Sun and Christs face as glorious as that is in Dan. 12.3 it 's said The wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the stars for ever but Christ as the Sun which is the great glory of the heavens the godly may have firmament and star brightnesse but Christ Sun brightnesse Neither doth that reach the glory of Christs humane nature it goes beyond it Acts 26.13 when Christ appeared to Paul at his conversion what saith hee I saw a light from heaven above the brightnesse of the Sun shining round about mee this was the light of the glory of Christ glorified and it was beyond the brightnesse of the Sun The Star that led the Wise men to Christ Epist ad Eph. Ignatius thinks did exceed all the rest in light and brightnesse that none ever was like it be it so yet the glory of Christs humane nature is far above it no creature is so glorious as fully to represent the glory of it therefore saith the Apostle Phil. 3. last Hee shall change our vile bodies and make them like not the Stars or Sun that were too low but like his glorious body the originall is his body of glory that is his body which is exceeding glorious above the glory of all creatures 2. That the Lord Christ sitting upon the Throne in judgement is very dreadfull hee is ignis vividissimus as hot burning coals the Propht Malachi tels you of his coming and when hee comes who may abide the day of his coming and who shall stand when he appeareth for he is like refiners fire and he shall sit as a refiner and purifier of silver Chap. 3.2 3. A refiners fire is the hottest it melts purges consumes and is terrible such a fire is Christ in his judgements Jerusalem could not stand before him but hee destroyes them by the strength of Babylon and afterward is terrible to Babylon it self Jerem. 51.25 I am against thee O destroying mountain speaking of Babylon which destroyest all the earth I will stretch out my hand upon thee and rowle thee down from the rocks and will make thee a burnt mountain this burning coal Christ will fire and burn down that great mountain and what then they shall not take of thee a stone for a corner nor a stone for foundations but thou shalt be desolate for ever severe was the Spirit of Christ against Babylon in the letter and as severe is he now against Babylon in the mystery hee shall destroy them that destroy the earth Rev. 11.18 Hee makes Jerusalem a burthensome stone to all that meddle with it Zach. 12.3 There is mention made in the 28. of our Prophet 14. of stones of fire Christ is the stone of fire that breaks and burnes the kingdomes of the earth many kingdomes in Europe are on fire at this day and almost broken in pieces and burnt to ashes we may see that Christ is terrible in his judgements hee is riding now upon his red horse taking peace from the earth dipping his garments in blood and causing his great sword to eat flesh and drink blood he is upon his black horse bringing in famine and pestilence the pale horse is sadled and death is on the back of him and intends to ride through our Cities Countryes Townes Families and make a great slaughter Rev. 2.6 and will yet be more terrible vers 17. the great day of his wrath is at hand and who shall be able to stand neither Kings great men Captains mighty ones nor any other sort can do it they will call on rocks and mountains to fall upon them and hide them from the face of him that sits on the Throne and from the wrath of the Lamb his eyes sparkled with fire his feet are like burning brasse and out of his mouth issue flames of fire and to set out the dreadfulnesse of this Judge Paul tels us he shall come in flames of fire 2 Thes 1.8 And as his appearance so his name will be dreadfull for he hath an unknown name belongs to him in his way of ruling and judgement Rev. 19.12 and this will be known when he sets up his Kingdome among the Jewes saith Brightman 3. That he is zealous in sentencing and punishing Malefactors he is pruna summe ignita and not only so but here is a fire within zeal in his breast a spirit of burning within you may see the zeal of Christ in Joh. 2.14 15 16 17. The Temple being a type of Christ and by divine appointment set apart for worship should not have been made a place of merchandize but Christ coming and finding in the Temple those that sold Oxen Sheep Doves and changers of money sitting made a scourge of small cords and whipt them out of the Temple like a company of Rogues drove out the Sheep and Oxen powred out the changers money overthrew the tables bid them take away their Doves and not make his Fathers House an house of merchandize they might have said All these are brought for sacrificing for publique service and the worship of God and what dost thou pretend Gods glory and take away his sacrifice we will whip thee out of the Temple and use thee as an enemy to God and his worship and it was a wonder they did not Christ being a poore man having no countenance from the Rulers and medling with rude fellowes and dealing with them so sharply and shamefully as to whip them out it was wonder they tore him not in pieces or stoned him to death for it Christs zeal was hot and carried him on to punish and disgrace those delinquents not fearing their rage or malice so Gods glory might be repaired This zeal in Christ was so intense that it warmed the hearts of his Disciples who upon it remembred what was writ of him The zeal of thine house hath eaten mee up How zealous was Christ in his carriage towards the Asian churches he tels Ephesus that except shee repent recover her first love and do her fitst works hee will come quickly remove her Candlestick out of its place and unchurch her Rev. 2.5 To Pergamus also he saith Repent for I come quickly and will fight against thee with the sword of my mouth verse 16. So for Thyatira wherein Jesabel lived and did much hurt Behold saith Christ I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds and I will kill her children with death c. vers 22.23 So for Laodicea how zealous is Christ against that zeallesse church I know thou art neither hot nor cold I would thou wert cold or hot so then because thou art lukewarm I will spew thee out of my mouth Chap. 3.15 16. His proceeding with the churches answers his apparition to John in the vision which was with eyes as a flame of fire and feet like burning brasse Chap. 1.14 15. 4. That the divine nature of Christ
famine sword and they had been better have been cut off in their own land or in their journey to those places neither were they in safety there for God would draw out a sword after them they should be captives undergo great hardship and be daily in jeopardy of their lives The sword should pursue them as the phrase is Jer. 48.2 these judgements were contrary to the blessing of plenty safety and peace promised in Lev. 26.4 5 6. VER 13. Thus shall mine anger be accomplished and I will cause my fury to rest upon them and I will be comforted and they shall know that I the Lord have spoken it in my zeal when I have accomplished my fury in them IN this Verse two ends of divine judgements are held forth 1. The satisfaction of his own Justice when judgements are fully executed he will be comforted 2. The conviction of his adversaries They shall know that I the Lord have spoken Then shall mine anger be accomplished Here is mention of anger and fury Deo furâ—r ira tribuitur cum ostendit factu aliquid sibi dâ—splicere max me autem irasci dicitur cum poenam infligit Riveâ— in Exod. which you oft finde given to God But neither these nor other passions are in God he is not carried by affections as men are they are neither materially nor formally in God whose essence is immixt and immutable anger and fury are given to God when he manifests by his actions that something displeases him and especially when hee punisheth the creature they are effects from God not affections in God Isa 27.1 fury is not in mee Be accomplished The Hebrew is to finish to perfect as in Gen. 2.2 God ended his work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he accomplished what he was about so here the Septuagint hath it shall be perfected it notes a progresse in Gods wrath which shall not cease in the mid way but go on to the highest degree as men when they are much incensed proceed in punishment of delinquents till they be satisfied they let out their wrath to the full and so God would do Formerly God had kept in his wrath not let it have the reins nor break over the banks and if it did get loose at any time and break out he quickly call'd it back and turned it away Psal 78.39 but now he would stir up all his wrath and let it out to the full and accomplish it among them now plague famine sword dispersion should have their will and power over them God would inflict what hee had conceived and threatned against them I will cause my fury to rest upon them That is God would terminate fasten settle his wrath upon them not cease it from them it should not fleet or move but abide they should be a people under fury a generation of his wrath Jer. 7.29 a people of his wrath Isa 10.6 God would shoot his arrowes into them and they should stick in their sides whither ever they went Gods fury should be still upon them it notes out the continuation of Gods anger which Jeremiah expresseth to the full Chap. 7.20 Behold mine anger and my fury shall be powred out upon this place upon man and beasts upon the trees of the field upon the fruit of the ground and it shall burn and noâ— be quenched neither their tears nor their blood shall put out the fire of divine wrath kindled against them it should still burn notwithstanding all means used to quench the same God would make his wrath a biding wrath such is that speech in Isai 30.32 In every place where the grounded staffe shall passe which the Lord shall lay upon him which the Lord shall cause to rest upon him is the Hebrew What 's the grounded staffe the wrath of God intended to be fixt laid in and laid down for a foundation of ruine that wrath would God cause to rest upon him that is the Assyrian the mark of the staffe should be in their flesh and state for ever I will be comforted God is the God of all comfort 2 Cor. 1.3 yet he saith he will be comforted not that God was infeebled through discomfort and needed addition of comfort and strength from any creature but it 's spoken after the manner of men God had mourn'd over them a long time expressed his griefe by the Prophets threatnings by lesser judgements inflicted they had done no good and now he would ease himself of them and be comforted Wicked men are a burthen to God and when a burthen is taken off it 's ease it 's comfort Isa 1. you have God brought in much grieved and complaining of this people vers 2 3 4 c. and in vers 24. he saith Ah I will ease mee of my adversaries and avenge mee of mine enemies ah the time is now come and I am glad of it that I shall be eased of this great burthen bearing with this rebellious people I will cast them off and revenge my self upon them revenge is sweet Aestuantem animam vindicta levat it 's an ease to reproached provoked spirits for where is anger there is grief and desire of revenge which obtaining takes away grief and anger whereby the mind is comforted therefore God would ease himself by avengement on them so here God would accomplish his anger settle his fury upon them and be comforted in it hee would execute severe judgements and approve yea applaud them being executed In my zeal These words are oft in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew signifies sometimes zeal sometimes jealousie the Septuagint renders it in my zeal not in my jealousie Zeal is the intention of all affections it notes 1 The earnest love of God for the good of his Church and his own glory Isa 9.7 2 Jealousie which is with great indignation and grief Numb 25.11 such as amounts to hatred and enmity Isa 59.17 God was very zealous of the good of his people and therefore gave them zealous Prophets by whom his zeal was made known the Prophets spake in Gods name delivered their message with authority power life they lifted up their voyces told the people of their sins reproved them sharply were very zealous in their Prophecies hence they were counted factious and fiery spirits men venting their own opinions and humour hence their labours were sleighted they lookt upon as contemptible men not worthy to live they did so trouble both Church and State with the things they delivered but they shall know that not men but God spake that it was not their zeal but my zeal that they have opposed and rejected mee in my Prophets If you referre it to jealousie it notes out Gods taking them into covenant to be his people their revolt by Idolatry and other sins and Gods jealousie upon it who growing hot with displeasure spake sharp and dreadfull things against this people as a jealous husband would do against an adulterous wife Observ 1. That God
be it great or small short or long it hath this name in the Hebrew language Jer. 3.8 a Bill of divorce is mentioned the word in the originall is Sephar a book of Divorce It was the use of the Jewes to call any Writing though it had but a few lines in it Sephar a book And so a Catalogue that had not many names in it is called a book Mat. 1.1 The book or the catalogue of the generation of Jesus Christ This Book of Ezekiel is large having eight and fourty Chapters in it and may rather be called a Volume then Sephar a Book a Bill a Catalogue Some Books in the Scripture that are far less then this of Ezekiel have that title Esther which is not long hath this title Megillath Esther the Volume of Esther or the Book of Esther so it is in your Bibles The word cometh from Gabal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to roll or fold up for the use of the Jewes was to fold up their Writings as being the best way to preserve them from dust and other dangers These two words are sometimes found both together as in this Prophet Chap. 2. v. 9. There was sent unto the Prophet a hand and in it there was Megillath Sephar a roll of a Book The Jewes had many Megillaths many such volumes or rolls especially five which they did use at severall times There was the Megillath of the Canticles which they read at the Feast of the Passeover because it contained much of the love of God to the Church and in the Passeover they apprehended much of Gods love towards them 2. Then they had the Megillath of Ruth which was read a◠the Feast of Pentecost because it contained the Genealogie and originall of David their King who was so beloved and dear unto them 3. They had the Megillath of Ecclesiastes and that they read at the Feast of Tabernacles in memory of Gods protection of them forty yeers in the Wilderness because that volume did contain in it many acts of Gods providence which watcheth over his people continually The fourth was the Megillath of Esther which was read in the Moneth of Adar because that discovered the plot of Haman and the goodness of God that did deliver them from that imminent danger The last Megillath was the Book of the Lamentations and this contained as the summe so the bewailing of the Babylonish captivity which was grievous unto them This Book they read in the fifth Moneth which was answerable to the latter end of July These were all little books little volumes Ezekiel is rather a Megillath and Ezekiel must be one volume a book written in the Babylonish captivity some five hundred and fourscore yeers before Christ so that it is above two thousand two hundred yeers since this book was written From hence you may observe First the Wisdome of God in causing this and other books to be written A book is a writing the originall word signifieth to write Here is the wisdome and goodness of God that the Prophecies of Ezekiel and other Prophets should be written God will have his Church furnished with and regulated by written truths not unwritten traditions The Jewes they had their Cabbala which they say were full of secret Mysteries The Papists they have their Traditions they call them unwritten verities and wee call them unwritten vanities We have a sure word of Prophecie to stick unto and they uncertain fancies which corrupt the worship of God and indanger immortall souls Bellarmine hath a whole book de Verbo Dei non scripto of the Word of God unwritten such words of God wee acknowledge not It was the wisdome of God that the Prophets should write and that their writings should be extant When the Lawyer asked Christ what he should do to inherit eternall life Christ doth not send him to unwritten Traditions or to Jewish Cabbala's but he sends him to a known and written Law What is written in the Law how readest thou Luke 10.26 So wee must look to what is written and how we may reade not what they tell us was revealed to such a Saint and hath continued to so many generations and is the truth of God these are delusions The writings of the Prophets and Apostles are sufficient for us and wee acknowledge the infinite goodness of God in that these should be written for us to have resort unto If this Prophets others and Apostles works had not been written there would have been great inconveniences some things would have been forgotten some neglected many things corrupted and all things in time questioned and so the whole truth would have been without authority in the hearts of people Secondly see here the providence of God likewise in preserving this book of Ezekiel which was written in Babylon for there was the Prophet and there he had his visions for a book to be preserved in Babylon is a wonder The Law was lost in Sion in Manasses his dayes and found again in Josiah his time If the Law may be lost in Sion much more may a Prophecie be lost in Babylon and if not lost in Babylon yet it might have been left in Babylon if not left there it might have miscarryed in their return if not then yet when Titus and Vespasian took and sacked Jerusalem it might there have perished and been utterly extinguished and we never have heard of this Prophecie of Ezekiel But here is the hand of God manifested in it that though this Prophecie were revealed to Ezekiel in Babylon and run through so many hazards yet it should be preserved to this very day Again see where is the true antiquity This book was written five hundred and fourscore yeers before Christ two thousand two hundred yeers ago and is not this book now very ancient other Prophets and the whole Scripture are the true Antiquity Papists and many amongst us stand upon antiquity and what is their antiquity The Fathers or some Heathen Writers are their antiquity But what is the true antiquity but the Word of God That is Prima veritas and pura veritas the first truth and the pure truth that is the fountain all other are but muddy channels When any points are in controversie they flie to Fathers and to Antiquity and what is found there they take for truth but this is to desert God and run to man My people have forsaken me the fountain of living waters Jerem. 2.13 and hewed them out cisrerns broken cisterns that can hold no water I am the fountain saith God my Scriptures are the fountain of living waters yet they run to their own pits and cisterns that hold no water Some moth-eaten and old writings some ancient copies that have lain hid some hundreds of yeers from the world are brought forth obtruded upon people for truths and they must be truths But for your direction know that if they be not in the Kings Records what ever writings they be never regard
to make a brief collection of the heads of all that was spoken before implying that much hath been said of Christ by others and that the chief heads of all should be summed up brought together and be found in Christ Much was spoken by David of Christ much by Isaiah much by Ieremy Zachariah Ezekiel now the summe of all that is in them and in the rest shall be gathered together as in one head you shall meet it all in Jesus Christ He is the Magazine and Treasury of all their strength and wealth the chief things that ever have been spoke by the Prophets formerly they are all concentred in him He is the Alpha and Omega the Alpha of Genesis The seed of the woman shall break the Serpents head and the Omega of the Revelations The grace of our Lord Iesus Christ be with you all So that all between Genesis and the Revelation leads either directly or collaterally unto Jesus Christ 1 Pet. 1.10 The Prophets prophecied of grace that should come unto you searching when or what manner of time the Spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the glory that should follow See here they shewed you the grace that should come the Spirit testified in them of the sufferings of Christ and of the glory that should follow They were Seers and they saw Christ and the glory of Christ and they lead the people up to Christ Thus you have the scope and occasion of our Prophets prophecying and writing it was to convince them of the heavie captivity of seventy yeers to strengthen Ieremyes prophecy to incourage the Church of God in Babylon and to lead them unto Christ 2. In the next place we are to shew you the nature and condition of this Prophecy which is full of Majesty obscurity and difficulty Nazianzen saith Orat. 23. That Ezekiel is the chiefest of all the rest for matter of admiration and acuteness he is the greatest of all the Prophets and the deepest which made Ierome say there was in this Prophecy of Ezekiel a sea of Scripture hee is so deep a labyrinth of the mysteries of God he is so dark so difficult if he do but equalize other Prophets in dignity and worth yet he exceeds them in difficulty and darkness It must be said of this Prophet as of Pauls Epistles 2 Pet. 3. There are some things in them hard to be understood and so there are many things in this Prophet which are hard to be understood There are some strange words in him such as are no where else in Scripture to be found He hath dark visions in him such as will exercise the greatest abilities in the world to find out the aim of God and those truths that are wrapped up in them he hath uncertain Chronologies and Chorographies mysticall Parables forain Histories and many transcendent matters which may awaken your attention and do call for the uttermost of mans industry in the opening Hence it was counted rashness for any one to read this Prophet till he was thirty yeers of age And Ierome tels us Maldonat that it was prohibited among the Iewes that any should read the beginning of Genesis the book of Canticles the beginning or ending of this Prophet till he were thirty yeers of age Ante aetatem sacerdotalem The Rabbins think it not lawfull to interpret this Prophet but only by touching some generall things in it particular things might not be descended into One saith A Lapid Ezekiel is Ieremy vail'd a hand shut up and you know not what is in it like a book sealed up and none can open it or knowes what is written within These expressions have been used to set forth the darkness and difficulty of our Prophet And I will appeal unto you all this day that if that question were put to you when you shall read this Prophet which Philip once put to the Eunuch Acts 8.30.31 Vnderstand you what you read might you not all answer without blushing How shall we understand without a guide And who is sufficient to guide your understandings through this difficult and dark Prophecy For mine own part I durst not have ventured to launch into this deep unless I had been requested unto it And being called unto it I desire to go out in the strength of the Lord and to be as a Star in his hand guided by his Spirit to lead you through the difficulties of this Hieroglyphicall Prophet But you will say If this Prophet be so difficult and dark surely hee is not seasonable nor sutable to these times some other Scripture might have had the preheminence For this take two or three answers First I finde that many Interpreters have fallen upon this Prophet in troublesome and tumultuous times Gregory the great he writ and preached upon this Prophet when the Barbarians were almost at the gates of Rome and when the sword was devouring multitudes Ierome likewise studied and writ upon this Prophet what time Alaricus King of the Goths took Rome and wasted all and filled the Christian world with teares and blood Calvin that great Light of Europe spent his last breath upon this Prophet and in times that were not very peaceable but stirring and troublesom Lavaters Lectures upon this Prophet were together with the commotions in France Gallicis tumultibus and he professeth that he did the more willingly give up himself to the study of this Prophet that so hee might free his spirit from the sad thoughts of the publike and private mischiefs which were in his dayes and acknowlegdeth this was a remedy to him against many evills Secondly I answer that compare our times a little with the times and state of the Iewes and wee shall see some seasonableness in handling this Prophet at this time 1. The sins the Prophet cryes out of amongst them are rife amongst us the sins then were Idolatry Superstition oppression corruption in the worship of God luxury uncleanness prophaneness scorning at goodness hiding their eyes from the Lords Sabbaths and the like Now I ask are not all these sins alive and too lusty in our Kingdome at this time and in this City wherein we live 2. There was then a malignant party which was active and at work and did oppose and hinder the reformation what lay in them which was on foot by Ieremy by Ezekiel by the three Children by Bacuch by the Rechabites all these and many others opposed the corruptions of the times laboured to have a reformation in the worship of God to bring the people back again from their corrupt wayes to the Lord but there was a great opposition by the malignant party and the chief opposers then were the Priests and the false Prophets who poysoned the judgements of the people who suggested false things unto them who fed them with vain hopes with corrupt opinions and deceivable doctrines the chief of the Priests were
and second causes in the government of the world and execution of his judgements all creatures have being from and dependance on God and he may imploy them to what service he will 2. Gods judgements do oft come suddenly and swiftly wings make a noyse and wheels do rattle in a moment and judgements come in an instant Hos 10.13 in a morning shall the King of Israel be cut off utterly Belshazzar in a night Dan. 5.30 Nebuchadnezzar in an hour driven from his palace and pride Dan. 4.33 3. There is much harmony and love between the Angels their wings touch kisse they go lovingly together in the execution of their offices they have like affections as a woman to her sister they sang sweetly together at the birth of Christ there is no contention envie or division among them but much love they are neer God and the neerer any are to God the more love is in them if wee could agree better and love more wee should be Angelicall In the 14th Verse is laid down what the Spirit did with the Prophet after it had lift him up It took him away after the Sublation there was an Ablation The Prophet was carried by the power of the Spirit to Tel-abib this was not a visionall thing but reall for being lifted up hee was taken away from the place where hee saw the Vision hee was not set down and so left to go to Tel-abib but hee was carried in the arms of the Spirit as Philip was caught up by the Spirit and carried to Azotus Acts 8.39 40. The Spirit was the fiery Chariot that carried Philip and our Prophet through the ayre to their severall places And I went in bitternesse in the heat of my spirit The Hebrew is I went bitter in the hot anger of my spirit Here the infirmity of our Prophet appeares much in that after hee had seen and heard such great and glorious things had found such favour in the eyes of Christ as to have his Spirit enter into him comfort him confirm him and to bestow propheticall gifts upon him yet now hee should be unwilling to obey Christs call be in bitternesse and opposition to his Will this is grandis infirmitas If I go and preach of the glory departing from the Temple I shall stir up the people against me they will stone me if not I shall offend God The Prophet now thought upon Gods anger against his people his departure out of the Temple the ruine of the City the stubbornnesse and impudency of the house of Israel now the weightinesse of the work injoyn'd him by Christ seised upon him and now like Jonas hee thought to decline the service his spirit was bitter he in a great heat that he was so pressed to a work so little affected and over-powerd by the Spirit of God that will he nill he on he must for the next words are But the hand of the Lord was strong upon me Which words do declare that had not Gods hand over-powered him hee would not have set upon that hard work of the Propheticall office feares difficulties dangers carnall reason unbeliefe self-love one or all of these would have turned him back if the hand of God had not strongly prevailed with him By hand of the Lord some understand the Spirit of Prophesie as if that did mightily urge him so the Chaldee Exposition is others understand by it divinum auxilium or virtus spiritus which is as a hand to help we may safely understand the Spirit by it which put forth its mighty power upon and in the Prophet Why the Spirit is resembled to a hand I shewed in the first Chapter v. 3. A hand is symbolum energiae index rei instrumentum aperationis there is strength in the hand it shewes what is to be done and effects it so here the Spirit took hold of the Prophet which notes his power shewed him his duty and caused him to do it Was strong The Hebrew root signifies fortiter apprehendere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenere as one that holds loose joints and nerves of the body to strengthen and confirm them that so the man may be more compact and able to do any thing it notes laying hold with strength as men in danger of drowning and the Septuagint frequently renders it by a word notes so much as Ezek. 7.13.22.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to hold by strength and this sense suits with the hand of the Lord that took hold of the Prophet whose spirit was remisse infirm like a member out of joynt and strengthened it and inabled it to do what was intended and appointed the Spirit held the Prophet by its mighty power that he could not wrest from it by any means but like a man conquered must yeeld and do what was required Observ 1. The Prophets were put on too and carried on in their works of Prophesie and giving the Scriptures by extraordinary acts of the Spirit that enters into Ezekiel takes him up takes him away with mighty power comes upon him and constrains him to prophesie here was inspiration and impulsion of the Spirit 2 Pet. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. Prophecie came not by the will of man but holy men of God spake as they were moved by the Holy Ghost it was not their own spirit moved that is private but it was the Spirit of God which is divine and publique and carried them on with might so that the Scriptures are not inventum humanum but Oracula Dei they are not of man but of God therefore Philo saith Propheta est interpres Dei dictantis Oracula the Spirit dictates all and man only utters or writes what is dictated and as the Scriptures are not of man but of the Spirit so their interpretation is not of man but of the Spirit likewise Let Councels Fathers Churches give their sense of Scripture it 's private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it 's not private because it 's divine the sense of the Holy Ghost and private in this place of Peter is not opposed to publique but to divine and the words are to be read no Scripture is of a mans own interpretation that is private contrary to divine 2. The Holy Ghost is God and a person distinct from the Son the Spirit was in the living creatures in the wheeles and in Ezekiel how could this be if the Spirit were not God none but God can be at the same time in many places it 's his peculiar prerogative and nature to be every where The beams of the Sun are in severall places but not the essence or body of the Sun that is in one place only but the Holy Ghost was in its essence in the Angels in the wheels in Ezekiel it was in Jeremiah who lived then at Jerusalem it was in all the Saints there in Daniel and
a watch-man IN this Verse is the Office of Ezekiel laid down First generally a watch-man Secondly more peculiarly 1. Hee must learn of Christ 2. Warn the people A watch-man Tzopheh is from Tzaphah to watch to see from a high place to look about on every side to observe accurately as in Prov. 15.3 The eyes of the Lord are in every place beholding the evill and the good The word for beholding is Tzophoth the same with that in the Verse and notes God exact and accurate eyeing of things and it 's metaphorically taken from those that are set in watch-towers whose office is to observe with the eye and intention of minde what danger is in preparation approach or execution and to inform the city town or army to which hee is a watch-man that all may timously look to themselves If any fire robbery treachery invasion or danger whatsoever appeared the watch-men were wont to give notice by signes or voyce both in the night and day and that constantly such was the Prophet to be here unto the house of Israel hee was to fore-see and fore-tell the dangers were threatned prepared approaching in execution and this he was to do constantly according to that in Isaiah 21.8 I stand continually upon the watch-tower in the day-time and I am set in my ward whole nights so Gen. 31.40 There were two sorts of watchmen God set in his Church extraordinary Prophets Apostles Euangelists and ordinary Pastors and Teachers these continue to this day and these watch for the good of souls Heb. 13.17 and their office is as the Prophets to learne of Christ and to warn the people the other are ceased Observ 1. The goodnesse and bounty of Christ that converseth with and communicates unto the sons of men his precious truths and counsels Son of man saith Christ I have made thee c. It had been honour to Ezekiel to have had an Angell conferre with him and impart secrets to him it 's a great matter to have a Prince talk kindly to his subject tell him his counsels and purposes what was it then for our Prophet to have Christ the Lord of Angels and King of kings to speak lovingly to him to tell him of heavenly mysteries And thus hee doth to us in his Word that yet never saw his face there he opens himself sweetly to us all things being written for our instruction 2. It 's Christs Prerogative to appoint watch-men in the Church I have made thee a watch-man hee might not make himself one others without Christs Commission and directions might not have made him one men should not come into the watch-tower except call'd Heb. 5.4 if hee do hee will prove neither good watch-man nor good work-man Christ himself is the great Watch-man of the Church he is the Head and appoints who shall be in his stead 2 Cor. 5.20 the Apostles were in his stead so the Prophet here so are all the faithfull Ministers of the Gospel who are call'd mediately by the Church according to his will 3. The Ministers of Christ must be men of knowledge they are watch-men and watch-men must have eyes in their heads they must not be blind in 1 Sam. 9.9 they are call'd Seers if they have no eyes they cannot be Seers and if not Seers not watchmen and then mischief may befall the Church suddenly and that without remedy if the blind lead the blind they may both fall into the ditch Isa 9.16 The leaders of this people cause them to erre and they that are led of them are destroyed Ignorance causeth error and error destruction therefore said the Apostle to the Elders of Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si in laicis videtur intolerabilis inscitia quanto magis in his qui praesunt nec excusatione est digna nec venia Leo Ep. Const Take heed to the flock over which the Holy Ghost hath made you over-seers Acts 20.28 unto which and over which you are over-seers Inspectors or Watch-men the Septuag renders it here in our Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Orig. calls a Bishop or watch-man oculum Ecclesiae and Psal 109.8 Let another take his office the word office is from Pakad which is to visit and visiting cannot be without eyes without knowledge if a watch-man want eyes and knowledge how can hee discerne danger instruct the ignorant plaster the wounded reduce the straying lift up the fallen feed the hungry comfort the feeble resolve conscience and compare things past with things present and future a watchman a Minister should be like Argus whom the Poets say had an hundred eyes they should be full of eyes the beasts about Christs Throne were full of eyes before and behinde Rev. 4.6 they saw things gone and things to come they saw every way Ignorance is blameable in any but chiefly in a watchman Papists say Ignorance is the mother of Devotion Dist 38. c. Ign. but the Toletan Councell tels them otherwise Ignorance is the mother of all errours and chiefly to be avoyded in the Ministers of God who have taken upon them the office to instruct the people of God The Priests lips should keep knowledge not ignorance Mal. 2.7 Let Antichrist have ignorant Priests blind watch-men Christ must have knowing judicious seeing watch-men They are men of God thoroughly furnished 2 Tim. 3.17 4. Ministers must not be sleepy drouzie persons they are watch-men and it 's not enough to have eyes in their heads but their eyes must be open not sufficient to have knowledge but that must be improved the wakefull Geese did better service then the sleepy watch-men Matth. 13.25 while men slept the enemy came and sowed tares By men Jerome and Augustine understand the officers of the Church and by their sleeping their carelesnesse and negligence in their place wicked ones took advantage to sow tares errors and heresie while they were remisse The same word that is for a Seer is for a Sleeper Chofim because if men see not to purpose they are no better then sleepers such watchmen Isaiah speaks of Chap. 56.10 His watchmen are blind sleeping lying down loving to slumber when the shepheards sleep then the Wolves watch Somnolent a Pastorum est gaudium Luporum Ephrem tract de tâ—more Dei walk and devoure Acts 20.29 I know that after my departure shall grievous Wolves enter not sparing the flock therefore watch saith he v. 31. intimating that if there be not watching of the Shepheards there will be fearfull spoiling of the sheep the sleepinesse of the Shepheards is the joy of the Wolves Luke 12.37 Blessed are those c. 5. If Watchmen then they must indure hardships all winds and weathers the cold of the night and heat of the day they must look for succession of good and bad Isa 21.11 12. Watchman what of the night The watchman said the morning cometh and also the night It was now night with the watchmen there were troubles afflictions sadding things but there was a