raised up a Joshua what had become of Israel When Elijah was taken away the horsemen and Chariots of Israel went 7. See here a ground why wee are so wary in having peace with our adversaries there 's much ado about peace wee all say peace but give us leave to be wary when wee make a peace when wee dwell among Thorns and Scorpions Thorns have their prickles and grievances Scorpions have their stings and wee are unwilling to be stung wee would not have our consciences our liberties stung wee would not have our priviledges plucked from us and all be in danger wee are unwilling to come to this When Scotland had made peace with England Flanders and the Easterlings it was said they had peace with the world but their Prelates made war with God so wee may have peace with men but there are those amongst us who if we look not to it will make war with God with the Lamb and those that follow him It 's reported of the Spanyards that they had peace with all the world but were out with God if we make such a peace as to have peace with men and to be out with God this would be a cursed peace if wicked men will lay aside their thorninesse their stings and subtilties be Nathaniels and not Achitephels Doves and not Serpents we would willingly imbrace a peace we have on the shoes of the Gospel of the preparation of peace 8. Seeing wicked men are Thorns and Scorpions let those in Authority look to it and do their duty that the Briers and Thorns grow not too high too great that Scorpions do not abound It 's said there were nine kinds of Scorpions about Jerusalem and Syria and very great ones and twenty kinds of Thorns also I fear we have all those kinds of Thorns and Scorpions amongst us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeks have a Proverb There is a Scorpion under every stone and where almost can a man go among us but there are Scorpions Thorns and Briers scratching catching and doing a mischief Let Magistrates tread upon those Scorpions and Ministers hew those Thorns Psal 91.13 Hos 6.5 Let Ministers do as Chrysostome did who would have his hand cut off before he would suffer Scorpions and Thorns to come to the Table of the Lord to poyson that Wine and Bread and to prick the sheep that came to feed there Magistrates likewise should do what lies in them that neither the Scorpions nor Briers do mischieve the sheep you may finde Scorpions in more places then one in your Courts Markets Shops Fields Ale-houses if you drive them not out of their holes Numb 33.55 they will be pricks in your eyes and thorns in your sides and vex you in the land wherein you dwell you may make oile of these Scorpions and meat of these Leviathans Pliny and others observe that if you burn one Scorpion in the midst of the house all the rest will flie away if Authority would execute Justice upon some of our Scorpions cut down some of our Thorns the rest would flie away wee are so fearefull and backward herein that wee let Scorpions multiply thorns and brambles increase not only til our fleeces be scratched from us but our flesh stung about us our liberties and lives indangered wee will not see where our sore is nor search to the bottome of it and because wee will not doe it God may justly send fiery Serpents to sting us and afford no brazen Serpent to cure us For your encouragement to deale with these consider Psal 118.12 2 Sam. 23.6 Ezek. 28.24 where it is said There shall be no more a pricking brier or grieving thorn unto the house of Israel for they shall know that I am the Lord God Another principall observation is That we must not bee afraid of men what ever they be especially those are called to publike place as Ministers and Magistrates Christ calls Ezekiel to publick service and foure times he is forbidden to feare in this verse Be not afraid of them that is their frownes bee they great ones Kings Princes Nobles or whomsoever bee not afraid of their words though stormy grievous stout contradictory c. because words doe stick and strike deep oft-times it is repeated again Bee not afraid of their words let them not affect thee nor be dismaid at their lookes The Hebrew word Techoth signifies to be amazed dejected discouraged and letted in ones way but the Prophet must not be amazed dejected or discouraged with what ever he hears sees or meets withall To give some few Reasons concerning this and some helps whereby to fortifie our spirits that we may not be fearfull having to do with Scorpions and Thorns 1. Feares are prejudiciall they take away our liberty Tuus timor tibi est Nero tua tentatio tibi est Iulianus they put halters about our necks and strangle our comforts they multiply and prolong our miseries they wound and disable us the work is to be done bene libere intrepide if we feare that will fetter infeeble and make us bungle Isa 22.2 They were slain not with the sword but with feares Feare slayes a man while hee is alive feare buries a man before hee is dead feares are prejudiciall to those that are in publique place 2. They are to be men of courage who are in publique place Exod. 18.21 Moses was to provide able men to be Magistrates and Rulers the originall is men of strength and courage the word signifies vertue strength a bulwark riches an army all which do increase courage so that a Magistrate should have the courage of all these of the vertuous of the strong of one in a bulwark of the rich of an army hee is to be a man of might Dan. 3.20 He commanded the most mighty men it 's the same word the men of most courage that were of mighty courage to binde Shadrach Meshach and Abednego those God puts into publique places are to be such Josh 1.9 Be strong and of a good courage be not afraid neither be thou dismayed where courage is required feare is prohibited and where feare is prohibited as in our Text there courage is imploy'd Should such a man as I flie feare said Nehem. 6.11 no I will not feare nor flie but be couragious and stand it out against Sanballat and the rest their power their scoffs their threats their plots Magistrates Ministers and all Gods people should be men of courage when Reformation and temple-Temple-work are in hand Hag. 2.4 Be strong O Zerubbabel and be strong O Joshua and be strong O all yee people of the land saith the Lord and work The work of Reformation and of the Temple will not go on if you faint and flag Samuel was a man of courage when hee told Saul intreating him to return with him that hee might worship but hee would not return with him for thou hast rejected God and God hath rejected thee from being King and thinkest thou that I
smitten dumb Dan. 10.15 breathlesse verse 17. 5. To testifie two things first thankfulnesse for some mercy received or promised upon this ground Abraham fell on his face Gen. 17.23 when God appeared to him and told him that hee would make a covenant with him and multiply him exceedingly hee fell on his face to manifest as his humility so especially the gratefull frame of his spirit towards God for such a mercy 2. Reverence worship and respect unto divine Majesty falling upon the face notes so much in the language of Canaan 2 Chro. 20.18 Jehosaphat bowed his head with his face to the ground and all Judah and the inhabitants of Jerusalem fell before the Lord and worshiped him so bowing in Psal 72.9 is to note reverence and worship They that dwell in the wildernesse shall bow before him and his enemies shall lick the dust they shall come in to Christ and by bowing their faces to the ground and licking the dust of his feet shall testifie their reverence and subjection unto him so Isa 49.23 That which made our Prophet fall down on his face here was feare and amazement at the apprehension of the Majesty of Christ the great glory that appeared newnesse and dreadfulnesse of things in the Vision Observ 1. See what mischiefe sin hath done unto us it hath disabled us from partaking of our greatest good the sight of glory is the happinesse of the creature when Peter saw Christs transfiguration but dimly hee said O Master it 's good being here but sin hath made us incapable of the sight of glory Peter and the rest fell upon their faces and could not behold it as otherwise they might Cum magno moerore pensare considerare cum lachrymis debemus in quantam miscriam infirmitatem cecidimus qui ipsum bonum ferre non possumus ad quod videndum creati sumus Gregory in his 8th Hom. saith it 's matter of great mourning to consider wee are fallen into such an estate as that wee cannot behold what would make us happy wee cannot indure that good that glory which God created us to behold yea such weaknesse hath sin brought us to that wee cannot bear the sight of the appearance of the likenesse of glory They are weake eyes that cannot indure the Sun-beams they more weake that cannot indure the light which is more remote from the brightnesse and glory of the Sun and so here man cannot indure the glory of the Lord nor the likenesse of it nor the appearance of the likenesse 2. That the sight of glory is an humbling thing when the Prophet saw the appearance of the glory of the Lord hee falls upon his face then hee is conscious of his own weaknesse and worthlesnesse then hee trembles and sees the great disproportion between Majesty and nothingnesse Isa 40.5 The glory of the Lord shall be revealed and all flesh shall see it and then followes all flesh is grasse glory will convince us that wee are but grasse it 's not hearing will do it at least not so effectually seeing and seeing of glory doth humble mightily seeing of miserie causeth grief mine eye affecteth mine heart but seeing of glory causeth godly sorrow Job 42.5 6. Now mine eyes seeth thee Nisi aliquid de aeternitate in mente videremus nunquam in facie nostra poenitendo caderemus Gre. I abhorre my self and repent in dust and ashes when hee saw the Lord and his glory then hee abhorred himself his own righteousnesse all his confidences duties and what ever the heart and wit of man catcheth hold of and repented and said What am I unto God the great the glorious God he is so infinitely glorious and distanced from mee that I am no better then dust and ashes Isaiah and worthy to be buried under them out of his sight and so Isaiah when he saw the glory of the Lord then was hee sensible of his own vilenesse and cryes out Wo is mee I am undone because I am a man of unclean lips though a Prophet yet a man of unclean lips for mine eyes have seen the King the Lord of Hosts he had heard the Seraphims cry Holy holy holy the Lord of Hosts the whole earth is full of his glory but this wrought not so powerfully as the sight of his glory now hee saw his sin what a great and soul sinner he was and therefore saith he Wo is me c. 3. That those be throughly humbled with the sense of their own vilenesse and weakness are fittest to hear divine truths and to receive divine mysteries Ezekiel falls on his face and then heares a voyce so was it with Daniel flesh and blood is apt to be lifted up to trust in something of its own men look at and like their own parts their graces some confidence or other we are apt to catch hold of but we must let all go below in our own eyes if we will be fit auditors of Christ we must fall down at the feet of his Throne if wee will heare him speak from his Throne Jam. 4.6 he giveth grace to the humble they finde the choycest favours at his hands Moses a meek man yea the meekest of all living and God shewed himself the most to him and so to him as not to others Numb 12.8 He spake to him mouth to mouth Deut. 34.10 There arose not a Prophet in Israel like to Moses whom the Lord knew face to face Isa 66.2 And I heard a voyce of one that spake This is the second effect following his sight of the glory of God hee first falls upon his face and then hears a voyce this was the voyce of him that sate upon the Throne and was so glorious that the Prophet could not behold him it was not the voyce of the heavens Psal 19.3 nor of the thunder Psal 29.3 but of Christ and the voyce of Christ is taken in the Scripture First for an extraordinary voyce having extraordinary power with it Joh. 5.28 those that are in the grave shall heare his voyce that is the power of his voyce shall fetch them out of their graves Secondly for the doctrine of Christ Joh. 10.27 My sheep heare my voyce that is my Doctrine they do not hear Christ immediately speaking but they heare his Gospel his Ministers opening it unto them Thirdly for the speech of Christ speaking unto others Act. 9.4 I heard a voyce saying Saul Saul c. such is the voyce here Christ speaking himself unto Ezekiel This Vision and Voyce was First to affect the Prophet that hee might be humbled awakened quickned up and prepared to the work the Lord Christ intended him Secondly to confirm him 1. In his call to his Ministery hee was to be a Prophet to this people in a strange Land and therefore hath an extraordinary call to it Christ from heaven appeares 2. In the truth of his Prophecie hee should utter nothing but what he had from Christ the author of all truth hee would put words
or as it 's more fully in Chap. 2. ver 5. Regnum Dei non in eloquentia sed in fide constat that their faith should not stand in the wisdome of men it will go off from one to another as men are more witty and hold out the truth in siner and more inticing expressions which will prove evill therefore hee declined the wisdome of men and preached in demonstration of the Spirit that their faith might stand in the power of God in such conviction and operation of the Spirit as might breed invincible stedfastnesse in them Secondly not to please men Gal. 1.10 Do I seek to please men if that were my end I should not be the servant of Christ but he must serve Christ in saving of souls not in pleasing of men when that is propounded unto men they will subject truth to mens humor and become flatterers but Ministers must not doe so not frame their Sermons according to mens humors and minds Jer. 15.19 Let them return unto thee but return not thou unto them do not thou comply debase the truth to please them but speak as the Oracles of God and let them please or provoke it matters not the provoking of them may be the neerest way to their salvation and that is thy end Thirdly not to get a living that is not the end of a Prophets office it 's to make men living men to save their lives and souls Paul preached the Gospel without charge to any and told the Corinthians he sought them not theirs their souls not their substance yet he denies not but that they that preach the Gospel should live of it 1 Cor. 9.14 It 's fit Preachers should have maintenance and sufficient but the end of preaching is not a living but life Cadit Asina est qui sublevet eam perit anima nemo est qui reparet Bern. the life of sinners to save to deliver them seeing this is the end of their calling how should it quicken them to their work If a Sheep were in a pit a child in a fire what haste would wee make to pull them forth and shall wee see souls rushing into the eternall pit the eternall fire and not move our feet our tongues to help them 8. The office of a Prophet and Minister is honourable it 's to save life to save souls their Calling is conversant about the lives and souls of men the soul is the immediate work of God the Image of God of more worth then all the world it was for the souls sake Magna res anima quae Christi sanguine redempta est Bern. Ep. that Christ came down from heaven prayed preached wrought Miracles suffered death and gave his heart-blood this made the Father say Precious is the soul being redeemed with Christs blood and being a thing of such worth and consequence the Ministers work is to save it that very work which is the Lords and Christs therefore in 1 Cor. 3.9 the Apostle saith of himself and all Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are labourers together with God co-workers concurrent with God in the salvation of sinners this is great honour In Obad. and made Jerome say Ipse Salvator Apostolos suos mundi esse voluit salvatores Christ hath made Apostles saviours of the world he calls them the light and salt of the world they inlighten the blind and season the unsavoury souls of men and so save them from corruption and perdition it 's an hard but an honourable work therfore saith James Let him know that hath converted a sinâ—â— that hee hath saved a soul from death Jam. 5.20 let him know it it 's a great and glorious work is done that he may be incouraged and God be praised 9. Ignorance will be no plea for wicked men if they be not warn'd not told of their sins they shall die men are apt to excuse themselves they are ignorant they knew not this or that to be sins their Teachers were insufficient or negligent and this may be truth but neither their fault nor thy ignorance will be a sufficient plea before God warn'd or unwarn'd the wicked shall die Isa 27.11 It is a people of no understanding therefore hee that made them will not have mercy on them and hee that formed them will shew them no favour Nescience may excuse in part but ignorance hardly at all that which men produce in favour of themselves God produces against them you are an ignorant people saith God of no understanding you know not prima principia neither God nor your selves and think because you are ignorant therefore to find mercy and favour at my hands but you are deceived your ignorance aggravates your woe ever therefore will I shew you no mercy no favour those are ignorant of God and his wayes God will be ignorant of them in their greatest straits Depart frm mee I never knew you Matth. 7.23 Ignorance is a great evill it makes men brutish like Nebuchadnezzar who had an Oxes heart in a mans shape ignorance is part of the Devils image as knowledge is of Gods wee should labour therefore to get knowledge savory and saving for it 's not good that the heart be without knowledge Prov. 19.2 10. See here who are the most cruell bloody and damning Ministers even those that are silent that warn not the people of their sins that preach flattering things or to no purpose let men be dumb and not speak at all or preach so as not to warn them of their sins and dangers they are who ever they be whether the greater or lesser Clergie as they use to distinguish themselves they are the bloody damning soul-murthering Ministers you cry out of those Ministers that tell you most of your sins that set judgement hell and damnation before you they be bitter harsh men cryed out of on all sides whereas they are the faithfullest friends that sinners have they would fain save your souls pull you out of the pit keep you out of hell and help you into heaven and are they censurable for this should one see a company of travellers going in a way they should fall into the hands of Cavaliers or Thieves and tell them the danger of it with great affection and compassion should another see them and say nothing or bid them go on and they do so are taken stript imprison'd starv'd to death you can easily tell which of these dealt most faithfully and friendly which treacherously and cruelly too many of the Ministers in England have been faulty this way and guilty of murthering multitudes if not millions of souls it 's one of the crying sins of the Land that wee have had such a dumb insufficient and consequently such a bloody soul-damning Ministery And many amongst them having slain souls now by putting on these wars seek to slay bodies also 11. There is a great necessity lyeth upon the Prophets and Ministers of Christ to preach and to preach home to
of the Lords house that Nebuchadnezzar King of Babylon took away from this place and carryed them to Babylon And I will bring again to this place Jeconiah the sonne of Jehoiakim King of Judah with all the captives of Judah that went into Babylon Here is a false Prophet contradicts all that Jeremiah had spoken touching the seventy yeers captivity The false Prophets likewise in Babylon they were at work and they strengthen the hands of the false Prophets at Jerusalem by their doctrine Jer. 29.8 9. Thus saith the Lord of Hosts the God of Israel Let not your Prophets and your Diviners that be in the midst of you deceive you neither hearken to your dreams which you cause to be dreamed for they prophecy falsly unto you in my name I have not sent them saith the Lord. And in the 24 25 26 27 28. verses of the same Chapter you shall find that Shemaiah the Nehelamite sent Letters from Babylon to all the Priests and to all the people that were at Jerusalem accusing Jeremiah for a mad man for making himself a Prophet for sending Letters to them in Babylon for lengthening out the captivity to seventy yeers for incouraging them to build houses to plant gardens to eat the fruit of them he would have Jeremiah imprisoned and set in the stocks Thus Jeremiah was accused cryed down at home and abroad his prophecy was sleighted scorned by many and most were troubled at what Jeremiah had prophecied This made such work both at Jerusalem and at Babylon that the people of God were much despondent and their enemies mightily insultive Now hereupon the Lord stirreth up Ezekiel powreth out his Spirit upon him calleth him forth to prophecy setteth him a work to justifie Jeremiah and to ratifie what he had fore-told concerning the Babylonish captivity threatning ruine to the City and Temple to Kingdome and King to their Nobles Priests and all the people Hereupon saith Josephus the prophecy of Ezekiel as soon as ever it was written I conceive he meaneth not the whole Prophecy but some part of it was sent to Jerusalem but little fruit came of it For Zedekiah being then King and having seen it he would neither believe Jeremy nor Ezekiel but presently concludes that both were lyers and false Prophets and that upon this ground Jeremiah had said Chap. 21.7 that Zedekiah should be carryed captive into Babylon and Ezekiel denyed that he should see Babylon Chapt. 12.13 Hereupon saith Zedekiah they were both false here is a contradiction the one saith I shall be carryed into Babylon the other saith I shall not see Babylon But God quickly made this good 2 King 25.7 for shortly after Nebuchadnezzar came besieged Jerusalem took Zedekiah captive put out both his eyes bound him with fetters of brass carried him to Babylon which he never saw From hence by the way you may observe first upon what sleight and weak grounds Princes and people will cast off prophecies and truths of God even upon mistakes and misapprehensions Zedekiah could not apprehend what truths there were in these two prophecies had he compared one thing with another hee might easily have seen truth but small matters will make Princes and people turn off the truths of God especially when they are not sutable to their own spirits and in these dayes people can without much ado turn off any truths Ministers bring if they be not sutable to their apprehensions and fancies 2. That God will make good the word of his Ministers and Prophets though they seem contradictory to mens fancies and sense Jeremiah saith that Zedekiah shall go into Babylon and Ezekiel saith he shall not see Babylon God makes it good notwithstanding the prophecy is thrown away The word of God shall take hold upon Princes Nobles people and slay them if they have despised and stood out against it But from this generall scope of Ezekiels prophecy that hee is sent to strengthen and justifie Jeremy take this observation That it is good for Ministers to strengthen the doctrine works hands and hearts one of another A Prophet is questioned trod under foot his prophecy thrown out as false an Ezekiel is stirred up to justifie a Jeremy When Ministers justifie one another the work goes on with more strength when there is a double witness to a truth it will seal it more strongly to the heart God gave foure Euangelists one had been a great mercy but that things might be ratified in your hearts sealed up in your consciences you have foure Euangelists each one strengtheneth the doctrine and things of another So the consent of Ministers and Prophets is a great matter to ratifie truths in the hearts and consciences of people and to establish the Church It is good therefore for an Ezekiel to strengthen a Jeremy 2. More specially the scope of the Prophet is to comfort the captives that were then in Babylon for they began now to be troubled that they had hearkened to Jeremiah yeelded to the King of Babylon because Jeremy had prophecied that Jerusalem should be destroyed the Temple burnt and that all should be laid waste whereas Jerusalem stood still and now five yeers were gone and nothing done unto the City or Temple for it was in the fifth yeere of Jehoiachins captivity that Ezekiel began his Prophecie They now began to be discouraged that they had left their habitations that they had hearkned to Ieremy so far as to come to Babylon they were likewise disheartened in Babylon they met with much hardship there being put upon building planting sowing and other difficulties yea the Babylonians themselves scoffed at them and said Sing us one of your songs of Sion This made them to droop and to wish O that we were at Ierusalem again that we had never hearkened to Ieremy The Iewes also at Ierusalem reproched them and they said they were men of cowardly and base spirits discouraged with the words of a timerous and lying Prophet one Ieremy and thereupon yeelding themselves into the hands of Nebuchadnezzar they wretchedly betrayed the City Religion and their Countrey these things went to the very bowels and reins of the godly and did greatly disturb them Hereupon the Lord to support their spirits to comfort them in these their distresses and to be an Ezekiel even the strength of God unto them stirreth up Ezekiel sets him on work Lastly the scope of the Prophet is the same with the rest of the Prophets viz. to lead unto Christ as you may see by reading Luke 24.44 Act. 3.18.21.24 They spake of Christ and led to him but it is more especially aimed at by this our Prophet who begins with the Law executed a Captivity but ends with a Temple and restauration by Christ thereby leading the people that were captives in Babylon to Christ the King of Ierusalem In Ephes 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have this expression That he might gather together in one all things in Christ the word notes to summe up or
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
the 26th to the end Some others put them all together and make them one Vision these being all parts of it Before I come to open this Vision or any parts thereof it will be needfull to shew you the scope of this Vision which will helpe us in the understanding of the same The scope of this Vision is to set forth the glory of God and this appeareth from the last verse of the Chapter where it is said This was the appearance of the likenesse of the glory of the Lord. The Spirit interprets all to be a manifestation of the glory of God This glory of God is evidenced two wayes 1. By his powerfull providence in the administration and ruling of all the creatures in the world For all creatures are under the command of God and he doth dispose of them for what services he pleaseth and not onely in the world but specially in the Church is his active providence preserving destroying as seemeth best in his owne eyes so that nothing is done there rashly or without his will nothing otherwise sooner or later then he hath decreed all creatures actions events come under his will rule and power 2. By a representation of Jesus Christ the Judge and Governour of this world who is the brightnesse of the glory of God and the expresse image of his Person and this from the 22. verse to the end of the Chapter as the other is from the 4. verse to the 22. This glory of God is presented to Ezekiel in this Vision for these ends 1. To breed in him an high reverence of divine Majestie The sight of great and glorious things doe awaken our dull heavie sensuall spirits naturally we are indifferent to the things of God and unlesse something transcendent and glorious be presented to us like Gallio we care little for other things therefore in Exod. 19.16 when the people saw the lightning and heard the thunder when God came downe upon the Mount in that glorious manner this awakened them and bred an awfull reverence in them of divine Majestie All the people that were in the Campe trembled 2. To prepare and fit him for entertainment of what God should speake unto him We are not alwayes in a frame to heare God speake there are great distempers in our spirits you have all experience enough of the truth of this therefore it is said Psal 46.10 Be still and know that I am God Be still let not your spirit be in a rage taken up with the world the cares feares pleasures and businesses of it be not parling with a lust but be still and know that I am God 3. It is to incourage him to his work and to frame his spirit to a ready execution thereof Ezekiel was to enter upon a heavie taske he was to deale with the stubborne Jewes a rebellious people He knew that Jeremiah had preached 35. yeares and other Prophets in times better then he was in and little or no good had been done upon this hard-hearted people Therefore lest Ezekiel should be discouraged that his heart might not faint but be quickned to the worke the Lord doth shew him his glory in these Hieroglyphicks his glory in these creatures his glory in his Sonne that so seeing the glory of God he might be warm'd oyl'd and incourag'd to run about this worke For the sight of glory is potent with a gracious heart to make it active for God We cannot says Peter and John in Act. 4.20 but speake the things which we have seene and heard Joh. 1.14 Mat. 17.1 2. Now they had seene his glory as the glory of the onely begotten Sonne of God They had been in the mount seene Christ transfigured and his face shine as the Sunne And having seene his glory and heard his voice this incouraged them notwithstanding all difficulties to be active for him This was Gods way to appeare to his servants to incourage them to the worke he would set them about Exod. 3. God appeared to Moses in a burning bush To Joshua in a vision like a man with a sword in his hand Josh 5.13 2 King 6.17 Act. 10. To Elisha by horses and chariots of fire Peter being confirmed by a vision of a sheet let downe from heaven goes and preacheth to the Gentiles And Ezekiel here hath vision upon vision that so being strongly confirmed he might not feare the faces of Jewes or Babylonians but proceed with life and spirit about the worke he was sent Note The sight of Gods glory is very efficacious upon the spirits of men If God let out his glory it will worke strangely upon good and bad When they came to apprehend Christ saith he to them Joh. 18.6 I am he It is conceived that Christ let out some glimpse of his glory this did so astonish them that presently they recoyled and fell to the ground Isaiah when he saw the glory of the Lord Isa 6.5 6. he cryeth out Woe is me I am undone I am a man of uncleane lips and I dwell among a people of uncleane lips And then God manifesting his glory so farre for his good that his lips were touched by an Angel Now Lord saith he here am I send me I am ready to goe though it be on a message of death though it be to root up Nations and Kingdomes So it was with Job I have heard of thee saith he by the hearing of the eare Job 42.5 6. but now mine eye seeth thee that is thy glory Wherefore I abhorre my selfe in dust and ashes I will speake no more against God I will doe whatsoever thou shalt command or expect at my hands So Isa 40.5 6. The glory of the Lord shall be revealed and all flesh shall see it together And what then All flesh is as grasse and all the goodlinesse thereof is as the flower of the field There is no greater or more efficacious way to take off your hearts from the creature Videnti Deum omnis creatura est angusta then to behold the glory of God There was no man that ever saw the glory of God but he looked upon the creature as nothing afterward I looked and behold a whirlewind came out of the North c. In this Verse we have the first part of the vision and it is of a Tempest A whirlewind is a sudden wind which takes up what is obvious and carrieth it in a circular motion wheeling it about and hurling it here and there Theodoret calls it the blast of a storm the Septuagint a wind which takes away trees houses lesser things A Lapid and disperseth them Some have been eye-witnesses of whirlewinds in Italy which have taken away stabula cum equis stable with horses carried them up into the aire and dashed them against the mountains so mighty are these whirlewinds in some countreys Out of the North. The Northern winds are very piercing and if we respect the Prophet in this whirlewind it was to
give us in Satan here and make him the god of the world Exemplo imperio suggestione and that by example command and suggestion and Christ doth thrice call Satan the prince of the world Joh. 12.31.14.30.16.11 and Eph. 2.2 according to the Prince of the power of the aire the spirit that now worketh Vnaquaeque res v sibilâ—s habet Angelicam potestatem sibi praepositam Aug in l. 83. qu. 79. q. In hoc mundo visibil nihâ—l n si per creaturam nvâ—sibilem d sponi potest Thom. 1. part qu. 110. The devill hath great power in the aire to raise winds to cause storms thunder lightning which is the power of the aire and the same power hath he in the spirits of the children of disobedience and by that spirit whereof he is Lord he can move them any way as the winds and clouds and carry them against Christ and his truths Now hence I infer that if Satan and ill Angels be as gods princes in this world have power in the aire and hearts of wicked men then must it needs follow that good Angels are as Gods and princes and have as much power in the world and hearts of good men as they otherwise devils should gain by their fall more then ever they had by their standing and it 's not credible that wicked damned spirits should have more honourable titles and larger power then the holy and glorious Angels What be those services the good Angels are imployed in Answ 1. To inform us of Gods will and God of our wayes They acquaint us with Gods mind Gen. 18.19 Angels told Abraham and Lot what God would do to Sodome an Angell tells Elijah 2 King 1.3 what to say to the Messengers of the King of Samariuâ— an Angel tels the Apostles Act. 1.11 that Christ shall return in that manner they had seen him go up to heaven Christ tels John Rev. 22.16 that he had sent his Angels to testifie those things in the Churches the Angel tels Daniel that he came forth to give him skill and understanding Chap. 9.22 Mat. 1.20.2.13 An Angel informs Joseph of the minde of God touching Mary and Christ So to inform God what is done here among men the Angels went up the ladder as well as came down Zach. 1.11 The Angel sent out by the Lord certified the Angel Christ that stood among the Myrtle trees Per Mâ—nistros more potentisstâ—m regis omnia faciâ— Bonav that they had travelled up and down the world and behold say they all the earth sitteth still and is at rest This God doth for honour and not necessity he knoweth all things but he will have them witnesses of his will 2. In opposing the great enemies of Christ and his Church whereupon they intermedle with Kings and Kingdomes and the great affaires thereof Dan. 10.20 Knowest thou wherefore I come unto thee now will I return to fight with the King of Persia and when I am gone forth lo the Prince of Grecia shall come This Angel Gabriel oppos'd the cruell Edicts of Cambyses King of Persia who laboured to keep the Jewes in captivity longer and to oppresse them sorer then others had done but Gabriel kept them from execution and brought his kingdome to ruine by degrees and therefore he saith the Prince of Grecia shall come I will leave Persia and go into Greece and stir up Alexander to come into Persia and spoile the King of his kingdome when Princes are stirred up by flatterers and prophane wretches to oppresse the godly to hinder the work of the Temple then Angels do fight against them Elesbaan King of the Ethiopians being in armes against Dunaam a Tyrant his army was much oppressed with famine and the power of the Tyrant whereupon he dyed to God for help and presently heard Gabriel Gabriel Gabriel thrice he heard that voyce from heaven intimating that Gabriel would help him whereupon he joyned battell with the Tyrant overcame kill'd most and took the Tyrant King of the Homerites Baron anno 523. Ammonius de gestis Francorum l. 3. c. 87.88 Vbi non est contrarietas voluntatis non est pugna and bound him in chaines At a great battell between Clotharius and Theodoricus was seen an Angel with a drawn sword and many were slain on both sides Some understand these Princes to be Spirits if good there is no discord between them good Angels are without sin and so no opposition in their wills to Gods or one another if of evill Angels it 's that wee aim at the good Angels oppose and contend against the evill with all their strength Rev. 12.7 Michael and his Angels fought against the Dragon and his There was a great battell in heaven the Devill and his angels were cast out which is for the great comfort of Sion certainly devils and devillish men would over-run all if there were not Angels imployed in the four quarters of the world to keep the Church and people of God when Balaam and Balak would have curst Gods people an Angel cometh forth and fights against them Numb 22.22 This is one great office of the Angels to fight against Princes Potentates and men of the earth that seek to oppresse the people of God and labour to hinder Temple work and the welfare of Sion 3. To execute the judgements of God upon wicked men the death of their first-born in Egypt which was the chiefest of the plagues and touched them neerest was done by a destroying Angell who therefore is called Hammaschchit Exod. 12.23 the destroyer shall not come into their houses but into the Egyptians he did come the singular number is put for the plurall a thing usuall in Scripture and so the sense is that Angels were the destroyers of Egyptians and the Psalmist in the 78. Psalm 49. saith God did this work by sending evill Angels among them not that these Angels were wicked spirits as some have thought but Angels or messengers of evill of death unto them The Egyptian Sorcerers used the help of wicked Angels to oppose Moses and harden the Egyptians and God used the help of good Angels to punish evill doers they have been and are imployed in such service the Angels that came to Lots house smote the Sodomites with blindnesse great and small which were at Lots door Gen. 19.11 They fetched fire from heaven and destroyed the place ver 13. When seventy thousand died of the plague 2 Sam. 24.17 in Davids dayes it is made the work of an Angel ver 17. he saw the Angel that smote the people it was an Angel that slew 185000. Assyrians Isa 37.36 Psal 35.5 6. It 's their work to chase and persecute wicked men often Angels of God do suddenly destroy them Act. 12.23 And immediately the Angel of the Lord smote him Lorinus thinks it was the Devill did it but it was some good Angel that being zealous for God did vindicate his glory which was given to a mortall
are much taken with it A garden that is drawne out exactly and every thing in it set in order An Army that keepeth ranke and posture and proceeds in all things according to rule how beautifull and comely are they All the actions of Angels are such one runneth not before another one is not divided from another one disallowes not what another doth but their harmony and correspondency is such that if a man could see the same he would be ravished with the works of Angels Jam. 3.16 Where envying and strife is there is confusion but among Angels there is no envie no strife so no confusion Mutuas sibi invicem tradunt operas ad exequenda Dei decreta 3. That wee should joyne our helps for furtherance of the works of God Angels joyne their wings and afford help to each other to doe the will of God Devils and wicked men joyne together against God and his wayes Psal 2.2 The Kings of the earth set themselves and the Rulers take counsell together against the Lord and against his Anointed c. And good men should joyne together their heads their purses and abilities whatsoever to further Gods worke If Angels appeare and put forth their wings to doe the will of their God let us appeare and put forth our hands to doe the worke of our God The second thing about their wings is they were stretched upwards not let downe drawne up resting upon their bodies but extended as ready for service as might be ver 11. This notes unto us the readinesse of Angels to doe the will of Christ their faces look up attend his commands and their wings are stretched out to fly about them as soone as they are made knowne as a Hawke that is upon the wing watches till the fowle rise and then falls upon her and flyes after her immediately Angels are upon the wing before the command goes out and when it 's out God shall not need to use motives or arguments to put them on The manifestation of his will is the strongest motive unto them and it should be so with us We pray that Gods will may be done on earth as it 's done in heaven the meere manifestation of Gods will therefore should prevaile with us as with Angels but let God manifest his will bring forth his strong arguments to move us yet we have no wings or if wings not stretched forth or if stretched forth wee rather flag then fly with them The third thing is the covering of the wings ver 11. Femora two covered their bodies their thighes feet that is in Isa 6.1 their uncomely parts which are in Scripture-phrase call'd the feete One wing did cover the fore-part of their body another their hinder parts Obs 1. In this covering of their bodies God propounds them a patterne of chastitie and modestie unto us Those parts are hid which might uncovered argue disreverence of God or concupiscence in them or be offensive unto men God loves chaste spirits and chaste behaviours the Angels are very chaste and would not have any undecent thing objected to divine view whose authoritie and majestie they adore Nihil impurum in conspectum Dei veniat No impure thing must come into the sight of God therefore God ordered Exod. 20.26 That there must be no steps to his Altar lest the nakednesse of the Priests were discovered in their going up and so offence given to God and man and further he appointed linnen breeches to cover the Priests nakednesse Exod. 28.42 2. It notes out to us that Angelicall nature is a thing hidden and too high for us while we are in our houses of clay their natures are beyond the reach of mans braine and that wee are so farre from the knowledge of Gods face nature and abilitie to behold them that we cannot know and behold the lowest parts the very feet of Angels they are vail'd up from us As too transcendent for our capacities we know not the natures of any creatures here below not of a flower a fly we describe things but doe not cannot define them I would see the proudest of you all define the nature of a straw as one preached in Cambridge to all the Scholars Vitreum vas lamâ—imus pultem non attingimus if we know not the nature of these visibles of bodies then much lesse of Angels and if not of Angels least of all of God 3. That men are apt to Idolize choice Instruments imployed in Gods service and therefore the Angels are covered with wings to prevent it Such is the beauty wisdome strength use and celeritie of Angels in Gods service that man is apt to deifie them John falls down to worship before the feete of an Angel Rev. 22.8 And when Paul and Barnabas had heal'd a creeple the Lycaonians said The Gods are come downe to us in the likenesse of men and they would have sacrificed to them Act. 14. And should the Angels appeare to us in their natures without being covered up wee should take them to be Gods but they will not have that honour they will hide their beauty and excellency and desire the glory onely be given to God The next thing wee are to come unto is their feete in the seventh verse VER 7. And their feete were straight feete and the sole of their feete was like the sole of a calves foot and they sparkled like the colour of burnished brass STraight feete They were feete of men and by a Synecdoche feete are put for the leggs and thighs the Septuagint read it Their thighs were right or straight and therefore could not be the thighs or feete of beast which in the hammes are with compasse and not straight they were neither bending inward nor outward but straight as pillars Columnarum instar This types out to us 1. That the wayes of Angels are all straight and right feete in Scripture are put for wayes inward of the soule outward of the whole man Pro. 4.26 Ponder the path of thy feete Psal 119.105 Thy word is a lamp unto my feet that is all my actions and Eccles 5.1 Keepe thy foote when thou goest to the house of God that is thy thoughts affections will reason and all within Take the feete of Angels for their thoughts desires wils reason actions they are all right there is no act of theirs voyde of reason as the acts of brutes are none done by rash motion or suddain passion as too many of mens are they goe not without warrant and when they goe they goe in the way appointed of God never turne out but are exact keeping to his will 2. They are firme constant in their resolutions and service for God that is noted by feete in Scripture for feete are the basis and foundation of things Exod. 30.28 The Laver and his foote that is his basis whereon he rested mens feet or legs are the foundation whereon the body rests In Eccles 12.13 Firmitas homini debebatur
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
hired to it Numb 24. 5. That the wheeles readily do the will of God and follow the Spirit where ever it goes thither their spirit was to go the Spirit was in the motion and therefore they are said to have eyes and the Spirit in them and to move at the motion of the Spirit wheels have roundnesse and so readinesse to move but not Gods way full of eyes they are and looke at Gods ends but if they had not the Spirit in them they would not move that way or if they did it would not be without dispute sloth murmuring it 's the Spirit makes them move the right way and readily in that way where the Spirit is in any there the motion is right and ready Ayre Sea Land have no vigour in them but what the Spirit puts in and they move as the Spirit will have them Psal 148.8 Fire and haile snow and vapour stormy wind fulfilling his word they all do the will of God fulfill his word readily they have the vigour of Gods Spirit in them Gen. 1.2 The Spirit moved upon the face of the waters not an Angel not the wind but the eternall Spirit of God and so they move by vertue of the Spirit into their place the Spirit createth cherisheth and sustains all things and they are all obedient to the call of the Spirit and tread in the paths of it all creatures move after the Spirit Psal 104.30 Thou sendest forth thy Spirit they are created and thou renewest the face of the earth Herbs Plants Trees Beasts Fowls all living creatures are created and formed by the Spirit and move according to those principles and instincts the Spirit puts into them their motions and services are no other then what the Spirit leads them unto and those motions they readily performe 6. The wheels and second causes do go on and move incessantly unweariably in the way the Spirit puts them they went whither the Spirit went neither the Spirit nor the wheels do faint or fail in their motions 7. The Spirit of God is a living and lively Spirit a Spirit of livelinesse it 's the Spirit of the living God 2 Cor. 3.5 And the living God cannot have a dead and livelesse spirit it 's a Spirit of life Rom. 8.2 The law of the Spirit of life in Christ Jesus The Spirit hath life in it self it gives life to all Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life all life comes from this Fountain and Author of life Eve was called the mother of all living that is of all men and women but the Spirit is the father of all living men women and other creatures It 's the Spirit that maintains life Act. 17.28 Job 27.3 All the while my breath is in me the Spirit is in my nostrils the Spirit of God is in that breath and maintains life by it The Spirit quickens and improves life 2 Cor. 3.6 The Spirit quickens not only makes life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but makes lively it 's the Spirit that quickneth not only from death but from deadnesse and dulnesse Cant. 4.16 Awake O North-wind and come thou South blow upon my garden that the spices thereof may flow out the meaning is Let the Spirit breath in the Ordinances and quicken up the Saints and then they will be lively active and fragrant as spicerie The Spirit rested upon Christ Isa 11. and he was quick in understanding and quicke in operation Act. 10.38 hee was anointed with the Holy Ghost and with power and went about doing good the Spirit made them lively and so it 's the work of the Spirit that makes the Saints lively and active it 's the Spirit that leads unto life 8. It 's that Spirit of God which worketh all in all things the Spirit is in the wheels and works in them and by them we speak not now of the choice operations of the Spirit in the Elect but the common operations of the Spirit in all creatures There be admirable qualities instincts and excellent operations in Plants Birds Beasts what ever they be it 's the Spirit that wrought them there the Spirit is in the wheels the instincts in the Bees and Birds to build so curiously in the Locusts to go out by bands in the Ants to gather their meat in Summer in the Conneys to make their houses in the rocks in the Spider to weave so fine a web is put in by the Spirit of God 1 Sam. 10.6 The Spirit of the Lord will come upon thee and thou shalt prophesie and be turned into another man that is thou shalt have gifts fit for government the Spirit wil instruct and inable thee to rule this people The consideration of this point should be a stay to our spirits which way soever the wheels move the Spirit of God is in them When we look abroad behold the crosse and confused motions of the world our hearts repine murmure sink in us shift and wee are ready to start aside out of our places to unwarrantable practices but let us remember the Spirit of God is in the wheels and stirs them at its owne pleasure If Shimei curse David sees God in that motion and saith Let him alone God hath bid him so Job when all was taken away by the Chaldeans Sabeans he was so far from impatience that hee falls a praising and blessing God there is no just ground of impatience in the world it 's the Spirit in the wheels which moves them It should also help our faith because in all designes of men motions of the wheels God hath his designe going on the Spirit is in the wheels which is an invisible but a strong agent and doth invisible work carrie on the Lords designe how ever the motions of the wheels seem to us let the wheel be intangled run stand still or move contrary wayes yet Gods work goes on and our faith should get up VER 22 c. And the likenesse of the firmament upon the heads of the living creature was as the colour of terrible Crystall stretched forth over their heads above 23. And under the firmament were their wings streight the one towards the other every one had two which covered on this side and every one had two which covered on that side their bodies 24. And when they went I heard the noyse of their wings like the noyse of great waters as the voyce of the Almighty the voyce of speech as the noyse of an host when they stood they let down their wings 25. And there was a voyce from the firmament that was over their heads when they stood and had let down their wings IN these Verses we have the fourth Vision or fourth part of the generall Vision which is concerning the firmament This Vision as formerly hath been shewne holds forth unto us the glory of God and of that glory which lies in his providence and government of the world wee have spoken in the
is too glorious for mans eyes to behold and therefore is presented here more remote and hidden from the Prophets sight There was the appearance of fire in the colour of Amber or within the outward fire this was glorious that exceeding glorious the fire in the fire here is infinite glory shut up obscured by that is lesse glorious You heard before of Christs humane nature that it is very glorious much more the Divine that communicates the lustre glory to the humane 2 Pet. 1.17 a voyce came from the excellent glory glory that excell'd all the glory of the creature that excell'd all the apprehensions of creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the glory greatly becoming or great becoming glory it 's glory that greatly becomes the great God and such is the glory of the Divine nature of Christ it 's excellent glory and if it were let out a little in the strength and fulnesse of it wee should be sunk by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Glory is a weighty thing the Hebrew word for glory signifies gravitas pondus onus intimating that glory as it 's a bright so a heavie thing brightnesse and weightinesse are in it 2 Cor. 4.17 it 's call'd a weight of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glory of Christs divine nature would oppresse us if fully opened to our view Moses made a request to God which if he had granted would have been his death Exod. 33.18 I beseech thee saith he shew me thy glory God tels him in the 20th verse no man can see me and live my glory will be a consuming fire unto thee yet God is pleased to communicate the glory of his divine nature here to Moses in that way might do him good and not destroy him hee puts him into the cleft of a rock and shewes him his back parts vers 23. which was some glorious body as Testatus thinks some humane shape as others conceive and not unlikely to be Christ Oluaster Osiander as hee appeared in his transfiguration full of glory and Majesty thus God condescended to Moses and so here to the Prophet Non cadit sub sensum corporis Juxta possibilitatem humanam Fulgor ille tantae majestatis nos in nihilum redigeret hee sees the glory of the divine nature in the humane which in it self is not subject to mans sense but through divine dispensation is made visible according to mans capacity If wee cannot behold the Sun for its brightnesse nor one creature behold another without prejudice to it self how can wee behold the exceeding glory of the Creator of the divine nature without great danger without death the glory of such Majesty would turn us into nothing 5. That Christs actions even judicary ones are glorious there was brightnesse round about his presence sitting in judgement and his actuall punishing of the Jewes with war famine captivity are all full of glory This supreme Majesty executing judgement fils all with brightnesse and glory when the Angels came with power to judge Babylon Rev. 18.1 2. it 's said the earth was lightned with his glory Acts of judgement and justice are glorious and shining Ribera saith this is meant of judgement upon Rome which shall be evident to all and fill the world with the glory of it when it shall be fulfilled God was glorious as well in destroying the Egyptians as delivering the Israelites there is so much beauty and brightnesse in works of justice and judgement that they are call'd the glory of the Lord Numb 14.21 The people upon the ill report brought upon the Land of Canaan murmured thought to make a captaine and go back to Egypt whereupon God threatned to smite them with the pestilence and to disinherit them Moses interposes intercedes for them God answers him and saith Rev. 14.11 The fire and brimstone they are tormented with is vindicta Dei ex qua quasi sumus produt Dei laus gloria Alcazar At thy request I have pardoned them but as truly as I live all the earth shall be filled with the glory of the Lord what 's that the glory of his just judgements upon them in the Wildernesse and shortly after Corah and his confederates were swallowed alive by the earth Zimri and Cosbi were run thorow for their wickednesse and in these and other particulars was the glory of the Lord seen evidently Would Magistrates and those have power in their hands shine and be glorious let them execute judgement and see justice done Solomon by that act of judgement between the two Harlots touching the dead and the living childe became renowned What a glorious act was in it when Darius set Daniel at liberty and caused his accusers to be cast into the den of Lions If men in place would punish delinquents executing justice in the feare of God without respect of persons distemper of affections or any sinister respects they would be like Angels and enlighten the City and Kingdome with glory such a one is Sol justitiae and fils the world with the beams of righteousnesse hee is dextra Dei and relieves Kingdomes Cities Families with equity VER 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 HEre is a description of that brightnesse or glory which compassed him that sate upon the Throne himself was glorious the brightnesse of glory and he had circumferentiall brightnesse and this is resembled unto the Bowe in the cloud that which we call the Rainbowe first mention of it is in the 9th of Genesis verse 13. where God puts double honour upon it 1. He ownes it for his I do set my Bowe in the cloud and 2. Makes it foederall a token of the Covenant between him and the earth and so by divine institution is exalted to a supernaturall work a sacramentall signe I shall speak something of this Bowe Philosophically and something Theologically 1. Philosophically the generation of it is in the wombe of a cloud and the cause naturall viz. the reverberation of the Sun-beames in a moyst cloud for when there is a moyst cloud opposit to the Sun fitly disposed to receive the Sun-beams and to reflect them then is the Rain-bowes birth and appearance the figure of it a semicircle sometimes lesse but never greater sometimes there hath been a Rain-bowe in the night from the beames of the Moone which is weak and like a white cloud Mylichius observes In lib. 2. Plin. that from the Sunne hath sometimes been a white Rain-bow but constantly the Rain-bowe is of divers colours specially blew green and red all very glorious Thaumantis filiam propter admirationem In Theaeteto and wonderfull drawing the eyes of the world to behold it whereupon Plato thinks it 's called the daughter of Wonder it 's so admired The naturall signification of it is rain and moyst weather Scaliger saith if it be in the morning it
the glory of the Lord but it 's the greater mercy that God will put forth creating power in a vision and present the likenesse of his glory in variety of things according to the capacity and for the advantage of his servants so Moses saw the glory of the Lord in the Mount so Christ shewed unto Peter James and John his glory in his transfiguration Matth. 17. Isaiah hee had a glorious vision Chap. 6. and so glorious it was that it 's called the glory of the Lord and this did the Prophet Isaiah see in the likenesse and appearance of it not in its own nature for no man you ever could so see the glory of God and live Jehovah this name by the learned Jewes is called 1. Hashsham that name emphatically as the chiefest of all the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The name of four letters 3. The great Name 4. The blessed Name for the high Priest did pronounce it only once a yeer and that in the Temple at the feast of Propitiation at the solemne blessing Numb 6.24 25. 5. The glorious Name 6. The name Separate shem Hammephoraash because separate from ambiguity saith Maimon from our knowledge saith the son of Maimon 7. The name appropriated to God because it is most proper to him 8. The name of remembring because it brings to mind the being of God 9. The name of essence or being Shemhaguetzem a name of substance Plebi sub poena mortis ejus pronuntiatio vitita fuit Buxtorf Qui pronuntiat nomen Tetragrammatum non habet partem in suturo seculo The Jewes are exceeding superstitious about this name and say it must not be pronounced they term it The unexpressible Name themselves never utter it but Adonai or Elohim in stead of it they tell us that the womans son in the 24. of Levit. was accused of blasphemy and stoned to death because hee pronounced this name Jehovah And there is a relation of the Priests of the Sanctuary that not knowing how to read this name being written by Moses * Spasmo correpti interiorint Gerard. in loc Shindl. they laughed and were smitten to death of God for it It 's strange to think what miracles the Jewes attribute to this name Moses had it writ in a Rod or Staffe Christ got it and put in his thigh and so by vertue of it they both did all their miracles they tell of one David a Magician that by vertue of this name went in one day a journey of ten dayes But to leave Rabbinicall conceits This name Jehovah imports essence Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit est being existence and by it the eternity independency efficacity and truth of God are laid before us together with his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it 's attributed to Christ and tels us that hee hath his being of himself he is compleat in himselfe and an infinite sea of being Eternall Rev. 1.8 Independent Rev. 1.5 Efficacious giving being life and perfection to all creatures Hebr. 1.2 3. Col. 1.16 17. hee is true yea truth fulfilling the promises 2 Cor. 1.20 Observ 1. Jesus Christ who sate upon the Throne here is JEHOAVH of the same essence with the Father and the Holy Ghost hee is not consimilar but consubstantiall with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alius pater alius filius alius spiritus but not aliud pater aliud filius aliud spiritus not like the Father or like the Spirit but the same the one differs from the other personally but not essentially 1 Joh. 5.7 There be three that beare record in heaven the Father the Word and the Holy Ghost and these three are one one in essence one in propriety one JEHOVAH Jer. 23.6 the Prophet speaking of Christ tels us what his name shall be called Jehovah Zidkenus The Lord our righteousnesse and in Mal. 3.1 Jehovah whom you seek shall suddenly come to his Temple by the name JEHOVAH is meant Christ who is God and this is of great concernment it 's the foundation of our faith in Christ of our worshipping of Christ of our salvation by Christ and of all good from Christ if he were not Jehovab the Gospel should be a lie our faith a fancie our worship false the Church a fable all men lost and that for ever 2 Again that the glory here represented in this Vision was not the glory of a creature but of Jehovah there was a man presented to his eye but Jehovah to his faith it was the appearance of the glory of the Lord not only of Christ as man but as God-man and so the glory was glorious glory And when I saw it I fell upon my face Here is the first effect of it when hee had this vision beheld this glory hee was amazed so smitten with the lustre of it that hee could stand no longer but down hee falls and that upon his face There is frequent mention in Scripture that upon visions and appearances of Divine Majesty the servants of God have falne down Dan. 8.17 He fell upon his face and Saul Acts 9.4 hee fell to the earth Abraham hee fell on his face when God appeared to him Gen. 17.3 The three Disciples Christ took up into the mount when they saw the glory and heard the voyce they fell on their faces There is a great difference between falling on the face and falling on the back To fall forward notes respect and humility but to fall backward is a note of sin and guilt Abraham fell twice upon his face the Prophets oft the godly when they are to deale with God fall forwards the wicked backward Cadere in faciem observantiae est humilitatem semper olet sed retro cadere peccatum supponit aut indicat Jer. except old Eli. Wee read not of any good man that fell backward but all those came to take Christ Joh. 18.6 went backwards and fell to the ground So Isa 28.13 Precept upon precept that they might go and fall backwards There be divers reasons or grounds of mens falling upon their faces in visions and apparitions of God 1. The Majesty of God that is present in these visions and some way or other represented to those that have the Visions so Dan. 10.9 2. The lustre of Divine glory that accompanies the same this made Paul and his company fall to the ground Act. 26.13 14. 3. Some new and dreadfull thing that appeares in the Vision as here creatures with four faces and four wings wheels rings full of eyes and so high that they are dreadfull 4. Sense of their owne frailty and weaknesse Visions having divine Majesty Glory and some terriblenesse in them have wrought strange effects upon infirme men they have lockt up their senses and put them in a deep sleep Dan. 8.18.10 Chap. 9. made them sick and faint many dayes Dan. 8.27 much grieved and troubled their spirits Dan. 7.15 taken away their strength and comelinesse Dan. 10.8
voyce of that glorious Person sate upon the Throne Two things fall into consideration here touching the Spirit The first is the Spirits entrance into him The second the Spirits setting him upon his feet 1. It entred into him there be phrases in Scripture concerning the Spirit which import motion of it from place to place but must not be so understood 1. The sending of the Spirit Gal. 4.6 2. The coming of the Spirit Joh. 15.26 3. The descending of the Spirit Joh. 1.32 4. Receiving of it Joh. 20.22 5. The entring of the Spirit These all seem to imply the moving of the Spirit from one place to another but the Spirit of God is infinite in essence filling heaven and earth and changes not place the thing aimed at in them is 1. Operation 2. Manifestation 3. Impletion When the Spirit works effectually in any manifests it self by any fils the heart of any with divine graces and influences when it doth either of these or all these then it 's sent descended come received entred But for the phrase here The Spirit entred into mee a like one is in Hab. 3.16 Rottennesse entred into my bones that is it came not ab extra but there was a disposition and principle in him before to rottennesse but now it wrought it manifested it self and filled him with it so here the Spirit was in the Prophet before but now there was a more lively operation and manifestation of it yea farther this entrance of Spirit notes out his filling with the Spirit it possessed him fully there was abundance of the Spirit in him to fit him for and confirm him in his Propheticall Function The Spirit entred into him took him up and singled him out for divine service 2. It set him upon his feet here the efficacious operation of the Spirit appeares that which nature could not do the Spirit did it chased away all distempering fears inabled him to stand up to behold glory to heare the King speak from his Throne of glory and to be ready to do his will what ever he should say this was a great work of the Spirit in our Prophet Observ 1. From the Prophets being down and set up by the Spirit that the Spirit is the chief comforter the words of Christ Stand up and I will speak unto thee were good and comfortable words but the Spirit wrought the solid and lively comfort which scattered the clouds of feare confirmed him and set him up To speak good words to one sick in prison is a comfortable thing but to heal the sick party to bring out the prisoner is reall comfort thus did the Spirit it healed the sick heart of the Prophet and freed him being imprisoned with feares the reall and choyce comfort is from the Spirit hence the Spirit is called the Comforter in John four times Joh. 14.16 26. Chap. 15.26 and Chap. 16.7 and not only the Comforter but the Comforter that testifies of Christ that teacheth all things that abides with you for ever as appeares in the places before mentioned Men comfort the Word comforts Angels comfort it was an Angel comforted Christ in his Agony Luke 22.43 but none comfort like the Spirit Ezekiel had the Spirit of God the great and solid Comforter to raise confirme and comfort him 2. That those the Lord Christ intends to set up for Officers in his Church he gives his Spirit unto the Spirit enters into Ezekiel before he is called he is filled with the Spirit the gifts and graces of it When Officers of an inferiour nature were to be made in the Apostles dayes even officers to serve tables what men must be looked out men of honest report full of the Holy Ghost and Wisdome they must be such as the Holy Ghost hath entred into and filled else they were unfit for that service Act. 6.3 much more then should they be fill'd with the Spirit that are for the highest place in the Church of God Act. 9.17 Saul was fill'd with the Holy Ghost Acts 11.24 it 's said of Barnabas hee was full of the Holy Ghost the Spirit entred into them and they preached Acts 13.2 They must be separated for the work whereunto the Lord had call'd them even for the chief places in the Church of God the Offices in the Church are for men that have the Spirit of Christ in them in some fulnesse of it those places are not for others such as are fill'd with wine with the world with a spirit of envie error contention and Antichristianisme but have not the Spirit of Christ in them the false and lying Prophets had no entrance of the Spirit into them and therefore the Lord saith he sent them not Jer. 14.14 They flattered themselves they were call'd and sent of God and had the Spirit as Zedekiah said to Micaiah Which way went the Spirit from mee to thee 1 King 22.24 but they neither had it nor were sent of God but ran and were not sent Ier. 23.21 And unlesse men have the Spirit enter into them they are neither fit for that Function nor satisfyingly know they are call'd to it many among us are called of men that were never call'd of God 3. That man by his naturall abilities cannot reach or receive the things of God Ezekiel must have the Spirit enter into him before hee can heare or understand any thing to purpose reason and discourse is not more above the capacity of a Beast then the things of Christ and his Spirit are above the capacity of man 1 Cor. 2.14 The naturall man receives not the things of the Spirit of God for they are foolishnesse unto him the preaching of the Gospel and Christ crucified was a stumbling-block to the Iewes and foolishnesse to the Greekes the Iewes were skill'd in the Law and the Greeks in Philosophy and neither of them entertain Christ or his Gospel their knowledge and abilities served them to take offence at Christ and to condemn the Gospel for foolishnesse and it 's not all that naturall abilities do not only not reach the things of the Spirit but they cannot do it neither can hee know them saith the Text for they are spiritually discerned Tell a naturall man that God hath begotten a Son that God is man that a Virgin hath brought forth that God hath purchased a Church by his blood that men are reconciled unto God and justified by the death of Christ Verba audit spiritualem sensum non assequitur they are riddles unto him such truths are like a sealed book the spirit and life of them he is incapable of tell him that a man must deny himself mourn for his sins walk in the Spirit believe in another for salvation and these things are foolishnesse unto him 4. That the Word without the Spirit is inefficacious when hee pake the Spirit entred had not there been entrance of the Spirit the Word had not prevail'd the Prophet had not been raised the Word is of little moment and power unlesse
and so to impudencie when the Calves were first mentioned in Israel the people trembled at it but afterwards they could kisse Calves and sacrifice to Baal Hos 13.1 and out-stand the threats of the Prophet Sin banisheth shame from its habitation so that the sinner and shame are disacquainted Psal 52.1 Why boastest thou thy selfe in mischief O mighty man Doeg boasteth of his bloodinesse that hee had kill'd the Priests at the command of Saul Zeph. 3.5 The unjust knoweth no shame Though men foam out their shame Jude 13. and glory in their shame Phil. 3.19 yet they will know no shame It 's an exceeding evill to be past shame to be impudent in sinning if ever God shew mercie to such sinners they must be ashamed What fruit had you in those things whereof now yee are ashamed Rom. 6.21 yee were impudent in committing but now yee are ashamed in confessing and remembring of them 2. That where there is an impudent face there is a hard stiffe heart if the heart were not stony before God the face would not be impudent before man Act. 7.51 Yee stiff-necked and uncircumcised in heart there was brawnishnesse within and impudency without and a hard heart is one of the greatest evills Mercies prevail not what mercies had they in the Wildernesse in Canaan and yet they did not move them Miracles will not do it when they took Christ hee said I am hee and they all fell backward to the ground after this Peter cuts off Malchus his ear Christ heals it here were two miracles yet they did no good upon their hard hearts they went on laid hands on Christ who wrought the miracles bound him as a malefactor and thought to make him sure for doing any more miracles Pharaoh saw ten miracles the Israelites woar a miracle about them fortie yeers their clothes and shoes ware not out they were new at fortie yeers end yet these wrought not upon their hard hearts Pliny tels of a river in Lucania that turns leaves and sticks into stones It is not fasting and prayer will do it many are hardened in them There be waters that what ever is cast in they turn into stone and some mens hearts grow stonie in what ever Ordinances they are A hard heart is a grievous disease worse then the stone in the reins or bladder It was Nabals disease and death and most men are sick and die of that disease 3. That God sends his Prophets and Ministers about hard services such as are full of discouragements when they are look'd upon with a carnall eye Ezekiel had presently to object Lord wilt thou send mee to a people that is impudent I shall never make them blush to a people hard-hearted I shall never make impression on their spirits by any truths I shall preach unto them my labour will be in vain are they a rebellious nation do they rebell against thee and will they not much more rebell against me this is a hard task if thou regard'st not me yet regard thy truths What shall they be cast away about such a people as this O spare me and spare thy truths No saith God I send thee unto them and thou shalt speak unto them they are hard tasks that God puts his servants upon Isaiah was called to a hard service Chap. 6.9 10. to preach ruine and destruction to a people and so unwelcome he was that he saith Chap. 8.18 I am for a signe and wonder in Israel Jeremiah is set over nations and kingdomes to root out Quid est praed care nisi furorem populi in se derivare Luth. to pull down and to destroy Chap. 1.10 the Kings of Judah the Princes Priests and People he was to deal withall and Vers 19. it 's said They shall fight against thee Preaching provokes all sorts of men and so hard did Jeremiah find his work although God promised to be with him he was so derided saw so little good come of his labours that he resolved to lay down his Calling and to speak no more in the name of the Lord Jer. 20.9 Knox when called to preach he burst forth into an abundance of tears and so withdrew himself to his chamber and was full of grief and troubled till he was compell'd to preach Preaching is a warring 2 Tim. 2.4 and Preachers are souldiers hence Paul calls Timothy a good souldier of Christ and when we come to spoil and plunder people of their goods their lusts wills humours opinions and to take away their strong holds their carnall reasoning against Christ in the Gospel and wayes of God they are in a rage take up arms against us Paul fought with Beasts at Ephesus 1 Cor. 15.32 and they gored him and sought his death The Galatians that would have at first pull'd out their eyes for Paul thrust out their tongues against Paul hee was their enemy because hee told them the truth those cryed Hosannah a little before were ready to cry Crucifie crucifie hardly a Prophet or an Apostle but suffered by the hands of their hearers 4. Ministers should not so much look at the persons they are sent to or the event of their ministerie as at their Call I send thee saith God look thou to that trouble not thy self at the persons that are so wicked nor at the successe of thy ministerie but consider I have call'd and sent thee Gods will and command must content us support us what if wee be scoffed at reviled made the off-scouring and filth of the world yet here is the comfort of a true Prophet of a true Minister Christ sent him and hee that set him awork will pay him his wages whether they heare or heare not to whom hee is sent the Nurse hath her wages whether the childe live or die and wee are a sweet savour of Christ unto God in them that are saved and in them that perish 2 Cor. 2.15 The souldier hath his respect and reward whether hee kill men or take them alive and wee are acceptable unto God as well in the deaths as the lives of men This consideration comforted Isaiah Chap. 49.4 5. I have laboured in vain I have spent my strength for nought yet surely my judgement is with the Lord and my work with my God and though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength Hee would look at God and not at the difficulty of the work or discouragements from men and want of successe sometimes God gives large incouragement promises hope successe providing for our infirmities at other times bare a commission and command must suffice to do that would make ones heart ake it 's his prerogative to send whom he will and upon what service he will Let us lay aside all discouraging thoughts look to our Call rest in Gods will and know it's honour to be in his service though nothing come of it wee are acceptable to him if not to men and shall
all the Prophets in Canaan 2 Chro. 36.15 16. The Lord God sent to them by his Messengers because hee had compassion on them but they mocked the Messengers of GOD despised his Word and misused his Prophets untill the wrath of the Lord arose and there was no remedy or healing God saw nothing would do them good but that they must be ruin'd by warer be thrown into captivity and buiried in Babylon yet such was the compassion and goodnesse of God that hee gives them a Prophet here to try them what they would do whether they would heare and learn righteousnesse God will not be overcome with mans evill but will overcome evill with good when the Jewes had taken Christ the heire and put him to death yet hee being risen powres out his Spirit upon the Apostles and gives them both to Jewes and Gentiles and Peter at a Sermon converted some of those that had washt their hands in his blood when God will nothing shall hinder his mercy and kindnesse hee will give the choysest Ministers to the corruptest people 3. That sinners in time come to a heighth and perfection of sinning they were not only a rebellious house but a house of rebellion when it comes to the abstract once it 's at the heighth as there is a going on in Gods ways to perfection Heb. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there is in sins wayes James tels us of sin finished perfected Chap. 1.15 Hence Eccles 8.11 mention is made of hearts fully set to do evill and Jerem. 3.5 Judah is said to speak and do evill as shee could and Israel sins are call'd mighty sins Amos 5.12 Fortia peccata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall is bony sins as men when their bones are come to their full growth are strong and men of might so is it in sinning when sins are come to their full growth then are they mighty sins the like is that in Jer. 44.16 17. As for the word thou hast spoken unto us in the name of the Lord we will not hearken unto thee but wee will certainly do whatsoever thing goeth out of our own mouth to burn incense to the Queen of Heaven and to powre out drink-offerings unto her as wee have done wee and our fathers our Kings and our Princes c. this was the sin of Judah her whole heart and will was in it and Israel was not behind Hos 2.5 I will go after my lovers that gave me my bread and my water my wooll and my flax mine oyle and my drink they sinned with greedinesse as they in Ephes 4.19 which sets out the greatnesse of their sin The Scripture calls such sinners sons of Belial Judg. 19.22 Sons of Belial beset the house round about where the Levite and his Concubine were in the old mans house at Gibeah they got her and forced her to death these were sons of Belial indeed without profit as some interpret the word without yoke as others that is lawlesse rebellious men men of wickednesse given to wickednesse as Hophni and Phineas 1 Sam. 2.12 such as Christ will have nothing to do with 2 Cor. 6.15 unlesse it be to destroy them 4. That sin is an imbittering thing the house of rebellion may be turn'd the house of bitternesse that deals bitterly with me and imbitters my Spirit against them Hos 12.14 Ephraim provoked him to anger most bitterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peccata sunt amaritudines Dei O iniquitas Peccati quae suavitatem Dei in amaritudinem convertit with bitternesses Ephraim sins were sins full of bitternesse they turn Gods sweetnesse into bitternesse his patience into wrath his bowels into wormwood if any thing can sadden divine nature and imbitter the same it 's sin What a bitter thing is it that God should be thrust out of his Throne and Temple and an Idoll set up What a bitter thing that the heart and conscience which is the seat of God should be the habitation of lusts and Devils when God sees this it doth much imbitter his Spirit When Christ hung upon the Crosse they gave him gall and vineger to drink which was a bitter provocation and when wee sin wee give God and Christ pure gall to drink Lam. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words there are The Lord is righteous for I have rebell'd against his Commandment the Hebrew is otherwise because I have made bitter his mouth I have given him gall and wormwood to drink a cup of rebellion and disobedience he is righteous in these bitter afflictions because I have imbittered his mouth and Spirit with my bitter sins Felle amaritudine propinare Deo God is all love sweetnesse mercy and would not afflict and deal bitterly with us if wee did not drinke to him in gall provoke him by our sins to it Hos 13.16 Samaria shall become desolate for shee hath rebelled against God the Vulgar is Quoniam ad amaritudinem concitavit Deum suum because shee hath stirred up God to bitternesse and hee will deal as bitterly by her they shall fall by the sword saith God their Infants shall be dashed in pieces and their women with child shall be ript up Here was great bitternesse wee think but it 's nothing to the bitternesse of our sins our sins crosse Gods will darken his glory murthered his Son grieve vex his Spirit deface his work and burthen him daily There is a double bitternesse considerable about sin the bitternesse in sin and that for sin this last God never tastes but all man-kind hath and shall taste feares sorrows troubles sicknesse death c. but the other bitternesse in sin God alwayes tastes it Deut. 32.32 their grapes are grapes of gall their clusters are bitter both their works and worship are bitter there is hypocrisie and superstition in them there cannot be the least dram of Gall in any thing his people do especially in worship but the Lord tastes it and distastes it our mouths are so out of relish that wee finde sweet in sin which is gall wormwood yea bitternesse it self Job 20.12 13 14. Though wickednesse be sweet in his mouth hee hides it under his tongue keeps it and will not forsake it yet his meat in his bowells is turned it is the gall of Asp◠within him It 's a metaphor from a man given to his appetite who meeting with some sweet pleasing morsell keeps it long in his mouth sucks out the sweet delights his sense with it Quod palatum oblectavit viscera d srumpit and lets it not go down too quickly but when it 's down it proves a poysoned bit and though it pleased his palate yet it torments his bowels so sin in most mens mouths in their fancies and to their senses is sweet and they roll it up and down in their thoughts and delight themselves in a conceited pleasure of it but there is the gall of Asps in it the bitternesse of death and Solomon who had
Ahab is sicke and cannot sleep unlesse he have Naboths vineyard Amnon must have Tamar to satisfie his lust else he must lie awake all night Wicked men cannot bee in quiet unlesse they sleep in wickednesse When Christ came to his Disciples they were asleep but the wicked rout were awake and comming to take him they are restlesse like the Sea Isai 57.20 The wicked are like the troubled Sea when it cannot rest not when it is calme but in its working boyling restlesse condition when it threatens stormes to swallow up ships to break over the banks c. Such are wicked ones they storm they swell and watch where to break out to empty themselves of their estates to drown a countrey in the blood of a civill warre Mich. 7.2.3 they all lie in wait for blood they hunt every man his brother with a net that they may doe evill with both hands earnestly c. They have their net set they hunt they watch and will not lose an opportunity if one hand will not serve both shall and the intention of their spirits also they are earnest in the work And as they are wife to watch their season so their feet are swift in running to the accomplishment of them Prov. 6.18 Were not our enemies watchfull and active to break Parliaments to make Canons to search pockets to fetch men into their Courts 3. They are exceeding troublesome to the countries where they are they will get up their walls into their chambers and beds as some Expositers observe Eglinus in Apocal and therefore to prevent such evills they set their beds remote from the wall and the feet of their beds in pots full of water and for feare of them they lie in the highest roomes they molest them much and multiply their feares in this they are not unlike them Ahab was a troubler of Israel wicked men are the incendiaries in Church and State I must not name any you know more then enough that are not nick-nam'd when they are so term'd they have troubled this State this City 4. They confederate and joyne together to do mischief one will stick fast to the roof or wall a second unto him a third unto the second and so make a chain till they reach to the party asleep and the last stings him and returns and so every one back in order this I find of the Scorpion in Eglinus upon the Revelation here is both their craft and malice unto man that they are subservient one to another and so linked together for such a purpose herein are wicked men truly Scorpions Prov. 1.14 Come let us all have one purse Nahum 1.10 the wicked are as thorns folden together stick together as the scale of Leviathan Acts 4.5 6. Rulers Elders Scribes High-priest Caiphas John Alexander and as many as were of the kindred of the High-priest were gathered together against Christ and his Apostles 5. The Scorpion feeds upon the dust of the earth it feeds upon base and low things upon vile and venemous things so do wicked and ungodly men as the Serpent licks the dust of the earth so do they lick the dust of the earth they feed upon malice they feed upon blood they feed upon that which is not their own Amos 2.7 They pant after the very dust of the earth they pant after the estates and means that poor men have in any place where they come and they feed upon it and satisfie their malice and revenge to the full in sucking the estates and crushing the bones of the Saints of God Lambunt pungunt venenum infundunt 6. They kill lenta morte but gravi supplicio when they set upon a man they lick him they prick him they poyson him which quickly torments and within a few dayes kils Rev. 9.5 their terment was as the torment of a Scorpion when he strikes a man some Scorpions have double stings and that they may be sure to kill they strike with both wicked men lick us with their treaties and kill us with their treacheries Psal 55.21 Their words are fofter then oyle but they are drawn swords in the treaties and flatteries of wicked men if we were not blind wee might see drawn swords death at the throat of our estate of our Religion lawes and liberties Haman flattered with Esther that sought the destruction of the Jews the decree is sealed for the death of young and old Est 3. here was a Scorpion and Jer. 38.4 the Princes beseech the King to put Jeremiah to death such a Scorpion was Jezabel and Ahab which stung Naboth to death and got his Vineyard Hence that law in Ezek. 46.18 The Prince shall not take of the peoples inheritance by oppression to thrust them out of their possessions 7. Scorpions are driven away if any of them be burnt in the house where they haunt Si aliqui eorum in medâ—o domus exurantur say Palladius and Virga when Joab and Shimei were put to death by the sword of Solomon then the other Scorpions in Israel were afraid and hid themselves and the Kingdome was established in the hand of Solomon 1 King 2.46 If we shake not our Vipers into the fire they will do us harm Thus you see wherein the resemblance lies between the wicked in regard that they are call'd Briers Thorns and Scorpions in the Text. The Observations that do arise from the Text are 1. That he is the fittest man for publique imployment is sensible of his own naturalnesse weaknesse and insufficiencie for place or service Son of man be not afraid I see Ezekiel that thou art sensible of thy own naturalnesse earthlinesse and insufficiencie be not thou afraid thou art the fitter man for my service Moses pretended that hee was a man slow of speech and unfit for the great work of delivering Gods people and leading them out of Egypt into Canaan but hee was the fitter man for God So those Ministers or Magistrates that are sensible of their own weaknesses they are fittest for Christ and Church service and the Lord Christ will shew his power most in their weaknesse 2. Those that are in Gods work and do intend heaven they must look for afflictions they must look for trouble Ezekiel saith Christ I 'll put thee into my service but know thou must not go a smooth way thou must meet with thorns and briers thou shalt meet with Scorpions and Serpents there is a Scorpion in heaven and Scorpions on earth too let a man be in a heavenly calling a Prophet let a man be in a worldly calling a Magistrate hee shall meet with Scorpions and Serpents through many afflictions wee must enter into heaven and it is well wee enter through many afflictions 3. The way and method of the Lord Christ is to propound unto us the hardest things at first he deals so with Ezekiel here he heares of Thorns Scorpions a rebellious House and heares of that which might have discouraged him but Christs way is
hee would not go into the Temple to save his life he knew the glory of God the cause work and people of God should suffer by it and therefore he would venture his life So Basil when threaten'd with cruell usuage and death said to him had the power in his hand This body thou art Lord of only not of our faith or the cause we stand for and whereas swords wild beasts cutting of our flesh Potius nobis deliciae quam tormenta sunt c. are threaten'd these things are rather pleasures then terrors to us we look at better things then the world hath for which we are not unwilling to lay out our lives Rev. 12.11 the Worthies of those times loved not their lives unto the death they stood bled dyed for Christ and his Cause who had stood bled dyed for them Another observation is That it 's the lot of the righteous to dwell amongst the wicked the Prophet here dwelt amongst Scorpions and was amidst Briers and Thorns a sad habitation yet such as is common to the Saints Lot dwelt in Sodome and his righteous soul was vexed 2 Pet. 2.8 it was pained tormented as a man upon the rack and David dwelt among those were enemies to peace and it made him cry out Woe is me that I so journ in Mesech and dwell in the Tents of Kedar Psal 120.5 6. that is with ungodly and barbarous people and it 's not the condition of some few but the Church it self Cant. 2.2 which is as a Lilly among Thorns so was the Church in Egypt in Babylon in the Primitive times amongst the persecuting Emperours and their officers so in the time of Antichrist and at this day it is among Thorns and Scorpions but here is the comfort of it God takes notice thereof Rev. 2.13 The Church of Pergamus dwelt where Satans throne was where he bare most sway had most honour a multitude of servants where was great uncleannesse hot persecution there did the Church of Pergamus dwell and what saith the Text I know thy works and where thou dwellest I know that is I take speciall notice of all thy works wrongs how the Thorns do scratch the Scorpions sting thee and I will reward thee for all 2 Pet. 2.9 After mention being made of Lots being vexed with the Sodomites it 's said The Lord knoweth how to deliver the godly out of temptation he observes who they are among how they are tempted and knowes wayes of deliverance for them and appeares amongst them VER 7. And thou shalt speak my words unto them whether they will beare or whether they will forbeare for they are most rebellious THere is nothing difficult in this Verse the words they are most rebellious in the originall are they are rebellion in the abstract noting the strength and growth of their sin of which hath been spoken in the 5th Verse only observe from hence 1. That the Messengers of God must speak the word of God Thou shalt speak my words unto them not thine own not other mens but my words Gods words are divine verba vitae mortis and they must be spoken unto the people not our chaffy powerlesse words Matth. 28.20 Teach them to observe what ever I have commanded you they must speak only that and all that nothing must they dissemble or hide away 2. That God cares not whether wicked vile sinners hear or no it 's sufficient to him that they refuse offers of grace that 's enough to justifie him and condemne them whether they will heare or forbeare it matters not I shall have my glory and thou thy reward what ever becomes of them And God deals roundly with them so Christ in Mark 16.16 He that believeth shall be saved and he that believeth not shall be damned yea Joh. 3.18 He that believes not is condemned already and when Christ sent out his Disciples see how quick and round hee is with those should not receive them and their word Matth. 10.14 Whosoever shall not receive you and your words when yee depart out of that house or city shake off the dust of your feet as a testimony against them Mark 6.11 It shall be more easie for Sodome or Gomorrah then for that house or city VER 8 9 10. But thou Son of man heare what I say unto thee be not thou rebellious like that rebellious house open thy mouth and eat that I give thee 9 And when I looked behold a hand was sent unto mee and lo a roul of a booke was therein 10 And he spread it before mee and it was written within and without and there was written therein lamentations and mourning and woe IN these Verses besides Christ instructing of the Prophet you have his farther confirmation in his propheticall Office and that by a visible sign by which hee conveys the gift of prophecying unto Ezekiel and it 's by a roul of a book concerning which wee have these things considerable 1. The efficient cause or whence it came a hand was sent unto mee 2. The materiall cause a roul of a book 3. The opening of it it was spread before mee 4. The contents of it lamentations mourning and woe But before we come to this roul and the particulars of it wee must speak of Christs instructions to the Prophet In the 8th Verse where wee have First an exhortation Son of man heare what I say unto thee Secondy a prohibition be not thou rebellious like that rebellious house Thirdly a command open thy mouth and eat that I give thee The summe of the Verse is this Ezekiel saith Christ see thou hearken unto my voyce whatsoever I say to thee let that be acceptable regard not what men what thine heart and carnall reason say to thee but remember I am God and King I sit upon the Throne my counsels and words must stand be not thou rebellious as the Jewes are let not their example power relation to thee make thee refuse to heare what I say or to eat this visible and sacramentall sign which I give thee There is nothing difficult in the Verse to cleare up unto you only these words Open thy mouth you may think superfluous and that the word Eat had been enough but there is nothing idle in the Scripture all is of weight and such weight that heaven and earth shall passe away before one iota of Gods Word it 's a rule among the learned Vox qua videtur otiosa plurimum facit ad effectum it notes the ardent desire of Christ that the Prophet should have the benefit of this sacramentall sign and that hee should be forward and ready unto it do any thing conduced that way Obser 1. That those are to teach others must first heare and be taught themselves they must heare Christ and learne of him Ezekiel must heare what Christ saith unto him and then he would be fit to speak unto others when the Lord Christ sent out his Disciples he instructed them first Matth.
make the Rain-bow a sign of the Covenant between God and man who could make the Temple a type of Christ but hee that fill'd the Temple with glory and who can institute Sacraments ordinary or extraordinary but God and Christ in them alwayes is a Command and a Promise of grace which falls not within the compasse of mans power 6. That the Lord Christ provides meat for his servants Eat what I give thee Christ had propheticall meat for him a roul to give him It 's from Christ that truths come As a Nurse prepares meat for the child and puts it into the mouth of the child so doth Christ here he ever gives seed to his sowers he furnisheth his with abilities if they want books he will provide them VER 9. And when I looked behold a hand was sent unto mee and lo a roul of a book was therein HEre wee have the efficient instrumentall and materiall cause to treat of A hand was sent unto mee sent from Christ there could not be a hand without some Author hee that sate upon the Throne and made all he made he sent this hand no mention is made of any arm or body a hand might write it and reach it forth Dan. 5.5 there was in Belshazzars sad vision the fingers of a hand came forth and wrote upon the plaister of the wall nothing but a hand appeared had there been no hand the Prophet might have doubted whence it came taken it for some casuall thing but being reached out by a hand it was evident to him it came from heaven even him that he saw so glorious fell down before and was comforted by The materiall cause is A roul of a book Megillath Sepher the Ancients at first writ in barks of trees afterwards in skins of beasts which they call Pergamena vellum or parchment supposing them to be invented at Pergamus by King Attalus where was a famous Library of parchments and manuscripts but rouls of vellume or parchment were before that time Ezekiels vision was long before the Roman Monarchie Attalus lived when that flourished and having no issue made the Roman State heir to his crown but rouls were in Isaiah's dayes Chapt. 8.1 Take thee a great roul yea in Davids dayes Psal 40.8 In the volume of thy book Bimgillath Sepher in the roul of thy book They are very ancient and call'd rouls from the rouling them up about Cedar or some precious wood that they might be the better preserved The Law and Prophets were written in such rouls and when they unrouled them the Jewish Doctors used to expound them Nihil est vetustum in principum Archivis quod non sit scriptum in voluminibus Calv. as is gathered from that place Luke 4.17 These rouls are in practise to this day in the Jewish Synagogue and they have their Thorah or Law written in one volume and rouled up as Paraeus observes on the 5th of the Revel Kings have their Courts of Rouls And there is nothing antient in the Courts and Libraries of Princes in their Treasury of Monuments but is written in rouls or volumes For the signification of this Roul some make it to signifie the secret counsells of God it 's true they were written in it but not signified by it The Roul here is symbolum Prophetiae a typicall sign of the gift of prophecie to be given to the Prophet and in that sense wee are to take it Observ 1. That the Lord Christ doth at his pleasure put forth creative and infinite vertue to effect what hee speaks Eat what I give thee and presently a Hand is created a Roul is presented unto the Prophet which none could have done being destitute of divine power Christ hath a Hand in readinesse alwayes to do what he will have done he hath sometimes a visible hand to do it as here sometime an invisible when hee call'd Lazarus forth of the grave he had an hand invisible to effect it when he bid the dead to heare the dumb to speak the lame to walk Devils to depart their habitation hee had an invisible hand that effected those things so in Acts 11.20 21. when some of the Brethren had preached the Lord Christ and faith in him it 's said presently the hand of the Lord was with him and a great number believed there was a secret hand of divine power effecting that in their hearts which the Disciples preached in their ears And Acts 4.30 Christ hath a hand to stretch forth and to heal to heal soul diseases and bodily too to heal State and Church diseases Mat. 8.2 3. The Leper said to Christ Lord if thou wilt thou canst make me clean and Jesus put forth his hand and touched him saying I will be thou clean and immediatly his Leprosie was cleansed if wee would look to Christ as this Leper did wee might find and feel the hand of Christ 2. That the Lord doth often times extraordinary things for the incouragement and confirmation of his servants in their Function Here is a Hand and a Roul reached out to Ezekiel Jeremiah is fearefull and backward to the work of God and God to incourage and establish him puts forth his hand Exod. 4. and toucheth his mouth Jer. 1.9 Moses hee is doubting and pleading with God to dismisse him but by the miracles of the serpentined and unserpentined rod of the leprozed and unleprozed hand he confirms in his call to that great and hard service Isaiahs lips are touched with a coal from the Altar in the hand of a Seraphim his iniquity is purged and so hee is heartened to his work Isa 6. Christ breathed upon his Apostles and said Receive the Holy Ghost Joh. 20.22 By these extraordinary things they were consecrated to and confirmed in their offices 3. That there is a neere conjunction and sweet Analogie between the symbols the Lord Christ useth and the things intended Christ intends here the gift of Prophecie to confirm that upon Ezekiel Now what is the externall sign or symbol it's a book written full of propheticall things and so did fitly resemble the thing intended in all the symbols that God had used in the old and new Testament in a sacramentall way there have been fit Analogies between them and the thing signified and intended by them Circumcision the Paschall Lamb water in Baptisme Bread and Wine in the Supper of the Lord do set out the manifold wisdome of God and Christ in accommodating symbols so neer to the truth and holding it forth so livelily and the wisdome of Christ appeared in conveying the gift of prophecie by a Roul of a book From this example of Christ giving a Roul to Ezekiel some conceive springs that custome in the Universities at the creation of Doctors it 's done by reaching them out a Book but how warrantable I leave to judgement they do it may give them volumen but not rem voluminis if they had given them the gift of prophecie wee should never had so many
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
and second causes in the government of the world and execution of his judgements all creatures have being from and dependance on God and he may imploy them to what service he will 2. Gods judgements do oft come suddenly and swiftly wings make a noyse and wheels do rattle in a moment and judgements come in an instant Hos 10.13 in a morning shall the King of Israel be cut off utterly Belshazzar in a night Dan. 5.30 Nebuchadnezzar in an hour driven from his palace and pride Dan. 4.33 3. There is much harmony and love between the Angels their wings touch kisse they go lovingly together in the execution of their offices they have like affections as a woman to her sister they sang sweetly together at the birth of Christ there is no contention envie or division among them but much love they are neer God and the neerer any are to God the more love is in them if wee could agree better and love more wee should be Angelicall In the 14th Verse is laid down what the Spirit did with the Prophet after it had lift him up It took him away after the Sublation there was an Ablation The Prophet was carried by the power of the Spirit to Tel-abib this was not a visionall thing but reall for being lifted up hee was taken away from the place where hee saw the Vision hee was not set down and so left to go to Tel-abib but hee was carried in the arms of the Spirit as Philip was caught up by the Spirit and carried to Azotus Acts 8.39 40. The Spirit was the fiery Chariot that carried Philip and our Prophet through the ayre to their severall places And I went in bitternesse in the heat of my spirit The Hebrew is I went bitter in the hot anger of my spirit Here the infirmity of our Prophet appeares much in that after hee had seen and heard such great and glorious things had found such favour in the eyes of Christ as to have his Spirit enter into him comfort him confirm him and to bestow propheticall gifts upon him yet now hee should be unwilling to obey Christs call be in bitternesse and opposition to his Will this is grandis infirmitas If I go and preach of the glory departing from the Temple I shall stir up the people against me they will stone me if not I shall offend God The Prophet now thought upon Gods anger against his people his departure out of the Temple the ruine of the City the stubbornnesse and impudency of the house of Israel now the weightinesse of the work injoyn'd him by Christ seised upon him and now like Jonas hee thought to decline the service his spirit was bitter he in a great heat that he was so pressed to a work so little affected and over-powerd by the Spirit of God that will he nill he on he must for the next words are But the hand of the Lord was strong upon me Which words do declare that had not Gods hand over-powered him hee would not have set upon that hard work of the Propheticall office feares difficulties dangers carnall reason unbeliefe self-love one or all of these would have turned him back if the hand of God had not strongly prevailed with him By hand of the Lord some understand the Spirit of Prophesie as if that did mightily urge him so the Chaldee Exposition is others understand by it divinum auxilium or virtus spiritus which is as a hand to help we may safely understand the Spirit by it which put forth its mighty power upon and in the Prophet Why the Spirit is resembled to a hand I shewed in the first Chapter v. 3. A hand is symbolum energiae index rei instrumentum aperationis there is strength in the hand it shewes what is to be done and effects it so here the Spirit took hold of the Prophet which notes his power shewed him his duty and caused him to do it Was strong The Hebrew root signifies fortiter apprehendere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenere as one that holds loose joints and nerves of the body to strengthen and confirm them that so the man may be more compact and able to do any thing it notes laying hold with strength as men in danger of drowning and the Septuagint frequently renders it by a word notes so much as Ezek. 7.13.22.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to hold by strength and this sense suits with the hand of the Lord that took hold of the Prophet whose spirit was remisse infirm like a member out of joynt and strengthened it and inabled it to do what was intended and appointed the Spirit held the Prophet by its mighty power that he could not wrest from it by any means but like a man conquered must yeeld and do what was required Observ 1. The Prophets were put on too and carried on in their works of Prophesie and giving the Scriptures by extraordinary acts of the Spirit that enters into Ezekiel takes him up takes him away with mighty power comes upon him and constrains him to prophesie here was inspiration and impulsion of the Spirit 2 Pet. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. Prophecie came not by the will of man but holy men of God spake as they were moved by the Holy Ghost it was not their own spirit moved that is private but it was the Spirit of God which is divine and publique and carried them on with might so that the Scriptures are not inventum humanum but Oracula Dei they are not of man but of God therefore Philo saith Propheta est interpres Dei dictantis Oracula the Spirit dictates all and man only utters or writes what is dictated and as the Scriptures are not of man but of the Spirit so their interpretation is not of man but of the Spirit likewise Let Councels Fathers Churches give their sense of Scripture it 's private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it 's not private because it 's divine the sense of the Holy Ghost and private in this place of Peter is not opposed to publique but to divine and the words are to be read no Scripture is of a mans own interpretation that is private contrary to divine 2. The Holy Ghost is God and a person distinct from the Son the Spirit was in the living creatures in the wheeles and in Ezekiel how could this be if the Spirit were not God none but God can be at the same time in many places it 's his peculiar prerogative and nature to be every where The beams of the Sun are in severall places but not the essence or body of the Sun that is in one place only but the Holy Ghost was in its essence in the Angels in the wheels in Ezekiel it was in Jeremiah who lived then at Jerusalem it was in all the Saints there in Daniel and
will Ezekiel was in bitternesse in the heat of his spirit unwilling to be a Prophet to this people yet he went I went Jonas he goes to Ninive but his heart is not full on the work there was not a throughnesse in it he saw there was a necessity of it God had power to punish disobedience and could quickly crush him and therefore now in a prudentiall way hee would go and prophesie to Ninive there was in him an unwilling willingnesse his spirit was not totally willing as you may gather from Chapt. 4.1 2 3. He was against the sparing of Ninive it stuck upon his spirit that he should lie under the imputation of a false Prophet hee wishes death upon it which shewes that his spirit was not wholly in the service wee do the worke and will of God oft times with great unwillingnesse as women part with their joyntures or children as Merchants throw their goods overboard in a storm as many now assessed part with their goods to the publique service necessity is too strong for them and prudence puts them on and there 's a willing unwillingnesse so it is with the godly they pray and heare unwillingly they give unwillingly c. This is from the imbecillity of grace the power of corruption misapprehension of God and his wayes violence of temptations intanglements with the world pressures of guilt and unsuccessefulnesse of service let us be sensible of our unwillingnesses in Gods wayes be humbled for them and strive to do all animo prompto Deut. 28.47 48. Because thou servest not the Lord thy God with joyfulnesse and gladnesse of heart for the abundance of all things therefore shalt thou serve thine enemies it 's good for us to have our wills and whole hearts in the works of God 8. The infirmities of Gods people do not interrupt his love and grace Ezekiel went in bitternesse in heat of spirit but the hand of the Lord was strong upon mee This great distemper in the Prophet did not distemper God it did not cause him to retract or divert his love but hee takes hold of him by his hand and upholds him as a parent would do to a childe falling or down the weaknesse or sicknesse of a childe doth not estrange the heart of the parent it rather inlarges and drawes out the bowels more fully and so it is with God Psal 103.13 14. As a father pitieth his children so the Lord pitieth them that feare him and why so Hee knowes our frames hee remembers wee are but dust the Lord knowes what weak and frail things we are The word for frame notes a formed vessell of earth and the Chaldee expounds it of our evill concupiscence which carrieth us into errour God knowes that wee are earthen vessels full of lusts and infirmities which lead us from him which disable us to serve him Now here is the love bowels goodnesse of a God because we are so therefore he pitieth us so Psal 78.37 38. Their hearts were not right nor stedfast with God but God was right and stedfast with them hee being full of compassion forgave their iniquity and destroyed them not Infirmities may bring crosses but cannot cut off from mercies this should strengthen our faith comfort our hearts and incourage us with a holy boldnesse to go to the Throne of Grace Hebr. 4.15 16. Christ saith the Apostle is a mercifull high Priest touched with the feelings of our infirmities and what infers hee upon it Let us go boldly to the Throne of grace that wee may obtain mercy and finde grace in time of need 9. The Spirit of Christ is the healer and helper of our infirmities Ezekiel was distempered and sick of the busines and the hand the Spirit of the Lord was strong upon him that helped that healed him Psal 107.20 He sent out his word and healed them the Spirit in that word did the cure and here he sent his Spirit to seise upon Ezekiel to work out the ill humour to settle his thoughts and sweeten his spirit that was so imbittered the Spirit is compared to oil Psal 45.7 1 John 2.27 and that is of a mollifying cleansing healing and quickning nature when Christ was anointed then he healed the broken hearted Luke 4.18 hee dropped that oile into their hearts and that did soften purge heale and quicken them Gifts of healing are attributed to the Spirit 1 Cor. 12.9 and helping our infirmities in prayer is the work of it Rom. 8.26 the Spirit brings the strength wee are infirm and can do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Spirit together with us and for us takes up the work that wee faint not it answers to the word here was strong took hold on mee bound up my spirit together and strengthened mee not suffering my spirit to run out Lastly the Spirit works invincibly Ezekiel may strugle but the Spirit will overcome that was strong upon him men would not come in to Christ and do his work unlesse a Spirit mightier then their own come upon them Gods Spirit is a Spirit of power Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee the Holy Ghost is the power of the Highest and when Paul preached it was in demonstration of Spirit and power 1 Cor. 2.4 and his Ministery was able to beat down strong holds 2 Cor. 10.4 5. to cast down all high things and to captivate thoughts and spirits to the obedience of Christ the Spirit works invisibly it 's a hand under a wing and it works invincibly it 's a strong hand there is none can stand before the strength of it Antichrist shall be consumed by the Spirit of the Lord 2 Thes 2.8 This Spirit is fire to consume enemies it 's a hand powerfull to fetch in the friends under election the Jews are now stiffe enemies of Christ but when the Spirit of grace is poured out upon them when this hand takes hold of them then they will mourne come in submit to Christ no violence doth the Spirit offer to the wills of men Oportet non tantum moveri sed novum fieri Prosp notwithstanding it works invincibly it files off the enmity and aversnesse of our wills to God and inclines them to yeeld omnipotenti suavitate suavi omnipotentia VER 15. Then I came to them of the captivity of Tel-abib c. IN this Verse is the terminus of his journey and his condition at the end of it mourning and sadnesse The word Tel-abib signifies a heap of new fruits or green eares of corn A cervum novarū frugum Ad opera rustcana exercenda of TEL acervus ABIB spica maturescens Jerome and the Vulgar translate it a heap of new fruit or corne and Jerome thinks the Jewes were placed there to plough sow reap thresh and that now they were beating out the new corn but this opinion wee cannot admit for it was in the fourth moneth Chap. 1.1 that Ezekiel
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
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
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
up and send officers belongs to Christ 228 unable ones not sent by Christ 229 Ordinances do good when the Spirit is on them 60 efficacy of them is from Christ 294 they are Gods name 454 P Pan What the iron pan signifies 385 Patience God bears long with the sins of his people 400 yet forgets not their sins ibid. People enemies to their own good 375 their sins deprive them of spirituall mercies 379 like to hair in three respects 418 Gods people may become worse then Heathens 432 Perseverance Angels go on 116 Pestilence The etymologie and nature of it 455 Pity What the word notes 453 Place God hath three places 309 no holiness in them now 312 449 no place can hinder the working of the Spirit 364 how places become holy 448 Pope And his Hierarchy not of Christ 228 229 Principles There are opposite principles in the best of men to the wayes of Christ 319 Priest Occasion of setling the Priesthood upon Levi. 45 Prophet Whence 8 of the first and second Temple 9 a Prophet in Babylon 23 subject to scorne reproach 47 they were carried on in their propheticall work hy the might of the Spirit 316 they could not prophecy at their pleasure 326 they must speak the words of the Lord 336 how a Prophet should be received 338 counted mad men 373 Providence Acts in all motions 144 it puzzles the ablest unsearchable dreadfull 149 it 's in the least motions 152 works of it glorious beautifull ibid. 287 it over-rules secondary agents 403 Punishment conformable to sin 412 Q Quiet The quiet spirits are fittest to receive and act spirituall things 329 R Rainbow The naturall cause of it 192 the naturall and theologicall signification of it 193 194 Ram A war-like instrument and why so called 385 Rebellion What 226 what in Gods account 279 Relatives Vsed in Scripture without Antecedents 23 24 Repetition Of the same words and things of what use 466 Reproached such honoured 48 reproaches are bitter piercing things 464 Reproof People are impatient of them and why 378 379 Righteousnesse A double righteousnesse 350 two sorts of righteous men 351 righteousnesse of faith never fails and why 352 353 there be deceiveable righteousnesses 356 we must not confide in our own righteousnesse ib. three rules to help against it 357 Roul 282 the eating of it what 290 Prophets must feed upon Christs rouls 292 Ruine Kingdomes States the cause of their ruine is in themselves 77 mans is in himself 359 S Salvation Few saved 241 Saphire What it signifies and represents 177 178 Seraphims What. 80 Sephar 3. Shekel Of sanctuary why so called 405 Side The Prophet lying on his side and left side 393 394 Sight the certainest sense 53 54 Sgnification To impose higher significations on things then they have by nature belongs to God 72 281 Signes God deals with his people in signes and types 387 why ibid. hee gives to the sign the name of the thing signified 429 Sin A fire infolding 76 disables us from seeing glory 205 causeth Gods people to lose their glory 231 sin is rebellion ibid. progresse in it causeth impudencie 237 sinners come to a height of sinning 243 it's an imbittering thing 244 the fruit of it is death 343 difference betweene Hamartanein and Poiein hamartian 353 sin it makes uncapacious of happinesse 367 cuts off spirituall mercy 379 sin may so provoke that neither God nor man will shew mercy 391 God forgets not the sins of men 400 seldome any return from sinfull wayes 402 it defiles 453 Son of man opened and what it notes 210 how oft given to Ezekiel and why 211 Speed It 's required in Gods service 100 Spirit Why called the hand of the Lord 56 57 it's author of all good done and received 60 how said to move or go 122 the Spirit is the great agent in all 123 363 it works any where and cannot be shut out of any place 364 how the spirit of the living creature is said to be in the wheels 160 it moves all ib. consent between Angels and wheels is from the Spirit 162 the Spirit is living and lively 164 what is meant by Spirit 216 entrance what 218 369 a chief comforter ibid. whether it goes alwayes with the Word 221 it affects and visits the humble 370 it's a comforting and encouraging Spirit 371 Spirit speaks in a man 372 the Spirit enables to discerne 223 why the Spirit took up the Prophet 306 heals our infirmities 321 it works invincibly ibid. Standing Of that posture 212 Stubbornnes Men wil not hear God 299 Stumbling-block What meant by it 354 how God layes it 354 355 takes them out of the way of his 350 Sword What it doth 456 T Tel-abib What it signifies 322 Temple Was a part of worship 312 consecrate to what end 448 449 what defiled it 450 Terrible What makes so 166 Throne What it signifies 176 Christ sate not stood in it 179 Christs throne must be of Saphire 182 Time No good plea for sinners 402 Tongues Thorny in what respect 254 255 how the Prophets clave to the roof of his mouth 377 power of it in Gods hand 378 Tree Dropping water in a dry Iland 153 Truth All truth should be received 204 sweet to taste bitter in operation 318 V Vision What things are in a vision 52 visions have excellency in them 54 effects of them 204 why men fall upon their faces at visions 204 why the Prophet had a second apparition of Gods glory 365 Voyce Of Christ how taken 206 W Watchman Christ appoints watchmen in the Church 332 they must be knowing not sleepy 333 must endure hardship ibid. they are for the flocke 335 Weary Godly may be weary in but are not weary of Gods worke 120 121 Wheels What is meant by lifting up the wheels 154 none can hinder the motion of the wheels 156 God puts stands to them at his pleasure 158 they cannot move otherwise then they do 160 motion of the wheels never unseasonable 161 wheels move whither the Spirit will have them 163 wheele why the world likened to it 130 secret motion in the wheele 140 high dreadfull 143 149 motions of the wheels are judicious 151 Whirlewind Nebuchadnezzar compared to it in three things 67 68 Wicked The worse for the Word 245 without excuse having means 246 shall see what mercy they have refused 247 248 they are like thornes and wherein 252 like scorpions 258 we must take heed of them 262 267 their acquaintance not to be sought 265 what fruits they bring ibid. their losse not considerable 266 Christ knows who are such 241 there is hope of those are very wicked 344 they deal cruelly with the Prophets 375 lesser sins punished in the wicked more severely then greater in the godly 402 403 wicked men are worthlesse 252 421 Gods people more wicked then heathens 432 Will Mans will his ruine 299 Wisdome Mans crosse to Christ 318 Word The power of it from the Spirit 220 it's the Chariot of the