smitten dumb Dan. 10.15 breathlesse verse 17. 5. To testifie two things first thankfulnesse for some mercy received or promised upon this ground Abraham fell on his face Gen. 17.23 when God appeared to him and told him that hee would make a covenant with him and multiply him exceedingly hee fell on his face to manifest as his humility so especially the gratefull frame of his spirit towards God for such a mercy 2. Reverence worship and respect unto divine Majesty falling upon the face notes so much in the language of Canaan 2 Chro. 20.18 Jehosaphat bowed his head with his face to the ground and all Judah and the inhabitants of Jerusalem fell before the Lord and worshiped him so bowing in Psal 72.9 is to note reverence and worship They that dwell in the wildernesse shall bow before him and his enemies shall lick the dust they shall come in to Christ and by bowing their faces to the ground and licking the dust of his feet shall testifie their reverence and subjection unto him so Isa 49.23 That which made our Prophet fall down on his face here was feare and amazement at the apprehension of the Majesty of Christ the great glory that appeared newnesse and dreadfulnesse of things in the Vision Observ 1. See what mischiefe sin hath done unto us it hath disabled us from partaking of our greatest good the sight of glory is the happinesse of the creature when Peter saw Christs transfiguration but dimly hee said O Master it 's good being here but sin hath made us incapable of the sight of glory Peter and the rest fell upon their faces and could not behold it as otherwise they might Cum magno moerore pensare considerare cum lachrymis debemus in quantam miscriam infirmitatem cecidimus qui ipsum bonum ferre non possumus ad quod videndum creati sumus Gregory in his 8th Hom. saith it 's matter of great mourning to consider wee are fallen into such an estate as that wee cannot behold what would make us happy wee cannot indure that good that glory which God created us to behold yea such weaknesse hath sin brought us to that wee cannot bear the sight of the appearance of the likenesse of glory They are weake eyes that cannot indure the Sun-beams they more weake that cannot indure the light which is more remote from the brightnesse and glory of the Sun and so here man cannot indure the glory of the Lord nor the likenesse of it nor the appearance of the likenesse 2. That the sight of glory is an humbling thing when the Prophet saw the appearance of the glory of the Lord hee falls upon his face then hee is conscious of his own weaknesse and worthlesnesse then hee trembles and sees the great disproportion between Majesty and nothingnesse Isa 40.5 The glory of the Lord shall be revealed and all flesh shall see it and then followes all flesh is grasse glory will convince us that wee are but grasse it 's not hearing will do it at least not so effectually seeing and seeing of glory doth humble mightily seeing of miserie causeth grief mine eye affecteth mine heart but seeing of glory causeth godly sorrow Job 42.5 6. Now mine eyes seeth thee Nisi aliquid de aeternitate in mente videremus nunquam in facie nostra poenitendo caderemus Gre. I abhorre my self and repent in dust and ashes when hee saw the Lord and his glory then hee abhorred himself his own righteousnesse all his confidences duties and what ever the heart and wit of man catcheth hold of and repented and said What am I unto God the great the glorious God he is so infinitely glorious and distanced from mee that I am no better then dust and ashes Isaiah and worthy to be buried under them out of his sight and so Isaiah when he saw the glory of the Lord then was hee sensible of his own vilenesse and cryes out Wo is mee I am undone because I am a man of unclean lips though a Prophet yet a man of unclean lips for mine eyes have seen the King the Lord of Hosts he had heard the Seraphims cry Holy holy holy the Lord of Hosts the whole earth is full of his glory but this wrought not so powerfully as the sight of his glory now hee saw his sin what a great and soul sinner he was and therefore saith he Wo is me c. 3. That those be throughly humbled with the sense of their own vilenesse and weakness are fittest to hear divine truths and to receive divine mysteries Ezekiel falls on his face and then heares a voyce so was it with Daniel flesh and blood is apt to be lifted up to trust in something of its own men look at and like their own parts their graces some confidence or other we are apt to catch hold of but we must let all go below in our own eyes if we will be fit auditors of Christ we must fall down at the feet of his Throne if wee will heare him speak from his Throne Jam. 4.6 he giveth grace to the humble they finde the choycest favours at his hands Moses a meek man yea the meekest of all living and God shewed himself the most to him and so to him as not to others Numb 12.8 He spake to him mouth to mouth Deut. 34.10 There arose not a Prophet in Israel like to Moses whom the Lord knew face to face Isa 66.2 And I heard a voyce of one that spake This is the second effect following his sight of the glory of God hee first falls upon his face and then hears a voyce this was the voyce of him that sate upon the Throne and was so glorious that the Prophet could not behold him it was not the voyce of the heavens Psal 19.3 nor of the thunder Psal 29.3 but of Christ and the voyce of Christ is taken in the Scripture First for an extraordinary voyce having extraordinary power with it Joh. 5.28 those that are in the grave shall heare his voyce that is the power of his voyce shall fetch them out of their graves Secondly for the doctrine of Christ Joh. 10.27 My sheep heare my voyce that is my Doctrine they do not hear Christ immediately speaking but they heare his Gospel his Ministers opening it unto them Thirdly for the speech of Christ speaking unto others Act. 9.4 I heard a voyce saying Saul Saul c. such is the voyce here Christ speaking himself unto Ezekiel This Vision and Voyce was First to affect the Prophet that hee might be humbled awakened quickned up and prepared to the work the Lord Christ intended him Secondly to confirm him 1. In his call to his Ministery hee was to be a Prophet to this people in a strange Land and therefore hath an extraordinary call to it Christ from heaven appeares 2. In the truth of his Prophecie hee should utter nothing but what he had from Christ the author of all truth hee would put words
chiefest in malignancy and opposition this you shall see 2 Chron. 36.14 15 16. All the chief of the Priests and the people transgressed very much they polluted the house of the Lord they mocked the messengers of God despised his words and misused his Prophets this was the practice of those times Was there ever any great disorder corruption in the Church or any sedition treason almost in the State but some of the chief of the Priests have had their hands in it When the Calf was set up in Moses his dayes Aaron the Priest had his head and hand in it when David was a dying Adonijah makes the sedition and stir in the Kingdome but Abiathar the Priest had a great hand in it Both in the State and in the Church you may well observe that the chief of the Priests have had their hands in the evill in the trouble And have not we now a malignant party that oppose the reformation intended and begun Do they not set themselves with all their might against the Ieremies Daniels Ezekiels and Rechabites of the Land that will not defile themselves There is such a party you all know that do oppose godliness that despise the Prophets scorne the Saints make sad the hearts of the righteous and strengthen the hands of wickedness therefore this prophecy may be seasonable enough in regard of that malignant party that doth oppose too openly 3. They had lost their countrey their choysest comforts they were in captivity and constant jeopardy of their lives if they provoked the Babylonians they were ready to fall upon them and root them out presently and those at Ierusalam were in danger every day to have their liberties estates consciences Religion and lives taken from them And are not we like unto them and are not we even in a Land of liberty in a state of captivity Do not our estates our liberties our consciences our Religion our lives and all lie at the stake Wee are even in Babylon in the midst of Sion wee are in a sad and heavie condition therefore this Prophecy may be seasonable now considering our estate is so like to theirs 4. The times then were such that they loathed Manna ordinary and plain truths would not down unless truths were new and transcendent they were weary of them and slighted them Ieremy was too plain a Prophet for them too low and God gives them Ezekiel a dark and hard Prophet And is it not so in these dayes we have been fed with Manna so long that we loath Manna as a wormy thing If we have not something new unheard of transcendent we are weary wee think it not worth our going out of doors if so then here is a Prophet that may be sutable to these times and your desires God gave them this Prophet in a time of affliction and there was something in it for afflictions open mens understandings Vexatio dat intellectum and inlarge their capacities when people are under pressures then their understandings are quickest then they are most apprehensive therefore God gave them such a Prophet as might sute with their condition in exercising their parts and graces to the full when at the best Now is a time of affliction if your spirits be awakened and the bent of them be after high and hard things lo here are difficulties and transcendencies for you here are high things to draw up your thoughts to exercise your spirits be they never so choice and apprehensive One thing more for the seasonablenesse of this Prophet it is said heaven was open Ezekiel saw visions of God If ever God hath opened heaven since Christ now he hath done it in these sad times God hath now caused is causing you every day to see visions out of the Prophets and out of the Gospel These expository Lectures are openings of heaven and let out cleare and choice light unto you from heaven therefore seeing heaven is opened let visions of God be counted seasonable and become acceptable unto you But if this Prophet be so dark and difficult what is the benefit and fruit we shall have by him This is the next head wee are to come unto and the benfits of this Prophet are these the darker the Prophet is the more of God may you look for from him God dwelleth in darkness as well as in light Psalm 18.11 He made darknesse his secret place And Exod. 19.9 God came to Moses in a thick cloud Tenebrae sunt latibulum Dâ—i and there Moses had the most of God Here God is coming to you in a dark Prophet and questionless you shall find much of God in him here you shall see much of Gods mercy in upholding and comforting the spirits of his people and providing for them in a strange land here you shall see much of Gods justice in punishing sinners for their sins and iniquities here you shall see much of Gods truth in fulfilling of prophecies here you shall finde much of Gods power in subverting of Kings and Kingdomes here you shall finde much of his manifold Wisdome in these dark visions here you shall finde more of God then you expect 2. This prophecy is an exact History of the time of the Jewes being in captivity in it you have many passages of Nebuchadnezzars reign and government of his acts abroad and at home and of Gods dealing with his people in the time of this their seventy yeers captivity Were not Daniel and Ezekiel extant wee should have such a great losse as the world could not tel how to repair it the acts of Gods dealing with his Church and people in that seventy yeers would be swallowed up in a Chaos of darkness 3. You shall see for what sins God subverteth and overthroweth Kingdomes and States In this Prophet you shall find that the Lord doth ruine glorious Churches great Cities mighty Kingdomes men of great renown families and posterities and the particular sins for which he doth it Namely for false worship Idolatry injustice uncleannesse prophaning of his Sabbaths contempt of his Word abuse of his Prophets and sins of that nature So that as it is Prov. 21.30 There is no wisdome no counsel nor understanding against the Lord. God will overthrow even Kings and their Councels Kingdoms with their Nobility and Gentry with their Magistrates and people God will overthrow them when he once sets upon such a worke such a designe There is no standing out against him 4. You shall see here also the different carriage betweene the godly and the wicked in times of Judgement When judgements are abroad in the world the inhabitants of the earth should learn righteousness but wicked men they grow more active against God more impudent more desperate and hard-hearted they combine and plot together to roote out the righteous this you shall see in this Prophecie And for the godly you shall finde that when judgements are neare and upon them they are mourning in secret they get together
the 26th to the end Some others put them all together and make them one Vision these being all parts of it Before I come to open this Vision or any parts thereof it will be needfull to shew you the scope of this Vision which will helpe us in the understanding of the same The scope of this Vision is to set forth the glory of God and this appeareth from the last verse of the Chapter where it is said This was the appearance of the likenesse of the glory of the Lord. The Spirit interprets all to be a manifestation of the glory of God This glory of God is evidenced two wayes 1. By his powerfull providence in the administration and ruling of all the creatures in the world For all creatures are under the command of God and he doth dispose of them for what services he pleaseth and not onely in the world but specially in the Church is his active providence preserving destroying as seemeth best in his owne eyes so that nothing is done there rashly or without his will nothing otherwise sooner or later then he hath decreed all creatures actions events come under his will rule and power 2. By a representation of Jesus Christ the Judge and Governour of this world who is the brightnesse of the glory of God and the expresse image of his Person and this from the 22. verse to the end of the Chapter as the other is from the 4. verse to the 22. This glory of God is presented to Ezekiel in this Vision for these ends 1. To breed in him an high reverence of divine Majestie The sight of great and glorious things doe awaken our dull heavie sensuall spirits naturally we are indifferent to the things of God and unlesse something transcendent and glorious be presented to us like Gallio we care little for other things therefore in Exod. 19.16 when the people saw the lightning and heard the thunder when God came downe upon the Mount in that glorious manner this awakened them and bred an awfull reverence in them of divine Majestie All the people that were in the Campe trembled 2. To prepare and fit him for entertainment of what God should speake unto him We are not alwayes in a frame to heare God speake there are great distempers in our spirits you have all experience enough of the truth of this therefore it is said Psal 46.10 Be still and know that I am God Be still let not your spirit be in a rage taken up with the world the cares feares pleasures and businesses of it be not parling with a lust but be still and know that I am God 3. It is to incourage him to his work and to frame his spirit to a ready execution thereof Ezekiel was to enter upon a heavie taske he was to deale with the stubborne Jewes a rebellious people He knew that Jeremiah had preached 35. yeares and other Prophets in times better then he was in and little or no good had been done upon this hard-hearted people Therefore lest Ezekiel should be discouraged that his heart might not faint but be quickned to the worke the Lord doth shew him his glory in these Hieroglyphicks his glory in these creatures his glory in his Sonne that so seeing the glory of God he might be warm'd oyl'd and incourag'd to run about this worke For the sight of glory is potent with a gracious heart to make it active for God We cannot says Peter and John in Act. 4.20 but speake the things which we have seene and heard Joh. 1.14 Mat. 17.1 2. Now they had seene his glory as the glory of the onely begotten Sonne of God They had been in the mount seene Christ transfigured and his face shine as the Sunne And having seene his glory and heard his voice this incouraged them notwithstanding all difficulties to be active for him This was Gods way to appeare to his servants to incourage them to the worke he would set them about Exod. 3. God appeared to Moses in a burning bush To Joshua in a vision like a man with a sword in his hand Josh 5.13 2 King 6.17 Act. 10. To Elisha by horses and chariots of fire Peter being confirmed by a vision of a sheet let downe from heaven goes and preacheth to the Gentiles And Ezekiel here hath vision upon vision that so being strongly confirmed he might not feare the faces of Jewes or Babylonians but proceed with life and spirit about the worke he was sent Note The sight of Gods glory is very efficacious upon the spirits of men If God let out his glory it will worke strangely upon good and bad When they came to apprehend Christ saith he to them Joh. 18.6 I am he It is conceived that Christ let out some glimpse of his glory this did so astonish them that presently they recoyled and fell to the ground Isaiah when he saw the glory of the Lord Isa 6.5 6. he cryeth out Woe is me I am undone I am a man of uncleane lips and I dwell among a people of uncleane lips And then God manifesting his glory so farre for his good that his lips were touched by an Angel Now Lord saith he here am I send me I am ready to goe though it be on a message of death though it be to root up Nations and Kingdomes So it was with Job I have heard of thee saith he by the hearing of the eare Job 42.5 6. but now mine eye seeth thee that is thy glory Wherefore I abhorre my selfe in dust and ashes I will speake no more against God I will doe whatsoever thou shalt command or expect at my hands So Isa 40.5 6. The glory of the Lord shall be revealed and all flesh shall see it together And what then All flesh is as grasse and all the goodlinesse thereof is as the flower of the field There is no greater or more efficacious way to take off your hearts from the creature Videnti Deum omnis creatura est angusta then to behold the glory of God There was no man that ever saw the glory of God but he looked upon the creature as nothing afterward I looked and behold a whirlewind came out of the North c. In this Verse we have the first part of the vision and it is of a Tempest A whirlewind is a sudden wind which takes up what is obvious and carrieth it in a circular motion wheeling it about and hurling it here and there Theodoret calls it the blast of a storm the Septuagint a wind which takes away trees houses lesser things A Lapid and disperseth them Some have been eye-witnesses of whirlewinds in Italy which have taken away stabula cum equis stable with horses carried them up into the aire and dashed them against the mountains so mighty are these whirlewinds in some countreys Out of the North. The Northern winds are very piercing and if we respect the Prophet in this whirlewind it was to
shall give account of himselfe unto God God will say to us Come give account of your Stewardships Luk. 16.2 Every one hath a talent is a Steward hath some trust committed to him and he must not thinke to run and never returne let men act how they will returne they shall be they never so great be they Princes Magistrates Commanders c. Eccles 12. God shall bring every worke unto Judgement with every secret thing whether it be good or evill both the work and the workman must be questioned Mat. 12.36 Of every idle word that men shall speake they shall give an account of in the day of Judgement 3. That Angels are lively and unweariable in their negotiations they run and returne as a flash of lightning when they had done great service in the world they were as lively at the end of it as at the beginning they return back with as much life and speed as they went forth and were ready for new imployments they return'd as to give account of what was done so to receive new commands and worke This is a good patterne for us all that in the workes of God those imployments he calls us to we grow not weary of one sinne fits for another and men are unweariable in that trade So one dutie should fit for another and wee should never be tyred in our spirits Ad laetitiam et animi pacem magnum pondus habent rectae actiones though we be in our bodies Gal. 6.9 Let us not be weary in well-doing the wicked are weary of and in well-doing What profit is it say they that wee keepe his Commandements and that we walke humbly before the Lord of Hosts Mal. 3.14 When will the new Moone be gone that we may sell corne and the Sabbath that we may set forth Wheat Amos 8.5 Psal 36.3 He hath left off to be wise and to doe good Mal. 1.13 They said What a wearinesse is it and snuffed at it and brought that was torne lame sicke but the godly are never weary of Gods work Desidia est mors superstes Vacua est vita though sometimes they are weary in it through the strength of the flesh weaknesse of grace and other discouragements but they having tasted how gracious the Lord is are not will not cannot be weary of his service his Commandements are not grievous to them 4. That they seek not themselves but the honour and glory of their Master they stay not when their work is done upon pleasure curiositie to see or know any thing but immediately returne and are taken up wholly with the glorifying of God they are attent watching his Commands for they look up they are intent upon his work they turne not to either side look not backe but goe streight forward they contend for his glory they runne returne and give account and would have new Commissions be at work againe and have God to be glorified to their utmost abilities Isa 6.3 Holy holy is the Lord of Host the whole earth is full of his glory they see God so glorious excellent and holy in himselfe so glorious in all his works that they minde not themselves but God and make it their onely and great designe to glorifie God Rev. 4.8 9. And this is our duty and comfort if done 1 Cor. 10.31 Whether you eate or drinke c. The glory of the infinite holy wise and great God should be precious to us we should attend his commands intend his worke contend against all lets within or without and promote his worke and glory to our utmost That worke is not referr'd to Gods glory but our gaine credit or profit is a dead work Omnibus operibus nostris coelestis intentio adjungi debet Aquinas The School-men call for a right intention in every work as that which animates and inlivens the same and though we cannot actually intend Gods glory alwayes in every thing yet there should be a vertuall intention of it A bowle runs an arrow flies by vertue of that arme first sent them forth and all our actions should proceed in the strength of a morning or primary intention of Gods glory One thing yet remaines touching the motion of Angels namely the efficient cause of their motion and it 's the Spirit set down in these words VER 12. Whither the Spirit was to goe they went SOme doubt there is what is meant by the Spirit here not the counsell or will of the Angels and so the sense to be that they went which way they had a minde whither their own wills and spirit carried them and my reason is because they are brought in here as servants and officers and therefore not to be left to their own wills but to be under command and at the will of another Souldiers goe not where they please but where their Generall pleaseth By Spirit we are to understand neither the will of Angels nor winds nor the soule of man for Spirit in Scripture doth signifie all these but the essentiall and eternall Spirit of God and this is evident by the 20th verse Whithersoever the Spirit was to goe they went it 's not said whithersoever their Spirit was to goe they went but whithersoever the Spirit that is the Holy Ghost coessentiall and coequall with the Father and the Sonne whither that Spirit of wisdome and power led them thither they went when that Spirit bad them returne they returned as that Spirit moved them so they moved Object The Spirit of God neither goes nor moves from place to place being infinite how then can this be meant of the Spirit Ans This is spoken humanitùs after the manner of men in regard of the vision Ezekiel had Non mutatione loci aut essentiae sed declaratione potentiae gratiae it seemed so to him but the Spirit being infinite neither goes nor moves by reall change of place or essence but by declaration of its power and grace When the Spirit or God doth that is unusuall then they are said to come and be present Againe the Spirit went in the Angels not simply in it selfe there was in the Angels imperium impetus Spiritus the imposition and impression of the Spirit which carried them on Observ That Angels although exceeding wise full of knowledge active and able to doe great service yet are not at their own dispose they move not at their own pleasure they went not where they listed Let the abilities of the creature be never so rare excellent they must be under the power of a Superior they must be ordered and directed by a higher cause Angels themselves are not Lords of themselves they are not sui juris much lesse men that are lower then Angels 1 Cor. 6.19 Men are bought and they must be his servants at his dispose that hath bought them and that is God And therefore they must not abuse their bodies and soules to fornication any sinne but glorifie God with both 2. That it
precedent parts of this Vision there is yet more and higher glory to be spoken of and that is the glory of God in the person of Christ This Vision of the firmamen is preparatory to the Vision of Christ upon the Throne it 's described 1. From the place of it it was upon the heads of the living creatures 2. From the colour it was like Crystal and terrible Crystal 3. From the nâ—yse came thence vers 25. In the 23. and 24. Verses wee have a renewed and intermixt description of the living creatures from their wings the situation the number the office and noyse of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d stendere expandere To begin with the Firmament the Hebrew word is Rachiah from a word signifies to draw out and make thin as metals are and wooll to stretch out as Curtains and Tents are Isa 40.22 whence heaven is called expansum because it is stretched out over the whole earth the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the firmnesse and permanency hereupon wee call it the firmament not from the hardnesse or solidity as if it were like Iron or Stone but from the firmnesse of it that it hath endured many thousand yeers and is not melted by its motion nor at all changed it 's taken sometimes for the ayre sometimes for the clouds and sometimes for heaven it self and so wee may take it here even the starry firmament This firmament was over the heads of the living creatures the wheels Angels were under it and it was between the Lord Christ and these creatures and did the office of that pair of wings which did cover the faces of the Seraphims in Isa 6.2 great was the glory of Christ and through this vail of the firmament presented to them The colour and likenesse of it was as the terrible crystal We must a little explain these words it was the likeness of the firmament not the firmament it self The Hebr. words run thus the ice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the terrible or the terrible ice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ice water hardened by cold whence Crystal hath its birth for though ice be not Crystal yet Crystal is from ice when ice is hardened into the nature of a stone it becomes Crystal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nat. hist l. 37. c. 2. more degrees of coldnesse hardnesse and cleernesse give ice the denomination of Crystal and the name Crystal imports so much that is water by cold contracted into ice and Pliny saith the birth of it is from ice vehemently frozen and so you see the originall of Crystal The Epithet here added terrible hath some difficulty in it that heaven a visionall firmament should be terrible seems strange terriblenesse ariseth from newnesse greatnesse or the glory of a thing Things new and strange do cause fear as when the earth opened and swallowed up Corah Dathan and Abiram there was great feare it was a terrible thing and this is called a new thing Numb 16.30 If the Lord make a new thing so when new sights are seen in the heavens they cause astonishment to the beholders as comets the standing of the Sun and the like 2. Things great are dreadfull great waters great mountains great armies Deut. 1.19 he calls the Wildernesse a great and terrible wildernesse Joel 2.11 the day of the Lord is great and terrible and so the Lord great and terrible Nehem. 4.14 from the greatnesse of it therefore might this Crystal be terrible 3. The glory of it that might make it terrible for glorious things are so lightning is glorious and dreadfull when Gods glory appeared in the mount it was terrible unto Moses and made him to quake Heb. 12.21 At Pauls conversion there was a glorious light which stroke feare into all were with him Act. 9. And this Crystalline firmament was full of glory Crystal is a cleer thing receives the light so as to affect the eyes much in like manner this firmament had a great cleernesse and transparency being the foot-stool of Christ sitting upon the Throne Suppedaneum Christi sedentis in throno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuag sometimes translate the Hebrew word for terrible glorious Deut. 10.21 Who hath done for thee these great and terrible things great and glorious things say they so Isa 64. ver 3. Thou diddest terrible things they render it glorious things Tam vehementer nitebat ut form dinem aspicienti afferret Pol. Divinitatem quandam praese ferâ—bat Mald. for they are terrible and here from the gloriousnesse of this Crystal or Crystalline visionall firmament it may be called terrible and this I conceive to be the true cause of its terriblenesse it was so glorious that none could behold it without being dazled astonished and put into a trembling Observ 1. That all creatures are under Christ even Angels themselves they and the wheels are under the firmament where Christ is he walks above his feet are where creatures heads are all are subject to the power of Christ and hee sits above and hee rules them and over-rules their actions Angels and all wheels stoop to him the Prophet saw the wheel on the earth the Angels under the firmament but Christ was above 1 Cor. 15.27 All things are put under him all Angels all men all devils God hath highly exalted him and given him a name which is above every name Phil. 2.9 2. That heavenly things are pure and glorious and hold forth the glory of God Rev. 22.1 they have the cleernesse splendor and lively colour of the Crystal The higher wee ascend the more purity beauty and glory there is more in the ayre then in the earth and waters more in the Sun more in the stars and firmament then in the inferiour things Gods glory is every where the earth is full of it If wee look downwards we may see it but if we look upwards we shall see more excellency and glory How much glory is in the Sun who can tell how many wonderfull things it hath in it and so the firmament Psal 19.1 The heavens declare the glory of God and the firmament sheweth his handy work The out-spread firmament that is so vast so transparent so beset with stars that darts down such sweet influences it holds forth Gods glory exceedingly the glory of his wisdome power goodnesse There is much of Gods glory seen in it Job 37.18 The sky or firmament is compared to a looking-glasse not because you may see severall species of things as we see severall faces in the water and birds in the ayre but chiefly because in it wee see so much of the glory of God even most of his attributes we should be oft looking in this glasse and observe the glory of God 3. That the things above are dreadfully glorious so glorious that our weak eyes cannot behold Incuâ—iunt sacrum quendam honorem the glory of the firmament was as the
terrible Crystal such as caused dread in a Prophet what eye can look upon the Sun in its glory and strength could we see an Angel in his glory Jud. 6. Jud. 13. Sensibile excellens destruit sensorium it would terribly affright us when Angels vayl'd up their glory in humane shapes it made great Worthies of God to quake as Gideon Manoah and others glorious objects work strongly upon our spirits and quickly scatter them And if the glory of creatures be such what is the glory of God himself 1 Tim. 6.16 God dwels in the light which no man can approach unto it 's such exceeding glorious light that no created eye can endure that light or glory is Gods habitation and so glorious a one it is that wee cannot look upon it Act. 22.11 Paul could not behold that glorious light shined about him The earth heavens and world which are Gods out-house we may behold but his glory which is himself his inmost roome we may not wee cannot eye this light is darknesse unto us there is so much brightnesse in it that it will put out our eyes and whether this glory be accessible by the Saints or Angels may 〈◊〉 disputable because God is invisible and his glory inaccessible and besides the Angels they had wings to cover their faces Isa 6. And here they are presented to Ezekiel under the firmament with that upon their heads which shewes that they and all creatures are distanced from God and capable of seeing his glory only in that way he thinks good to propound it That in Mat. 18.10 seems to speak the contrary where it 's frid that in heaven their Angels do alwayes behold the face of my father it 's true they are in the speciall presence of God have sweet and satisfactory communion with God stand ready to do his will but God hath no face in heaven and whether they see his essentiall glory I leave to farther inquiry 4. That all things here below are expressed to the eye and view of Christ the firmament is so cleere that Christ sees through it It 's the window of heaven and through it hee looks into the world it 's a molten looking-glasse Job 37.18 and as wee may see Gods attributes and glory in it so Christ sees our shapes thoughts distempers and motions he saw Saul when he got the Letters to Damascus to persecute the Saints the Lord Christ saw him and knew the bloodinesse of his mind and said unto him Saul Saul Acts 9. many are Atheisticall and say in their hearts as hee in Job 22.13 How doth God know can he judge through the dark clouds Esa 29.15 they do evill in the dark and say who seeth us and who knoweth us there is one in the heavens that seeth through the clouds and darknesse it self they are as the Sun and Firmament to him darknesse is no darknesse the firmament is as light it self all things done in Armies Councels Markets Shops Families Closets Beds Hearts are naked and open to the eyes of him with whom wee have to do Heb. 4.13 I come now to the 23. Verse where the glory of Christ is set out from his Ministers or Officers and they are the living creatures VER 23. And under the firmament were their wings streight the one toward the other every one had two which covered on this side and every one had two which covered on that side their bodies I Have spoken before of the wings yet somewhat I shall adde four wings they had and more wee may not give them though it may seem in this Verse they had more for it 's said their wings were streight that is stretcht out and then that they had two on this side and two on that side but the meaning is when they did flie those wings that did cover upward were stretcht out and the other did still cover their bodies or feet The scope of the verse is to shew that the Ministery of the Angels doth refer to and set out the glory of Christ and that may be seen in the observations to be given Obser 1. That where Christ is there the Angels are neer unto him he was above the firmament and they just under it the firmament was upon their heads there was only a glorious transparent firmament betweene Christ and them distanced from Christ they are but not far 2. The Angels wise strong serviceable swift and glorious creatures attend Christs Throne and are subject unto him they were under the firmament about his Throne Is it not for the honour and great glory of a King to have Nobles Potentates and Princes under him attending in his Court It was much for Ahashuerus his glory and honour when he had the Nobles and Princes of the Provinces before him and under him Est 1.3 And so it 's much for the honour of Christ that hee hath Angels which are greater then the Kings of the earth attending him 3. They are ready to exercise the will and pleasure of Christ this farther advances the honour of Christ their wings were stretched out and they willing to move in any service if their Lord gave out the word when the Centurions servants were so willing to go and come at his bidding it made much for his honour Matth. 8.9 ready cheerly active servants are an ease and honour to their Masters unreadinesse and unwillingnesse in inferiours do disparage authority and stain the glory of it Angels that serve at Christs Throne are never unready or unwilling for any service 4. They are unanimous in their Ministrations they fall not out by the way their wings are streight the one towards the other they cary on the work put into their hands with love sweet agreement peace and constant At the birth of Christ they sung all one song and sung without division Glory to God on high on earth peace good will towards men as they sung so they act there is no disagreement amongst them Can two walke together except they be agreed Angels do flie together and act together they are so agreed that no devill no creature can divide them they have all but one minde and serve the Lord Christ with one consent and what honour is this to Christ that hath so great so many servants and all minding the same thing 5. They reverence the greatnesse and Majesty of Christ though they be high and glorious yet they see so vast a distance between Christ and themselves that they cover their faces Isa 6. and their bodies here they come not into his presence rudely but with great respect and reverence As God is to be had in reverence of all that are about him Psal 89.7 so Christ is reverenced by all the Angels that are about him Women are to be vail'd in the assemblies because of the Angels 1 Cor. 11.10 to shew their reverence and subjection to them being present and Angels are covered to shew their reverence and subjection unto Christ it 's an honour to
AN EXPOSITION Of the five first CHAPTERS OF THE PROPHET EZEKIEL WITH USEFUL OBSERVATIONS THEREUPON Delivered in severall LECTURES in London By WILLIAM GREENHILL Matth. 13.11 To you it is given to know the mysteries of the Kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nyssen Ama Scripturas sanctas amabit te sapientia Jerom. LONDON Printed by Matthew Simmons for Benjamin Allen and are to be sold at his Shop at the sign of the Crown in Popes-head-Alley 1645. Errata PAge 3. Line 22. read Galal 4.21 one 9. 24. desperatest 10. 28. Haroeh 29. 8. was there 31. 1. Bagdet 36. in marg for use put 8. 44. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 49. 17. the thing 57. â—7 dele 1. 59. 12. dele in 62. 32. there 's 71. 4. Lo. 18. a cloud 73. 13 hasty 76. 9. Sanctius 76. 9. remain'd 77. 18. to this day 83. 13. creature 20. Cherub 21. dele of 85. 25. unto every good 88. 25. Dunaan 91. 13. watch 97. 30. there 101. 3 look 101. 18. Deut. 17. 103. 2. Heb. 16. 104. 31. move 107. 17. Isa 6.2 that is 112. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 113. 7. hand 114. 18. your 133. 38. the 8. 9. 16. Chapter of 139. in marg Rueus 140. 2. deceitfull 141. 31. Bosworth field 148. 23. Sanchez 25. learnedst man for 149. in marg Sylla tam. 150. 9. that those 10. dele that 29. Psal 32.155 2. Psal 10.12.164.17 the. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 169. 14. exposed 171. 7. conrent 174. 17. awakened 180. 18. way a firmament 189. 8. dele 2. 191. in marg Oleaster 191. 22. judiciary 198. in marg Thom. 199.7 time 202. 2. Hashshem 10. Hammephorash 17. Shemhaetzem 203. in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 214. 11. Job 42.225 in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 228. 16. know things to 229. 8. offices if set 232. 26. rebellion 234. 35 36. your 238 10. woare 240. 3. a bare 242. 24. Joh. 35. 2 Chro. 36.243 in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 244 in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 258. 34. adde they were plain 286. 33. of my 287. 3. henceforth 290. 32. the. 293. 30. Obser 5. 295. 20. revelation 298. in marg pudore 300. 35. Diotrephes 308.22 spoile 309. 10. Mâ—mâ—kâ—mo 329. 10. God 331. 13. Gods 336. 37. did heare what 340. 12. require 342. 9. in 343. 4. cause 343. 38. same thing 353. 16. 1 Joh. 3.3 361. 10. from 366. 7. visions 393. 9. Lovain 396. 29. is dayes 402. 23. crection 405. 20. homer in marg Waserum 419. 10. Hanun 19. thing 422. 17. stubble 422. 26. dele but. 445. 2. severiores 450. 12. Priesthood 451. in marg Mead. 452. 7. mentioned in TO THE EXCELLENT PRINCESSE And most hopefull Lady THE PRINCESSE ELIZABETH HER HIGHNESSE May it please your Highnesse SOLOMON the wisest of Princes counsels us to remember our Creator in the dayes of our youth it 's a great Vertue to be mindfull of God timely Timothy from a childe knew the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chro. 34.3 Josiah that good Prince while he was yet young or tender as the Hebrew bears it began to seek after the Lord hee did that which was right in his sight he walked in the wayes of David hee turned not aside â— King 22.2 to the right hand or left The Lord takes speciall notice when young ones are mindfull of him the childrens crying Hosanna is recorded in the Gospel Mat. 21.15 children walking in the truth is observed by John Epist 2.4 1 King 14.13 and the Lord minded the good was found in the child of Jeroboam doubtlesse Gods eye is upon your Highnesse for that good is found in you in these your tender yeers and is well pleased that your sweetness of nature and choiceness of wit are joyn'd with desire to know him with love to his Worship affection to the godly and delight in such sentences as these are viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus meus omnia La mia Grandezza dal Eccelso All which with these pretious speeches of yours I had rather be a begger here then not go to heaven and how shall I be sure to go to heaven are acceptable to the Highest and mâ—ke strong impressions upon us inferiors Your desire to know the originall tongues that you may understand the Scripture the better your resolution to write them out with your own Princely hand and to come to the perfect knowledge of them breed in us hopes that you will exceed all of your Sex and be without equall in Europe as Drusius said of his son who at five years learned Hebrew and at twelve writ it ex tempore both in prose and verse Incouraging instances your own Sex will afford Eustochium profited so much in the Latine Hebrew and Greek that in her time shee was called the wonder of the world Istrina Queen of the Scythians so excelled in Greek that she taught her sonnes the Greek tongue Zenobia Queen of the Palmirenians was skild in the Latine Egyptian Greek tongues she read the Roman Story in Greek abridged the Alexandrian and all the Orientall histories Politian hath an Epistle to Cassandra a Venetian maid whom he calls the glory of Italy her delight was not in wooll but books not in the spindle or needle but in the pen not in paint but in ink she writ Epistles and Orations to admiration she exceld in Logick and Philosophy and had such perfections as caused the learned to admire if not adore her Queene Elizabeth was so learned that she read every Author in the originall and answered Ambassadors of most Nations in their own language she went twice to Oxford and once to Cambridge purposely to hear the learned Academicall disputations where her selfe made Latine Orations she translated Salust and writ a Century of Sentences she set apart some houres daily to read or hear others read to her she so exceld in learning and wisdome that her teachers rather learned of her then brought learning to her Your Highness seems to aim at all the excellencies in the prementioned for your writing out the Lords prayer in Greek some texts of Scripture in Hebrew your endevour after the exact knowledge of those holy tongues with other languages learned accomplishments your diligent hearing of the word carefull noting of Sermons understanding answers at the catechising and frequent questioning about holy things do promise great matters from you If the harvest be answerable to the spring your Highness will be the wonder of the learned and glory of the godly It is my unhappiness that I cannot be sufficiently adjuvant to such Princely beginnings yet because this following Treatise is an exposition of Scripture I take the boldnesse to present it to your Highness and shall continue to pray to him who is All able to give All that hee would preserve your Royal person blesse your hopeful endevours fill you with all divine perfections make you
a chiefe praise in Israel and fit you for an eternal weight of glory Your Highnesse most humble servant VVILLIAM GREENHILL To all Wel-willers of TRUTH Especially to the Authours and Fautors of the Expository Lectures in this Citie IN most Arts and Sciences are difficulties in Divinity are depths Plato Aristotle Euclid have their nodos and the Scriptures have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them are dark sayings Psal 78.2 Riddles Ezek. 17.2 Parables Matth. 13.35 Wonders Psal 119 18. great things Hos 8.12 things hard to be uttered Heb. 5.12 hard to be understood 2 Pet. 3.16 Mysteries Mat. 13.11 hidden manifold Wisdom 1 Cor. 2.7 Ephes 3.10 the deep things of God 1 Cor. 2.10 Much is in it that God hath intermixt the holy Scriptures with some difficulties Hereby we are led up to conceive there be infinite depths in God which eternity must take us up to study They convince us of our incapacity of high things Joh. 16.12 They prevent our undervaluing of divine Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and blood is very apt upon reading and apprehension of easiness to lay aside choyce Workes God hath therefore hid some truths under the rocks laid them deepe that so there might be digging and searching Prov. 2.4 as for treasures Difficulties quicken and whet endeavours sloth is a great gulfe which hinders men from coming at the truth and it made the Father fear Ego vereor ne per nimiam negligentiam stoliditatem cordis non solum velata sint nobis divina volumina sed etiam signata Origen In Verbo Dei abundat quod perfectus comedat quod parvulus sugat Falg lest thereby the Lords Book should not only be shut but also sealed up Ingenuous spirits when they heare of hard things stir livelily and what they get by sorest labour is most precious The rocky and knotty things in the Prophets and Apostles suffice to exercise the greatest abilities and graces which are seated in humane nature they keepe mens thoughts from swelling into a conceit of omnisciency they make us long to be where wee shall know as we are known 1 Cor. 13.12 and in the mean time to pray with David Open thou our eyes Sine Deo impossibile est discere Deum Iren. that wee may see the wonders of thy Law hard things drave David to the Lord he knew that without God hee could not understand the things of God whose glory it is both to conceale and reveale a thing Prov. 25.2 Mat. 16.17 Many have sued to God for further discovery of his minde and have attempted to help us in Scripture difficulties but all dark things are not yet cleared nor all depths yet sounded To this day a vaile is upon the heart of the Jewes in reading the old Testament 2 Cor. 3.14 15. and surely the vaile is not fully removed from the hearts of us Christians we have seen very dimly into sundry things not only of Paul Peter and John but of Moses and the Prophets especially of this Prophet Ezekiel who hath therefore been past over both by Writers and Readers as dark difficult and lesse usefull Robert Stephen mentions one Respons ad censu Theol. Paris in praef and that a Sorbonist who had liv'd above fifty yeeres and knew not what the new Testament meant and have not sundry persons among us lived their fifty yeeres and not known what Ezekiel meant Hath he not been a Book clasped and sealed unto them If this Hieroglyphicall Prophet have been a wonder to all for his Visions yet he hath been known to few by reason of the abstrusenesse of his Visions which have kept off great Rabbies from imploying their talents to open them If weaknesse and error be found in these poore labours of mine J intreat you to remember J have beene among propheticall deepes and difficulties which may plead for him who knowing his own insufficiencies came invita Minerva to this taske If any light appeare for the better understanding of these aenigmaticall things I must say with Daniel There is a God in Heaven which revealeth mysteries to him be all the glory My prayers shall be to him inlightneth every man which commeth into the world Dan. 2. that he would anoint your eyes with eye salve whereby you may daily see more into the great and glorious truths of God and those things which may strongly make for your eternall peace and comfort So prayeth Your Friend and Servant in the Lord W. G. The Introduction to the Work ALL Scripture being the breath of Gods Spirit 2 Pet. 1.21 2 Tim. 3.16 none can be Judge or Expounder of it but the same Spirit Men are only Indices veritatis they cannot bring a sense but shew you what is the sense of Scripture Those are called to be Expositors must not fetch senses ab extra but take what is in the bowels of the Text and hold forth unto others A work which requires ability wisdome diligence and faithfulness Ability to inquire into the originalls wisdome to compare Scriptures consider circumstances and to discerne the verity spirituality and propriety of Texts and Phrases diligence to dig and search after truth which lieth deep and hid faithfulness to give out Truths being found with their own lustre not humane tincture Whosoever doth thus shall purchase favour in Heaven if not esteem on earth Expository work is ancient and honourable Ancient as Nehemiahs time Chap. 8.8 the Levites gave the sense of the Law they expounded it In those dayes the Jewes had their Perushim Interpreters which was above five hundred yeers before Christ what wayes they interpreted Scripture Helvicus you may reade in Shindl. Pentagl page 1491. and in Weems his Christian Synagogue 2 book chap. 1. pag. 221. It 's also Honourable for the Lord Christ was an Expositor Mark 4.34 hee expounded all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24.27 hee interpreted and vers 32. hee opened the Scriptures Paul also was an Expositor Act. 28.23 he expounded This work being so ancient and honourable let it finde the more acceptance with you Some would have Expositors only give the literall sense without observation or application of any thing if all people could prophesie were skilfull in Scriptures as Ezra mighty as Apollo I could like it But because many truths lie so deep and so closely couch'd as all cannot easily discern or extract them it is necessary to give the sense and draw forth points observable yet with a brievous perspicuity and perspicuous brevity The literall sense may be strong meat for some when observations may be milk for others That course shall I take and so I come to the Title The Antiquity Scope and Occasion of Writing Nature Benefit and Parts of this Prophecie handled in the Title The Book of the Prophet Ezekiel FEw of the other sacred Books have this Title in the originall prefixed The word Sephar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a book signifieth any writing
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
was let down from heaven unto Peter and so the visions might be neerer unto Ezekiel then the highest heavens The heavens were opened and he saw visions of God it is not said that he saw visions in heaven and grant it to be in heaven Stephen saw Christ there and so might Ezekiel see the object of his vision there yet neither did Stephen by his naturall strength see Christ nor Ezekiel these visions but he that opened heaven did open their eyes strengthened them to see at such a distance Or Secondly you may take it effectively that was done to the eye of faith as if heaven had been opened A thing is said to be opened when that is removed which hinders coming at the thing shut up the seven seals were loosed Rev. 5. then was the book opened when the shuts of the window are turned aside that the eye can come at the light then the window is open the impediments are taken away Vbi discussis omnibus obstaculis Deus facit ut fidelium oculi usque ad gloriam ipsius coelestem penetrent and heaven is open when all lets being set aside God causeth the eyes of his to see divine visions or reveals divine mysteries unto them as if heaven were open and this is the way most peculiar to the servants of God Hereafter saith Christ You shall see Heaven opened and the Angels ascending and descending upon the Son of man The Angels are not corporeall they cleave not the heavens asunder in their descent or ascent that is not the meaning but the spirit of the Text is this the impediments should be taken away from their minds they should be so enlightened with the glory of the Gospel they should see as it were even Angels come down and minister unto Christ they should as the expression is Nova acie apertis oculis 2 Cor. 3.18 with open face behold as in a glasse the glory of God see heaven opened in Christ and the Angels descending upon the Son of man And so did Ezekiel see heaven opened Observ The Key of Heaven is in the hand of God he openeth heaven at his pleasure and letteth out and in what parties and things he pleaseth Angels visions and other things he lets out he openeth heaven and letteth in your prayers your tears your souls at his seasons the key of the grave the key of the womb the key of the clouds the key of hell is in the hand of God and he turns them at his pleasure but above all the key of heaven is in the hand of God he is Lord Chamberlain there is none goeth out nor comes in till God himself turn the key If you would have mercies you must look up to God for them and desire him to turn the key Rev. 3.7 he is said to have the key of David he opens and none can shut he shuts and none can open a key notes power and the key of David chief power in the house in the Kingdome where that key is there is the greatest power God hath that key in his hand the key of David all power to open and shut heaven when he will he can open your hearts at his pleasure he can open Texts at his pleasure he can open dark things unto you therefore seeing all power is in the hand of God look up to him for mercies and desire him to turn the key for your good and his glory 2. That God doth great things for those that are truly godly that are true beleevers Heaven is opened for them and onely for them Wee doe not reade in the booke of God that heaven was ever opened for any wicked man wickednesse shutteth up heaven godlinesse hath the priviledge to the godly heaven is opened To Christ it was opened Mat. 3.16 To Steven Act. 7.56 To Peter it was opened Act. 10.11 To John it was opened Rev. 4.1.19.11 And it is opened to Ezekiel here in the Text I saw heaven opened It is shut against others wicked men shall never see it open in mercie the Judgement at last shall not be in heaven but in the aire or on the earth It is the priviledge of beleevers to have choice mercies Great things God will doe for them that the world shall have no share in It was the godly that saw Christ after the resurrection and not any wicked man It was for beleevers that Christ prayed and not for the world Joh. 17. It is for the heirs of salvation that the Angels are sent forth to be ministring Spirits unto Heb. 1. And it is for the faithfull the heavens are opened that they may see what the glory of their Fathers house is into what a familie they shall ere long be received This sets out the excellency of faith unto us for as it is a hand to receive Christ and his benefits a mouth to eate his flesh and drinke his bloud so it is an eye to see into heaven and the eye for which heaven is opened EZEK 1. The heavens were opened and I saw visions of God c. The Word of the Lord came expresly to Ezekiel the Priest c. And the hand of the Lord was there upon him And I looked and behold a whirlwinde came out of the North a great Cloud and a fire infolding it selfe c. I saw visions of God GOD hath manifested himselfe unto his Prophets severall wayes 1. By speaking immediately unto them without interposition of any medium even mouth to mouth and face to face So he spake to Adam in Paradise to Moses Exod. 33.11 The Lord spake to Moses face to face as a man speaks to his friend This manner of Gods manifesting himselfe was peculiar to Moses above any or all the Prophets besides as you may reade Deut. 34.10 2. God manifested himselfe to his people by Dreames which was in the night season there was some representation of something unto them when they were asleepe Thus God manifested himselfe to Jacob Gen. 28.12 And Jacob saith Gen. 31.11 that the Angel of God spake unto him in a dreame 3. God hath manifested himselfe to his people by Visions Psal 89.19 Thou spakest in visions to thy holy One. And Gen. 15.1 The Word of the Lord came unto Abraham in a vision These three you have together in two verses Numb 6. and part of the 8th If there be a Prophet among you I the Lord will make my selfe knowne to him in a vision and speake to him in a dreame and to Moses will I speake mouth to mouth Here in the Text it is by way of vision that God speaks or appeares unto Ezekiel I saw visions of God In a Vision there are these things 1. There is some species or similitude represented to the sight whether it be to the eye of the body externally or to the eye of the minde internally alwayes something is represented to the eye 2. A Vision is of something that is future whether at some little distance or very remote Hence
it is that Vision is put for prophecy Isa 1.1 3. In a Vision there is alwayes such an irradiation of the mind such divine satisfying over-powering strong light that the partie who hath the Vision is put out of all doubt and dispute concerning the truth of the thing he hath seene or is represented Moller Ps 89.20 4. There is in a vision a strong impulse upon the spirit of the partie to doe that which is the minde of God concerning that vision 5. It is when they are awake God speaks to men by dreames in the darke when they are asleepe but usually visions are when men are awake All these are found here in the Prophet Ezekiels vision 1. There are representations of diverse things to him he was an Hieroglyphicall Prophet he had more things presented unto him of that nature then any Prophet besides All that followeth here in this Chapter are representations of things to Ezekiel in this vision 2. It is of things to come for this Prophecie being either of the ruine of Jerusalem or of the state of the Church still it was of that which was not present but future 3. The Prophet he had strong inlightnings he had such irradiations of his minde that he was satisfied touching the thing therefore he saith The word of the Lord came expresly unto him the hand of the Lord came upon him in a great deale of strength 4. He had a mightie impulse though he was backward unwilling to goe on in the worke of God yet the Spirit came upon him with power and put him on And lastly it was when he was awake walking up and down by the river Chebar there he had these visions Thus much for the nature of a vision now these visions were visions of God I saw visions of God Not that he saw God oft and so every sight of God made a new vision for no man can see God and live but visions revealed to him by God which did in some measure set out the glory and majestie of God and so they are called visions of God Or visions of God by way of opposition and exclusion thus I saw visions of God I had divine visions not Satanicall delusions for Satan hath his Prophets and they have their visions whereby they delude the world not dreames and conceits of mine own no Angel no Devill no dreame no fancy of mine presented them unto me but they were propheticall visions such as God himselfe hath presented Or visions of God lastly in regard of the eminency of them I saw visions of God that is choice rare difficult transcendent visions Things that excell in Scripture-phrase usually are said to be things of God As the Mountains of God the Cedars of God the Citie of God as you may reade Psal 36.6 Psal 80.10 Jonah 3.3 1. Observe here the certaintie of the things contained in this Prophet He doth not say I heard but I saw visions of God The sense of sight is the most certaine most active most discerning most evidentiall of all the senses Therefore 1 Joh. 1.1.3 That which we have seene with our eyes which we have looked upon we declare unto you There was certaintie in that which they saw One eye-witnesse is more then ten heare-says then ten eare-witnesses Thales being asked the Question Quantum oculâ— ab auribus How much truth should differ from a lie his answer was As much as the eyes differ from the eares intimating that what you heare may be false but what you see that is certain The Prophet here saw visions of God to shew the certaintie of these visions and so of the whole Scriptures which are visions of God 2. See here the dignitie of these Visions they are visions of God such as are great glorious transcendent things Mens words works things are meane poore and worthlesse but the things the visions of God they are so high so excellent that few can reach them they are beyond the apprehensions of ordinary men yea the Prophets themselves did not see all that was in those visions God did vouchsafe unto them This shews the things of God have transcendency in them are of great authoritie and challenge answerable esteem These are visions of God and must with all Scripture be valued accordingly Hence the Ancients have called the Scriptures An Epistle of God sent from Heaven to the sonnes of men Therefore in them is nothing impertinent empty but all in them is glorious full of sense mysteries and Spirit this strengthens the authoritie of Scripture Ne titubet fides that our faith may not stagger at all but be confident and build upon them as visions and truths of God 3. See here that when God beginneth once to let out mercy to his servants he stints not presently but proceeds I saw not one vision but I saw visions of God hee had many choice ones It was kindnesse that Ezekiel had such a name The strength of God it was kindnesse that the Lord would open heaven to him it had been great kindnesse if he had seen but one vision but for Ezekiel to have heaven opened and to see visions of God many visions one after another this sheweth the great kindnesse of God When Rachel had her first son she called his name Joseph which signifieth adding or increase for she said The Lord shall adde to mee another son Gen. 30.24 Now God hath begun to shew kindnesse he shall not only give me this but he shall give me another son also When the Lord hath bestowed one mercy on you you may name it Joseph increase addition for God will bestow another upon you Abraham had many mercies from God one after another and Moses a multitude of mercies he converseth with God face to face he heareth God speak he hath Gods presence to go along with him yea he seeth all Gods goodnesse and glory to passe before him When mercies come forth God will not presently shut the door of mercy again Heaven is opened visions are presented one after another Psal 36.10 Continue thy loving kindnesse the Hebrew is draw forth or draw out thy loving kindnesse A metaphor either taken from vessels of Wine which being set abroach once yeeld not only one cup but many cups so when God setteth abroach the Wine of his mercy he will not fill your cup once but twice and seven times or taken from a Mother who hath her breasts full of milk drawes them out for her childe not once but often the child shall have the breast many times in the day and many times in the night so when God beginneth to shew mercy to you he will draw out his breasts of consolation and will bestow mercy after mercy upon you or from a line which is extended for so God being in a way of mercy will extend the line of mercy and measure out mercy after mercy for you Is not heaven now opened Do you not see visions of God this day How often is
which he spake Stephen spake by the Spirit of God If you heare if any good be done or received it is from the Spirit which is the hand of God Therefore you should know to whom to give the glory and honour of all your receipts and of all your actions 8. Note here That the Messengers of God should come not onely with the Word of God but also with the hand of God they should â—â—ing his truths and his Spirit Ezekiel the Word of the Lord came expresly to him and the hand of the Lord was upon him It is needfull that Ministers come not onely with Law and Gospel with the Word of God but that they come with the very hand even the Spirit and power of God for all the efficacy and good done is by the Spirit If a Minister come and bring the letter onely without the Spirit what evidence will there be to his owne soule of the certaintie of those things whereof he speakes How will he be able to see into the spiritualnesse of them to know that they are of God and that they are to be commended to the people in the name of God when he wants the Spirit of God to discerne them himselfe What prevalency can there be in the hearts of hearers when the Minister comes not with demonstration of the Spirit What bottome is there for the faith of men where there is the wisedome of words without the power of the Spirit The hearers get most good when Gods letters come to them not without his seale evidencing they are his letters Hence saith Paul 1 Cor. 2.4 5. My preaching was not with inticing words of mans wisedome but in demonstration of the Spirit and of power that your faith should not stand in the wisedome of men but in the power of God Then doth the faith of hearers stand in the power of God when the Ministers come with evidence and demonstration of the Spirit of God Last of all From these three verses generally considered observe That when Gods servants are in deepe afflictions then are usually brought in the sweetest consolations Here is Ezekiel taken out of his own Countrey deprived of his estate and friends of the Temple of Gods Ordinances and solemne Assemblies and of all the sweet and good that Jerusalem afforded He is brought into Babylon he is a captive there he is solitary now by the River side he was in a distrest and forlorne condition What man here would be in Babylon now and not think himselfe very miserable When Ezekiel was in this condition heaven is opened visions are seene God speaks expresly unto him the hand of the Lord is there upon him So that you may see when we are in deepe affâ—ictions many times God commeth in with his sweetest consolations Gen. 15.1 Abraham in the Chapter before had gotten a victory and rescued Lâ—t his brothers sonne out of the hands of sundry Kings and being come home he falleth into a shaking fit and is filled with feare lest those Kings should reinforce their strength come upon him and his and destroy all While he is in this agony God commeth to him Feare not Abraham I am thy shield and exceeding great reward God came in his deepe distresse and brought in a sweet refreshing to his soule Elijah that great Prophet and worthy servant of God after he had made a sacrifice of Baals Priests and Jezabel sought after him to slay him and had vowed that he should die the death 1 King 19. if there were no more men in the world he was forced to flie for his life and he flieth into the Wildernesse and there was a great famine neither bed nor bread he had there and whither to goe he knew not he had many enemies he hardly knew a godly man left he was even weary of his life now he sitteth downe under a Juniper tree and desireth that God would take away his life It is enough now O Lord saith he take away my life for I am not better then my fathers I am even willing to die the world is so wretched and there so much hatred of thee and thine Ahab and Jezabel are against me all the Countrey and Land cry out of me as the troubler of Israel and to what purpose should I live any longer While he is in this condition God sendeth an Angel unto him and an Angel with bread to feed him and with glad tydings to comfort him John when he was in Patmos banished by Domitian in a place where were the condemned parties belonging to the State of Rome those that were the most desperate and vile wretches that they would faine be rid of they sent them to Patmos John was there and while he was there he had those revelations that were full of glory and excellency The three Children when they were in the fiery furnace the fire did them no hurt but loose their bands and set them at libertie and then one like the Sonne of God commeth and walketh amongst them and comforteth them in those fiery flames In deepe distresses then God doth often let out himselfe he dwelleth in the darknesse and letteth out himselfe and becommeth light to those that are in darknesse You know that passage in the booke of Martyrs of Glover and Austen Mr. Glover was sad and full of feares some dayes before he was to suffer his spirit was downe he quaked and trembled to thinke of the stake and of that bitter cup he was to drinke he was afraid that he should deny his Saviour and undoe his soule But the night before he was to suffer he cryed out unto Austen Ob Austen he is come he is come I knew a woman in travell M rs A. G. and in that travell whereof shee dyed who had been sometime in darknesse and having much sought God and waited for the revelation of his countenance when shee was almost spent in her travell and come neare her end upon a suddaine shee sprang up and fixing her eyes towards heaven said He is come he is come he hath kissed me with the kisses of his mouth his love is better then wine I will not exâ—hange my condition with the greatest Prince in the world the Lord is infinitely good he hath not deceived me neither will he ever deceive any Shee had these impressions upon her spirit till the breath went out of her body Thus God in great distresses in deepe afflictions bringeth in seasonable and sweet consolations And I looked and behold a whirlewinde came out of the North c. Wee are now come to the Vision some make five Visions in this Chapter The first is a Vision of a tempest in this fourth verse The second is of the foure living creatures with their description from this verse to the 15th The third is of the wheeles from the 15th verse to the 22. The fourth is of the Firmament from the 22. verse to the 26th The fifth is of a Throne with one in it from
it will be terrible to all it falleth upon What therefore will wicked men doe when God shall come out like a whirlewinde when God shall come out as a great cloud thunder lighten in the world raine fire and brimstone and an horrible tempest When God shall doe this what will become of them Wicked men in Ezek. 13.10 11. are compared to a wall that is daubed up with untempered morter When God shall come with a tempest and shake that wall can it stand No it 's said it shall fall a stormie winde shall rend it The Jewes daubed with untempered morter and when the storme came they fell many Christians daube up themselves with the untempered morter of their own righteousnesse of vaine hopes of doing this and that But when this whirlewinde blows they will downe Mat. 7.27 They are houses built upon the sand and when the winds blow the floods beat and the raine falls they will fall also and fall from the hopes of heaven to the bottome of hell Therefore looke to your foundation looke that you be not built upon the sand but upon a rocke and that you daube not with untempered morter for there is a tempest already begun 4. That God can bring adverse power from any quarter he can raise winde and clouds from the North from remote places those we little thinke of he can make use of a lusty bitter and mercilesse Nation and that suddenly to awaken a secure people to correct his owne servants and to plague his enemies It 's likely they had such thoughts at Jerusalem as these Surely Babylon is a great way off Nebuchadnezzar hath his hands full none of the Kings of the earth will or dare come neare Jerusalem Lam. 4.12 Wee are in no such danger as these timerous Prophets speake of Why should we trouble our selves with needless fears we will on in our wonted wayes and are not such as these our thoughts doe not wee thinke that foraine enemies are so imployed and taken up at home that they have no leasure to come and trouble us But God can from the North bring a tempest God can from foraine Nations bring in those that can powre out their wrath upon us and make as grievous a storme as ever fell upon Jerusalem We doe not beleeve and they did not beleeve But what if God doe not bring it from abroad cannot he raise up a storme from within Is there not already a winde out of the North a whirlewinde and a cloud raised and how soone doe any of us know but there may be blacknesse darknesse and the day of the Lord round about us we may be suddenly invironed with winds and dreadfull stormes such as our hearts never thought of and our eyes never saw Let us not be secure a bloudy tempest is amongst us already The drunkard maybe secure when he is at Sea asleepe upon the top of the Mast though it may cost him his life for doing so but a sober man will looke about him when he seeth the Ship shaken and heareth the winds blow and perceives the waves rise and if it be possible save his owne life and the Ship too If you be sober men looke about you Is not the storme begun Doe not the windes blow Are not the clouds darke Is not the day of the Lord upon us If it be possible save your owne lives and the Ship that you are in that now begins to shake to sinke The heathen Mariners had so much religion that when there was a storme every one cryed to his God and so much charitie as not to suffer Jonah to lie asleepe but goe to him and say Awake thou sleeper what meanest thou arise call upon thy God that if it may be he may save both thee and us Be not you behinde the heathen Mariners shew so much religion and charitie in you as every one to goe and call now upon his God Cry to your God now that he would still the windes That he would rebuke the waves That he would still this storm Cry to God now with all your strength and wrastle with him night and day that he may shew some mercy to his Beloved and not give her up to be a spoile to the hands of enemies Awaken your Jonahs that are asleepe in your houses Call upon husband wife friends Minister all and every one to put to their hearts and hands to secure this Ship that is almost now split and falling in peeces Now take your Censers for wrath is gone out from the Lord put fire and incense in them that if it be possible Mat. 8.24 you may stop the wrath When the Disciples were at Sea and a storme arose Christ being with them asleepe in the Ship they awake him saying Lord save us we perish So doe you Christ seems to be asleepe awake him with your prayers and say Lord save us wee are called by thy name wee are Christians save us else wee perish Christ you see presently arose rebuked the windes and the Sea and there was a great calme Be not secure now of all times but thinke with your selves what you would doe if all the Nations of the world were come against England if all the Counties in England were in an uproare if this Citie were besieged and fire throwne into it to burne the houses Thinke what you would doe then doe it now fit and prepare your selves for the stroake of God in the storme and tempest that how ever it goe with your bodies estates liberties or lives yet it may goe well with your immortall soules 5. That God disposes of winds and clouds for what services he pleases A whirlewinde is made Elijahs chariot to heaven 2 King 2.11 The Lord hath his way in the windes Nah. 1.3 He answered Job out of the whirlewinde Chap. 40.6 By a winde he conveys the holy Ghost to the Apostles Act. 2.2 So for the clouds God sets his bow in them to witnesse the securitie of the world from drowning Gen. 9. He created a cloud upon the Assembly Isa 4.5 He went before the Israelites in a pillar of a Cloud Exod. 13. And the glory of the Lord appeared in the Cloud Exod. 16.10 The Temple was fild with a cloud 2 Chron. 5.13 A cloud received Christ and carried him to heaven Act. 1.9 When wee behold the clouds and heare the winds we should be carried higher in our thoughts then to look at them philosophically in a naturall way we should minde them Theologically as instruments of choice services of God as instruments of his power wisedome and glory VERS 4. And I looked and behold a whirlwinde came out of the North a great Cloud and a fire infolding it selfe and a brightnesse was about it and out of the middest thereof as the colour of amber out of the midst of the fire A fire infolding it selfe c. A Fire infolding it self or as the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignis se involvens Mont. a
fresh and lively alwayes age and sicknesse works not upon them as upon other Birds Nec annis debilitatur nec morbis obnoxia est the Eagle in her age is youthfull how then doth shee die Pliny tels us that it 's neither age or sicknesse that kils the Eagle but hunger the upper bill groweth so over her under that she cannot open her mouth to take in sustenance and so dies Psal 103.5 Their youth is renewed like the Eagles Crebra mutatione pennarum Hieron Imberbes ut juvenes the Eagle is renewed by the oft change of her feathers The Cherubims before the Mercy-Seat which represented the Angels were without beards to shew their vigour vavacity and eternity Angels never grow old they are alwayes lusty and lively their service doth not weare them out it 's mans sin that withers and consumes him more then his work Adam should never have look'd old never have decayed but retain'd an immortall vivacity if he had not sinned they are lively in their service not dull Observ 1. That Angels are fit for publike and great service they have four faces a Mans a Lions an Oxes an Eagles which tels us they have all is requisite to great undertakings they have wisdome to consult to contrive and manage the affairs of the world prudentially they have the strength of a Lion to execute they have the willingnesse and faithfulnesse of the Ox to rejoyce the heart of the commander patience to undergo the difficulties of the work and usefulnesse for the publique they are quick-sighted to discern and prevent the designes of enemies and speedy to dispatch much in a little time and that with cheerfulnesse this is meant by their four faces which notes their perfection and fitnesse for service in all parts of the world in regard of which and the Prophet to whom this vision was made they are said to have one face before another behind and on each side one and that God doth use their service in all creatures rationall and irrationall they have the shapes of men birds and beasts 2 That suitable persons ought to be imployed in publique and great services God imployes Angels in the government of the world who are wise trusty strong and speedy and you know what men God calls for in the State and Church Exod. 18.21 Provide thou out of all the people able men such as fear God men of truth hating covetousnesse and place such over them to be Rulers of thousands hundreds fifties tens he must search amongst all the people for such far and neer and if in one Tribe he cannot find them he must in another The time hath been that seniority money favour friendship hath carryed the great places in this City but you have smarted for it in stead of good Angels you have had il spirits now I hope you will not look who hath most money in his hutch best friends to back him but most wisdome in his head and zeal in his heart and God on his side now I trust you will learn of God and imploy such as have the faces of men Lions Oxen and Eagles men full of wisdome courage trust serviceablenesse to the publike and of great dispatch such should be in the City in the Army So for the Church you know what men God points you to 1 Tim. 3. and 1 Pet. 5. Gods Bishops must not Lord it over Gods heritage and exercise dominion over it Gods Officers must not be Prelaticall it 's the fleece and not the flock that such men look after unlesse it be to scatter to wound their conscience and suck their blood some of that Sect in stead of preaching to save souls have only plotted to ruine Kingdomes 3. That Angels being noble and glorious creatures disdain not to do service to them that are far beneath themselves Man at first when in his glory was under the Angels but now since he sinn'd he is fallen lower as low as hell man is now a miserable mortall creature he hath a vile body a defiled conscience and a polluted soul yet Angels that are stiled Gods Psal 8.5 so is the originall that are Cherubims of glory Heb. 9.5 that are holy Mat. 25.31 Elect 1 Tim. 5.21 that are of the privie Councell of Heaven and the life-guard of God himself Matth. 18.10 even these blessed creatures are not ashamed to serve us though we have the sent of the earth and hell about us though we do oft grieve and offend them with our sinfull carriages and the great God their Lord and Master yet they despise us not but cheerfully minister unto us Would any great Prince attend a mean man full of sores and vermine if so it argues wonderfull humility it 's more that Angels do in waiting upon us it 's monstrous pride then in men that have parts place honour greatnesse grace what ever it be not to stoop to those that are inferiour thou hast not more worth in thee any way then an Angel hath and Angels condescend to serve us therefore let not us minde high things but condescend to men of low estate and not be wise in our own conceit Rom. 12.16 4. That God affects speed in his service Angels are swift as Eagles and dispatch great things in a little time they know a dull lazie motion is not the motion heaven approves Zach. 2.4 saith one Angel to another Run speak to the young man going is not sufficient where running can be had Festina lente is not a Motto for heaven gates In the worst work that ever was in the world Christ calls for speed What thou dost do quickly Joh. 13.27 when Judas was about his treason Speed and life in businesses is commendable acceptable Matth. 5.25 Agree with thine adversary quickly Zach. 8.21 Darius would have his decree done speedily Ezra 6.12 and God would have his Decrees and Will fulfilled done with speed It 's Gods will now that you should help him against the mighty When the Temple was to be built the people came so fast brought in so much that they were bid to stay and that work of theirs was pleasing to God and man We have a Babel to pull down as well as a Temple to build can you be imployed better Luke 16. you are Stewards may quickly be call'd to account Be speedy in what you do In the the 11th verse you have one thing more touching their faces and that is their faces were stretched upwards thus were their faces it 's in your books as if it had reference only to the former verse and not to that followes in the eleventh but Montanus and others that render the Hebrew exactly reade it thus But their faces and their wings were stretched upwards it 's true they have the faces of men and beasts but they are stretched upward they looked up to him that sate upon the Throne which was Christ the Cherubims faces Exod. 25.20 21. were towards the Mercy-seat and that was above upon the
's the Spirit of God is the great Agent that sets Angels aworke they performe nothing by their owne vertue and strength but at the command and impulse of the Spirit they act they set out proceed finish returne As it 's in a Ship at Sea there are the winds without to drive it and the Pilot within to guide it to what place he pleaseth so here is the command of the Spirit ab extra and the impetus intra to carry out and order these the great things Angels have done have been done by the Spirit of God if they suggest good thoughts if an Angel strengthen Christ in his agony if they reveal mysteries and things to come to Daniel and others if contend against Princes and agitate the great affaires of the kingdome it 's by vertue of the Spirit of God that works efficaciously in them and in good men that are imployed for the glory of God the publique good of Church or State When choice garments were to be made for Aaron Exod. 28.3 the 31. and v. 3. Cunning and carved work in gold silver and brasse was to be made for the Tabernacle it was the Spirit of God that inabled and acted men for that service When great things were to be done by the Judges in Israel it 's said The Spirit came upon them and the Spirit moved them Judg. 3.10 The Spirit of the Lord came upon Othniel and hee judged Israel and went out to war and the Lord delivered the enemies into his hand and his hand prevailed So Jephtah Judg. 11.29 and Sampson Ch. 13.25 The Spirit came upon them and moved them and they did great things And this is set down to let us see that it 's the Spirit doth all in the Magistracy and in Martiall affaires in City and Camp yea and Church too Zach. 4.6 Not by might nor by power but by my Spirit saith the Lord of Hosts oft mention is made of the Lord of Hosts and truths that concern the Temple are sealed up with it in this Prophet more then others because there needed to such a work as building the temple the power of a mighty God so many so mighty were the enemies yet God would not do it by the might and power Zorubbabel had but by His Spirit 3. That Angels are led and easily led by the Spirit they went it notes their duciblenesse or tractablenesse they went without dispute without delay immediatly cheerfully and they went whither the Spirit was to go that is whither the Spirit would have them go the Spirit is so infinitely wise holy and good that even Angels do freely and fully submit to the conduct of it and therefore it is that they go streight forward that there is no crookednesse in their works that they do such speedy and honourable service and if such glorious able and perfect creatures be willingly led by the Spirit shall we that are base and beggerly refuse the manuduction of the Spirit if so we forsake the choisest mercy for Rom. 8.14 As many as are led by the Spirit of God are the sonnes of God be they Angels or men It seems there are but few that are led by the Spirit of God because he saith As many as are led intimating all are not few are there be other spirits that leade men there is a spirit of envie Jam. 4.5 of the world 1 Cor. 2.12 of whoredomes Hos 4.12 of security Isa 29.10 a spirit of error 1 Jo. 4.6 of Antichrist ver 3. and by these most men are not only led but driven quenching grieving vexing and resisting the good Spirit of God more like devills then Angels but let us when we have imperium or impetum monitum or motum Spiritus let us say whither the Spirit will have us go we will go what that will have us do wee will do offer up our selves freely and fully to the conduct of the Spirit and that will leade you into all truth and into the land of uprightnesse It 's an argument you are of the world if you receive not the Spirit of truth and submit not to the guidance thereof John 14.17 VER 13. As for the likenesse of the living creatures their appearance was like burning coals of fire and like the appearance of lamps it went up and down among the living creatures and the fire was bright and out of the fire went out lightning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Hebrew word notes a Torch or burning wood where the fire and flame are more tenacious and strong titiones firebrands that are lively and flaming heating and lightning In this verse is set out not the figure and shape of the living creatures that was done in the 10th verse but the colour of their faces which is described First by similitudes 1. They are liken'd to burning coals of fire 2. To lamps Secondly by the motion of it It went up and down among the living creatures Thirdly by the operation and efficacy of it lightning went forth of it For the better understanding of this dark verse we must consider that the Lord Jesus Christ being exceedingly offended with the wickednesse of the Jewes is presented in the vision to the Prophet sitting as an angry Judge upon the throne ready to take vengeance on them for their sins they were Idolatrous oppressive prophane ingratefull slighting and persecuting the prophets therefore Christ comes arm'd against them with zeale and fury and suffer they must hereupon the Angels being inflamed with the zeal and indignation of their Lord and Master are said to be like burning coals and lamps When men have a holy anger against sin and sinners and are zealous for God how do their faces burn and glow and their eyes sparkle so was it here the Angels were affected much to see the Lord Christ so wronged by a company of sinfull wretched men whereupon their colour became fiery their faces burned with zeal and their eyes sparkled and they were ready to execute the sentence of the Judge upon this delinquent people It went up and down among the living creatures The fire and flame that stood not still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was in perpetuall motion Mithhallecheth it made it self to walk of it own accord and pleasure it went up and down it that was fire went up and down among those four formed creatures some make it the likenesse and appearance it self that went up and down but it 's better to understand it of the fire which is distinct from the likenesse of the creatures and it 's the vigour of Christs Spirit Vertue came out from Christ the King and Judge upon the Throne which was like fire and flame to prepare quicken and actuate these spirits to a fuller execution of divine pleasure It was light and out of the fire went forth lightening Here you have the operation of this fire it was light that is it did inlighten the Angels they saw by this light what was to be done in this
Christ comes So for families and persons they are in a movable condition Aetas parentum pejor avis mox datura progeniem vitiosiorem Horat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 1.4 One generation passeth away and another cometh that goes and a third hastens after them to the grave 1 Cor. 4.9 Wee are made a spectacle to the world a Theatre that is we come into the world and act here a little while upon the Stage of it and presently we are gone Kings Princes and all conditions of men do so Noah and his Generations are gone David and his If wee come neerer our selves the Merovignian family was driven out by Pippin son of Martel and that family by Hugh Capet so that there have been three races of the royall line in France the Plantagenets race here is wholly gone or lies in obscurity great is the incertainty motion and mutation of the things in this world the wheels are up and down and not consistent Job is very rich and poor in one day Haman in great favour and under great displeasure in a wheel of time There is a story very suitable to this vision of the wheels and brought in by Expositers to give light unto it which I may not omit and it 's of Sesostris a King of Egypt who had a golden Chariot bedecked with many precious stones and when hee rode in it no meaner persons must draw it then foure Kings that hee had conquered one of the four cast his eye altogether upon the wheel and being demanded the reason of it by Sesostris said I see in this wheel the mutability of all conditions that part of the wheel is neerest heaven is by and by upon the earth and contrary that is upon the earth is presently again neerest heaven This wrought so upon Sesostris that hee thought his condition might change and therefore freed those Kings from that servitude and would not have his Chariot drawn any more by them Belisarius Generall of Justinian forces overcame the Persians in the East the Vandals in Africa the Goths in Italy and did extraordinary service at last had his eyes put out his whole estate taken away and forced to begge of passengers without the gates of Rome Baron Da obolum Belisario quem extulit virtus caecavit invidia O give one farthing to Belisarius whom his own vertue advanced and others envie hath blinded Adonibezek who sate upon the top of this wheel was soon brought under hee had seventy Kings with their thumbs and toes cut off and put like dogs under his table to eat scraps 1 Cor. 7.31 and himself was made acquainted with that condition In the present affaires of Ireland wee may see the mysterie of Ezekiels wheels all things are running moving and working to a change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3.6 he calls it the wheel of nature or rather of this Generation shewing that the present Generation is hastening out of the world 3. Wheeles make in their motion a great noise and ratling Joel 2.5 Like the noise of Chariots on the tops of mountains so the things in the world move not silently but make a great stir and mighty noise Rev. 6.1 when the first seal was opened and Christ rode abroad upon his white horse of the Gospel conquering the Nations there was as the noise of thunder and stirs and tumults were raised in Kingdomes and mighty oppositions were made in the world Chap. 19. when Christ shall judge the great Whore and avenge the blood of the Saints it will not be without noise vers 6. I heard as it were the voyce of a great multitude and as the voyce of many waters and as the voyce of mighty thunderings saying Allelujah for the Lord God omnipotent reigneth there is the voyce of the people like waters a low and lesse noise and there is the voyce of Parliament and Armies a greater a thundring voyce the things now in motion in this kingdome and others make a great thundring in the world as in former dayes between the Houses of York and Lancaster were fought seventeen pitched fields in which eight Kings and Princes perished forty Dukes Marquesses and Earls 200000. of the people besides Barons and Gentlemen which things were not done without a great noise 4. Wheeles are moved by some hand and set on running else they stir not so this world is moved acted and governed by divine vertue Things are carryed in this world like wheels Psal 113.9 up and down backwards and forwards as if all were left at six and seven and hurried up and down by some blind chance or fortune which we exclude and only acknowledge all to be moved ordered and effected by divine providence it 's God that by his providence and the ministery of his Angels that sets all the wheels in the world in motion a Sparrow falls not to the ground nor a haire off our heads without his will 5. By the motion of the wheel many works are done the Potters of old made their vessels by the motion of the wheele Ier. 18.3 by it the corn was ground and justice was done Prov. 20.26 He bringeth the wheele over them that notes the punishment of evill-doers it 's a metaphor from husbandmen that in hot countreys did by the help of a wheele break the ears of corn and so get it out Isa 28.28 and justice is the wheele that breaks men and gets out the truth and separates the chaffe from the Wheat in some place a wheele hath been used to break the bones of sinners Hence Tully saith 5. Tuscul beatam vitam iu rotam non ascendere That an innocent life had nothing to do with the wheel So that by the motion of the wheele much hath been done and God by the rotations and strange motions in the world brings about great works Dan. 9.25 the walls of Jerusalem should be built in a troublous time In the 9. verse and Chap. 1◠of the Revelation mention is made of trumpets and vials which note great stirs and changes in the world and notable effects follow thereupon We hope that the stirs of our time are the preparation to the most glorious work of Antichrists ruining our reforming Christ reigning and the Jewes raising old things are passing away and all things are becoming new old Religion viz. Popery old Prelacy old Service and Ceremonies are going downwards and they that led into captivity are themselves a leading into captivity Rev. 13.10 Observ The world and things in it are not fit for us to fix our hearts upon The world it self and all in it are of a wheeling nature uncertain movable and running away and the word Galgal a wheele and the world signifies also a mote chaffe straw any thing driven before the wind and so it is used Isa 17.13 Chegalgal as a wheeling thing before the whirle-wind the margent renders it as a thistle or thorne the one shewes the vanity of the world the other
wheels and there you will finde such heighths and depths as neither Ahitophel can measure nor Machiavil can sound Look at Theologicall wheels and motions Deorum crimen syllatum faelix Sen. and there be such heighths that none of the Prophets nor Apostles have been able to measure I will give you an instance in two or three Jer. 12.1 2. Righteous art thou O Lord yet let me talk with thee of thy judgements wherefore doth the way of the wicked prosper wherefore are all they happy that deal very trecherously Jeremiah a great Prophet is puzled at this heighth of the wheel Thou hast planted them yea they have taken root they grow yea they bring forth fruit thou art neere in their mouth and far from their reines Job is at a stand in this case Chapt. 12.7 Wherefore do the wicked live become old yea and are mighty in power God puts Job to it in the 38 39 40 41. Chap. So Asaph Psal 73. and Hab. 1.3 were troubled at the prosperity of the wicked and could not take the altitude of the wheels in their dayes Nature nor Grace could do it If Solomon knew not the way of an Eagle in the aire of a Serpent upon the rock of a ship in the midst of the Sea of a man with a maid Prov. 30.19 how shall we know the motions of the wheels in the world 2. That the consideration of the unsearchablenesse of Gods wayes should beget feare and trembling in us the wheels had a heighth and dreadfulnesse upon that heighth When a man comes to the sea shoare beholds the vastnesse and strange motion of it and findes hee is puzled feare creeps upon him from the apprehension of the greatnesse and Majesty of God who sits upon the floods and commands the deeps so here when wee thinke of the wheels how high they are that wee cannot search out the cause of their motions this way or that way our souls should tremble at the Majesty of that God which sets such mighty wheels awork Psal 36.6 Thy judgements are a great deep mens sins are a great deep and Satans wayes are called a depth but Gods judgements his wayes in the wheels are the greatest deep of all they are unsearchable That Christian kingdomes are shaken in pieces with wars when Heathen kingdomes are spared that there is such unequall dispensation of the means of grace in the world that the greatest part are without the knowledge of God and Christ to this day that many able men are laid by or cast into corners where are but handfuls of people and great towns where are multitudes have no Ministers or such as preach holinesse and the power of godlinesse out of their parishes that people are most hardened under the most powerfull means of grace that there be such unequall distributions of riches talents of nature and grace that precious young Ministers and others are taken away in a time of great need when others that are vile and base are spared that wicked Pirats prosper at Sea when honest men are shipwrackt that those have little or no means thrive and those have the best who are barren Gods working in sinfull actions his fitting vessels for destruction his leaving his ancient people the Jewes sixteen hundred yeers under a curse Rom. 11.23 O the depth how unsearchable are his wayes The next thing in the Verse to be touched is the eyes in these rings And the rings were full of eyes round about them four or on every side to them four Every wheel had eyes they were stellatae oculis bedeckt with eyes as the heaven with stars there were eyes within and eyes without and not a few but many every ring every wheel was full of eyes By eyes we are to understand the active and infinite providence of God which runs through all things 2 Chron. 16.9 The eyes of the Lord run to and fro throughout the whole earth that is divine providence is active every where The Scripture by eyes referring to God intends first his knowledge and notice of things Prov. 15.3 The eyes of the Lord are in every place beholding the evill and the good secondly his care Psal 34.15 The eyes of the Lord are upon the righteous that is hee careth for them thirdly his direction Psal 42.8 I will guide thee with mine eye and these eyes note out Gods inspection care and ordering the wheels in all their motions and that in all quarters The rings were full of eyes and whatever the thoughts of men were they moved according to direction of divine providence Observ 1. That how ever the wheels and motions of them be too high for men and dreadfull unto them yet they are not so to God hee sees into all the wheels they have eyes on every side God knowes them throughly their essences qualities operations we cannot pry into the state of Kingdomes Councels Armies Cities there be as secrets of States Arcana imperis arcana rotarum so secrets of wheels in those States which none know but God and God knowes them perfectly let wheels be never so great terrible move never such strange and crosse wayes as Kings Armies Parliaments are great wheels and have unknown motions yet they are subject to the Lords eyes he sees into all their secrets and sees more in their motions then they themselves 2. The motions of the wheels are considerable and judicious they are not carryed on blindly how ever they seem to be carried Non caeco impetu volvuntur rotae yet they are carryed by reason and counsell there be eyes in the wheels when men do things rashly injudiciously we say Have you no eyes in your head here be eyes in the rings and they move not casually Those motions in the world that seeme most confused are composed and ordered motions Are rich men made poor honourable men base are conquerers made captives do servants ride and Princes go on foot are the wicked oppressors in the seats of justice are the godly beneath and the vile above are the counsels of Jesuits forainers and desperate malignants entertained and others rejected are there civil wars in a Land great plundering spoyling of Ministers Christians Parliament men themselves these things are not done without considerate and judicious motions of the wheels Acts 4.27 28. When Herod Pilate Gentiles Jewes were gathered together against Christ were not the motions then though inhumane bloody and murtherous considerate and providentiall motions The Text saith They did whatsoever the hand and counsell of the Lord determined before to be done it was no blinde businesse the wheels of it were full of eyes and moved by the motions of heaven Gods owne eye heart and head were in it And now when the Herods Pilates and Malignants of the world do stir against Christ and his members the wheels move considerately 3. The motions of the rings wheels and all second causes are certain arriving at the end appointed They are full of eyes which
Paul saith I can do all things through Christ that strengtheneth me what bitter things did they and others suffer and it was not common strength but speciall influence Phil. 1. To you it is given not onely to believe but also to suffer Blandina's spirit was heighthned above the malice and torments of men for having animated her children to suffer and sent them as conquerors to Christ their King shee comes forth to suffer before the tormentors cheerfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 5. as called to supper with Christ her husband as one comes to a marriage supper and after stripes tearing with wilde beasts burnings putting into a net and tossings by a Bull being without sense of torment by reason of her faith and conference shee had with Christ at last they killed her with the sword and the enemies confessed they never saw such a woman suffering such things so couragiously and constantly As sometimes God suspends the ordinary operation of the creature the Lions mouths are shut they touch not Daniel the fire burnes not the three children so sometimes hee lifts up and extends the operation and strength of the creature to an extraordinary heighth the winds what vertue doth God put into them how doth he raise them what terrible work do they make at Sea and Land tear Navies in pieces sink them in the deeps and tosse Ships out of the water upon the drie land Ravens fed Elijah morning and evening he goes in the strength of a cake and a cruze of water forty dayes 1 King 19. God hath lifted up many in these dayes to do more then ordinary service Ezra 1.5 God had raised their spirits to go up to build the house of the Lord so Hag. 1.14 5. That God at his pleasure puts stands to the motions of the second causes the Angels stood and the wheels stood and this was by the over-ruling hand of God that can stop the course of nature any wheels or agents whatsoever Josh 1◠12 13. God staid the course of the Sunne and Moon and made them stand still the space of a whole day and hereupon some gather that the ebbings and flowings of all Seas ceased In Hezekiahs dayes the Sun went backward ten degrees God stopt the course of the waters and made them as steady as walls and mountains when the Israelites were to go through the red Sea Doth not he shut up the wombs of those are likely enough to be pregnant and prevent generation did not hee take off the wheels of Pharaohs Chariot God can put a stand to the greatest wheels 1 King 12.21 when an army of 180000. chosen men was brought into the field to fight and fetch back the kingdome that was wheeled over to Jeroboam see what a stand God put to that army Vers 24. Yee shall not fight against your brethren return every man to his habitation they did so and presently that mighty army was disarmed The buying in of Impropriations a work of great and good concernment God put a stand to it The undertaking for Ireland hath the wheel stopt if not taken off The motion of the wheels to the Isle of Providence are staied by the eye of providence Are there not stands in our consultations and doth not God oft take wisdome from the wise and understanding from the prudent are there not stands in our Millitary affaires the mighty men do not alwayes finde their armes Hath not God oft put a stand to the enterprise of our adversaries It 's the Lord that hath hedged up their way with thornes and walled a wall that they have not found their paths and God hath hedged up our wayes that we have not found our paths to a full and thorough reformation This great wheel hath great stops the children are come to the birth but there is no strength to bring forth neither doth Gods work cease when hee makes stops A man who is printing a Book defers the Edition because he will make an Addition if it be delayed it 's inlarged and that 's no losse stops of providence in the wheels of the world are Gods Parentheses and while they are writing the work goes on VER 20. Whithersoever the Spirit was to go they went thither was their spirit to go and the wheels were lifted up over against them for the spirit of the living creatures was in the wheels IN this Verse is laid before us the procreant cause of the wheels motion and that is the spirit which is the first and highest agent and moves both superiour and inferiour causes This spirit is set out emphatically the spirit or that spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the spirit of the Angels but the eternall Spirit of God which was in the Angels or the living creatures that Spirit was in the wheels and with what motion it moved the living creatures with the same it moved the wheels this is the scope to shew that the four living creatures and four wheels were moved by the same Spirit of God Touching this Spirit I spake in the 12th Verse where I also shewed you how the Spirit is said to go and move from place to place This answers a secret objection How could the wheels move at the motion of the living creatures they are dead and senslesse things without any motive vertue in them And this obiection is fully answered in these words the Spirit of life was in the wheels That is rendered the spirit of the living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus vitalis or spiritus animalis is in the Hebrew Spiritus vitae the Spirit of life the inliv'ning quickning spirit the lively active spirit or the spirit of the living creatures and per enallagen numeri by a change of the singular number into the plurall the spirit of the living creatures and so the sense runs that Spirit was in them the same was in the wheels Object If the same Spirit be in the wheels are not they also living creatures having the same spirit and motion Answ If I should say they were moved as if they had the Spirit in them this might helpe the difficultie but doth not satisfie the Text which saith the Spirit was in the wheels therefore know that as the living God is in every thing moving and acting them according to their severall natures and yet doth not make all to be living creatures so the Spirit of God was in these wheels not animating inliv'ning but moving them to those services were commanded and appointed Observ 1. That second causes move not of themselves neither superior nor inferior not the wheels which are weaker here beneath nor the Angels which are stronger and above they move not but at the motion of the Spirit whither that was to go they went Earth Water Winds Beasts Fowles Men their Councels Warres Peace Trades they all move ad motum Spiritus it 's the Spirit of God that moves all the wheels All motions all wheels are subject to the
overlaid it with the best Gold there were six steps and twelve Lions and there was not the like in any Kingdome In this last sense wee are here to take it a seat for Christ to sit in and so the Temple or Sanctuary is called the Throne of God Jer. 17.12 a glorious high Throne from the beginning is the place of our Sanctuary A Throne here holds out unto us sundry things 1. Divine Majesty and highnesse of Christ 2. Kingly Dignity 3. Triumphant Glory 4 Judiciary Power Psal 9.4 Thou satest in the Throne judging right Kingly and judiciary power are chiefly meant 2 Cor. 18.18 I saw the Lord sitting upon his Throne and all Host of heaven standing on his right hand and on his left and Rev. 20.11 12. I saw a great white Throne and him that sate on it and the dead small and great stood before God and the Books were opened here Christ sate in judgement over the Jewes and exercised his power pronouncing sentence against them The next thing is the likenesse as the appearance of a Saphire stone The glory of this Throne was great Solomons was of Ivory and Gold but Christs is of Saphire The Scripture mentions Palaces Psal 45.8 Towers Cant. 7.4 Beds Amos 6.4 Houses Amos 3.5 Vessels Rev. 18.12 And Thrones of Ivorie 2 Cron. 9.17 but none of Saphires Gemma gêmarum Abulens Hieroglyph 41. the Saphire is a stone of admirable worth and splendor the chiefest of Pearles and Pererius saith it was among the Ancient alwayes of great esteeme The Empire and high Priesthood were signified by it Among the Egyptians Aelianus the chief Priest being Judges also wore a Saphire about their necks and at this time when Cardinals are newly created Deorum munera opima beneficia invitare conciliareque fertur ut vel hinc Ecclesiasticis praesulibus omniū maxime dignā rude vulgus profiteatur Ruen de gemmis Coelesti colore conspicui sunt Ruen ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aureis punctis lucere the Pope sends to each of them a Saphire which sets out dignity and greatnesse For the colour of the stone Pliny saith in his lib. 37. c. 9. that it is of an ayrie colour hee should have said of a skie or blew colour for when the heavens are most cleere and have a transparent pleasant blew then the Saphire doth most resemble them very fair and beautifull Jerome will have Sapphire to be from Saphar Pulcher because these stones are very faire and delightfull Pliny in the place before cited saith they do flame and sparkle with purple veins much like the colour of Brimstone when it's first fired there is a pleasant blew with a little purple in it and so oft it 's in the heavens when they are cleer The Saphire and heavens cleernesse are brought in together by Moses Exod. 24.10 they saw the God of Israel and there was under his feet as it were a paved work of a Saphire stone and as it were the body of heaven in its cleernesse the pavement was Saphire and the colour of it as the cleernesse of heaven Wee must inquire what the Saphire represents unto us for surely there is something yea much in it Should wee tell you what vertue is given to this stone by men of great note it would take up much time Avicen Albertus and Mathiolus affirm this stone to be good against Melancholy and the quarterne ague Galen and Dioscorides that it helps against poysoning ruptures and exulcerations but I will passe by such things and come to that is neerer our purpose The Saphire is an Embleme Symbolum libertatis 1. Of liberty so you shall finde it to speak in that Exod. 24.10 the Israelites were come from their pavement of bricks to one of Saphire now the God of Israel was exalting them to precious liberty from their vile bondage Puritatis soliditatis 2. Of purity and solidity it hath the colour and cleernesse of heaven it hath no impunity in it things impure are the ruine of themselves and so are unsolid but that 's pure is firm as the firmament Sublimitatis coelestium mysteriorum Sapphirum coelestiali quid portendere significat ipsius color Sanct. it 's pure and solid Hence the Saphire is a foundation stone of the new and heavenly Jerusalem Rev. 21.19 3. Of the incomprehensiblenesse of divine mysteries it hath a skie colour the colour of the firmament it self and that blewnesse wee see in the heavens is intense light and sets out the incomprehensibility of Gods wayes 4. * Caestitatis venereos compescit affectus Rivet Of chastity it 's an enemy to wanton lusts hence Cant. 5.14 Christs belly is said to be overlaid with Saphires and his Throne being saphirine it tells us that Christ expects chastity in the spirituall marriage between him and his Church 5. Of vigour and cheerfulnesse Lam. 4.7 Their polishing was of Saphire Vigoris letitiae vultus eorum Sapphirus their faces were saphirine so the Chaldee reades it their countenance before were full of vigour cheerfull like those are well polished but now through famine black they were withered and like a stick without all cheerfulnesse Gloriae 6. Of glory and here in this Vision Christs glory is likened to Saphire the glory of his Throne was saphirine From the likenesse of the Throne wee come to the party whose the Throne is and that is one had the appearance of a man who this is must be cleered it was not God the Father or God the Holy Ghost for the learned observe that neither Father nor the Holy Ghost have ever appeared in mans shape but that will not hold for the Antient of dayes God the Father appeared to Daniel Chap. 7. Vers 9. in the form of a man Expositers do most agree it was the Lord Christ and of that judgement shall wee be not because they say so this were a blinde ground for a rationall man to be led by but because wee finde in Scripture that Christ hath oft appeared in Vision like unto man Dan. 9.13 I saw in the night Visions and behold one like the Sonne of man the Jews acknowledging this to be meant of Messiah so in Rev. 1.13 one like the Sonne of man appeared in the midst of the seven Candlesticks and Rev. 14.14 I looked had behold a white cloud and upon the cloud one sate like unto the Sonne of man By these places we have good warrant to conceive that it was Christ that did appear unto Ezekiel in this Vision Quest But seeing Christ was not yet incarnate why is he here presented in the likenesse of man Answ 1. Because in his divine nature hee is invisible and being to manifest himself he appeared in the form of man as being most suitable to the nature of man 2. It was a prefiguration of his incarnation that in the fulnasse of time his Divine nature should assume our flesh into the unity of his person 3. That
within shee was all glorious within so if Christs Throne the outside of it be so glorious what is hee in the Throne all glorious all glory Joh. 1.14 Wee beheld his glory the glory as of the only begotten If Apostles saw glory in him being on earth in his low condition what did our Prophet see in him being above the firmament in his Throne and glorious condition The Scriptures set him out not only to be glorious but glory Psal 24.8 King of glory Jam. 2.1 Have not the faith of our Lord Jesus Christ the Lord of glory in respect of persons The word Lord in the second place is not in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thus it stands there have not the faith of our Lord Jesus Christ the glory so that Christ is glory and the glory the glory of heaven the glory of the world the glory of Sion the glory of the soul and not only is Christ glorious and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hee is Heb. 1.3 the brightnesse of glory that is spotlesse perfect intense exceeding glory hee is the brightnesse of the glory of the Father or the Fathers glory shines out most brightly and intensly in the Son the Fathers glory in the whole creation is but darknesse to his glory in Christ and therefore he is brightnesse of glory and every thing that comes from Christ hath some beames of glory in it his works are called glorious Luke 13.17 they rejoyced for all the glorious things done by him the liberty he purchased is glorious liberty Rom. 8.21 his Church is glorious Ephes 5.27 his Gospel is glorious 1 Tim. 1.11 6. That Christs Throne must not be of common stone but precious ones of Saphires the pavement of God was of stones or bricks of Saphire Exod. 24.10 and Christs throne must be of Saphires the Church is Christs Throne visible and conspicuous as the heavens Jerem. 3.17 Jerusalem is called the throne of the Lord and the Churches under the Gospel are the throne of Christ hee sits in the Congregations and bears rule in them Rev. 2.13 I know where thou dwellest where Satans seat or throne is there was a congregation of persecutors Idolaters and unclean parties for such sinners are mentioned in the 13. and 14. verses and this company was the seat and throne of Satan many congregations are thrones of iniquity and shall the throne of iniquity have fellowship with thee Psal 94.20 But godly congregations are the Seat and Throne of Christ Now as the conscience which is the invisible seat of Christ must be pure 1 Tim. 3.9 holding the mystery of faith in a pure conscience so must the visible Seat of Christ be pure the congregation where hee will sit and reigne therefore the promise is Isa 54.11 12. that the state of the Church under the Gospel shall be better then it was under the Law there all stones were laid in the building but here should be a difference made God wll lay stones with faire colours Saphires Agats Carbuncles and pleasant stones and that it 's meant of Gospel-times and Churches the words following in the 13. verse shew All thy children shall be taught of the Lord which Christ applies to these times Joh. 6.45 So then the Churches now are to be of Saphires such as have a heavenly vertue and purity in them not of Sand-stones Tode-stones or any High-way-stones they are fitter to make Satan a seat then Christ a Throne 1 Pet. 2.5 they are called lively stones not dead stones that have no true grace in them but lively ones they must be that make a house a throne for Christ Stones that it may be a solid building lively that it may be a usefull profitable building and Saphire that it may be a pure and glorious building 7. Judiciary power is put into the hand of Christ not only as God but as man there was the appearance of a man above upon the Throne there sate the Sonne of man Acts 23.3 and sitting upon the Throne imports power and power judiciall therefore when Christ tels his Disciples of sitting upon the twelve thrones hee tells them also of judging the twelve tribes of Israel Mat. 19.28 and that Christ had such power and that as Sonne of man appeares Joh. 5.27 The father hath given the Son authority to execute judgement because hee is the Son of man verse 22. hee hath committed all judgement to the Son both judgement of actions things and persons Acts 17.31 God will judge the world in righteousnesse by that man hee hath ordained the last judgement shall be by Christ even that great judgement So particular judgements here as now Christ sate in judgement upon Jerusalem and sentenced them to death and captivity And because judgement is opus potestatis an act of power therefore Christ himself tels us that all power in heaven and earth is given unto him Mat. 28.18 8. The Lord Christ actually ruleth the world and all things in it hee sits upon the Throne and exerciseth his power and authority 1 King 2.12 There sate Solomon upon the throne of David his Father that is hee ruled the kingdome and all the affaires of it so Christ sitting upon the Throne presents to us his active ruling the Prophet might see hee held the globe of the world in his hand that hee raised tempests out of the North sent abroad the four living creatures in the severall parts of the world that hee orders the wheels and causes them to stand or go at his pleasure the Lord Christ is not out of office or idle now in heaven though hee sits upon a Throne of glory at his Fathers right hand hee is not neglective of the world he upholds it by his power Heb. 1.3 hee sends out his Angels to minister unto his verse the last hee still gives gifts to men and provides for his Church Ephes 4. and makes the Word the favour of life or death to men hee restraines the wrath of enemies and hedges up their wayes hee makes use of them as rods to drive his stragling sheepe into the fold hee subdues hearts and spirits to himself and protects them being subdued hee discovers confounds the enemies plots and persons 9. The Lord Christ doth govern all with great tranquillity and with great facility hee sits upon the Throne and doth all that imployes quietnesse of mind A sedate temper there is no passion or perturbation in him hee is a Lion for his power a Lamb for his meeknesse hee rules by counsell and wisdome in much quietnesse Act. 17.31 he judgeth in righteousnesse and what hee doth is done without difficulty let him speak the word and presently it 's done if hee bid Nebuchadnezzar go and sack Jerusalem carry them away to Babylon hee goes hee accomplisheth his will fully 10. That Christ is ready ever to heare the causes and complaints of his Church he sits upon the Throne other Judges are of the Bench and Throne and parties agrieved
vid. â—â—b de viden Deum Hom. 2. 2. q. 174. 175. and absent in the flesh Augustine and Aquinas are of opinion that Moses and Paul saw God in his essence but they were men and not without their errors for had they seen Gods essence their faith had ceased being swallowed up in vision The School-man would help it thus the light of glory in them had not a permanent being but was given them transitively Esse permanâ—ns per modum transeuntis But this answer will not bear up the opinion for faith and vision of glory cannot consist in a larger tract or in the least instant of times as in one man there cannot be a perfect and obscure light together the full light of the Sun and least degree of darknesse cannot at once be in the eye And farther if they saw the essence of God they had not the act of faith but evidence for if a man had seen Rome and after remembers it Non habet fidem sed evidentiam de eo quod vidit he saith not he believes there is such a City but hee hath seen it and so of Gods essence It must not be granted that ever any saw Gods essence you have incontrollable authority for it Joh. 1.18 No man hath seen God at any time Durand saith these words are to be understood exclusively 1. Of corporeall vision for with a bodily eye none ever did or shall see God 2. Of intellectuall naturall Vision because a naturall understanding cannot attain unto the cleer vision of God 3. Of the vision of comprehension from all created understandings though Angels and Saints in heaven see God yet not comprehensively and 1 Tim. 6.16 whom no man hath seen nor can see there 's a deniall both of the fact and the possibility Aust himself confesseth in l. 2. de Trin. C. 16 17 18. That the substance of God is not ullo modo corporaliter visibilem not to be seen at all with the eyes of flesh and the rule of School-men touching visions and apparitions is infallible that the nature of God is not seen with the eyes of the body but only some corporeall thing is exhibited which being visibly seen or sensibly perceived God is invisibly represented to the understanding Al. Halcus But Moses saw God face to face Exod. 33.11 So Jacob saw God face to face Gen. 32. Answ Those Patriarchs and Prophets that are said to see God saw him in divers resemblances and this is an unanswerable argument that they never saw Gods essence for that is pure immixt alwayes alike neither standing nor sitting having no parts no shape or likenesse to any thing therefore saith Athenasius those Fathers saw God in some creature Deum non fuiss ab antiquis pâ—râ—bus vâ—sum nost 〈◊〉 assumptioâ—e creatu ae secundum Deitatem vero esse 〈◊〉 v sioâ—â—em not in his own nature for it is invisible Again this phrase of seeing God face to face in the Hebrew dialect imports two things First Familiarity Secondly Perspicuity 1. Familiarity they had familiar converse with God Deut. 5.4 the Lord talketh with you face to face you asked him questions and he gave you answers and it 's evident that this is intended in the phrase Exo. 33.11 The Lord spake to Moses face to face as a man speaks with his friend Moses questioned it with God and God most friendly answered him So in Numb 12.8 Mouth to mouth will I speak with him it notes the presentiality and familiarity of God with Moses 2. Perspicuity cleernesse they saw God face to face that is comparatively others saw God in dreames and visions which were more obscure but these saw God more cleerly had more illustrious visions of God they saw Gods back-parts these saw Gods face and the phrase is used in the New Testament 1 Cor. 13.12 Then shall wee see face to face that is more fully and perfectly then here but whether wee shall see the divine essence in patria in heaven is questionable Chrysost Hom. 14. on John saith That before the incarnation the Son of God was Angelis invisibilis and if they in their glory saw not the divine nature of Christ it 's like wee shall not Whether Christ saw the Father or Holy Ghost with the eyes of his body is questionable if some doubt it others deny it Halens grants that the soul of Christ saw God perfectly from his conception but hee saith not the eye of his body saw him Aquinas saith that glorified eyes shall see God in that manner as now our eyes do see the life of man life not seen with a bodily eye as a thing visible by it self but by the intervention of something else and so accidentally becomes sensible it 's our understanding not the eye reacheth life and so in God But in 1 John 3. we shall see him as hee is Answ He speaks of a new and unutterable way of seeing God Wee shall see him as hee is to be seen mediante lumine gloriae the beams of the Sun so fill the eye that wee cannot behold the nature of it and whether it be so in heaven wee shall not know till wee come there let us get holinesse and then wee shall see him will resolve this doubt Observ 1. That all the glory is seen of God in this life any wayes is but the appearance and likenesse of the glory of God There was much and great glory in this vision there is more in the world in the creatures more in the Church and yet all this is only a shadow and a small appearance of the glory of God If we should see ten thousand Torches lighted up in a dark night they make a glorious light yet are they nothing to the light of the Sun when that comes torch-light star-light seem appearances of light rather then light it self So when the glory of God shall be revealed it will darken all other glory and there was not so great a difference between the light in Goshen and darknesse in Egypt as there will be between the glory of God and that glory now appeares in the world The glory of God is neither expressible or comprehensible by any or all the creatures The glory that Isaiah saw on the earth and that Ezekiel saw in the heavens did not expresse the thousand part of this glory and neither heaven not earth are able to comprehend the same 2. See the infinite goodnesse of the Lord that will expose that to the eyes of his servants which is so deare unto him his own glory Precious things of Princes and great ones are not common for the view of all but choyce friends favorites shall see them God hath nothing more precious then his glory yet this shall his choyce friends and favourites see and because they cannot see it in the perfection of it God will draw a picture of it with his own hand and hold forth to the eyes of his here Ezekiel had an appearance of
the glory of the Lord but it 's the greater mercy that God will put forth creating power in a vision and present the likenesse of his glory in variety of things according to the capacity and for the advantage of his servants so Moses saw the glory of the Lord in the Mount so Christ shewed unto Peter James and John his glory in his transfiguration Matth. 17. Isaiah hee had a glorious vision Chap. 6. and so glorious it was that it 's called the glory of the Lord and this did the Prophet Isaiah see in the likenesse and appearance of it not in its own nature for no man you ever could so see the glory of God and live Jehovah this name by the learned Jewes is called 1. Hashsham that name emphatically as the chiefest of all the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The name of four letters 3. The great Name 4. The blessed Name for the high Priest did pronounce it only once a yeer and that in the Temple at the feast of Propitiation at the solemne blessing Numb 6.24 25. 5. The glorious Name 6. The name Separate shem Hammephoraash because separate from ambiguity saith Maimon from our knowledge saith the son of Maimon 7. The name appropriated to God because it is most proper to him 8. The name of remembring because it brings to mind the being of God 9. The name of essence or being Shemhaguetzem a name of substance Plebi sub poena mortis ejus pronuntiatio vitita fuit Buxtorf Qui pronuntiat nomen Tetragrammatum non habet partem in suturo seculo The Jewes are exceeding superstitious about this name and say it must not be pronounced they term it The unexpressible Name themselves never utter it but Adonai or Elohim in stead of it they tell us that the womans son in the 24. of Levit. was accused of blasphemy and stoned to death because hee pronounced this name Jehovah And there is a relation of the Priests of the Sanctuary that not knowing how to read this name being written by Moses * Spasmo correpti interiorint Gerard. in loc Shindl. they laughed and were smitten to death of God for it It 's strange to think what miracles the Jewes attribute to this name Moses had it writ in a Rod or Staffe Christ got it and put in his thigh and so by vertue of it they both did all their miracles they tell of one David a Magician that by vertue of this name went in one day a journey of ten dayes But to leave Rabbinicall conceits This name Jehovah imports essence Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit est being existence and by it the eternity independency efficacity and truth of God are laid before us together with his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it 's attributed to Christ and tels us that hee hath his being of himself he is compleat in himselfe and an infinite sea of being Eternall Rev. 1.8 Independent Rev. 1.5 Efficacious giving being life and perfection to all creatures Hebr. 1.2 3. Col. 1.16 17. hee is true yea truth fulfilling the promises 2 Cor. 1.20 Observ 1. Jesus Christ who sate upon the Throne here is JEHOAVH of the same essence with the Father and the Holy Ghost hee is not consimilar but consubstantiall with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alius pater alius filius alius spiritus but not aliud pater aliud filius aliud spiritus not like the Father or like the Spirit but the same the one differs from the other personally but not essentially 1 Joh. 5.7 There be three that beare record in heaven the Father the Word and the Holy Ghost and these three are one one in essence one in propriety one JEHOVAH Jer. 23.6 the Prophet speaking of Christ tels us what his name shall be called Jehovah Zidkenus The Lord our righteousnesse and in Mal. 3.1 Jehovah whom you seek shall suddenly come to his Temple by the name JEHOVAH is meant Christ who is God and this is of great concernment it 's the foundation of our faith in Christ of our worshipping of Christ of our salvation by Christ and of all good from Christ if he were not Jehovab the Gospel should be a lie our faith a fancie our worship false the Church a fable all men lost and that for ever 2 Again that the glory here represented in this Vision was not the glory of a creature but of Jehovah there was a man presented to his eye but Jehovah to his faith it was the appearance of the glory of the Lord not only of Christ as man but as God-man and so the glory was glorious glory And when I saw it I fell upon my face Here is the first effect of it when hee had this vision beheld this glory hee was amazed so smitten with the lustre of it that hee could stand no longer but down hee falls and that upon his face There is frequent mention in Scripture that upon visions and appearances of Divine Majesty the servants of God have falne down Dan. 8.17 He fell upon his face and Saul Acts 9.4 hee fell to the earth Abraham hee fell on his face when God appeared to him Gen. 17.3 The three Disciples Christ took up into the mount when they saw the glory and heard the voyce they fell on their faces There is a great difference between falling on the face and falling on the back To fall forward notes respect and humility but to fall backward is a note of sin and guilt Abraham fell twice upon his face the Prophets oft the godly when they are to deale with God fall forwards the wicked backward Cadere in faciem observantiae est humilitatem semper olet sed retro cadere peccatum supponit aut indicat Jer. except old Eli. Wee read not of any good man that fell backward but all those came to take Christ Joh. 18.6 went backwards and fell to the ground So Isa 28.13 Precept upon precept that they might go and fall backwards There be divers reasons or grounds of mens falling upon their faces in visions and apparitions of God 1. The Majesty of God that is present in these visions and some way or other represented to those that have the Visions so Dan. 10.9 2. The lustre of Divine glory that accompanies the same this made Paul and his company fall to the ground Act. 26.13 14. 3. Some new and dreadfull thing that appeares in the Vision as here creatures with four faces and four wings wheels rings full of eyes and so high that they are dreadfull 4. Sense of their owne frailty and weaknesse Visions having divine Majesty Glory and some terriblenesse in them have wrought strange effects upon infirme men they have lockt up their senses and put them in a deep sleep Dan. 8.18.10 Chap. 9. made them sick and faint many dayes Dan. 8.27 much grieved and troubled their spirits Dan. 7.15 taken away their strength and comelinesse Dan. 10.8
finde a reward in heaven if none on earth 5. That those are sent of God must deliver not their own but Gods message and thou shalt say unto them Thus saith the Lord God a Prophet is os Dei and it 's great honour to him that the great God will speak by his tongue Thou shalt be as my mouth Jer. 15.19 So Jeremy had Gods words put in his mouth Chap. 1.9 and those hee must speak not his own words what God commanded that he must speak and not what himself fancied When a man comes furnished with the word of God then hee comes as a man of God with authority and power this made the Apostle say our weapons are not carnall not the words of mans wisdome but the Oracles of God which are mighty through God Acts 20. he delivered the whole counsell of God and not his own VER 5. And they whether they will heare or whether they will forbeare for they are a rebellious house yet shall know there hath been a Prophet amongst them HEre the end or reason of the Prophets sending is given I send thee to this people to take away all pleas and pretences of theirs thou shalt prophesie unto them and tell them of their sins what I require at thy hands and if they will not heare I have not left my selfe without witnesses they shall know c. they would otherwise have had to object against thee and said If we had had a Prophet in our captivity to have reproved us for our sins to have shewed us Gods displeasure our danger and the way to escape we would have ceased from our evill wayes have learned righteousnesse and laid hold of offers of mercie and grace but we had not to reprove or instruct us wee perished for want of visions It 's true wee had Prophets in our countrey but there they were common and we did not much regard them but had one been given us now in this desolate afflicted condition we would have hearkened obeyed c. This objection God takes away and tells them whether they will heare or no a Prophet they shall have he will not be wanting to them they shall have no cause to object against or complain of him A rebellious house The originall is a house of rebellion it 's in the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and notes the strength and provocation of their sin the Vulgar hath it the exasperating house the house that provokes and vexes the Lord Domus exasperans Irritans Sept. Domus amaricans In amaritudinemme convertunt or the imbittering house that imbitters God and so the Septuagint renders that in the third verse which have rebelled against mee which have turned mee into bitternesse and made me deal bitterly with them A house not because God dwelt amongst them and was now driven out by their rebellions but a house because they were the family and seed of Israel and this parenthesis is inserted to arm the Prophet against their obstinacie that he understanding before hand what they were might not be despondent but proceed cheerfully in his work what ever he met withall Observ 1. That there be few that heare and receive the Word savingly I send thee to this people and there be not many among them that will entertain thy message or believe the word that I put into thy mouth Whether they will heare or forbeare for they are a rebellious house this strongly imports they would not heare not savingly but rather oppose the truth there was a great number of them in Babylon yet very few hearkened to the Prophet and so was it before they went into Babylon Isa 53. Who hath believed our report we have preached and made report of God and Christ in the Temple in the Synagogues in the gates and streets but Who hath believed us Isaiah was a Princely Prophet had a Princely language and yet neither among the great ones at Court nor inferiour sort was there any considerable number for Isa 8.18 He saith I and the children the Lord hath given mee are for signs and wonders in Israel if they had been many they would not have been for wonders that is a wonder which is rare unusuall and it 's a rare unusuall thing for men and women to believe the Word of God multitudes flock to the gates and posts of Wisdome but few lay up sound wisdome in their hearts â—â—x cent â—simum quimque sore fiddem Calv. â—t Es 51 Quot esse putatis qui in eâ—vitate nostra salventur infestum quidem est quod d cturus sum d cam tamen non possunt in tot millibus centum inveniri qui salventur quin de his dubito Quanta enâ—m est in juvenibus malitia quantus in senibus torpor nemo zelum habet multitudo sumus saeni inordinatum mare Chrys Ad fidem plures veniunt sed ad coelestia regna pauci perducuntur Greg. Hom. 19. in Euang. many hearers few believers 1 Cor. 1.22 Wee preach Christ crucified unto the Jewes a stumbling block and unto the Greeks foolishnesse the generality of both reject Christ and his Doctrine of those that heare the Gospel scarce the hundreth man is a believing man saith Calvin and Chrysostome exceeds him in his 40. Hom. Ad pop Antioch hee thinks that scarce the thousand man that hears the Word will be saved It 's conceived by some Expositers that in Antioch were above an hundred thousand people and yet this Father feared that hardly an hundred of them were right Noah preached unto the old world and few or none hearkened When the Jewes were in the Wildernesse how few hearkened unto the voyce of the Lord of 600000 only Caleb and Joshua hearkened obeyed and entred into Canaan set aside all prophane hearers all negligent ones all forgetfull all unbelieving and unpracticall hearers and you shall find the number very few of saving hearers many come to heare but few get into heaven And you know what Christ hath said That narrow is the way to life and few there be that find it but broad is the way to destruction and many there be that go in thereat Let Christ speak hee is not heard not received let Satan or Antichrist do it they are heard and followed Josh 5.43 I come in my Fathers Name and yee receive mee not if another shall come in his own name him yee will receive When Antichrist came hee was received Rev. 13.3 And all the world wondred after the Beast and worshipped the Beast saying Who is like unto the Beast The Doctrine and worship of the Beast was easie suitable to carnall spirits but the Doctrine of Christ is spirituall deep contrary to our fleshly and sinfull principles and herein the greatnesse of the mysterie of the Gospel is set out that few do heare and believe 2. See the infinite goodnesse of God that will give a Prophet to such a people as this they were rebellious had sleighted rejected abused
the acquaintance of wicked men the Prophet Micah will give you reason for it Chap. 7.4 The best of them is a brier the most upright is sharper then a thorne hedge You think some of them are faire men have good natures good parts great places and you may bee intimate with them lean upon them and get good by them if not doe good to them but you are deceived saith he the best of them for wit parts birth breeding place is a brier yea the most upright those that are civill What shall you what can you have frō a Scorpion but aculeum vulnus venenum clam palam insidiabuntur Somper lanam saepe vitam perdunt When one commended Julian the Cardinall to Sigismund the Emperour he answered Tamen Romanus est And so when any wicked man is commended to you answer Tamen sentis est that have a form of godlinesse and walk according to their light even they are sharper then a thorn hedge And because it is incident to the nature of man to minde great ones and seeke their acquaintance he speakes in the verse before of Princes Judges and great men and beats men off from looking after leaning upon them the sheep run to the hedge for shade in the heat and shelter in the storm but what 's the issue If they eseape with their lives yet they goe off with rent garments and if the best of them bee briers what are the worst of them When David was become a Courtier he met with a spear and found Saul sharper then a thorn hedge his spirit was vext with him and no marvell wicked men vex the spirit of God who hath more patience and wisdome then man who is without all corruption and altogether holy yet his spirit is vexed with them Isa 63.10 Therefore the Spirit of God counsels us what acquaintance to seek Job 22.21 Acquaint thy selfe with God and be at peace and thereby good shall come unto thee he will not be a brier or thorne to run into thy hand he will not vex thy spirit trust him he will not deceive or disappoint thee 5. See what fruit to look for from them fruits sutable to their nature 1 Sam. 24.13 Wickednesse proceedeth from the wicked it is a proverb and they have much truth and strength in them and it was ancient then and in all ages hath been made good observ'd that wickednesse comes from the wicked by it David cleares himselfe taxes his malicious enemies and confutes Saul himselfe As for me I am accused to be a seditious and traiterous fellow a man that seekes thy life O Saul thou hast followers and flatterers about thee to exasperate thee against me that put thee on to hunt me as a Partridge on the mountain and to spill my blood but I am no such man as they pretend and thou conceivest I had thee at advantage was counselled to take away thy life and could have done it but wickednesse was not in me I cut off the lap of thy Coat when I could have cut off thy Head I will make thee judge who is the wicked man those that accuse mee thou that pursutest the soule of an innocent man or my selfe that have spared thee having such advantage Wickednesse proceeds from the wicked if I had been a wicked subject as thou and others thought thy life had gone but thy Courtiers thy Counsellers are wicked yea and thou art wicked and nothing but wickednesse comes from you and that proceeds as light from the Sunne water from the fountaine breath from the nostrils Christ tells us wee must not look for good from them Matth. 7.16 Doe men gather grapes of thorns or figges of thistles If you looke for such fruit you will be deceived they may grow green as the vine and figge-tree but their fruit is different what fruit have Papists and Prelaticall ones brought forth in Church or State these many yeares corrupt trees cannot beare good fruit briers thornes brambles may bring fruit for Gadarens and swine not for Christ and his Disciples Judg. 9. The Olive tree had its fatnesse the Figge tree its sweetnesse and good fruit the Vine its pleasant wine they would not leave their places for promotion For usually when men are promoted they lose of their excellencie the Olive trees Figge trees Vines they lose of their fatnesse if not all their fatnesse of their sweetnesse if not all their sweetnesse but what had the bramble fire and fire to consume the Cedars of Lebanon brambles are of aspiring nature and when they are got up they fire States and Kingdomes 6. Then it 's no great losse when wicked men are taken away when briers and thorns are cut down and Scorpions killed who is damnified by it Spina sunt pestes terrae frugum morbi Plin. wicked men are the very plagues of the earth they suck away the sweet from the Vine the fat from the Olive It was said of Nero that he was venenum terrae and when that pitcher was broken it was gain not losse matter for praise not mourning the Husband-man is not grieved when the grieving thorn and pricking thistle are cut out of his corn Prov. 11.10 When the wicked perish there is shouting shouting on earth that justice is done his wickednesse at an end the Church and State eas'd of such a burthen rid of such a thorn and shouting in hell Isa 14.9 When Jehoiakim died there was no lamentation made for him hee was a wicked and worthlesse King his carkasse was no better then the body of an Asse and hee had the buriall of an Asse drawn and cast out in the high-way or ditches Jer. 22.18 19. hee had an infamous buriall and such saith Olimpiodorus is the end of every Magistrate or Minister that teaches and governs well but lives ill his end is infamous hee is buried in infamy but godly men are of great worth Heb. 11.38 the world was not worthy of them those precious ones mentioned there and those are living now God valued and values above the world godly men are the Pillars of the earth they are the marrow blood and soul of the world the world languishes and lies adying when they are pull'd away Moses Exod. 32.10 held Gods hands Moses is a man that hath power in earth and in heaven hee is a man that when there is a danger can go up to the heavens and so put the Lord to it that he saith Let mee alone that I may destroy this wicked people and I will make thee a great nation he would have hired him to have come to an accommodation men are now upon accommodating but a Moses will not accommodate no not with God himself when his people are in danger but he will have a blessing upon good terms hee will have Gods wrath removed and a reconciliation between heaven and earth or else Moses will never be quiet with God what a losse is such a man after his death if God had not
dismay confound us if wee feare men Jer. 1.17 Be not dismayed at their faces lest I confound thee before them or break thee in pieces Jeremiah saith God If thou dost feare them and betray the truth I have committed to thee I will forsake thee leave thee to the hands malice cruelty and breake thee to pieces before their faces fearefulnesse doth much provoke God hee that sees not sufficiency in God to support him shall find enough to daunt and crnfound him but if wee go on with courage discharge the place and trust committed to us Stellae in nocte lucent in die latent Bern. in Cant. Videbis me plus posse dum torqueor quam ipse dum torques if wee should fall into the hands of wicked men and suffer God will own us let out himself unto us support us sympathize with us deliver us or make us and our sufferings glorious Stars shine in the night they are obscur'd in the day when Vincentius was tormented by the Tyrant hee said Thou shalt see mee more couragious in suffering then thy self in tormenting Some helps against feare 1. Let your feare be exercised about God he is an object fit to be feared all flesh is grasse all nations are a drop of the bucket and the small dust of the ballance Inhabitants of the earth are as a swarm of Flies a troop of Grass-hoppers and shall wee feare these little things the world is nothing unto God there is no greatnesse beside God himself hee hath made the world Nihil magnum nisi magnus Deus Psal 119.120 he hath dried up the Seas hee sends out the mighty winds hee changes times and seasons hee brings Princes to nothing makes Judges vanity hee tumbles nations into hell and can destroy the soul and body eternally him feare saith Christ Luke 12.4 5. not men that can but kill the body but feare him who after the body is dead can kill the soul and cast into hell I say unto you feare him and Isa 8.13 Sanctifie the Lord of Hosts himself and let him be your feare let him be your dread let there be such a frame of spirit in you as becomes the Lord of Hosts sutable to his greatnesse his soveraignty and authority over you and all creatures then you will not feare when the feare of God is strong in your heart then the feare of man ceaseth when the Dictator rul'd at Rome then all other Officers ceased and when this feare of God rules all other feares will be husht and that 's not all if God be sanctified by us hee will be a Sanctuary unto us 2. Set faith a work men in publique place should have their hands at work on earth and their faith in heaven the just live by faith and will not die by feare Hezekiah 2 Chron. 32.7 8. when Senacherib was coming against Jerusalem and troubled the whole land hee set his hands awork to fortifie the City and his faith to fortifie himself Be strong and couragious be not afraid nor dismayed for the King of Assyria and his multitude for there be more with us then be with him with him is an arm of flesh but with us is the Lord our God to help us and to fight our battell here was an army of 185000. to affright him but here was faith in the Lord of Hosts to establish him Heb. 11.27 Moses feared not the wrath of the King for he endured as seeing him who is invisible by faith hee saw the invisible God and that made him hold out against the King though his wrath was hot his looks fierce his words terrible his face cruell Moses knew that what ever hee lost for God he should finde in God Prov. 29.25 The feare of man bringeth a snare but who so putteth his trust in the Lord shall be safe mans feare brings a snare and so death had Moses feared Pharaoh hee had compounded with him and so ruin'd himself and others but hee that puts his trust in the Lord shall be safe The Hebrew is set on high like a bird upon the wing that is out of the reach of every snare and fowler though never so cunning Cardinall Borromaeus being told of great danger from some who lay in wait for him Si Deus mei curam non habet quid vivo said An Deus est in mundo pro nihilo Is God idle in the world and Jahannes Silentiarius being in the like case said If God take not care of mee why do I live 3. Labour for purity and holinesse the most holy men are the least fearing men Paul was of great courage hee had much holinesse 1 Thes 2.10 and when the Viper leapt upon his hand he feared not it could not kill him but he could kill it he shook it into the fire Adam at first no creature could harm him because holy in the lives of the Fathers mention is made of one Abbas Paulus who handled Serpents and Scorpions and cut them in pieces without any hurt and being asked how he came to this condition said If a man be holy all things are subject to him as to Adam before his sin in Paradise if our hearts and consciences be polluted we shall feare if not flie 1 Sam. 18.12 Saul was afraid of David hee had great riches many forces yet feares David a poor man a banished reproach't man and Herod feared John he was a holy man Magnas vires habet pietas Job 17.9 The righous shall hold on his way and he that hath clean hands shall be stronger and stronger Prov. 28.1 The righteous is bold as a Lion a man that is truly and thorowly godly that knowes nothing by himselfe that hath purged out every spot and gotten off all guilt and needs not blush at any thing past or present hee is a Lion hee is a brasse wall nothing shall daunt him but the wicked flie when none pursue Nehemiah was a holy man and hee would not flie but Manasseh a wicked King hides himself among the thornes and Adam runs to the thickets they had prickings without and worse prickles within 4. Value not life too much let us be willing to lay out our lives in Gods service to spend and be spent for God Acts 21.13 Paul said I am ready not to be bound only but to die at Jerusalem for the name of the Lord Jesus he prized the name of Christ above his life and if wee would prize something above our lives wee should not so over-rate them as through feare of man to lose better things to keep them the Devill tels us skin for skin Job 2.4 and all that a man hath will he give for his life true all to save life but there are some things of more worth than mans life as the glory of God the favour of God the peace of God truth of God the name of Christ c. and wee should so account of them and be ready to sacrifice our lives for them Nehem. 6.11
10. So the Apostles were in doctrinated forty dayes together in the things pertaining to the Kingdome of God Acts 1.3 The institution of Churches the Lawes Government Ordinances Offices and Officers of them they were instructed in and John in his first Epistle Chap. 1. v. 3. saith That which wee have seen and heard declare wee unto you and so it was of the Prophets what they heard that they spake Heb. 1.1 God spake unto the fathers by the Prophets he first spake to the Prophets and in them to the Fathers the Ministers and Messengers of God must heare Christ first and then declare his minde be obedient unto his commands and then mention and publish his Will 2. God looks for more from them he calls to any service then from others and thou Son of man be not thou rebellious I expect other things at thy hand I look thou shouldest be as tractable as they have been untractable as dutifull as they have bin rebellious you see who have been most active among them against me I look thou shouldest be as active in thy place for mee those God doth put honour upon and set in publike places it 's equall hee should have much from yea more then from others saith Paul The Lord Christ inabled me counted me faithfull put me into the Ministery 1 Tim. 1.12 and 1 Cor 15.10 His grace which was bestowed upon me was not in vain but I laboured more abundantly then they all God had done much for him expected it as his hands and hee deceived not expectation 3. See here what God accounts rebellion wee think it must be some great notorious thing that makes a Rebell or rebellious but there is great difference between the judgement of men and judgement of God If Ezekiel should be difficult and backward to his work hee call'd him unto he would count it rebellion if he would not heare and do what God bid him hee should be numbred among the rebellious if hee did not heare every thing that Christ spake quecunque ad te loquar audi so the words are read by Calvin and the originall beares it if there should be a crossing of Gods will in any thing in the least thing in refusing to heare or do it should be before him rebellion Isa 1.20 If yee refuse and rebell refusing to heare Gods Will and to do it being heard is rebellion against God so in 1. Sam. 12.15 If yee will not obey the voyce of the Lord but rebell against the Commandement not obeying God what ever precence we have is rebellion 4. That we must nor follow the examples and wayes of sinfull men be not thou rebellious like that rebellious house they have set an ill example before thee do not thou imitate them they have writ a foul copy write not after them they have walked in wrong paths do not trace their steps such men usually are as those they live with it 's easie to grow naught if wee live among those are naught Joseph learn'd to sweare in Pharaohs Court and Peter to Judaise among the Jewes Praecepta ducunt exempla trahunt Consent and example of others is like a mighty torrent that carries down all before it Example is a potent thing Gal. 2.14 Why compellest thou the Gentiles to Judaize Paul tells Peter that there was a compulsory vertue and force in his example to draw the Gentiles into evill and it 's certain the customes traditions perswasions and examples of friends are of much prevalency that Christ foresaw and arms the Prophet against them heare what I say not what they say let them say what they will regard it not only let my words have place in thee and power with thee But thou wilt object and say They are my friends that perswade mee my kindred mine own flesh and blood that counsell mee they are great ones yea all Prince and People that go that way they are my parents that command me to do so and I may sin in refusing to hearken unto them the Lord Christ takes off all these and other objections be not rebellious as they have been and are but consider are they friends kindred great Parents and have they and theirs long been in that way know that I that speak to thee am thy friend and best friend thou hast I am thy kinsman I am here in the form of the Son of man and to suffer in thy nature hereafter that thou mayest be the Son of God I am thy brother who hath redeemed thee from sin death and hell if others be great I am greater then they and my Throne is above all thrones if they be thy parents I am thy everlasting Father Isa 9.6 and as I have had everlasting care of thee so do give thee everlasting Lawes and Rules of worship and godlinesse in comparison of whose light and wisdome all men are darknesse and folly and what will you prefer friends kindred great ones parents any before me be not rebellious like them but hearken unto mee and let them go make no league with them that are wicked and rebellious Exod. 34.12 do not imitate their worship match not into their families feast not at their tables choose none of their wayes Prov. 3.31 and Rom. 12.2 Be not conformed to this world but be yee transformed by the renewing of your minde that is do not make the manners of the world the rule of your life nor the worship of the world the rule of your worship but look higher let not your corrupt minds that will cary you after a corrupt world a corrupt worship and corrupt manners prevaile with you but receive new light from Christ and the Gospel into your minds and then you will be transformed you will reject all old wayes old traditions and examples of men and will be lead by Christ and live by his Rules and Lawes and thus wee may be wiser then our forefathers and teachers Psal 119.99 100. I have more understanding then all my teachers saith David and I understand more then the Ancient Pro faecibus humanis Non tam spectandum quid Romae fiat quam quid fieri debeat and what was the ground of it hee made Gods Law and Word his meditation his Rule and those in these later dayes that have done so have got more understanding then their teachers and are wiser then the Ancients that are for humane inventions it is lawes not examples we must look too and the Lawyers have a rule very usefull men must consider not what is done but what ought to be done 5. That it 's the Lords prerogative to appoint significant typicall and sacramentall signes Eat what I give thee that was the roul which was sacramentall and signified the gift of prophecy No man may lift up a creature to a higher spirituall excellency then what God has set it in by nature what mortall had power to have put upon the brazen Serpent a typicalnesse to represent Christ who had power to
make the Rain-bow a sign of the Covenant between God and man who could make the Temple a type of Christ but hee that fill'd the Temple with glory and who can institute Sacraments ordinary or extraordinary but God and Christ in them alwayes is a Command and a Promise of grace which falls not within the compasse of mans power 6. That the Lord Christ provides meat for his servants Eat what I give thee Christ had propheticall meat for him a roul to give him It 's from Christ that truths come As a Nurse prepares meat for the child and puts it into the mouth of the child so doth Christ here he ever gives seed to his sowers he furnisheth his with abilities if they want books he will provide them VER 9. And when I looked behold a hand was sent unto mee and lo a roul of a book was therein HEre wee have the efficient instrumentall and materiall cause to treat of A hand was sent unto mee sent from Christ there could not be a hand without some Author hee that sate upon the Throne and made all he made he sent this hand no mention is made of any arm or body a hand might write it and reach it forth Dan. 5.5 there was in Belshazzars sad vision the fingers of a hand came forth and wrote upon the plaister of the wall nothing but a hand appeared had there been no hand the Prophet might have doubted whence it came taken it for some casuall thing but being reached out by a hand it was evident to him it came from heaven even him that he saw so glorious fell down before and was comforted by The materiall cause is A roul of a book Megillath Sepher the Ancients at first writ in barks of trees afterwards in skins of beasts which they call Pergamena vellum or parchment supposing them to be invented at Pergamus by King Attalus where was a famous Library of parchments and manuscripts but rouls of vellume or parchment were before that time Ezekiels vision was long before the Roman Monarchie Attalus lived when that flourished and having no issue made the Roman State heir to his crown but rouls were in Isaiah's dayes Chapt. 8.1 Take thee a great roul yea in Davids dayes Psal 40.8 In the volume of thy book Bimgillath Sepher in the roul of thy book They are very ancient and call'd rouls from the rouling them up about Cedar or some precious wood that they might be the better preserved The Law and Prophets were written in such rouls and when they unrouled them the Jewish Doctors used to expound them Nihil est vetustum in principum Archivis quod non sit scriptum in voluminibus Calv. as is gathered from that place Luke 4.17 These rouls are in practise to this day in the Jewish Synagogue and they have their Thorah or Law written in one volume and rouled up as Paraeus observes on the 5th of the Revel Kings have their Courts of Rouls And there is nothing antient in the Courts and Libraries of Princes in their Treasury of Monuments but is written in rouls or volumes For the signification of this Roul some make it to signifie the secret counsells of God it 's true they were written in it but not signified by it The Roul here is symbolum Prophetiae a typicall sign of the gift of prophecie to be given to the Prophet and in that sense wee are to take it Observ 1. That the Lord Christ doth at his pleasure put forth creative and infinite vertue to effect what hee speaks Eat what I give thee and presently a Hand is created a Roul is presented unto the Prophet which none could have done being destitute of divine power Christ hath a Hand in readinesse alwayes to do what he will have done he hath sometimes a visible hand to do it as here sometime an invisible when hee call'd Lazarus forth of the grave he had an hand invisible to effect it when he bid the dead to heare the dumb to speak the lame to walk Devils to depart their habitation hee had an invisible hand that effected those things so in Acts 11.20 21. when some of the Brethren had preached the Lord Christ and faith in him it 's said presently the hand of the Lord was with him and a great number believed there was a secret hand of divine power effecting that in their hearts which the Disciples preached in their ears And Acts 4.30 Christ hath a hand to stretch forth and to heal to heal soul diseases and bodily too to heal State and Church diseases Mat. 8.2 3. The Leper said to Christ Lord if thou wilt thou canst make me clean and Jesus put forth his hand and touched him saying I will be thou clean and immediatly his Leprosie was cleansed if wee would look to Christ as this Leper did wee might find and feel the hand of Christ 2. That the Lord doth often times extraordinary things for the incouragement and confirmation of his servants in their Function Here is a Hand and a Roul reached out to Ezekiel Jeremiah is fearefull and backward to the work of God and God to incourage and establish him puts forth his hand Exod. 4. and toucheth his mouth Jer. 1.9 Moses hee is doubting and pleading with God to dismisse him but by the miracles of the serpentined and unserpentined rod of the leprozed and unleprozed hand he confirms in his call to that great and hard service Isaiahs lips are touched with a coal from the Altar in the hand of a Seraphim his iniquity is purged and so hee is heartened to his work Isa 6. Christ breathed upon his Apostles and said Receive the Holy Ghost Joh. 20.22 By these extraordinary things they were consecrated to and confirmed in their offices 3. That there is a neere conjunction and sweet Analogie between the symbols the Lord Christ useth and the things intended Christ intends here the gift of Prophecie to confirm that upon Ezekiel Now what is the externall sign or symbol it's a book written full of propheticall things and so did fitly resemble the thing intended in all the symbols that God had used in the old and new Testament in a sacramentall way there have been fit Analogies between them and the thing signified and intended by them Circumcision the Paschall Lamb water in Baptisme Bread and Wine in the Supper of the Lord do set out the manifold wisdome of God and Christ in accommodating symbols so neer to the truth and holding it forth so livelily and the wisdome of Christ appeared in conveying the gift of prophecie by a Roul of a book From this example of Christ giving a Roul to Ezekiel some conceive springs that custome in the Universities at the creation of Doctors it 's done by reaching them out a Book but how warrantable I leave to judgement they do it may give them volumen but not rem voluminis if they had given them the gift of prophecie wee should never had so many
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
soul hateth they were the Lords people hee appointed the new moons and feasts but because they had corrupted them hee owns them not but calls them theirs so in Exod. 32.7 God bids Moses get him down from the mount what was the matter Thy people thou broughtest out of Egypt have corrupted themselves their corrupting themselves with Idolatry made God disclaim them they are thy people go look after them I will destroy them else he calls them Moses his people there and here he calls them Ezekiels to let them see how his heart was estranged from them while they were faithfull to God hee counted highly of them they were precious in his sight honourable beloved but when they went a whoring from God Isa 43.4 hee accounts not of them he calls them not his owns them not they had shamefully dishonoured God by their sins and he will not honour them with the title of his people 3. The servants of Christ must execute their Functions without respect of persons or regard to successe Speak to them what ever they be and tell them Thus saith the Lord that one greater then themselves hath sent thee and will call them to account and whether they will heare or forbeare let not that trouble thee do thy duty be not troubled at the oppositions of men or successesnesse of thy labours VER 12. Then the Spirit took mee up and I heard behind me a voyce of a great rushing saying Blessed is the glory of the Lord from his place 13. I heard also the noyse of the wings of the living creatures that touched one another and the noyse of the wheels over against them and a noyse of a great rushing 14. So the Spirit lifted mee up and tooke mee away and I went in bitternesse in the heat of my spirit but the hand of the Lord was strong upon mee 15. Then I came to them of the captivity at Tel-abid that dwelt by the river of Chebar and I sate where they sate and remained there astonished seven dayes THese words are the second part of the Chapter and contain in them a Declaration of what befell the Prophet being so call'd and the particulars are these 1. The work of the Spirit in taking and lifting him up ver 12th 2. The voyce he heard vers 12. and what it was Blessed c. 3. The noyse of wings and wheels vers 13. 4. The ablation of the Prophet vers 14. In the 12th was a sublation in this an ablation 5. The journey he went in the 14. and 15. verse And 6. His condition hee was in bitternesse of spirit hee sate and mourned seven dayes vers 14 15. The Spirit took me up By Spirit here we understand not the wind as if some great wind should take up the Prophet nor an Angel as if hee had been lift up by Angelicall vertue nor his own spirit as Jerome would have it but that Spirit which was in the living creatures and wheels Chap. 1.12 20. and led them that Spirit entred into Ezekiel and set him upon his feet Chap. 2.2 That Spirit which led Christ into the Wildernesse Matth. 4.1 even the eternall Spirit of God This taking up of Ezekiel by the Spirit of God was 1. To perfect and ratifie his Call to the Propheticall Office the Lord Christ had spoken much unto him about it and now the Spirit lifts him up and seals the same unto his soul strengthening him in the full assurance thereof when hee had heard Christs voyce and found his Spirit working so extraordinarily as to lift him up this could not but mightily prevail with and satisfie the soule of the Prophet 2. That hee might have a more cleer and full view of the glory of him that sate upon the Throne when wee would have one see things distinctly and fully wee set or lift him up on high The Devill carryed Christ unto an exceeding high mountain and shewed him the glory of the kingdomes of the world Matth. 4.8 3. To put honour upon him in letting him see that he was to be an organ of the Spirit for the future he was to be imploy'd in great service by the Spirit and that was a great honour Hee was to be the mouth of the Spirit unto that people to be wholly at the dispose of the Spirit 4. To avocate his thoughts from things below and to settle them upon contemplation of things divine a Prophet is not to look downward his heart should be lifted up to heaven and heavenly things And I heard behind me the voyce of a great rushing It was not the voyce of thunder or of an earth-quake but of the living creatures and the voyce some make to be the words Blessed is the glory of the Lord from his place which words are in the originall the blessed glory of the Lord from his place that is the glory of God is now going out of his place and it troubles the Angels that they lament and make a great noyse to behold so dreadfull a judgement to befall Jerusalem and the Jewes and so the voyce to be differing from these words If it be granted that these words were the voyce uttered yet may they be taken in that sense as is expressed to shew their sorrow for the ruine of the Church The blessed glory of the Lord is departing from its place God is leaving his habitation and people and all is hastening to spoyl and desolation this affected the very Angels when some great man that hath been a great Patron and friend to a place is going away what lamentation is made what a noyse and stir is there at it as in these dayes when some Ministers Magistrates and other eminent Christians are forced from their place by the enemies what complaint doth it cause what a noyse doth it make and so when God leaves a people that were beloved and deare unto him it fetches sighs and complaints not only from men but even from angels also the soul finds it a sad thing when God departs from it and oft mourns bitterly Some take the words for a Doxologie and make the sense this Blessed be the glory of God which is seen in punishing the wicked and delivering the Church God shewes himself just and righteous that he will no longer stay among a sinful people but be gone from them and render to them according to their wayes The Quere will be in what sense we may take the words both senses may without prejudice be admitted while the Angels looked upon the great losse the Jews should have by Gods departure the great evils would follow therupon they sympathized and were so affected with it that they brake out into these expressions The blessed glory of God is going out of its place and so it was vox lamentationis but when they look'd at Gods Justice and holinesse they said Blessed is or be the glory of the Lord. Though men be ruin'd Cities and Nations destroyed and God driven from his habitation yet let
his Name be glorious and so it 's vox laudis and brought in to answer the Objections and Cavils the people might make they might say What will God leave us expose us to the people of forain enemies shall we and ours be cut off will he thus deal with his people is it come to this What equity is in it The Angels to prevent such murmurings and vile speech said Blessed c. even when hee is in a way of judgement hee is to be honoured and made glorious Blessed is the glory of the Lord from his place Wee must make some search into these words and inquire after the person the place and the glory The person here is taken to be Christ who appeared unto the Prophet in the Vision The place the Throne where Christ sate and the glory that 's mentioned in the end of the first Chapter And Christ now being about to go off his Throne and put an end to the Vision the Angels cryed Blessed be the glory of the Lord from his place This is not all wee must expect from the words they type out unto us the departure of the Lord from the Temple that God would be gone and take away that which was the chief glory of it From his place God is illocall and the Rabbins use that word to signifie Gods illocality which notes place Makom is a space or place because all things subsist in them Hammakom per Antiphrafin is illocalis infinitus one that subsists or is comprehended in no place and so is an attribute of God How then is God here said to have place Nimekomo From his place God properly hath no place it 's sensu metaphorico that place is given to him where hee in any speciall manner doth manifest his glory power grace and goodnesse that is said to be his place And three places God is said to have in the Scripture 1. The heavens Isa 66.1 Heaven is my throne and 1 King 8.30 heare in heaven thy dwelling place 2. The humble heart Isa 57.15 that is Gods dwelling place And 3. The Temple in Sion Psal 132.13 14. Sion was his habitation there was his rest and abode that is in the Temple being in Sion in the Temple and Sanctuary were his voyce his Way Psal 18.6 Psal 77.13 That was the place where his honour dwelt Psal 26.8 The habitation of his glory The words are in the originall the place of the habitation or Tabernacle of his glory alluding to that in Exod. 40.24 25. where it 's said The glory of the Lord filled the Tabernacle So the glory of the Lord filled the Temple there was the presence of God there was manifestations of his glory there hee heard Prayers and there he gave out many gracious answers there he accepted of their sacrifices and communicated himself unto them there was the Ark and sign of Gods presence and the Cherubims from between which God gave out the answers In these things lay the glory of the Temple but now God would be gone and all the glory of the Temple should depart God moved not from place to place being infinite illocall immovable but he is said to depart when he ceases to do as formerly hee did in the soul when you find not God acting and manifesting himself you say hee is gone Here now God would answer them no more not accept their sacrifice nor heare their prayers c. hee would not do as formerly he had done he would not protect them any longer but look upon them as being unworthy of his presence glory protection and hope and in his wrath leave them to ruine and spoyl of their adversaries and this was Gods departing according to that in Hos 5.15 I will go and return to my place till they acknowledge their offence That phrase blessed glory of the Lord you may for the better understanding conceive thus Blessed be the glorious Lord or the glory the Lord or if you will take it as it 's read the meaning is that the glory of the Lord is to be celebrated Observ 1. That those that are call'd to imployment in the Church of Christ have need not only of Christs word but Christs Spirit also Christ had spoken largely unto Ezekiel and here the Spirit lifts him up and doth in especiall manner animate and arm him to the work when the Apostles had been long with Christ heard his Sermons seen his Miracles life joyned with him in prayer all this would not do it though Christ had forty dayes spoken to them in pa ticular of the things of the Kingdome Acts 1.3 till they had the Spirit and were fill'd with that therefore Christ bid them wait for it he knew they had need of it ver 4. and that it would do more in them then all he had said unto them the Spirit would be Doctor intus and acquaint them with all truth The Spirit would purge out their feares and distempers it would warm heat seal ratifie and make them resolute in the work 2. That the Angels do sympathise with the Church and people of God in their miseries This voyce was as I shewed in the opening the voyce of the living creatures and they made a noise lamenting the state of Jerusalem God being upon the leaving of it and exposing it to great misery Ah said they the blessed and glorious Lord is going from his place and all miseries are now stepping in upon his people this affected them wee know that the Angels reioyce at the conversion of sinners and by the Law of contraries we infer they are sadded at the destruction of sinners of States and Churches they have been imployed to comfort in trouble and where there is no sympathy there is little solace Do you not think that the Angel seeing Christ his Lord and Master in his agony that hee did sympathise first with him and then strengthen him Angels being without sin are as full of pity as the Devils are of cruelty God Christ and the Spirit are full of pity and it cannot be that Angels which are so neer them should be voyd of it no they have a holy sympathy with us in Gods departure from a place is sad newes even to Angels 3. The happinesse of a people is to have the Lord and his glory amongst them and their greatest misery is to have God depart from them most think the happinesse of a people to lie in liberty honour plenty of all things David once subscribed to it Psal 144.15 Happy are the people are in such a case but he quickly crosseth out that subscription and said yea happy is that people whose God is their Lord there 's the happinesse to have God amongst them hee is the glory of a people Zach. 2.5 hee was the glory in the midst of Jerusalem there God dwelt as his worship Laws oracles miracles testified and so hee made Jerusalem glorious among all nations Where true Religion is pure Worship and Ordinances and God working for the good
will Ezekiel was in bitternesse in the heat of his spirit unwilling to be a Prophet to this people yet he went I went Jonas he goes to Ninive but his heart is not full on the work there was not a throughnesse in it he saw there was a necessity of it God had power to punish disobedience and could quickly crush him and therefore now in a prudentiall way hee would go and prophesie to Ninive there was in him an unwilling willingnesse his spirit was not totally willing as you may gather from Chapt. 4.1 2 3. He was against the sparing of Ninive it stuck upon his spirit that he should lie under the imputation of a false Prophet hee wishes death upon it which shewes that his spirit was not wholly in the service wee do the worke and will of God oft times with great unwillingnesse as women part with their joyntures or children as Merchants throw their goods overboard in a storm as many now assessed part with their goods to the publique service necessity is too strong for them and prudence puts them on and there 's a willing unwillingnesse so it is with the godly they pray and heare unwillingly they give unwillingly c. This is from the imbecillity of grace the power of corruption misapprehension of God and his wayes violence of temptations intanglements with the world pressures of guilt and unsuccessefulnesse of service let us be sensible of our unwillingnesses in Gods wayes be humbled for them and strive to do all animo prompto Deut. 28.47 48. Because thou servest not the Lord thy God with joyfulnesse and gladnesse of heart for the abundance of all things therefore shalt thou serve thine enemies it 's good for us to have our wills and whole hearts in the works of God 8. The infirmities of Gods people do not interrupt his love and grace Ezekiel went in bitternesse in heat of spirit but the hand of the Lord was strong upon mee This great distemper in the Prophet did not distemper God it did not cause him to retract or divert his love but hee takes hold of him by his hand and upholds him as a parent would do to a childe falling or down the weaknesse or sicknesse of a childe doth not estrange the heart of the parent it rather inlarges and drawes out the bowels more fully and so it is with God Psal 103.13 14. As a father pitieth his children so the Lord pitieth them that feare him and why so Hee knowes our frames hee remembers wee are but dust the Lord knowes what weak and frail things we are The word for frame notes a formed vessell of earth and the Chaldee expounds it of our evill concupiscence which carrieth us into errour God knowes that wee are earthen vessels full of lusts and infirmities which lead us from him which disable us to serve him Now here is the love bowels goodnesse of a God because we are so therefore he pitieth us so Psal 78.37 38. Their hearts were not right nor stedfast with God but God was right and stedfast with them hee being full of compassion forgave their iniquity and destroyed them not Infirmities may bring crosses but cannot cut off from mercies this should strengthen our faith comfort our hearts and incourage us with a holy boldnesse to go to the Throne of Grace Hebr. 4.15 16. Christ saith the Apostle is a mercifull high Priest touched with the feelings of our infirmities and what infers hee upon it Let us go boldly to the Throne of grace that wee may obtain mercy and finde grace in time of need 9. The Spirit of Christ is the healer and helper of our infirmities Ezekiel was distempered and sick of the busines and the hand the Spirit of the Lord was strong upon him that helped that healed him Psal 107.20 He sent out his word and healed them the Spirit in that word did the cure and here he sent his Spirit to seise upon Ezekiel to work out the ill humour to settle his thoughts and sweeten his spirit that was so imbittered the Spirit is compared to oil Psal 45.7 1 John 2.27 and that is of a mollifying cleansing healing and quickning nature when Christ was anointed then he healed the broken hearted Luke 4.18 hee dropped that oile into their hearts and that did soften purge heale and quicken them Gifts of healing are attributed to the Spirit 1 Cor. 12.9 and helping our infirmities in prayer is the work of it Rom. 8.26 the Spirit brings the strength wee are infirm and can do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Spirit together with us and for us takes up the work that wee faint not it answers to the word here was strong took hold on mee bound up my spirit together and strengthened mee not suffering my spirit to run out Lastly the Spirit works invincibly Ezekiel may strugle but the Spirit will overcome that was strong upon him men would not come in to Christ and do his work unlesse a Spirit mightier then their own come upon them Gods Spirit is a Spirit of power Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee the Holy Ghost is the power of the Highest and when Paul preached it was in demonstration of Spirit and power 1 Cor. 2.4 and his Ministery was able to beat down strong holds 2 Cor. 10.4 5. to cast down all high things and to captivate thoughts and spirits to the obedience of Christ the Spirit works invisibly it 's a hand under a wing and it works invincibly it 's a strong hand there is none can stand before the strength of it Antichrist shall be consumed by the Spirit of the Lord 2 Thes 2.8 This Spirit is fire to consume enemies it 's a hand powerfull to fetch in the friends under election the Jews are now stiffe enemies of Christ but when the Spirit of grace is poured out upon them when this hand takes hold of them then they will mourne come in submit to Christ no violence doth the Spirit offer to the wills of men Oportet non tantum moveri sed novum fieri Prosp notwithstanding it works invincibly it files off the enmity and aversnesse of our wills to God and inclines them to yeeld omnipotenti suavitate suavi omnipotentia VER 15. Then I came to them of the captivity of Tel-abib c. IN this Verse is the terminus of his journey and his condition at the end of it mourning and sadnesse The word Tel-abib signifies a heap of new fruits or green eares of corn A cervum novarū frugum Ad opera rustcana exercenda of TEL acervus ABIB spica maturescens Jerome and the Vulgar translate it a heap of new fruit or corne and Jerome thinks the Jewes were placed there to plough sow reap thresh and that now they were beating out the new corn but this opinion wee cannot admit for it was in the fourth moneth Chap. 1.1 that Ezekiel
both they and he shall die if it be not done The second ab utili it may be they will turn upon admonition and so be saved if not yet the Prophet delivers his own soul and there is advantage by it The words in the 16th Verse have little difficulty in them At the end of seven dayes It 's probable the sitting still and silence of the Prophet was from Sabbath to Sabbath on that day he had his glorious Vision and seven dayes after he had a new Revelation Junius The Word of the Lord came to him all the six dayes hee was solitary mourning meditating and silent but on the seventh the Lord appeared again unto him and so after hee had upon Sabbaths revelations from God Observ 1. That God beares with the weaknesses and distempers of his servants Ezekiel declines the Call of Christ shew vs his great ingratitude having had such great favours from Christ seen so much glory and being commanded once twice to go and preach to the house of Israel yet hee sits down is silent and that seven dayes together this might have provoked the Lord to great wrath to have refused him as a stubborn self-willed man and made him to say hee would never admit him to be his Prophet put such honour upon him intrust him with such great matters but the Lord beares with his weaknesse yea his continued weaknesse sometimes Gods anger kindles and breaks out quickly and that for little things in our eyes and opinions as the man gathered a few sticks on the Sabbath hee must be stoned to death those peeped irreverently into the Ark the Lord smote 50000 and upward dead for it presently 1 Sam. 6. Ananias and Saphira a small matter in our conceits it was to keep back a portion of their goods and to excuse it with a lie for this God was wroth and they died Acts 5. but the weaknesses of his children hee beares with and those great ones 2. Mans will and weaknesse cannot hinder the efficacy and execution of Gods decree the Prophets spirit was against this work he refused sate still seven dayes together and would have frustrated Gods intentions if he could but it was decreed in heaven that decree was efficacious his will must be brought off and he must be the man to execute Gods pleasure in a propheticall way to the house of Israel Jonas departs will prejudice Gods designe concerning Ninive but the Lord knew how to humble him to fetch him back being fled and to make him instrumentall to his ends notwithstanding his wilfulnesse and weaknesse Psal 33.9 He commanded and it stood fast and vers 11. The counsell of the Lord standeth for ever let there be contrary counsels wills commands they stand not Gods brings them to nought hee makes them of none effect Prov. 19.21 There are many devices in a mans heart hee thinks not to do this and not to do that and it shall be so and so neverthelesse the counsell of the Lord shall stand he will perfect the work hee hath begun in men and by men notwihstanding their infirmities 3. Spirituall imployments must have sedate quiet well-composed affections and spirits the Spirit of Prophecy came not upon Ezekiel all the time he was distempered and discontented but when time had wrought off the distemper and the il humor was digested then was he stirred by the Spirit of prophecy when the Minstrell was tun'd then the hand of the Lord came upon Elisha 2 King 3.15 Mens hearts and spirits are like Minstrells out of order quickly and long in tuning and right setting but the musick is sweetest when the Instrument is best set then God delights to communicate his Spirit to us to imploy us In the night oft God appeared to the Patriarchs then were they most quiet and fittest to receive instruction In Augustus his dayes when there was peace throughout the world then was Christ given then was hee born When there is peace throughout the little world then are wee aptest for reception of Christ his instructions and readiest for his service God will not commit weighty and great things to men without due fitnesse for them The Prophet had this time deeply to consider of the businesse and to get himself into such a frame as might best sort with the Function he was to be in 4. The Lord doth not leave his long although they be in distempers at the end of seven dayes the Word of the Lord came unto him wee may by our failings and distempers drive away God from us but he will visit us again hee may be gone all the week but come again at the end of it Psal 30.5 Gods anger is for a moment our weeping for a night and joy in the morning it 's not long this good Physician will be absent from his Patient and when he comes he will comfort and cure 5. Our Prophet brought not his own but the Word of the Lord unto the people it 's his Word must be commended unto them Prophets Apostles Ministers are his Ambassadours and must speak what is given them in Commission If they go or speak of their own heads they provoke God and wrong the people Jer. 23.30 I am against the Prophets saith the Lord that steal my word every one from his neighbour the false Prophets would take some sayings of the true Prophets and mingle them with their own lies and errours to get the more credit unto them and sometimes by false interpretations they would wrest the Word to establish their own phantasies they would prophesie for their own glory and profit and this was stealing of the Word they did handle the Word alieno sensu spiritu fine then God or the true Prophets intended so that their word was not conceived to be the Word of God but their own and yet they would fasten it upon God vers 31. I am against the Prophets that use their tongues and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith The word is Lokekim which signifies lenire mollificari dulcorare they flattered and smoothed up the people speaking things pleasing and said He saith they made God the author of their dreams which the Lord reproves in the 32. verse and saith Behold I am against them that prophesie false dreames and do tell them and cause my people to erre by their lies and their lightnesse yet I sent them not nor commanded them therefore they shall not profit this people at all saith the Lord people had need look to their teachers what they are whether sent of God and such as speak the truths of God otherwise they can look for no blessing no profit but when men come in Gods name and with Gods Word you may looke for great benefit you must expect reality for here are two words which note reality and being debar is verbum res 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehi factum est fuit Gods words are things of great weight and worth VER 17. I have made thee
give him notice thereof c. Thou shalt surely die Moth tamuth in dying thou shalt die that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt certainly die amongst the Hebrewes where there is repetition of the word by an Adverb Gerund Participle or the Verb it self it ever increaseth the signification of the first word 1 King 8.13 I have surely built thee an house it is in the Hebrew In huilding I have built thee an house so in 1 Sam. 26.25 Thou shalt do great things and shalt also still prevail the Hebrew is faciendo facies valendo valebis in doing thou shalt do in prevailing thou shalt prevail by such duplication of the words the signification is intended and so in these words thou shalt surely die In his iniquity That is for his iniquity so the Preposition ב Beth it must be understood if he would take notice of his sin repent and leave it he should not die but because he goes on in it he shall die for it Hosea 12.12 there you find Israel served for a wife the Hebrew is Beishshah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a wife but the sense inforceth it to be rendred for a wife and so here for his iniquity His blood will I require at thy hand His death shall be imputed unto thee and thou shalt answer for it I will charge it upon thy head and deal with thee as a murtherer thou hast shed his blood and I will avenge it on thee so the word inquire imports Gen. 9.5 Surely your blood of your lives will I require c. Require is thrice in that verse and what is meant by requiring the blood or life of man is fully exprest in the next Verse Who so sheddeth mans blood by man shall his blood be shed so then when blood is shed and life is lost Gods requiring of it is to have blood for blood and life for life hee that sheds blood or suffers blood to be shed when he may prevent it he shall be responsible for it God is wronged by shedding of blood and will have satisfaction for it therefore he is said to make inquisition for blood Psal 9.12 Gods requiring mentioned Deut. 18.19 is expounded by Peter of destruction Acts 3.23 What death is meant in this Verse is doubted among Interpreters whether the death of the body or of the soul or of both the Ancients interpret it of the death of the soul the soul of the wicked going on in his sin and of the Prophet neglecting his duty shall die for it some later Expositers would have it meant of the death of the body some temporall judgement to cut them off by but wee see many ill Prophets that neglect to warn the wicked of their evill wayes and many wicked men go on in their sinfull courses and neither are taken away by temporall judgements the young Prophet was slain by a Lion 1 King 13. because he was lesse faithfull then he should have been and Jonas was cast into the deeps buried in the belly of a Whale because hee declined the service of the Lord but these were extraordinary acts and chastisements not vindictae true reall punishments I conceive therefore by death is meant all calamities leading unto death Hâ—c loco accipitur sanguis pro animae damnatione licet etiam pro corporis caede pernicie possit intelligi Pint. in loc and the death of soul and body at last if faith and repentance did not intervene if eternall death be due to the sinner dying in his sins it 's threatned to the Prophet for not telling him of his sin otherwise a temporall punishment for an immortall soul lost eternally by the negligence of the Prophet should be all the recompence made and that is not compensatio sufficiens nay frequently there should not be any for ill and idle Prophets do live as long as healthfully and happily as others and die without any hand of God observable upon them Observ 1. The Lord Christ knowes who are wicked and vile we guesse at men and presume oft wrongfully they are such but the Lord knowes who are such in truth and is not deceived hee knowes the Goats and Swine as really as the Sheep and Lambs hee can distinguish between the vile and precious between his jewels and the reprobate silver he never mis-titles or miscalls any he knew the Scribes and Pharisees were hypocrites and therefore call'd them so hee knew that Judas was a Traytor Non eadem est sententia tribunalis Christi anguli susurronum Jer. Ep. 39. and therefore branded him with that name he call'd Herod a Fox Nathaniel a true Israelite and in neither was he mistaken 2 Tim. 2.19 The Lord knoweth them that are his yea and those that are not his Christ could tell Ezekiel what the people of Israel were better then himself that dwelt amongst them hee told him they were Briers Thornes Scorpions a rebellious House if all the world besides had said so and not Christ it had been no great matter the world is full of errour it mistakes but when the Lord himself who is infallible shall pronounce a man wicked then is he wicked indeed there is great weight in it let us look to it what hee saith in his Word of us if he call us wicked proud froward c. we are so 2. The power of life and death is in Christs hand when I say to the wicked Thou shalt die he hath authority over their lives and can at his pleasure pronounce them dead men Act. 3.15 he is the Prince of life and Rev. 1.18 hee hath the keys of hell and death hee can let out the soul from the body and let it into hell when hee will The life of man which is most deare to him is at the will of another He spake with authority when hee said Bring those mine enemies that will not have mee to rule over them and slay them before mee Luke 19.27 When men are arm'd with power over our lives they are much feared Judges when they go forth to keep Assizes make Counties to quake and Princes when they go forth to war make Kingdomes tremble Now Psal 2.10 11. Kings and Judges are commanded to serve him with feare to kisse him with subjection lest hee be angry and command them to be slain or tell them they shall die If Kings and Judges that make others feare must feare the Lord Christ and submit unto him how should all under them do it then Christ knowes us what we are how we have sinned what wee deserve and can in a moment destroy us or proclaim it our consciences that wee shall die in our iniquities and eternally suffer for them It was hee awakened Judas's conscience and set it on fire let out his life and sent his soul to perdition Be you great or small he is the Lord he is ruler of the Princes of the earth all power is in his hand and though he be the Lamb of God
or as it 's more fully in Chap. 2. ver 5. Regnum Dei non in eloquentia sed in fide constat that their faith should not stand in the wisdome of men it will go off from one to another as men are more witty and hold out the truth in siner and more inticing expressions which will prove evill therefore hee declined the wisdome of men and preached in demonstration of the Spirit that their faith might stand in the power of God in such conviction and operation of the Spirit as might breed invincible stedfastnesse in them Secondly not to please men Gal. 1.10 Do I seek to please men if that were my end I should not be the servant of Christ but he must serve Christ in saving of souls not in pleasing of men when that is propounded unto men they will subject truth to mens humor and become flatterers but Ministers must not doe so not frame their Sermons according to mens humors and minds Jer. 15.19 Let them return unto thee but return not thou unto them do not thou comply debase the truth to please them but speak as the Oracles of God and let them please or provoke it matters not the provoking of them may be the neerest way to their salvation and that is thy end Thirdly not to get a living that is not the end of a Prophets office it 's to make men living men to save their lives and souls Paul preached the Gospel without charge to any and told the Corinthians he sought them not theirs their souls not their substance yet he denies not but that they that preach the Gospel should live of it 1 Cor. 9.14 It 's fit Preachers should have maintenance and sufficient but the end of preaching is not a living but life Cadit Asina est qui sublevet eam perit anima nemo est qui reparet Bern. the life of sinners to save to deliver them seeing this is the end of their calling how should it quicken them to their work If a Sheep were in a pit a child in a fire what haste would wee make to pull them forth and shall wee see souls rushing into the eternall pit the eternall fire and not move our feet our tongues to help them 8. The office of a Prophet and Minister is honourable it 's to save life to save souls their Calling is conversant about the lives and souls of men the soul is the immediate work of God the Image of God of more worth then all the world it was for the souls sake Magna res anima quae Christi sanguine redempta est Bern. Ep. that Christ came down from heaven prayed preached wrought Miracles suffered death and gave his heart-blood this made the Father say Precious is the soul being redeemed with Christs blood and being a thing of such worth and consequence the Ministers work is to save it that very work which is the Lords and Christs therefore in 1 Cor. 3.9 the Apostle saith of himself and all Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are labourers together with God co-workers concurrent with God in the salvation of sinners this is great honour In Obad. and made Jerome say Ipse Salvator Apostolos suos mundi esse voluit salvatores Christ hath made Apostles saviours of the world he calls them the light and salt of the world they inlighten the blind and season the unsavoury souls of men and so save them from corruption and perdition it 's an hard but an honourable work therfore saith James Let him know that hath converted a sinâ—â— that hee hath saved a soul from death Jam. 5.20 let him know it it 's a great and glorious work is done that he may be incouraged and God be praised 9. Ignorance will be no plea for wicked men if they be not warn'd not told of their sins they shall die men are apt to excuse themselves they are ignorant they knew not this or that to be sins their Teachers were insufficient or negligent and this may be truth but neither their fault nor thy ignorance will be a sufficient plea before God warn'd or unwarn'd the wicked shall die Isa 27.11 It is a people of no understanding therefore hee that made them will not have mercy on them and hee that formed them will shew them no favour Nescience may excuse in part but ignorance hardly at all that which men produce in favour of themselves God produces against them you are an ignorant people saith God of no understanding you know not prima principia neither God nor your selves and think because you are ignorant therefore to find mercy and favour at my hands but you are deceived your ignorance aggravates your woe ever therefore will I shew you no mercy no favour those are ignorant of God and his wayes God will be ignorant of them in their greatest straits Depart frm mee I never knew you Matth. 7.23 Ignorance is a great evill it makes men brutish like Nebuchadnezzar who had an Oxes heart in a mans shape ignorance is part of the Devils image as knowledge is of Gods wee should labour therefore to get knowledge savory and saving for it 's not good that the heart be without knowledge Prov. 19.2 10. See here who are the most cruell bloody and damning Ministers even those that are silent that warn not the people of their sins that preach flattering things or to no purpose let men be dumb and not speak at all or preach so as not to warn them of their sins and dangers they are who ever they be whether the greater or lesser Clergie as they use to distinguish themselves they are the bloody damning soul-murthering Ministers you cry out of those Ministers that tell you most of your sins that set judgement hell and damnation before you they be bitter harsh men cryed out of on all sides whereas they are the faithfullest friends that sinners have they would fain save your souls pull you out of the pit keep you out of hell and help you into heaven and are they censurable for this should one see a company of travellers going in a way they should fall into the hands of Cavaliers or Thieves and tell them the danger of it with great affection and compassion should another see them and say nothing or bid them go on and they do so are taken stript imprison'd starv'd to death you can easily tell which of these dealt most faithfully and friendly which treacherously and cruelly too many of the Ministers in England have been faulty this way and guilty of murthering multitudes if not millions of souls it 's one of the crying sins of the Land that wee have had such a dumb insufficient and consequently such a bloody soul-damning Ministery And many amongst them having slain souls now by putting on these wars seek to slay bodies also 11. There is a great necessity lyeth upon the Prophets and Ministers of Christ to preach and to preach home to
charitate facta possint mortificari Part. 3. q. 89. and hee affirms it from that in Ezek. 18.24 All his righteousness which he hath done shall not be mentioned Observ 1. It concerns every man to look narrowly to his righteousnesse some righteousnesse or other every man looks at fixes his heart upon and there be deceivable righteousnesses if our righteousnesse be legall a duty righteousnesse and not Euangelicall a righteousnesse of faith it will deceive us Matth. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees you shall in no case enter into the Kingdome of heaven let that righteousnesse be what it will a man is in an ill case that cannot enter into heaven with it yet the Scribes and Pharisees were exact keepers of the Law but the righteousnesse of the Law and of duties will never send or help a man into heaven Paul laboured to win Christ to be found in him not having his own righteousnesse but the righteousness which is of God by faith Phil. 3.8 9. Paul durst not stick to a legall and duty righteousnesse hee knew it was too short to satisfie divine justice to cover mans nakednesse or comfort his conscience it was a higher a better righteousnesse he minded even the righteousnesse of Christ and that 's the righteousnesse God will accept and he that 's righteous with that righteousnesse shall not fall away but shall enter into heaven 2 Pet. 1.10 11. Brethren give diligence to make your calling and election sure that is their calling to Christ and election in him and what followes if yee do these things yee shall never fall for so an entrance shall be administred unto you abundantly into the everlasting Kingdome 2. No man should boast of or confide in his own righteousnesse Luke 18.9 there was some trusted in themselves that they were righteous and despised others but this neither pleased God nor profited them as the Parable insuing shewes If men have excellencies they should be humble and fearing not boasting and confident escpecially when their excellencies are in the number of movables and changeables 1 Cor. 1.29 30. Christ is made unto us wisdome and righteousnesse that no flesh should glory in it self but in the Lord and so that no flesh should have confidence in it self but in the Lord Phil. 3.3 We rejoyce in Christ saith Paul and have no confidence in the flesh what ever wee have or do let us not repose upon it we are apt to do it but there are Apostolicall rules to help us Gal. 6.3 If a man thinks himself any thing when hee is nothing hee deceives himself we are nothing and it 's nothing wee do and shall wee glory in nothing or confide in nothing Christ is something and God is something in them we may wee must glory and confide the more we do it the better wee cannot sin in going too far that way Another rule is Phil. 2.3 Let each esteem others better then themselves their righteousnesse may be a lasting righteousnesse when thine is a perishing one Another rule is Rom. 11.20 Be not high minded but feare Let mens righteousnesse be Legall or Euangelicall they should not swell but feare lest they fall and besides they should watch pray and persevere in prayer remembring what our blessed Saviour hath said Hee that shall indure to the end the same shall be saved Matth. 24.13 Let none be secure but serve the Lord with feare Psal 2.11 3. Apostasie from God and his wayes is a dreadfull condition when men fall from their righteousnesse great mischief is done they stain the Society they were of they blast the Church they make their friends mourn and enemies laugh they wrong God much yea more then Infidels and Heretikes Plura vincula conjunctionis violantur Deus ipse tacite accusatur quasi iniquus which causeth God to complain O my people what have I done unto thee wherein have I wearied thee testifie against mee you are withdrawn fallen to Idolatrous passages I brought you out of Egypt and sent before you Moses and Aaron I delivered you from Balak c. many ties are upon you to keep close to mee and to cause you to honour me but you have forgotten all my kindnesses are gon away and do sleight me as if Idoll gods and wayes were better then Jehovah and his wayes this made God to say Heb. 10.38 If any man draw back my soul shall have no pleasure in him and what an ill condition is that man in in whom God hath no pleasure There be four great evils in the words of our Prophet First hee will commit iniquity when a man turns from righteousnesse he turns to sin imbraces it serves it walks in the wayes of it and fulfils the ends of it and this is a sad condition for such a man is a worker of iniquity and so hated of God Psal 5.5 Thou hatest all the workers of iniquity it 's more then having no pleasure and notes God is against them and will pursue them as enemies Secondly God will lay a stumbling block before him one thing or other at which he shall fall God denies him assistance gives Satan leave to tempt and seduce propounds objects to draw out his corruptions to the full 2 Tim. 4.10 Demas forsook Paul and the truth and loved the present world there was an object sufficient to draw out his covetous disposition sometimes the afflictions of the godly is a stumbling block unto the wicked sometimes the prosperity of the wicked is a stumbling unto them c. It 's a dreadfull thing when God shall make any thing a stumbling unto a man but more dreadfull when he makes every thing so Thirdly Hee shall die in that condition Julian apostatiz'd and by the stroke of God hee died in his apostasie and what heavier judgement then to die in a mans sinfull condition therefore Christ told the Pharisees they should die in their sins John 8.21 they would not receive him believe in him therefore they should die in their unbeliefe and no place is left unto them for repentance Fourthly His righteousnesse which he hath done shall not be remembred If a man die yet if his righteousnesse might follow him and help him it were some comfort but that shall not be thought upon he loseth all he hath done and suffered Suppose he have done much for the Church for poor Ministers prisoners and other Christians for Truth it self and for the glory of God no good shall come of it unto him now All Adams righteousnesse would not advantage him what ever he had done before when he comes to eat of the forbidden fruit hee must surely die Gen. 2.17 his former righteousnesse is forgotten Jam. 2.10 Whosoever shall keep the whole Law and offend in one point is guilty of all Antecedent righteousnesse will not make up the present breach nor prevent future wrath Gal. 3.4 When the Galatians began to fall off Paul intimates to them that all their
hee hates reproof is brutish Prov. 12.1 Prov. 15.10 he is void of understanding a sensuall brutish creature he regardeth it shall be honoured Pro. 13.18 honoured with comfort safety life Noah was warn'd of God and made an Ark to the salvation of himself and his house Heb. 11.7 And when sinners take warning it 's life salvation to them Ezek. 33.5 hee takes warning delivers his soul how needfull then is warning how profitable if souls be saved by it 2 Tim. 3.16 All Scripture is given by inspiration and is profitable for instruction for reproof c. It is so profitable that the salvation of souls depends upon it When David was reproved by Nathan of his sinne it reduced him from the errour of his way and was salvation to him Let us blesse God for his Word and reproofes tendred to us out of it and subject unto them as tending to our present and eternall good Bee not offended with the reprovers but affected with the reproofs VER 22. And the hand of the Lord was there upon me and he said unto me Arise goe forth into the plain and I will there talk with thee 23. Then I arose and went forth into the plain and behold the glory of the Lord stood there as the glory which I saw by the river Chebar and I fell on my face 24. Then the Spirit entred into me and set me upon my feet and spake with me and said unto me Goe shut thy selfe within thine house IN these and the following verses to the end you have directions for the Prophet and events that fell out The hand of the Lord comming upon him hee is directed to goe to the plaine where the Lord Christ promised to speak with him and he going thither the first event was he saw the glory of the Lord standing there vers 23. 2. He is amazed and falls down at it which is implied in the 24. verse 3. He hath the Spirit entring into him and is strengthened by it set upon his feet which is expressed in that 24. verse Then here is a further direction that he should go and shut up himselfe vers 24. And here his silence is declared 1. By this inclusion of himselfe in his house 2. By the bands imposed upon him vers 25. They shall put bands upon thee 3. By the impediments Christ himselfe inferres verse 26. I will make thy tongue to cleave to the roofe of thy mouth and thou shalt bee dumb Lastly the time of his prophesyings mentioned vers 27. which is when Christ should speak unto him I come to open the words The hand of the Lord was there upon me In the 14th verse of this Chapter and in the third verse of the first Chapter you have had these words opened already This hand of the Lord was the Spirit of the Lord which acted the Prophet and shewed him and others that he was not moved in an humane way or by inconsiderate motions but divinely the power and efficacie of the Spirit There That is at Tel-abib in the 15th verse he came thither and sate down there seven dayes And being in his habitation sad and backward unto the work he was call'd unto the Word of the Lord came to him verse 16. and the Hand of the Lord was there upon him Hee thought being shut up in his house that the businesse would fall and that hee should be excused from propheticall service but he was mistaken Gods Hand finds him out and hee is bidden to go forth into the plain not to stay any longer within his dores but to go into the plain or valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the word in Hebrew signifies being from a word which is to cut divide break This plain or valley was divided from the mountains and a solitary place free from company and disturbances delightfull fit to refresh and quiet the spirits of men Obs 1. The Spirit is the great agent in divine things it 's the hand of the Lord that doth all it beautifies with gifts and graces calls to office directs whither to go what to do it assists and inables to all divine operations Christ had the chiefest work to do that concern'd the Church and the hand of the Lord was upon him Isa 61.1 The Spirit of the Lord is upon mee and Isa 11.2 it 's a Spirit of might and inabled him to do mighty things Luke 24.19 And so Stephen Acts 6.10 They were not able to resist the Spirit by which he spake it 's the Spirit doth the great things in Religion sanctification and mortification are the works of this hand of the Spirit of God 1 Cor. 6.11 Acts 13.2 Separate me Barnabas and Saul for the work whereunto 2. The servants of Christ have daily need of new influences of the Spirit to encourage them to and strengthen them in their work Ezekiel was full of feares had many discouragements sate in a doubtfull condition what to doe and the hand of the Lord was upon him he had formerly felt divine vertue seen Christ and heard him yet all this doth not suffice the hand must worke again and help him else nothing will be done The Apostles had been much with Christ seen his miracles heard his doctrine and yet they must stay at Jerusalem till the Spirit fall upon them Acts 1.4 Paul saith of himselfe and others Wee are not sufficient of our selves to think any thing of our selves but our sufficiencie is of God 2 Cor. 3.5 That is all our strength and help lies in him wee daily finde a want in our selves and God as it pleases him le ts out from his sufficiencie unto us now a little and then a little and we are ever receiving from him and enabled by his grace and Spirit to doe what is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 1. Phil. 19. is mentioned the supply of the Spirit it 's the administration subministration under-supplying underpropping of the Spirit all which words note the Saints infirmities and need of the Spirit Those things befell Paul would not turne to his good without the Philippians prayers and further supply of the Spirit as a weak house must bee under-propped a sickly man have daily help an Army constant supply so must the servants of God be under-propped helped supplied by the Spirit Therefore we should daily pray as it is in Psalme 68.28 Strengthen O God that which thou hast wrought for us and that which thou hast wrought in us 3. No place can keep off the hand of God from comming upon us There at Telabib shut up in his house divine vertue seised upon him he thought now to heare no more of prophesying and doing publick service of that nature to the Jewes but the Spirit of God found him out that cannot be excluded from any place or limited to any time It 's like the winde that blowes where and when it listeth When the Apostles were shut up in a roome Acts 2.2 3. there was a rushing mighty
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
for they are a rebellious house they did not profit under their judgements they still undervalued their Prophets they went on stubbornly in their wayes against God and this made God deny them the benefit of the Prophets labours unbelief irreformation and ingratitude are provoking sins and God punishes people for them and such like with the removall of his word and Prophets in Amos 8. the Lord tels them there shall be howlings in the Temple dead bodies in all places vers 3. that their Sun should go down at noon their feasts be turned into mournings and such mournings as are for an only son deep and lasting vers 8 9. and why so they had sinned greatly in sleighting and being weary of Gods Sabbaths and Ordinances they were covetous they oppressed the poore c. and now God would send a famine of the Word vers 11. and there would be howlings darknesse and death above measure it 's a dreadfull thing when people provoke God to take away his Prophets by death to command them silence or to remove them into corners The Prophets and Ministers are the light and salt of the earth if God take them away people will be unsavoury full of worms noysome lusts and corruptions they will be in darknesse and hasten to eternall darknesse it 's the Word that makes all sweet and comfortable if that go Gods face is hid his presence departed and all lyes open to ruine it 's the sins of the people that introduce such a judgement Idcirco tibi praedicationis sermo tollitur quia dum me in suis actibus plebs exasperat non est digna cui exhortatio veritatis fiat Greg. Hom. 17. in Evang. God takes away his Word and the preachers of it because the peoples lives are exasperating not conformable to what is taught This judgement wee may feare in this Land because the distance is exceeding great between Gods Word and our lives I will not prophecy but pray The Lord prevent and divert such a judgement from England if it should come it would be the most dreadfull that befell the Land these fourscore yeares afflictions you are like to meet withall and pressing ones but that I may not discourage your hearts cast your eyes and thoughts upon that promise in Isa 30.19 20. He will be very gracious unto thee at the voyce of thy cry when he shall heare it he will answer thee and though the Lord give you the bread of adversitie and water of affliction yet shall not thy teachers be removed into a corner any more The word in Hebrew is lo iicaneph thy teachers shall not be winged and fly from thee when danger is but thine eyes shall see thy teachers and thou shalt heare a voyce behinde thee c. This is spoken of the Church under the Gospel as well as before if you can therefore take hold of this promise and cry earnestly unto God you shall not lose your teachers and the truth though you lose your estates and outward comforts if God should take away your teachers from you Lam. 3.9 it would be an Argument of much wrath and that this people is unworthy of spirituall mercies VER 27. But when I speak with thee I will open thy mouth and thou shalt say unto them Thus saith the Lord God He that heareth let him heare and he that forbeareth let him forbeare for they are a rebellious house THe greatest part of this verse hath been spoken of in the 11th verse of this Chapter and fifth verse of the second Chapter and therefore shall not need now to be opened unto you Observ 1. All times are not times for the Prophets to speak in Thy mouth is now shut and it 's not seasonable for thee to prophecy but hereafter when I shall speak with thee I will open thy mouth Prophets must therefore waite upon God as for warrant to speak so for libertie and opportunitie of speaking Amos 5.13 The prudent shall keep silence in that time There be times when God in judgement to a people would not have them speak Eccles 3.7 There is a time to keep silence and a time to speak and both these the Lord will shew his servants 2. Neither the Prophets infirmitie nor the peoples sinnes shall alwayes keep the Prophets mouths shut When I speak with thee I will open thy mouth and thou shalt say unto them c. 3. God tryes many wayes with a sinfull wretched people to gaine them he sends them into Captivitie gives them a Prophet there shuts up his mouth opens it againe and all to see what this people will doe I will open thy mouth and thou shalt say thus saith the Lord He that heareth let him heare c. There are but few amongst you who will heare I am afraid but if any will heare let him heare c. God will try men whether they are curable or no. Ezekiel Chap. 4. Ver. 1 2 3. 1. Thou also Sonne of man take thee a tyle and lay it before thee and pourtray upon it the Citie even Jerusalem 2. And lay siege against it and build a fort against it and cast amount against it set the Camp also against it and set battering rammes against it round about 3. Moreover Take thou unto thee an iron pan and set it for a wall of iron between thee and the Citie and set thy face against it and it shall be besieged and thou shalt lay siege against it This shall be a signe to the House of Israel IN the three former Chapters you have had the Preface now we are to come to the Prophecie it self in this Chapter and the next is a prophecy against Jerusalem the chiefe Citie of the Jewes the besieging of it and miseries attend that condition are laid downe therein This Chapter hath in it these parts 1. A typicall besieging of Jerusalem in the 8 first verses 2. A great famine during this siege and that is in the 9 10 11 16 17 verses and this is aggravated from the eating of polluted bread bak't in dung ver 12 13 14 15. I shall begin with the typicall besieging of the Citie the Jewes that yet lived at Jerusalem trusted in their strength and priviledges were secure fearing no dangers they accounted them fooles and weak ones who had yeelded themselves into the hands of the Babylonians and because Jeremiah had counselled them to doe it and prophecied hard things against Jerusalem they dealt roughly with him and got him imprison'd Here therefore the Lord set our Prophet a work to lay siege against Jerusalem to batter it with warlike instruments that so the captives with him might not repent them of what they had done nor those at Jerusalem put off any longer the evill day cry Peace peace when destruction was at hand In the first verse the Prophet is commanded to draw the picture of Jerusalem and that upon a tile in the other two to represent the actions of men besieging a Citie Take thee a
pourtraid upon it here are forts mounts tents rams iron-bands all which typed out Gods dealing with Jerusalem and in this language God had oft expressed himself by the Rain-bow in the heavens God speaks to the world Circumcision the Paschall Lamb the High priests Garments the stones in Aarons brest the sprinkling things with blood did all signifie and type out something to the people so Jeremiahs seething pot Chap. 1. his linnen girdle and bottles with wine Chap. 13. the Potters vessell Chap. 19. the basket of figs Chap. 24. and yokes of iron Chap. 28. and so all the Parables in the old and new Testament they utter forth the minde of God God hath throughout his Word abundantly exprest himself this way and the Lord doth it because types and figures make truth more evident and efficacious The Word affects the eare types and figures affect the eye and carry a greater efficacy with them then simple and plain speech The Parable of the barren fig-tree lost sheep prodigall son ten virgins c. had much life and efficacie in them so when Christ took a little childe and set before his Disciples Matth. 18. it wrought more effectuall upon them then many words and left deeper impression in them wee may therefore see the goodnesse of the Lord in it that affords us such helps in his Word as may affect our hearts most 2. That the Lord knowes things to come and reveals them at his pleasure hee knew that Jerusalem should be besieged by Nebuchadnezzar and discovers it unto the Prophet and causes him to make a draught of it which shewes a difference between the true God and all others they cannot foresee and foretell things to come are not Gods but the God of Israel can fore-see things though afar off Psal 1â—9 â— Thou understandest my thoughts afar off even from all eternity and hee only foretels things that fall not within the reach of creatâ—d abilities he fore-told the Messiah the Egyptian and Babylonian captivity and times of both there is nothing future hid from God we know not what shall be to morrow Jam. 4.14 but God knowes what shall be to morrow next yeere yea hundreds and thousands of yeers hence if time be so long and this proclaims him to be God even the only true God Isa 41.21 22 23. God calls there to other gods to bring forth their reasons whereby to prove their divinity let them shew what 's past and things that are to come and then hee will take them for strong reasons and acknowledge them gods with himself but to tell things past and things to come can none but the Lord himself and they to whom he reveals them 3. Gods appointment and authority makes things and actions mean and ridiculous in the eyes of the world to be weighty and of great use It seems to carnall reason a childish thing that the Prophet should take a Tile draw the City upon it make forts mounts warlike engines to batter it yea to take a pan of iron and set between him and the city these men of the world are apt to look at as ridiculous much like the practice of boyes in a snow that make forts mounts c. in sport but be not deceived what the infinite wise God commands is of great concernment how mean so ever the things and actions about those things appeare the legall worship if you look upon it in it self seems strange that they should kill so many beasts burn them to ashes that the Tabernacle and things belonging to it should be sprinkled with blood that they must refrain from such meats be unclean if they touch such things that they must be circumcised eat a paschall Lamb c. I say if wee look at them externally they seem irrationall things but if wee eye God commanding them they had an excellency and were of great use to them and instruments of much good now bread wine water in Baptisme and the Supper of the Lord seem mean things and such they are as are common to the world but Christs appointment to use these makes the difference that gives dignitatem pondus so that they are of great vertue to them that rightly partake of them the Pope and his Prelates have commanded and brought much into the worship of God Quicquid poterat disiderari ad eximium splendorem but it 's foolish unsavory unprofitable and efficacious only to make void the Ordinances and Commands of God and why because the Lord never commanded such things that is contemptible in the eye of man being commanded of God is honourable and efficacious when that is pompous decent honourable in the eye of the world being not commanded of God is despicable fruitlesse and frivolous 4. God is an enemie to sinfull Cities he bids the Prophet lay siege to Jerusalem and to batter it hee commands the ruine of a City is an enemie to that Citie Ezek. 5.8 Behold I even I am against thee saith the Lord Jerusalem was once beloved it was Gods rest and desire Psal 132.13 14. a faithfull city Isa 1.21 a holy ctty Isa 52.1 the city of the Lord Isa 60.14 but now it was become an harlot full of murthers the Princes of it were rebellious and companions of thieves Isa 1.21 23. the sins of Jerusalem were very great you may reade largely of them in the 16th of Ezekiel where you may find that Jerusalems sins and provocations exceeded Sodomes and Samaria's she justified them in their abominations they were little not the half of Jerusalems and therefore this made the Lord to say Jer. 32.31 This City hath been to me as a provocation of mine anger or for a provocation of mine anger and of my fury from the day that they built it even unto this day that I should remove it from before my face there was no rank of men but had greatly provoked him Kings Princes Priests Prophets men of Judah and Inhabitants of Jerusalem vers 32. and therefore God was resolved to destroy it and to make it a curse to all nations Jerem. 26.6 and pronounced a wo to it in Zeph. 3.1 where yee farther see what a City Jerusalem was now become and what her citizens were Wo to her that is filthy and polluted to the oppressing city She obeyed not the voyce she received not correction she trusted not in the Lord shee drew not neer to her God Her Princes within her like roaring Lions her Judges are evening Wolves they gnaw not the bones till to morrow Her Prophets are light and treacherous persons her Priests have polluted the Sanctuary they have done violence to the Law the just Lord is in the midst thereof c. And in the 6th verse their cities are destroyed so that there is no man no Inhabitant Sin makes God to lay wast great Cities Tyre Sidon Sodome Gomorrah Babylon Jerusalem felt the stroke and strength of Gods wrath 5. Nothing secures a sinfull city from ruine let it be strongly built well fortified
siege at Ierusalem That is strengthen harden thy face against them be inexorable and this notes out the obstinacie of the Chaldeans that should besiege them they were a resolute people and would not be wearied out with difficulties or easily hearken to intreaties herein the Prophet takes on him the person of the enemie and shewes hee should be sterne against them Thine arme shall be uncovered Souldiers of old were wont to have their arms naked in fight the pictures of the ancient Warriers and Worthies are so painted Gellius l. 7. c. 12. and P. Africanus upbraided Sulpitius Galbus Quod tunicis uteretur manicatis uti foeminae and some Interpreters say that the Indians and Africans do it to this day they fight with their arms naked here it notes out the readinesse diligence of the Chaldeans whom our Prophet doth personate to execute their resolution and shortly to fight against Ierusalem they would not come with faint hearts or feeble hands but as their faces were set against the citie so their arms were naked and prepared against it not in their bosomes in their pockets not folded up but naked and stretched out readie to do service and so the Vulgar reads the word extentum not uncovered but stretched out which implies the uncovering and more a like phrase to this you have in Isaiah 52.10 The Lord hath made bare his holy arme as servants strip up their sleeves make their arms bare and readie for service so the Lord made bare his arme and put forth his power to do some choyce service for his people In this manner was the Prophet to prophesie unto the people Vers 8. I will lay bands upon thee and thou shalt not turn from one side to another c. Some make the bands reall and take the words in a literall sense but we are to look at all herein as visionall and here is commended the cause of the Chaldeans obstinacie and resolutenesse in this siege and ruine of Ierusalem and that is the authority and command of God he commanded the Prophet to lay siege to Ierusalem to lie on his side till he had ended the dayes of his siege and by the band of his power he held him so to it in the Vision that he could not do otherwise and this typed our the authority and power of God in the King of Babylon towards his souldiers who should hold them so to the siege of Ierusalem that they should not depart till they had accomplished it Their going away to meet the Egyptian army and drive that back was in order to the siege of Ierusalem and these military forces were as bands upon Ierusalem whose condition the Prophet here sustain'd and when the Chaldeans compassed the city about they could not turn aside any way till the firm decree of the Lord was accomplished Observ 1. That God beares with the sins of his people though great a long time and forbeares the punishment due to them three hundred and ninety yeers did he suffer them which marvellously commends to us the patience of Cod they provoked him daily most bitterly and did evill as they could Hos 12.1.14 and Ierem. 3.5 yet God held his peace and his hands for hundreds of yeers and therefore saith in Isa 42.14 I have a long time holden my peace I have been still and refrained my self If God had not power in him to punish his suffering with sinners so long were not so much but God hath power enough to be avenged on all the sinners of the earth he could crush them as a moth in his hand every moment he hates sin with a perfect hatred and yet he bears with notorious sinners with all sinners and sins deferring the punishment of them sometimes a long season so that he is not only patient but longsuffering 1 Pet. 3.20 The longsuffering of God waited in the dayes of Noah while the Ark was a preparing What did it wait for even their repentance Noah preached unto them of the flood warn'd them by preparing of an Ark and God expected they should amend and turn to him and it was an hundred yeers at least he waited upon that generation and now the Lord is long-suffering 2 Pet. 3.9 to us-ward not willing that any should perish but that all should come to repentance if we will not repent of our sin God will repent of his longsuffering his wrath will kindle and we shall perish be inexcusable and have the deeper condemnation for abuse of his longsuffering 2. Though the Lord bear long with sinners yet he forgets not their sins they are in his book sealed up in his bag Iob 14.17 among his treasures Deut. 32.34 it 's a speech borrowed from men that compt up their Money look over their Writings and put them into bags and seal them up that they may be safe and reserved for a long time so God keeps mens sins safe by him and that a long season and then at length when they have forgot them hee unseals the bag and brings them forth and shewes them how their sins have abounded what a treasury of sin they have and what a treasury of wrath he hath Rom. 2.5 God he remembred the defection of Israel which was almost three hundred and ninety yeers before and how ever men think of their sins past God will rub their memories revive their consciences and indict them for old sins Job 13.26 Thou makest mee possesse the iniquities of my youth Job 20.11 His bones are full of the iniquities of his youth Psal 15.7 Remember not the sins of my youth God presented before them their youthfull sins that had been committed many yeers before 2 Sam. 21.1 Saul was dead but his sin was alive there was a triennall famine and for whose sake was it for Saul's and his bloody House because he slew the Gibeonites which was done many yeers before but here God remembers the sin and visits it upon the heads of his sons seven of them suffer for that sin Nab. 1.2 The Lord reserves wrath he doth not presently punish sinners but twenty thirty forty yeers after he reckons with them and powres out the wrath reserved when he hath had the glory of his patience then God visits for old sins Isa 42.4 God had been silent a long time now will I cry like a travelling woman I will destroy and devoure at once patience being ended Gods wrath begins and revives the guilt and sin that hath lain asleep so long Joseph's brethren being in affliction their sins came to mind Gen. 42.21 Wee are verily guilty concerning our brother they had sold him long before above twenty yeers and thought they should never heare of him or their sins in the sale of him but now in a strait God brings that sin to memory sin is not over when it 's acted but may be heard of many yeers after it 's likely now in these afflictive times that many meet with their old sins and they lie hard upon them
let that be the prayer of such which you find Psal 79.8 O remember not against us former iniquities Let thy tender mercies speedily prevent us for wee are brought low and take heed of sinning for the future against God for be sure your sin will find you out Numb 32.23 and be thorns not in your flesh but in your consciences old sins will be old Serpents sting unto death Isa 10.3 What will you do in the day of visitation Ezek. 22.14 Can thine heart indure or can thine hanâ—s be strong in the dayes that I shall deal with thee 3. Such is the nature of States and Churches that falling into sinfull wayes they seldome return but proceed adding sin to sin filling up the measure of their iniquities Ieroboam makes a rent layes a foundation in Idolatrous practices and the House of Israel continue in that way three hundred and ninetie yeers not one king of Israel right Solomon he goes out by the inticing of his wives to false worship he corrupts Iudah leavens it w th Idolatry and not all the good Kings in Iudah could get out that leaven again perfectly if there were a stop of Idolatrous passages made in one Kings raign there was liberty granted in anothers Idolatry and other sins so abounded in Ahaz Manasses and Zedekiah's dayes that the Lord was weary of them and not quiet till he had rejected them And this is not only so in States and Churches but also in particular cases if men fall into any way of wickednesse so corrupt is nature so prone unto sin that it persists unto its own perdition rather then returns to its own salvation it must be a mercifull and powerfull hand of God that reduceth a straying sinner much more a straying State 4. That length of time is no good plea for errors false worship sinfull customes and practices they could plead hundreds of yeeres for their high places Calves Samaritan Rites Altars Priests c. yet antiquity would not exempt them from guilt and punishment he must bear the iniquity of the House of Israel they had sinned in the direction use and retention of these and God had visited and would yet visit more for them what if wee have had Prelacy and Popery Ceremonies and Superstitious Rites among us hundreds of yeers they are plants not of Gods planting and through age so rotten that they need plucking up and it will be his honour whose shoulder and strength is imployed that way 5. The Lord shewes more favour to his sinning great sins then he doth to others that are not his the House of Israel hath the left side is Loammi none of Gods people and therefore utterly rejected sent into captivity and return not the House of Iudah hath the right side God would shew them favour in their captivity and return them after seventy yeers correction in Babylon Gods carriage towards his is different from that towards others Psal 89.30 31 32 33. If his children forsake my Law and walk not in my judgements if they break my Statutes and keep not my Commandements then will I visit their transgression with the rod and their iniquity with stripes neverthelesse my loving kindnesse will I not utterly take from him here God took not away loving kindnesse utterly from Iudah sending her into captivity but it was utterly taken from Israel if the one be whipt with rods the other is whipt with scorpions Saul he sins in offering sacrifice 1 Sam. 13. in sparing Agag 1 Sam. 15. David he sins in the defilement of Bathsheba in the murthering of Vriah 2 Sam. 11. in numbring of the people 2 Sam. 24. Solomon he sins in hearkening to his wives in falling to Idolatry yet God dealt not with David or Solomon whose sins were greater then Sauls as he did with Saul thy kingdome shall not continue saith Samuel and the Lord hath rejected thee from being king and it repented God that he had set up Saul to be King 1 Sam. 15.11 and he dealt severely with him he would not answer him in his straits but cut him off by the Philistims and his own sword so that he and his were broken in pieces and rooted out by the wrath of God but David and Solomon were chastised with the rods of men 2 Sam. 7.14 and see what followeth in the next verse My mercy shall not depart from him meaning Solomon when he committed iniquity I took it from Saul whom I put away from before me God proceeds otherwise with wicked men then he doth with his children there is much love in all their afflictions and meer wrath in all the wickeds sufferings Peters sin in denying Christ was greater then Ananias and Saphira's in denying a portion of their goods and almost parallel with Iudas's yet he hath a gracious aspect from Christ fetching penitent tears from his heart when the others are smitten with strokes of death 6. The instruments God uses in the execution of his judgments shall be resolute ready and active Set thy face toward the siege and thine arm shall be uncovered and thou shalt prophesie The Chaldeans were resolute upon the siege came fitted every way to it and were active in the work Hab. 1.8 9 10. They shall flee as the Eagle hasteth to eat They shall gather the captivity as the sand They shall deride every strong hold for they shall heap up dust and take it When God will have any notable work done he raiseth up instruments for it 7. Gods power and providence over-rules secondary agents so that they shall execute his pleasure and not disappoint it God laid bands upon the Prophet and he could turn no way till he had accomplished the dayes of the siege and when the King of Babylon and his forces were come to the work God held them to it and executed his judgements by them Pilate would have quit his hands of Christs death but he was to be an instrument together with Iudas and others and they did what the hand and counsell of God determined to be done Act. 4.28 Moses would have declined the work of bringing out the Israelites from Egypt and bringing in of judgements upon the Egyptians but God ordered and over-rul'd his spirit VER 9 10 11 c. Take thou also unto thee the wheat and barley and beans and lentiles and millet and fitches and put them in one vessell and make thee bread thereof according to the number of the dayes that thou shalt lie upon thy side three hundred and ninety dayes shalt thou eat thereof 10. And thy meat which thou shalt eat shall be by weight twenty shekels a day from time to time shalt thou eat it 11. Thou shalt also drink water by measure the sixt part of an Hin from time to time shalt thou drink 12. And thou shalt eat it as barley cakes and thou shalt bake it with dung that cometh out of man in their sight 13. And the Lord said Even thus shall the children of Israel eat their defiled
thorns some dung but it is the dung of beasts which being dried by the wind and Sun burns well and supplies the necessity of the needy but the dung of man for firing hath scarce been heard of this he should take and in the embers and ashes thereof bake his miscell any bread to set out the great scarcity of fuell both in their fiege and in their captivity this was a very irksome businesse for a Prophet to gather the dung of men to dry it make fires with it and prepare his diet with such unsavory fire and that in their sight not privately this did much trouble him but especially to eat such bread this sets out also the great haste and hunger they should be in they should not stay till the bread was baked in an Oven but presently hastened their dough to the fire though never so unwholsome Vers 13. Defiled bread Because in Lev. 19.19 they were forbid to fow their fields with mingled seed it hath been conceived thence that this was call'd defiled bread because of the mixture of grain wheat barley beans c. but mingling of seeds neither made the ground nor the bread polluted for he is not after bid to change the seeds but the dung it was that made it polluted bread the baking of it in so noysome a fire and this set out the course and polluted diet they should eat not only when they were besieged in Ierusalem but when they should be in Babylon Vers 14. I have not eaten of that which dieth of it self or is torn in pieces neither came there abominable flesh in my mouth Whosoever toucheth or eateth of these was unclean Lev. 11.39 40.22.8 Deut. 14.21 and so for their excrements the Lord is carefull they should not be defiled with them Deut. 23.10 11 12 13 14. Lev. 5.3.7.21 It doth not appeare any where in Scripture that bread prepared thus is defiled only here in the former verse God calls it so and the Jewes had tender delicate stomachs which did abhor all unclean things and therefore they used much washing and oft washed their hands before meat The strength of the Prophets argument lyeth thus Lord I have never eaten any abominable polluting flesh and how shall I now eat defiled bread I have ever kept my self from what thy Law hath forbidden and how shall I now defile my self with that which nature it self abhors Vers 15. Cowes dung for mans dung This was lesse terrible to nature this relaxation was of advantage to the Prophet not to the people for when the siege came they did more horrid and unnaturall things then eat bread bak'd in Cowes or mans dung as you may read Lam. 4.10 Vers 16. I will break the staffe of bread The staffe of bread is a metaphoricall expression borrowed from staves used by those are weak sickly and aged by their staves they help and support themselves such a staff is bread to the frail nature of man and man that hath it blessed unto him finds it as a staffe to stay up his fainting spirit This phrase imports two things First the vertue and nourishment comes by bread and hence it 's said to strengthen mans heart Psal 104.15 Secondly the bread it self there may be much bread and little vertue in it and contrary little bread and much vertue in it as in the Widows meal and oil 1 King 17.14 But when God will break the staffe of bread hee ever takes away the one if not the other the plenty of bread if not the vertue of it Lev. 20.26 When I have broken the staffe of the bread ten women shall bake their bread in one Oven and they shall deliver you their bread again by weight and yee shall eat and not be satisfied The Greek for breaking the staffe of bread renders it afflicting with penury of bread as breaking of bread Act. 2.46 notes plenty and communicating of food so breaking the staffe of bread implies want and scarcity Psal 105.16 He called for famine upon the land and brake the whole staffe of bread so that the land could not sustain them and Isa 3.1 The Lord of Hosts doth take away from Jerusalem and from Judah the stay and the staffe the whole stay of bread and the whole stay of water God would take away the plenty and the vertue hee would not blesse either unto them hence it 's said Hos 4.10 They shall eat but not have enough not be satisfied Mich. 6.14 to drink and not be filled to cloath themselves and not to be warm Hag. 1.6 Some would here understand by breaking the staffe of bread to be meant only a deficiency not an insufficiency but I conceive God would take away both their bread and the blessing of that remain'd according to that in Deut. 28.17 Cursed shall be thy basket and thy store God would take away panem nutrientem panis nutrimentum that the blessing being remov'd they might be weakned and the bread being remov'd they might be consum'd The word Makak signifies contabescere to pine away Vers 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man in a consumption and not only so but foetere foetidum fieri to become noysome and loathsome and so it 's us'd Psal 38.5 My wounds stink and are corrupt so they should not only consume but grow loathsome and unsavory as it 's usuall with those are almost famished Observ 1. That Gods judgements upon a sinfull people are seldome single but one succeeds in the neck of another before the Prophet had been put upon a siege and now he must expresse a famine and mind them of eating polluted bread in another land In the 28. Deut. and 26. of Lev. God threatens judgement after judgement till he hath consum'd them it 's long before God begins to strike but when he once strikes he will go on and dispatch his work and make an end of an impenitent people and so recompence his slacknesse to punishment with severity and succession of judgements Amos 4. God had judgements which like fish-hooks should snatch them away cleannesse of teeth droughts blastings pestilence c. Ezek. 14. God hath sword famine pestilence and noysome beasts to send one after another and what one leaves the other shall devour God smote them with the sword in Ireland and hath not the famine followed it we are under the edge of the one and shall be I feare under the teeth of the other 2. That a famine upon any is a distressing judgement if God send it upon Jerusalem they shall find it very heavie when David was put to that hard choyce 2 Sam. 24. hee would not have the sword or famine to come upon him or his Curtius reports of Alexander Lib. 6. that warring against the Bactrians hee and his were besieged with such a famine as they were forc'd to eat up their horses that carryed their necessaries when the Carthaginians besieged Saguntus in Spain they were brought to such miseries with a famine that they
accident 5. The afflictions and judgements befall Gods people are not casuall but providentiall If the Jewes be besieged famished taken carried away into other lands and eat polluted bread there Gods eye hath directed his hand hath acted and therfore he saith Whither I shall drive them what Nebuchadnezzar and his Army did was the work of God so Joseph said of the dealing of his brethren selling him into Egypt Gen. 45.5 That it was God sent him thither it 's the power and providence of God that acts in all troubles and circumstantiates them for time place measure Observ 1. Vers 14. That the Saints of old were carefull to walk according to the prescriptions of the Law The Law forbid eating of those things dyed of themselves what ever was torn in pieces every abominable thing and our Prophet was carefull to observe such and other prescriptions it was the Saints duty to live after the directions of the Law what God had written to them therein they were bound to observe and did exactly David had respect unto all the commands of God Psal 119. Moses was faithfull in all the House of God 2. A gracious heart will deprecate that is contrary to its sanctification Ah Lord my soul hath not been polluted thou art the author of honlinesse and I have walked holily hitherto and now must I defile my self ah Lord let it not be The words are very patheticall he saith not Jehovah in the originall but Jehovi which the servants of God have used in their most patheticall prayers and speeches as Abraham Gen. 15.2 8. Deut. 3.24.9.26 I prayed unto the Lord saith Moses and said O Lord God destroy not thy people and thine inheritance Moses spirit was exceedingly affected and in such cases he and others call'd God Jehovi and so doth Ezekiel here he was intense in deprecating defilements so Peter Acts 10. when the sheet was let down with all beasts fowls and creeping things in it and the voyce said Rise Peter kill and eat his heart was stirred What shall I eat that is common unclean and pollute my soul not so Lord vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no wise Lord what ever becomes of me though I starve I will not eat any thing shall defile me 3. The godly are carefull not only to abstain from great sins but from little ones also it was no great matter to eat bread baked with a fire made of mans dung and that in a time of necessity but even this would not Ezekiel yeeld unto there was evill in it so Daniel would not defile himself with the portion of the kings meat Chapt. 1.8 Moses would not leave a hoof in Egypt Job made a covenant with his eyes not to look upon a maid and therefore â—ave not sway to his mind to think upon one Job 31.1 thinking is lesse then looking and this he would not allow himself Joseph abhorr'd the act and Job the thought of uncleannesse Paul would not be subject one hour unto false brethren Gal. 2.5 and he bids the Thessalonians to abstain from all appearance of evill not only evill but the appearances of it Bern. de consid Quicquid male fuerit coloratum this made Paul to blame Peter for yeelding to Jewish Ceremonies when they carried a face of evill Gal. 2.14 and to say rather then he would offend his weak brother by eating he would eat no flesh while 〈◊〉 world standeth 1 Cor. 8.13 The Primitive Christans would not throw a little Frankincense into the fire nor bow before an Idoll though their lives lay at stake upon the refusall 4. That the Saints through darknesse and doubts do stick at that which is lawfull and warrantable God bids Ezekiel bake his bread with mans dung and eat it here was warrant sufficient for him Gods command makes a thing holy Act. 10.13 kill and eat said the voyce to Peter no saith Peter and why the creatures in the sheet are common and unclean but it was replied what God hath cleansed that call not thou unclean or common How came all to be clean in the sheet when by the judgement of the Law there were creatures unclean in it it was the command of God made all so kill and eat Peter without doubting or questioning might have killed and eaten any creature there without polluting his spirit and so Ezekiel might have eaten such bread without defilement Gods command legitimates any thing Abrahams sacrificing of his son Gen. 22.2 Hosea's marrying a wife of whoredome Hos 1.2 the brother marrying with the brothers wife carrying of the bed on the Sabbath day Deut. 25.5 Joh. 5.11 Where there is a word from heaven for any thing we need not fear defiling our selves the Saints of God stuck at things when they had a word no marvell if Saints now stick at things when they have no word Vers 15. Note that God doth condescend to the weaknesses of his servants and mitigates what seems grievous unto them mans dung was very irksome to the spirit of the Prophet the Lord dispenseth with his command and gives him cowes dung for mans The Saints are precious in Gods eye and rather then grieve and displease them he will oft upon their petitioning to him dispense with his own will but take it up warily when the dispensation is in things that are not prejudiciall to his glory his wisdome his truth or his justice and here it was not God suffered no way in mitigating the sentence and giving cowes dung for mans it rather magnified God that he will yeeld to the desires of his when he is in a way of judgement Ioshuah when Israel had sinned and God smote them he falls down he weeps and laments beseeches God in behalf of the people and what saith God to him Iosh 7.10 Get thee up wherefore liest thou upon thy face I will have thee mourn no longer I will not destroy Israel so that in Amos 7. there is a sore judgement of Grasse-hoppers that eat up all the grasse of the Land the Prophet is grieved and prayes Oh Lord God forgive I beseech thee by whom should Iacob rise for he is small and ver 3. it 's said The Lord reported for this and said it shall not be and so a second time after he yeelded to the request of the Prophet This should incourage us to sue to God in these times of distresse without doubting for a mitigation of our miseries if not a removall he is a God hearing prayer a God that will mitigate his own judgement rather then exasperate the spirits of his people Let it also lesson us to a condescension one to another let us not be rigid and stick to our wils and think it disparagement to abate of our wills and right and yeeld to others when God who is infinitely above us can yeeld to us and doth so daily bearing our infirmities remember that place Rom. 15.1 2 3. where the strong are bid to bear the infirmities of the
pleasure upon sinners Take thee a sharp knife a razor and cause it passe upon thy head and beard the Prophet might not take what instrument hee pleaseth but what Christ appointeth it was he set apart Nebuchadnezzar Nebuzaradan and the Chaldeans to shave Ierusalem and therefore the whole work is given to God Isa 7.20 The Lord shall shave with a razor that is hired by them beyond the river by the King of Assyria the head and the hair of the feet and it shall also consume the beard this is spoken of Senacherib and verified also in Nebuchadnezzar both these were razors in the hand of God by which he shaved the head the Princes and Nobles Counsellors were out off by him The beard the Priests and strong men The feet the common people It 's the Lord appoints and sets instruments on work to afflict Churches and States Amos 3.6 Shall there be evill in a city and the Lord hath not done it there is no razor shaving in a city but the Lord hath set it on work there Micah 1. â—2 evill came down from the Lord to the gate of Ierusalem it came from above and it came to Ierusalem hereupon the Prophet in Chap. 6.9 said to them the Lords voyce cryeth to the city and the men of wisdome shall see thy Name hear yee the rod and who hath appointed it 3. When God hath been long provoked by a people the comes with sharp and sweeping judgements amongst them and that is set out by the razor he had waited much upon them they went on in their sins but now God calls for a razor and that should go to the quick Muscul in Isa Radere non est simpliciter auferre sed sic auferre ut praecedentis status vix ulla supersint vestigia God would not reap them or lop them in those cases the stub and trunk are left but hee would shave them not leave a politique body or Church state that place in Isa 7.20 holds out the truth fully he would spare neither head beard or feet every condition of people the honourable the mean the lowest should be shaven he would not only strip them of their clothes but shave them and take away their native beauty he would fill them with mourning make them a scorne cut off their limbs and destroy their lives there should be no city no Temple no King no Priest no Sabbath no God left them but hath not God shaven them in Germany in Ireland and is he not shaving us now 4. That there is no standing out against God what ever our number or strength is his judgements are irresistible men here are compared to hairs his judgement to a razor can the softest or harshest hair withstand the razor can any one or all the hairs of the head or beard do it no the razor will easily passe through all as a fithe through grasse or corn hairs are weak things razors sharp and strong Pharaoh was the strength of Egypt but God by the red Sea did shave him and many thousands more from off the face of the earth the great men of the world are no more to God then hairs before the razor he cuts off the spirit of Princes Psal 76.12 he challengeth the briers and thorns of the earth Who would set them against me in battell I would go through them I would burn them together Isa 27.4 5. The judgements and proceedings of God with sinners are not rash sine consilio but suâ—â—â—â— judicio he weighs out the hair and proportions suitable judgements unto those that were represented by it the infinite wise God is exact in his proceedings hence you have it in Scripture that God doth weigh actions Psal 1.2 3. the paths of men Isa 26.7 their spirits Prov. 16.2 he examines how they are clog'd with sin and guilt God measured the covetousnesse of Babylon which was exceeding great and he brought answerable judgements upon her Ierem. 51.13 14. God would send Caterpillars to eat up all her wealth Let God deal with Babylon or Sion hee observes a proportion in his judgements Ier. 46.28 speaking of Iacobs seed hee tells them hee will correct them in measure the afflictions of the Church seem great and oft are great yet never are they without measure Psal 80.5 Thou feedest them with the bread of tears and givest them tears to drink in a great measure 6. There is no escaping of Gods judgements for hard-hearted sinners here are diversity of judgements fire sword dispersion if one did not take then another would overtake them if the fire did not scorch them the sword should cut them off if not that they should be scattered 1 King 19.15 16 17. God bids Elijah anoint Hazael King of Syria Iehu King of Israel and Elisha Prophet in his room and tels him there should be no escaping for sinners if they escaped Hazaels sword they should die by Iehu's if not by his they should by Elisha's not that he used the sword but by his prayers and by his prophecies in Ier. 1.10 he was set over kingdomes to root out pull down and to destroy many escape the swords of Princes and are smitten by the swords of Prophets Let not sinners think to delude God he will meet with them one way one time or other Amos 9.1 2 3. God comes there in judgement he stands upon the altar and bids them smite the lintell of the dore that the posts may shake this was spoken of Ierusalem not of Dan and Bethel God would not at all appear there and what followes God would destroy them there would be fleeing presently and what saith hee Hee that fleeth shall not flee away and hee that escapeth of them shall not be delivered let them dig to hell climb up to heaven hide themselves in Carmel in the botome of the Sea God will follow them find them out and make them smart if enemies should carry them away and shew favour to them God will send a sword and it shall slay them vers 4. See Amo. 2.13 14 15 16. nothing will priviledge not speed strength courage bow horse these are good but in time of judgement they will not secure not a great house though of stone Amos 3.15 not gods of gold and silver Isai 2.20 21. not heaps of such treasure Ezek. 7.19 They shall cast their silver in the streets and their gold shall be removed their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord not horns of the Altar 1 King 2.28 30.31 not prayer Jer. 11.14 not fasting and sacrifice Ier. 14.12 7. That in great judgements and generall destructions God of his infinite mercy spares some few Ezekiel must take a few and bind up in his skirts all must not be destroyed the fire and sword devoureth many but the dispersion preserved some and some few are left in Iudah God is just and yet when hee is in the way of his judgements he forgets
with Jerusalem First They observed not the laws of God 2. Not the lawes of the Nations but multiplyed more then they and thirdly before them unto whom they should have been patterns of pietie Because thou hast multiplyed more then the Nations Some Expositors referre these words to their mercies not their sinnes and make the sense thus Because thou hast multiplyed in number in riches in honour and strength in victory in profits in ordinances in all blessings for which yee ought to have been thankfull fruitfull and obedient unto that God who blessed you thus above the Nations but in stead of this hast dishonoured God growne loose Idolatrous c. therefore will I deale accordingly with thee Take it thus and you have this note That prosperitie rather worsens then betters a people they had more mercies then the Nations and more sinnes then they as they abounded in Gods blessings so they abounded in ingratitude Deut. 32.15 Jesurun waxed fat and kicked c. Hos 13.6 But others referre this multiplying to their sinnes and the sense is this Because thou hast not satisfied thy selfe with a little wickednesse but multiplyed sinnes iniquities transgressions and that more then the Heathens that had not thy mercies nor thy light therefore will I judge thee and that they multiplyed sinne is evident Ezek. 16.25 Thou hast built thy high places at every head of the way thou hast opened thy feete to every one that passeth by and hast multiplyed thy whoredomes shee sinn'd with the Aegyptians Assyrians Chaldeans vers 26.28 29. The judgements of the Nations The Gentiles have their judgements their laws rules and wayes of living and worshipping Some understand here the lawes of nature what men have written in their hearts naturally according to what you finde Rom. 2.14 15. and the Jewes that had the laws of God superadded to the law of nature did not abstaine from those sinnes the Nations did They observ'd the Law the Jewes brake Others referre it to their laws decrees and practise touching their gods and the worship of them they were tenacious of both and would not alter their worship nor exchange their gods It was a Maxime among heathens Ne quid novarent in religionis forma and it was an Oracle of Apollo Eos deos rite coli qui traditi essent à majoribus and they thought it impious to depart from what they had received When Paul came to Athens they did and would worship their unknowne God Paul could not prevaile with them to exchange a lye for truth not all the miracles Moses did in Egypt prevail'd with Pharaoh the Egyptians to forsake their false gods so that these words are a reproach to the Jewes who were not so constant as the Nations to their god Observ 1. That God walkes not into the way of judgements till men doe walke out of the way of his statutes Because yee have not walked in my statutes nor kept my judgements therefore I will doe so and so by you God's delights are in wayes and works of mercy Judgements are his strange works and strange acts Isa 28.21 he is provoked unto them as a Bee unto stinging it 's the child's wantonnesse causes the father to use the rod. David's sin brought the sword to his owne house the plague to the people when the wickednesse of the earth was great then the windows of heaven were open and the flood came Gen. 6. 2. When God intends judgements he usually convinces sinners judgements and convictions are not far asunder God sets their sinnes before them they walked not in his statutes they sinn'd more then the Nations therefore he would proceed in judgement with them he convinces them of their sinne to make way for a farther conviction namely of the equitie of his judgements when the Lord shall convince a sinfull people to be guiltie and that of great sinnes it stops their mouths and proclaimes the equitie of his judgements which are ever short of the merit of mens iniquities Ezr. 9.13 Our God hath punish'd us lesse then our iniquities 3. That Heathens are oft more true to their principles then the people of God The Nations kept their judgements their gods their worship they would not suffer ought to be spoken against their gods Demetrius and others were in a rage against Paul and his companions for it Act. 19. They were free from many of those sinnes were practised and countenanced among the Jewes who kept neither to the true God nor to his statutes and judgements Ahaz is better pleased with an Altar from Damascus then that the Lord had appointed 2 King 16. Solomon that excell'd in wisdome shewed his folly in this that he built high places for Chemish and Molech and not onely a particular man but the body of the people turn'd aside from the true God Judg. 2.12 They forsooke God that brought them out of Egypt and followed the gods of the people that more round about them they bowed to them they served Baal and Ashtaroth and Chap. 10.6 it was an ordinary thing with them The Children of Israel did evill againe in the sight of the Lord and served Baalim Ashâ—aroth the gods of Syria the gods of Zidon and the gods of Moab and the gods of the Philistims They were not satisfied with one or two false gods but fetched in the gods of the Nations round about them Hos 4.12 Hence this people are said to goe a whoring from under their god his lawes statutes worship government would not suffice them but they would out and have strange gods and strange lawes 2 Chron. 12.1 Rehoboam forsook the Law of the Lord and all Israel with him Gods Law was exchanged for the lawes of men They kept the statutes of Omri and brake the statutes of Jehovah Mic. 6.16 The Jewes were as unconstant to their God and in his worship as any Nation under heaven God upbraids them for it Jer. 2.36 Why goddest thou about so much to change thy way God had given them a good way a way of life and they would not abide in it but hasten into wayes of sinne and death they loved to wander Jer. 14. Hath not England been weary of Gods wayes wandered to Rome and other parts to fetch in somewhat of theirs Have we not been upon conjunctures of Protestants and Papists in Doctrine Discipline and Ceremony Vers 8. In the 8. ver is laid down a dreadfull threatning Behold I even I am against thee and the denunciation of judgement runs on to the end of the Chapter with many aggravations Here the Lord is brought in a just and severe Judge and the chiefe Author of all the judgements were to come upon them I even I am c. It 's doubled and notes 1. Evidentiam That so they might be perswaded of it the Jewes thought that God would never be against Jerusalem but to convince them he tells them I even I am against thee 2. Certitudinem That whether they beleeved it or no
c. And if these doe not humble them he will have seven more judgements for them ver 18. and after them seven more 21. and if they prevail'd not seven more 24. and seven more after those three sevens v. 28. God would multiply their judgements by sevens and they found it truth what God said Judg. 2.15 whithersoever they went out the hand of the Lord was against them for evill as the Lord had said and they were greatly distressed they met with varietie of evills on every side and that which is worse then all these spirituall judgements seise upon their hearts so that either they see not evills coming to feare and prevent them or profit not by them being come and felt their great distresses and gracious deliverances did them no good their hearts were still Idolatrous and they went a whoring after other gods ver 17. So Hos 7.9 Strangers devoured Ephraims strength and he knew it not Gray haires were here and there and not discern'd 5. No refuge left when God is against a people riches will not profit Prov. 11.4 Zeph. 1.18 neither silver nor gold shall be able to deliver them in the day of the Lords wrath but the whole land shall be devoured then may they say with David Psal 142.4 Refuge failed me Will yee flie to Cities and Sanctuaries Levit. 26.31 I will make your Cities waste and bring your Sanctuaries to desolation Will yee flie to your owne hearts Ezek. 22.14 Can thine heart endure or hands be strong in the day that I shall deale with thee Will yee returne weep and pray unto God Deut. 1.45 The evidences or discoveries of Gods being against a people are these 1. When God is against a people they are unspirited their hearts are despondent within them Hos 4.1 God had a controversie with the land and Chap. 7.11 Ephraim is a silly Dove without heart they call to Egypt they go to Assyria they had no courage but were fearfull and faint-hearted like Doves when enemies and dangers were at hand when Jehu's letter came to Samaria the men of the city were exceedingly afraid and said Two kings were not able to stand before him how then shall we stand 2 King 10.4 their hearts failed them when man was in apprehension against them what will mens hearts do when God is against them his being with men puts courage and life into them Josh 1.9 Be strong and of good courage he not dismaid for the Lord thy God is with thee and his being against them daunts and damps all Isa 19.13 when God came against Egypt the heart of it melted and the spirits of it fail'd in the midst thereof 2. They are not successfull in their great and publique undertakings Deut. 28.29 Thou shalt not prosper in thy wayes thou shalt be only oppressed and spoyled evermore God blasts their enterprizes Jehoram comes out with a great army against Abijah hee had 800000. chosen and mighty men of valour Abijah had only 400000. half so many 2 Chro. 13.3 and what argument did he use v. 12. Behold God is with us for a Captain he is not with you and you shall not prosper and they did not but fell in the battell 500000. of them a strange victory that they should slay 100000. more then themselves were in number God was with the one and against the other therefore was the successe so glorious and great to Judah and so bloody and shamefull to Israel When God is against a people hee works wonders to ruine them there is a secret curse upon their counsel Isa 19.3 I will destroy the counsell of Egypt upon their goings out and what ever they put their hands to Deut. 28.19 20. Moses knew that it's Gods presence and countenance that makes things successefull God would send an Angell with him to drive out the Canaanites and to plant them in Canaan but that sufficed not him hee must have God go with him Exod. 33.2.15 3. He sets over them such as proves their ruine Lev. 26.17 I will set my face against you and they that hate you shall raign over you the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall persecute you intimating that when God is against a people he gives them persecuting rulers Rehoboam whipt them with Scorpions 1 King 12.14 Ahaz made Judah naked and distressed the land 2 Chron. 28.19.20 Manasseh fill'd Jerusalem with innocent blood 2 King 21.16 and made the people do worse then Heathens 2 Chron. 33.9 all the Kings of Israel were naught and many of them sore plagues unto the people and especially Ahab whom his wife Jezabel stirred up to do wickedly more then any before him 1 King 21.25 When Gods face was hid from and against a people he set such rulers over them as proved roaring Lions and ranging Bears Prov. 28.15 and I feare God is in controversie with the Christian world at this time because most Princes in it are haters of their people bringing them under and tyrannizing over them But if God will return in mercy he will give his people favour and they shall rule over their oppressours Isai 14.1 2. 4. Judgements awaken not prevail not to reform to return to God Isa 26.11 When thine hand is lift up they will not see they saw in a generall way that God was angry but not so as to humble themselves under his mighty hand they were rather hardened then humbled under the judgements of God Jerem. 2.10 In vain have I smitten your children they receive no correction Isa 1.5 Why should you be stricken any more you will revolt more and more God multiplyed judgements and they multiplied revolts God tried them with plagues famine wars bondage and spent much birch about them but they were stiff-necked hard-hearted judgement-proof and daily worse and worse and walked contrary to God they were stubborn and set light by his judgements when God is against a people his judgements are not sanctified they work not out the filth and mud that is in kingdomes and cities a wrong construction is made of them 5. There is a spirit of envie and bitternesse against those are deare to God and stand most for his wayes and worship they envied Gods people Isa 26.11 they mockt his Messengers misused his Prophets 2 Chron. 36.16 there was a malignant spirit in them in times of the Gospel when they went off from the old way of Jewish worship and were formed into Gospel fellowship there was bitternesse of spirit against them Acts 8.1 there was a great persecution of the Church which was at Jerusalem and they were all scattered abroad except the Apostles and quickly after Herod laid hands upon and killed James Chrysost and Theophyl tell you the reason In Matth. 17. A Lapid in Act. because he was a son of Thunder oppos'd the Jewes the old nationall way of worship therefore he was postulatus ad nocem the Jewes petitioned Herod to do it and the more Christianity spread and Churches multiplied in Judea
the more bitter were the Jewes against that way and that was antecedent to the destruction of Jerusalem by Titus 6. He makes that people base and contemptible in the eyes of others they lose their honour and glory they were the head whilest God was with them but they became the tail when hee was against them Observ 3. That the Lord will be known by executing of judgements he will not smite in secret in a corner of the Land or City but in the midst of them and so as his judgements should come abroad be seen and heard of the nations the Jewes thought God like themselves Psal 50.21 because hee was silent they felt him not a revenger and therefore would make him a partaker in their sins God would vindicate himself and execute judgement in the midst of them the Gentiles were blind deeming judgements to be casuall but God would so deal with Jerusalem inflict such punishment as that they should see and say they were not accidentall but from the God of heaven so that here the equity and greatnesse of judgements are held out they sinn'd and grievously in the midst of the nations and are punished accordingly in the sight of the nations This was an addition to the Jewes misery that their enemies should be witnesses of what they suffered Ad Scapul c. 3. Tertul. tels of Claudius Hermianus who persecuted the Christians bitterly Nemo sciat ne gaudeant Christiani and the rather because his wife was turned to that sect as hee call'd it he being smitten with the just hand of God said Keep it secret lest the Christians rejoyce VER 9 10. And I will do in thee that which I have not done and whereunto I will not do any more the like because of all thine abominations 10. Therefore the fathers shall eat the sons in the midst of thee and the sons shall eat their fathers and I will execute judgements in thee and the whole remnant of thee will I scatter into all the winds THese verses contain further aggravations of Jerusalems miseries The 9th verse tels you they should be such the world had not seen nor should see the 10th verse specifies some particulars The 9th verse extends to the time past and to the time future and falls into examination whether true in either part First I will do in thee that which I have not done had not God dealt severely with the old world with Sodom and Gomorrah with the Egyptians who◠〈◊〉 drowned yes he had but their sins being not so grievous as the Jews their judgements were not so great the sorest was that of Sodom and Lam. 4.6 The punishment of the iniquity of the daughter of my people is greater then the punishment of the sin of Sodom that was overthrown in a moment it was a sharp but short punishment Jerusalem had severity and length of time therefore it 's added verse 9th That they be slain with the sword are better then they are slain with hunger their judgement is easie But was not the siege of Samaria as sad a judgement as this executed against Jerusalem 2 King 6.28 29. there the women eat their own children and suffered great distresse through famine Answ The women eat their children but it came not to that extremity as that the fathers should eat their sons and the sons the fathers as here it was And Secondly that was not taken as Jerusalem was and burnt many put to the sword many carried into captivity This part of the verse you see cleared that respects the time to come is more difficult I will not do any more the like Did God do his utmost now did he not do as much or more against Jerusalem and its inhabitants for putting Christ to death When Titus besieged Jerusalem did they not eat their children one another die with famine did not the plague and sword destroy ran not their blood down the streets out at the gates and affected their very enemies came not the wrath of God upon them to the utmost 1 Thes 2.16 and said not the Lord Christ Matth. 24.21 that there should be at that time such tribulation as was not from the beginning of the world nor ever should be how then is it truth in our Prophet that God saith I will not do any more the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Hebrew word for no more doth not alwayes signifie perpetuity but sometime a long tract of time or a considerable space 2 King 6.23 the heads of Syria came no more into the land of Israel that was for a certain time they did not but yet afterward they came again as appears in the next verse so Isa 2.4 Nation shall not lift up sword against nation neither shall they learn war any more it 's spoken of Christs time and for some yeers there was quietnesse in the world but after the Gospell spread wars were learned and practised again one place more in Gen. 46.29 Joseph fell on his fathers neck and wept on it a good while it 's the same word so then God would not do so any more that is for a good while a long season for that age and generation 2. We do not find that ever there was such a hand of God upon a people that the fathers should eat their sons in an open visible way and the sons the fathers as there it was The Scripture mentions not the like again scarcely any story in the world and in this particular it may exceed all that ever God had done or would do God never would do Chemohu like that again No such president should be after it and so that they should be scattered into all parts of the world 3. Some Interpreters conceive the words that which I have not done and whereunto I will do no more the like to be an usuall phrase amongst the Hebrewes to set out the greatnesse of the judgement Because of all thine abominations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word signifies a hatefull thing such as is loathsome and dangerous The Septuagint do frequently render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a thing so detestable as Propter foeditatem nemo non aversatur a wickednesse of which ne-fari liceat it 's so offensive unsavory the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominari signifies such a thing as a man omibus sensibus abhorreth that a man indures not patiently to heare see or speak of it points out notorious sins of all kinds I shall name some unto you the counterfeiting of the sexes men by wearing the womens and women the mens apparell this was an abomination unto the Lord Deut. 22.5 incestuous marriages Adulteries Sodomie Buggery Lev. 18.26 27. he had mentioned the sins and then calls them abominations falshood in weights and measures Deut. 25.14 15 16. Idolatry as 1 Pet. 4.3 Abominable Idolatries and so odious are Idols that they are call'd abominations 2 Chron. 15.8 Asa put away the abominable Idols the Hebrew
is abominations Idols are meer abominations Milchom was the abomination of the Amorites Chemosh of Moab and Molech of Ammon 1 King 11.5 7. Idols make nations abominations to God and man they are a shame Hos 9.10 an accursed thing Deut. 7.26 such abominations as these mentioned and others they were guilty of Vers 10. Therefore the fathers shall eat the sons in the midst of c. Here the dreadfulnesse of Gods judgements are in part expressed fathers should eat their sons and sons their fathers not as Pradus would have it they eat the food of one another that should have preserved life and so became the death of each other It was a reall eating Laâ— 4.10 The pitifull women have sodden their own children they were their meat and may it be thought their hungry husbands shared not with them in those Viands what was threatened was made good and certainly the fathers did eat their own children at that time and the children the parents If tender mothers did this much more fathers Qui solent esse seneriores in filios so extreme was the famine that it made them do acts against piety honesty humanity light of nature necessity breaks all bands in the Samaritan famine they did eat their children 2 King 6.29 you may read a lamentable discourse of a mother killing and eating her child for hunger in Joseph l. 7. bel Judaic c. 8. when Titus besieged Jerusalem it was Mary the daughter of Eleazar a noble woman she boiled one part and kept the other some smelling flesh asked What was done she tells the fact and attoniti recesserunt they went away amazed In Honorius time there was such a famine at Rome that there was a publike cry Pone pretium humana carnis set the price of mans flesh Observ 1. When God is become an enemy to a people hee doth unheard of things such severity is in his judgements as is not ordinary their abominations had made the Lord against them and therefore would do as he had not done send a sharper sword and famine then ever Lev. 26.30 31 32. My soul shall abhorre you and I will make your cities waste bring your Sanctuaries and land into desolation and your enemies that dwell therein shall be astonished at it they shall wonder at the severity of God towards his people and not only inmates but forrainers shall wonder Jer. 19.3 Behold I will bring evill upon this place the which whosoever heareth his ear shal tingle and Jerem. 22.8 9. nations shall say Wherefore hath the Lord done thus unto this great city Then they shall answer Because they have forsaken the Covenant of the Lord their God c. Gods judgements would be so hard and heavie that the nations should marvell and be unsatisfied at them till they should heare how they had dealt with God Hath not God of late been against Germany and executed extraordinary judgements there such as cause astonishment have not mens eyes been twisted out with cords their skins flead off alive their faces plain'd with chesils their noses and ears cut off to make hatbands Lament of Germany their mouths gagg'd pisse filthy liquids powred down Have not men been hung up by the hands in the smoak put into hot ovens rosted with straw fires have not Divines been cut in pieces and their limbs thrown to dogs have not many fed and liv'd upon the flesh of dead men and women eaten their own children kill'd one another for relief against hunger strange judgments God brought upon Germany and as strange upon Ireland hath it not been the land of Gods ire and the people the generation of his wrath and felt more for so short a time then Germany or other nations have not women with childe been ravish'd then ript open the bed of conception viewed the child taken out and thrown into the fire have not the Protestant Ministers been stript bound to trees or posts their wives and daughters ravished before their faces then hang'd up before them so ravished cut down half dead quartered and dismembred have not many been turn'd out naked forc'd into waters famished to death under hedges some have been mortally wounded their bellies ript bowels let out and left upon dunghils that they might not be soon out of their misery VER 11. Wherefore as I live saith the Lord God surely because thou hast defiled my Sanctuary with all thy detestable things and with all thine abominations therefore will I also diminish thee neither shall mine eye spare neither will I have any pity IN this verse are two farther aggravations of Jerusalems judgements and the cause of them The first aggravation is the inevitablenesse of them surely I will diminish thee and that confirmed by an oath as I live saith the Lord I 'll do it The second is the disposition of God punishing them and that is dreadfull hee will neither spare nor pity them and then the cause is their defilement of his Sanctuary with their detestable things and abominations As I live It 's the form of an oath and is much used in the old Testament as in Zeph. 2.9 Jer. 46.18.22.24 Isai 49.18 Deut. 32.40 Numb 14.21.28 but it 's more in our Prophet then in all the Scripture besides fourteen times I find it men are hardly perswaded to believe God in his way of judgements and therefore being in that way in this Prophecie he swears oft You have this oath Chap. 14.16 18.16.48.17.19.18.3.20.3.31.33.33.11.27.34.8.35.6.11 It 's a weighty oath and imports that which followes it is not comminatory but absolute without evasion without revocation as sure as I live and am God it shall be done Psal 110.4 The Lord hath sworn and will not repent a thing is ratified and cannot be altered when it 's confirmed by an oath which is an immutable thing Hebr. 6. Let mee not live let me not be God if I do not diminish you but be as an Idoll god without sense understanding or life the sign of an oath anciently was the lifting up the hand to heaven and this is given to God when he swears also Deut. 32.40 I lift up my hand to heaven and say I live for ever This way of swearing hath lately been renewed at our taking the Covenant and is to be wished that it may be used when there is just occasion of swearing rather then laying the hand upon a book and kissing it afterwards such a way of taking an oath the Scripture holds not out and the lawfulnesse thereof is questioned by many Thou hast defiled my Sanctuary The word Mikdash notes sometimes a holy place for refuge and referres to God himself Isa 8.14 Hee shall be for a Sanctuary here it notes the Temble the place of Gods worship from Kadash to separate and consecrate to divine use the Sanctuary or Temple was consecrate Schindl ad doctrinam ad precationem ad cultum divinum it was only for holy uses some divide the Temple into the porch Weems palace
breaches of England let them be instructions unto us Let us all say with Isaiah 26.8 9. In the way of thy judgements O Lord have we waited for thee the desire of our souls is to thy name and to the remembrance of thee with my soul have I desired thee in the night yea with my spirit within me will I seek thee early for when thy judgments are in the earth the inhabitants of the world will learn righteousnesse Heathen inhabitants will do it and shall not Christians it's seasonable wisdome to learn by the blows of others An astonishment Not for stupifying and hardening which sometimes is the end and fruit of judgements but for admiration God would so deal with Jerusalem and her inhabitants that the nations round about should be astonished at his dealings God would make them an astonishment an hissing and a perpetuall desolation Jer. 25.9 yea the plagues of the city should be such that every one that passeth by should be astonished and hisse Jer. 19.9 yea many nations should say Wherfore hath the Lord done thus to this great city Jer. 22.8 Deut. 29.22 23 24. God saith The plagues of that land should be such as that it should be like Sodom and Gomorrah so great so strange that all nations should say Wherefore hath the Lord done thus unto this land What meaneth the heat of this great anger God might have done thus with this great city with this pleasant land but he hath spared us and we have cause to be as much astonished at his mercies as they were at his judgements Let us fear reform lest our sweet mercies be turn'd into astonishing judgements When I shall execute judgement in thee in anger and fury and furious rebukes There is mention of executing judgement in the 8th and 10th verses and here in this verse with addition of anger fury and furious rebukes the Prophet may seem too repetitious and verbous but it 's otherwise repetitions of the same thing serve to confirm the truth of the matter to shew the speed of the event and to excite the minds of those the things concern all which fall in here the Prophet prophesying against the Jews at Jerusalem their city state and threatning destruction to all himself keeping in Babylon conceived that they would not believe what he said and fear what he threatned neither affected with what he delivered to prevent these evils he repeats the thing oft and strengthens it with variety of words that so his doctrine might be the more weighty the sooner believed they awakened and the judgement that was at hand feared In furious rebukes The Hebrew is in rebukes of heat Pradus observes that jacach notes rebuking before witnesse and God would do it before the nations and these rebukes were not to cure but to destroy I the Lord have spoken Lest they might think the Prophet and his Prophecy might die together and come to nothing the Lord tels them it was himself spake and that the Prophecy should take place what ever became of the Prophet because it was from him who was the living God and would see it fulfill'd at Jerusalem though uttered in Babylon VER 16. When I shall send upon them the evill arrow of famine which shall be for their destruction and which I will send to destroy you and I will increase the famine upon you and break your staffe of bread I Have spoken of famine and breaking the staffe of bread in Chap. 4.16 Only I shal open unto you that expression The arrows of famine they are either the arrows that bring famine or the arrows that famine brings The arrows that bring famine are great droughts Palmer-worms Locusts Canker-worms Caterpillers thunder lightning winds storms immoderate rains great hails long frosts murrains transportations of commodities monopolizing hoording up of creatures wars c. many of these are shot down from heaven by God and all are sent from God and cause famine and they are call'd arrows for that they do to the corn cattell fruits and State where they are what arrows do to the bodies of man or beast wound disquiet consume hence when mention was made of a famine in Habakkuks dayes Ch. 3.11 the Lord is said to march through the land in indignation ver 12. and his bow to be made quite naked then did God shoot amongst them the arrows of famine The arrows famine brings are leanness faintness sickness loathsomeness frettings fears of death longings for death gnawings of the stomach pinching of the wind got into the bowels eating of their own flesh thirsting and burning heat c. these are arrows that famine brings and kill like arrows shot into the liver which wounding deeply pain greatly and kill quickly and in this sense I rather take it here because the judgement spoken of concerning the Jews who were to be besieged if it be taken in the other sense it would have been a judgement to the besiegers who lay in the field and were not so well fortified against those arrows as they within it is therefore meant of the arrows famine brought upon them chiefly not excluding the arrows brought that famine namely war and these arrows were prepared in Moses dayes Deut. 32.23 I will heap mischief upon them I will spend mine arrows upon them and what arrows They shall be burnt with hunger and devoured with burning coals and with bitter destruction vers 24. Famine is like a multitude of hot coals in a mans bowels and bones that cause grievous pain even bitter destruction and therefore they are call'd here the evill arrows of famine because they bring many evils and at last a miserable death this Jeremiah acknowledges made good Lam. 3.12 13. speaking in the person of the Church and State Hee hath bent his bow and set me as a mark for the arrow he hath caused the arrow of his quiver to enter into my reins VER 17. So will I send upon you famine and evill beasts and they shall bereave thee and pestilence and blood shall pass through thee and I will bring the sword upon thee I the Lord have spoken it HEre is a repetition of the former judgment only one is new that is evill beasts some would have it meant of the Chaldeans that were like evill beasts that with their horns teeth heels hoofs should tosse gore rend and devoure them others understand it literally for evill and wilde beasts Lions Bears c. which were threatned Deut. 32.24 I will send the teeth of beasts upon them with the poison of the Serpents of the dust Lev. 26.22 I will send wild beasts which shall rob you of your children destroy your cattel make you few in number and your high way desolate see the truth of it 2 King 17.25 Lions were sent that slew them they feared not God But this was past and our Prophet speaks of that was to come Know then that as God sent Lions to destroy them there so he could send Lions to destroy
them in Babylon Besides those Eastern countries were not without Lions Daniel was put into the Lions den and certainly there were Lions and other evill beasts to make good what was threatned whensoever divine pleasure would I the Lord have spoken it They looked at Ezekiel as a meer man and what ever he threatned yet it could do little and therefore were like to regard neither him not his prophecy To prevent this and to adde the greater weight to the Prophecy the Lord takes all upon himself and saith It is not Ezekiel but I that am Jehovah who gave being to all creatures and will give being to my Word It is I the Lord have spoken it Here the Lord subscribes his own Name acknowledges all his and that is enough to make all authentike This Lord who is dreadfull in threatnings mighty and faithfull in execution of threats let all the world fear and give glory unto before he cause darknesse FINIS A Table containing the principall things in the precedent Expositions A ABominations what sins are so call'd 444 Account Angels and others must give an account 120 Actions done according to Gods will have glory and efficacy in them 110 actions cannot be otherwise then they are 160 Admonitions they are usefull 361 God admonishes before he destroyes 391 Afflictions of themselves subdue not corruption 42 235 376 in greatest afflictions oft come in the strongest comforts 62 God can afflict from any quarter 73 time of affliction is seasonable for instructions 304 Angel Angels very knowing 84 observe us and our wayes 83 used in the government of the world 87 136 the services good Angels are imployed in 77 88 c. Why likened to men Lions Oxen Eagles 94 95 96 they are fit for great services 98 172 they serve their inferiours 99 they depend upon Christ 100 101 of their wings 104 105 they are loving and harmonious in their operations 106 171 314 they cover their feet 107 171 their wayes are streight 108 they are constant in their resolutions 109 of their hands 111 they do their work rationally wisely ibid. Angelicall vertue is hid from us 114 they persevere in their work 116 they minde the work in hand 117 appprehension of death upon sight of Angelâ— whence 119 glorious terrible in their services ibid. unweariable in their work 120 seek Gods glory 121 not at their own dispose 122 they are ducible 123 have new influence from Christ 127 how said to stand 155 they attend Christs Throne are willing to do his will 170 reverence him 171 noyse of their wings 172 not heard by all 175 they sympathize with us 310 they are musicall 313 whether every one have a tutelar Angel 91 Anger Wrath makes men bungle in their own and in Gods businesse also 325 326 how in God 457 Antiquity The true antiquity 5 it 's no rule for worship 234 Christ our antiquity 235 Apostasie A great evill 357 four evils of it ibid. Appointment Divine appointing makes things and actions mean in themselves weighty and usefull 388 Arme. Vncovering of it 399 B Babylon Now called Badget 31 Bands What bands they put upon Ezekiel 373 what God put on him 399 Blandina came to suffer as to a marriage supper 157 Blood What requiring of blood is 340 Businesse Our own businesse to be done 118 God maks stands and stops in businesses 158 Bread Staffe of bread what 408 of breaking this staffe ibid. 409 C Calamities common to good and bad 330 Caldea Of it and the Caldeans 30 31 Call A divine Call hath divine assistance 300 those are called to publike service have need of the Spirit 310 those Christ sends hee gives his Spirit 371 Casuall Nothing is so 155 Chasmal What 79 186 backwards is the Messiah ibid. Cherub and Cherubims Whence and what 83 84 Christ An object of admiration and adoration 102 his service is honourable 103 the vertue from him is active 128 all things are under Christ 167 hee seeth all things 169 his voyce is efficacious 173 176 he hath kingly Majesty 180 is the chiefest of Kings 181 he is glorious 182 187 hath judiciary power 183 ruleth the world 184 hears the cause complaints of his ibid. dreadfull in judgement 188 Christ his divine nature too glorious for our eyes 190 his judiciary actions are glorious 191 hee mingles mercy with wrath 196 he is Jehovah 203 compassionate 213 his command is powerfull 215 hee is encouraging to duty ibid. his Word comfortable to the dejected 216 what Christ commands he gives 221 it's Christs priviledge to set up and send officers 228 he puts forth vertue to effect what hee speaks 283 hee opens mysteries 286 hee authorizes not Ministers to condemn or absolve at their pleasure 342 Christ tels his before-hand what they must expect 374 Christians call'd Goiim by Jews 226 all are not Christians seem so 230 Children they imitate their fathers 233 Church it 's subject to dangers enemies 334 why set among the wicked 430 Cities God an enemy to sinfull Cities 379 nothing secures them from ruine 389 390 it's honour to be the chiefest and what will make them so 429 430 Cloud The nature of it 69 armies compared to a cloud in three respects ibid. clouds rain wind at Gods dispose 71 Coniah What it signifies 38 Conviction Wicked shall know they have had means 461 Crystall Whence so call'd 166 how terrible 166 D Dayes The 390. dayes where to begin 395 396 of the forty dayes ibid. Decree Mens wills and weaknesses cannot hinder Gods decree 328 Degenerate Those do it God owns not 305 their former righteousnesse not remembred 255 358 Delegation Of power in Church officers unlawfull 229 Desertion God doth not leave his long 329 Designes Publike and great ones meet with difficulties 263 Dispensations God dispenseth with some commands of his and when 514 Distempers They oft fasten upon and abide with the servants of God 325 unfit for service ibid. Doubts Through doubts we oft stick at things lawfull 414 E Egge A standing measure among the Jewes 406 407 Eyes Referring to God 15 eye not sparing what 452 Example not to be followed 279 280 Ezekiel Antiquity of his Prophecy 4 what his name signifies 6 nature of his prophecy 15 seasonablenesse of it 16 scope and occasion of it 11 how long he prophesied 43 his end ibid. F Faces Why men fall upon their faces at visions 204 what setting the face against means 386 Faith The mouth and stomack of the soule 293 Famine It 's a sore judgement 445 examples of it 410 God can send it at his pleasure and blast all our comforts 415 416 nature of it 456 arrowes of famine what 467 Fearfulnesse Why it should not be in Magistrates or Ministers 269 270 c. helps against it 273 Firmament Why so call'd 166 G Gerah How much it weighed 406 Glory Glorious things awaken incourage 64 65 Gods glory should be much minded 121 glorious things are dreadful 168 Christ as man is glorious 187 whether
Gods glory be visible 198 how considerable 197 198 glory here is but appearance of glory 201 choyce ones have a sight of the glory of God 201 sight of glory is an humbling thing 205 368 manifestation of divine glory argues divine goodnesse 367 two things required to the sight of glory 367 Gnarum Vsed in a contrary sense 258 God Tied to no place 32 is carefull of his Church when lowest 34 he works invisibly 113 whether his essence may be seen 198 199 200 his presence and departure the greatest happiness misery of a people 311 God bears with the weaknesses of his 328 his proceedings are different with his and others 359 402 knowes things to come 387 hee yeelds to the weaknesses of his and mitigates what is grievous 414 415 Gods being against a people is dreadfull and wherein 437 438 439 how known 440 then he doth unheard of things 445 God no polygamist 227 Godly Mingled with wicked 34 they fare the better for the godly 36 God doth great things for the godly 50 51 there is opposition in the godly to the work of the Spirit 60 they must stir up themselves to farther reception of grace 293 may do the will of God unwillingly 319 whence that is 320 their condition is very changeable 325 they have need of new influence 363 the godly before Christ had the same Spirit and comforts that we now have 370 they will not defile themselves with little sins 413 414 Goiim 225 put upon the Jewes 226 Grace Where it is is ability to act 294 means of grace denyed to those would imbrace the same 299 grace insupportable 302 a gracious heart deprecates that is against it 413 H Haire Wherein citizens are resembled to the haire of the head 418 shaving off the hair what it notes 419 Hand Hand of the Lord what it is 56 it notes action 111 Heathens Truer to their God and principles then the Jewes 432 434 435 Heart A hard heart a great evill 238 it's the treasury for the Word 303 Heaven Opened how to be understood 48 49 heavenly things too high for us 80 they are pure and glorious 168 yea dreadfully glorious ibid. Hin How much it contain'd 406 Humble Fittest to heare divine things 206 quickely comforted 214 man hath in him principles of humiliation 214 the humble not long without the Spirit 370 Hunger Makes any thing pleasant 411 Holy They be holy are heavenly 103 holiness imboldens 274 holy men record their own infirmities 317 Holy-Ghost Is God 316 I Jehoiachin Observable things about him 37 Jehovah Of that name 202 Jerusalem The head City 426. how said to be in the midst of nations 427 Eulogies of it ibid. Jewes Vnconstant in Religion 435 Ignorance It will not excuse 346 Impudence 236 237 where the face is impudent the heart is hard 238 Infirmities Great best Saints have infirmities 317 they oft do Gods will unwillingly 319 they interrupt not Gods love 320 who heals helps them 321 Ingratitude It provokes God much 431 Josiah His posterity four times in 23. yeers carried captive 40 Israel Whence what 225 all not true Israelites are called so 230 house of Israel who meant by it 394 Judgements and Statutes 428 Judgements Of God upon Kingdomes cities are dreadfull 174 they speak 175 works of judgement glorious call'd glory 191 God is praise-worthy in them 312 they succeed one another 409 they are not casuall 413 end of them 416 they are sharp 422 irresistible ib. judicious and in measure 423 no escaping of them ibid. in great judgement some are spared 424 not all good that are spared 425 what makes God walk in the way of judgements 434 God is the great actor in all judgements 437 executeth them openly 442 severity in them 446 they are pleasing to God 460 judgements are instructions 465 Justice Execution of it makes glorious 78 K Kab How much it contain'd 411 Key Of heaven in Gods hand 50 Kingdome Wherein the happinesse and misery of kingdomes lyeth 311 Knowledge Should issue out into action 112 a tongue with a hand under it was the Egyptian Hieroglyphick ibid. L Law The godly under it had the same Spirit grace and comforts wee have under Christ 370 Living Creatures 82 83 Lifting up what it notâ—s 154 Life Power of life and death in Christs hand 342 Log How much 406 how many made a Hin 407 Looks of men daunt 256 M Magistrates should be forward to do justice 126 it makes them glorious 192 they must not be fearfull and why 269 Malice Nothing priviledges from it 375 entertains not the Word 461 Megillath 3 242 Man Not capable of immediate accesse to God 180 men in place meet with scratches 264 men of the world are politick for their own ends 324 his ruine is from himself 359 Mercy God addes one to another 54 Ministrations Service imployment in all these we must have instructions from Christ 101 God raiseth the spirit of the creature sometimes to great services 156 Ministers Subject to reproach 47 must deliver what they have from God 58 must see their call be clear ib. come with the Spirit of God 61 Ministers put upon hard things 238 their preaching provokes it 's plundring men of their lusts will c. 238 239 they must not look at event but their call 239 they witness for or against their hearers 249 not be fearfull 269 270 they must first digest truth and then deliver truth 292 they should feed upon the Word 294 what they have is given 301 they may not remove at pleasure from place to place 324 they are watchmen and must be men of knowledge 332 must indure hardship 334 they must depend upon Christ for more light 336 they must learne before they teach ib. warn others 337 343 do their office in the name of Christ 338 their power is declaratory 342 they may not impose upon conscience 342 their scope should be to save life 344 not to shew wit ib. not to please men not to get a living 345 their office is honourable ib. what Ministers are cruell and bloody 347 doing their duty shall save themselves if not others 349 unfaithfull Ministers perfidious to God and man 360 they need new supplie 363 they must expect bands and chains 374 oft are severely dealt with 375 it 's not new for them to be roughly handled 376 More No more opened 444 Mourning Why they used to mourn seven dayes 323 N Names Names given suitable to events 7 alteration of names 37 name of the wicked odious 41 Naturall abilities reach not spirituall things 219 O Oath Gods oath 447 lifting up the hand anciently the sign of an oath ibid. Obedient Obedience unto Christ must be absolute 291 what makes obedientiall 336 absolute obedience meets with mercies unexpected 366 Occasion God takes occasion from the sin of some to bring in judgement upon all 425 Officers Who fit for publike offices in State and Church 99 Christs officers indued with his Spirit 219 to set
up and send officers belongs to Christ 228 unable ones not sent by Christ 229 Ordinances do good when the Spirit is on them 60 efficacy of them is from Christ 294 they are Gods name 454 P Pan What the iron pan signifies 385 Patience God bears long with the sins of his people 400 yet forgets not their sins ibid. People enemies to their own good 375 their sins deprive them of spirituall mercies 379 like to hair in three respects 418 Gods people may become worse then Heathens 432 Perseverance Angels go on 116 Pestilence The etymologie and nature of it 455 Pity What the word notes 453 Place God hath three places 309 no holiness in them now 312 449 no place can hinder the working of the Spirit 364 how places become holy 448 Pope And his Hierarchy not of Christ 228 229 Principles There are opposite principles in the best of men to the wayes of Christ 319 Priest Occasion of setling the Priesthood upon Levi. 45 Prophet Whence 8 of the first and second Temple 9 a Prophet in Babylon 23 subject to scorne reproach 47 they were carried on in their propheticall work hy the might of the Spirit 316 they could not prophecy at their pleasure 326 they must speak the words of the Lord 336 how a Prophet should be received 338 counted mad men 373 Providence Acts in all motions 144 it puzzles the ablest unsearchable dreadfull 149 it 's in the least motions 152 works of it glorious beautifull ibid. 287 it over-rules secondary agents 403 Punishment conformable to sin 412 Q Quiet The quiet spirits are fittest to receive and act spirituall things 329 R Rainbow The naturall cause of it 192 the naturall and theologicall signification of it 193 194 Ram A war-like instrument and why so called 385 Rebellion What 226 what in Gods account 279 Relatives Vsed in Scripture without Antecedents 23 24 Repetition Of the same words and things of what use 466 Reproached such honoured 48 reproaches are bitter piercing things 464 Reproof People are impatient of them and why 378 379 Righteousnesse A double righteousnesse 350 two sorts of righteous men 351 righteousnesse of faith never fails and why 352 353 there be deceiveable righteousnesses 356 we must not confide in our own righteousnesse ib. three rules to help against it 357 Roul 282 the eating of it what 290 Prophets must feed upon Christs rouls 292 Ruine Kingdomes States the cause of their ruine is in themselves 77 mans is in himself 359 S Salvation Few saved 241 Saphire What it signifies and represents 177 178 Seraphims What. 80 Sephar 3. Shekel Of sanctuary why so called 405 Side The Prophet lying on his side and left side 393 394 Sight the certainest sense 53 54 Sgnification To impose higher significations on things then they have by nature belongs to God 72 281 Signes God deals with his people in signes and types 387 why ibid. hee gives to the sign the name of the thing signified 429 Sin A fire infolding 76 disables us from seeing glory 205 causeth Gods people to lose their glory 231 sin is rebellion ibid. progresse in it causeth impudencie 237 sinners come to a height of sinning 243 it's an imbittering thing 244 the fruit of it is death 343 difference betweene Hamartanein and Poiein hamartian 353 sin it makes uncapacious of happinesse 367 cuts off spirituall mercy 379 sin may so provoke that neither God nor man will shew mercy 391 God forgets not the sins of men 400 seldome any return from sinfull wayes 402 it defiles 453 Son of man opened and what it notes 210 how oft given to Ezekiel and why 211 Speed It 's required in Gods service 100 Spirit Why called the hand of the Lord 56 57 it's author of all good done and received 60 how said to move or go 122 the Spirit is the great agent in all 123 363 it works any where and cannot be shut out of any place 364 how the spirit of the living creature is said to be in the wheels 160 it moves all ib. consent between Angels and wheels is from the Spirit 162 the Spirit is living and lively 164 what is meant by Spirit 216 entrance what 218 369 a chief comforter ibid. whether it goes alwayes with the Word 221 it affects and visits the humble 370 it's a comforting and encouraging Spirit 371 Spirit speaks in a man 372 the Spirit enables to discerne 223 why the Spirit took up the Prophet 306 heals our infirmities 321 it works invincibly ibid. Standing Of that posture 212 Stubbornnes Men wil not hear God 299 Stumbling-block What meant by it 354 how God layes it 354 355 takes them out of the way of his 350 Sword What it doth 456 T Tel-abib What it signifies 322 Temple Was a part of worship 312 consecrate to what end 448 449 what defiled it 450 Terrible What makes so 166 Throne What it signifies 176 Christ sate not stood in it 179 Christs throne must be of Saphire 182 Time No good plea for sinners 402 Tongues Thorny in what respect 254 255 how the Prophets clave to the roof of his mouth 377 power of it in Gods hand 378 Tree Dropping water in a dry Iland 153 Truth All truth should be received 204 sweet to taste bitter in operation 318 V Vision What things are in a vision 52 visions have excellency in them 54 effects of them 204 why men fall upon their faces at visions 204 why the Prophet had a second apparition of Gods glory 365 Voyce Of Christ how taken 206 W Watchman Christ appoints watchmen in the Church 332 they must be knowing not sleepy 333 must endure hardship ibid. they are for the flocke 335 Weary Godly may be weary in but are not weary of Gods worke 120 121 Wheels What is meant by lifting up the wheels 154 none can hinder the motion of the wheels 156 God puts stands to them at his pleasure 158 they cannot move otherwise then they do 160 motion of the wheels never unseasonable 161 wheels move whither the Spirit will have them 163 wheele why the world likened to it 130 secret motion in the wheele 140 high dreadfull 143 149 motions of the wheels are judicious 151 Whirlewind Nebuchadnezzar compared to it in three things 67 68 Wicked The worse for the Word 245 without excuse having means 246 shall see what mercy they have refused 247 248 they are like thornes and wherein 252 like scorpions 258 we must take heed of them 262 267 their acquaintance not to be sought 265 what fruits they bring ibid. their losse not considerable 266 Christ knows who are such 241 there is hope of those are very wicked 344 they deal cruelly with the Prophets 375 lesser sins punished in the wicked more severely then greater in the godly 402 403 wicked men are worthlesse 252 421 Gods people more wicked then heathens 432 Will Mans will his ruine 299 Wisdome Mans crosse to Christ 318 Word The power of it from the Spirit 220 it's the Chariot of the