found sweetnesse in the wayes of the flesh at last felt and acknowledged the bitternesse in sin and in that sin Eccles 7.26 I finde more bitter then death the woman whose heart is snares and nets Prov. 5.4 her end is bitter as wormwood The bitternesse in sin will be tasted at one time or other Jer. 2.19 It is an evill thing and bitter that thou hast forsaken the Lord thy God 5. A rebellious people grow worse by the means of grace let them heare the Word or have it tendred to them they are more obstinate opposite then before the point rises thus Whether they will heare or no for they are a rebellious house they will not heare they will not receive thee nor thy message but out of their old malice and rebellious dispositions they will be the worse for a Prophet sent unto them more hardned they will be against thee thy person thy Doctrine thy conversation thy calling they will quarrell and question all Jer. 44.16 17. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken unto thee but wee will certainly do what ever thing goeth out of our own mouth they were the worse for the Prophet Facier do sacâ—emus is the Hebrew more obstinate and set against him and the truths hee delivered in doing wee will do since thou hast spoken to the contrary we are more resolved and set upon it When Christ the great Prophet was sent unto the Jewes did they not grow more hard vile and opposite to him and his Doctrine did they not question his calling and quarrell at his conversation Luke 4.18 when Christ had told them that the Spirit was upon him and that hee was sent to preach the Gospel Deliverance Liberty the acceptable yeere and spake so as that they wondred at the gracious words proceeded out of his mouth yet in the 28th verse it 's said All they that were in the Synagogue when they heard these things were filled with wrath and rose up and thrust him out of the city and led him unto the brow of the hill that they might cast him down headlong Christ was a Nazaren and yet thus would the Nazarenites have served their Prophet their Messiah their own Citizen they would have thrown him down and broke his neck and bones together which made Ambrose say Est pejor magistro Discipulorum haeredâ—tas Ambr. That these men were worse then the devill because when hee had Christ upon the top of the pinacle hee offered not to throw him down but said Throw thy self down but these would have thrown him down with their own hands wicked men storm and rage against Christ his Doctrine and doings Luke 6.11 when hee had confuted their corrupt opinions about the Sabbath and heal'd the man with the withered hand it 's said They were filled with madnesse and communed one with another what they might do to Jesus you may see how the words of Christ ripened their corruptions the Gospel is like the Sun which ripens weeds as well as corn crabs as well as good fruit the vine of Sodome as well as the vine of Sibnah Deut. 32.32 Isa 16.8 and the Vineyards of Timnah amongst the Philistines Judg. 14.5 as the Vineyards of Engedi among the Israelites Can. 1.14 And so the Word of God and Gospel of Christ ripens the corruptions of the rebellious as well as the graces of the regenerate Judas treason the Pharisees hypocrisie are ripened by the Word as well John's love and Nathaniels sincerity in the hottest countreys are the rankest poyson the most venimous Serpents and in England which is zona torrida for the means of Grace is the bitterest enmity to godlinesse here are the rankest Serpents that ever lived 6. That God will leave wicked men without excuse it 's Gods intention they shall never be able to challenge mee nor to justifie themselves Gods primary intentions where hee sends Prophets and meanes of grace are the good of his elect their comfort sanctification and salvation but his secondary intentions are the inexcusablenesse of the wicked and their just damnation Hence is it that the Apostle saith wee are the savour of life unto life and the savour of death unto death 2 Cor. 2.16 There is a sort of men that the Gospel is a sweet savour unto they smell life in it and it revives them it works unto life and these are the elect ones but there is another sort that the Gospel is a favour of death unto they smel death in it and find deadly effects from it they are hardned worsned imbittered and so it works unto death it 's like a strong Sent that kills immediatly and those it proves so unto are the reprobate the lost whose mindes the God of this world hath blinded 2 Cor. 4.4 Christ also tels us Joh. 9.39 For judgement I am come into this world that they which see not might see and that they which see might bt made blinde his first aim was at those under election to do them good to make them see the secondary end and aim was to make others blind that is such as were in a reprobate condition when God sends his Word to any place it shall and must prosper in the thing whereunto hee sends it Isa 55.11 be it to win and draw or to harden and make inexcusable see Isa 6.9 10. Go and tell this people Heare ye indeed but understand not see ye but perceive not make the heart of this people fat make their eares heavie and shut their eyes c. And this Scripture is six times in the new Testament repeated intimating that as people are hardened under the meanes so they are inexcusable having had the means and it 's a dreadfull condition to have Law or Gospel Prophets or Apostles and not to thrive by them Christ pronounces a woe to the Cities Matth. 11. that had the means of Grace and mighty works done in them and repented not he tells them it shall be more tolerable for Sodome then for them at the day of judgement cursed Sodomites that were destroyd with so dreadfull a judgement from heaven shall find more favour at the day of judgement and more ease in hell after that day then any that have had the Gospel and means of grace and not profited by them let us learn to tremble at the Word of God heare it as the Word of God as that Word shall judge us and receive the truths of God with love lest otherwise God sends us strong delusions and we be damn'd for not being the truth 7. Wicked men shall one day be awakened and see what mercy what means offers of grace they have refused and sleighted they shall know that there hath been a Prophet amongst them the time shall come that they shall see and feel that I was neer that my Word was among them that salvation was at their dores they shall finde mee a severe Judge that would not
they should finde it so 3. Vehementiam To set out the intensivenesse of God in this thing he was serious and reall his heart was in it he was not words but weight I even I c. That so they might be the more affected The Vulgar reads it to thee in stead of against thee the Hebrew beares both and the sense abides the same I even I to thee that is coming to thee with my judgements I am hastning towards thee for thy ruine and destruction and so coming to Jerusalem is being against it That phrase in Levit. 26.24 of walking contrary to them and punishing them is the expository of this here God would come to them come against them and destroy them and this should be not in a private way but in the sight of the Nations it 's a sad thing to have God secretly out with one much worse to have him an open enemy as God professes he would be unto them all should see his dealings with them Judgements Here it 's not taken as in the 6. and 7. verse but notes wrath vengeance and punishment to be inflicted upon evill doers it 's the same word in the Hebrew that notes lawes and punishments and both are call'd judgements being from the infinite wisdome counsell and judgement of God Observ 1. That it's God is the great Agent in all Judgements befall Cities and Kingdomes Nebuchadnezzar Nebuzaradan and many thousand fierce bloudy Souldiers came against Jerusalem but God was in them acted and ordered them they were the rod and staffe in his hand with which he beate Jerusalem the Axe with which he hewed them the razor wherewith he shaved them and might have said It 's not wee but your God is against you he hath commanded us to come forth to plunder your Countrey to besiege take and burne your Citie though you yeelded not obedience to his commands to prevent the judgement yet wee must and will to execute the judgement appointed by him sufferers are apt to look at the next and second causes not at God but Armies plagues famines what ever judgements are extant they are in Gods hand he is the principall actor in them 2 Chron. 12.7 God calls the wrath his wrath and Shishach was to powre out upon Jerusalem Shishach was the vial God put in the wrath and powred it out at his pleasure Amos 4.6.10 God tells them it was he gave them cleannesse of teeth and sent the pestilence and it 's he breaks out like fire in the house of Joseph Chap. 5.6 and Isa 63.10 he fought against them it was God in their enemies did it 2. It 's a dreadfull thing to have God against a Citie or Kingdome Behold I even I am against you I that have loved you so dearly that have done so much for you that have been a friend a father a husband a deliverer a counsellor a God of salvation even I am against you The word Behold imports so much where that is prefixt usually some great strange and dreadfull thing follows and so here could a greater stranger or more dreadfull thing befall Gods people then to have God against them 1. All in God is against them all his attributes his wisdome holinesse mercy justice patience power c. working for their ruine Jer. 18.11 Behold saith the Lord I frame evill against you and devise a device against you Gods head and hand was at work against them and so in Micah 2.3 Behold against this family doe I devise an evill it was ill with the family of Jacob when God set his thoughts a work to devise judgements for them The infinite wise and powerfull God when he is once against a people improves his attributes for their ruine hence you have it in the Word that Gods face is against the wicked Psal 34.16 and set against them Levit. 26.17 and so his hand is against them Lam. 3.3 2. All from God as 1. All the creatures When the King himself is out with any all his officers and servants frowne also Angels are against a people when God is against them When two States fall out they call away their Embassadours and God calls away his Angels when he is wrath with a Nation and because their Lord and Master is wronged by that Nation they take part with him against it and stand ready to execute his judgements upon it when Christ was injuriously dealt withall Peter drew in his Masters behalfe presently when God was against Egypt the destroying Angel was quickly felt there Not onely Angels but all inferior creatures act answerably unto their Lord when he moves against a people they doe it also the starres fought against Sisera Judg. 5.20 the waters against Pharaoh Exod. 14.26 the earth against Corah Dathan and Abiram Num. 16.32 fiery Serpents stung the Israelites Numb 21.6 see Levit. 26.22 Ezek. 34.28 Chap. 14.15 Wilde beasts God would send amidst them and he did it 2 King 17.24 25. there were Lions and 2 King 2.24 there were Beares which did devoure Herod was eaten up by wormes Pherecydes with vermine Plinie tells that in Spaine they were constrain'd to forsake their Cities because undermin'd with Conies one in Thessal with Moules and in France many Townes were left because annoyed with Frogges Locusts Mice and Waspes God is the Lord of Hosts and can quickly muster up an Armie of the creatures against his enemies 2. All Ordinances the Word is the favour of death 2 Cor. 2.16 the Gospel is hid to them Chap. 4.3 Prayer and fasting witnesse against them Isa 58.5 Zach. 7.5 Passeover Circumcision Sacrifices Temple Sabbaths New Moones c. did them no good but encreased their woes Isa 1.11 12 13 14 15. and Chap. 6.9 10 11. Heare yee indeed but understand not and see yee indeed but perceive not Make the heart of this people fat their eares heavie shut their eyes lest they should see heare understand he converted and healed And why thus God was against them he would wast their Cities and make their Land desolate God was against the Jewes his purpose was to root them out and what did Christ his glorious Gospel and treasures of it profit them as Ahab said of Micaiah 1 King 22.8 he prophecied no good unto us so these prov'd no wayes good unto them 3. God â—ets a people he is against against it selfe he divides them Ephraim is against Mâ—nasseb and Manasseh against Ephraim and both against Judah Isa 9.21 When people will divide from God God will multiply their divisions he can and doth mingle a perverse spirit in the midst of a people he is against Isa 19.14 there shall be no agreement but in the ruine of one another Ver. 2. I will set the Egyptians against the Egyptians and they shall fight Brother Neighbour Citie Kingdome each against another 4. All miseries plagues judgements curses break in quickly upon that people Levit. 26. When God is in march against a people he will appoint over them terrors consumptions burning agues
he could behold God converse with him in his glorious appearances unto him but after his fall he fled from his presence was disabled and incapacious of the sight of him and his glory so here Ezekiel cannot abide the sight of this glorious Vision but falls down upon his face and hides himself from his own happinesse till sin be purged out of us it will be so therefore God hath appointed purging ordinances that we being purified might at last see him and have fruition of him Two things especially are required to the sight of glory Holinesse and Strength to both which sin is opposite it defiles it infeebles so that we dare not we cannot behold glory see what mischiefe sin hath done us 5. Apprehensions and sight of glory doe much humble gracious hearts When Ezekiel saw the glory of the Lord he fell upon his face the glory of a creature raises a carnall heart but the glory of the Creator humbles a gracious heart Joh. 1.14 We beheld his glory as the onely begotten of the Father and this made John the greatest Prophet that ever was borne of a woman to be so low in his own eyes that he professed himselfe unworthy to loose the lachet of his shooe ver 27. There be some things in the sight of divine glory that works strongly to humble the soule First It is of that lustre and excellency as that it darkens all the glory of the world and makes it seeme no more then the lustre of a Glow-worme to the Sunne Secondly It sets out the shamefulnesse and blacknesse of sinne Thirdly The Insufficiency of all humane motions and duties to attaine unto it Fourthly Shews the infinite distance between God and the creature All which are humbling things and concurring doe humble more throughly Ezekiel was not onely amazed doth not onely fall downe but falls upon his face and that after a second sight of the same glory so that it 's in the nature of glory to humble other things may humble a little but glory most of all that comes by the eare doth something but that is seene by the eye affects most Isaiah had heard the Seraphims crying Holy holy holy the earth is full of his glory but this struck not so deeply into his heart as the sight of glory when he saw the King the Lord of Hosts in his glory then he cryed out woe is me I am undone his holinesse was nothing his propheticall office was nothing all was nothing to him he was an undone man he saw so much sinne in himselfe I am a man of uncleane lips c. VER 24. Then the Spirit entred into mee c. BEing in a dejected condition the Spirit entred It was said before the hand of the Lord came upon him which was the Spirit and here the Spirit entred into mee What difference is there between these two phrases you may observe this difference The hand of the Lord upon the Prophet notes the efficacy and work of the Spirit in generall the common gifts and graces of it which may fit a man for publick imployment The entring of the Spirit notes not onely those but the sanctifying of a man so that he shall imploy his gifts and graces to the glory of God and eternall good of his own soule Of the Spirits entring and setting the Prophet upon his feet I spake in the 2. Chap. ver 2. It was not the ayre his own spirit returning nor an Angel but the Holy Spirit of God This entrance of the Spirit notes not motion from place to place for the Spirit is infinite and fills heaven and earth but it notes operation manifestation impletion when the Spirit doth work efficaciously manifest it self for there may be invisible operations fill the heart of any with divine vertue when it doth any one of these or all these it 's said to be sent to come to enter it comforted the Prophet being amazed sunk in apprehension of his own unworthinesse and manifested its operation by setting him upon his feete giving new strength to goe and prophesie when time should serve Goe shut thy selfe within thy house These words are not ironically spoken or by way of Sarcasme because he had formerly shut up himselfe but they are a command from God to the Prophet it 's true by reason of the rebellious disposition of the people the weightinesse of the calling he was to be in and the infirmitie of the flesh he had withdrawne from his dutie and God beares with him bids him withdraw from the publick view Jerome thinks this shutting up was a type of the besieging of the Citie that as he should be shut up in his house so the Jewes at Jerusalem Others thinke more probably that it was to receive instructions from God and to heare from him before he should speake ought to the people therefore some observe that our Prophet heard and saw much and spake not till the end of the 11th Chap. 23. vers where he saith Then I spake unto them of the captivitie c. This shutting up made way for the credit and authoritie of the Prophet and his prophesie Observ 1. The Spirit affects and visits an humble soule When the Prophet was humbled with the sense of his owne unworthinesse trembled at the sight of glory and majesty was destitute of strength then it pleased the Spirit of God to enter humiliations upon sight of glory and greatnesse are deepest and the Spirit loves to visit them speedily God doth not long leave humble soules without operations and manifestations of his Spirit Jam. 4.6 He resisteth the proud but giveth grace to the humble he sends the Spirit into their hearts to comfort and strengthen them because they are low vile in their own eyes but destruction is for the proud God is in battaile array against them the Spirit appeared like a dove and is a dove of the valleys not of the mountains while Paul was a mountaine in his owne eyes the Spirit never came neere him but when he was humbled with the sight of glory Act. 9. even the glory of Christ and became a valley then quickly the spirituall dove tooke her flight to him for ver 17. saith Ananias Brother Saul the Lord hath sent mee that thou mightest receive thy sight and be filled with the Holy Ghost the Lord Jesus would not let him want his Spirit to revive him that was so effectually humbled at the sight of his glory 2. The godly before Christ had the same Spirit grace and comforts that wee have since Christ Ezekiel had the Spirit enter into him What Spirit Even the Spirit of God and Christ the third Person in the sacred Trinitie neither doth that in John crosse this truth The Holy Ghost was not yet given because that Jesus was not yet glorified Chap. 7.39 Not given at all is not the meaning but was not given so plentifully so visibly till Christ was glorified You know that Kings when they enter their Kingdomes first or
of the whole earth this is the day that we looked for These expressions you have in the Book of Lamentations David a King a Prophet a man of a warlike spirit that feared not the Bear the Lion Goliah saith my flesh trembleth for feare of thee I am afraid of thy judgements Psal 119.120 When other things did not daunt him at all Gods judgements did there was daunting terror in them and no marvell there is wrath in them such rage wrath fury as is in wild beasts Hos 5.14 I will be unto Ephraim as a Lion and as a young Lion to the House of Judah I even I will teare and go away I will take away and none shall rescue such terror as is in an earthquake that shakes the foundations of all Isa 29.6 such as in a strong winde and an overflowing showre Ezek. 13.13 such as in a flail that beats out the corn and breaks the straw in pices Hab. 3.12 such as in the Sea or Earth swallowing up Psal 21.9 What a dreadfull cry when Corah and his company sunk alive into the earth when Pharaoh and his host were overwhelmed in the Sea such terror is in Gods judgements yea more dreadfull yet such as in thunder lightning and devouring fire Isa 29.6 yea such as is in fire and brimstone Psal 11.6 God is Baal-chemah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahum 1.2 A Lord of wrath so the originall is a Possessour of wrath and in his judgements doth distribute terrors and sorrows him therefore should the sonnes of men reverence 2. Gods Judgements have the voyce of speech in them they speak unto sinners Mic. 6.9 The Lords voyce cryeth unto the City and the man of wisdome shall see thy Name heare yee the rod and who hath appointed it If the first voyce be the cry of the Prophets and Ministers the second is the cry of the Judgements of God the rod speaks aloud it proclaims Gods anger wrath fury jealousie revenge his Omniscience holinesse justice the terror of the Almighty it proclaimes our folly shame and ingratitude treachery and great guiltinesse before God it cries to us for repentance when destruction lay at the gates of Ninivie they understood the language thereof and repented in dust and ashes Jon. 3. It cries to us for righteousnesse when Gods judgements are in the earth the Inhabitants of the world will learne righteousnesse Isa 26.9 They cannot learne unlesse they be taught and do they not teach and teach many lessons to feare God whom men have forgotten in their prosperity to make restitution to men whom they have wronged in the day of their wills to be charitable in censuring others and rigide in censuring themselves 3. Angels are not only swift but efficacious in their motions and administrations The great waters mighty thunders and numerous armies make way before them and nothing can withstand their force and so it is with Angels when they are upon service none can stand before them they destroy armies shake kingdoms move all the wheels in the quarters of the world and their motions are not faint but forcible 4. It 's not every eare that heares the noyse of Angels wings though their noyse be great efficacious like waters thunder the voyce of speech as an host yet all heare them not it 's the Prophet heares them and such as have divine spirits the operations of Angels are unperceiveable to most of the world all eyes see not visions neither do all eares heare the things that visions do speak few are capable of divine mysteries To you it is given to know the mysteries of the Kingdome Mat. 13.11 There be mysteries in the government of the world as well as in the Kingdome of heaven and it 's a speciall gift to be acquainted with them Gods secrets are made known to them that feare him Psal 25.14 some choyce precious excellent spirits they heare they see what others do not such as turn from iniquity Dan. 9.13 such as are wise Hos 14.9 they understand such as are deeply interested in the truth and Churches cause as have suffered much and have their drosse purged out by the fire of afflictions they heare they see more and greater things then the men of the world Nehemiah Isaiah Daniel Ezekiel John that were men of great sufferings they heard voyces others heard not In the Revelation it 's said oft Hee that hath an eare to heare let him heare every man hath an outward eare but not the inward the eare of the heart whereby to perceive the meaning of the Spirit men heare not the voyce of the Spirit in the Churches they heare men but not the Spirit what that speaks in the Ordinances and as they heare it not in them so they heare not the Spirit in the wheels nor the voyce of it in the great judgements of God VERS 25. And there was a voyce from the firmament that was over their heads when they stood and had let down their wings HEre we have a description of the firmament from the noyse that came from it and that is the cause of the Angels making their appearance before the Lord and the manner of their appearance is they stood with their wings let down Whose voyce this was comes now into question it was not a voyce of the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De super firmenta but from above which is in the originall besides from the firmament so that it was not the noyse or voyce of the firmament neither of any Angel for they are here present under the firmament but it was the voyce of Christ of him that was above upon the throne and it hath much in it 1. It sets out the Majesty and State of Christ who like a mighty Emperor sits upon his Throne and speaks unto his Nobles and people at distance 2. His authority calling in the Angels his great agents in the world from their services to appeare before him they upon this voyce come from the quarters of the world and stand about his Throne to give account of their administrations to receive new instructions and are sent out by him to great services 3. To awaken quicken and prepare the Prophet who had hard things to meet with harsh people to deal withall but when hee saw Angels come and go at the voyce of Christ it hushed all objections and set his spirit to attend to the voyce of Christ to receive instructions from him and to do his will thought hee Shall those glorious Angels those great Agents in the world hearken to Christ be informed by him execute his Will and shall I a poore captive stick at it dispute the case with him no no I will be like to these Angels heare receive and obey Of the standing of the Angels formerly hath been spoken in the 21th Verse to which I refer you The letting down their wings notes their cessation from imployment as Birds or Fowls when they fall upon their feet on trees or ground
and so to impudencie when the Calves were first mentioned in Israel the people trembled at it but afterwards they could kisse Calves and sacrifice to Baal Hos 13.1 and out-stand the threats of the Prophet Sin banisheth shame from its habitation so that the sinner and shame are disacquainted Psal 52.1 Why boastest thou thy selfe in mischief O mighty man Doeg boasteth of his bloodinesse that hee had kill'd the Priests at the command of Saul Zeph. 3.5 The unjust knoweth no shame Though men foam out their shame Jude 13. and glory in their shame Phil. 3.19 yet they will know no shame It 's an exceeding evill to be past shame to be impudent in sinning if ever God shew mercie to such sinners they must be ashamed What fruit had you in those things whereof now yee are ashamed Rom. 6.21 yee were impudent in committing but now yee are ashamed in confessing and remembring of them 2. That where there is an impudent face there is a hard stiffe heart if the heart were not stony before God the face would not be impudent before man Act. 7.51 Yee stiff-necked and uncircumcised in heart there was brawnishnesse within and impudency without and a hard heart is one of the greatest evills Mercies prevail not what mercies had they in the Wildernesse in Canaan and yet they did not move them Miracles will not do it when they took Christ hee said I am hee and they all fell backward to the ground after this Peter cuts off Malchus his ear Christ heals it here were two miracles yet they did no good upon their hard hearts they went on laid hands on Christ who wrought the miracles bound him as a malefactor and thought to make him sure for doing any more miracles Pharaoh saw ten miracles the Israelites woar a miracle about them fortie yeers their clothes and shoes ware not out they were new at fortie yeers end yet these wrought not upon their hard hearts Pliny tels of a river in Lucania that turns leaves and sticks into stones It is not fasting and prayer will do it many are hardened in them There be waters that what ever is cast in they turn into stone and some mens hearts grow stonie in what ever Ordinances they are A hard heart is a grievous disease worse then the stone in the reins or bladder It was Nabals disease and death and most men are sick and die of that disease 3. That God sends his Prophets and Ministers about hard services such as are full of discouragements when they are look'd upon with a carnall eye Ezekiel had presently to object Lord wilt thou send mee to a people that is impudent I shall never make them blush to a people hard-hearted I shall never make impression on their spirits by any truths I shall preach unto them my labour will be in vain are they a rebellious nation do they rebell against thee and will they not much more rebell against me this is a hard task if thou regard'st not me yet regard thy truths What shall they be cast away about such a people as this O spare me and spare thy truths No saith God I send thee unto them and thou shalt speak unto them they are hard tasks that God puts his servants upon Isaiah was called to a hard service Chap. 6.9 10. to preach ruine and destruction to a people and so unwelcome he was that he saith Chap. 8.18 I am for a signe and wonder in Israel Jeremiah is set over nations and kingdomes to root out Quid est praed care nisi furorem populi in se derivare Luth. to pull down and to destroy Chap. 1.10 the Kings of Judah the Princes Priests and People he was to deal withall and Vers 19. it 's said They shall fight against thee Preaching provokes all sorts of men and so hard did Jeremiah find his work although God promised to be with him he was so derided saw so little good come of his labours that he resolved to lay down his Calling and to speak no more in the name of the Lord Jer. 20.9 Knox when called to preach he burst forth into an abundance of tears and so withdrew himself to his chamber and was full of grief and troubled till he was compell'd to preach Preaching is a warring 2 Tim. 2.4 and Preachers are souldiers hence Paul calls Timothy a good souldier of Christ and when we come to spoil and plunder people of their goods their lusts wills humours opinions and to take away their strong holds their carnall reasoning against Christ in the Gospel and wayes of God they are in a rage take up arms against us Paul fought with Beasts at Ephesus 1 Cor. 15.32 and they gored him and sought his death The Galatians that would have at first pull'd out their eyes for Paul thrust out their tongues against Paul hee was their enemy because hee told them the truth those cryed Hosannah a little before were ready to cry Crucifie crucifie hardly a Prophet or an Apostle but suffered by the hands of their hearers 4. Ministers should not so much look at the persons they are sent to or the event of their ministerie as at their Call I send thee saith God look thou to that trouble not thy self at the persons that are so wicked nor at the successe of thy ministerie but consider I have call'd and sent thee Gods will and command must content us support us what if wee be scoffed at reviled made the off-scouring and filth of the world yet here is the comfort of a true Prophet of a true Minister Christ sent him and hee that set him awork will pay him his wages whether they heare or heare not to whom hee is sent the Nurse hath her wages whether the childe live or die and wee are a sweet savour of Christ unto God in them that are saved and in them that perish 2 Cor. 2.15 The souldier hath his respect and reward whether hee kill men or take them alive and wee are acceptable unto God as well in the deaths as the lives of men This consideration comforted Isaiah Chap. 49.4 5. I have laboured in vain I have spent my strength for nought yet surely my judgement is with the Lord and my work with my God and though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength Hee would look at God and not at the difficulty of the work or discouragements from men and want of successe sometimes God gives large incouragement promises hope successe providing for our infirmities at other times bare a commission and command must suffice to do that would make ones heart ake it 's his prerogative to send whom he will and upon what service he will Let us lay aside all discouraging thoughts look to our Call rest in Gods will and know it's honour to be in his service though nothing come of it wee are acceptable to him if not to men and shall
wills and power are no rules they may sin we must give account and therefore may and must examine prove all things and hold fast that which is good humane things it 's our duty it 's wisdome and safety to question and search into but divine things are without dispute and all questioning to be believed and obeyed therefore saith Christ Yee are my friends if yee do whatsoever I command you Joh. 15.14 then we shew the greatest love to Christ when we give him absolute obedience 2. That the symbols and truths which Christ gives are the meat that the souls of Prophets and Ministers must feed upon Eat what thou findest eat this roul it 's this emphatically other rouls and books they may look into but this they must eat the Book of Christ is the book for their studies many Schollers study other books more then the Scriptures then the rouls of Christ they are Heluones librorum book-eaters Fathers School-men Historians Poets and Pamphlets they devoure and are least acquainted with the Scriptures but Christs command is to eat this roul search the Scriptures meditate in the Law night and day hee sends us to no other A young disciple asking an old Rabbi whether he might not have time to learn the Greek tongue said if hee would do it neither by night nor by day he might because by night and day he was to study the Law hereby he intimated that schollers greatest study should be in the Word of God Paul therefore exhorts Timothy to give attendance to reading to exhortation to doctrine hee bids him meditate upon these things give himself wholly to them 1 Tim. 4.15 his whole strength and time should be in them mans life is short and if it were never so long it should be spent in the knowledge of the holy Scriptures when Paul was at the gates of death 2 Tim. 4.6 you shall find hee sends for the Books and Parchments Paul would study them over again it 's said of Ambrose that to his death he ceased not to write Commentaries and expound Scriptures and dyed at that in the Psalme Great is the Lord Epistola Dei ad hom nes missa Aug 2. serm in Ps 90. Omnia etiam minima plena sunt sensu mysterio spiritu Bas Hom. 6. and greatly to be praised This Book they must eat read study with great diligence and make it their own Alphonsus King of Aragon read over the Scriptures some twelve or fourteen times notwithstanding his great and publique imployments and one of note read over the new Testament with Beza's larger notes sixteen times in three yeers the Scriptures are heavens Epistles sent to men it cannot be read too often being full of divine mysteries 3. That when Ministers and Messenges of God have eaten and digested the truths of God then they are fit to go and preach them to the people of God Eat this roul and go first eat then go Elijah must eat and then take his journey and so Ministers must first eat themselves then feed others if the Nurse her self do not eat shee will have no milk for her child if shee eat and do not digest turn it into blood and milk all is in vain so the Messengers of God must turn what they eat what they read in succum sanguinem and then being their own in their hearts and bowels they will speak from the heart 4. That faith is requisite to the receit of spirituall things he opened his mouth and eat the roul he received the truths and believed look how necessary a mouth is to take in the meat of the body to chew it and send it down to the other parts else there is no benefit comes to a man by it so necessary is faith to take in the spirituall food of the soul Faith is the mouth and stomach of the soul if that receive in truths digest and send them to the organs of actions benefit accrues to the man if not prejudice Joh. 6.35 36. Christ tels them that he is the Bread of life that hee comes to him shall never hunger and that he believes on him shall never thirst but yee have seen mee and believe not though Christ were Bread and Water of life because they had no faith no mouth to eat and drink thereof therefore they had no benefit and as a man that can receive no food must die so here Joh. 8.24 If yee believe not that I am hee you shall die in your sins here is prejudice irreparable death eternall for want of faith our Prophet received the fruits Christ tendered and got by them all Believers are or may be gainers by the truths of Christ 1 Thes 2.13 The word wrought effectually in them that believed Faith makes good concoction of that meat and answerable operation But Heb. 4.2 The word preached did not profit them not being mixed with faith in them that heard it where is no faith to receive into the soul there is no profit the eare may set it into the head but faith must bring it into the heart and keep it there till it be spirit and life to the man The originall is the word of hearing did not profit them being not united by faith to them that heard Observ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sculpere as well as aperire God open'd the roul for mee to read and I open'd my hart for him to write The godly must act and put forth their graces towards farther reception of spirituall things when Christ will give Ezekiel donum Prophetiae a Roul to eat hee opens his mouth he sets awork his faith to receive this gift of Prophesie faith in the habite is like the mouth shut up nothing enters but in exercise it 's like the mouth open and ready to receive it 's infinite mercy that God at any time will offer us spirituall favours and excellencies wee should therefore be forward and stir up our souls and graces to the receit of such mercies It 's a lazie and ill excuse for godly ones to say they can do nothing Grace is an active and an inabling thing and where there is a principle of life as all godly men have there is a specificall difference between that man and another hath it not a man without it cannot act and stir up himself to a further reception of spirituall things because hee is dead but a man hath it can and ought to quicken up his own soul to spirituall things The Prophet had received the Spirit that entred into him and hee opened his mouth exercised his faith to take what the Lord should give the Apostle Paul bids Timothy stir up the gift of God that was in him 2 Tim. 1.6 hee would have men deal with their gifts and graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they do with fire under the ashes they blow them off and blow the fire up and there is a flame fit for service sloth feare infirmitie carnall reason are ashes that
greater If they will not heare me their God they will not heare thee my servant their Prophet 2. Is from their disposition and the universality of it for all the house of Israel are impudent and hard-hearted And then a repetition of his mission in the 11th Verse I shall open what is difficult in the Verses and then give you some observations out of them The words in the 5th Verse of a strange speech and hard language and the same in the 6th Verse are expounded in that place in Isa 33.19 In the originall the words are deep of lip and heavie of tongue or rather a people of depths of lip and heavinesse of tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the word depths there is a Metalepsis depths are dark and difficult hard to be understood it 's not so here thou art not sent to such a people a people of a hard and heavie language of an unknown tongue the Septuagint hath it thus not to a people of a deep lip or heavie tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad polum profundilabium gravilinguem thou art sent to a people that understand thee and what thou sayest and whom thou dost understand also It 's not with thee as it was with Jonas hee was sent to a people of a strange speech and hard language I send thee not to Egyptians to Chaldeans but to Israelites not Parthians Scythians c. but though thou art in Babylon where was the confusion of tongues yet thou art to go to the House of Israel and speak to them that have heard Moses and other Propets before and me in them In the 7th Verse it 's said the house of Israel are impudent and hard-hearted the Hebrew is strong of face and hard of heart the same with those words in the second Chapter v. 4. only the difference is that in Chapt. 2. it's dâ—â—i faciebus and here it 's dâ—ri corde there it 's robusti corde and here it 's robusti fronte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the 9th Verse it 's as an Adamant harder then a flint have I made thy forehead Keshamir the word Shamir signifies a Brier Isa 5.6 There shall come up briers Shamir a Brier and it 's from Shamar custodire servare because a Brier by its prickles doth preserve it self it signifies also a hard and flinty stone Ab◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as an Adamant is which is lapis servabilis because it keeps it self by its hardness from all injuries no weather no violence of hammer or fire will conquer it so much the name Adamant imports being lapis indomabilis Zach. 7.12 Plin. lib. 37. They have made their hearts as an Adamant there be four sorts The Arabick Macedonian Cyprian and Indian which is the chiefest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harder then a flint it 's in the Hebrew strong above a rock By these expressions are set out the invincible courage and constancy that God would give the Prophet Nec pudere â—â—inâ—retur nec mâ—tu taceret aut pal â—â—sceâ—e such as neither shame nor fear should prevail against In the 10th Verse All my words receive into thy heart and heare with thine eares it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last first and first last beare with thine eares and receive into thine heart Observ 1. That those are sent of God must speak with or in gods words saith Paul What I have received of the Lord that I deliver not what I have received of men of learned Heathens and Jewes not what I had of mine own but what I received of the Lord his words his institutions Gods words are weighty and have divine authority in them but mans are weak like himself 2 From the 5th and 6th Verses observe 1. That it's God determines and disposes of his Prophets and Ministers for their places and people what places they shall be in what number they shall be over Thou art not sent to a people of a strange language not to many people but to the house of Israel God had the power in his hand to have sent him to other Nations great mighty of an unknown language but hee set him among Israelites Acts 20.28 it 's a divine constitution 2. That men call'd of God to do him service in the Church should not be discouraged what ever difficulties are before them Thou art not sent unto a people of a strange speech not to many this implies that if hee were sent to these hee should go willingly cheerfully and much more being upon easier service the Call of God should be incouragement enough And if our eyes be much upon that it will prevent much sin many distempers oft the servants of God when they come amongst their own friends acquaintance country-men are sleighted and meet with hard measure and course usage but they must remember who call'd who sent them 3. That Gods wayes and judgements are unsearchable the means of grace are denied to those that would imbrace them and given to those that refus'd them surely had I sent thee to them Per interpretes per nutâ—s per gestus commoverentur ad poenitentiam they would have hearkened although thou hadst preached in a tongue unknown by one means or other they would have been brought to repentance they would not have been so perverse and ingratefull as the Jewes were Jonas and Nahum too as Pradus conceives preach'd to Ninive and they repented and it 's likely many nations now if they had the Gospel preached unto them would imbrace it and bring forth better fruits then Christians do Matth. 11.21 23. Christ saith If the works hee had done in Chorazin Bethsaida and Capernaum had been done in Tyre Sidon and Sodom they would have repented and remained to this day but God in his infinite Wisdome and Justice denied both the words and works of Christ to those places We cannot sound this depth yet let us say God is righteous and take heed it be not verified of us that Turkie Persia and Tartoria would have repented if they had had the means we have From the 7th Verse observe 1. Mens wills do harden them and ruine them They will not hearken unto thee there is obstinacy and malice in the wills of men that they reject the Word of God and what is for their good You will not come to me that you may have life saith Christ Joh. 5.40 I will give you life for fetching and you will none of it and when he came to them what said they to him Wee will not have this man to reign over us Let Christ come a King of righteousnesse seeking the good the salvation of sinners they will not submit to him Voluntas tuae est infernus tuus their own wills shall stand between them and salvation Bernard saith A mans will is his hell it carries a man against heaven and swiftly to hell 2. There is such corruption and strength of stubbornnesse in men that they
will not heare God himself They will not hearken unto me though there be infinite equity in it that they should give me their eares hearts all their strength and intentions for I have created them of nothing redeemed them being worse then nothing I have prepared eternall mansions in the heavens for them that do heare me I speak the words of Wisdome and Life I aim at their good and comfort in all that I speak yet they will not heare mee Here is the strength and perfection of stubbornnesse a childe not to heare its parents a people not to heare their Minister subjects not to heare their Prince is thought bad enough but children people subjects not to heare their God is the height of iniquity And because they will not heare Christ therefore they will not heare his Messengers but despise persecute and murther them and that because he sends them Joh. 15.21 All these things will they do unto you for my name sake 3. Corruption lies not only hid in the heart of sinners but breaks out in an impudent manner they are impudent and hard-hearted there is stoninesse within and impudency without 4. Sin is of a spreading infectious nature the whole house of Israel are impudent and hard-hearted the one corrupted another as it 's in a bunch of grapes if one be corrupt it will corrupt its neighbour and that another till they be all alike so was it here one infected another till the whole house was so it 's like the leprosie in a garment or house that spreads through all Gen. 6.12 All flesh had corrupted its way upon the earth From the 8th and 9th Verses observe 1. That the Ministers of God must look for opposition in their way their face and foreheads were against the Prophet they would be like beasts that use to push with their horns and heads 1 Cor. 16.4 There is an effectuall dore opened unto me and there are many adversaries when God opens to his Ministers a dore of hope to do good there presently appeares many adversaries to shut that dore again and so to take away the hope and opportunity of doing good it was at Ephesus and there hee met and fought with beasts in the race of his Ministery he met with Hymeneus Alexander and Demetrius that opposed him John met with a Diâ—trâ—phes and wee must looke for many such 2. Divine vertue and and assistance doth accompany a Divine Call I have made thy face strong against their faces I call'd thee and strengthened thee the Hebrew is I give thee a face strong I do and will inable thee with spirit and audacity to out-face them In Matth. 28. ult Go preach and lo I am with you to the end of the world he sends them and seconds them hee calls them and incourages them I am with you peculiari assistentia by my grace strength comfort direction spirit those that are call'd of Christ and sent of him therefore may with comfort expect the help of Christ to go through the work he hath put them in Paul when sent to the Corinthians he came in demonstration of the Spirit and power 1 Cor. 2.4 And in Col. 2.29 he saith The working of grace was mighty in him in power and efficacy wee are lost discouraged at the greatnesse and difficulty of the work Who is sufficient for these things said Paul but when he look'd at Christ he said I can do all things through Christ that strengtheneth mee and if we would look more at him and lean upon him wee should do more Non militat propriis viribus sed armatur coelesti virtute and do better if thoughts of our weaknesse of the work of our oppositions and enemies sink us Christ gives balm spirit and a face to out-face all a Minister doth not warfare in his own strength but is arm'd from above 3. What ever Ministers have it 's given if they be indued with the Spirit wisdome liberty of speech courage or any other excellency it 's that the Lord Christ bestowes upon them I have made thee so and so Let not us be lift up our Master Christ had in him all the treasures of Wisdome the Spirit above measure he was full of grace and truth did more then all his fame was great and yet he was humble and bade us learn of him he did not sleight or despise men of mean talents and infinitly beneath himself but acknowledged the least good was in any and incouraged it his steps should wee follow and not swell with a conceit of worth nor with reality of parts and excellencies it 's the practice of too many to sleight others and build up themselves by their ruines but this is a worldly and wicked practice never taught by Christ his Doctrine is Let each esteem others better then themselves Look not every man on his own things but on the things of others Phil. 2.3 4. it's injury and indignity to Christ not to reverence and esteem his graces and gifts in others Bernard tells of one who beweiling his own condition said he saw thirty vertues in another whereof he had not one in himself and perhaps saith Bernard of all his thirty he had not one like this mans humility this grace is the glory of a Christian and especially of a Minister pride is for Prelates and humility for Prophets God brooks not pride in any least of all in his Messengers Christs Disciples had a tincture of it their thoughts were aspiring who should be greatest but he sets a child before them and tells them who is greatest not he that hath the strongest head the best notions doth the most service but he is the most humble he is the most high humility is so valued of God that he likes it in malefactis rather then pride in recte factis a man that is innocent and proud is lesse in Gods eye then he that is guilty and humble let us rather minde the good in others to honour them and maintain love then that is in our selves to lift us up and make us sleight others 4. Christ puts insuperable vertue and strength into his servants such as the powers of darknesse and the world cannot prevail against I have made thy face strong against their faces as an Adamant as a rock let the winds waters flouds blow wash beat they prevail not against the Adamant the Rock they are res indomabiles so is the power vertue and grace of Christ in the heart and head of a faithfull Minister reproach and derision put Jeremiah to it had almost silenc'd him I will preach no more Jer. 20.9 but his Word was as a burning fire shut up in my bones and I was weary with forbearing and I could not stay there was vertue within which would out and act God had told them that they should fight against him but not prevail Jer. 15.20 Luke 21.15 Christ tells his Disciples hee will give them a mouth and wisdome which all their adversaries should not
be able to resist and could that great Councell in the 4th of the Acts prevail against Peter and John We cannot but speak the things that we have seen and heard Vers 20. So Stephen was too stout for all his adversaries Act. 6.10 Such vertue was put into Basil the great you know how he answered the Ruler and stood impregnable against his threats who went and told the Emperor saying Victi sumus Rex in Ecclesiae hujus negotio vir ille minis est superior verbis robustior persuasionibus fortior You must set upon some other man more ignoble or force him openly you shall never overcome him with threats this made Nazianzen say of him that he was percutientibus adamas dissidentibus magnes Could all the policy of the Conclave and power of Antichrist conquer that divine vertue was put into Luther The wicked may drive the godly from their standings not from their stedfastnesse 5. That the Messengers of God being call'd and strengthened by Christ are to go on animo intrepido Fear them not neither be dismayed at their looks though they be rebellious c. If they be strong or against thee I am stronger that am with thee if they frown I smile if they watch to do thee hurt I watch to do thee good if thy Doctrine provoke them yet it pleases me From the 10th Verse observe 1. That the heart is the treasury where the truth should be laid up Receive my words in thine heart hee must heare with his eare but that is not enough he must also admit the word into his heart and lay it up there what is in the head may soon be lost but what is in the heart abides Books lockt up in the closet are safe and truths laid up in the heart are secure Jam. 1.21 Laying aside all filthinesse and superfluity of malice or naughtinesse receive in meekness the ingraffed word they must first put out of their hearts filthiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malice wrath what ever had possession of the heart and kept out the Word and open their hearts to entertain the Word that as it 's with a graffe put into a stock so it might be with the Word in their hearts even be an ingraffed Word a word to root and grow there and bear fruit in the life Luke 8.15 The seed on the good ground are they which in an honest and good heart having heard the Word keep it and bring forth fruit The heart is the ground this seed will grow in David knew this and therfore hid the Word of God in his heart Psa 119.11 And why there that I might not fin against thee This corn will not let the weeds grow when the Word is in the heart it keeps under all corruption it makes them languish and come to nothing many do by the Word as by their Jewels they hang them at their ears that is the place for them and so the Word is only in their eares they heare and that is all it enters not into their hearts and therefore is subject to casualty the Devill world pleasures one thing or other steal it away or make it unfruitfull but the heart is the right and best place for that treasure A godly mans treasure is in the heart within anothers is in the eare and without many heare the Word with the eare but receive it not into the heart and that is a worthlesse hearing Joh. 8.47 The Jewes heard Christ preach yet he tells them their hearing was no hearing yee heare not Gods Word because yee are not of God They heard but not with the heart the truth entred not abode not with them let us look to our hearing and lay up the truths of Christ in our heart Luke 2.19 Mary kept those sayings and pondered them in her heart 2. All the truths of Christ must have interest in the heart Psal 40.8 Thy Law is within my heart hee doth not say a Precept or two a part or half the Law is within my heart but thy Law the whole Law some truth none is so bad but hee would give entertainment unto truths of mercy truths of liberty truths of case and comfort truths in credit so men might pick and choose what truths they listed they would imbrace them but when truths are reproached will subject to danger losse difficulties when they strike at our lusts call for mortification self-deniall conformity to Christ c. then men will scarcely afford truth their eares much lesse their hearts hence those expressions in Scripture of mens perverting the wayes of God Acts 30.10 of being contentious against the truth Rom. 2.8 speaking evill of it 2 Pet. 2.2 of resisting it 2 Tim. 3.8 yea persecuting it Acts 22.4 There be many truths that flesh and blood cannot indure some have torn out parts of Scripture because crosse to their lusts and lives it 's known what hath been done to the Word of God in Ireland and England too of late dayes Some are enemies to the whole truth most to some parts of it but wee must receive all the words of Christ if the least tittle of the Law and Gospel be more durable and excellent then heaven and earth Matth. 5.18 there is sufficient reason it should have interest in our hearts let the truths be what they will so they be the words and truths of Christ we should receive them and that which makes us receive one should make us receive all Do I râ—ceive one because it 's from Christ then I should receive all because they are from Christ if I do not receive all I may miscarry for refusing of one truth Psal 219.6 Then shall I not be ashamed when I have respect unto all thy Commandements From the 11th Verse observe 1. That affliction is a fit time for instruction Gâ—t thee to them of the captivity they were in Babylon stript of all captives under Nebuchadnezzar and now the Lord judged it a fit season for a Prophet to be sent unto them when people are in misery they see the uncertainty of life the insufficiency of all creatures the sinfulnesse of sin that the wrath of God is a dreadfull thing thoughts of death and eternity are upon them and now is a good season to bring the truths of the eternall God unto them Vexatio dat intellectum it makes men consider look about inquire how they may be delivered where to get safety When a kingdome is in danger a Parliament is seasonable when there is war in the gates then counsell and instruction are welcome and when people in captivity a Prophet amongst them will do well 2. When Gods people degenerate he owns them not for his Get thee to the captivity and to thy people God own'd them not now his care of them and affection towards them is much abated God doth look upon things and persons that hee formerly took delight in being corrupt as not his own Isa 1.14 Your new moons and appointed feasts my