agents 403 Punishment conformable to sin 412 Q Quiet The quiet spirits are fittest to receive and act spirituall things 329 R Rainbow The naturall cause of it 192 the naturall and theologicall signification of it 193 194 Ram A war-like instrument and why so called 385 Rebellion What 226 what in Gods account 279 Relatives Vsed in Scripture without Antecedents 23 24 Repetition Of the same words and things of what use 466 Reproached such honoured 48 reproaches are bitter piercing things 464 Reproof People are impatient of them and why 378 379 Righteousnesse A double righteousnesse 350 two sorts of righteous men 351 righteousnesse of faith never fails and why 352 353 there be deceiveable righteousnesses 356 we must not confide in our own righteousnesse ib. three rules to help against it 357 Roul 282 the eating of it what 290 Prophets must feed upon Christs rouls 292 Ruine Kingdomes States the cause of their ruine is in themselves 77 mans is in himself 359 S Salvation Few saved 241 Saphire What it signifies and represents 177 178 Seraphims What. 80 Sephar 3. Shekel Of sanctuary why so called 405 Side The Prophet lying on his side and left side 393 394 Sight the certainest sense 53 54 Sgnification To impose higher significations on things then they have by nature belongs to God 72 281 Signes God deals with his people in signes and types 387 why ibid. hee gives to the sign the name of the thing signified 429 Sin A fire infolding 76 disables us from seeing glory 205 causeth Gods people to lose their glory 231 sin is rebellion ibid. progresse in it causeth impudencie 237 sinners come to a height of sinning 243 it's an imbittering thing 244 the fruit of it is death 343 difference betweene Hamartanein and Poiein hamartian 353 sin it makes uncapacious of happinesse 367 cuts off spirituall mercy 379 sin may so provoke that neither God nor man will shew mercy 391 God forgets not the sins of men 400 seldome any return from sinfull wayes 402 it defiles 453 Son of man opened and what it notes 210 how oft given to Ezekiel and why 211 Speed It 's required in Gods service 100 Spirit Why called the hand of the Lord 56 57 it's author of all good done and received 60 how said to move or go 122 the Spirit is the great agent in all 123 363 it works any where and cannot be shut out of any place 364 how the spirit of the living creature is said to be in the wheels 160 it moves all ib. consent between Angels and wheels is from the Spirit 162 the Spirit is living and lively 164 what is meant by Spirit 216 entrance what 218 369 a chief comforter ibid. whether it goes alwayes with the Word 221 it affects and visits the humble 370 it's a comforting and encouraging Spirit 371 Spirit speaks in a man 372 the Spirit enables to discerne 223 why the Spirit took up the Prophet 306 heals our infirmities 321 it works invincibly ibid. Standing Of that posture 212 Stubbornnes Men wil not hear God 299 Stumbling-block What meant by it 354 how God layes it 354 355 takes them out of the way of his 350 Sword What it doth 456 T Tel-abib What it signifies 322 Temple Was a part of worship 312 consecrate to what end 448 449 what defiled it 450 Terrible What makes so 166 Throne What it signifies 176 Christ sate not stood in it 179 Christs throne must be of Saphire 182 Time No good plea for sinners 402 Tongues Thorny in what respect 254 255 how the Prophets clave to the roof of his mouth 377 power of it in Gods hand 378 Tree Dropping water in a dry Iland 153 Truth All truth should be received 204 sweet to taste bitter in operation 318 V Vision What things are in a vision 52 visions have excellency in them 54 effects of them 204 why men fall upon their faces at visions 204 why the Prophet had a second apparition of Gods glory 365 Voyce Of Christ how taken 206 W Watchman Christ appoints watchmen in the Church 332 they must be knowing not sleepy 333 must endure hardship ibid. they are for the flocke 335 Weary Godly may be weary in but are not weary of Gods worke 120 121 Wheels What is meant by lifting up the wheels 154 none can hinder the motion of the wheels 156 God puts stands to them at his pleasure 158 they cannot move otherwise then they do 160 motion of the wheels never unseasonable 161 wheels move whither the Spirit will have them 163 wheele why the world likened to it 130 secret motion in the wheele 140 high dreadfull 143 149 motions of the wheels are judicious 151 Whirlewind Nebuchadnezzar compared to it in three things 67 68 Wicked The worse for the Word 245 without excuse having means 246 shall see what mercy they have refused 247 248 they are like thornes and wherein 252 like scorpions 258 we must take heed of them 262 267 their acquaintance not to be sought 265 what fruits they bring ibid. their losse not considerable 266 Christ knows who are such 241 there is hope of those are very wicked 344 they deal cruelly with the Prophets 375 lesser sins punished in the wicked more severely then greater in the godly 402 403 wicked men are worthlesse 252 421 Gods people more wicked then heathens 432 Will Mans will his ruine 299 Wisdome Mans crosse to Christ 318 Word The power of it from the Spirit 220 it's the Chariot of the