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
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
according to his humane nature hee should sit upon the Throne of God and judge the sonnes of men hee was administrator Patris the great Agent of his Father Whether Christ in this Vision sate or stood is doubted because it 's said above upon it neither standing nor sitting being expressed but my inclinations are to conceive that the Lord Christ sate and stood not 1. Because Thrones are not for standing but sitting and we never find in Scripture that any stood in Thrones but sate they have sitting in Thrones is the usuall phrase of Scripture 1 King 2.12 Solomon sate upon the Throne of David his father and in the 22th Chap. 10. The King of Israel and the King of Judah as they sate each upon his Throne and Isa 6.1 Isaiah sâ—â— the Lord sitting upon a Throne Rev. 4.10 The twenty four Elders fell down before him that sate on the Throne 2. Kings and Judges here on earth do not use to stand but sit which doth more fully set out their State and Majesty and if Kings on earth do so how much more this King in heaven Besides standing is a servants posture Deut. 17.12 and Ch. 10. v. 8. but sitting is not Luke 17.7 8. that is the Masters the Lords posture Obser 1. The wisdome of Gods Spirit in laying down things to prevent the corruptions and mistakes of man wee are apt to think grosly of the divine nature that God is visible corporeall contained in place sitting as man but see how the Spirit of God carries it here and takes off from all such conceits here is mention of likenesse appearance of things not that they were materially so it 's the likenesse of a Throne the appearance of a Saphire and upon the likenesse of the Throne was the appearance of a man no true body The Anthropomorphites thought God to be like unto us to have his Throne in heaven and sit in it and so far did these men proceed in this opinion of Gods corporeity and circumscription that they assembled into troops and threatned to stone all opposed it So tenacious of and violent for errors are men even the deluded sons of men 2. That man is not capable of immediate accesse to and converse with God Here be many steps and degrees before the Prophet comes to see Christ and then it 's not in his Divine nature but in the appearance of a man Here be the living creatures in the way by the firmament over their heads and then a Throne and that of Saphirine colour and afterward a sight of Christ in the form of a man and then converse If the Lord should not condescend to our weaknesse and mantle up his Majesty there could be no communion between him and us 3. That the Lord Christ who appeared like man hath Kingly Majesty Here is a Throne and a Throne set before him Thrones present royall Majesty unto us and this Throne presenteth Christs when on earth he was in the forme of a servant but in heaven he appeared to the Prophet in the form of a King Neither hath he a Throne only but what ever appertains to Kings Vnction he had and such as other Kings had not hee was anointed with the Holy Ghost and with power Act. 10.38 Promulgation Zach. 9.9 O daughter of Jerusalem behold thy King cometh unto thee A Crowne Hebr. 2.9 Wee see Jesus crowned with glory and honour the Jews crowned him with thornes the Lord with glory A Scepter hee hath also and better then of Gold Hebr. 1.8 A Scepter of righteousnesse is the Scepter of thy Kingdom A royall guard of Angels they are under the firmament stand ready at his foot-stool he hath his Agents and Ambassadors in the kingdome of the world to declare his pleasure to transact his appointments Ephes 4.11 Apostles Prophets Euangelists Pastors Teachers these negotiate the great affaires of this King they dispense the mysteries of his Kingdome he is not a titular King but hath large Dominions Dan. 7.14 There was given him dominion and glory and a Kingdome that all people nations languages should serve him and Psal 2.8 The heathens are his inheritance and the ends of the earth his possession He hath a Legislative power he makes and abrogates Lawes at his pleasure Gen. 49.10 He came of the Princely Tribe that made the Lawes Judah bare the Scepter and gave the Lawes and therefore by David is called The Law-giver Psal 60.7 and Christ descending thence and being typified by the King of Judah he is the true Law-giver Jam. 4.12 there is one Lawgiver and therefore Matth. 28. last Teach them to observe all things whatsoever I have commanded you hee hath a pardoning and punishing power he pardoned Mary Magdalene and punished him had not on his wedding garment 4. That Christ is not only King but the chiefest of Kings his Throne is not on earth but in heaven it 's above the firmament that was over Angels heads and Christs Throne is above them both so that all power in heaven and earth are under Christ his Throne is exalted above them all Heb. 1.6 Let all the Angels of God worship him the greatest Archangel must do it those Thrones for so they are termed Col. 1.16 must stoop to this Throne Ephes 1.20.21 God hath set Christ in heavenly places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the heavenly thrones yea in supercelestiall places for it followes hee hath set him far above all Principalitie and Power and Might and Dominion and every name that is named not only in this world but also in that which is to come and hath put all things under his feet even Angels are under the firmament where his feet stand and all the Princes of the earth are under him Rev. 1.5 Hee is the Prince of the Kings of the earth The inscription of his vesture and thigh is King of Kings and Lord of Lords this title is not Xerxes Nebuchadnezzars nor Alexanders but Christs alone the kings of the world when they sit upon their thrones they have their expansum over their heads some cloth of state made of the richest stuffe that the brains of men can reach unto bedeckt with Diamonds and Pearles that are most costly but this over their throne intimates their subjection to some higher power but it 's not so with Christ hee is above the Expansum nothing is over his head Angels Kings Devils are under his feet and unto him must every knee bow 5. That the Lord Christ who hath such a glorious Throne is exceeding glorious himself his Throne is like Saphires of a Saphirine colour which is very beautifull it 's like the glory of the heavens if an earthly throne be a Throne of glory as Hanna styles it 1 Sam. 2.8 what is this throne a resemblance of the Throne of his glory which hee speaks of in Matth. 19.28 and Chap. 25. vers 31. The cloathing of the Kings daughter Psalm 45.13 was wrought Gold a glorious outside but there was more glory
a whoring from under their God as a wife that is false to her husband will not be kept in be under the guidance counsell and power of her husband but will out follow her Lovers satisfie her lusts and so is it with the souls sinning with God it will out from under the guidance counsell command and authority of God it saith of God in effect as they in the Gospell said of Christ Wee will not have this man to reign over us wee will not be under him and Sinners will not be under God God commanded Saul to smite Amalek to destroy all and neither spare man nor beast but Saul spared Agag the goodly things and fat of the beast and this by intreaty of the people this might seem no great matter especially the cattell being spared to sacrifice to the Lord as they pretended but see what God saith of it 1 Sam. 15.11 It repents mee that I have set up Saul to be King for hee is turned backe from following mee he is apostatized from me God calls this sin apostasie and Sam. v. 23. calls it Rebellion Saul thou hast rebelled against God and will you know what a sin Rebellion is it's as the sin of Witchcraft and you all know it's abominable and worthy of death thy sin is of that malignity as that by it thou hast rejected God and for it God hath rejected thee and thou art a man of death for it Rebell is an ill name and here is a King a Rebell against God and so is every Sinner for he not only withdrawes from under God but takes up arms against God bitter lying swearing reproaching words are call'd arrows and swords in the 57th Psal v. 4. and 73. Psal v. 9. it 's said of wicked men they set their mouths against the heavens that is against God in the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of a proud man it 's said Jam. 4.6 God resists him he is in bellion against God hath taken up arms against him and God takes up arms to meet him it 's a military word God sets himself in a military posture against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 5.39 those opposed the Apostle were fighters against God but there 's no hope for Sinners to do good this way God will prevail and wound the hairy scalps of his enemies what ever they be that go on still in their wickednesse Let us therefore cast down our weapons and submit to God rebellion is an odious thing against a State much more against God Let us all say we will not be Rebels but Subjects of the most High wee will be governed by his Lawes wee will be under his Authority and as they said to Joshua 1.18 let us say to God Whosoever hee be that doth rebell against thy Commandements and will not hearken to thy words in all that thou commandest him hee shall be put to death 5. That sins about worship are rebellions against Christ and he takes it hainously they have rebelled against me it was Christ who sate upon the Sapphirine throne that spake to the Prophet that said they rebell against me and wherein was the rebellion in casting off his worship and in corrupting it when people fall to Idolatrous and false worship or corrupt the true and pure worship of Christ by detraction of any part of it or by additionals and mixtures of their own then they sin so about worship as it 's rebellion against Christ sometimes they fell to flat Idolatry forsaking the true worship of God and joyn to Baal-Peor Psal 106.28 sometimes they set up their posts with Gods posts and brought in their own inventions and mingled their water with Gods Wine and the wisdome of their flesh with the wisdome of Christ and this hee complains of as rebellion against him and the ground of it is because Christ was the Head of the Church then as well as now and the Law-giver unto them as well as unto us there was never but one Head and one Law-giver to the Church and when hee out of his infinite wisdome hath set a way of worship that will delight the Father himself and his Spirit for mortall worms of the earth to leave it to pervert it to mix their own devices with it provokes bitterly and mounts up to the nature of rebellion and that against Christ Psal 119.1 Indebitum cultum indebito modo Blessed are the undefiled in the way what way in the way of worship especially that admit not unwarranted worship nor worship in a wrong manner but walk in the Law of the Lord. 6. That children usually tread in the paths of their fathers they and their fathers have transgressed against me doth the father sin knowingly wilfully the children will do so do they fall off from the true worship of God imbrace lies superstition oppression whoredome it's a miracle if their children do not Adam eat the forbiden fruit and all man-kinde have followed his steps to that tree the name of a father and his example are strong traces to draw the children into their way We reade of some Kings in Judah that left the way of their fathers but not one of Israel they all followed the steps of Jeroboam the son of Nebat that made Israel to sin let the parents be never so vile if grace prevent not the children will walke in their wayes Ahah was bad enough that sold himself to commit wickenesse and yet Ahaziah his son is said to walk in his way in his mothers way who was Jezabel and in Jeroboams 1 King 22.52 and if it be possible they will go beyond their fathers in wickednesse Judg. 2.19 They corrupted themselves more then their fathers Jer. 7.26 They did worse then their fathers Iniquity improves in the going like a river the farther it runs the broader and deeper it growes in Joh. 8.44 Christ tels the Jewes they were of their father the Devill and his lusts they will do they were such wilfull sinners sinning against such cleer and strong light that their sin was devillish Let parents take heed what they do how they sin before their children when they do so they pave a way to hell for them and dig the pit for their destruction Raboldus a Duke of Freesland about the 900. yeere of Christ being perswaded to turn Christian and going to be baptized asked of the Bishop if all his forefathers were damned who indiscreetly affirming it saith the Duke then will I be damned with them rather then be baptized by thee 7. Antiquity is not the rule for worship you and your fathers have transgressed against me the traditions and examples of forefathers will not warrant the children in point of worship here they could plead We did what our forefathers did many hundred yeers together and have faithfully walked in their steps and hope we are unblameable no saith Christ You and your fathers have transgressed you should not have made their examples but my Word the rule of worship
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
Ark so that there and here the Cherubims these Angels looke upward Obser 1. That all creatures depend upon Christ these Angels have the faces of Men Lions Oxen Eagles and look up to him if there were nothing in it but this that Angels in their own nature looking up it might convince us that all inferiour creatures do depend upon him as well as those noble ones but when they come in with the faces of other creatures looking up it 's cleere evidence that all depend upon Christ Col. 1.16 17. By him were all things created that are in heaven and that are in earth visible and invisible whether Thrones or Dominions Principalities or Powers all things were created by him and for him and by him all things do consist he holds all in his hand heaven and earth men and Angels they all consist and subsist in him Heb. 1.3 He upholds all things by the word of his power 2. That in all our ministrations we are to have our instructions and directions from Christ Angels look up to him if hee speak they hear they move and act if not they stir not Moses and Aaron did nothing in the State or Church without direction from God Princes must look into the Law of God continually Deut. 1.7 that they may do things warrantably the Centurions souldiers and servants did come go and do at his appointment not their own and Angels run not of their own heads they will heare a word of command have a commission from Christ before they go It 's not enough that wee be knowing full of courage quick to dispatch much a Commission a Warrant from God we must have else all our doing is nothing nay let us do the will of God without knowing wee are warranted by God to do it it 's rather sin then service Pro. 3.5 6. Lean not to thine own understanding let it be never so great acute cleere it 's not beyond Angels they look up to God and so must thou In all thy wayes acknowledge him and he shall direct thy paths Christ is the great Counsellour and wee must not in one or two or some great exigence of businesse consult with him but in all our wayes what ever we attempt for our selves families State Church we must consult with him sits upon the Throne and he will direct our paths Most miscarry in their wayes or make little progresse because they consult not at all or very little with Christ whereas if men did consult with Christ and do all upon his warrant upon a divine ground they should never miscarry in their ways but proceed farther in the paths of godlinesse in a few weeks then they did before in may yeeres when David had consulted with God he could say God was at his right hand so that he should not be moved Psa 16. 3. That the pleasure of Christ is worthy our waiting for Angels look up and attend what he will say and make known unto them these holy glorious and mighty creatures think not much to wait upon Christ and exercise their patience till he please to reveal his minde Christ is a great King the only Counsellour and his counsell of infinite worth and it 's not State but equity that all creatures wait upon him Angels do it shall we grudge at it Psal 123.1 2. Vnto thee lift I up mine eyes O thou that dwellest in the heavens Behold as the eyes of servants looke to the hand of their Master and as the eyes of a maiden to the hands of her Mistresse so our eyes wait upon the Lord our God He interprets the meaning of looking up which is waiting upon God for manifestation of himself Psal 5.3 David would direct his Prayer to God and look up not down to the world downe to corruption but up to God what he would speak Psal 85.8 I will heare what God the Lord will speak Mic. 7.7 Let the resolution of the Prophet be thine I will look unto the Lord I will wait for the God of my salvation my God will hear mee 4. That Christ is an object of admiration and adoration The looking upwards is Signum admirationis typus reverentiae the Cherubims looked towards the Mercy-seate admiring and adoring him was figured by it and wee lift up our faces towards heaven when we admire and adore God you have the phrase in Job 22.26 Thou shalt have thy delight in the Almightie and lift up thy face unto God That is admire and adore that God thou delightest in Where is most delight there is most admiration and adoration Christ is the delight of Angels when he was incarnate they bowed downe to pry into that mystery and now he is glorified they look up to admire him there is matter of admiration in Christ all in him is not yet drawne out and discovered 2 Thes 1.10 Christ shall come to be admired in all them that beleeve As it 's in a Country when it 's discovered still new and new things are met with so in Christ Rev. 22.1 2. There the vision of Christ is compared to River-water and that is alwayes new fresh and to a tree of life with twelve manner of fruits every moneth The vision and fruition of God is new savoury and pleasant unto them every moneth day and houre and this is to Angels as well as to any other 2. To adore him Heb. 1.2 Let all the Angels of God adore him They doe look up acknowledge him God and tender to him that glory the Father hath even adoration Christ that was despised rejected of men the stone disallowed of the Master builders that we hid our faces from and esteemed not he is the object of Angels adoration 5. That the service of Jesus Christ is honorable service Angels doe stretch up their faces and waite for it and it 's the glory of the Angels that they are ministring Spirits sent out by Christ Heb. 1.14 is a comparison between the glory of Christ and Angels and their glory is that they are his servants we think the service of great persons an honour to us Who is greater then Christ all power in heaven and earth is given unto him Mat. 28. And he is more honorable then all Princes he is King of Kings and must be honoured as the Father Joh. 5. Servire Deo est regnare Philo. The Apostles counted it their great honour to be servants of Christ Paul James Jude Peter begin their Epistles with it they set it in the front as the most honourable title this service is liberty not bondage Servitus Christianorum regia est l bertas August in Psal 99. his Spirit is a Spirit of libertie his Law is a law of libertie and Rom. 8.2 The Law of the Spirit of life in Christ hath made me free from the law of sinne and death he is not the servant of Christ is the slave of Satan this service is spirituall profitable honourable David had rather be a doore-keeper in Christs
when God by his Spirit lifted up the Angels to great imploiments then that Spirit lifted up the wheels the second causes to more then ordinary service and the word lifting up notes service a higher degree of it then before 2 King 19.4 Lift up thy prayer for the remnant that are left Hezekiah sends to Isaiah when Rabshakeh blasphemed and Jerusalem was besieged and saith Isaiah thou art a Prophet and hast more then an ordinary measure of the Spirit lift up thy prayer let it be extraordinary such as may lift up the spirits of all to joyn with thee higher then ever such as may lift up Jerusalem out of misery So Jehoiaehin when he was set up upon the throne to governe and to do great service it 's said his head was lifted up Jer. 52. and so in Psal 12.10 the lifting up of Gods hand notes doing of some great matter The next thing inquirable into is the standing of the living creatures and the wheels when the one stood the other stood do the Angels stand still at any time they are active spirits and alwayes in motion Two things this standing implies 1. A cessation from any service in hand at the will and pleasure of God if he would call off the Angels from their imployments before they were finished In this sense the Angels are said to stand and so the second causes they used although they were both imployed in some other service or 2. When they had perfected any work in hand then they were said to stand not idle but in expectation of a new Commission like faithfull servants when their work is done present themselves before their Master and demand their pleasure so the Angels and second causes hearken what God will say more and what is the next word and work to be done they wait upon God for new instructions Observ 1. The motions of this inferiour world and the second causes in it do depend upon higher causes even heavenly motions the ministery of Angels The observation is plain from the words When the living creatures went the wheels went by them If the Angels move the wheels move also they are great things the Angels have in their hands the wheels of Nature of States and Kingdomes yea of the Church it self 2. Nothing in the world is casuall many things seem so to us but in veritate rei are not so all things here below move at the motions of others and that which is ordered by the motion of Angels or God himself cannot be casuall The wheels are moved by Angels Angels by God himself God directs all nothing happens falls out amongst us wherein the hand of God or Angels is not things are not accidentall if a thing could drop from the heavens or be done on earth without God and his Angels that were casuall and accidentall indeed And because men see not the immediate or remote causes of things who they be move the wheels on earth therefore they attribute effects events and accidentall things to fortune chance luck to good to bad dayes and hours which proclaims mens ignorance and forgetfulnesse of God Qui paratis mensam fortunae Hier. Qui ponitis mensam fortunae Vulg. Isai 65.11 Those that forget God prepared a table for that troop for Fortune some read it but those who know God acknowledge his eye and hand seeing and ordering all Austin misses his way and so escapes the danger of death was intended another being in a despairing humour seeks a knife a halter to undo himself and findes a great treasure a third hath his ring drops off his finger into the Sea and after finds it in the bowels of a fish God so directs all these accidentall things that there is nothing done but by a secret instinct and hint from himself Absconditum quid and in all such passages we should mind something of God 3. That nothing can let the motion of the wheels when Angels and Providence would have them stir When the living creatures moved the wheels went presently it 's not in the power of second causes of men or devils to hinder the work of God in the hand of Angels The King of Persia may withstand Gabriel 21. dayes together Dan. 10.13 but the wheels moved all the time Gabriel prevailed and Gods work prospered in his hand wicked men make head against God Providence Angels and think to stop the wheels when they move not on their side but all is in vain if a man should catch hold of a Chariot running to stop or turn the course of it were it not folly or madnesse in him and because he would be the Chariots remora that may prove his ruin so here men and devils do ruine themselves in opposing the wheels which notwithstanding all oppositions proceed and keep their course And let me tel you a riddle Gods works go on through the hearts heads and hands of his greatest enemies Providence fetches them in and makes them subservient to the worke they oil the wheels although they know it not and forward the work though against their wils God in this kind makes use of kine and cart men and devils yea any creature to carry his Ark to its place 4. That God doth sometimes raise the spirit of the creature to more then an ordinary heighth and inables it to unwonted service The living creatures and wheels were lifted up So Moses when called up to the mount his spirit was raised much else the service had been too hot and hard for him Joshuah was advanced when it was told him that there should not any man stand before him all the dayes of his life Josh 1.5 Jeremy tells the Jews that the Chaldeans whom they thought would depart and not meddle with their City hee tels them that though they had smitten the whole army of the Chaldeans and that there remained but wounded men yet they should rise up every man in his Tent and burn the City with fire Jer. 37.10 When men are wounded thrust thorow as the Hebrew is they can have but little strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how should they be able to do it God would lift them up to that service as David when he grappled with the Bear and Lion incountred with Goliah had his spirit lifted up to a great heighth Hence that in Zachary 12.8 H◠that is feeble among you at that day shall be as David that is such a warrier as David who though a young stripling slew a Bear a Lion and Goliah and the house of David shall be as God and as the Angel of the Lord. The godly though weak yet shall be lifted up to divine and Angelicall strength this was made good in the time of the Maccabees when the people of God were weak Antiochus fierce and vile then God raised up the spirit of Judas Jonathan and Simeon to do extraordinary things this was also made good in the time of the Apostles what great things did they do and
Spirit and regulated by it When the Devill accused tempted smote Job he and all his motions were ordered by a higher power So when the Devils entered into the swine they did what and moved whither the Spirit would have them to do to goe 2. No creatures wheels nor Angels no causes inferior or superior can go otherwhere or act otherwise then the Spirit would have them Whither the Spirit went thither they went they moved not before the Spirit moved them and when they moved they moved that way the Spirit moved Devils and wicked men cannot be any where but where the Spirit would have them to be nor do any thing but what the Spirit would have don Pilate with the Gentils people of Israel were gathered together to do whatsoever the hand and counsell of God had determined before to be done Act. 4.27 28. For the Spirit is the supreame most potent and efficacious agent over-ruling all motions so that no creature can move any other way then it doth Prov. 21.1 The heart of the King is in the hand of the Lord he turneth it whithersoever he will Kings cannot turne them whithersoever they will ill Counsellors cannot draw them which way they will but they move which way the Spirit and providence of God will have them move * Est actuosissima illa operatio Dei quam vitare mutare non possit Sive sinat sive incl net Deus ipsū sinere vel inclinare non sit nisi volente operante Deo quia voluntas regis non potest effugere actione Dei omnipotentis quia rapitur omnium voluntas ut velit faciat sive sit bona sive sit mala This turning or inclination saith Luther is that strong operation of God which the King cannot shun or change If Kings hearts goe after out-landish women as Solomons if carried to ill Counsellors as Rehoboams if to Idolatry as Jeroboams if to root out the godly and godlinesse it self as Ahabs if to ruine their Kingdom as Ahaz's did if to shed innocent blood as Manasses did the hearts of Kings are in the hands of the Lord hee turns them whithersoever hee will in all those motions he acts in just judgement not changing their wils but making use of them to bring about his own designs 3. The motions of the wheels are not unseasonable when the living creatures went then the wheels went and what is the cause of their motion the Spirit was in the wheels and the Spirit was in the living creatures if we condemne their motions and changes as untimely we shall question and condemne the work and wisdome of the Spirit which is infinitely wise and incontrollable in all its operations men even the best of them are apt to fault the motions of the wheels and to censure the acts of Providence as unseasonable the counsell is not good at this time that Achitophel hath given 2 Sam. 17.7 Did the Spirit then move that wheel seasonably yes because the counsell though not good for David whose destruction it tended unto yet it was good for the ruine of Achitophel and Absolom and that was the intent of the Spirit in moving that wheel Vers 14. The Lord had appointed to defeat the good counsel of Achitophel to the intent to bring evill upon Absalom and Achitophel too What civill wars in England when Ireland lies a bleeding to death when such a time to vindicate the Palatinate and wrongs sustained at the hands of the Emperor when such a time to help the Protestants in France what now to have King and Parliament divided now to be imbroyled in a bloody civill war is not this most unseasonable Stay thy thoughts and censures O vain man The Spirit of God is a Spirit of wisdome and knowes when it is best to move the wheels No Musician tunes it better then the Spirit of God had these changes and motions been and our enemies abroad at peace they would have taken the advantage of our divisions and wars and made a prey of us seeing therfore we must be let blood or die this great and wise Physician the Spirit in the wheels hath done it seasonably Are great towns plundered Counties disturbed Families impoverished or Churches dissolved the righteous smitten the wicked spared and kingdomes shaken into pieces these motions changes are not unseasonable they are all in their appointed time this war is in it's appointed time Ezra 4.17 There is mention of peace and at such time the time is observed so now the war and at such a time such a time as is appointed as the Spirit of God judges fittest Eccl. 3.8 There is a time of war and a time of peace vers 3. a time to kill and a time to heal a time to break down and a time to build up the Spirit knowes and observes those times punctually and moves not a wheel but in its due time and so the motions of all are beautifull in Gods eye and should be free from mans blame man knowes not his time Eccles 9.12 But it 's not so with the Spirit it knows times and seasons and never misses to move the wheels in their due season The travell of a woman at nine moneths is not more seasonable then the turning of the wheels at what time the Spirit pleaseth If the tree Psal 1. bring forth her fruit in due season and the Spirit moves the wheels in due season none are too early none too late 4. The consent which is between heaven and earth the Angels and wheels is from the Spirit of God which moves in them When the living creatures went the wheels went when they stood these stood when they were lifted up these were lifted up and what 's the ground of this harmony the Spirit was in them that acted them and ordered their motions having the same Spirit they went the same way and did the same work without difference without contentions The Spirit of God is a Spirit of union where that moves it moves not to discord but to minde the same things and to move the same wayes Numb 11.16 17. When the same Spirit which was upon Moses was put upon the seventy Elders then they judged as hee judged then they moved the same way and did bear the burthen of the people together with Moses and v. 25. then they prophesied and it being told Moses that Eldad and Medad prophesied he will make no breach upon it but finding the same Spirit in them that was in himself said Would God all the people were Prophets and that the Lord would put his Spirit upon them v. 29 hee knew the same Spirit would move them the same way that he went So Elisha when he had received the Spirit of God which Elijah had hee moved his way carried on that work hee did 2 King 2. Wicked Balaam when acted by Gods Spirit consents with the true Prophets and prophesieth the happinesse of Israel and cannot curse the people of God though tempted and
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
into his mouth 3. In the whole race and work of his Ministery that hee might not be discouraged seeing that hee had seen such a vision heard such a voyce Thirdly to confirm the Jewes Gentiles all to whom this Prophecy should come of the Majesty reality and truth of it Note 1 God sets one sense awork after another his eye was taken up before with the sight of great and glorious things now his eares come to be exercised and fill'd with as choyce truths as the eye had objects and after there is a roll for his taste and touching God lets in mercy and goodnesse to us through every window and door Note 2 That grat feare doth astonish and hinder judgement hee heard a voyce but knew not whose it was feare doth disturb and surprize Ezekiel Chap. 2. vers 1. And hee said unto mee Son of man stand upon thy feet and I will speak unto thee IN the former Chapter wee met with great deeps and difficulties mysteries of a high nature and if any light have appeared in the opening of them let him that sits upon the Throne have the glory of it by his assistance we have gone over sundry rocks and through some deeps In quibus liberis gressibus locut onis nostrae inâ—repidum pedem ponamus Greg. Hom 9. in Ezek. and we desire by the same assistance to proceed and now wee are come from the Mountains to the Plains where wee may walk with more safety The glory of the Lord being set out in this government of the world in his dispensations towards his Church in the antecedent Chapter The scope of this Chapter is to corroborate Ezekiel smitten down with the sight of glory and to shew his Call unto his Propheticall Office the parts are the confirming sending and instructing of the Prophet 1. His confirmation and comforting is laid down in the two first verses 2. His sending in the three next to the sixth verse 3. His instructing from the sixth to the ninth after that mention is made of a roll in the two last verses and in the beginning of the next Chapter which is of much concernment as in its place may appeare The confirming of the Prophet is 1. By the Word of God in the first verse 2. By his Spirit in the second verse In the first verse are two things considerable 1. The party speaking 2. The matter spoken where you have 1. The Appellation Son of man 2. The Command Stand upon thy feet 3. The ground of it which is a gracious promise And I will speak unto thee It 's Christ who speakes and unto Ezekiel whom hee calls the Son of man the originall is the sonne of Adam that is of earthly man for as the Apostle saith 1 Cor. 15.47 The first Adam was of the earth earthly and Adam signifies earth or red earth whereof his body was made and when we read in Scripture this phrase it notes out to us 1. Our base beginning that we are of the earth there is no man be he never so excellent high wise honourable but hee is the son of Adam terrae filius a brat of the earth Psal 49.2 Both low and high Adam and Ish the base man and the noble man as the Chaldee renders it both the sons of Adam and the sons of Jacob are so they have all one father and all one mother and that is the earth 2. Our frailty that wee are earthen vessels and soon broken in pieces Psal 9.20 Put them in feare O Lord that the nations may know themselves to be but men they think themselves gods but shew them thy power thine iron Rod and Scepter bring a War a plague a Famine amongst them and then they will know that they are frail weak men 3. Our worthlesnesse and fitnesse to be rejected who amongst us regards a clod of the earth an earthen vessell silver or golden ones some prize and prize too much but earthly ones are contemptible Nations are as the drops of the bucket and small dust of the ballance Isa 40. and are not they contemptible things this made David to wonder and say Psal 144.3 Lord what is man that thou takest knowledge of him or the son of man the son of earth that thou makest account of him that thou visitest him Psal 8.4 and Job 7.17 What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him these be high and great expressions to be bestowed upon so poor a thing as man is to take knowledge of him and such knowledge as to make account of him as to minde him visit him magnifie him to set the heart upon him this is exceeding much from an infinite great and glorious God towards worthlesse men and not credible if the Spirit of God had not revealed it 4. Our end that wee are earth thence wee came and thither we must Gen. 3.19 Dust thou art and unto dust thou must return This title of Son of man I do not find given to any but three in the Book of God once to Daniel Chap. 8. 17. Vnderstand O sonne of man forty times and upwards to Christ and above eighty times to this our Prophet but with this difference Ezekiel is called the Son of man by another Christ alwayes calls himself so Ezekiel is four times in this Chapter so called and it 's given him 1. To prevent pride say some Expositers hee had a glorious Vision was among Angels saw the Lord Christ and was to enter upon the Propheticall Function the least of which might stir corruption and make pride blossome when Paul had his rapture into the third heavens and heard things unutterable what saith he 2 Cor. 12.7 Lest I should be exalted above measure through the abunance of revelation there was given to mee a thorne in the flesh the messenger of Satan to buffet me c. Paul was in danger of being lifted up but God prevented it and so here Ezekiel is minded of his mean originall his frailty worthlesnesse and end that he might not be exalted with his Vision or Office we are exceeding apt upon the receit of great mercies to grow proud and confident which are evill in any but worst in a Prophet and therfore to prevent these hee calls him Son of man 2. To frame his spirit to a right estimate of himself through out the whole course of his Office that what ever good was done Nihil supra naturae humanae vires sibi assumeret he should still remember he was the Son of man and it was God not he that did it It 's a hard thing to keep the heart in an humble frame and fitnesse to give unto God the glory of what he doth by us God helps our Prophet by this title which runs through the whole Prophecy and took such interest in his heart that whatsoever was seen heard said or done by him the Son of man the glory of all was given to Christ the Son of
faithfull servant of God and tells him it 's reported among the Heathen and Gashmu saith it That thou and the Jews think to rebell that thou wilt be King and hast appointed Preachers at Jerusalem to say there is a King in Judah here was a malicious forgery a trim lie and no lesse reproach then Rebell Traytor must be laid upon this great Worthy and Reformer in Israel Nehemiah returns an answer verse 8. There are no such things done as thou saiest but thou fainest them out of thine own heart the Devill is the father of lies Joh. 8.44 and all his children are like him forgers of lies Jer. 20.10 Report said Jeremiah's back friends and wee will report it invent some slanders some lie against the Prophet and we will report it spread it carry it to the Kings Court and eare and cause him to smart for his boldnesse Ieremiah heard the defaming of many it was their daily work they said Let us smite him with the tongue Jer. 18.18 no man can have a beautifull and well favoured name for these briers they will scratch it and make it very bloody it was their daily work the Christians in the Primitive time were accused of all the evils fell out if there were great floods Christiani ad Leones Pluvia defecit Christiani nominis gratia famines wars earthquakes plagues in the Roman Common-wealth they cry'd Away with the Christians to the Lions and Austin observeth that they made it a Proverb The rain fail'd because the Christian name was suffered 3. Daring provoking words Nehem. 6.2 Sanballat and Geshem dared Nehemiah to meet them Come let us meet together in one of the villages four times they sent unto him in that manner thinking by this way to have drawn out Nehemiah and done him mischief daring provocation comes from the wicked and herein they are thorns and briers 4. Scorning scoffing speeches Nehem. 4.2 when the walls of Hierusalem were building Sanballat scoffs and sayes What do these feeble Jewes will they fortifie themselves will they sacrifice will they make an end in a day will they revive the stones out of the heaps of the rubbish which are burnt and so Tobiah If a Fox go up hee shall even break down their stone wall these scoffs and jeers went to the heart of Nehemiah and made him pierce the heavens for help Heare O our God for we are despised the Hebrew is despight we are not only despised Luther was called Germana illa bestia but wee and our work are despight in the abstract mockings are biting things therefore they are call'd cruell mockings Heb. 11.36 Ishmaels mocking of Isaac Gen. 21.9 it 's call'd a Persecution Gal. 4.29 The servants of God have been mock'd and reproach'd in all ages 5. Threatnings Acts 4.17 Let us straitly threaten them to speak no more in Christs Name and verse 21. When hee had farther threatened them their tongues were tipt with threats they were thorny tongues minae sunt spinae threats are thorns and pricked them on to the throne of grace and made them pray as men pierc'd to the quick for vers 29. Now Lord behold their threatning let not them wound and weaken us but grant unto thy servants that with all boldnesse they may speak thy Word Saul Acts 9.1 hee breathed out threatnings against the Saints hee was Benoni a Son of affliction to the Church so are all wicked men and their tongues are thorns Hence they are said in Scripture to be whet Psal 64.3 to be a sharp sword Psal 57.4 a sharp razor Psal 52.2 and the words of it are call'd arrowes bitter words devouring words Ps 52.4 deadly words Prov. 18.21 Death and life are in the power of the tongue it comforts it destroyes Lingua ejus est gladius triceps Bernard Felo de se Mortis fere unicum ostium lingua est Chrys take the tongue of an evill man that slanders and back-bites it 's a great murtherer Wee reade of some double-tongued 1 Tim. 3.8 but such a one is treble-tongued and kills as Bernard saith three at once himself that speak the person hee speaks to and him hee speaks of and the worst is hee murthers his own soul therefor Chrysostome observes well and saith The tongue is almost the very gate of death it 's the death and ruine of most men in the world 6. Their tongues are briers and thorns in regard of their sleighting and undervaluing of Gods servants as Paul is call'd a babler Christ a fellow the Carpenters Son and many of Gods servants are sleighted in these dayes such words they meet with as are thorns and pricks in their sides and eyes Because I will not multiply take their blasphemies O what thorns are those thorns to God and thorns to man When the French had got some victory in Scotland against the reforming part there the Queen regent brake out into these speeches Where is now Knox his God now my God is better then Knox his God here was a blasphemous passage and have wee not such blasphemies in our dayes Where is now your God of Prayer and Fasting What 's become of all your hearing preaching and seeking of yoâ—â— God I might adde another particular which is the thornâ— counsels that wicked men do give 1 King 21.9 what counsell â—ezebel gave against Naboth Proclaim a fast set him up on high among the people and set two sons of Belial before him to beare witnesse against him that he blasphemed God and the King here were words of death here was counsell from hell It 's not unknown what ill counsell hath been given his Majesty of late and likewise to many others Secondly In their looks that 's in the Text also there is much in the faces of men to daunt and trouble mens spirits are much discern'd by their faces Gen. 31.5 I see your fathers countenance is not towards me as before by his face I find a difference in his spirit saith Jacob to his wives he found no favour in it the face is the seat of favour or frowns there is some Majesty in the face and looks of man and when he is angry frowns there is majesticall terror in it Prov. 25.23 there is mention of an angry countenance and it 's likened to a North-wind which is cold and scattering it drives away the clouds that have the rain in them and oft times wicked men have such Northern countenances that they discourage if not drive away the Prophets who come with the dewes of heaven When men frown knit their brows look angerly they have put on vizards and they be scaring things Job 24.15 He disguiseth his face hee is like a man that hath on some terrible vizard which affrights those behold it One of the Nevils Earl of Warwick had so terrible a look when mov'd a little that it was said of him every wrinkle in his forehead was a Sepulchre to bury a Prince in he was of kin to that nation Deut. 28.50 that had
raised up a Joshua what had become of Israel When Elijah was taken away the horsemen and Chariots of Israel went 7. See here a ground why wee are so wary in having peace with our adversaries there 's much ado about peace wee all say peace but give us leave to be wary when wee make a peace when wee dwell among Thorns and Scorpions Thorns have their prickles and grievances Scorpions have their stings and wee are unwilling to be stung wee would not have our consciences our liberties stung wee would not have our priviledges plucked from us and all be in danger wee are unwilling to come to this When Scotland had made peace with England Flanders and the Easterlings it was said they had peace with the world but their Prelates made war with God so wee may have peace with men but there are those amongst us who if we look not to it will make war with God with the Lamb and those that follow him It 's reported of the Spanyards that they had peace with all the world but were out with God if we make such a peace as to have peace with men and to be out with God this would be a cursed peace if wicked men will lay aside their thorninesse their stings and subtilties be Nathaniels and not Achitephels Doves and not Serpents we would willingly imbrace a peace we have on the shoes of the Gospel of the preparation of peace 8. Seeing wicked men are Thorns and Scorpions let those in Authority look to it and do their duty that the Briers and Thorns grow not too high too great that Scorpions do not abound It 's said there were nine kinds of Scorpions about Jerusalem and Syria and very great ones and twenty kinds of Thorns also I fear we have all those kinds of Thorns and Scorpions amongst us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeks have a Proverb There is a Scorpion under every stone and where almost can a man go among us but there are Scorpions Thorns and Briers scratching catching and doing a mischief Let Magistrates tread upon those Scorpions and Ministers hew those Thorns Psal 91.13 Hos 6.5 Let Ministers do as Chrysostome did who would have his hand cut off before he would suffer Scorpions and Thorns to come to the Table of the Lord to poyson that Wine and Bread and to prick the sheep that came to feed there Magistrates likewise should do what lies in them that neither the Scorpions nor Briers do mischieve the sheep you may finde Scorpions in more places then one in your Courts Markets Shops Fields Ale-houses if you drive them not out of their holes Numb 33.55 they will be pricks in your eyes and thorns in your sides and vex you in the land wherein you dwell you may make oile of these Scorpions and meat of these Leviathans Pliny and others observe that if you burn one Scorpion in the midst of the house all the rest will flie away if Authority would execute Justice upon some of our Scorpions cut down some of our Thorns the rest would flie away wee are so fearefull and backward herein that wee let Scorpions multiply thorns and brambles increase not only til our fleeces be scratched from us but our flesh stung about us our liberties and lives indangered wee will not see where our sore is nor search to the bottome of it and because wee will not doe it God may justly send fiery Serpents to sting us and afford no brazen Serpent to cure us For your encouragement to deale with these consider Psal 118.12 2 Sam. 23.6 Ezek. 28.24 where it is said There shall be no more a pricking brier or grieving thorn unto the house of Israel for they shall know that I am the Lord God Another principall observation is That we must not bee afraid of men what ever they be especially those are called to publike place as Ministers and Magistrates Christ calls Ezekiel to publick service and foure times he is forbidden to feare in this verse Be not afraid of them that is their frownes bee they great ones Kings Princes Nobles or whomsoever bee not afraid of their words though stormy grievous stout contradictory c. because words doe stick and strike deep oft-times it is repeated again Bee not afraid of their words let them not affect thee nor be dismaid at their lookes The Hebrew word Techoth signifies to be amazed dejected discouraged and letted in ones way but the Prophet must not be amazed dejected or discouraged with what ever he hears sees or meets withall To give some few Reasons concerning this and some helps whereby to fortifie our spirits that we may not be fearfull having to do with Scorpions and Thorns 1. Feares are prejudiciall they take away our liberty Tuus timor tibi est Nero tua tentatio tibi est Iulianus they put halters about our necks and strangle our comforts they multiply and prolong our miseries they wound and disable us the work is to be done bene libere intrepide if we feare that will fetter infeeble and make us bungle Isa 22.2 They were slain not with the sword but with feares Feare slayes a man while hee is alive feare buries a man before hee is dead feares are prejudiciall to those that are in publique place 2. They are to be men of courage who are in publique place Exod. 18.21 Moses was to provide able men to be Magistrates and Rulers the originall is men of strength and courage the word signifies vertue strength a bulwark riches an army all which do increase courage so that a Magistrate should have the courage of all these of the vertuous of the strong of one in a bulwark of the rich of an army hee is to be a man of might Dan. 3.20 He commanded the most mighty men it 's the same word the men of most courage that were of mighty courage to binde Shadrach Meshach and Abednego those God puts into publique places are to be such Josh 1.9 Be strong and of a good courage be not afraid neither be thou dismayed where courage is required feare is prohibited and where feare is prohibited as in our Text there courage is imploy'd Should such a man as I flie feare said Nehem. 6.11 no I will not feare nor flie but be couragious and stand it out against Sanballat and the rest their power their scoffs their threats their plots Magistrates Ministers and all Gods people should be men of courage when Reformation and Temple-work are in hand Hag. 2.4 Be strong O Zerubbabel and be strong O Joshua and be strong O all yee people of the land saith the Lord and work The work of Reformation and of the Temple will not go on if you faint and flag Samuel was a man of courage when hee told Saul intreating him to return with him that hee might worship but hee would not return with him for thou hast rejected God and God hath rejected thee from being King and thinkest thou that I
will countenance thee 1 Sam. 15.25 26. so Elijah was no white-livered Prophet but a man of metall 1 King 18.15 17 18 19. As the Lord of hosts liveth before whom I stand speaking to Obadiah I will surely shew my self to Ahab this day I but Jezabel hath vow'd thy death and Ahab makes search for thee all the land over and if thou be found thou art a dead man Well saith Elijah I will shew my self and when he came into his presence what a salute had he Art thou hee that troubleth Israel I 'll have thee dispatched one way or other is the Prophet daunted now no but replies I am not he but it 's thou and thy fathers house send and gather to mee all Israel what a commanding what a suspicious word was this he might have thought that this man would get power about him and offer violence to him and his house thou thinkest to have my blood but I will have the blood of all the false Prophets c. Who might not think that Elijah rather was King then Ahab 2 Chron. 26.17 18. When King Vzziah would have burnt incense to the Lord the Priest resisted Vzziah and thrust him out of the Temple they that are in publike place are to be men of courage and therefore they must not feare 3. God is with his those hee calls and imployes in publique service Josh 1.9 Why should hee be strong and of good courage for the Lord thy God is with thee Jer. 1.8 Jer. 1.19 Be not afraid of their faces for I am with thee to deliver thee Gods presence should put life into us when inferiour natures are backt with a superiour they are full of courage when the Master is by the Dog will venture upon creatures greater then himself and feares not at another time hee will not do it when his Master is absent When God is with us who is the supreme it should make us fearlesse it did David Psal 118.6 The Lord is on my side my help I will not feare what man can do unto mee let him do his worst frown threat plot arm strike the Lord is on my side he hath a speciall care of mee hee is a shield unto mee I will not feare but hope as it 's in the next verse I shall see my desire on them that hate mee I shall see them changed or ruin'd our help is in the name of the Lord but our feares are in the name of man God takes speciall care of men in publique place the Angels of the Church are as the stars in his right hand Rev. 1.16 hee holds them fast and it 's said of Christ Isa 49.2 That he was hid in the shadow of his hand in the protection of his hand is the Septuagint Vmbra est symbolum protectionis it defends from the heat of the Sun that was in Judea exceeding hot God hides Christ yea all are eminent and under who belong to him in a speciall manner and delivers them from danger Zach. 2.5 I will be unto Jerusalem a wall of fire round about who shall dare to come neer it then to hurt the Magistrates Ministers or people there Some think it alludes to the Cherubim that with a fiery flaming sword kept Paradise others to the fiery Chariots round about Dothan 2 Kin. 6.17 where Elisha was either of these is good and notes protection but there is another and it may be more suitable interpretation and it 's this When they travelled in the wildernesse oft wilde beasts would be assaulting them specially in the night when they laid down to rest then they made a circular fire about them and so no beast Lion Wolfe or Leopard dare middle with them the fire was a wall to them and hence the expression seems to be taken that God when wilde beasts wicked men should offer violence to Jerusalem hee would be a wall of fire round about it 4. Those are in publique place are in Gods place I have said yee are Gods Psal 82.6 Moses was to Aaron in stead of God Exod. 4.16 And so Ministers they are in Christs stead 2 Cor. 5.20 and they must be like unto God fearlesse of men but dreadfull unto men It 's an ill thing to see a drunken god to heare a swearing god and it 's as ill to see a trembling fearfull god a Magistrate a Minister afraid of man when as they having the Image and authority of God stampt upon them are to make others especially sinners to quake Rom. 13.4 The Apostle bids evill doers not the powers be afraid why they are the Ministers of God and beare not the sword in vain they must not feare but make others do it so did the Apostles and Prophets John made Herod quake and Paul mad Felix tremble here were Lambs scaring Lions 5. They that are godly true Christians their godlinesse their cause suffers by their fearefulnesse they have receiv'd another spirit then that of the world 1 Cor. 2.12 even the Spirit of God which is no timerous cowardly Spirit the Apostle denies that 2 Tim. 1.7 God hath not given us the Spirit of feare but of power of love and a sound minde where there is a base feare there is sicknesse of mind no soundnesse and there is little love and lesse power those that have the Spirit of Christ and the Spirit of God it is not for them to feare have you the Spirit of the Lord of Hosts in you have you the Spirit of Jesus Christ in you and will you feare and tremble before men that have the spirit of devils in them the Spirit of the Lord of Hosts is like himself and the Spirit of Jesus Christ is like Christ himself he was not afraid of any if therefore men in place have this Spirit they must not feare for they do dishonour Christianity and the Spirit they have received from their Lord and Master Jesus Christ 6. There is not that in wicked men as should make us to feare them if wee consider they are Briers Thorns Scorpions contemptible things rather to be despised then fear'd if they had truth grace and God with them then they might be feared they have not God with them they are a rebellious house and hee is against them they cannot pray to fetch in might to make them dreadfull if they say a prayer the prayer of the wicked is abomination to the Lord they are full of feares themselves and have no true valour in them that arises from other and better principles then they have if they had truth of grace God with them then wee might feare them but their guilt their wickednesse doth weakâ—â—hem and multiply their feares can wicked men be without feares Isa 8.12 feare yee not their feare they have a slavish distracting heart-smiting tormenting hellish feare Saul feared the people 1 Sam. 15.24 Is there not a spirit of feare upon many in Ireland and England too have not Judges feared the Courts they have sate in 6. God will
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
Angels sees the course and motion of things in the world had the Spirit enter into him comforting him assuming and assisting him and now he is a desolate an astonished man he sits as one forsaken of all here was a great change and it was not Ezekiels case alone others even all the Worthies of God have found the like David was strong through divine favour and quickly troubled for the want of Gods face hee had his singings and his sorrowings Psal 30. hee was oft in the valleys Psal 25.16 17. I am desolate and afflicted the troubles of my heart are inlarged and Psal 143. My spirit is overwhelmed my heart within me is desolate Paul is one day rapt up into the third heavens and another day hee hath a thorne in the flesh if hee have the revelation of the Spirit to exalt him hee hath the buffettings of Satan to humble him Paul himself knew changes 4. Distempers of spirit fasten and continue oft with the servants of God Ezekiel was in his distemper of bitternesse and heat of spirit seven dayes it 's not easie to shake off distempers when they have taken hold of us Jonas was in an ill humour and frame of spirit many dayes together hee must be drencht buried and boyl'd in the Whales belly ere hee will be pliable to the Will of God when Vzzah was smitten for his error David was displeased and in a pet with God himself and would not bring the Ark in three moneths to Sion 2 Sam. 6. 5. Distemperednesse of spirit unfits for the service of God Jam. 1.19 20. Per iram sapientia perditur ut quid quâ—ve ordine agenduâ— sit omnino nescâ—atur Greg 5. Moral c. 30. he fits seven dayes and nothing is done The Apostle James knew this and therefore said Be slow to wrath for the wrath of man worketh not the righteousnesse of God wrath darkens the mind and puts all out of frame wise men in their wrath see not their wayes nor work when the light of Reason truth and the Spirit is gone what can a man do befitting God wrath makes men bungle in their own businesses Per iramlux veritatis amittitur Spiritus sanctâ— splendor excluditur ibid. much more in the Lords it works not the righteousnesse of God but it s own righteousnesse that seems right in its own eyes that shall be done Ezekiel thought it right not to prophesie not to submit to the will of Christ and work of the Spirit but his passion was prejudice to him and to the work of God it 's evill when wrath prevents reason forceth it to action Aquin. 3. p. q. 15. art 9. then what ever is done is the work of anger not of reason not of righteousnesse when wrath hath the kingdome when that is in the head and heart there is no place for the righteousnesse of God Vbi est ira ibi non est Dominus sed amica Satanae l. 2. Const this made Clem. say where wrath dwels God dwells not Wrath is a speciall friend of Satans many of his counsels and designes are effected by it the more of this humour the more service hath hell the lesse of it the more serviceable for heaven Moses was the meekest man upon the earth and he did most work for heaven Christ was meeker then all other and he did work the righteousnesse of God effectually hee did work for heaven and earth 6. That the Prophets could not prophesie at their pleasure Ezekiel sits seven dayes and there 's no prophesying Aquinas hath a question whether prophecy be a habite if it were so it is in the power of man to use it any time but so could not the Prophet when the Shunamites son was dead and shee came to Elisha what said hee Her soul is in bitternesse and the Lord hath hid it from me 2 Kings 4.27 and hath not told me unlesse the Lord reveal himself unto them de novo the Prophet could not tell things the School-men therefore conclude that prophecy is not in the Prophet per modum habitus sed per modum impressionis transeuntis habites are permanent things but prophecy is a transient thing as light in the ayr for as the ayr doth alwayes need a new illumination so the mind of a Prophet doth alwayes need a new revelation else the Prophet sits in darknesse and knowes not more then other men Lam. 2.9 Her Prophets find no vision from the Lord and so in Psal 74.9 There is no more any Prophet neither is there among us any that knoweth how long It was night oft with the Prophets Nathan spake not from heaven when hee bid David go and do all was in his heart touching the building of God an house for it is said that night came the Word of the Lord unto Nathan 2 Sam. 7.3 4. before he had not a word and when it came it was not for David but Solomon to build the house Aliquando Prophetiae spiritus deest Prophetis nec semper corum mentibus praesto est Hom. 1. in Ezek. so that it 's true which Gregory saith Sometimes the spirit of prophecy is wanting to the Prophets and their mindes are dark Samuel mistook when hee said Surely the Lords anointed is before him 1 Sam. 16.6 7. VER 16. And it came to passe at the end of seven dayes that the Word of the Lord came unto mee saying 17. Son of man I have made thee a watchman unto the house of Israel therefore heare the word at my mouth and give them warning from me 18. When I say unto the wicked Thou shalt surely die and thou givest him not warning nor speakest to warn the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his blood will I require at thy hand 19. Yet if thou warn the wicked and hee turn not from his wickednesse nor from his wicked way hee shall die in his iniquity but thou hast delivered thy soul IN these words and the rest to the end of the Chapter is a new Revelation made to the Prophet together with the events following thereupon or thus 1. You have the Call of the Prophet to his Office renewed and that is in the words read and on to the end of the 21th Verse 2. Speciall directions and events laid down from the 21th verse to the end of the Chapter In the words read you have First the circumstance of time when this repetition of his Call or new Revelation was made and that was after seven dayes v. 16. Secondly his Office specified which is to be a watchman v. 17. Thiâ—dly the parties he is to watch over and admonish 1. In generall laid down and that is the house of Israel ver 17. 2. More particularly 1. The wicked vers 18 19. 2. The righteous vers 20 21. Fourthly the reasons of it why he must admonish both sorts The first is ab incommodo the danger and mischief of it
the conscience warn them they must and so warn them that they may take notice else it 's in vain and shall be before the Lord as no warning this they must do and do it oft and why else the blood of the wicked will be required at their hand their blood their lives lye at the stake for sinners souls they have a hard task a dangerous Calling and therefore had need preach and tell them of their sins that if it be possible they may save their souls if not their own people wonder many times at some Preachers they are so fierie so particular so terrible so long you may cease to wonder their lives their souls go for it if they do it not the hazard of souls and lives will make dumb men speak Croesus son being dumb and seing one ready to strike and endanger the life of his father cry'd out What will you kill my father and if our dumb Ministers had any faith if they did believe that sin was slaying the souls of their people they would lift up their voyce they would speak Psal 116.10 I believed said David therefore have I spoken and godly Ministers believe mens souls are in danger that their own do lie at the stake and therefore they have spoken do speak and will speak you that have curam animarum the charge of souls look about you if you discharge not your duty you undo them and undo your selves let not feare favour credits gifts hopes misbiass you let not difficulties mistakes of people or any other thing discourage you but remember your own danger warn sinners else their blood will be upon you and that is a dreadfull thing did men well consider this they would not be so greedy of Livings and pawn their souls for pelf if the death of the body were only here meant as it is not wee have great cause to feare silence for if we be liable to death for the death of that which is perishable and must die what guilt then doth a Prophet contract for the death of a soul which might have lived for ever if he had done his duty David knew the weight of blood-guiltinesse Psal 51.14 when he cryed out so Deliver me from blood-guiltinesse c. that was but the blood of the body what then is the blood of souls it's a mountainous sinking thing we have sins sufficient of our own we had not need to draw the guilt of others upon us a Alienas mortes addimus quiae tot occidimus quot ad mortem ire quot idic tepidi tacentes vâ—demus Greg. in loc so many we kill as we see to sin and silently suffer to go on in their sins Paul knew it and therefore said Wo is unto me if I preach not the Gospel 1 Cor. 9.16 And there is a wo to all that have charges that preach not unto them it 's b The world is full of Priests Sed tamen in messe Dei rarus valdè invenitur operator we take upon us the office but opus officii non implemus Gre. Hom. 17. needfull for us all but especially for Non-residents dumb Ministers those are negligent in their preaching or impertinent to meditate oft on these words his blood will I require at thy hands which words are fulmina non verba saith Erasmus when the Bell rings for a wicked man feare lest there be blood to be required at thy hand f Herod l. 9. Euenius a Shepheard that had the Sheep belonging to a city committed to him through his negligence a Wolf entred and devoured sixty of them upon this hee was condemn'd and lost his eyes Not only Ministers but Parents and Masters their souls are ingaged for their children and servants and they must be responsible for them if they warn them not if they perish through their default 12. It 's the duty of people to heare their Ministers and willingly to receive instructions and take warning from them especially people of their Ministers because they watch for their souls they work for them and they venture for them even their own lives and souls it 's mercy God will send any to admonish us if we hearken to admonitions we shall live if we do not wee grieve the servants of God if they be silent our sins are not the lesse VER 19. Observ 1. THat men may be warn'd from their wicked wayes and yet be never the better they may go on still this is too evident amongst us daily 2. It is not fruitlesse if wicked men return not from their evill wayes upon warning The Prophet hath warn'd the wicked and hath freed his own soul and this was a great comfort unto Paul Act. 20.26 when he appeals to the people themselves I take you to record this day that I am pure from the blood of all men and how doth he prove it thus for I have not shunned to declare unto you all the counsel of God He left none unwarn'd of sin danger untaught their duty towards God and man and therefore he had this testimony yeelding sound comfort I am pure from the blood of all so when hee had preached Christ to the Jewes and they opposed blasphemed hee shook his rayment and said your blood be upon your own heads I am clean Act. 18.5 6. much like that of David 2 Sam. 3. I and my kingdome are guiltlesse before the Lord for ever from the blood of Abner Let it rest on the head of Joab That which Paul calls clean David calls guiltlesse when a man is guiltlesse he is clean he hath solid comfort a Minister having conscionably warn'd the wicked and nothing comes of it in regard of them yet somewhat comes of it in regard of himself he is a free man a cleer man the blood of souls shall not be charged upon him A Minister that is faithfull shall not need to complain of the want of successe if he save not others he shall save himself VER 20 21. Again when a righteous man doth turn from his righteousnesse and commit iniquity and I lay a stumbling block before him he shall die because thou hast not given him warning hee shall die in his sin and his rightousnesse that he hath done shall not be remembred but his blood will I require at thy hand 21. Neverthelesse if thou warn the righteous man that the righteous sin not and he doth not sin he shall surely live because he is warn'd also thou hast delivered thy soul IN these words is laid down the other part of the Prophets Charge it 's not only the wicked but the righteous also fall under his care and if he sin and be not warn'd that effect will be dangerous and deadly to the Prophet he is not only to deal with the wicked to get them into the way of God but also with the righteous to see that he go not out of the way and if he do to reduce him guilt will lie upon a Prophet if he do
abound with souldiers and munition have great priviledges yet all these protect it not from invasion from destruction Ierusalem is besieged ruin'd burnt with fire this Ierusalem was the City of David 1 King 9.24 and God did great things for Davids sake Isa 37.35 it was the holy City Neh. 11.18 a strong Citie Psal 31.21 the joyous city Isaiah 32.13 the city of solemnities Isa 33.20 the perfection of beauty and joy of the whole earth Lam. 2.15 it was the city had the Temple the Oracles and Ordinances of God and greatest priviledges that ever city had therefore it 's said Kings should bring presents thither Psal 68.29 it was the city that God himself chose above all others to put his name there 1 King 14.21 and hereupon it was call'd oft the city of God Psal 46.4 the city of the great King Psal 48.2 the city of the Lord of hosts vers 8. and for her situation it was among mountains Psal 125.2 had towers and bulwarks Psal 48.12 13. and was accounted impregnable Lam. 4.12 The kings of the earth and all the Inhabitants of the world would not have believed that the enemy should have entred into the gates of Ierusalem it was conceived to be of invincible strength therefore the Iebusites when David came to take it placed the lame and blind to defend it thinking them sufficient to keep out David and all his strength 2 Sam. 5.6 7 8. but notwithstanding all these particulars this was the city to be visited Ierem. 6.6 and why shee was wholly oppression in the midst of her shee cast out wickednesse as a fountain waters Vers 7. this was the city to be besieged and made desolate Ier. 19.8 yea a curse Ier. 26.6 Ninive was the great city Ion. 1.6 but it 's greatnesse preserved it not Neh. 3. Babylon was the golden city and yet it ceased Isa 14.4 Ierusalem exceeded all in favours in priviledges in promises of safety yet this city is invaded taken and laid even with the ground let none therefore confide in cities in any created strength in any arme of flesh men are exceeding apt to do it some trust in Chariots some in horses some in cities some in Princes and great men but you will finde horses and chariots and cities vain things Psal 62.8 and for men that there is no trusting in them at any time therefore saith David Trust in the Lord at all times yee people powre out your hearts before him God is a refuge for us other things are not and because you will think men are considerable hee addes Surely men of low degree are vanity and men of high degree are a lie they will deceive if you confide in them 6. The sins of a people and city may be so provoking at such a heighth that neither God nor man will shew mercy to them God bids him set an iron pan between him and them shewing that both himself and the army that hee should bring would be as iron to them they had iron hearts and necks Isa 48.4 and would not yeeld to God and now he would be so to them and cause their enemies also to be such God would set his face against them and the faces of their adversaries Great sins make God inexorable severe Ezek. 14.13 14. When the Land sins grievously I will stretch out my hand and cut off man and beast and though Noah Iob and Daniel were in it they should deliver but their own souls all their prayers tears righteousnesse interest in God should extend no farther then themselves God now had shut his eyes and would not look upon them he had stopt his ears and would not heare them praying nor others for them hee was set against them resolved to punish them therefore no miseries no complaints no sufferings of the living or groans of the dying could prevail with him and when the army came it used them severely enough 7. The Lord sends out his Declarations before he causes destructions this shall be a sign to the house of Israel God steals not upon men by publique judgements before they heare of them but tells them of their coming while they be at some distance The Prophets heare of them and they proclaim and discover them some way or other this fact of the Prophets would quickly spread and be at Ierusalem and so might be a warning unto them God sends out the lightning before hee thunders hee frownes before hee smites and gives tokens of his coming in wrath before he executes it VER 4 5 6 c. Lie thou also upon thy left side and lay the iniquity of the house of Israel upon it according to the number of the dayes that thou shalt lie upon it thou shalt beare their iniquity 5. For I have laid upon thee the yeeres of their iniquity according to the number of the dayes three hundred and ninety dayes So shalt thou beare the iniquity of the house of Israel 6. And when thou hast accomplished them lie again on thy right side and thou shalt bear the iniquity of the house of Judah forty dayes I have appointed thee each day for a yeere 7. Therefore thou shalt set thy face toward the siege at Jerusalem and thine arme shall be uncovered and thou shalt prophesie against it 8. And behold I will lay bands upon thee and thou shalt not turn thee from one side to another till thou hast ended the dayes of thy siege IN these Verses the Prophet proceeds in the typicall besieging of Ierusalem and the words declare to us the duration of the siege which was to be many dayes and the cause of it their iniquity The word Iniquity notes here not sin but the punishment of sin and in that sense it 's oft used in sacred language Isa 53.6 The Lord hath laid on him the iniquity of us all that is the punishment of our sin and Psal 69.27 adde iniquity unto their iniquity that is punish their iniquity punishment is an inseparable companion of sin and therefore it hath the name of sin And the Prophet was to beare their iniquity that is the punishment of it this he did representatively by this act of lying upon his side so long setting out the longsuffering of God who had born with the sins of this people and not punished them as they deserved our Prophet did not here represent Christ who bare our iniquities but at the command of God hee sustained the person of the ten Tribes and kingdome of Iudah and therefore it 's said verse 5. I have laid upon thee the yeers of their iniquity I have appointed thee by lying on thy side so many dayes to represent the time they have offended mee by their Idolatries and sins attending the same and so to set out my patience and aggravate the punishment of their sin Christ bare the sins of men to take away the punishment of it the Prophet to increase the same For our better understanding of these Hieroglyphicall passages in the
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
not mercy a little of the hair shall be preserved when the rest goes to the fire sword and wind when all flesh had corrupted their wayes a generall flood was brought in Noah and his family were saved when Sodom was burnt with fire and brimstone Lot was bound up in the skirt of God when Athaliah slew all the seed royall Ioash was hid and escaped that treachery that butchery 2 King 11.1 2. No storm sinks all ships no plague famine war eat up all particulars God will have a number exempt Isa 1.9 God left them a small remnant a few clusters after the Vintage when the cities were to be laid waste the houses unpeopled a great forsaking to be in the midst of the land Isa 6.11 12. in the 13th verse it 's said but yet in it shall be a tenth God would spare a number though small he is mercifull hath tender bowels remembers his covenant his name and therefore in his hottest wrath shewes some mercy this made Ieremiah say Lam. 3.22 It is of the Lords mercies that we are not consumed he and some few more were hid from the common calamities they met with mercy in the midst of fire and sword this made Habakkuk pray Hab. 3.2 In wrath remember mercy 8. That the paucity preserved in common calamities are not all precious truly godly here was hair bound up in the skirt kept from fire sword destruction yet some of that hair of that number must be thrown into another fire reprobates for the present escape as well as elect vessels some choyce ones may be cut off and some vile ones may be kept In the flood all were not naught that were destroyed nor all good that were saved there was a wicked Cham in the Ark and Lots daughters that escaped the fire of Sodom were none of the best that fire had not purged out their lust and those were set at liberty from the brick and clay of Egypt afterward were destroyed for their unbelief Iud. 5. they were patient in their bondage preserved in the red Sea tempted God murmured in the wildernesse and there were destroyed of Serpents 1 Cor. 10.9 they were murmurers fornicators Idolaters unbelievers that God delivered from the tyrannie of Pharaoh and after perished by the stroke of God In a storm Cedars and Oaks are smitten when bushes and briers are spared and yet after they are cut up and cast into the fire Sinners may escape present wrath but there is wrath to come Luke 3.7 9. God may take occasion from the sin of some to bring in judgement upon all he must take of the remnant preserved and throw into the fire and out of that fire went forth fire into all the House of Israel Shechem ravisheth Dinah from thence the Lord took occasion to bring the sword by Iacobs sons upon the Shechemites who slew their males spoyled the city and took their sons and daughters captives Gen. 34. Davids sin in numbering the people and God sent in a plague amongst them for his sin which slew 70000. of them 2 Sam. 24. The people were not innocent if so God would not have destroyed them they were defiled with the contagion of his sin or under the guilt of others God may let in a judgement into a family city kingdom upon the sin of some one or few and when it 's in it may extend to all or most in them when one house is on fire all the rest are in danger that are neer and oft times do suffer Hanuns discourtesie to Davids messengers his sin against the law of nations provoked God and cost the Ammonites and Syrians dear for God stirred up Davids spirit who warred upon them and slew many thousands of them 2 Sam. 10. VER 5 6. Thus saith the Lord God This is Ierusalem I have set it in the midst of the nations and countries that are round about her 6. And shee hath changed my judgements into wickednesse more then the nations and my Statutes more then the countries that are round about her for they have refused my judgements and my Statutes they have not walked in them c. IN the ensuing part of the Chapter is the explanation of the types and in this explanation you have First the subject or head to be shaven opened unto you and that 's Jerusalem vers 5. Secondly Gods dealing with Ierusalem in the same verse Thirdly the motives that made him proceed in such a judiciall way verse 6 7. Fourthly Threatning of judgements answerable to the types from the 8. verse to the end This is Ierusalem It was not Ierusalem literally but represented Ierusalem it was a sign of the city that was to be shaven This head to be shaven is here by the Lords own mouth pronounced to be Ierusalem which was not only the head city of Iudah but of the whole world Things and persons that are eminent among others are call'd the heads or chief of them 1 Sam. 15.21 they took the chief or head of the things should have been destroyed and Chap. 9.22 Hee made them sit in the chiefest place and for persons Deut. 1.15 I took the chief of the Tribes that is the heads of them Psal 110.6 the heads over divers countries and so here Ierusalem was the head and principall of all other cities built upon mount Sion and had the Temple the Prophets the true worship and presence of God so Ierusalem as the head gave light influence and motion to the whole body the Law shall go forth of Sion and the word of the Lord from Ierusalem Isa 2.3 from thence all parts of the body had instruction and direction I have set thee in the midst of the nations and countries round about These words have occasioned some to think that Ierusalem was the heart and center of the earth lying in the midst of it on the South was Africa on the North Scythia Armenia and Pontus on the East Asia and on the West Europe and with these great parts of the world it was compassed about Hence the Spirit of God also affirms it to be in the midst of the earth Psal 74.12 and Ezek. 38.12 And infinite wisdome appeared in it that so the sound of Law and Gospel might disperse the better into all parts of the world But this opinion must not be taken in a Mathematicall sense as if it were so in the midst of the earth as that all other parts should be equidistant from it in their extremes as the line from the center for so it will hardly admit of truth some quarters of the world being of larger extent then others In the midst of the nations and countries we need not to extend to the whole world but only to those that were neighbouring thereunto or if we will have an eye to all nations and countries of the earth we must expound in the midst among or in and the sense then is safe I have set thee in or among the nations as head and chief thus
goes on by degrees in his wrath against a people he did not accomplish his anger and fury at first he began with lesser judgements but at last came up to a perfection before he had whipt them with scourges now hee would do it with Scorpions he had formerly done much vexed them with wars famine plague but never laid waste their city ruin'd their Temple scattered them into the four winds as now he would do hee had in times past corrected them like a father he would now execute them like a Judge the drops of his wrath had done no good now they should have the full vials all the wrath conceived against them should be inflicted accomplished 2. That wrath let out against a sinfull people oft times lies long upon them I will cause my fury to rest upon them they were 70. yeers under Gods displeasure in Babylon Gods wrath hath been upon the Jews that rejected the Gospel these 1600. yeers they would not be under the blessing of Christ they are under the curse of God his wrath abides upon them Gods anger and fury hath rested upon Germany above twenty yeers these kingdomes of Ireland and England are under it fervent prayer is requisite that God would remove his wrath and not let it rest upon us It 's a dreadfull thing to have settled plague or war amongst us The Barons wars in King John's Henry the third's and Edward the second 's dayes made sad times Gods wrath rested then for a long season upon this kingdome the choycest blood of it was let out and it brought a deplorable condition Let us repent and reform that wrath may not rest upon the kingdome and let us believe that wrath may not abide upon us John 3.36 He that believes not the wrath of God abideth on him man came into the world a childe of wrath an heir of wrath Christ is a remedy propounded for removall of that wrath if men believe not the wrath of God abides still on them goes along with them and will eternally sink them 3. God takes pleasure in executing judgement in accomplishing his wrath and causing his fury to rest upon impenitent and incurable sinners he will be comforted in it Prov. 1.26 I will laugh at your calamity God would bring calamities upon them just judgements for the setting at naught his counsels refusing his reproofs and rejoyce in them for as judgements are satisfaction to divine justice they are delightfull unto God Isa 30.32 in every place where the grounded staffe shall passe which the Lord shall lay upon him it shall be with Tabrets and Harps when God should destroy the Babylonians and Assyrians it should be with delight which the Tabrets and Harps expresse which were musicall Instruments used in wars and victories Exod. 15.20 And when God executed judgement upon spirituall Babylon Rev. 18.20 it was with joy therefore the Spirit of God calls for it Rejoyce over her thou heaven and yee holy Apostles and Prophets for God hath avenged you and himself on her also which was a comfort and ease a delight to God hence judgements in Scripture are term'd his pleasure Isa 46.10 11. I will do all my pleasure Calling a ravenous bird from the East and Chap. 48.14 Hee will do his pleasure on Babylon 4. The Word of God may be preached among a people and they through ignorance and malice not know it nor entertain it they shall know that I the Lord have spoken it they conceived not that it was the word of God which the Prophets delivered they thought them to be no more then other men and their word humane and therefore sleighted it there was much affected ignorance in them Isa 27.11 it 's a people of no understanding Jer. 4.22 My people are foolish they have not known me and as many were blind so many were malicious against the Prophets and their messages they brought from God Jer. 44.16 As for the words which thou hast spoken in the name of the Lord wee will not hearken unto thee but wee will do whatsoever thing goeth forth of our own mouth Christ came and preached to his own and they received him not they neither knew him nor his doctrine or if they did they maliciously rejected both 5. That wicked men shall be convinced and left without excuse they shall know that I the Lord have spoken they eyed men and not me they deem'd it mans voyce not heavens but they shall find that it was the voyce of God amongst them and what can men say when God hath spoken and hath not been hearkened unto every mouth will then be stopt they would not know but they shall know they would not own my truths but they shall feel my judgements and when they are upon them then will they remember the Prophets and their words which will be as burning coals in their bosomes then they will see what desperate revolts they have made from God how they are besieged with his power and cannot escape the stroke thereof when men shall see it 's the infinite great and glorious God that they have sleighted in the Prophets in the Ordinances then they will be struck dumb and fall under the wrath of that God 6. God will justifie his servants in their zealous labors for him They shall know that I have spoken it in my zeal it 's God speaks in the Prophets it 's his zeal they expresse let men be zealous against sin the iniquities of the times they are counted mad fiery fellows troublers of Israel seditious factious c. Paul was a zealous man and not only Festus an Heathen counted him mad Act. 26.24 but even the Christian Corinthians 2 Cor. 5.13 thought him besides himself and such conceits had the people of Christ who was a man of zeal they thought him too hot that his zeal was beyond his judgement Mar. 3.21 they plainly said he was besides himself Michal scoft at David as one of the fools for his zeal Let the world passe what censure it will upon Gods Ministers God will justifie those who are sincerely zealous and count their zeal his zeal 7. That the Lord is intense and will not recall his indignation when he deals with unfaithfull covenant-breaking persons as in Gods zeal there is intense love towards his Church when God promises mercy to his people it 's seal'd with this The zeal of the Lord of Hosts shall do it 2 King 19.31 so here is intense hatred wrath against his enemies therefore God beats them off from their own inventions in the second command by this consideration that he is a jealous God and his jealousie extensive to the 4th generation and Deut. 32.22 saith God A fire is kindled in mine anger and shall burn unto the lowest hell and shall consume the earth with her increase and set on fire the foundations of the mountains and what 's the reason of this indignation it's given in vers 21. they have moved me to jealousie with that which is not