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
That men unable and unhonest in the Office of the Church set up by him were never sent by him hee gives gifts and graces to men and then sends them the Spirit entred into Ezekiel and then I send thee He hath the power of sending it depends on his will and that is sacred hee would not put in an insufficient or corrupt man upon any terms and therefore he hath set rules and lawes to shew what men hee would have in those holy Functions he hath given precedents of his own choosing Rom. 1.5 By whom wee received Grace and Apostleship first Grace and then Apostleship 2 Cor. 3.6 Who hath made us able Ministers of the new Testament The Lord Christs Ministers are able not only in parts but chiefly in the Spirit that is light and life in them such hee sends such hee approves and as for ignorant and evill ones see what the Lord saith Hos 4.6 Because thou hast rejected knowledge I will also reject thee that thou shalt be no Priest to mee Christ would not have a prophane ignorant man to be in that Calling 3. That those are sent of Christ may not delegate their power and execute the office by others but must do it themselves the Prophet might not appoint another being sent of Christ to the children of Israel I send thee and thou shalt say unto them thus saith the Lord Ambassadours are themselves to deliver their messages and not others for them or in their stead Ministers are Ambassadors and 2 Cor. 5.20 for Christ and do preach and pray in Christs stead who is their Head and Lord whereupon saith Paul Wo unto mee if I preach not the Gospel 1 Cor. 9.16 And what 's the ground of it Vers 17. The dispensation of the Gospel is committed unto me I am commanded to do it I may not I dare not commit or delegate this trust this power to others Delegation is actus imperii an act of power and all the Officers of the Church must be obsequious not imperious therefore Hierarchists and those that substitute others to preach in their stead usurpe the power of Christ to whom it belongs to delegate men to preach in his stead and over thousands of Churches if he please 4. That those Christ sends and sets over people are by divine institution I send thee to the children of Israel he was not a Prophet to others but unto them and that by divine authority Act. 20.28 Take heed unto all the flock over which the Holy Ghost hath made you over-seers this was the Church of Ephesus and the Elders of it were set there by no lesse authority then that of the Holy Ghost the Office Power Jurisdiction over such a people is not humane arbitrary ad placitum but of divine institution 2. That many are call'd and seem to be Israelites which in truth are not the Jewes were call'd the children of Israel here and were so according to the flesh but they were not so in the Spirit they had not the principles of Jacob in them they walked not in his steps they had his name but not his faith they were call'd Israelites but were not true Israelites Rom. 9.6 they are not all Israel that are of Israel in the true sense of the Scripture they are not all Israel that is spirituall such as Jacob was men of Prayer wrestling with God prevailing like Princes but they are of Israel according to the flesh and fleshly Israelites to whom the promises pertained not in Matth. 8.12 they are called children of the kingdome but yet such as should be cast out into utter darknesse they thought themselves safe in being called so and conceiting themselves such but they were deluded and so now many thousands think themselves Christians Saints when in truth they are nothing lesse the very contrary enemies to true Christians and Saints The Papists boast that they are Catholiques Christians the Church of God but it 's in no better sense then these rebellious Jewes are termed the children of Israel What are titles when truth is wanting no other then a kind of blaspheming Rev. 2.9 I know the blasphemy of them that say they are Jewes and are not they were Jews by name and did reproach the Christians and the Lord Christ but were not Jewes in truth Rom. 2.28 29. Hee is not a Jew which is one outwardly in circumcision of the flesh but hee is a Jew which is one inwardly whose heart is circumcised and is one in the Spirit Now these men saying they are Jewes and were not did blaspheme much prejudice and wound the honourable name of being a Jew and what were they a Synogogue of Satan and now those think call themselves Christians and are not they blaspheme and wound that honourable name of Christians and so they that call themselves churches and are not they blaspheme and wrong that honourable name of Church Papists say they are the Church be it so it 's the church of Satan not of Christ they worship Idols not Christ they are Babel not Bethel they have the title not the substance 3. That when Gods people degenerate and fall to sinfull practices then they lose their glory and contract reproach before the Israelites fell to Idolatrous courses and violation of divine Law they were Gods Inheritance Deut. 4.20 his Portion Deut. 32.9 his peculiar Treasure Exod. 19.5 his Strength and his Glory Psal 78.61 his anoynted Ones Psal 105.15 they were so honourable in his account and precious in his eye that hee suffered none to do them harm he rebuked Kings for their sakes and hee gave Egypt a ransome for them men and people for their life Isa 43.3 4 God thought nothing too deare for them no titles too good a kingdome of Priests a holy Nation Exod. 19.6 but when they fell from him to sinfull and base courses then their honourable titles are turned into reproachfull and bitter ones they are called here Goiim prophane rejected pollution sterquilinium excrementa mundi so the Jewes accounted of the Gentiles and so God accounts of them here they judged so of the Babylonians and God metes out the same measure unto them in Prov. 14.34 it 's said Righteousnesse exalts a Nation but sin is a reproach to any people even to Gods own people it makes them vile hatefull Viles facit Syr. abominable to God and man and brings such terms as proclaims their shame Isa 1.10 God calls them Rulers of Sodome and people of Gomorrah Isa 57.3 sons of the Sorceresse the seed of the Adulterer and Whore an hypocriticall Nation Isa 6.10 a nation not desired Zeph. 2.1 a thievish Nation Mal. 3.9 the generation of his wrath Jer. 7.27 Loammi none of my people Hos 1. 4. See here the great evill is in Sin it is Rebellion against God 1 Sam. 12.15 not only great Sins Idolatry Murther c. but even all sin it 's a casting off God a withdrawing from his Laws Commands Authority as Hos 4.12 They have gone
Angel tels her The Holy Ghost c. And farther see the wisdome of the Angel he tels her ver 36. that her Cousin Elizabeth had conceived a son in her old age and that was the sixth moneth with her and how ever thou thinkest it impossible for thee that art young without man to conceive and for her is old with man to conceive ver 37. yet nothing is impossible with God 3. That knowledge must issue into actions Angels are full of eyes and full of hands too their actions are answerable to their knowledge Rev. 4.8 They are full of eyes within and they rest not day and night if they have no service in the world beneath they will be praising God above they know much and therefore act much Knowledge without practice is little worth Scire tuum nihil est n si te scire hoc sciat alter Pers if hid from others it is as nothing as not being saith the Poet Unlesse Learning Knowledge be improv'd it 's of no account the Egyptians painted a tongue and a hand under it to shew that Knowledge and Speech is efficacious and good Quid prodest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian when that which is known and said is done What good doth the unpracticall speech of Golden-tongued men Let men be Chrysostomes golden-headed and golden-mouthed if they be not golden-handed too it 's nothing God would not have us all eye and rest in knowledge Joh. 13.17 If yee know these things happy are yee if yee do them and Rev. 22.14 Blessed are they that do his commands that they may have right to the tree of life happinesse is intailed to doing not knowing and the Angels seem to finde greater happinesse in doing Gods commands abroad in the world then standing alwayes in his presence Psal 103.20 They hearken unto the voyce of his word if he bid them go they are gone and account it their greatest honour to be doing they have hands and would not be idle knowledge without action is a man without arms it 's wine shut up in the vessell that doth good to none and will corrupt at last and ma◠the vessell such knowledge will be like the poyson that lies long in the body and at last kills without remedy 4. That Angels are great agents and do much service they have hands on their foure sides at least they had four hands and they were able to do much and great service some make more and no hands of theirs is idle one Angel can do more then thousands of men witnesse that great slaughter in a night and other things formerly spoken of Briareus a great doer is said to have an hundred hands 5. That God doth carry on his works here in the world by invisible vertue by hands under wings by wayes and means not seen There is vis plastica in the womb which forms and perfects the birth yet is not seen and in the womb of the world God hath vires plasticae which form and perfect his works yet not seen much is done by the power of Angels yet their power not seen Mighty things are done by Gods Spirit in the Ordinances in the Assembly in our hearts and yet Gods Spirit is an invisible agent the Minister the Word would not do it unlesse some invisible vertue went along therewith Zaeh 4.2 3. though none were found to powre oile into the Lamps yet God had Olive trees were not thought of nor seen Zachary saw not the Candlestick Bowle Lamps or two Olive trees till the Angel awakened him and made him see that God had wayes to communicate vertue unto the Church he knew not of and that though the Church were poor low not able to make a considerable Army to carry them to Jerusalem and plant them there yet he had his Spirit to work it out for them and therefore saith Not by might not by power but by my Spirit 2 Thes 2.8 The Lord shall consume Antichrist by the Spirit of his mouth and so the two witnesses Fire goes out of their mouths and devours their adversaries Rev. 11.5 in an invisible way by a secret work It was a hand under the wing that made peace betwixt Scotland and us that gathered this Parliament that hath and doth keep it it 's invisible vertue that hath made them unanimous and magnanimous invisible vertue that upholds this Kingdome that restrains the remainder of wrath that daunts the adversary that hath shaken the Prelacy and brought forth the great things in our dayes it 's the hand under the wing that hath opened the hearts and purses of many to further the great service in hand 6. That wee are to do Gods works without noise or notice of our selves Angels that are agents for God have their hands under their wings their actions are seen but not their hands In Jud. 13. when Manoah Catechized the Angel and asked him What is thy name v. 17. the Angel would not tell him but said Why askest thou thus after my name seeing it is secret ver 18. And you shall not finde the names of above two Angels in Scripture Gabriel and Michael Angels are jealous of Gods glory and had rather conceale their hands and names then God should lose the least degree of his glory for Manoah would therefore have known his name that he might have honoured the Angel afterward and we are very apt to look at the instrument and neglect the principall it 's wisdome to muffle up our selves and to hold forth God as much as may be Mat. 5.16 Let your light so shine before men that they may see your good works c. he doth not say that they may see you but see your good works and glorifie their father not you As Fishers they would have the bait seen not themselves they would catch the fish with their bait not scare them with their sight Mat. 6.1 Take heed you do not your almes before men to be seen of them almes must be given but wee and our hands must be hid Paul exhorts the Philippians to hold forth the word of life Phil. 2.16 not themselves but the Word of God which is the word of life 7. That their operations and presence are together they are not in heaven and so work on earth or in one part of the world and work in another but their hands are under their wings whither their wings do carry them there they act and not elsewhere The Angel came down to stir the water in the pool Joh. 5.4 and cure the Party that stept in first they have not that power to work at any distance 8. That Angelicall vertue and nature is hid from us it 's too high for our capacity their hands their operative vertue we cannot discover or see into a little of the Angels is presented to us by these faces wings feet hands c. but the distinct knowledge of Angels as Angels is reserv'd til wee are like the Angels in heaven therefore wee must
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
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
to cure our fear The word dismaid there is no difficulty in the other it comes from a word that signifies to bruise or beat in pieces be not thou so affected with feare as to have thy spirit faint broken sink and discouraged within thee be not dismaid let not thy spirit yeeld at all stand it out shew thy self a man of courage a man of God carrying thy self in thy place befitting the Son of God that put thee in that place The greater difficulty lies in the other words Briers Thorns and Scorpions Briers Sarabim this Hebrew word is no where found in holy Writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except in this place The Rabbies speak of twenty kinds of thorns in Scripture whereof this is one and notes Briers with sharp pricks which do fret and burn in the pricking much like unto a Nettle and therefore Kircker thinks the word here to signifie Nettles the Jewes would be as Nettles unto the Prophet Vrtica ab urendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insanientes quasi boves aestro agitati Pertinaciter resistentes Buxt Retractantes Mont. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nettles are stinging burning things The Septuagint expresses it by a word which notes a kinde of madnesse as cattell that are bit with Flies which suck blood and make them run as if they were mad so they should like wild beasts grow cruell and outragious against the Prophet Shindler interprets it rebellious contumacious others refractory drawing back and stubbornly resisting Thorns Sallonim Spina atuleatae sharp pointed thorns Ezek. 28.24 Spina dolorifica a pricking Brier a grieving thorn The Septuag an offence of bitternesse or a bitter offence the word here in our Text is in the Vulgar Subversores subverters because thorns in a mans way do hinder and subvert him therefore Kircker thinks sillon is aculeus qui sternitur from Salal which is properly viam aggesta terra sternere to lay heaps of earth and stones in the way and so here heaps of thorns which may prick and offend passengers There is one word more to open and that is Scorpion Scorpion Ackrabbim it signifies sometimes spinosam herbam a plant that growes in the form of a Scorpion whereof Instruments were made to scourge malefactors 1 King 12.14 Rehoboam would chastise them with Scorpions that is with whips that had hooks in them resembling the clawes and stings of Scorpions it 's also a living creature venemous hurtfull and stinging with its tail Deut. 8.15 God led them through the great and terrible wilderness where were fiery Serpents and Scorpions Mercer thinks the word to be from Guakeb Scorpion à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heel or hoof because this Serpent doth bite those parts and the name Scorpion is from its scattering and throwing its poyson up and down Now the great businesse we have to do is to open unto you who are meant by these Thorns Briers and Scorpions and by these are meant wicked and ungodly men I shall make that out unto you from two places of Scripture Josh 23.13 They shall be scourges in your sides and thorns in your eyes hee speaks of the nations that were wicked and among them and Luke 10.19 Christ tells the seventy they should tread upon Serpents and Scorpions that is wicked men which are like unto those venimous creatures and thrice in Matthew are wicked men call'd a generation of Vipers Matth. 3.7.12.34.23.33 I will shew you 1. Wherein they resemble Thorns 2. Scorpions and then draw some conclusions 1. Ungodly men are like unto Thorns in these respects First they are worthlesse things of little use they serve to make a hedge to stop a gap and that 's all they are not for great use and service and wicked men are worthlesse things Prov. 10.20 The heart of the wicked is little worth the best part of a wicked man his heart is of little or no value his lands may be worth somewhat his shop his clothes his jewels may be of great value but himself is a worthlesse thing Jer. 22.28 Coniah King of Judah because wicked is call'd a despised broken Idoll a vessell wherein is no pleasure an Idoll saith the Apostle is nothing 1 Cor. 8.4 in the world that is a thing of no moment of no use what then is a broken Idoll that 's altogether inconsiderable but may there not be some beauty some ingraving some guilding upon it that may delight No hee is a vessell wherein is no pleasure hee is so far from delighting at all that he is a vessell loathsome to be cast on the dung-hill and trod under foot hence in Dan. Antiochus Epiphanes is call'd a vile person Dan. 11.21 one so little worth as to be scorn'd and rejected as a vile thing and Job speaking of such men tells us they are viler then the earth men to be trod and spit upon as the vilest earth Job 30.8 Secondly they are vexing and grieving things Ezek. 28.24 there is mention made of the pricking brier and grieving thorn and wicked men are full of prickles and grievances Numb 33.55 If you will not drive out the Inhabitants of the land from before you then those you let remain of them shall be pricks in your eyes and thorns in your sides and shall vex you in the land wherein you dwell Wherein lies this grieving and thorny disposition of the wicked 1. In their words and that appeares First in their misconstruing the words and wayes of the godly Matth. 26.61 said the witnesses against Christ this fellow said I am able to destroy the Temple of God and build it in three dayes they mistook Christ who spake of the temple of his body Joh. 2.21 Jer. 26.4.6 Thou shalt say unto them thus saith the Lord If you will not hearken to mee to walk in my law then will I make this house like Shiloh and this City a curse Now in the 9th Verse see how they mistook his words and perverted his meaning Why hast thou prophesied in the name of the Lord saying This house shall be like Shiloh and this City desolate hee had told them it should be so if they did not hearken repent and amend but they left out that and pretend hee had absolutely said this house shall be like Shiloh so many people mistake the Ministers and say they preach damnation when it 's conditionally if they repent not and believe they must then certainly look for damnation 2. In their calumniations they forge lies and falshoods Job 13.4 Job's friends charged him with lies hypocrisie pride c. but he tels them they are forgers of lies you come to comfort mee but you wound mee with your lies and slanders Concinnarunt mendacia Vatablus and David found this Psal 119.69 The proud have forged a lie they trim up lies with shadowes of truth and neat language they have mints to frame their lies curiously in and presses to print their lies withall Nehâ—m 6.6 Sanballat calumniates Nehemiah that zealous and
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
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