them and if you will search never search into inferiour Courts search not books that are on this side the Kings Court that are made of late but go to the King of heavens Records have recourse to his Court look into the Law of God Isa 8.20 To the Law and to the Testimony if they speak not according to this word it is because there is no light in them throw them by that truth which is found in any writings and not to be drawn out of Gods Book is not from antiquity these are the true Records here is the true antiquity And so much for this word Book The Book of the Prophet Ezekiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezekiel that is the name of our Prophet Among the Jewes there were no Sir-names but every man had onely one name as Samuel David Isaiah Jeremie Ezekiel c. This name Ezekiel doth signifie the strength of God or one strengthened by God He had a great work to doe he needed great strength for that work He was to deale with wicked Princes wretched people such as were exceeding opposite desperately wicked impudent hard-hearted rebellious Therefore Chap. 3. vers 8 9. Behold saith God I have made thy face strong against their faces and thy fore-head strong against their fore-heads c. The Hebrew words here for strong are Chazakim and Chazak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have made thy faces Chazakim strong I have given thee many faces and I have given thee many strengths strong both in the singular and plurall number all the strengths that is fit for a Prophet that had such a great task to undertake and goe about He was to reprove them for their sinnes to threaten Gods judgements to vindicate Gods justice in bringing them into captivity himselfe was to endure much hardship and many conflicts for which ordinary strength would not suffice therefore he is fitly called Ezekiel the strength of God or a man strengthened of God Or thus Ezekiel doth signifie one girt of God Cingere vineire for Chazack is to gird or bind and Ezekiel is one whom God hath girt and bound up for some imployment answerable to that expression of Paul Behold saith he I goe goe bound in the Spirit to Jerusalem so you read it but it may be bound to the Spirit Acts 20 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God goes before me and I being bound to the guidance of the Spirit doe follow the same whithersoever it leads me So here our Prophet was girt up of God from the world bound in or to the Spirit and so followed that which way soever it led him Touching this name of Ezekiel you may observe a note or two First see the wisedome of God in giving names sutable to the events that doe follow and fall out afterward Ezekiel was to deale with a stubborne people a rebellious house that did oppose heaven that did stand it out against God to the uttermost There was need therefore of a strong Prophet to subdue their rebellious spirits If an ordinary man had come he would soone have been discouraged his spirit would have sunk and fallen within him therefore here the Lord ordereth it so that a name shall be given unto him which shall be sutable to the event he shall be a man of God he shall be strong strengthened girt up of God to deale with a proud rebellious obstinate people You may find in Scripture divers names that have been imposed through the wisedome and guidance of God upon parties before their birth and the event hath answered afterward very fully as Gen. 17. Thou shalt call his name Isaac Isaac signifieth laughter and Isaac proved matter of laughter to his father and mother all their dayes he was a dutifull sonne you never read that Isaac fell into such sinnes as some other of the Patriarchs and Prophets fell into He was a child of laughter to them So 1 Chron. 22.9 His name shall be Solomon for I will give peace and quietness unto Israel in his dayes and the event was answerable to his name So Josiah 1 Kings 13.2 it signifies the fire of the Lord and Josiah was the fire of God indeed to make a reformation to pull downe Jeroboams Altar and to offer upon it the Priests of the high places that had burnt Incense upon it to burn mens bones thereon to throw out idolatry and to destroy the high places So the name of our blessed Saviour which was imposed before his birth Thou shalt call his name Jesus They shall call his name Emanuel he shall save his people he shall be God with us and it was so Luke 1. Call his name John John noteth Gracious and he was gracious in the eyes of his very enemies he had favour in the eyes of Herod favour in the eyes of the people Gods wisedome is seen in ordering of names before-hand sutable to events that follow afterward 2. This should direct parents to impose incouraging names upon their children What incouragement was it to Ezekiel to think of his name the strength of God a man girt up of God for some great designe and imployment Names at first were imposed for distinctions sake and not only so but to shew the hopes and desires of parents touching their children for the time to come Obvirtutis auspicium imponunt u◠vocabula Jeron Good names were prognosticall Parents expected and children were incouraged much by them Leah nameth her son Judah which is praise that she might praise God for him and he might do things worthy of praise all his dayes and the Tribe of Judah did worthily in Israel Thus much from the name of Ezekiel The Boook of the Prophet Ezekiel This word Prophet is not in the Hebrew The Book Ezekiel or the book of Ezekiel But it is in the body of the Prophecie Chap. 2. v. 6. They shall know that there hath been a Prophet among them Prophet is from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifies one that foretells things to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word Nabi of Naba which signifies to fore-know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-tell or discover things Some derive it from a root which signifieth to bud to bring forth for as a tree drawes sap from the earth sends forth that sap into leaves and fruit becomes profitable and serviceable unto man so doth the Prophet he drawes sap from the root which is God from him he hath many hidden deep and divine truths which hee reveals and sends forth for the delight and benefit of others Prophets were of two sorts distinguished by the Temples some were Prophetae priores and others Prophetae posteriores The former Prophets were those of the first Temple the latter Prophets were those of the latter Temple and they were Haggai Zachariah Nehemiah Ezra and Malachi these Prophets continued but forty yeers after the second Temple was built and then did Prophecie
as some call him who was the father of this Nebuchadnezzar the great that carried away Iehoiachin into captivity If it were the thirtieth yeer of that Monarchy it falls in with the thirty yeers since the eighteenth of Iosiah wherein the Law was found and the Passeover kept so that these two may stand together and there need be no jarring between Interpreters for this time In the fourth moneth It was not the Moneth Tebet or Thebeth as some will have it which answers to that we call Ianuary but the moneth Tamuz or Tammuz that which answereth to part of Iune and part of Iuly about the time we are now in for the Iewes were to reckon their moneths from April as Exod. 12.2 This shall be the beginning of moneths it shall be the first moneth of the yeer to you that moneth was Abib Nisan or Nissan and answereth to part of March and part of April now from thence this is the fourth moneth and falleth in with the latter end of Iune and beginning of Iuly In the fifth day of the moneth This I finde some do make to be the Sabbath day and it is very probable that it should be so for Chapt. 3.16 hee saith that at the end of seven dayes the Word of the Lord came unto him again Hence they collect that it is not likely that God would step over the Sabbath day and give Ezekiel visions upon another day and not upon that for if Ezekiel had had his visions upon another day the people should have been destitute of all the benefit they were so imployed in their works of building and planting and other accommodations for a captivity that they had no leasure to resort unto Ezekiel upon a week day therefore they strongly conclude that it was upon a Sabbath day in the latter end of the week From hence observe 1. That that time is not considerable wherein the Law of God is out of date the time was reckoned here from the eighteenth yeere of Josiah wherein the Law was found It was lost in Manassehs and Amons dayes till the eighteenth yeere of Josiah when being found it was brought forth for the comfort and instruction of the people for the worship and honour of God and from that punctum the Spirit of God reckons the time and begins the account When Gods Law is out of the way and his Worship down that is no considerable time at all in the eye of God Parties that are in the dark or dead wee do not reckon of their time One converted in his old age said I have been long in the world I have lived but a little time meaning since hee was converted the time before was incomputable The widow that liveth in pleasure the Apostle saith is dead while shee lives 1 Tim. 5.6 and the world is dead that hath not the Law the place is dead that hath not the Ordinances of God so long they have been but they have not lived they have not measured time and therefore the Spirit of God fixeth the account at the finding of the Law 2. The things here not being specified but left undetermined that God would have us observe the remarkable passages in Church and States when they fall out not one or two but many or all the chief as the eighteenth yeer of Josiah when the Law was found when that great passeover was kept when he and the people of God entred into a solemn covenant with God when the great reformation was made among them such great acts were taken notice of as also the changes in Babylon when the Chaldean Monarchy began when Nebuchadnezzar was put into the Throne and his head lifted up above others God would have us take notice of the chief acts of his mercy and providence at chief times Hosea 14.8 Ephraim shall say What have I to do any more with Idols There will be a great alteration then it will be a remarkable time said God I have heard him and observed him and then followeth Who so is wise and he shall undrstand these things prudent and he shall know them Now is a time of memorable emergents and they should be considered the famous things of 1640. 1641. ought to be had in everlasting remembrance a triennall Parliament resurrection of Religion Law and Gospel were found again Reformation begun Protestation and Covenants taken the Kingdomes united here and forain ones shaken in pieces 3 This makes for the truth and strength of our Prophets visions and prophecy for when exact particular times and places are set down that things were done in such a yeer of such a King such a moneth such a day of the moneth it addes weight to an ordinary History and when the Spirit of God shall so punctually determine the time to a yeer a moneth a day it is a strong seal to the truth of the visions and prophecy 4. See here from the fifth day that God hath a speciall care of his Sabbaths and of the spirituall good of his servants Of his Sabbaths that they shall not lie in the dark when they are in Babylon God will open heaven and appeare to a Prophet and give him visions upon a Sabbath day God will do it too upon a Sabbath day that so the people which were in a sad condition that laboured now in Brick and Clay again that were building planting taken up with secular affaires might have a seasonable opportunity for the good of their souls The Sabbath was made for man for the good of man and they found it so Though they be in Babylon they shall have a Prophet they shall have visions and visions upon a Sabbath day when they have liberty and opportunity to come to the Prophet to be instructed in these visions without prejudice to their Callings Ezekiel 1.1 2 c. As I was among the captives by the river Chebar that the heavens were opened and I saw visions of God In the fifth day of the moneth which was the fifth yeere of Jehoiaxhins captivity The Word of the Lord came expressly unto Ezekiel the Priest the sonne of Buzi in the land of the Chaldeans by the River Chebar and the hand of the Lord wast here upon him As I was among the captives by the river Chebar HEre is the place mentioned where the Prophet was and the occasion of his being in it Among the captives The originall s in the middest of the captivity the abstract being put for the concrete captives for captivity and this is ordinary in the Scripture as circumcision for cirumcised Phil. 3.3 Election for Elected Rom. 11.7 the election hath obtained that is the elected and here in the middest of the captivity is in the midst of the captives In the middest is not to be taken Geometrically and strictly as if he were exactly in the middest of them proportionably every way considered but in the middest is to be understood among the captives they were captives and so was he As Josh 7.13
both they and he shall die if it be not done The second ab utili it may be they will turn upon admonition and so be saved if not yet the Prophet delivers his own soul and there is advantage by it The words in the 16th Verse have little difficulty in them At the end of seven dayes It 's probable the sitting still and silence of the Prophet was from Sabbath to Sabbath on that day he had his glorious Vision and seven dayes after he had a new Revelation Junius The Word of the Lord came to him all the six dayes hee was solitary mourning meditating and silent but on the seventh the Lord appeared again unto him and so after hee had upon Sabbaths revelations from God Observ 1. That God beares with the weaknesses and distempers of his servants Ezekiel declines the Call of Christ shew vs his great ingratitude having had such great favours from Christ seen so much glory and being commanded once twice to go and preach to the house of Israel yet hee sits down is silent and that seven dayes together this might have provoked the Lord to great wrath to have refused him as a stubborn self-willed man and made him to say hee would never admit him to be his Prophet put such honour upon him intrust him with such great matters but the Lord beares with his weaknesse yea his continued weaknesse sometimes Gods anger kindles and breaks out quickly and that for little things in our eyes and opinions as the man gathered a few sticks on the Sabbath hee must be stoned to death those peeped irreverently into the Ark the Lord smote 50000 and upward dead for it presently 1 Sam. 6. Ananias and Saphira a small matter in our conceits it was to keep back a portion of their goods and to excuse it with a lie for this God was wroth and they died Acts 5. but the weaknesses of his children hee beares with and those great ones 2. Mans will and weaknesse cannot hinder the efficacy and execution of Gods decree the Prophets spirit was against this work he refused sate still seven dayes together and would have frustrated Gods intentions if he could but it was decreed in heaven that decree was efficacious his will must be brought off and he must be the man to execute Gods pleasure in a propheticall way to the house of Israel Jonas departs will prejudice Gods designe concerning Ninive but the Lord knew how to humble him to fetch him back being fled and to make him instrumentall to his ends notwithstanding his wilfulnesse and weaknesse Psal 33.9 He commanded and it stood fast and vers 11. The counsell of the Lord standeth for ever let there be contrary counsels wills commands they stand not Gods brings them to nought hee makes them of none effect Prov. 19.21 There are many devices in a mans heart hee thinks not to do this and not to do that and it shall be so and so neverthelesse the counsell of the Lord shall stand he will perfect the work hee hath begun in men and by men notwihstanding their infirmities 3. Spirituall imployments must have sedate quiet well-composed affections and spirits the Spirit of Prophecy came not upon Ezekiel all the time he was distempered and discontented but when time had wrought off the distemper and the il humor was digested then was he stirred by the Spirit of prophecy when the Minstrell was tun'd then the hand of the Lord came upon Elisha 2 King 3.15 Mens hearts and spirits are like Minstrells out of order quickly and long in tuning and right setting but the musick is sweetest when the Instrument is best set then God delights to communicate his Spirit to us to imploy us In the night oft God appeared to the Patriarchs then were they most quiet and fittest to receive instruction In Augustus his dayes when there was peace throughout the world then was Christ given then was hee born When there is peace throughout the little world then are wee aptest for reception of Christ his instructions and readiest for his service God will not commit weighty and great things to men without due fitnesse for them The Prophet had this time deeply to consider of the businesse and to get himself into such a frame as might best sort with the Function he was to be in 4. The Lord doth not leave his long although they be in distempers at the end of seven dayes the Word of the Lord came unto him wee may by our failings and distempers drive away God from us but he will visit us again hee may be gone all the week but come again at the end of it Psal 30.5 Gods anger is for a moment our weeping for a night and joy in the morning it 's not long this good Physician will be absent from his Patient and when he comes he will comfort and cure 5. Our Prophet brought not his own but the Word of the Lord unto the people it 's his Word must be commended unto them Prophets Apostles Ministers are his Ambassadours and must speak what is given them in Commission If they go or speak of their own heads they provoke God and wrong the people Jer. 23.30 I am against the Prophets saith the Lord that steal my word every one from his neighbour the false Prophets would take some sayings of the true Prophets and mingle them with their own lies and errours to get the more credit unto them and sometimes by false interpretations they would wrest the Word to establish their own phantasies they would prophesie for their own glory and profit and this was stealing of the Word they did handle the Word alieno sensu spiritu fine then God or the true Prophets intended so that their word was not conceived to be the Word of God but their own and yet they would fasten it upon God vers 31. I am against the Prophets that use their tongues and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith The word is Lokekim which signifies lenire mollificari dulcorare they flattered and smoothed up the people speaking things pleasing and said He saith they made God the author of their dreams which the Lord reproves in the 32. verse and saith Behold I am against them that prophesie false dreames and do tell them and cause my people to erre by their lies and their lightnesse yet I sent them not nor commanded them therefore they shall not profit this people at all saith the Lord people had need look to their teachers what they are whether sent of God and such as speak the truths of God otherwise they can look for no blessing no profit but when men come in Gods name and with Gods Word you may looke for great benefit you must expect reality for here are two words which note reality and being debar is verbum res 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehi factum est fuit Gods words are things of great weight and worth VER 17. I have made thee
to make a brief collection of the heads of all that was spoken before implying that much hath been said of Christ by others and that the chief heads of all should be summed up brought together and be found in Christ Much was spoken by David of Christ much by Isaiah much by Ieremy Zachariah Ezekiel now the summe of all that is in them and in the rest shall be gathered together as in one head you shall meet it all in Jesus Christ He is the Magazine and Treasury of all their strength and wealth the chief things that ever have been spoke by the Prophets formerly they are all concentred in him He is the Alpha and Omega the Alpha of Genesis The seed of the woman shall break the Serpents head and the Omega of the Revelations The grace of our Lord Iesus Christ be with you all So that all between Genesis and the Revelation leads either directly or collaterally unto Jesus Christ 1 Pet. 1.10 The Prophets prophecied of grace that should come unto you searching when or what manner of time the Spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the glory that should follow See here they shewed you the grace that should come the Spirit testified in them of the sufferings of Christ and of the glory that should follow They were Seers and they saw Christ and the glory of Christ and they lead the people up to Christ Thus you have the scope and occasion of our Prophets prophecying and writing it was to convince them of the heavie captivity of seventy yeers to strengthen Ieremyes prophecy to incourage the Church of God in Babylon and to lead them unto Christ 2. In the next place we are to shew you the nature and condition of this Prophecy which is full of Majesty obscurity and difficulty Nazianzen saith Orat. 23. That Ezekiel is the chiefest of all the rest for matter of admiration and acuteness he is the greatest of all the Prophets and the deepest which made Ierome say there was in this Prophecy of Ezekiel a sea of Scripture hee is so deep a labyrinth of the mysteries of God he is so dark so difficult if he do but equalize other Prophets in dignity and worth yet he exceeds them in difficulty and darkness It must be said of this Prophet as of Pauls Epistles 2 Pet. 3. There are some things in them hard to be understood and so there are many things in this Prophet which are hard to be understood There are some strange words in him such as are no where else in Scripture to be found He hath dark visions in him such as will exercise the greatest abilities in the world to find out the aim of God and those truths that are wrapped up in them he hath uncertain Chronologies and Chorographies mysticall Parables forain Histories and many transcendent matters which may awaken your attention and do call for the uttermost of mans industry in the opening Hence it was counted rashness for any one to read this Prophet till he was thirty yeers of age And Ierome tels us Maldonat that it was prohibited among the Iewes that any should read the beginning of Genesis the book of Canticles the beginning or ending of this Prophet till he were thirty yeers of age Ante aetatem sacerdotalem The Rabbins think it not lawfull to interpret this Prophet but only by touching some generall things in it particular things might not be descended into One saith A Lapid Ezekiel is Ieremy vail'd a hand shut up and you know not what is in it like a book sealed up and none can open it or knowes what is written within These expressions have been used to set forth the darkness and difficulty of our Prophet And I will appeal unto you all this day that if that question were put to you when you shall read this Prophet which Philip once put to the Eunuch Acts 8.30.31 Vnderstand you what you read might you not all answer without blushing How shall we understand without a guide And who is sufficient to guide your understandings through this difficult and dark Prophecy For mine own part I durst not have ventured to launch into this deep unless I had been requested unto it And being called unto it I desire to go out in the strength of the Lord and to be as a Star in his hand guided by his Spirit to lead you through the difficulties of this Hieroglyphicall Prophet But you will say If this Prophet be so difficult and dark surely hee is not seasonable nor sutable to these times some other Scripture might have had the preheminence For this take two or three answers First I finde that many Interpreters have fallen upon this Prophet in troublesome and tumultuous times Gregory the great he writ and preached upon this Prophet when the Barbarians were almost at the gates of Rome and when the sword was devouring multitudes Ierome likewise studied and writ upon this Prophet what time Alaricus King of the Goths took Rome and wasted all and filled the Christian world with teares and blood Calvin that great Light of Europe spent his last breath upon this Prophet and in times that were not very peaceable but stirring and troublesom Lavaters Lectures upon this Prophet were together with the commotions in France Gallicis tumultibus and he professeth that he did the more willingly give up himself to the study of this Prophet that so hee might free his spirit from the sad thoughts of the publike and private mischiefs which were in his dayes and acknowlegdeth this was a remedy to him against many evills Secondly I answer that compare our times a little with the times and state of the Iewes and wee shall see some seasonableness in handling this Prophet at this time 1. The sins the Prophet cryes out of amongst them are rife amongst us the sins then were Idolatry Superstition oppression corruption in the worship of God luxury uncleanness prophaneness scorning at goodness hiding their eyes from the Lords Sabbaths and the like Now I ask are not all these sins alive and too lusty in our Kingdome at this time and in this City wherein we live 2. There was then a malignant party which was active and at work and did oppose and hinder the reformation what lay in them which was on foot by Ieremy by Ezekiel by the three Children by Bacuch by the Rechabites all these and many others opposed the corruptions of the times laboured to have a reformation in the worship of God to bring the people back again from their corrupt wayes to the Lord but there was a great opposition by the malignant party and the chief opposers then were the Priests and the false Prophets who poysoned the judgements of the people who suggested false things unto them who fed them with vain hopes with corrupt opinions and deceivable doctrines the chief of the Priests were
chiefest in malignancy and opposition this you shall see 2 Chron. 36.14 15 16. All the chief of the Priests and the people transgressed very much they polluted the house of the Lord they mocked the messengers of God despised his words and misused his Prophets this was the practice of those times Was there ever any great disorder corruption in the Church or any sedition treason almost in the State but some of the chief of the Priests have had their hands in it When the Calf was set up in Moses his dayes Aaron the Priest had his head and hand in it when David was a dying Adonijah makes the sedition and stir in the Kingdome but Abiathar the Priest had a great hand in it Both in the State and in the Church you may well observe that the chief of the Priests have had their hands in the evill in the trouble And have not we now a malignant party that oppose the reformation intended and begun Do they not set themselves with all their might against the Ieremies Daniels Ezekiels and Rechabites of the Land that will not defile themselves There is such a party you all know that do oppose godliness that despise the Prophets scorne the Saints make sad the hearts of the righteous and strengthen the hands of wickedness therefore this prophecy may be seasonable enough in regard of that malignant party that doth oppose too openly 3. They had lost their countrey their choysest comforts they were in captivity and constant jeopardy of their lives if they provoked the Babylonians they were ready to fall upon them and root them out presently and those at Ierusalam were in danger every day to have their liberties estates consciences Religion and lives taken from them And are not we like unto them and are not we even in a Land of liberty in a state of captivity Do not our estates our liberties our consciences our Religion our lives and all lie at the stake Wee are even in Babylon in the midst of Sion wee are in a sad and heavie condition therefore this Prophecy may be seasonable now considering our estate is so like to theirs 4. The times then were such that they loathed Manna ordinary and plain truths would not down unless truths were new and transcendent they were weary of them and slighted them Ieremy was too plain a Prophet for them too low and God gives them Ezekiel a dark and hard Prophet And is it not so in these dayes we have been fed with Manna so long that we loath Manna as a wormy thing If we have not something new unheard of transcendent we are weary wee think it not worth our going out of doors if so then here is a Prophet that may be sutable to these times and your desires God gave them this Prophet in a time of affliction and there was something in it for afflictions open mens understandings Vexatio dat intellectum and inlarge their capacities when people are under pressures then their understandings are quickest then they are most apprehensive therefore God gave them such a Prophet as might sute with their condition in exercising their parts and graces to the full when at the best Now is a time of affliction if your spirits be awakened and the bent of them be after high and hard things lo here are difficulties and transcendencies for you here are high things to draw up your thoughts to exercise your spirits be they never so choice and apprehensive One thing more for the seasonablenesse of this Prophet it is said heaven was open Ezekiel saw visions of God If ever God hath opened heaven since Christ now he hath done it in these sad times God hath now caused is causing you every day to see visions out of the Prophets and out of the Gospel These expository Lectures are openings of heaven and let out cleare and choice light unto you from heaven therefore seeing heaven is opened let visions of God be counted seasonable and become acceptable unto you But if this Prophet be so dark and difficult what is the benefit and fruit we shall have by him This is the next head wee are to come unto and the benfits of this Prophet are these the darker the Prophet is the more of God may you look for from him God dwelleth in darkness as well as in light Psalm 18.11 He made darknesse his secret place And Exod. 19.9 God came to Moses in a thick cloud Tenebrae sunt latibulum Dâ—i and there Moses had the most of God Here God is coming to you in a dark Prophet and questionless you shall find much of God in him here you shall see much of Gods mercy in upholding and comforting the spirits of his people and providing for them in a strange land here you shall see much of Gods justice in punishing sinners for their sins and iniquities here you shall see much of Gods truth in fulfilling of prophecies here you shall finde much of Gods power in subverting of Kings and Kingdomes here you shall finde much of his manifold Wisdome in these dark visions here you shall finde more of God then you expect 2. This prophecy is an exact History of the time of the Jewes being in captivity in it you have many passages of Nebuchadnezzars reign and government of his acts abroad and at home and of Gods dealing with his people in the time of this their seventy yeers captivity Were not Daniel and Ezekiel extant wee should have such a great losse as the world could not tel how to repair it the acts of Gods dealing with his Church and people in that seventy yeers would be swallowed up in a Chaos of darkness 3. You shall see for what sins God subverteth and overthroweth Kingdomes and States In this Prophet you shall find that the Lord doth ruine glorious Churches great Cities mighty Kingdomes men of great renown families and posterities and the particular sins for which he doth it Namely for false worship Idolatry injustice uncleannesse prophaning of his Sabbaths contempt of his Word abuse of his Prophets and sins of that nature So that as it is Prov. 21.30 There is no wisdome no counsel nor understanding against the Lord. God will overthrow even Kings and their Councels Kingdoms with their Nobility and Gentry with their Magistrates and people God will overthrow them when he once sets upon such a worke such a designe There is no standing out against him 4. You shall see here also the different carriage betweene the godly and the wicked in times of Judgement When judgements are abroad in the world the inhabitants of the earth should learn righteousness but wicked men they grow more active against God more impudent more desperate and hard-hearted they combine and plot together to roote out the righteous this you shall see in this Prophecie And for the godly you shall finde that when judgements are neare and upon them they are mourning in secret they get together
besieged Ierusalem and was carried away together with many thousand others into Babylon After him Zedekiah his unckle who reigned 11. yeares 2 King 24.10 11 12. and having broken his promise violated his oath and denying tribute to Nebuchadnezzar is taken his sons slain before his eyes 2 King 25.7 c. himself carried away to Babylon and there he dyeth and all this was within 23. yeares for this Zedekiah reigned 11. yeares and Eliakim or Iehojakim 11. more and the other two three moneths a peece From all this observe 1. The different proceeding of God with Kings that are good and Kings that are evill Good Kings as David Hezekiah Iehosaphat Iosiah how precious are their names how sweet are they like an oyntment powred out how doe they keepe up the glory of their houses they are not written childlesse they are not written men that shall not prosper God doth not brand them with any note of infamy nor detract from their names they are not carried into captivitie But for Kings that are wicked how doth the Lord proceed in his anger against them and make their names to rot See it in Ahaz 2 Chron. 28.22 God sets an Emphasis a starre upon him brands him with a note of disgrace for all men to observe that reade his Story This is that King Ahaz What King was he Even that King that in the time of his distresse did trespasse yet more against the Lord that King that ruined himselfe and all Israel with him that King that shooke the foundation of Church and State This is that King Ahaz So Jeroboam is branded he is seldome or never mentioned but this is added to his name he made Israel to sinne So Eliakim a wicked King had part of his name taken away and here this Jehojachin is called Ieconiah and Coniah a broken Idoll a vessell in which there is no pleasure a man that must be written childlesse a man that must be carried into captivitie and be imprisoned 37. yeares Good Kings are the glory of the world the glory of that State where they live but these evill Kings in Iudah and Israel their memory stinkes their names rot their posteritie is cut off their houses fall to the dust and they have a foundation of wrath for their issue if they have any foure times within the compasse of 23. years were they carried into captivitie God proceedeth against wicked Kings to the third and fourth generation for their Idolatry and oppression for the evills they countenance and maintaine in their Kingdoms and in his worship 2. That afflictions are invalid to subdue corruptions Five yeares they had been now in captivitie and yet their corruptions were not mortified all the hard things they had met withall had not made them yeeld and stoope to God Jeremiah had been Gods Hammer to batter them in Ierusalem in Sion and God had exercised them five yeares with his wrath in Babylon and yet their iron adamantine hearts were not broken but Ezekiel must be stirred up now in the fifth yeare of Jehojachins captivitie a Prophet that must be the strength of God to breake them that must lay on load and not spare You see then that afflictions of themselves doe not kill corruptions they doe not breake the principle of stubbornnesse and strength of rebellion that is in the hearts of men and women Nay 2 Chron. 28.22 sometimes it proveth so that afflictions make us the worse like waters being restrained they swell higher and threaten heaven it selfe so corruptions being restrained they swell and threaten the ruine of States Families of soules and bodies to all eternitie Isa 1.5 Why should yee be stricken any more yee will revolt more and more Let God come with a plague to a Citie with a sword to a sinfull Nation let God come with any judgement the judgements themselves will never doe us good unlesse there be something added to the judgements unlesse they be sanctified to us our proud stubborne hearts our vile natures will stand it out against God even when the sword is in his hand Ezekiel the Priest the Sonne of Buzi c. Wee are now to come to the subject of the vision set downe in the first verse indefinitely I in the third specially Ezekiel described from his office a Priest and from his parentage the sonne of Buzi Josephus and some others conceive the time of Ezekiels transmigration to be in Jehojakims dayes but others make it to be in the dayes of Jehojachin the sonne of Jehojakim when he and so many thousands were carried away by Nebuchadnezzar into Babylon 2 King 24.10 11 12. Then was Daniel Mordecai the three Children likewise and Ezekiel carried into captivitie as sundry affirme And that he was then carried into captivitie is evident from the Text it selfe for in the 40. Chapter of this prophecie ver 1. it is said In the 25. yeare of our captivitie he joyneth himselfe and doth not say their but our captivitie and therefore was then brought into Babylon when Ieconiah was and from that time began the captivitie and the reckoning of the 70. yeares Now he began to prophecy in the fifth yeare of the captivitie thirty-foure yeares after Ieremy Jere. 1.2 who began in the 13th yeare of Iosiah and had prophecied long but done little good amongst them they were so obstinate in his dayes God stirreth up Ezekiel and sets him aworke and he prophecieth 22. yeares as wee may gather out of his owne prophecy Chap. 29.17 In the 27th yeare the Word of the Lord came unto me It was five years before he began to prophecy and 22. years after wee heare of his prophecying He might prophecy longer but we finde it not recorded in holy Writ If it be demanded What became of this Prophet Ezekiel Antiquitie tels us that his end was very lamentable and yet like a Prophets for usually the Prophets came to untimely deaths Adrichomius saith he was torne in pieces with horses Lib. de incarn Verbi Athanasius tells us he was killed for the peoples sake Epiphanius relates that he was slaine by the Ruler of the people for reproving his Idolatry Chrysostome in his 46. Homilie upon Matthew 23. and those words O Ierusalem thou that slayest the Prophets c. saith thus O Ierusalem I have sent to thee Isaiah the Prophet and thou hast sawen him asunder I have sent thee Ieremiah and thou hast stoned him to death I have sent to thee Ezekiel and by dragging him amongst the stones thou hast dashed out his brains All agree in this that Ezekiel came to an untimely and bloudy end and so did most of the Prophets and Apostles What ever mens ends were in killing the Prophets God had other ends That by their bloud and death the doctrine they delivered being sealed might passe the better That none should look for great matters here in this world when such great Worthies were so ill intreated That men might be stirred up by their example
to stand for the truth unto the death That it might be a demonstration of the judgement to come seeing they were used so hardly here surely it follows then that there is a time wherein God will call over things againe and recompence the sufferings of his Prophets and be avenged on those that had done them such wrong God had such ends as these Hence note 1. The wisdome of God that touching the lives and deaths of the Prophets and Apostles speaks little There is not much said in the Scripture touching them and why Lest we should attribute too much to them and too little to God Wee are apt to looke at the pen rather then at him that made the pen put in the inke and writes with it We looke at the instrument and neglect the principall agent Since the lives and deaths of Martyrs and holy men came into request God hath lost too much of that honour hath been due unto him creatures have had it 2. See here the ingratitude of the people that doe not onely kick but kil their Prophets not only mock but murther their Prophets Isaiah is sawen asunder Ieremy stoned Ezekiel his brains are dashed out Oh the ingratitude of the sonnes of men that doe thus requite God for the Prophets he sends to them that breake the earthen vessels for bringing them heavenly treasures in them Ezekiel the Priest He was both of the Propheticall and priestly dignity which was not common very few of the Prophets had this honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word is a Sacrificer the Greek signifieth as much one that medleth with holy things that offereth sacrifice for sin Priests were of high account both among the Jewes and Gentiles Among the Jewes great was the honour the high Priest had and the inferiour Priests had their honour likewise None might take this honour to himself but hee that was called of God as was Aaron Heb. 5.4 They had the charge and command of the Sanctuary and of all things that did appertain to the House of God The Jews and their Rabbins do tell us that there were twenty four severall sorts of gifts appointed of God for the Priests all which are set down in their law expresly and are mentioned by Mr. Ainsworth upon Numb 18.19 Among the Heathens also they were very honourable Potipherah was a Priest of On the Chaldee saith Prince of On because thoug a Priest yet he had Princely dignity The Priesthood you know was intailed upon the Tribe of Levi and it is very observable what was the occasion of it Exod. 32. When the people had sinned in Idolatry and grew seditious and tumultuous Moses stood in the gate of the Camp and said Who is on the Lords side Let him come unto mee Whereupon all the sons of Levi gathered themselves together unto him with their swords by their sides and presently executed the commands and counsell of Moses and slew every man his brother companion neighbour v. 27. They were one of the least if not the very least Tribe of all the twelve yet were they not fearfull or backward unto this work but ventured themselves among the people shewing great faith and zeal to vindicate Religion and the glory of God This fact and forwardnesse of theirs was so well taken of God that it brought a choyce blessing upon them and theirs God fully rewarded them for it for whereas a curse was threatened against Levi Gen. 49.7 I will divide them in Jacob and scatter them in Israel yet this curse was turned into a blessing and they are exalted to be neer the Lord in the holy things of the Temple that did appertain to his worship and service for after they had finished that execution upon the people the Text saith verse 29. That Moses said to them Consecrate your selves to day to the Lord because every man hath been against his son and against his brother that the Lord may bestow upon you a blessing this day and thereupon they were taken into the place of the first-born that did all before and had the Priesthood setled upon their Tribe together with a choice blessing which is recorded Deut. 33.8 9 10. And of Levi he said Let thy Thummim and thy Vrim be with thy holy one Blesse Lord his substance and accept the work of his hands smite through the loynes of them that rise against him and of them that hate him that they rise not again Here was the occasion of Levies being taken into the Priesthood and to serve with God and to serve for ever From hence take this note which is very considerable That it is good to appeare in the cause of God and to be forward to vindicate his honour and glory to stand for him and his people It is good to vindicate God when he suffereth in his worship in his servants in his cause any way The Tribe of Levi was forward to vindicate God and God rewarded them they had a blessing that day So Phinehas hee was zealous for God Numb 25.10 11. Phinehas saith God hath turned away my wrath from the children of Israel while he was zealous for my sake among them wherefore say Behold I give unto him my Covenant of peace and hee shall have it and his seed after him even the Covenant of an everlasting Priesthood because he was zealous for his God If we shall appeare in Gods cause and venture our selves in his quarrell we shall never lose by it Peter was a man forward he put forth himself for Christ hee would be first speaking when Christ had said Whom do you say that I am saith hee Thou art Christ the Son of the living God and presently Christ fastned a blessing upon him Blessed art thou Simon Bar-Jonas flesh and blood hath not revealed this unto thee thou art Peter and upon this rock will I build my Church Men that go upon good grounds and will lift up Gods Sabbaths Worship Honour out of the dust though they do hazard lives estates or limbs God will remember it and they shall be recompenced You shall finde in Iudges 5.18 That Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field They went forth and stood for God and his people against Iabin and Sisera that came against Israel and threatened ruine And in Matth. 4.13.14 15. when Christ cometh hee preacheth the Gospel first to them God remembreth their kindnesse and rewardeth it though it were long before So you may lay the foundation of a mercy for your posterities a hundred yeers hence This should put us on to appeare in the cause of God whensoever we see Idolaters and the enemies of God lift up their heads and strike at truths and God in his Ordinances and servants put forth your selves God will remember you though you jeopard your very lives The sonne of Buzi Ezekiel was neither the servant nor the son of Jeremy as some have fancied but the
heaven opened in this City in a week How many visions have you from the Prophets What manifestations of truths are there What discoveries of the minde and will of God to your souls are there in these dayes I saw visions of God saith Ezekiel and so may you The Word of the Lord came expresly The Hebrew is emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ssendo fuit om iâ—o fuit fiendo factuÌ„ est the Word of the Lord by being hath been or hath altogether been had much being in me Besides the visions I saw there was a reall communication of truths to my understanding evident and expresse commanands from God came unto me and it came so as it had entrance and abiding in me Accurate factum est there was an accurate and reall work of it upon me and in me Prov. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep sound wisdome the word for sound wisdome in the originall is that which is essence or being intimating that all other things are nothing and the Word of God that hath only substance and being in it making substantiall where it comes and so here it gave being and was an ingraffed word in the soul and heart of the Prophet so that the meaning is the Word came with that evidence and clearnesse unto mee that I could not withstand it it had such entity and substance in it that it made me of a common man a Prophet And the hand of the Lord was there upon mee The hand of the Lord is taken in two senses especially in Scripture 1. For judgement or punishment so you have it Acts 13.11 speaking of Elymas the Sorcerer saith Paul The hand of the Lord shall be upon thee and thou shalt be blind Gods hand was upon Elymas and he was stricken blind for perverting the Deputy In this sense it is not taken here 2. The hand of the Lord is taken for prophecy When the Lord doth come upon the sons of men and stirs up their spirits to prophecy that is the hand of the Lord. But yet this is not all It noteth the vertue and power of the Spirit of God which came upon the Prophet not shaking disturbing and throwing of him down as some Rabbies conceive but changing comforting elevating and exciting the spirit of the Prophet to see divine mysteries and notes also that efficacy and power which did set on the Word upon the heart and conscience of the Prophet that power which did subdue all opposition carnall reasonings and remove all impediments whatsoever stuck upon the heart of the Prophet and hindred him in that work which God would have him to undertake It is this hand of the Lord that makes the Word mighty spirituall lively according to that in Hebr. 4.12 the Prophet felt the intrinsecall vertue of this hand the Spirit of God in his own heart it was a quick and lively word unto him This intrinsecall vertue of the Spirit if it reached not the Prophets hearers yet it abode in the prophecy and it remains an efficacious prophecy to this day It 's worth inquisition what the vertue of the Spirit is expressed here by the hand of God There are three things in it The hand is 1. Symbolum roboris 2. Index veritatis 3. Instrumentum operationis 1. The hand is Symbolum roboris the Type or Embleme of strength therefore of a strong man we say he is a man of his hands that is the symbol of his strength So the Spirit of God is a Spirit of strength the hand of God notes the strength of God and the Holy Ghost is the power and strength of God Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee And greater is he that is in you then he that is in the world The Spirit of God that is in the hearts of his children he is of more strength then Beelzebub the prince of Devils and god of this world 2. The hand is Index veritatis the hand or finger doth shew a thing If you would have a man goe this way or that way you shew him or point him with the finger you direct him with your hand Salomon Prov. 6.13 speaking of the wicked man saith He teacheth with his fingers that is he shewes others by his hand to do wickedly the Spirit of God is Index veritatis this hand of God doth shew you the truth 1 John 16.13 14. He shall shew you saith Christ things to come He shall take of mine and shew it unto you It is the Spirit of Christ this hand of God that sheweth you all things you will never know truths till this hand point to them and teach you you may have notions in your head and guessings in your spirits and bosomes but the reality and certainty of things will never be attained to till the spirit of God acquaint you with them 3. The hand is Instrumentum operationis the instrument of action men do all by the hand therefore it is called the Organ of organs by the Philosopher So the Spirit of God that doth all Zach. 4.6 Not by might nor by power but by my Spirit I will do all by that saith God It is the Spirit of God that doth convince it 's the Spirit that doth convert it 's the Spirit that doth dictate and inspire godly men it 's the Spirit that sanctifies it 's the Spirit that leads into truth that comforts the Spirit is the great agent the hand of God by which God doth all his works It was the Spirit that moved upon the face of the waters at first the Spirit of God was the agent in the work of creation and the great agent in the work of redemption and salvation These phrases being thus opened observe hence 1. That the Prophet received what he delivered to them from God The hand of the Lord was there upon me and the Word of the Lord came expressly The Prophets must deliver to the people what they receive from God and not what they bring of themselves They must not bring their own visions their own conceits what seemeth good in their own eyes but they must bring the Word of the Lord to the people They must not speak according to the humours of the people as they move them as they would have them but they must speak as the Spirit of God moves them as God will have them 2 Pet. 1.21 The holy men spake as they were moved by the Holy Ghost 1 Cor. 11.23 and Paul saith What I have received of the Lord that I deliver unto you he would not deliver any thing he had from the world or from himself but what I received from the Lord that I deliver unto you Ministers they are Gods Seeds-men and they must have their seed from God else they will sow tares 2. It is of much concernment for Ministers to see they have a good and clear Call to their Ministery Ezekiel here stands much upon it I saw
heaven opened I saw visions of God and the Word of the Lord came expresly to mee and the hand of the Lord was there upon mee Here were strong evidences of his Call to the work he was to go about Ministers are to be the mouth of God to the people and the mouth of the people to God both are weighty businesses they deal about the eternall truths of the eternall God your immortall souls and the everlasting condition of them The glory of God is concredited in a great measure unto them the great things of the Kingdome of Christ are put into their hands to dispense as God shall move and give them opportunity Had they not need therefore to see to it that their Call be right and to make it out strongly and clearly that God hath sent them If they can clear it up that God hath sent them they may expect his assistance his blessing his protection and successe in their labours How ever things prove this will be their comfort in the midst of opposition reproach persecution hazard of liberty and lives I was called of God I am in his work in his way he brought me into his Vineyard hee will stand by mee I will go on let him do with me what he pleaseth The clearnesse of a mans Call will add much comfort to a mans spirit in a black day it makes conscientious pitifull and painfull a Ministers call being evident the peoples consciences will be satisfied will receive his doctrine then will they look upon him as their Pastor and Teacher reverence him for his works sake and are likely to receive much good by him Whereas otherwise if the Calling of Ministers reach no higher then a Patron or Prelate there is seldome any good comes either to Ministers or people therefore it concernes them to look narrowly to it that their Calling be of God cleare and strong to themselves else they cannot make it out to others neither shall finde that comfort nor do that good which otherwise they might 3. That in corrupt times when Religion the Chuâ—ch and Gods glory are greatly indangered God then takes care to raise up some extraordinary servants to vindicate his truth in his people his glory all was brought now to a desolate condition false Prophets prevailed Religion suffered Gods honour was low and now God takes Ezekiel that was one of the ordinary Priests before and bestowes a larger measure of his Spirit upon him and raiseth him up to be a Prophet and sets him awork to do great things in Babylon Though now men be not called immediatly by the voyce of God and Christ as of old yet by extraordinary instincts and motions of Gods Spirit they were heretofore and are still put upon great services Philip was a Deacon by his ordinay Calling but by extraordinary instinct and hints of Gods Spirit he was raised up to be an Evangelist and to do greater service unto the Church of God So Luther that was a Frier at first by extraordinary instinct of Gods Spirit was raised up to purge errors out of the Church and to glorifie God especially in clearing the doctrine of Justification by Free grace So Zwinglius Wickliffe and others in our dayes God hath not left himself without witnesse at this day he hath stirred up the spirits of some to do him great and extraordinary services 4. That those Ministers are fittest to speak to the people that finde the Word of God to have being in them The Word of the Lord came expresly to mee the Word of the Lord had being in him was ingraffed in him When the Word is a word of being in our hearts then it will be a word of power in your consciences That which comes from our hearts will reach to yours and will be effectuall in you otherwise the Word is but an empty sound it cometh from the teeth outward and reacheth but to your eares and seldome goeth down into your souls 5. Take this note that there are principles of opposition in the dearest servants of God to the work of his Spirit It is said the hand of the Lord came upon mee invaded mee so some render it I stood out against God I had my carnall reasonings I had stubbornnesse and opposition in my will I said there was a Lion in the way and I pleaded hard against this work and service But the Spirit of God came upon me came mightily upon me came with a strong hand upon me as he saith came so upon me that it subdued all my carnall reasonings subdued the stubbornness of my will it removed all my shifts and pretences and brought me off to go about the Work of God Is it not thus with most Christians When you would pray when you would do good is not evill present with you But when the Spirit of God cometh upon you it will overcome that indisposition that sluggishness that opposition it will work down distempers and frame you sweetly to go about the work of a God as it did Ezekiel 6. That the Word and Ordinances of it that visions and revelations do the heart of man reall good when divine vertue goes along with them otherwise not What if Ezekiel had seen never so many visions what if God had spoken never so expresly unto him unlesse the hand of God had been upon him too unlesse the Spirit of God had improved those visions and ingraffed those words in him all had been as an empty sound all had been as meer shadowes and sights to him But when the Spirit of God goes along then there is efficacy and benefit in any Ordinance take away the Spirit from the Word and Ordinances of God and they will be but dry bones without meat or marrow take the Gospel which is called the ministration of the Spirit if the Spirit be not in it the choisest promises the sweetest truths there what are they they are Literae damnatoriae and Leges mortis they are letters and lawes of death to the soul When the hand of the Lord is upon an Ordinance and upon a man in that Ordinance then is there good gotten and then doth the soul gain 2 Cor. 10.4 Our weapons are mighty through God 7. That all spirituall good received and done by the Saints is from the operation of Gods Spirit which therefore is called Gods hand Luke 11.20 If I by the finger or hand of God cast out devils this finger Mat. 12.28 is called the Spirit of God If I by the Spirit of God cast out Devills That which is called finger in one is called the Spirit in the other Now doe men receive any good have you faith have you love patience meeknesse understanding zeale godlinesse any all graces It is this hand of God that hath wrought them Doe you doe any divine good unto others It is this Spirit of God that workes by you and inableth you to doe that good Act. 6.10 They were not able to resist the wisedome and Spirit by
of a cloud of Flies another of a cloud of Locusts and the Apostle speaks of a cloud of witnesses and here you have nubâ—s militum a cloud of souldiers and this cloud doth cover the face of the earth this army of Nebuchadnezzar doth cover the land 2 King 25.1 It is said that he and all his host came against Jerusalem all the Militia of 127. Provinces and Hab. 1.8 their horse-men shall spread themselves they spread themselves through the countrey Ezek. 39.9 Thou shalt ascend and come like a storm and shalt be like a cloud to cover the land thou and all thy bands and many people with thee It is expresly meant of Nebuchadnezzars army which should be so great as that it should cover the earth The Talmud expounds those words they shall be like a cloud to cover the earth of Nebuchadnezzars covering the land with his army 2. A cloud is so swift as that it is irresistible it powres out the rain and none can let it will keep its way go on or break it self in pieces Isa 60.8 Who are these that flie as a cloud clouds flie so swiftly that there is no resisting of them So this army of Nebuchadnezzars went with that swiftnesse and irresistiblenesse that it was not in the power of any to withstand them neither Joakim nor Jehoiachin neither Zedekiah nor Pharaoh King of Egypt four Kings could not withstand this Nebuchad and many other heathen Kings that he had to deal withall none of them could resist him and his forces he went on invincibly strong holds were nothing to him Hab. 1.10 he made heaps of dust and took them at his pleasure 3. Lastly clouds are Emblemes of misery and afflictions and the Hebrew word for a cloud signifieth also calamity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for clouds are full of waters hail fire lightening and thunderbolts they send down such things upon the sons of men as fill all with darknesse fears and troubles it 's naturall for a cloud to be an Embleme of misery for clouds bring storms and tempests The day of the Lords wrath in Scripture is set out by clouds frequently Zeph. 1.15 That day is a day of trouble and distresse a day of darknesse and gloominesse aâ— day of clouds and thick darknesse So Joel 2.1 2. Ezek. 30.3 and 34.12 So this army of Nebuchadnezzar is fitly compared to a cloud because of the misery and calamity came along with it Great miseries have gone along with all armies but specially with this Hab. 1.6 They were a hasty and bitter nation they rained down their wrath upon Jerusalem they had instruments of death they sent out their thunder and lightening and burnt the House of God the Kings house and every great mans house in Jerusalem 2 King 25.9 A terrible storm was now upon Jerusalem when they shot their arrowes into the City slew multitudes burnt down all and carried the people into captivity what a storm was here So here God storm'd Jerusalem with Nebuchadnezzar his armie and what are armies but clouds of blood and fire the great ordnance of God out of which he shoots thunderbolts of death Is 28.2 and by which he storms the strongest towns 1. Observe here That winds clouds and all vapours are subject to the power of God Hee calls them forth at his pleasure and caries them which way he pleaseth to execute his will he sent the whirlewind and the great cloud these lawlesse creatures over which no King no Nation ever had command for who can command the winds or the clouds yet God hath absolute power over winds Prov. 30.4 He gathereth the wind in his fist he can open it and let out a wind where and when he will to shake the foundations of the earth He hath the waters in a garment covered up in cloud and he only can powre them out and make great floods He is the father of the great rain Amos 5.8 He calleth for the waters of the Sea that is the vapours whereof the clouds and rain are made and powreth them out upon the face of the earth It is God that flieth upon the wings of the wind Psal 18.11 It is God that rideth upon the clouds and makes them his Chariot and walketh upon the wings of the wind Psal 104.3 It is God that rideth upon the swift clouds Isa 19.1 God hath the use of the winds as a Fowle of his wings and can flutter and make a great or small wind as he pleaseth God hath the command of the clouds as a Prince of his chariot to drive it which way he pleaseth If you have a wind at Sea or Land to do you good remember that it came out of Gods hand remember God rides upon that wind and carried it that way you would have it If the clouds the bottles of heaven be carried over your Gardens Orchards Lands Habitations Cities or Countreys do water them and make them fruitfull remember that God rideth in those Chariots that he openeth those bottles of heaven and le ts down that which is sweet and comfortable to the sons of men If they prove terrible unto you if there be a storm and tempest remember it is God that sends the storme and tempest All is in his hand 2. That it is Gods prerogative to impose higher significations upon things then they have by nature This whirlewinde out of the North this great cloud naturally had no other signification then other clouds and winds God lifts them up to a higher honour and makes them to represent Nebuchadnezzar and his Army his own wrath and vengeance in that Nebuchadnezzar and in that Army of his It is Gods priviledge to put things into a higher condition then they have by nature No man no Prince on earth could have put this signification upon that whirlewinde The Rain-bow was before the flood but had not that honour to be a witnesse between God and man that God would never drowne the world any more till God himselfe impos'd it The brasen Serpent was no more then other brasse but by divine institution it was made a type of Christ Where such institution is not no creature can be translated to another or higher condition then that it was set in by the first creation without sin To make garments signifie puritie Crosses Christ crucified besides the superstition and injury in thrusting them out of their ranke it 's a presumptuous stepping into the Throne of God and a bold usurpation of his prerogative It belongeth unto him to impose significations of a higher nature upon the creature then ordinarily it hath 3. That the anger of God which way soever venting it selfe makes a storme and a terrible tempest God was about to powre out his wrath by Nebuchadnezzar and his Army and this prov'd such a tempest as ruin'd Jerusalem this verified Psal 11.6 Vpon the wicked he shall raine snares fire and brimstone and an horrible tempest the portion of their cup. When Gods wrath once breaks out
it will be terrible to all it falleth upon What therefore will wicked men doe when God shall come out like a whirlewinde when God shall come out as a great cloud thunder lighten in the world raine fire and brimstone and an horrible tempest When God shall doe this what will become of them Wicked men in Ezek. 13.10 11. are compared to a wall that is daubed up with untempered morter When God shall come with a tempest and shake that wall can it stand No it 's said it shall fall a stormie winde shall rend it The Jewes daubed with untempered morter and when the storme came they fell many Christians daube up themselves with the untempered morter of their own righteousnesse of vaine hopes of doing this and that But when this whirlewinde blows they will downe Mat. 7.27 They are houses built upon the sand and when the winds blow the floods beat and the raine falls they will fall also and fall from the hopes of heaven to the bottome of hell Therefore looke to your foundation looke that you be not built upon the sand but upon a rocke and that you daube not with untempered morter for there is a tempest already begun 4. That God can bring adverse power from any quarter he can raise winde and clouds from the North from remote places those we little thinke of he can make use of a lusty bitter and mercilesse Nation and that suddenly to awaken a secure people to correct his owne servants and to plague his enemies It 's likely they had such thoughts at Jerusalem as these Surely Babylon is a great way off Nebuchadnezzar hath his hands full none of the Kings of the earth will or dare come neare Jerusalem Lam. 4.12 Wee are in no such danger as these timerous Prophets speake of Why should we trouble our selves with needless fears we will on in our wonted wayes and are not such as these our thoughts doe not wee thinke that foraine enemies are so imployed and taken up at home that they have no leasure to come and trouble us But God can from the North bring a tempest God can from foraine Nations bring in those that can powre out their wrath upon us and make as grievous a storme as ever fell upon Jerusalem We doe not beleeve and they did not beleeve But what if God doe not bring it from abroad cannot he raise up a storme from within Is there not already a winde out of the North a whirlewinde and a cloud raised and how soone doe any of us know but there may be blacknesse darknesse and the day of the Lord round about us we may be suddenly invironed with winds and dreadfull stormes such as our hearts never thought of and our eyes never saw Let us not be secure a bloudy tempest is amongst us already The drunkard maybe secure when he is at Sea asleepe upon the top of the Mast though it may cost him his life for doing so but a sober man will looke about him when he seeth the Ship shaken and heareth the winds blow and perceives the waves rise and if it be possible save his owne life and the Ship too If you be sober men looke about you Is not the storme begun Doe not the windes blow Are not the clouds darke Is not the day of the Lord upon us If it be possible save your owne lives and the Ship that you are in that now begins to shake to sinke The heathen Mariners had so much religion that when there was a storme every one cryed to his God and so much charitie as not to suffer Jonah to lie asleepe but goe to him and say Awake thou sleeper what meanest thou arise call upon thy God that if it may be he may save both thee and us Be not you behinde the heathen Mariners shew so much religion and charitie in you as every one to goe and call now upon his God Cry to your God now that he would still the windes That he would rebuke the waves That he would still this storm Cry to God now with all your strength and wrastle with him night and day that he may shew some mercy to his Beloved and not give her up to be a spoile to the hands of enemies Awaken your Jonahs that are asleepe in your houses Call upon husband wife friends Minister all and every one to put to their hearts and hands to secure this Ship that is almost now split and falling in peeces Now take your Censers for wrath is gone out from the Lord put fire and incense in them that if it be possible Mat. 8.24 you may stop the wrath When the Disciples were at Sea and a storme arose Christ being with them asleepe in the Ship they awake him saying Lord save us we perish So doe you Christ seems to be asleepe awake him with your prayers and say Lord save us wee are called by thy name wee are Christians save us else wee perish Christ you see presently arose rebuked the windes and the Sea and there was a great calme Be not secure now of all times but thinke with your selves what you would doe if all the Nations of the world were come against England if all the Counties in England were in an uproare if this Citie were besieged and fire throwne into it to burne the houses Thinke what you would doe then doe it now fit and prepare your selves for the stroake of God in the storme and tempest that how ever it goe with your bodies estates liberties or lives yet it may goe well with your immortall soules 5. That God disposes of winds and clouds for what services he pleases A whirlewinde is made Elijahs chariot to heaven 2 King 2.11 The Lord hath his way in the windes Nah. 1.3 He answered Job out of the whirlewinde Chap. 40.6 By a winde he conveys the holy Ghost to the Apostles Act. 2.2 So for the clouds God sets his bow in them to witnesse the securitie of the world from drowning Gen. 9. He created a cloud upon the Assembly Isa 4.5 He went before the Israelites in a pillar of a Cloud Exod. 13. And the glory of the Lord appeared in the Cloud Exod. 16.10 The Temple was fild with a cloud 2 Chron. 5.13 A cloud received Christ and carried him to heaven Act. 1.9 When wee behold the clouds and heare the winds we should be carried higher in our thoughts then to look at them philosophically in a naturall way we should minde them Theologically as instruments of choice services of God as instruments of his power wisedome and glory VERS 4. And I looked and behold a whirlwinde came out of the North a great Cloud and a fire infolding it selfe and a brightnesse was about it and out of the middest thereof as the colour of amber out of the midst of the fire A fire infolding it selfe c. A Fire infolding it self or as the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignis se involvens Mont. a
shall give account of himselfe unto God God will say to us Come give account of your Stewardships Luk. 16.2 Every one hath a talent is a Steward hath some trust committed to him and he must not thinke to run and never returne let men act how they will returne they shall be they never so great be they Princes Magistrates Commanders c. Eccles 12. God shall bring every worke unto Judgement with every secret thing whether it be good or evill both the work and the workman must be questioned Mat. 12.36 Of every idle word that men shall speake they shall give an account of in the day of Judgement 3. That Angels are lively and unweariable in their negotiations they run and returne as a flash of lightning when they had done great service in the world they were as lively at the end of it as at the beginning they return back with as much life and speed as they went forth and were ready for new imployments they return'd as to give account of what was done so to receive new commands and worke This is a good patterne for us all that in the workes of God those imployments he calls us to we grow not weary of one sinne fits for another and men are unweariable in that trade So one dutie should fit for another and wee should never be tyred in our spirits Ad laetitiam et animi pacem magnum pondus habent rectae actiones though we be in our bodies Gal. 6.9 Let us not be weary in well-doing the wicked are weary of and in well-doing What profit is it say they that wee keepe his Commandements and that we walke humbly before the Lord of Hosts Mal. 3.14 When will the new Moone be gone that we may sell corne and the Sabbath that we may set forth Wheat Amos 8.5 Psal 36.3 He hath left off to be wise and to doe good Mal. 1.13 They said What a wearinesse is it and snuffed at it and brought that was torne lame sicke but the godly are never weary of Gods work Desidia est mors superstes Vacua est vita though sometimes they are weary in it through the strength of the flesh weaknesse of grace and other discouragements but they having tasted how gracious the Lord is are not will not cannot be weary of his service his Commandements are not grievous to them 4. That they seek not themselves but the honour and glory of their Master they stay not when their work is done upon pleasure curiositie to see or know any thing but immediately returne and are taken up wholly with the glorifying of God they are attent watching his Commands for they look up they are intent upon his work they turne not to either side look not backe but goe streight forward they contend for his glory they runne returne and give account and would have new Commissions be at work againe and have God to be glorified to their utmost abilities Isa 6.3 Holy holy is the Lord of Host the whole earth is full of his glory they see God so glorious excellent and holy in himselfe so glorious in all his works that they minde not themselves but God and make it their onely and great designe to glorifie God Rev. 4.8 9. And this is our duty and comfort if done 1 Cor. 10.31 Whether you eate or drinke c. The glory of the infinite holy wise and great God should be precious to us we should attend his commands intend his worke contend against all lets within or without and promote his worke and glory to our utmost That worke is not referr'd to Gods glory but our gaine credit or profit is a dead work Omnibus operibus nostris coelestis intentio adjungi debet Aquinas The School-men call for a right intention in every work as that which animates and inlivens the same and though we cannot actually intend Gods glory alwayes in every thing yet there should be a vertuall intention of it A bowle runs an arrow flies by vertue of that arme first sent them forth and all our actions should proceed in the strength of a morning or primary intention of Gods glory One thing yet remaines touching the motion of Angels namely the efficient cause of their motion and it 's the Spirit set down in these words VER 12. Whither the Spirit was to goe they went SOme doubt there is what is meant by the Spirit here not the counsell or will of the Angels and so the sense to be that they went which way they had a minde whither their own wills and spirit carried them and my reason is because they are brought in here as servants and officers and therefore not to be left to their own wills but to be under command and at the will of another Souldiers goe not where they please but where their Generall pleaseth By Spirit we are to understand neither the will of Angels nor winds nor the soule of man for Spirit in Scripture doth signifie all these but the essentiall and eternall Spirit of God and this is evident by the 20th verse Whithersoever the Spirit was to goe they went it 's not said whithersoever their Spirit was to goe they went but whithersoever the Spirit that is the Holy Ghost coessentiall and coequall with the Father and the Sonne whither that Spirit of wisdome and power led them thither they went when that Spirit bad them returne they returned as that Spirit moved them so they moved Object The Spirit of God neither goes nor moves from place to place being infinite how then can this be meant of the Spirit Ans This is spoken humanitùs after the manner of men in regard of the vision Ezekiel had Non mutatione loci aut essentiae sed declaratione potentiae gratiae it seemed so to him but the Spirit being infinite neither goes nor moves by reall change of place or essence but by declaration of its power and grace When the Spirit or God doth that is unusuall then they are said to come and be present Againe the Spirit went in the Angels not simply in it selfe there was in the Angels imperium impetus Spiritus the imposition and impression of the Spirit which carried them on Observ That Angels although exceeding wise full of knowledge active and able to doe great service yet are not at their own dispose they move not at their own pleasure they went not where they listed Let the abilities of the creature be never so rare excellent they must be under the power of a Superior they must be ordered and directed by a higher cause Angels themselves are not Lords of themselves they are not sui juris much lesse men that are lower then Angels 1 Cor. 6.19 Men are bought and they must be his servants at his dispose that hath bought them and that is God And therefore they must not abuse their bodies and soules to fornication any sinne but glorifie God with both 2. That it
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
Paul saith I can do all things through Christ that strengtheneth me what bitter things did they and others suffer and it was not common strength but speciall influence Phil. 1. To you it is given not onely to believe but also to suffer Blandina's spirit was heighthned above the malice and torments of men for having animated her children to suffer and sent them as conquerors to Christ their King shee comes forth to suffer before the tormentors cheerfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 5. as called to supper with Christ her husband as one comes to a marriage supper and after stripes tearing with wilde beasts burnings putting into a net and tossings by a Bull being without sense of torment by reason of her faith and conference shee had with Christ at last they killed her with the sword and the enemies confessed they never saw such a woman suffering such things so couragiously and constantly As sometimes God suspends the ordinary operation of the creature the Lions mouths are shut they touch not Daniel the fire burnes not the three children so sometimes hee lifts up and extends the operation and strength of the creature to an extraordinary heighth the winds what vertue doth God put into them how doth he raise them what terrible work do they make at Sea and Land tear Navies in pieces sink them in the deeps and tosse Ships out of the water upon the drie land Ravens fed Elijah morning and evening he goes in the strength of a cake and a cruze of water forty dayes 1 King 19. God hath lifted up many in these dayes to do more then ordinary service Ezra 1.5 God had raised their spirits to go up to build the house of the Lord so Hag. 1.14 5. That God at his pleasure puts stands to the motions of the second causes the Angels stood and the wheels stood and this was by the over-ruling hand of God that can stop the course of nature any wheels or agents whatsoever Josh 1◠12 13. God staid the course of the Sunne and Moon and made them stand still the space of a whole day and hereupon some gather that the ebbings and flowings of all Seas ceased In Hezekiahs dayes the Sun went backward ten degrees God stopt the course of the waters and made them as steady as walls and mountains when the Israelites were to go through the red Sea Doth not he shut up the wombs of those are likely enough to be pregnant and prevent generation did not hee take off the wheels of Pharaohs Chariot God can put a stand to the greatest wheels 1 King 12.21 when an army of 180000. chosen men was brought into the field to fight and fetch back the kingdome that was wheeled over to Jeroboam see what a stand God put to that army Vers 24. Yee shall not fight against your brethren return every man to his habitation they did so and presently that mighty army was disarmed The buying in of Impropriations a work of great and good concernment God put a stand to it The undertaking for Ireland hath the wheel stopt if not taken off The motion of the wheels to the Isle of Providence are staied by the eye of providence Are there not stands in our consultations and doth not God oft take wisdome from the wise and understanding from the prudent are there not stands in our Millitary affaires the mighty men do not alwayes finde their armes Hath not God oft put a stand to the enterprise of our adversaries It 's the Lord that hath hedged up their way with thornes and walled a wall that they have not found their paths and God hath hedged up our wayes that we have not found our paths to a full and thorough reformation This great wheel hath great stops the children are come to the birth but there is no strength to bring forth neither doth Gods work cease when hee makes stops A man who is printing a Book defers the Edition because he will make an Addition if it be delayed it 's inlarged and that 's no losse stops of providence in the wheels of the world are Gods Parentheses and while they are writing the work goes on VER 20. Whithersoever the Spirit was to go they went thither was their spirit to go and the wheels were lifted up over against them for the spirit of the living creatures was in the wheels IN this Verse is laid before us the procreant cause of the wheels motion and that is the spirit which is the first and highest agent and moves both superiour and inferiour causes This spirit is set out emphatically the spirit or that spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the spirit of the Angels but the eternall Spirit of God which was in the Angels or the living creatures that Spirit was in the wheels and with what motion it moved the living creatures with the same it moved the wheels this is the scope to shew that the four living creatures and four wheels were moved by the same Spirit of God Touching this Spirit I spake in the 12th Verse where I also shewed you how the Spirit is said to go and move from place to place This answers a secret objection How could the wheels move at the motion of the living creatures they are dead and senslesse things without any motive vertue in them And this obiection is fully answered in these words the Spirit of life was in the wheels That is rendered the spirit of the living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus vitalis or spiritus animalis is in the Hebrew Spiritus vitae the Spirit of life the inliv'ning quickning spirit the lively active spirit or the spirit of the living creatures and per enallagen numeri by a change of the singular number into the plurall the spirit of the living creatures and so the sense runs that Spirit was in them the same was in the wheels Object If the same Spirit be in the wheels are not they also living creatures having the same spirit and motion Answ If I should say they were moved as if they had the Spirit in them this might helpe the difficultie but doth not satisfie the Text which saith the Spirit was in the wheels therefore know that as the living God is in every thing moving and acting them according to their severall natures and yet doth not make all to be living creatures so the Spirit of God was in these wheels not animating inliv'ning but moving them to those services were commanded and appointed Observ 1. That second causes move not of themselves neither superior nor inferior not the wheels which are weaker here beneath nor the Angels which are stronger and above they move not but at the motion of the Spirit whither that was to go they went Earth Water Winds Beasts Fowles Men their Councels Warres Peace Trades they all move ad motum Spiritus it 's the Spirit of God that moves all the wheels All motions all wheels are subject to the
precedent parts of this Vision there is yet more and higher glory to be spoken of and that is the glory of God in the person of Christ This Vision of the firmamen is preparatory to the Vision of Christ upon the Throne it 's described 1. From the place of it it was upon the heads of the living creatures 2. From the colour it was like Crystal and terrible Crystal 3. From the nâ—yse came thence vers 25. In the 23. and 24. Verses wee have a renewed and intermixt description of the living creatures from their wings the situation the number the office and noyse of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d stendere expandere To begin with the Firmament the Hebrew word is Rachiah from a word signifies to draw out and make thin as metals are and wooll to stretch out as Curtains and Tents are Isa 40.22 whence heaven is called expansum because it is stretched out over the whole earth the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the firmnesse and permanency hereupon wee call it the firmament not from the hardnesse or solidity as if it were like Iron or Stone but from the firmnesse of it that it hath endured many thousand yeers and is not melted by its motion nor at all changed it 's taken sometimes for the ayre sometimes for the clouds and sometimes for heaven it self and so wee may take it here even the starry firmament This firmament was over the heads of the living creatures the wheels Angels were under it and it was between the Lord Christ and these creatures and did the office of that pair of wings which did cover the faces of the Seraphims in Isa 6.2 great was the glory of Christ and through this vail of the firmament presented to them The colour and likenesse of it was as the terrible crystal We must a little explain these words it was the likeness of the firmament not the firmament it self The Hebr. words run thus the ice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the terrible or the terrible ice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ice water hardened by cold whence Crystal hath its birth for though ice be not Crystal yet Crystal is from ice when ice is hardened into the nature of a stone it becomes Crystal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nat. hist l. 37. c. 2. more degrees of coldnesse hardnesse and cleernesse give ice the denomination of Crystal and the name Crystal imports so much that is water by cold contracted into ice and Pliny saith the birth of it is from ice vehemently frozen and so you see the originall of Crystal The Epithet here added terrible hath some difficulty in it that heaven a visionall firmament should be terrible seems strange terriblenesse ariseth from newnesse greatnesse or the glory of a thing Things new and strange do cause fear as when the earth opened and swallowed up Corah Dathan and Abiram there was great feare it was a terrible thing and this is called a new thing Numb 16.30 If the Lord make a new thing so when new sights are seen in the heavens they cause astonishment to the beholders as comets the standing of the Sun and the like 2. Things great are dreadfull great waters great mountains great armies Deut. 1.19 he calls the Wildernesse a great and terrible wildernesse Joel 2.11 the day of the Lord is great and terrible and so the Lord great and terrible Nehem. 4.14 from the greatnesse of it therefore might this Crystal be terrible 3. The glory of it that might make it terrible for glorious things are so lightning is glorious and dreadfull when Gods glory appeared in the mount it was terrible unto Moses and made him to quake Heb. 12.21 At Pauls conversion there was a glorious light which stroke feare into all were with him Act. 9. And this Crystalline firmament was full of glory Crystal is a cleer thing receives the light so as to affect the eyes much in like manner this firmament had a great cleernesse and transparency being the foot-stool of Christ sitting upon the Throne Suppedaneum Christi sedentis in throno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuag sometimes translate the Hebrew word for terrible glorious Deut. 10.21 Who hath done for thee these great and terrible things great and glorious things say they so Isa 64. ver 3. Thou diddest terrible things they render it glorious things Tam vehementer nitebat ut form dinem aspicienti afferret Pol. Divinitatem quandam praese ferâ—bat Mald. for they are terrible and here from the gloriousnesse of this Crystal or Crystalline visionall firmament it may be called terrible and this I conceive to be the true cause of its terriblenesse it was so glorious that none could behold it without being dazled astonished and put into a trembling Observ 1. That all creatures are under Christ even Angels themselves they and the wheels are under the firmament where Christ is he walks above his feet are where creatures heads are all are subject to the power of Christ and hee sits above and hee rules them and over-rules their actions Angels and all wheels stoop to him the Prophet saw the wheel on the earth the Angels under the firmament but Christ was above 1 Cor. 15.27 All things are put under him all Angels all men all devils God hath highly exalted him and given him a name which is above every name Phil. 2.9 2. That heavenly things are pure and glorious and hold forth the glory of God Rev. 22.1 they have the cleernesse splendor and lively colour of the Crystal The higher wee ascend the more purity beauty and glory there is more in the ayre then in the earth and waters more in the Sun more in the stars and firmament then in the inferiour things Gods glory is every where the earth is full of it If wee look downwards we may see it but if we look upwards we shall see more excellency and glory How much glory is in the Sun who can tell how many wonderfull things it hath in it and so the firmament Psal 19.1 The heavens declare the glory of God and the firmament sheweth his handy work The out-spread firmament that is so vast so transparent so beset with stars that darts down such sweet influences it holds forth Gods glory exceedingly the glory of his wisdome power goodnesse There is much of Gods glory seen in it Job 37.18 The sky or firmament is compared to a looking-glasse not because you may see severall species of things as we see severall faces in the water and birds in the ayre but chiefly because in it wee see so much of the glory of God even most of his attributes we should be oft looking in this glasse and observe the glory of God 3. That the things above are dreadfully glorious so glorious that our weak eyes cannot behold Incuâ—iunt sacrum quendam honorem the glory of the firmament was as the
let down their wings and rest from flying Obser 1. The voyce of Christ is mighty and efficacious a voyce that shooke the firmament that commanded the Angels there is Majesty Authority efficacy in it Rev. 1.15 it 's said to be as the sound of many waters which notes the terriblenesse and efficaciousnesse of it being strong piercing powerfull as water that breaks into the great ships and eats into the hard rocks and makes a dreadfull noyse What an efficacy and Majesty was in that voyce of Christ Act. 9.4 Saul Saul why persecutest thou me it strook Saul who was a stout and stiffe Pharisee to the ground so that in Mat. 22.12 Friend how camest thou in hither not having a wedding garment and hee was speechlesse When Christ spake these few words I am he they went backward and fell to the ground Joh. 18.6 three words overthrew a great multitude and it 's observable they went backward and fell The Majesty and Power of Christs speech was such as if stricken with thunder and lightning in their faces they fell backward when he rebuked the winds and Seas those fierce and senslesse creatures heard his voyce and obeyed it when he preached his hearers said he spake with authority and not as Scribes and Pharisees there is a mighty operation in the voyce of Christ it enters into the hearts of the wicked into the graves and makes the dead to heare Now is the houre saith Christ that the dead shall heare the voyce of the Son of God Joh. 5.25 hee means the dead in sins verse 28. The houre is coming in which all that are in their graves shall heare his voyce his voyce was so powerfull it fetched Lazarus out of the earth Joh. 11. There is power in the word of a King Eccles 8.4 Christ is the greatest King and in his Word is the greatest power Power over the living and dead hence the Word of Christ is compared to piercing and efficacious things to goods and nails fastned Eccles 12.11 to a hammer and fire Jerem. 23.29 to a burning fire Jer. 20.9 to mighty weapons 2 Cor. 10.4 to arrowes in the heart of Kings Psal 45.5 to a sword Ephes 6.17 a two-edged sword Rev. 1.16 sharper then a two-edged sword Hebr. 4.12 it 's also likened to the voyce of a trumpet Rev. 1.10 that awakened men at midnight and summoned them to the battell 2. When we are out of businesse in a quiet posture then are we fittest to heare the voyce of Christ when they stood and had let down their wings then was the voyce from the firmament then were they fit to heare magnalia Christi the Oracles and Commands of Christ when our hands and hearts are fill'd intangled with earthly imployments how unapt are we to spirituall things and if our hearts be turbulent stirr'd in passion they are fitter to heare Satans voyce then Christs A sedate quiet minde out of passion out of all intanglements is most capable of divine things Eccles 9.7 The words of wise men are heart in quiet spirits well composed mindes when there are great winds and tempests wee heare not others speaking when the wind blowes in the soul and there is a tempest wee cannot heare God speaking Job 4.16 There was silence and I heard a voyce then God spake when the silence was he delights in a calme and meek spirit that is of great price with him 1 Pet. 3.4 when spirits are in such a frame sequestred from the world free from distempers God loves to communicate hmself to them in the night oft God appeared unto our fore-fathers because then they were in a manner out of the world and had tranquillity in their bosomes When John was in Patmos he heard Christs voyce when Ezekiel was by the river side hee saw heaven opened and heard a voyce from above that in Cant. 2.12 The voyce of the Turtle is heard in our Land it 's observable the Turtle sings not in Winter when the winds and stormes are but when it 's Spring and Summer all quiet and serene then her voyce is heard So Christs voyce is heard when Winter is over when the tumults and stirs are laid 3. As this voyce referres to Ezekiel it affords this instruction That there must be a voyce from above before wee are fit to heare or do any service for God There be no preparations qualifications in men by vertue of man Ezekiel himselfe is not fitted for to preach the Word unto this captive people till hee heare Christs voyce Christ doth not only give the Word to be preached but prepares the Organ to receive and communicate it preparatory works in man by man are Popish conceits the Chymists by all their art and labour cannot bring any materiall neerer Gold then at the first it differs specifically from Gold and so it doth when they leave it Counterfeit Gold is no Gold it 's not man can prepare himself for God and his Service The preparations of the heart and answer of the tongue are of the Lord Prov. 16.1 And Paul saith Wee are not sufficient of our selves to thinke a good thought 2 Cor. 3.5 you may heare Paul telling of his preparatory workes 1 Tim. 1.13 I was a Blasphemer a Persecuter and injurious what preparations were these to Grace and Apostleship Dead men have no preparation to life or motion and living men oft-times are livelesse unfit for divine mysteries and imployments till a voyce from above prepare quicken and incourage them VER 26. And above the firmament that was over their heads was the likenesse of a Throne as the appearance of a Saphire stone and upon the likenesse of the Throne was the likenesse as the appearance of a man above upon it 27. And I saw as the colour of Amber as the appearance of fire round about within it from the appearance of his loynes even upward and from the appearance of his loynes even downward I saw as it were the appearance of fire and it had brightnesse round about 28. As the appearance of the bowe that is in the cloud in the day of rain so was the appearance of the brightnesse round about this was the appearance of the likenesse of the glory of the Lord and when I saw it I fell upon my face and I heard a voyce of one that spake IN these words we have the last and best part of the Vision being of Christ in his Throne in the 26th Verse wee have the Throne discribed 1. From the situation of it it was above the firmament 2. From the colour or likenesse of it it was as a Saphire stone 3. From the party in it and that was one had the appearance of a man The word Throne sometimes signifies Kingdomes and Dominions Dan. 9.7 I beheld till the Thrones were cast down that is the kingdomes of the earth were ruin'd sometimes it notes a choyce seat fit for Kings and Judges to sit in 1 King 10.18 19. The King made a great Throne of Ivory and
overlaid it with the best Gold there were six steps and twelve Lions and there was not the like in any Kingdome In this last sense wee are here to take it a seat for Christ to sit in and so the Temple or Sanctuary is called the Throne of God Jer. 17.12 a glorious high Throne from the beginning is the place of our Sanctuary A Throne here holds out unto us sundry things 1. Divine Majesty and highnesse of Christ 2. Kingly Dignity 3. Triumphant Glory 4 Judiciary Power Psal 9.4 Thou satest in the Throne judging right Kingly and judiciary power are chiefly meant 2 Cor. 18.18 I saw the Lord sitting upon his Throne and all Host of heaven standing on his right hand and on his left and Rev. 20.11 12. I saw a great white Throne and him that sate on it and the dead small and great stood before God and the Books were opened here Christ sate in judgement over the Jewes and exercised his power pronouncing sentence against them The next thing is the likenesse as the appearance of a Saphire stone The glory of this Throne was great Solomons was of Ivory and Gold but Christs is of Saphire The Scripture mentions Palaces Psal 45.8 Towers Cant. 7.4 Beds Amos 6.4 Houses Amos 3.5 Vessels Rev. 18.12 And Thrones of Ivorie 2 Cron. 9.17 but none of Saphires Gemma gêmarum Abulens Hieroglyph 41. the Saphire is a stone of admirable worth and splendor the chiefest of Pearles and Pererius saith it was among the Ancient alwayes of great esteeme The Empire and high Priesthood were signified by it Among the Egyptians Aelianus the chief Priest being Judges also wore a Saphire about their necks and at this time when Cardinals are newly created Deorum munera opima beneficia invitare conciliareque fertur ut vel hinc Ecclesiasticis praesulibus omniū maxime dignā rude vulgus profiteatur Ruen de gemmis Coelesti colore conspicui sunt Ruen ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aureis punctis lucere the Pope sends to each of them a Saphire which sets out dignity and greatnesse For the colour of the stone Pliny saith in his lib. 37. c. 9. that it is of an ayrie colour hee should have said of a skie or blew colour for when the heavens are most cleere and have a transparent pleasant blew then the Saphire doth most resemble them very fair and beautifull Jerome will have Sapphire to be from Saphar Pulcher because these stones are very faire and delightfull Pliny in the place before cited saith they do flame and sparkle with purple veins much like the colour of Brimstone when it's first fired there is a pleasant blew with a little purple in it and so oft it 's in the heavens when they are cleer The Saphire and heavens cleernesse are brought in together by Moses Exod. 24.10 they saw the God of Israel and there was under his feet as it were a paved work of a Saphire stone and as it were the body of heaven in its cleernesse the pavement was Saphire and the colour of it as the cleernesse of heaven Wee must inquire what the Saphire represents unto us for surely there is something yea much in it Should wee tell you what vertue is given to this stone by men of great note it would take up much time Avicen Albertus and Mathiolus affirm this stone to be good against Melancholy and the quarterne ague Galen and Dioscorides that it helps against poysoning ruptures and exulcerations but I will passe by such things and come to that is neerer our purpose The Saphire is an Embleme Symbolum libertatis 1. Of liberty so you shall finde it to speak in that Exod. 24.10 the Israelites were come from their pavement of bricks to one of Saphire now the God of Israel was exalting them to precious liberty from their vile bondage Puritatis soliditatis 2. Of purity and solidity it hath the colour and cleernesse of heaven it hath no impunity in it things impure are the ruine of themselves and so are unsolid but that 's pure is firm as the firmament Sublimitatis coelestium mysteriorum Sapphirum coelestiali quid portendere significat ipsius color Sanct. it 's pure and solid Hence the Saphire is a foundation stone of the new and heavenly Jerusalem Rev. 21.19 3. Of the incomprehensiblenesse of divine mysteries it hath a skie colour the colour of the firmament it self and that blewnesse wee see in the heavens is intense light and sets out the incomprehensibility of Gods wayes 4. * Caestitatis venereos compescit affectus Rivet Of chastity it 's an enemy to wanton lusts hence Cant. 5.14 Christs belly is said to be overlaid with Saphires and his Throne being saphirine it tells us that Christ expects chastity in the spirituall marriage between him and his Church 5. Of vigour and cheerfulnesse Lam. 4.7 Their polishing was of Saphire Vigoris letitiae vultus eorum Sapphirus their faces were saphirine so the Chaldee reades it their countenance before were full of vigour cheerfull like those are well polished but now through famine black they were withered and like a stick without all cheerfulnesse Gloriae 6. Of glory and here in this Vision Christs glory is likened to Saphire the glory of his Throne was saphirine From the likenesse of the Throne wee come to the party whose the Throne is and that is one had the appearance of a man who this is must be cleered it was not God the Father or God the Holy Ghost for the learned observe that neither Father nor the Holy Ghost have ever appeared in mans shape but that will not hold for the Antient of dayes God the Father appeared to Daniel Chap. 7. Vers 9. in the form of a man Expositers do most agree it was the Lord Christ and of that judgement shall wee be not because they say so this were a blinde ground for a rationall man to be led by but because wee finde in Scripture that Christ hath oft appeared in Vision like unto man Dan. 9.13 I saw in the night Visions and behold one like the Sonne of man the Jews acknowledging this to be meant of Messiah so in Rev. 1.13 one like the Sonne of man appeared in the midst of the seven Candlesticks and Rev. 14.14 I looked had behold a white cloud and upon the cloud one sate like unto the Sonne of man By these places we have good warrant to conceive that it was Christ that did appear unto Ezekiel in this Vision Quest But seeing Christ was not yet incarnate why is he here presented in the likenesse of man Answ 1. Because in his divine nature hee is invisible and being to manifest himself he appeared in the form of man as being most suitable to the nature of man 2. It was a prefiguration of his incarnation that in the fulnasse of time his Divine nature should assume our flesh into the unity of his person 3. That
Papists do nor disabilities as sundry Christians do but looke out some promises made of such things as are commanded see free Grace and draw strength from thence through the promise to inable us to stand upon our feet being down to walk being up and to persevere in the walking 7. It is the Spirit of God that inables to discerne the things of God and assures our spirits of the truth and reality of them the Spirit entred into the Prophet set him upon his feet that hee heard him that spake unto him now having the Spirit hee was fitted to heare Christ inabled to judge of what hee spake to satisfie his soul concerning the truth reality and excellency of his Doctrine Job 10.27 My sheepe heare my voyce and a stranger will they not follow Verse 5. they can distinguish between the voyce of Christ and all others and how come they to do it they are Sheep not Goats not Wolves not Foxes and how come they to be Sheep Christ powres out his Spirit upon them that enters into them and brings them into the fold and inables them to heare and know the Shepheards voyce and the Shepheard himself 1 Cor. 2.12 Wee have received not the spirit of the world but the Spirit which is of God that wee might know the things that are freely given to us of God If the Apostle had not had the Spirit and the Spirit of God hee could not have apprehended the things of Christ and the Gospel they are such deep and spirituall things that none but the Spirit of God can search out or discover being searched out into whom the Spirit enters spiritualizing his heart and head he is a man fit to trade with Christ and to heare him speak for Vers 15. the spirituall man judgeth all things hee hath a principle within to taste and discern the nature of them hee only hath a fitnesse though not a fulnesse to judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath a discerning faculty and according to the measure of that hee judgeth VER 3 4 5. 3. And he said unto me Son of man I send thee to the children of Israel to a rebellious nation that hath rebelled against mee they and their fathers have transgressed against mee even unto this very day 4. For they are impudent children and stiff-necked I do send thee unto them and thou shalt say unto them Thus saith the Lord God 5. And they whether they will heare or whether they will forbeare for they are a rebellious house yet shall know that there hath been a Prophet among them EZekiel being raised comforted and fill'd with the Spirit fitted to heare the Lord Christ and to do him service In these verses we have his Call to his Office and the parties specified he is sent unto and the reason of his sending to them His Call in these words I send thee The parties hee is sent unto are the children of Israel who are described to be First a rebellious nation and this their sin is amplified three wayes 1. It 's against mee 2. It 's the same evill their fathers have done they transgressed against me and so have their children 3. It 's continued to this day Secondly impudent children Thirdly stiff-necked Fourthly a rebellious house The reason of his sending is that they might know there hath been a Prophet among them I shall first open the words of this third verse and after give you the Observations I send thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittens In the Hebrew it is I am sending thee or about to send thee the present tence in the Scripture noteth the purpose and firm resolution of the mind Luke 19.8 saith Zachâ—us the half of my goods I give to the poor that is I purpose and decree to give them it 's the firm resolution of my minde but it notes more here I send thee I intend and am resolved to make thee a Prophet that is not all I ordain constitute thee to be a Prophet for mitto here non propositum mittentis nec motum missi sed auctoritatem significat and that will appeare from Jer. 14.14 The Prophets prophesie lies in my Name they pretend saith God that they have commission and countenance from me but I sent them not I never intended or constituted them to be Prophets they never had authority from mee I commanded them not neither spake unto them they went of their own heads for their own ends and if they be Prophets they are lying ones my authority did never establish them but it shall punish them Children of Israel That is the Jewes that were brought into Babylon who were call'd the children of Israel from Jacob who wrestling with God and prevailing had his name changed from Jacob to Israel Gen. 32.28 Thy name shall be no more Jacob but Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as a Prince hast thou power with God and with men and hast prevailed Not Israel because he had seen God as some interpret it nor Israel because hee was a man right with God but Israel is of a word signifies to rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominari instar principis se gerere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the addition of el to it and so it followes in the verse because thou hast prevailed with God here was a good root but the branches were degenerate the sons of Israel were not like their father Israel a praying and prevailing people sons of Israel according to the flesh externall shews and in opinion so the most of them were but they did not follow the faith and purity of their father Israel Rom. 9.6 They are not all Israel that are of Israel A rebellious Nation The word for Nation is in the plurall number Goiim which word is mostly in Scripture applied to the unbelieving Gentiles those that were without God and strangers to the common-wealth of Israel as Hab. 1.5 The Heathens and Psal 106.42 He gave them into the hand of the Heathens it 's Goiim the Septuagint renders it Into the hands of their enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Jewes accounted the Gentiles and in disgrace call'd them Goiim an abominable Nation and at this day they call the Christians so and make that name which was common before to all Gentiles now since Christ to be speciall to Christians The Turks they call Ishmaelites and Aethiopians Cushites but the Christians Goiim an abominable Nation and here the Spirit of God calls them Goiim a rebellious Nation by way of contempt The Prophet prophesied against the Syrians Egyptians Babylonians and others which in common sense of the word were the Nations but here it 's put upon the Jewes who were as vile in the eyes of God as the Gentiles were in theirs for they had forsaken the truth entertained their Idolatries and corruptions and turned aside Ad nesaria scelera to notorious wickednesses something of most Nations about them they
had taken in and so are call'd Goiim Nations as if they had had the wickednesse of all the nations or because they were divided in their false and Idolatrous worship some were for the Ammonitish way some the Moabitish some for other wayes most for wrong wayes and this made them like the Nations who had their severall wayes and to deserve the brand of Goiim Rebellious Hammordim the rebellious ones of Marad which signifies to fall off to apostatize to rebell and resist it 's like the practice of men against States and Princes when they have made Lawes for their Subjects to live by and they have accepted of those Lawes and then fall off with-draw from their subjection obedience and shake off their yoke it 's call'd rebellion Gen. 14.4 the King served Kedorlaomer twelve yeers and in the thirteenth rebelled that is shook off those Lawes and yokes they were under In the Law sense rebellion is a traitorous taking up arms against the State be it by the naturall Subjects or by others formerly subdued or by whomsoever when arms are taken up to overthrow the setled Laws of a Kingdome and Religion setled by those Laws this is rebellion against that State and that State may preserve it self the Law of Nature Reason and Religion warranting the same I am not to speak of rebellion in this sense but Theologically when men will not be under the Laws and Government of Christ but go a whoring after their own lusts and inventions or others then they rebell so the other Tribes told Reuben Gad and Manasseh Josh 22.16 What trespasse is this you have committed against the God of Israel to turn away this day from following the Lord in that you have builded you an Altar that yee might rebell this day against the Lord Turning from God and taking up our own or others inventions is rebelling against God The Vulgar hath it to the apostatizing Nations Ad Gentes apostatrices and the Septuagint renders the word Rebell in Nehem. 6.6 to apostatize thou and the Jewes think to apostatize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and apostasie is a wicked departing from God and his truth acknowledged and confessed to false wayes of worship and such were the Israelites at this time they had left the God of Israel and chosen other gods and served Idols which made the Lord to say Jer. 2.11 Hath a nation changed their gods which yet are no gods but my people have changed their glory such is the apostasie of Antichrist and his followers they have departed from the true God and his worship and set up false gods and false worship so that he and all his children are Goiim Hammordim a rebellious an apostatizing nation Against mee It 's not against their King their high Priest but against mee In pactum meum Jerom. against my Covenant saith Jerome God had made a Covenant with them not only a spousall covenant I will betroth thee to mee for ever Hos 2.19 But a matrimoniall covenant I am the Lord thy God thou shalt have no other gods before me Exod. 20.2 3. God said hee would have them and no other people to be his God kept the Covenant on his part and was no Polygamist to that day hee took not in any other nation but they brake with him and took in other gods and brought them not into the City only but into the Temple and provoked their God to jealousie Even to this day The Hebrew is to the body strength essence of this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even this self-same day these very words you have in Lev. 23.14 untill the self-same day had not this people been brutish they might have seen what an unprofitable thing it was to bestow honour upon Altars Idols to set up corrupt invented worship they might have seen what truth and force was in Propheticall threats how powerfull God was to save and to destroy for now they were carryed out of their own Countrey they were in Babylon a most Idolatrous place subject to the nations they so disdained and had been some yeers in bondage yet even here to that present time they were addicted to their old wayes and served false gods night and day Jer. 16.13 Transgresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word signifies to sin not ignorantly or of infirmity but wilfully ex superbia Isai 1.2 I have brought up children and they have rebelled it 's the same word is in the Text they have proudly voluntarily sinned against mee the Septuagint therefore render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have prevaricated with me rejected mee they have taken mee out of the way who was established to be their God and have willingly brought in other gods and this word pashagn is of larger extent then marad say Rabbies but in Scripture they are promiscuously used Hos 14.9 the transgressors shall fall therein those go from under the command of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and oppose him Obser 1. That it 's Christs prerogative to set up and send officers unto the Church I send thee I that fit upon the Throne that am Jehovah that is to come that have all power in mine hand that can save and destroy that am the great Prophet of my people I send thee So Mat. 28.18 19. Christ is invested with all power and therefore sends Officers to all nations Eph. 4.11 He gave some Apostles and some Prophets and some Euangelists and some Pastors and Teachers it was Christ gave them and set them up in the Church Hence saith the Apostle 1 Cor. 4.1 Let a man so account of us as the Ministers of Christ we are set up and sent by him who is the Head of the Church the Authour of all Offices and Lord of all Offficers Hence followes 1. That those Offices and Officers are holy and warrantable which depend upon the will and authority of Christ Jer. 1.5 not those are of the wils and authority of men as all are in the Romish Synagogue and too many are amongst us Apostles Prophets Euangelists they were of Christ but being extraordinary are ceased Pastors Teachers Elders Deacons Christ hath given to be standing Officers in the Church and their callings wee acknowledge holy and lawfull but all others of humane institution and so unholy and unwholesome for the Church The Papists deny the calling of Pastors and Teachers in the reformed Churches to be lawfull because they are not sent by the Pope and ordained by his Bishops and so in succession from Christ but it 's cleer that Pastors and Teachers were given of Christ before ever Popes or Prelates were thought on Ephes 4.11 And as for them the Pope and his Clergie wee may safely say that neither himself nor any of his Hierarchy ever had any lawfull calling because none of them are sent of Christ hee will never own it that he sent any of them neither were they ordained according to the will of Christ and his Apostles 2.
The Samaritanes could plead antiquity for their worship in Mount Gerizim above 200. yeeres where they had a Temple and many things according to Moses And hence was it that the woman of Samaria said to Christ Our fathers worshipped in this mountain Joh. 4.20 but Christ told her v. 22. You worship you know not what you have the wils inventions and examples of men for the warrant of your worship and good intentions in the execution of your worship but because you have not my Word that is not a Light a Law and Rule unto you in point of your worship you worship you know not what and your good intentions neither make it acceptable unto God nor profitable to you In Hos 11.12 it 's said Ephraim compasseth mee about with lies and the house of Israel with deceit they had their fathers and antiquity to plead even from Jeroboams dayes but because they had corrupted the worship of God with their own inventions the Lord calls all lies and deceit In point of worship you must look at divine Lawes not humane examples Leg bus non exemplis judicandum vivendum est the rust of antiquity will not go for pay with God mens traditions make ineffectuall his commands Matth. 15.6 And can they be effectuall Ordinances unto us if so we had not been redeemed from them by the blood of Christ 1 Pet. 1.18 hee tels them they were redeem'd from their vain conversation by tradition from their fathers by the precious blood of Christ and what was that vain conversation A Jesuite tels us A. Ladid in locum it was in Lege Mosis Gentilismo and are they freed from Moses Law given by God and Gentilisme the traditions of men are not wee freed from that vain conversation is in the lawes of Popery and Prelates and traditions of Fathers yea wee are freed and that by the blood of Christ hee must be our Antiquity our Rule our Law and what is not after Christ but after the traditions of men must be thrown out and troden down as beggerly elements and worldly rudiments therefore heare Christ who speaks in this Prophecie in the 20. Ezek. 18.19 saying Walk yee not in the Statutes of your fathers neither observe their judgements nor defile your selves with them I am the Lord your God walk in my Statutes and keep my judgements and do them 8. A sinfull nation is not changed by afflictions they were now in captivity amongst Babylonians that were bitter scoffing enemies that said Sing us one of the songs of Sum they were under the wrath of God put hard to it for all their necessaries and yet they ceased not their rebellious transgressions against God even to this very day they had been five yeeres also in this hard condition and yet continued Afflictions are invalid to subdue corruptions or change dispositions put a stone into the fire it neither softens it nor changes it neither cold nor hot water will make a Blackmore white empty Vineger from vessell to vessell it will never become Wine and empty a wicked heart from condition to condition it will never become gracioâ—â— afflictions may cause restraint of corruption hinder execution of it stir up naturall principles and common gifts to act but never alter a man But usually wicked men are worse for afflictions here they sinned against God rebelliously in the land of their captivity Wicked men grow worse and worse every day Isa 1.5 Why should you be smitten any more you will revolt more and more the whole head is sick and the heart is faint c. When sinners are in an ill way through their own corrupt natures strengthen'd in it by example of their fathers and their own practice the more blowes they have the harder they grow and sin more desperately VER 4. For yee are impudent children and stiff-hearted THe words impudent children are in the Hebrew duri faciebus hard of face their faces were so hard that reproof and reproach would not make them blush and therefore it 's rendred impudent without shame without blushing the face is the seat of shame and when men sin and are told of it or conceive others know it their faces are oft fill'd with shame and it 's hard for one guiltie to keep shame out of his face it 's hard not to be a traitor to himself but these were past shame they had the forehead of an Harlot they sinned and were not asham'd Jer. 6.15 Were they ashamed when they had committed abomination Nay they were not at all ashamed neither could they blush Stiff-hearted Robusti corde strong in heart or of heart strong with a sinfull strength with stubbornnesse against God there is a naturall stiffnesse in men which they inherite from their forefathers and bring into the world and there is a contracted stiffnesse gotten by continuance in sin both these were in this people and the principle of stubbornnesse was not broken but strengthened so that no threatnings did make them feare no blows did make them yeeld but being stubborn they rebell'd all no promises kindnesses did melt them this sin had been in them even from Moses time Mat. 19.8 Moses because of the hardnesse of your hearts suffered you to put away your wives The tender love of a wife could not prevail with them Observ 1. That progresse in sin makes impudent the originall is and are impudent they sin to this day and are impudent or hard of face the beginnings of sin are modest but progresse in sin is shamelesse in a Harlot is first wanton thoughts then wanton looks after waiting for opportunities and here yet may be blushing but when it comes to that in Prov. 7.13 she caught him shee kissed him then it 's come to shamelesnesse Erubescentia est fuga rei indecentis Impudence is the contrary sin is the most indecent thing maxime crubescibile we blush at the nakednesse of our bodies not at sinne which made the nakednesse of the body shamefull Quantum displicet Deo immunditia peccati in tantum placet Deo crubescentia poenitenâ—is Bernard and therefore it followes with an impudent face shee said I have peace-offerings I have paid my vowes God hath had his due and now my flesh must have its due I have deckt my bed come let us take our fill of love The Hebrew for impudent is she strengthened her face it was strengthned against modestie and shame for progresse in sin had made her shamelesse of sin and so the Prophet speaks of the Jewes Jer. 3.3 Thou hast a whores fore-head thou refusest to be ashamed Judah was so impudent that shee scorned to blush Jer. 8.12 Were they ashamed when they committed abomination I looked for it but they were not ashamed at all neither could they blush O what a condition doth sin bring to Monica the mother of Austin at first sipped a little wine after dranke off a little more in time whole cups and at last it came to drunkennesse
to cure our fear The word dismaid there is no difficulty in the other it comes from a word that signifies to bruise or beat in pieces be not thou so affected with feare as to have thy spirit faint broken sink and discouraged within thee be not dismaid let not thy spirit yeeld at all stand it out shew thy self a man of courage a man of God carrying thy self in thy place befitting the Son of God that put thee in that place The greater difficulty lies in the other words Briers Thorns and Scorpions Briers Sarabim this Hebrew word is no where found in holy Writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except in this place The Rabbies speak of twenty kinds of thorns in Scripture whereof this is one and notes Briers with sharp pricks which do fret and burn in the pricking much like unto a Nettle and therefore Kircker thinks the word here to signifie Nettles the Jewes would be as Nettles unto the Prophet Vrtica ab urendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insanientes quasi boves aestro agitati Pertinaciter resistentes Buxt Retractantes Mont. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nettles are stinging burning things The Septuagint expresses it by a word which notes a kinde of madnesse as cattell that are bit with Flies which suck blood and make them run as if they were mad so they should like wild beasts grow cruell and outragious against the Prophet Shindler interprets it rebellious contumacious others refractory drawing back and stubbornly resisting Thorns Sallonim Spina atuleatae sharp pointed thorns Ezek. 28.24 Spina dolorifica a pricking Brier a grieving thorn The Septuag an offence of bitternesse or a bitter offence the word here in our Text is in the Vulgar Subversores subverters because thorns in a mans way do hinder and subvert him therefore Kircker thinks sillon is aculeus qui sternitur from Salal which is properly viam aggesta terra sternere to lay heaps of earth and stones in the way and so here heaps of thorns which may prick and offend passengers There is one word more to open and that is Scorpion Scorpion Ackrabbim it signifies sometimes spinosam herbam a plant that growes in the form of a Scorpion whereof Instruments were made to scourge malefactors 1 King 12.14 Rehoboam would chastise them with Scorpions that is with whips that had hooks in them resembling the clawes and stings of Scorpions it 's also a living creature venemous hurtfull and stinging with its tail Deut. 8.15 God led them through the great and terrible wilderness where were fiery Serpents and Scorpions Mercer thinks the word to be from Guakeb Scorpion à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heel or hoof because this Serpent doth bite those parts and the name Scorpion is from its scattering and throwing its poyson up and down Now the great businesse we have to do is to open unto you who are meant by these Thorns Briers and Scorpions and by these are meant wicked and ungodly men I shall make that out unto you from two places of Scripture Josh 23.13 They shall be scourges in your sides and thorns in your eyes hee speaks of the nations that were wicked and among them and Luke 10.19 Christ tells the seventy they should tread upon Serpents and Scorpions that is wicked men which are like unto those venimous creatures and thrice in Matthew are wicked men call'd a generation of Vipers Matth. 3.7.12.34.23.33 I will shew you 1. Wherein they resemble Thorns 2. Scorpions and then draw some conclusions 1. Ungodly men are like unto Thorns in these respects First they are worthlesse things of little use they serve to make a hedge to stop a gap and that 's all they are not for great use and service and wicked men are worthlesse things Prov. 10.20 The heart of the wicked is little worth the best part of a wicked man his heart is of little or no value his lands may be worth somewhat his shop his clothes his jewels may be of great value but himself is a worthlesse thing Jer. 22.28 Coniah King of Judah because wicked is call'd a despised broken Idoll a vessell wherein is no pleasure an Idoll saith the Apostle is nothing 1 Cor. 8.4 in the world that is a thing of no moment of no use what then is a broken Idoll that 's altogether inconsiderable but may there not be some beauty some ingraving some guilding upon it that may delight No hee is a vessell wherein is no pleasure hee is so far from delighting at all that he is a vessell loathsome to be cast on the dung-hill and trod under foot hence in Dan. Antiochus Epiphanes is call'd a vile person Dan. 11.21 one so little worth as to be scorn'd and rejected as a vile thing and Job speaking of such men tells us they are viler then the earth men to be trod and spit upon as the vilest earth Job 30.8 Secondly they are vexing and grieving things Ezek. 28.24 there is mention made of the pricking brier and grieving thorn and wicked men are full of prickles and grievances Numb 33.55 If you will not drive out the Inhabitants of the land from before you then those you let remain of them shall be pricks in your eyes and thorns in your sides and shall vex you in the land wherein you dwell Wherein lies this grieving and thorny disposition of the wicked 1. In their words and that appeares First in their misconstruing the words and wayes of the godly Matth. 26.61 said the witnesses against Christ this fellow said I am able to destroy the Temple of God and build it in three dayes they mistook Christ who spake of the temple of his body Joh. 2.21 Jer. 26.4.6 Thou shalt say unto them thus saith the Lord If you will not hearken to mee to walk in my law then will I make this house like Shiloh and this City a curse Now in the 9th Verse see how they mistook his words and perverted his meaning Why hast thou prophesied in the name of the Lord saying This house shall be like Shiloh and this City desolate hee had told them it should be so if they did not hearken repent and amend but they left out that and pretend hee had absolutely said this house shall be like Shiloh so many people mistake the Ministers and say they preach damnation when it 's conditionally if they repent not and believe they must then certainly look for damnation 2. In their calumniations they forge lies and falshoods Job 13.4 Job's friends charged him with lies hypocrisie pride c. but he tels them they are forgers of lies you come to comfort mee but you wound mee with your lies and slanders Concinnarunt mendacia Vatablus and David found this Psal 119.69 The proud have forged a lie they trim up lies with shadowes of truth and neat language they have mints to frame their lies curiously in and presses to print their lies withall Nehâ—m 6.6 Sanballat calumniates Nehemiah that zealous and
of a people defending them that is the glory and excellency of a kingdome 2 Chron. 13.25 saith Abijah God is with us for our Captain this was more then all the strength of Judah beside when Jeroboam came against him with 800000 chosen men With you are the golden calves vers 8. you have a great number but God is not with you to be your glory and defence you have the calves which is your shame and nakednesse but God is with us who is our glory and defence And when Jerusalem fell to Idolatry God tels them that they had changed their glory for that did not profit Jer. 2.11 they had driven away their glory and here was the beginning of their woe That 's the misery of a kingdome to have God depart from it then publike enterprises prosper not 2 Chron. 22.24 then counsell failes 1 Sam. 28.15 protection is gone Isa 5.5 then peace loving kindnesse and mercies go Jer. 16.5 This is as taking the Sun out of the firmament the eyes out of the head or soul out of the body now a kingdome and people lie exposed to all evils and mischiefs Hos 9.12 Wo to them when I depart from them all mischiefes presently step croud in upon a people left of God famine wars captivity a perverse spirit and treacherousnesse one to another came upon this people when God left his place And so after Christs dayes when God left them and that voyce was heard in the Temple Migremus hinc Joseph de hel Jud. l. 7. c. 2. Lâ—b 11. which Tacitus in his Annals also mentions Auditâ— major hum ma vox exâ—edere Deos simul ingens motus excedentium after this dreadfull misery befell them war famine dispersion was their portion they are without God Christ and mercy to this day an undone and most unhappy people Wee had almost driven away God by our sins specially by our Idolatry superstitions but God and his glory are not quite gone Jer. 14.9 Yet thou O Lord art in the midst of us and we are called by thy Name leave us not 4. God is glory or glorious there is nothing in God inglorious as in the Son is only light so God is light and in him is no darknesse hee is all light all glory his Attributes are glory his Essence is glory his Life is glory God is only glory Blessed be the glory the Lord. 5. Under the Law God confined himself to a particular place to the Temple there he dwelt appeared received sacrifices gave answers c. So that the Temple was not only locus but medium divini cultus the Jewes were bound to set their faces towards it when they prayed 1 King 8.48 Dan. 6.10 it being also a type of the body of Christ Joh. 2.19 that sanctified their Assemblies and sacrifices Matth. 23.19 But it 's otherwise now under the Gospel neither Jerusalem nor Samaria is the place where God is fixed Joh. 4.21 but Gods habitation is in all places where hee hath Saints Matth. 18.20 Where two or three are gathered together in my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am there in the midst of them 2 Cor 6.16 Yee are the Temple of the living God and what saith God I will dwell in them and walk about in them that is in the Church of Corinth and so in all Congregations Now the Congregations are Gods habitation he walks amongst the golden Candlesticks there is the glorious God seen the glorious God heard But the place now where the meetings are be neither means nor parts of worship no types of Christ nor do they sanctifie the people or service done in them rather do the people and Ordinances while they are there sanctifie them and yet when the Ordinances are ended and people gone no holinesse abides in them but they are as other places 6. The Lord is worthy of praise when he is in a way of judgement Blessed be the glory of the Lord from his place now he was departing from Jerusalem all woes and miseries taking hold of them yet was he a God deserving praises Gods judgements are deep we oft know not the reasons of them see not the equity of Gods proceedings in them yet wee should be so far from murmuring that we should count him worthy of honour and praise when he deserts Churches and kingdomes Exod. 15.11 God is fearefull in praises 7. It 's the work and office of Angels to praise God the living creatures here said Blessed be the glory of the Lord from his place and Rev. 5.10 11. There were many Angels about the Throne and what did they they sang Worthy is the Lamb that was slain to receive power and riches and wisdome and strength and honour and glory and blessing So the Seraphims in Isa 6.3 their song was Holy holy holy is the Lord of Hosts the whole earth is full of his glory Angels are musicall creatures and make the best melody Arias thinks it was an Angel dictated the Song of Deborah unto her A. Lapid on Judg. 5.23 Luke 2.13 14. there was a heavenly Chorus and sang a heavenly song Glory to God in the highest on the earth peace and good-will towards men this was a short but a sweet song when great things have been done by God the Angels have been brought in praising God as when God created the world Job 48.4.7 Where wast thou saith God to Job when I laid the foundations of the earth When the morning stars sang together and all the sons of God shouted for joy that is the Angels as Interpreters observe who at the sight of that great and glorious work were much affected and sang the praises of God so at the birth of Christ and here at the departure of God out of the Temple the great God doing great works must have great praises even the praises of Angels praise is an Angelicall work and the office of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. and the Spirit calls for it at their hands Psal 148.2 Praise him all his Angels and they do it when he is in his judgements The Jewes thought God dealt hardly in punishing them but Angels saw cause to praise God for his departure from them and vindicating his glory in the punishment of hypocrites 8. God doth his works without motion or mutation Here it 's said from his place there is a shew of motion and change but no such thing befalls God his works make motions and changes in the creature not in himself he is infinite fils heaven and earth and never removes from one place to another he is immutable and not subject to changes For the 13th Verse of the wings wheels and noyse of them I have spoken in the first Chapter largely yet a little I shall speak of the Verse it 's said that the living creatures touched one another The Hebrew is from Nashash to kisse and each other in the Hebrew is a woman to her sister Observ 1. God makes use of Angels
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
morning of hope and after that an evening of sorrows changeable conditions which the watchman must indure 2 Tim. 2.3 Paul counsels Timothy to indure hardnesse as a good souldier of Christ Souldiers must not only stand sentinell in the night and day but go upon desperate services such a watchman was Paul 2 Cor. 11.23 to the 30th He saith In stripes he was above measure in prisons frequent in deaths oft five times he had forty stripes save one thrice was hee beaten with cords once stoned thrice he suffered shipwracke a night and a day in the deeps in perils every where in wearinesse painfulnesse watchings fastings cold nakenesse c. The scouts and sentinels are exposed to the greatest hazards they are taken first you know the Ministers are the men stricken at in these dayes they are likeliest to meet with the first and greatest dangers Josh 3. when the people were to go through the waters of Jordan the Levites and Priests were first to go in and to stand therein till all the people passed over it 's the watchmen are to meet with the waters of affliction and to stand in them 6. That the Church and people of God the house of Israel are subject to dangers enemies otherwise what should a watchman need cities armies do not send out scouts and watchmen if there were no enemies where there is watching and warding you may be sure of it there is danger The Church is like a ship tossed at sea among rocks sands with winds and waves and needs the most skilfull Pilot to direct and steer it it 's like a Lamb among Lions and needs the most watchfull Shepherd they were in much danger in Babylon amidst scoffing enemies and the Church is not safe in Sion her children are the Wheat and the world thresheth them they are the Vine the Clusters and the wicked rend presse tear them what is the colour of the Church but black Schismes have so divided her Errors so shaken her Heresies so tossed her and Persecutions so battered her that shee is black and blew and hardly a sound part left in her The Church is besieged with devils and wicked men open enemies secret hypocrites indangered daily out of its own bosome and bowels do those arise that threaten the ruine of it daily Act. 20.30 the Church hath bred Eutychians Nestorians Pelagians Antitrinitarians and a generation of Vipers in our dayes that under pretence of the Church would eat up the true Church and certainly it had been done if wee had not had a better watchman then Ezekiel Isa 27.3 I the Lord do keep it lest any hurt it I will keep it night and day 7. The watchmen are not for themselves but for the flock for the whole I have made thee a watchman to the house of Israel not some particular person not some part not to half but to the house of Israel when one is become a watchman hee hath a great trust committed to him and must look to that the welfare of the whole depends on him as a man as a Christian he may foresee danger and hide himself but as a watchman hee may not foresee it run away and leave the flock to spoil hee must discover it discharge the trust reposed in him and see to the safety of the whole with the hazard of himself if he do not so he will shew himself a treacherous watchman a false fearfull self-seeking Prophet the good of Sion and not of self should be aimed at in every Prophet in every Minister but wee may take up the Apostles complaint in Phil. 2.21 all seeking their own and not the things be Jesus Christs not his Gospel his Church his government Paul had the care of all the Churches upon him 2 Cor. 11.28 And for Corinth hee sought not theirs but them Chap. 12.14 their safety their peace comfort growth in knowledge in faith in all spirituall excellencies and why he looked upon them as his children his bowels his heirs and therefore would communicate all hee could to them and do what was in his power for them Hence he saith in the 15th verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will very gladly spend and be spent for you the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes to be at cost with them to take some pains he would pray for them preach to them write to them do much but the other word notes the spending of all so that hee would keep back nothing at all his state his strength should go Super impendar so that hee would empty himself wholly and when that was done then his spirit his blood his life should go Besides that false Apostles or teachers will do I will do more if they will give you of their estates you shall have all mine if they will take pains I will take more if they will venture their liberties to do you good I will venture my life and all for you let them go far I will go beyond them gladly will I be spent for you it 's for your souls not for your estates and though he should get nothing by it hee would do it though they should love him the lesse here 's a great Apostle of a greater spirit and of the greatest charity hee was carefull of all those he was a watchman unto faithfull in seeking their good and should be a precedent unto us Now I come to the two particular duties of the watchman laid down in the Verse Therefore heare the word at my mouth there is the first And give them warning from me there is the second Observ 1. That none have such a sufficiency of light knowledge grace but they must depend upon Christ for more Ezekiel had seen and heard muc◠the Spirit entred into him he had eaten the roul yet hee must attend upon Christ and heare the word at his mouth no Prophet no Apostle no Minister hath a perfection of knowledge or knoweth the whole mind of Christ Paul studied to know Christ more and more and so did other Apostles if they had not received daily they could not have given daily 2. The Ministers must learn as well as teach heare before they speak and it 's Christ they must heare of him they must learn Thou shalt heare the word at my mouth they must have a word but it must be a word of Christ hee spake immediately to Ezekiel hee speaks in his Word to us Matth. 17.4 Heare him saith the Father and why hee is my beloved Son in whom I am well pleased what he saith is truth he had it from my bosome out of my counsels and it 's pleasing unto me therefore heare him and Mat. 23.8 One is your Master even Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctor o◠〈◊〉 vic he is the only teacher according to the mind of God hee is the leader in the way in the right and good way Then Prophets Ministers must learn and be learned but their learning is not to be fetch'd
hee hates reproof is brutish Prov. 12.1 Prov. 15.10 he is void of understanding a sensuall brutish creature he regardeth it shall be honoured Pro. 13.18 honoured with comfort safety life Noah was warn'd of God and made an Ark to the salvation of himself and his house Heb. 11.7 And when sinners take warning it 's life salvation to them Ezek. 33.5 hee takes warning delivers his soul how needfull then is warning how profitable if souls be saved by it 2 Tim. 3.16 All Scripture is given by inspiration and is profitable for instruction for reproof c. It is so profitable that the salvation of souls depends upon it When David was reproved by Nathan of his sinne it reduced him from the errour of his way and was salvation to him Let us blesse God for his Word and reproofes tendred to us out of it and subject unto them as tending to our present and eternall good Bee not offended with the reprovers but affected with the reproofs VER 22. And the hand of the Lord was there upon me and he said unto me Arise goe forth into the plain and I will there talk with thee 23. Then I arose and went forth into the plain and behold the glory of the Lord stood there as the glory which I saw by the river Chebar and I fell on my face 24. Then the Spirit entred into me and set me upon my feet and spake with me and said unto me Goe shut thy selfe within thine house IN these and the following verses to the end you have directions for the Prophet and events that fell out The hand of the Lord comming upon him hee is directed to goe to the plaine where the Lord Christ promised to speak with him and he going thither the first event was he saw the glory of the Lord standing there vers 23. 2. He is amazed and falls down at it which is implied in the 24. verse 3. He hath the Spirit entring into him and is strengthened by it set upon his feet which is expressed in that 24. verse Then here is a further direction that he should go and shut up himselfe vers 24. And here his silence is declared 1. By this inclusion of himselfe in his house 2. By the bands imposed upon him vers 25. They shall put bands upon thee 3. By the impediments Christ himselfe inferres verse 26. I will make thy tongue to cleave to the roofe of thy mouth and thou shalt bee dumb Lastly the time of his prophesyings mentioned vers 27. which is when Christ should speak unto him I come to open the words The hand of the Lord was there upon me In the 14th verse of this Chapter and in the third verse of the first Chapter you have had these words opened already This hand of the Lord was the Spirit of the Lord which acted the Prophet and shewed him and others that he was not moved in an humane way or by inconsiderate motions but divinely the power and efficacie of the Spirit There That is at Tel-abib in the 15th verse he came thither and sate down there seven dayes And being in his habitation sad and backward unto the work he was call'd unto the Word of the Lord came to him verse 16. and the Hand of the Lord was there upon him Hee thought being shut up in his house that the businesse would fall and that hee should be excused from propheticall service but he was mistaken Gods Hand finds him out and hee is bidden to go forth into the plain not to stay any longer within his dores but to go into the plain or valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the word in Hebrew signifies being from a word which is to cut divide break This plain or valley was divided from the mountains and a solitary place free from company and disturbances delightfull fit to refresh and quiet the spirits of men Obs 1. The Spirit is the great agent in divine things it 's the hand of the Lord that doth all it beautifies with gifts and graces calls to office directs whither to go what to do it assists and inables to all divine operations Christ had the chiefest work to do that concern'd the Church and the hand of the Lord was upon him Isa 61.1 The Spirit of the Lord is upon mee and Isa 11.2 it 's a Spirit of might and inabled him to do mighty things Luke 24.19 And so Stephen Acts 6.10 They were not able to resist the Spirit by which he spake it 's the Spirit doth the great things in Religion sanctification and mortification are the works of this hand of the Spirit of God 1 Cor. 6.11 Acts 13.2 Separate me Barnabas and Saul for the work whereunto 2. The servants of Christ have daily need of new influences of the Spirit to encourage them to and strengthen them in their work Ezekiel was full of feares had many discouragements sate in a doubtfull condition what to doe and the hand of the Lord was upon him he had formerly felt divine vertue seen Christ and heard him yet all this doth not suffice the hand must worke again and help him else nothing will be done The Apostles had been much with Christ seen his miracles heard his doctrine and yet they must stay at Jerusalem till the Spirit fall upon them Acts 1.4 Paul saith of himselfe and others Wee are not sufficient of our selves to think any thing of our selves but our sufficiencie is of God 2 Cor. 3.5 That is all our strength and help lies in him wee daily finde a want in our selves and God as it pleases him le ts out from his sufficiencie unto us now a little and then a little and we are ever receiving from him and enabled by his grace and Spirit to doe what is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 1. Phil. 19. is mentioned the supply of the Spirit it 's the administration subministration under-supplying underpropping of the Spirit all which words note the Saints infirmities and need of the Spirit Those things befell Paul would not turne to his good without the Philippians prayers and further supply of the Spirit as a weak house must bee under-propped a sickly man have daily help an Army constant supply so must the servants of God be under-propped helped supplied by the Spirit Therefore we should daily pray as it is in Psalme 68.28 Strengthen O God that which thou hast wrought for us and that which thou hast wrought in us 3. No place can keep off the hand of God from comming upon us There at Telabib shut up in his house divine vertue seised upon him he thought now to heare no more of prophesying and doing publick service of that nature to the Jewes but the Spirit of God found him out that cannot be excluded from any place or limited to any time It 's like the winde that blowes where and when it listeth When the Apostles were shut up in a roome Acts 2.2 3. there was a rushing mighty
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
verses read we shall make inquiry into sundry things 1. Whether our Prophet did in the literall sense lie so many dayes upon his side or was it only in Vision Some make it reall and say Ezekiel did lie upon his side all the dayes are mentioned although hee slept not all the time yet he lay in that posture and that it was by speciall help of God if nature could not of it self reach unto it yet it 's related of a Noble man of Lonaim who lay sixteen yeers in one posture viz. with his face upwards and Pradus saith he saw a mad man which had lien upon one side fifteen yeers Theodoret thinks he lay bound all this time and felt most grievous pain that so hee might represent the great miseries of Jerusalems siege which suffered great famine This opinion hath many and great Authors yet I must joyn with those who are for the Prophets visionall lying on his side for besides that nature could not bear it how shall we clear the justice of God that should for the Idolatries and sins of others which former Prophets had reproved so greatly afflict and punish one innocent Again he was to prepare himself bread verse 15th of this Chap. he was to set his face against the mountains of Israel Chap. 6. v. 2. and if hee lay still all these dayes on his sides how could either of these be done It 's also said in the 8th Chapt. v. 1. In the sixt yeer in the sixt moneth in the fift day of the moneth as I sate in my house and the Elders of Judah before me the hand of the Lord God fell there upon me if Ezekiel did in the letter lie so many dayes the time was not expired for the Prophet had his first vision in the fifth yeere of the captivity the fourth moneth and the fifth day Chapt. 1. v. 12. and seven dayes after this vision he had another Chapt. 3. v. 15. which made it the twelfth day of that moneth and on that day he was commanded to lie on his side and if you reckon from thence you will find not above 413. as Pradus reckons it or 418. and then if you joyn the days the Prophet lay on his side they amount to 430. So it will then appear the Prophet had twelve or seventeen dayes to lie on his side when the Text saith he sate before the Elders this lying therefore is to be taken visionally not really 2. What the lying on the left side points out unto us and why the iniquity of Israel is laid upon that side There is some mysterie in it and the opinions of men are different some make the reason of it to be the situation of Samaria which was the head city of the ten Tribes Isa 7.9 and this city was on the left hand of Jerusalem Ezek. 16.46 and thereupon the Prophet lay on his left side to represent them and their sins and on his right to represent the house of Judah and their sins but beyond this there is something to be taken hold of and it 's this the left side or hand notes disrespect the right side or hand dignity or favour Mat. 25.34.41 the good were on the right hand the bad on the left By this posture of the Prophet is typed out to us the different respect of God to the house of Israel and Judah the ten Tribes were lesse deare to God then the other they had grievous sins and God would shew them lesse mercy deal with them as those at his left side but for Iudah whose sins was as great as theirs yet God would chastise with lesse severity hee would not take away his loving kindnesse from Iudah though he did from Israel Iudah was at his right side and God would in his distribution of sorrow and wrath remember mercy 3. Whom we are to understand here by the house of Israel the ten tribes which are usually so call'd in the Scripture were carryed into captivity 130. yeeres before by Shalmaneser in the 6th yeere of Hezekiah 2 King 18.9 10. To what end therefore should they be brought in here under a typicall siege of Ierusalem when they sinn'd not at Ierusalem and if they had were now gone and under the severity of God Some take the house of Israel to be meant distinctly of the ten Tribes and this lying of the Prophet on his left side not to refer to Ierusalems siege but to the sins of the Tribes and the patience of God towards them others include the house of Israel in the house of Iudah and so make not the Prophets literall lying to look at the ten Tribes in captivity but at those of them who were joyn'd to the house of Iudah for when the great rent was by Ieroboam all of the ten Tribes did not cleave to him and many that at first did afterwards seeing the evill of his Idolatrous wayes withdrew from him and closed with the house of Judah 2 Chro. 11.16 17. when they saw what Jeroboam intended those that set their hearts to seek God came to Jerusalem to sacrifice and strengthened the kingdome of Iudah and in Asa's dayes many fell to him out of Ephraim Manasseh and Simeon 2 Chron. 15.9 yea in abundance Asa being a good King they came flocking to him and willingly sate down under his shade It 's more then probable also that when Shalmaneser came out against Samaria and carryed away the Tribes that many fled to Ierusalem and the parts there-about for it 's said in 2 Chron. 30.6 that they escaped out of the hands of the Kings of Assyria and in the 11th verse that divers of Ashur Manasseh and Zebulon humbled themselves and came to Ierusalem this was to receive the Passeover and then they returned to their possessions in their own cities Chap. 31.1 So that there were some of the other Tribes left which did partly mingle with them of Iudah and Benjamin and partly dwell by themselves these I conceive our Prophet means by the house of Israel and together with these their predecessors which were dead and in câ—ptivitie and that because the three hundred and ninetie dayes which import so many yeers as it 's expressed in the 6th verse of this Chapter must needs fetch the house of Israel into this consideration from before the time of their captivitie and that in the next thing wee are to examine namely Where these three hundred and ninety dayes typing out so many yeers are to begin Various and intricate are the thoughts of men about the beginning and ending of these yeers and it would take up much time to present them unto you and perplex your thoughts much I will give you in this point not what my self but the soundest Interpreters and Chronologers do judge the truth Funccius and Bibliander two famous Chronologers begin this accompt at the falling off of the ten Tribes 1 King 12. and so do Interpreters of much worth Lavater Polanus Pradus A Lapide and Sanctius begin it
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
pleasure upon sinners Take thee a sharp knife a razor and cause it passe upon thy head and beard the Prophet might not take what instrument hee pleaseth but what Christ appointeth it was he set apart Nebuchadnezzar Nebuzaradan and the Chaldeans to shave Ierusalem and therefore the whole work is given to God Isa 7.20 The Lord shall shave with a razor that is hired by them beyond the river by the King of Assyria the head and the hair of the feet and it shall also consume the beard this is spoken of Senacherib and verified also in Nebuchadnezzar both these were razors in the hand of God by which he shaved the head the Princes and Nobles Counsellors were out off by him The beard the Priests and strong men The feet the common people It 's the Lord appoints and sets instruments on work to afflict Churches and States Amos 3.6 Shall there be evill in a city and the Lord hath not done it there is no razor shaving in a city but the Lord hath set it on work there Micah 1. â—2 evill came down from the Lord to the gate of Ierusalem it came from above and it came to Ierusalem hereupon the Prophet in Chap. 6.9 said to them the Lords voyce cryeth to the city and the men of wisdome shall see thy Name hear yee the rod and who hath appointed it 3. When God hath been long provoked by a people the comes with sharp and sweeping judgements amongst them and that is set out by the razor he had waited much upon them they went on in their sins but now God calls for a razor and that should go to the quick Muscul in Isa Radere non est simpliciter auferre sed sic auferre ut praecedentis status vix ulla supersint vestigia God would not reap them or lop them in those cases the stub and trunk are left but hee would shave them not leave a politique body or Church state that place in Isa 7.20 holds out the truth fully he would spare neither head beard or feet every condition of people the honourable the mean the lowest should be shaven he would not only strip them of their clothes but shave them and take away their native beauty he would fill them with mourning make them a scorne cut off their limbs and destroy their lives there should be no city no Temple no King no Priest no Sabbath no God left them but hath not God shaven them in Germany in Ireland and is he not shaving us now 4. That there is no standing out against God what ever our number or strength is his judgements are irresistible men here are compared to hairs his judgement to a razor can the softest or harshest hair withstand the razor can any one or all the hairs of the head or beard do it no the razor will easily passe through all as a fithe through grasse or corn hairs are weak things razors sharp and strong Pharaoh was the strength of Egypt but God by the red Sea did shave him and many thousands more from off the face of the earth the great men of the world are no more to God then hairs before the razor he cuts off the spirit of Princes Psal 76.12 he challengeth the briers and thorns of the earth Who would set them against me in battell I would go through them I would burn them together Isa 27.4 5. The judgements and proceedings of God with sinners are not rash sine consilio but suâ—â—â—â— judicio he weighs out the hair and proportions suitable judgements unto those that were represented by it the infinite wise God is exact in his proceedings hence you have it in Scripture that God doth weigh actions Psal 1.2 3. the paths of men Isa 26.7 their spirits Prov. 16.2 he examines how they are clog'd with sin and guilt God measured the covetousnesse of Babylon which was exceeding great and he brought answerable judgements upon her Ierem. 51.13 14. God would send Caterpillars to eat up all her wealth Let God deal with Babylon or Sion hee observes a proportion in his judgements Ier. 46.28 speaking of Iacobs seed hee tells them hee will correct them in measure the afflictions of the Church seem great and oft are great yet never are they without measure Psal 80.5 Thou feedest them with the bread of tears and givest them tears to drink in a great measure 6. There is no escaping of Gods judgements for hard-hearted sinners here are diversity of judgements fire sword dispersion if one did not take then another would overtake them if the fire did not scorch them the sword should cut them off if not that they should be scattered 1 King 19.15 16 17. God bids Elijah anoint Hazael King of Syria Iehu King of Israel and Elisha Prophet in his room and tels him there should be no escaping for sinners if they escaped Hazaels sword they should die by Iehu's if not by his they should by Elisha's not that he used the sword but by his prayers and by his prophecies in Ier. 1.10 he was set over kingdomes to root out pull down and to destroy many escape the swords of Princes and are smitten by the swords of Prophets Let not sinners think to delude God he will meet with them one way one time or other Amos 9.1 2 3. God comes there in judgement he stands upon the altar and bids them smite the lintell of the dore that the posts may shake this was spoken of Ierusalem not of Dan and Bethel God would not at all appear there and what followes God would destroy them there would be fleeing presently and what saith hee Hee that fleeth shall not flee away and hee that escapeth of them shall not be delivered let them dig to hell climb up to heaven hide themselves in Carmel in the botome of the Sea God will follow them find them out and make them smart if enemies should carry them away and shew favour to them God will send a sword and it shall slay them vers 4. See Amo. 2.13 14 15 16. nothing will priviledge not speed strength courage bow horse these are good but in time of judgement they will not secure not a great house though of stone Amos 3.15 not gods of gold and silver Isai 2.20 21. not heaps of such treasure Ezek. 7.19 They shall cast their silver in the streets and their gold shall be removed their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord not horns of the Altar 1 King 2.28 30.31 not prayer Jer. 11.14 not fasting and sacrifice Ier. 14.12 7. That in great judgements and generall destructions God of his infinite mercy spares some few Ezekiel must take a few and bind up in his skirts all must not be destroyed the fire and sword devoureth many but the dispersion preserved some and some few are left in Iudah God is just and yet when hee is in the way of his judgements he forgets
c. And if these doe not humble them he will have seven more judgements for them ver 18. and after them seven more 21. and if they prevail'd not seven more 24. and seven more after those three sevens v. 28. God would multiply their judgements by sevens and they found it truth what God said Judg. 2.15 whithersoever they went out the hand of the Lord was against them for evill as the Lord had said and they were greatly distressed they met with varietie of evills on every side and that which is worse then all these spirituall judgements seise upon their hearts so that either they see not evills coming to feare and prevent them or profit not by them being come and felt their great distresses and gracious deliverances did them no good their hearts were still Idolatrous and they went a whoring after other gods ver 17. So Hos 7.9 Strangers devoured Ephraims strength and he knew it not Gray haires were here and there and not discern'd 5. No refuge left when God is against a people riches will not profit Prov. 11.4 Zeph. 1.18 neither silver nor gold shall be able to deliver them in the day of the Lords wrath but the whole land shall be devoured then may they say with David Psal 142.4 Refuge failed me Will yee flie to Cities and Sanctuaries Levit. 26.31 I will make your Cities waste and bring your Sanctuaries to desolation Will yee flie to your owne hearts Ezek. 22.14 Can thine heart endure or hands be strong in the day that I shall deale with thee Will yee returne weep and pray unto God Deut. 1.45 The evidences or discoveries of Gods being against a people are these 1. When God is against a people they are unspirited their hearts are despondent within them Hos 4.1 God had a controversie with the land and Chap. 7.11 Ephraim is a silly Dove without heart they call to Egypt they go to Assyria they had no courage but were fearfull and faint-hearted like Doves when enemies and dangers were at hand when Jehu's letter came to Samaria the men of the city were exceedingly afraid and said Two kings were not able to stand before him how then shall we stand 2 King 10.4 their hearts failed them when man was in apprehension against them what will mens hearts do when God is against them his being with men puts courage and life into them Josh 1.9 Be strong and of good courage he not dismaid for the Lord thy God is with thee and his being against them daunts and damps all Isa 19.13 when God came against Egypt the heart of it melted and the spirits of it fail'd in the midst thereof 2. They are not successfull in their great and publique undertakings Deut. 28.29 Thou shalt not prosper in thy wayes thou shalt be only oppressed and spoyled evermore God blasts their enterprizes Jehoram comes out with a great army against Abijah hee had 800000. chosen and mighty men of valour Abijah had only 400000. half so many 2 Chro. 13.3 and what argument did he use v. 12. Behold God is with us for a Captain he is not with you and you shall not prosper and they did not but fell in the battell 500000. of them a strange victory that they should slay 100000. more then themselves were in number God was with the one and against the other therefore was the successe so glorious and great to Judah and so bloody and shamefull to Israel When God is against a people hee works wonders to ruine them there is a secret curse upon their counsel Isa 19.3 I will destroy the counsell of Egypt upon their goings out and what ever they put their hands to Deut. 28.19 20. Moses knew that it's Gods presence and countenance that makes things successefull God would send an Angell with him to drive out the Canaanites and to plant them in Canaan but that sufficed not him hee must have God go with him Exod. 33.2.15 3. He sets over them such as proves their ruine Lev. 26.17 I will set my face against you and they that hate you shall raign over you the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall persecute you intimating that when God is against a people he gives them persecuting rulers Rehoboam whipt them with Scorpions 1 King 12.14 Ahaz made Judah naked and distressed the land 2 Chron. 28.19.20 Manasseh fill'd Jerusalem with innocent blood 2 King 21.16 and made the people do worse then Heathens 2 Chron. 33.9 all the Kings of Israel were naught and many of them sore plagues unto the people and especially Ahab whom his wife Jezabel stirred up to do wickedly more then any before him 1 King 21.25 When Gods face was hid from and against a people he set such rulers over them as proved roaring Lions and ranging Bears Prov. 28.15 and I feare God is in controversie with the Christian world at this time because most Princes in it are haters of their people bringing them under and tyrannizing over them But if God will return in mercy he will give his people favour and they shall rule over their oppressours Isai 14.1 2. 4. Judgements awaken not prevail not to reform to return to God Isa 26.11 When thine hand is lift up they will not see they saw in a generall way that God was angry but not so as to humble themselves under his mighty hand they were rather hardened then humbled under the judgements of God Jerem. 2.10 In vain have I smitten your children they receive no correction Isa 1.5 Why should you be stricken any more you will revolt more and more God multiplyed judgements and they multiplied revolts God tried them with plagues famine wars bondage and spent much birch about them but they were stiff-necked hard-hearted judgement-proof and daily worse and worse and walked contrary to God they were stubborn and set light by his judgements when God is against a people his judgements are not sanctified they work not out the filth and mud that is in kingdomes and cities a wrong construction is made of them 5. There is a spirit of envie and bitternesse against those are deare to God and stand most for his wayes and worship they envied Gods people Isa 26.11 they mockt his Messengers misused his Prophets 2 Chron. 36.16 there was a malignant spirit in them in times of the Gospel when they went off from the old way of Jewish worship and were formed into Gospel fellowship there was bitternesse of spirit against them Acts 8.1 there was a great persecution of the Church which was at Jerusalem and they were all scattered abroad except the Apostles and quickly after Herod laid hands upon and killed James Chrysost and Theophyl tell you the reason In Matth. 17. A Lapid in Act. because he was a son of Thunder oppos'd the Jewes the old nationall way of worship therefore he was postulatus ad nocem the Jewes petitioned Herod to do it and the more Christianity spread and Churches multiplied in Judea
God when God is in his jealousie hee speaks dreadfull things and doth answerably to speak in zeal is to decree an irrevocable and bloody sentence Hence Josh 24.19 hee is a jealous God and then followes and will not forgive your transgressions and Deut. 29.20 The Lord will not spare his jealousie shall smoak against that man and all the curses in this Book shall lie upon that man What man the man that breaks covenant with God gâ—ing out to false worship and thereby putting him into jealousie which as it 's the rage of a man and makes him cruell in the day of vengeance so it 's the rage of God and makes him without pity or mercy when hee executes vengeance he will then accomplish his wrath and not spare powre out all his wrath and vengeance VER 14 15. Moreover I will make thee waste and a reproach among the Nations that are round about thee in the sight of all that passe by 15. So it shall be a reproach and taunt an instruction and an astonishment unto the nations that are round about thee when I shall execute judgement in thee in anger and fury and furious rebukes I the Lord have spoken it IN the 14th Verse are two judgements more laid down desolation and reproach this last is aggravated from the extent of it to the nations round about and all that passed by In the 15th you have the repetition of the last judgement and the ends of both annexed which are First for information Secondly for astonishment I will make thee waste That is Jerusalem with the Villages and all the land adjacent Judah was a fruitfull land Isa 5.1 the glory of all lands flowing with milk and honey Ezek. 20.6 Moses calls it a good land a land of brooks waters fountains deeps that spring out of vallies and hills a land of Wheat and Barley Vines Fig-trees Pomgranats a land of Oil Olives and honey a land where nothing was lacking the stones of it were iron and in the hils was brasse Deut. 8.7 8 9. it was the Lords land Hos 9.3 Immâ—â—uels Isa 8.8 a land that God cared for and watched over all the yeere long Deut. 11.12 Egypt was an inconsiderable land to this vers 10. that was prophane this was the holy land Zach. 2.12 the pleasant land Zach. 2.14 it was well built well till'd and greatly peopled yet this land must be laid waste they should be in ariditatem like a river dried up that if you looke for water in it there is none so if look for a Temple Worship or Ordinance c. in Jerusalem there is none their cities and habitations are burnt their gardens unfenced their trees cut down their Vines undressed their fields untilled and all made a wildernesse a land of briers and thorns Isa 7.24 And this was fulfill'd as you may see in Nehem. 2.17 Lam. 1.4 The wayes of Sion do mourn because none come to the solemn feasts 2.2 3.5.18 and the adversaries hand was upon all her pleasant things Lam. 1.10 Hence the Church complains Isa 64.10 11. Thy holy Cities are a wildernesse Sion is a wildernesse Jerusalem a desolation our holy and beautifull house where our fathers praised thee is burnt up with fire and all our pleasant things are laid waste see here the truth of divine threats and the mischief of sin it so exasperates God that he turns a fruitfull land even his own land into barrennesse saltnesse for the wickednesse of them that dwell therein Psal 107.34 A reproach among the nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God would make them not only for a waste but also for a reproach Charaph is simply to reproach to disgrace and that 's not all they should have but they should be for a taunt also and that 's more Vide de Dieu in Mat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Giddeph to blaspheme revile and so it 's used Mat. 27.39 for Matthew writ his Gospel in Hebrew where it 's said they reviled Christ and wagged their heads so should this people be reproached and revil'd have bitter taunts and sarcasms thrown at them Jer. 24. They shall be removed to all kingdomes of the earth for their hurt to be a reproach a Proverb a taunt and a curse hence grew those reproaches and imprecations Let it be with thee as it was with Zedekiah his family and followers Plaga Zedekia tangat tâ— fit frater servus Zedekia Vatab. and Jer. 29.22 the curse in the captivity was The Lord make thee like Zedekiah and like Ahab whom the King of Babylon roasted in the fire this judgement was very sore reproaches and taunts are bitter things piercing deep scarce any thing afflicts an ingenuous spirit more then they do Zedekiah feared nothing more then reproach and mocking Jer. 38.19 I am afraid lest the Jews fall to the Chaldeans deliver me into their hand and they mock me it was a sad thing to be stript of all their cities the land to be laid waste but much more to be expos'd to scorn yea publikely of all and that by the appointment of the Judge even God whom they took to be their friend and that to the nations they had hated and held tributary many yeers this was exceeding pungent especially they being the top and glory of all nations it was fulfill'd Lam. 2.15 16. All that passe by clap their hands at thee they hisse and wag their head at the daughter of Jerusalem saying Is this the city that men call The perfection of beauty The joy of the whole earth All thine enemies have opened their mouth against thee they hisse and gnash their teeth they say We have swallowed her up certainly this is the day that we looked for we have found we have seen it The Lord hath done that which he had devised he hath fulfilled his Word An instruction The Vulgar is Exemplum this act of God upon Jerusalem exposed so to reproach should be an example to the Heathen The Hebrew is musar from jasar to bind to discipline to instruct the judgements of God upon his people are vincula bonds to bind up Heathens from their sins they are disciplinae reproofs unto them being guilty of great sins they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructions to teach them to repent of their sins because the Jewes by their holy lives did not excite the nations to inquire after and serve the true God therefore their judgements shall be their instructions teach them to fear and forsake their Idolatry they could reason thus If God spared not the holy city the holy people the holy land when they fell to Idolatry uncleannesse and other vile sins how will he spare us if we be found in the same wayes his judgments are exceeding dreadfull we will take warning their sufferings shall be our safety if judgements were to be instructions to Heathens and wrought upon them shall they not much more be so to Christians the ruines of Germany the blood of Ireland the
breaches of England let them be instructions unto us Let us all say with Isaiah 26.8 9. In the way of thy judgements O Lord have we waited for thee the desire of our souls is to thy name and to the remembrance of thee with my soul have I desired thee in the night yea with my spirit within me will I seek thee early for when thy judgments are in the earth the inhabitants of the world will learn righteousnesse Heathen inhabitants will do it and shall not Christians it's seasonable wisdome to learn by the blows of others An astonishment Not for stupifying and hardening which sometimes is the end and fruit of judgements but for admiration God would so deal with Jerusalem and her inhabitants that the nations round about should be astonished at his dealings God would make them an astonishment an hissing and a perpetuall desolation Jer. 25.9 yea the plagues of the city should be such that every one that passeth by should be astonished and hisse Jer. 19.9 yea many nations should say Wherfore hath the Lord done thus to this great city Jer. 22.8 Deut. 29.22 23 24. God saith The plagues of that land should be such as that it should be like Sodom and Gomorrah so great so strange that all nations should say Wherefore hath the Lord done thus unto this land What meaneth the heat of this great anger God might have done thus with this great city with this pleasant land but he hath spared us and we have cause to be as much astonished at his mercies as they were at his judgements Let us fear reform lest our sweet mercies be turn'd into astonishing judgements When I shall execute judgement in thee in anger and fury and furious rebukes There is mention of executing judgement in the 8th and 10th verses and here in this verse with addition of anger fury and furious rebukes the Prophet may seem too repetitious and verbous but it 's otherwise repetitions of the same thing serve to confirm the truth of the matter to shew the speed of the event and to excite the minds of those the things concern all which fall in here the Prophet prophesying against the Jews at Jerusalem their city state and threatning destruction to all himself keeping in Babylon conceived that they would not believe what he said and fear what he threatned neither affected with what he delivered to prevent these evils he repeats the thing oft and strengthens it with variety of words that so his doctrine might be the more weighty the sooner believed they awakened and the judgement that was at hand feared In furious rebukes The Hebrew is in rebukes of heat Pradus observes that jacach notes rebuking before witnesse and God would do it before the nations and these rebukes were not to cure but to destroy I the Lord have spoken Lest they might think the Prophet and his Prophecy might die together and come to nothing the Lord tels them it was himself spake and that the Prophecy should take place what ever became of the Prophet because it was from him who was the living God and would see it fulfill'd at Jerusalem though uttered in Babylon VER 16. When I shall send upon them the evill arrow of famine which shall be for their destruction and which I will send to destroy you and I will increase the famine upon you and break your staffe of bread I Have spoken of famine and breaking the staffe of bread in Chap. 4.16 Only I shal open unto you that expression The arrows of famine they are either the arrows that bring famine or the arrows that famine brings The arrows that bring famine are great droughts Palmer-worms Locusts Canker-worms Caterpillers thunder lightning winds storms immoderate rains great hails long frosts murrains transportations of commodities monopolizing hoording up of creatures wars c. many of these are shot down from heaven by God and all are sent from God and cause famine and they are call'd arrows for that they do to the corn cattell fruits and State where they are what arrows do to the bodies of man or beast wound disquiet consume hence when mention was made of a famine in Habakkuks dayes Ch. 3.11 the Lord is said to march through the land in indignation ver 12. and his bow to be made quite naked then did God shoot amongst them the arrows of famine The arrows famine brings are leanness faintness sickness loathsomeness frettings fears of death longings for death gnawings of the stomach pinching of the wind got into the bowels eating of their own flesh thirsting and burning heat c. these are arrows that famine brings and kill like arrows shot into the liver which wounding deeply pain greatly and kill quickly and in this sense I rather take it here because the judgement spoken of concerning the Jews who were to be besieged if it be taken in the other sense it would have been a judgement to the besiegers who lay in the field and were not so well fortified against those arrows as they within it is therefore meant of the arrows famine brought upon them chiefly not excluding the arrows brought that famine namely war and these arrows were prepared in Moses dayes Deut. 32.23 I will heap mischief upon them I will spend mine arrows upon them and what arrows They shall be burnt with hunger and devoured with burning coals and with bitter destruction vers 24. Famine is like a multitude of hot coals in a mans bowels and bones that cause grievous pain even bitter destruction and therefore they are call'd here the evill arrows of famine because they bring many evils and at last a miserable death this Jeremiah acknowledges made good Lam. 3.12 13. speaking in the person of the Church and State Hee hath bent his bow and set me as a mark for the arrow he hath caused the arrow of his quiver to enter into my reins VER 17. So will I send upon you famine and evill beasts and they shall bereave thee and pestilence and blood shall pass through thee and I will bring the sword upon thee I the Lord have spoken it HEre is a repetition of the former judgment only one is new that is evill beasts some would have it meant of the Chaldeans that were like evill beasts that with their horns teeth heels hoofs should tosse gore rend and devoure them others understand it literally for evill and wilde beasts Lions Bears c. which were threatned Deut. 32.24 I will send the teeth of beasts upon them with the poison of the Serpents of the dust Lev. 26.22 I will send wild beasts which shall rob you of your children destroy your cattel make you few in number and your high way desolate see the truth of it 2 King 17.25 Lions were sent that slew them they feared not God But this was past and our Prophet speaks of that was to come Know then that as God sent Lions to destroy them there so he could send Lions to destroy