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
yet hee is also the Lion of the Tribe of Judah and can shake Kingdomes consciences with his voyce let us feare before him 3. When Christ sends Prophets and Ministers hee doth not denude himself of his power and authorize them to condemne or absolve at their pleasure they must depend upon Christ heare him speak and say of the wicked Thou shalt surely die before they pronounce a man a dead man a wicked man their power is declaratorie and if Christ do not declare to them they must not declare against others Jam. 4.12 There is one Law-giver who is able to save and to destroy Who art thou that judgest another none have power to make or impose Lawes upon the good or the bad but Christ all others must have warrant from him be they Princes or Prophets and why It 's he that hath the power to save and to destroy not they and therefore it followes Who art thou that judgest another it's arrogancy and boldnesse in any to step into Christs place and impose any lawes decrees or inventions of men upon the consciences of others or to judge the conditions of men without warrant from Christ and his Word Prophets may not do it much lesse others Hence what the Prophets and all Ministers say must be examined to the Law and to the Testimony Isa 8.20 if they speak not according to this Word it is because there is no light in them no mourning saith the Hebrew because Christ hath not appeared unto them warranted them and then their impositions and censures have no weight in them and we may prudentially refuse them 4. The fruit of sin is death if wickednesse be found in men death will be threatned from God wickednesse calls for its pay and that is death If I say to the wicked Thou shalt surely die when mans wickednesse clamors in heaven Christ will call the sound of death to be heard on earth Rom. 6.23 The wages of sin is death the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and properly signifies what ever is edible with bread and Synecdochically the wages or salarie of souldiers and it suites in both senses with our purpose Eph. 5.11 sin is a work and a work of darknesse a work of the flesh Gal. 5.19 and they commit it are workers of iniquity Psal 55. and it 's equity that work-men should have meat and wages and here is both death is the delicates that the sinner hath to feed upon and death the wages that the sinner earns such meat and wages he is sure to have others may misse of both work and have no meat work and go without wages but this work-man the wicked man hee shall never misse of either of these hee shall surely die his meat and wages shall not be with-held mans own sin will slay him Prov. 5.22 5. The Prophets and Ministers of Christ must not only warn the people but warn them oft warn them themselves and speak to warn put on others also to do it they must not be flack remisse in this businesse they must do it earnestly constantly use all means to regain the wicked the repetition of the words imports so much if thou givest him not warning nor speaks to warn he must be solicitous and frequent in the work Paul knew it and therefore counsells Timothy not only to preach the Word 2 Tim. 4.2 but to be instant in season and out of season carnall reason counts preaching unseasonable that is upon week dayes and occasionall but the servants of God must take all opportunities to warn sinners of their evill courses and to win souls Christ forbare his meat and drink and Paul his sleep to preach unto the people Acts 20.7 flesh and blood judges night preaching unseasonable if not unlawfull but Paul thought it not unseasonable to preach even till midnight to do them good hee was a night preacher and a day preacher vers 31. saith he by the space of three yeeres I ceased not to warn every one night and day such was his vigilancy and diligence he was exceeding carefull to prevent evill and to do them good Phil. 3.18 he told them often of the thing and warn'd them to take heed of the same men 6. There is hope of wicked men that live in dissolute wayes before the Lord term'd them a rebellious nation impudent children stiffe-hearted Briers Thorns Scorpions most rebellious that rebellious house and here he calls them wicked ones and yet they must be warn'd that they may return from their wicked wayes and live some are hopefull and curable where wickenesse prevails generally and all seems desperate Manasses was as wicked a King as lived a great Idolater a great dealer with Inchaunters Wizards and familiar Spirits a great seducer of the people to make them do worse then the nations did a great shedder of innocent blood so that the Text saith hee did wickedly above all that the Amorites did 2 King 21.11 yet this great sinner found mercy greater then all his sins 2 Chron. 33.12 13. hee humbled himself greatly hee prayed and God was intreated of him he is wicked one day may turn another day he may become penitent and believing the next day that is cursing blaspheming this day as in Saul some come in early at the third sixth ninth hour others late at the eleventh and twelvth the Thief came in at the last hour let times be never so corrupt persons desperately wicked yet there is hope and God may have a seed amongst them let us throw the net oft we may catch fish in mari mortuo 7. The end and scope of a Prophet and Ministers labours must be to save life he must warn the wicked that so hee may save his life preserve his soul Paul tels Timothy that by preaching and continuing in the Word hee should saye himself and those that heard him 1 Tim. 4.16 Mens lives and souls are in great danger daily Errours Heresies Lusts Temptations threaten ruine and destruction to men continually the work and care of the Prophets is to secure them from these and to recall them from their sinfull practices Jam. 5.20 He that converts the sinner from the errour of his way shall save a soul from death and hide a multitude of sins that which Ezekiel calls the sinners wicked way James calls the errour of his way his sinfull manners actions courses opinions humors affections and principles from these must the servant of God labour to deliver him It 's Ministers work and the end of the Ministery to save souls therefore First their scope must not be to shew learning wit eloquence 1 Cor. 1.17 The Apostle preached but not with wisdome of words not with excellency of speech Chap. 2.1 not with inticing words of mans wisdome vers 4. and he gives the reason of it lest the crosse of Christ should be made of none effect that is lest men should think they are saved rather by vertue of mans wisdome then Christs passion
son hee is of his seed family kingdome acted by his counsell and spirit it 's his trade to sin as it 's the Devils and this trade he delights in and followes a godly man hath given it over 1 John 3.8 Hee that hath this hope purifies himself and then followes Hee that commits sin and it 's in opposition to him that purifies himself from sin he is a man that minds not holinesse Besides this Joh. 8.34 He that commits sin is the servant of sin where sin reigns and its counsels lawes commands are obeyed by men there is the commission of sin it 's a ready a willing obedience to commit sin Rom. in Joh. is magnopere delectari peccato to have a mans will and heart in it when a mans thoughts counsels meditations purposes lie that way and he is given to that work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a sin-maker one that is an Artist a work-man such the Prophets speaks of Jer. 4.22 They are wise to do evill Ezek. 21.31 skilfull to destroy some are bunglers in that work others take pleasure in it and set it off better That in Rom. 13.14 Make no provisions for the flesh to fulfill the lusts thereof men love to provide for their families their wives and little ones and when they do so they make provision and so men love to provide for the flesh and lusts of it and then they make sin or commit sin There be three expressions in Scripture about sin which give us light in this point 1. Nomos hamartias the law of sin Rom. 7.23 2. Hodos the way of sin Matth. 7.13 3. Apotelesma the perfection of sin Jam. 1.15 When a man subjects to the law of sin chooses and walks in the way of sin and brings sin to a perfection then doth he commit sin And I lay a stumbling block before him The Hebrew is and I give a stumbling block before his face Miâ—sol comes of Cachal to dash against to offend to fall and a stumbling block is that a man dasheth his foot against is offended at and falls by the same with scandalum the bridge in a trap which when Vermine or wilde beasts touch they are taken so that to lay a stumbling block in a mans way is to trap him destroy him This phrase of Gods laying a stumbling block before him seems very harsh therefore some Fathers think the word stumbling black is not here put in an ill sense as tending to his destruction that turns from his righteousnesse but that it proceeds from favour not hatred When a just man goeth out from God God will crosse him in his sinfull way not let him thrive in it but cast in something contrary to his expectation and intention whereby he may come to see his error and be reduced according to that in Hos 2.6 7. Theod. thinks God will set hell before him and therefore he renders it Barathrum I will lay hell before him as if God would present the terrors of hell and state of the damned to him to make him consider and return to his former righteousnesse But this sense of the Fathers coheres not with what followes hee shall die this stumbling block is in order unto his death it was the watchmans part to propound heaven hell all arguments possible to do him good else he should die Some other Expositors would have it to be meant of punishment that God would punish such a sinner by some act of his make him smart repent and so to live therefore the Septuag render it Basanon torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God would afflict his body or conscience and if it be taken in this sense then you must cary it further God would punish him not in a saving but a destroying way and therefore this stumbling block comes not from love but revenging justice I conceive Gods laying a stumbling block is to be taken for the punishment of sin past and an occasion of sin future the righteous man having turn'd from his righteousnesse God might lay aside that peculiar care and providence which he exercised formerly towards that man hee may take away those means and helps should preserve from stumbling let him go on in just judgement for his deserting him and not recall him but turn all things into snares and stumblings unto him whereby corruptions are ripened and destruction is hastened Psal 69.22 Let their table become a snare before them and that should be for their welfare let it become a trap when God in his justice once orders it so that mens tables that is all their comforts do turn to their ruine then he laies stumbling blocks before them Neither is God the author of sin but the avenger of it by denying assistance propounding objects and exciting affections God may be said to â—ay stumbling blocks but he never infuses any corruption and so that in James God tempts no man Chap. 1. 13. is to be understood Gregory saith this laying a stumbling block Est nequâ—quam ad pecoandum premere sed nâ—lle a peccato liberare he is not the cause of any mans sin the occasion hee may be without sin A man may lay mony to try his servant God takes away estates from men gives peace to the wicked true hee laies before them outward occasions 2 Sam. 16.21 22. he gives Satan leave to tempt and seduce them 2 King 22.22 when they are out of his way hee carries them forward in their own evill way Psal 105.25 and this he doth in justice punishing one sin with the occasion or commission of another hence hee is said to adde iniquity to their iniquity Psal 69.27 to send them strong delusions or as the words are the efficacy or activity of errour 2 Thes 2.11 to give up to uncleannesse to vile affections to a reprobate sense Rom. 1.24 26 28. God finds sin in man and may draw it out without sin there is survitas in Rosa foetar in cadavere the Sun by his beams drawes forth the one and the other and without fault His righteosness shall not be remembred Men may remember it but God will not hee will have no regard to what is done to reward it his righteousnesse shall not be set against his iniquities to keep off punishments his righteousness shall be as filthy rags Isa 64.6 in the eyes of God When God pardons the sins of his people he blots them out and remembers them no more Isa 43.25 So when God deals with a man degenerates hee blots out his righteousnesse and remembreth it no more it is as if it had never been it neither profits him unto life nor frees him from death Ezek. 18.22 When a wicked man turns away from his sins they shall not be mentioned unto him that is they shall no way hurt him hee shall not heare of them nor see them any more and the righteous man that leaves his righteousnesse shall neither heare nor see it any more Aquinas hath a question Vtrum opera virtutum in
sufferings would be lost have you suffered so many things in vain When men in war forsake their colours and run to the other side all the good services they have done are forgotten and they are accounted traytors to their Countrey and Cause and so it is when men run from God and his Truth to the worlds and Satans service Lumb l. 4. d. 14. Inanis est poenitentia quam sequens culpa coinquinat But this is not all that his righteousnesse shall not be remembred for him but it will be remembred against him 2 Pet. 2.21 It had been better for them not to have known the way of righteousnesse then after they have known it to turn from it and why better because they now sin against righteousnesse and that way they have affected and profest and their righteousnesse will be a witnesse against them Let us all take heed lest there be an evill heart in any of us to depart from the living God Heb. 3.12 4. Mans ruine is from himself he departs from his righteousnesse commits iniquity and God layes a stumbling block this in justice he doth because man hath sinned but who causes him to fall not God that is mans own act he looks not to his way it 's his own lust drawes him aside inticeth him Jam. 1.14 the cause is from within only the occasion is from without riches honour friends peace credit parts beauty truths Christ are the good and great blessings of God and God in his wise disposition of things may lay these as occasion of stumbling before us but if we do stumble that is mans not Gods fault Hos 13.9 O Israel thou hast destoyed thy self but in mee is thy help destruction is mans salvation is the Lords Man fell by his own free will but if ever he be raised it 's by Gods free grace and if God will not have mercy he will turn their iniquity upon them Psal 94.23 Hee shall bring upon them their own iniquity and shall cut them off in their own wickednesse yet Prov. 1.32 it 's said The turning away of the simple shall slay them and the prosperity of fooles shall destroy them 5. Gods proceedings with the wicked and godly are divers Here he speaks of laying a stumbling block before the wicked man and in Jerem. 6.21 Behold I will lay stumbling blocks before this people the father and the sonne together shall fall upon them the neighbour and his friends shall perish yea Isa 8.14 God himself will be a stone of stumbling a rock of offence to both the houses of Israel for a gin and for a snare to the inhabitants of Jerusalem and Jerem. 46.6 They shall stumble and fall but it 's otherwise with the godly touching them he saith Take up the stumbling block out of the way of my people Isa 57.14 hee will remove what offends and indangers them and Isa 63.13 Lest they should stumble hee leads them and Prov. 4.12 when they turn they shall not stumble and Psal 119.165 Great peace have they which love thy Law and nothing shall offend them God is carefull of the godly that they be not offended if they should be so offended as to stumble and fall at any time Psal 37.24 He shall not be utterly cast down for the Lord upholdeth him with his hand and keepeth them that they dash not their feet against the stones if God do lay stumbling blocks at any time before his it is in the wayes of sin as Hos 2. I will hedge up thy way but for the wicked he layes stumbling blocks in the way of mercies they stumble at the Word 1 Pet. 2.8 it 's the savour of death to them 2 Cor. 2.16 they stumble at the Lords Supper they eat and drink damnation there 1 Cor. 11.39 they stumble at Christ himself 1 Cor. 1.23 6. An unfaithfull Minister is perfidious to God and man because thou givest him not warning he shall die in his sin and his blood will I require at thy hands God hath put honour upon the Minister set him in a great place made him a watchman trusted him with souls and hee now through sloth feare inconsideratenesse intanglements in the world neglects to warn the sinner hereby souls are lost Satan robs God of them is diligent to get and keep them this will be treachery and sacriledge too at last and fall heavie upon him is guilty if a band of men be slain through the Captains fault or taken through falshood all cry out of it and when souls perish through the fault and falshood of the Prophet it 's dreadfull Mont. in loc Zeph. 3.4 Her Prophets are light and treacherous persons the word treacherous in Hebrew is viri praevaricationum qui debitam Deo populo fidem pariter violaverint such as falsifie their faith to God and man and it 's the highest treachery that can be to be false to God and to rob him of the souls of men 7. That if a Minister may perish for not warning of sinners much more for incouraging them by corrupt doctrine and by a lewd life if death be in an omission much more in positive evils corrupt doctrine and a corrupt life are strong traces to draw men to perdition 2 Pet. 2.1 hee speaks of false teachers that bring in damnable heresies and withall that bring upon themselves swift destruction but their damnable heresies and opinions prevail with the people they follow their pernicious wayes and meet with their destructive ends Isaiah 9.16 The leaders of this people cause them to erre and they that are led of them are destroyed VER 21. Neverthelesse if thou warn the righteous man that the righteous sin not c. THe words need little opening He shall surely live in living he shall live he shall have his life for a prey in time of danger or he shall live comfortably that persists in this righteousnesse he shall be secure for feare of death Observ 1. A Minister or Prophets care must extend to all sorts of people before he had said the wicked must be warn'd here he saith the righteous also must be warned good and bad fall under admonition and circumspection of the Prophets both are committed to their charge and they must warn them give account of them and if they fail of their duty die for it the best and worst they must tell of their sins 2. The Ministery of the Word is very needfull wicked righteous must be warn'd that they may not sin return when they have sinn'd escape death and be saved the warnings of the Prophets are salutarie remedia adversus mortem animarum not only the ministery of the Word in generall but admonitions and reproofes are means through God to prevent the death of souls Prov. 15.31 it 's call'd the reproof of life there is life in reproofes as death in sin increpationes sunt salutares vivificatrices they teach the way to live and lead to eternall life hence you have such expressions as that
weak and not to please themselves but to please and edifie their neighbour and what 's the ground of it Christ pleased not himself but for our sakes hee bare reproach 1. It 's in Gods power to blast the comforts of this life behold Vers 16 17. I will break the staffe of bread God gives bread drink clothes what ever sweetens the lives of sinfull sorry men here on earth and when he pleases he can take them or the blessing of them from us What are clothes if they keep not warm What is bread if it do not nourish it's the same as if you had nâ—â—â— God can break the stâ—ffe of bread so that all your comforts shall be broken comforts and hee can take away the staffe of bread so that your comforts shall be no more Amos 4.8 Two or three cities wandred unto one city to drink water but they were not satisfied the waters quenched not their thirst they were broken comforts and Hos 4.10 They did eat but had not enough they were not filled and satisfied the staff of bread was broken and the comfort of it too short for them but that is not all sometimes there is no water no bread left Lam. 1.11 Chap. 4.4 5. Chap. 6. there was not a little but none God can take away all the comforts of this life and leave us as naked as wee came into the world neithet is it only in his power to break the staff of naturall bread but of the spirituall also Behold I will send a famine not of bread and a thirst not of water but of hearing the Word of God and men shall wander and not find it Amos 8.11 12. This is the sorest famine and such a famine is in many places Let us take heed wee provoke not God to plague us with such a famine 2. The end of God in his judgements is to perplex and ruine wicked impenitent sinners God sends a famine that they may eat and drink with care with ashonishment and consume away in a loathsome manner What a miserable sight is it to see a man pin'd even to death for want of bread many in time of plenty are fill'd with care and feare about their backs and bellies what they shall eat and what they shall drink and how live the next day how much more men in the depth of a famine see what Isaiah saith Chap. 9.19 20. there was a civill war to be amongst them famine accompanying that and the wrath of God to consume them as fire doth fuell and what then no man shall spare his brother and he shall snatch on the right hand and be hungry and he shall eat on the left hand and not be satisfied they shall eat every man the flesh off his own arm Manasseh Ephraim and Ephraim Manasseh when they could not consume one another fast enough they would consume themselves eat their own arms to save life and that eating was death 3. It is mens iniquities which bring such consumptive judgements upon them they shall consume away for their iniquity sin is poison and that makes languishing it eats up the strength of a man wears out all his comforts and brings him to the pit Lev. 26.31 they shall pine away in their iniquitie their flesh their spirits their hopes their lives may leave them but their iniquities will not Ezekiel Chap. 5. Ver. 1 2 3 4. And thou Son of man take thee a sharp knife take thee a Barbers razor and cause it to passe upon thy head and upon thy beard then take the ballances to weigh and divide the haire 2. Thou shalt burn with fire a third part in the midst of the city when the dayes of the siege are fulfilled and thou shalt take a third part and smite about it with a knife and a third part thou shalt scatter in the wind and I will draw out a sword after them 3. Thou shalt also take thereof a few in number and bind them in thy skirts 4. Then take of them again and cast them into the midst of the fire and burn them in the fire for thereof shall a fire come forth into all the House of Israel THis Chapter carries on the Argument of the former Jerusalem's misery in that was presented to you under single types a siege and famine in this also under a complex type is set forth the judgements of God against Jerusalem I call it a complex type because it contains many judgements of God it 's generally propounded in the first verse particularly in the three next The matter of this type is here and touching it he is commanded 1. To take a knife or razor and to cut off the hair of his head and beard 2. To weigh it being cut off and 3. To divide it Something I must open in the words give you the sense of them and then the obsâ—â—â—â—tions Take to thee a sharp knife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew it is a sword Chereb which signifies any instrument that cuts and divides of iron or stone in Josh 5.2 Make thee sharp knives Knives of flint is the originall what knife our Prophet meant is expressed a Barbers razor Hebrew a razor of Barbers such as they use when they trim men and they are very sharp most commodious and fit for that service This Razor here sets out the will and judiciary power of God in punishing the Jewes by Nebuchadnezzar who in Isai 7.20 is call'd a Razor and that is sharp strong and fit for shaving This Razor must passe upon the Prophets head and beard and take away the hair of both even close to the skin Head It types out unto us Jerusalem which had the regions round about subject unto it and now the chief city of Judah God would shave the head and beard of this city off The Citizens are resembled to hair of a mans head and beard 1. For their multitudes they are numberlesse and Jerusalem had multitudes in it of her own and thither was a conflux of all sorts from most parts 2. Hair is an ornament 1 Pet. 3.3 not only to women but also to men their hair doth become them Cant. 5.11 and people are a great ornament to a city a city unpeopled is a head without hair people are the beauty and glory of a city Prov. 20.29 Solomon saith gray hairs are the beautie of old men and gray-headed Counsellors are the beauty of cities A Lapid Barba est symbolum virilitatis Some by the hair of the head think the wise men of the City are figured out and by the hair of the beard are the strong men the beard is a token of manhood 3. Hair is a weak thing blown this way and that way with every wind and so it is with the people they are weak inconstant things Hebr. 13.9 They were carried about with divers and strange doctrines 2 Pet. 2.2 Many follow their pernicious wayes people are truly in this sense hair they move
the vexation of it Shall wee let out our hearts to that runs from us like a rolling thing and if wee overtake it runs into us like a thorn they that will be rich catch the world pierce themselves thorow with many sorrowes 1 Tim. 6.9 10. and breake upon this wheele Because it runs smoothly sometimes men are taken with the motions of the world but at length you shall find its motion rough swift ready to overthrow and break you all in pieces they are broken in Ireland and wee are breaking here now let the Apostles counsell be acceptable 1 Cor. 7.29 30 31. Brethren the time is short let them that have wives be as if they had none let them that weep be as if they wept not and them that rejocye as if they rejoyced not and they that buy as if they possessed it not and they that use this world as not abusing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterit decipit and why all this for the fashion or shew of this world passeth away it acts otherwise then you expect if you affect the world wives children or any part of it it will deceive you you think to hold it and it 's but a shadow no substance and a shadow a shew going away let us therefore not look at this wheel but at him that moves the wheel who is unchangeable unmovable of infinite being in comparison of whom the world is a drop a little dust let us with David say Whom have we in heaven but thee and there is none in earth we desire in comparison of thee let us let go our hold of the world draw in our affections from it hopes after it and look only after that City Heb. 11.10 Having given you the signification of the Wheels the next thing premised is the description of them and now I come to the particular handling of the Wheeles where we shall meet with difficulties and excellencies VER 15 16. Now as I beleld the living creatures behold one wheele upon the earth by the living creatures with his four faces The appearance of the wheels and their work was like unto the colour of a Berill and they four had one likenesse and their appearance and their work was as it were a wheel in the middle of of a wheel IN these Verses they are described 1. From their number implyed in the 15th expressed in the 16th verse foure 2. The place where they were and that is the earth 3. Their colour they were like a Berill 4. Their likenesse between themselves they foure had one likenesse 5. Their form was as it were a wheele in a wheel Touching the first viz. the number of the wheels they were four mention is made of one in the 15th verse but it 's one with four faces not the faces of the four Cherubims but of four wheels which wheels were so like that they are said to be one wheel hee that saw one saw all As in some picture of a Prince when wee have seen the same in divers places or oft in the same wee say this is one and the same picture so here our Prophet saith hee saw all the wheels but they were so like that they might well be called one and the same for the Prophet mentions in the 16th verse wheels and four wheels and one likenesse of them Here by a figure called Hypallage we may make the sense more easie thus there appeared one face in the four wheels for one wheel having four faces In the 10th Chapt. it 's out of all dispute that there were four wheels Verse 9. When I looked behold the four wheels by the Cherubims one wheel by one Cherub and another wheel by another Cherub These wheels being four represent to us the four parts of the world Eastern Western Northern Southern that in them are great stirs and changes The next thing in this verse is the place I saw one wheel upon the earth how could that be when Ezekiel saw the vision in heaven Answ This is a vision and it appeared to him to be on the earth not the true earth but the earth in a vision as in pictures if a wheel a Chariot a City be drawn and presented to the eye they are presented as being upon the earth Observ 1. That all inferiour causes wheels instruments agents whatsoever are but as one wheel before the Lord. All things in the four quarters of the world were presented by God to the Prophet as one wheel to us they are many mighty divers contrary infinite but unto God they are otherwise all the Armies Parliaments Kingdoms Crowns Agents in this world are but one cause one wheel before the great God they are a small thing to him Isa 40.15 16 17. Behold the nations are as the drop of a bucket and are counted as the small dust of the ballance behold hee taketh up the Isles as a very little thing Lebanon is not sufficient to burn nor the beast thereof sufficient for a burnt offering all nations before him are as nothing and they are counted to him lesse then nothing and vanity 2. That changes stirs and tumults are here on the earth not in heaven the Prophet saw the wheels on earth not in heaven there be no wheelings no turnings no troubles no wars no deaths no diseases no sins no feares no teares no wicked men no wicked thing and so no changes it 's only the prerogative of heaven to say I am the Lord I change not Mal. 3.6 the world cannot say it Jam. 1.17 With him is no variablenesse or shadow of turning in God and heaven there is nothing of the wheel all is constant immutable but on earth it 's contrary the things under the Sun are vanity inconstancy and change it self 3. That all the inferiour agents and causes are at the dispose of the superiour of Angels they have a great interest in the government of the world the wheel is by the living creatures at their feet to move and turn it which way they please if they will bespeak wars in the North or South if they will have the world in an uproare it 's done Angels are Gods hands and deputies in the administration of all things here below in the world God supports and subverts kingdomes by them Dan. 10. Gabriel tels Daniel that hee withstood the Prince of Persia 21. dayes and his counsellers that sought to oppresse the people of God and that hee would go again and fight with him Kingdomes and the affaires of them yea the quarters of the world under God are ordered by Angels and while Angelicall and divine protection are over kingdomes they prosper but when God is provoked by the sins of a people hee leaves the wheels of that Kingdome to men and devils it runs to ruine Then the Princes and Potentates are deluded with strong delusions grow tyrannicall Idolatrous false hostile c. then the kingdome growes weak without spirit counsell strength successe and is infinitely intangled with
the Angels that in reverence to them the women are to be vail'd and it 's a great honour to Christ that Angels reverence and adore him 6. They are carefull to prevent all offence in their ministrations either of God or man of Christ or any creature they cover up their bodies their feet that nothing obscene may be seen and give distaste nothing excellent be seen and draw to an over-valuing and Idolizing of them so wise and cautious they are and this addes much to the glory of Christ that his servants the Angels never give advantage to men or devils to reproach their Lord and Master Alas how much doth Christ suffer by us even by Ministers and others in their ministrations Men see our weaknesse our pride our vain-glory miscarriages many wayes and rejoyce in our flesh even when Christ is reproached But Angels passe through all their imployments so that they are blamelesse and Christ made beautifull whom they serve 7. That Angels are furnished for their ministrations they have wings to flie and wings to cover their bodies what ever may make them and their services acceptable speedy successfull they have it and this is for the honour of Christ those he imployes in his work hee inables and accommodates they go not forth empty unqualified he sent Apostles and fill'd them with his Spirit hee gives gifts to men and wings to Angels VER 24. And when they went I heard a noyse of their wings like the noyse of great waters as the noyse of the Almighty the voyce of speech as the noyse of an host when they stood they let down their wings HEre is a farther description of the Angels by their going their noyse their standing and letting down their wings The principall is the noyse of their wings and that I shall make most inquiry into A difficulty incounters us in the beginning of the Verse when they went I heard the noyse of their wings rather when they did fly was the noyse of their wings then when they went The originall will help us something in this strait it 's otherwise there thus the words are read And I heard the noyse of their wings like the noyse of great waters as the voyce of the Almighty when they went so that there the originall brings it in and so wee may take it thus the noyse of their flying was as the noyse of great waters and the noyse of their going as the voyce of the Almighty or rather thus by going we may understand their motion the execution of their office and that made a great noyse which is amplified and set out by divers similitudes The first similitude is of great waters waters that run among the stony and rocky mountains make a terrible noyse gulling into the earth and threatning the foundations of the mountains hence Job 14.19 the waters are said to weare the stones they eat into them making concaves and chambers therein and for their noyse in the 46. Psalm v. 3. there it 's no gentle murmuring but a roring the Sea roares so that it 's heard in some places many miles The second similtude is as the voyce of the Almighty or the voyce of God some understand hereby a great voyce because it 's the usuall dialect of the Hebrew tongue to expresse great things by saying they are things of God as Cedars of God for tall and great ones Psal 80.10 11. Rivers of God for great rivers and full of waters Psal 65.10 Mountains of God for high ones Psal 36.6 so a trembling of God 1 Sam. 14.15 for a very great trembling and in like propriety of speech the voyce of the Almighty for a great voyce some truth in this may be granted but somewhat more then a great voyce in generall is to be looked at Psal 18.13 it being a Vision and Hieroglyphicall things presented to the Prophet therein we must therefore refer it to that in Psal 29. even the thunder which is called the voyce of the Lord vers 4. The voyce of the Lord is powerfull the voyce of the Lord is full of Majesty it breaks the Cedars yea the Cedars of Lebanon and so to that Ps 18.13 The third Similitude is the voyce of speech some mystery lies in this that their noyse should be like an articulate voyce the speech of man And two things may be intended in it either the speech of man that is upon some terrible designe and so speaks grievous words even words of death and so it holds analogie with the other similitude of Waters and of Thunder or else by voyce of speech the noyse of their wings the judgements they executed did speak and proclaime Gods commands his wrath and the peoples sins if the judgements seemed terrible as they were indeed the cutting down of a kingdome the ruine of the chiefest City and people in world the voyce of speech was God commands God is angry you are guilty and we must proceed The 4th and last similitude is as the noyse of an host this is a dreadfull noise there is beating of Drums sound of Trumpets clattering of Armour jumping of Chariots rattling of wheels neighing stamping prauncing and rushing of Horses the roaring of Cannons the clamors of men wounded groanes of men dying Carry me out of the Host for I am wounded saith Ahab O the dolefull complaints that are there such as would astonish a man of spirit to heare the noyse of the Angels was such a noyse Observ 1. That the judgements of God executed upon kingdomes cities persons are very dreadfull they are like roarings of the Sea when great storms be and mighty Navies are dashed in pieces and sunk into the deeps they are formidable as the noyse of an Army marching or fighting How dreadfull were the plagues of Egypt that in Exod. 9.23 24. when hail thunder and fire were mingled together was very grievous such as never was the burning of Sodome was dreadfull yet Jerusalems judgement was sorer Lam. 4.6 all their pleasant things were spoyled women and maids ravished in the streets their mighty men troden under feet young men and virgins crushed troden down as grapes in the Wine-presse Priests and Elders dyed for famine children swooned in the streets powred out their souls in their mothers bosomes for want of bread and water pitifull women sod their children of a span long and made meals of them they were slain in the Sanctuary terrors were round about and no way to escape left if they looked for comfort there was none to give it Princes were hanged up by the hands those did weare scarlet imbraced dung-hils Sabbaths Sanctuary Law Vision all failed prevailing fire was in their bones death they longed for and found it not God was against them their enemies prospered and mockt at them and their Sabbaths Where 's your God what 's become of all your worship sacrifice prayers fastings they clapt their hands hissed wagged their heads and said of Jerusalem Is this the perfection of beauty the joy
a whoring from under their God as a wife that is false to her husband will not be kept in be under the guidance counsell and power of her husband but will out follow her Lovers satisfie her lusts and so is it with the souls sinning with God it will out from under the guidance counsell command and authority of God it saith of God in effect as they in the Gospell said of Christ Wee will not have this man to reign over us wee will not be under him and Sinners will not be under God God commanded Saul to smite Amalek to destroy all and neither spare man nor beast but Saul spared Agag the goodly things and fat of the beast and this by intreaty of the people this might seem no great matter especially the cattell being spared to sacrifice to the Lord as they pretended but see what God saith of it 1 Sam. 15.11 It repents mee that I have set up Saul to be King for hee is turned backe from following mee he is apostatized from me God calls this sin apostasie and Sam. v. 23. calls it Rebellion Saul thou hast rebelled against God and will you know what a sin Rebellion is it's as the sin of Witchcraft and you all know it's abominable and worthy of death thy sin is of that malignity as that by it thou hast rejected God and for it God hath rejected thee and thou art a man of death for it Rebell is an ill name and here is a King a Rebell against God and so is every Sinner for he not only withdrawes from under God but takes up arms against God bitter lying swearing reproaching words are call'd arrows and swords in the 57th Psal v. 4. and 73. Psal v. 9. it 's said of wicked men they set their mouths against the heavens that is against God in the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of a proud man it 's said Jam. 4.6 God resists him he is in bellion against God hath taken up arms against him and God takes up arms to meet him it 's a military word God sets himself in a military posture against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 5.39 those opposed the Apostle were fighters against God but there 's no hope for Sinners to do good this way God will prevail and wound the hairy scalps of his enemies what ever they be that go on still in their wickednesse Let us therefore cast down our weapons and submit to God rebellion is an odious thing against a State much more against God Let us all say we will not be Rebels but Subjects of the most High wee will be governed by his Lawes wee will be under his Authority and as they said to Joshua 1.18 let us say to God Whosoever hee be that doth rebell against thy Commandements and will not hearken to thy words in all that thou commandest him hee shall be put to death 5. That sins about worship are rebellions against Christ and he takes it hainously they have rebelled against me it was Christ who sate upon the Sapphirine throne that spake to the Prophet that said they rebell against me and wherein was the rebellion in casting off his worship and in corrupting it when people fall to Idolatrous and false worship or corrupt the true and pure worship of Christ by detraction of any part of it or by additionals and mixtures of their own then they sin so about worship as it 's rebellion against Christ sometimes they fell to flat Idolatry forsaking the true worship of God and joyn to Baal-Peor Psal 106.28 sometimes they set up their posts with Gods posts and brought in their own inventions and mingled their water with Gods Wine and the wisdome of their flesh with the wisdome of Christ and this hee complains of as rebellion against him and the ground of it is because Christ was the Head of the Church then as well as now and the Law-giver unto them as well as unto us there was never but one Head and one Law-giver to the Church and when hee out of his infinite wisdome hath set a way of worship that will delight the Father himself and his Spirit for mortall worms of the earth to leave it to pervert it to mix their own devices with it provokes bitterly and mounts up to the nature of rebellion and that against Christ Psal 119.1 Indebitum cultum indebito modo Blessed are the undefiled in the way what way in the way of worship especially that admit not unwarranted worship nor worship in a wrong manner but walk in the Law of the Lord. 6. That children usually tread in the paths of their fathers they and their fathers have transgressed against me doth the father sin knowingly wilfully the children will do so do they fall off from the true worship of God imbrace lies superstition oppression whoredome it's a miracle if their children do not Adam eat the forbiden fruit and all man-kinde have followed his steps to that tree the name of a father and his example are strong traces to draw the children into their way We reade of some Kings in Judah that left the way of their fathers but not one of Israel they all followed the steps of Jeroboam the son of Nebat that made Israel to sin let the parents be never so vile if grace prevent not the children will walke in their wayes Ahah was bad enough that sold himself to commit wickenesse and yet Ahaziah his son is said to walk in his way in his mothers way who was Jezabel and in Jeroboams 1 King 22.52 and if it be possible they will go beyond their fathers in wickednesse Judg. 2.19 They corrupted themselves more then their fathers Jer. 7.26 They did worse then their fathers Iniquity improves in the going like a river the farther it runs the broader and deeper it growes in Joh. 8.44 Christ tels the Jewes they were of their father the Devill and his lusts they will do they were such wilfull sinners sinning against such cleer and strong light that their sin was devillish Let parents take heed what they do how they sin before their children when they do so they pave a way to hell for them and dig the pit for their destruction Raboldus a Duke of Freesland about the 900. yeere of Christ being perswaded to turn Christian and going to be baptized asked of the Bishop if all his forefathers were damned who indiscreetly affirming it saith the Duke then will I be damned with them rather then be baptized by thee 7. Antiquity is not the rule for worship you and your fathers have transgressed against me the traditions and examples of forefathers will not warrant the children in point of worship here they could plead We did what our forefathers did many hundred yeers together and have faithfully walked in their steps and hope we are unblameable no saith Christ You and your fathers have transgressed you should not have made their examples but my Word the rule of worship
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
found sweetnesse in the wayes of the flesh at last felt and acknowledged the bitternesse in sin and in that sin Eccles 7.26 I finde more bitter then death the woman whose heart is snares and nets Prov. 5.4 her end is bitter as wormwood The bitternesse in sin will be tasted at one time or other Jer. 2.19 It is an evill thing and bitter that thou hast forsaken the Lord thy God 5. A rebellious people grow worse by the means of grace let them heare the Word or have it tendred to them they are more obstinate opposite then before the point rises thus Whether they will heare or no for they are a rebellious house they will not heare they will not receive thee nor thy message but out of their old malice and rebellious dispositions they will be the worse for a Prophet sent unto them more hardned they will be against thee thy person thy Doctrine thy conversation thy calling they will quarrell and question all Jer. 44.16 17. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken unto thee but wee will certainly do what ever thing goeth out of our own mouth they were the worse for the Prophet Facier do sacâ—emus is the Hebrew more obstinate and set against him and the truths hee delivered in doing wee will do since thou hast spoken to the contrary we are more resolved and set upon it When Christ the great Prophet was sent unto the Jewes did they not grow more hard vile and opposite to him and his Doctrine did they not question his calling and quarrell at his conversation Luke 4.18 when Christ had told them that the Spirit was upon him and that hee was sent to preach the Gospel Deliverance Liberty the acceptable yeere and spake so as that they wondred at the gracious words proceeded out of his mouth yet in the 28th verse it 's said All they that were in the Synagogue when they heard these things were filled with wrath and rose up and thrust him out of the city and led him unto the brow of the hill that they might cast him down headlong Christ was a Nazaren and yet thus would the Nazarenites have served their Prophet their Messiah their own Citizen they would have thrown him down and broke his neck and bones together which made Ambrose say Est pejor magistro Discipulorum haeredâ—tas Ambr. That these men were worse then the devill because when hee had Christ upon the top of the pinacle hee offered not to throw him down but said Throw thy self down but these would have thrown him down with their own hands wicked men storm and rage against Christ his Doctrine and doings Luke 6.11 when hee had confuted their corrupt opinions about the Sabbath and heal'd the man with the withered hand it 's said They were filled with madnesse and communed one with another what they might do to Jesus you may see how the words of Christ ripened their corruptions the Gospel is like the Sun which ripens weeds as well as corn crabs as well as good fruit the vine of Sodome as well as the vine of Sibnah Deut. 32.32 Isa 16.8 and the Vineyards of Timnah amongst the Philistines Judg. 14.5 as the Vineyards of Engedi among the Israelites Can. 1.14 And so the Word of God and Gospel of Christ ripens the corruptions of the rebellious as well as the graces of the regenerate Judas treason the Pharisees hypocrisie are ripened by the Word as well John's love and Nathaniels sincerity in the hottest countreys are the rankest poyson the most venimous Serpents and in England which is zona torrida for the means of Grace is the bitterest enmity to godlinesse here are the rankest Serpents that ever lived 6. That God will leave wicked men without excuse it 's Gods intention they shall never be able to challenge mee nor to justifie themselves Gods primary intentions where hee sends Prophets and meanes of grace are the good of his elect their comfort sanctification and salvation but his secondary intentions are the inexcusablenesse of the wicked and their just damnation Hence is it that the Apostle saith wee are the savour of life unto life and the savour of death unto death 2 Cor. 2.16 There is a sort of men that the Gospel is a sweet savour unto they smell life in it and it revives them it works unto life and these are the elect ones but there is another sort that the Gospel is a favour of death unto they smel death in it and find deadly effects from it they are hardned worsned imbittered and so it works unto death it 's like a strong Sent that kills immediatly and those it proves so unto are the reprobate the lost whose mindes the God of this world hath blinded 2 Cor. 4.4 Christ also tels us Joh. 9.39 For judgement I am come into this world that they which see not might see and that they which see might bt made blinde his first aim was at those under election to do them good to make them see the secondary end and aim was to make others blind that is such as were in a reprobate condition when God sends his Word to any place it shall and must prosper in the thing whereunto hee sends it Isa 55.11 be it to win and draw or to harden and make inexcusable see Isa 6.9 10. Go and tell this people Heare ye indeed but understand not see ye but perceive not make the heart of this people fat make their eares heavie and shut their eyes c. And this Scripture is six times in the new Testament repeated intimating that as people are hardened under the meanes so they are inexcusable having had the means and it 's a dreadfull condition to have Law or Gospel Prophets or Apostles and not to thrive by them Christ pronounces a woe to the Cities Matth. 11. that had the means of Grace and mighty works done in them and repented not he tells them it shall be more tolerable for Sodome then for them at the day of judgement cursed Sodomites that were destroyd with so dreadfull a judgement from heaven shall find more favour at the day of judgement and more ease in hell after that day then any that have had the Gospel and means of grace and not profited by them let us learn to tremble at the Word of God heare it as the Word of God as that Word shall judge us and receive the truths of God with love lest otherwise God sends us strong delusions and we be damn'd for not being the truth 7. Wicked men shall one day be awakened and see what mercy what means offers of grace they have refused and sleighted they shall know that there hath been a Prophet amongst them the time shall come that they shall see and feel that I was neer that my Word was among them that salvation was at their dores they shall finde mee a severe Judge that would not
give him notice thereof c. Thou shalt surely die Moth tamuth in dying thou shalt die that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt certainly die amongst the Hebrewes where there is repetition of the word by an Adverb Gerund Participle or the Verb it self it ever increaseth the signification of the first word 1 King 8.13 I have surely built thee an house it is in the Hebrew In huilding I have built thee an house so in 1 Sam. 26.25 Thou shalt do great things and shalt also still prevail the Hebrew is faciendo facies valendo valebis in doing thou shalt do in prevailing thou shalt prevail by such duplication of the words the signification is intended and so in these words thou shalt surely die In his iniquity That is for his iniquity so the Preposition ב Beth it must be understood if he would take notice of his sin repent and leave it he should not die but because he goes on in it he shall die for it Hosea 12.12 there you find Israel served for a wife the Hebrew is Beishshah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a wife but the sense inforceth it to be rendred for a wife and so here for his iniquity His blood will I require at thy hand His death shall be imputed unto thee and thou shalt answer for it I will charge it upon thy head and deal with thee as a murtherer thou hast shed his blood and I will avenge it on thee so the word inquire imports Gen. 9.5 Surely your blood of your lives will I require c. Require is thrice in that verse and what is meant by requiring the blood or life of man is fully exprest in the next Verse Who so sheddeth mans blood by man shall his blood be shed so then when blood is shed and life is lost Gods requiring of it is to have blood for blood and life for life hee that sheds blood or suffers blood to be shed when he may prevent it he shall be responsible for it God is wronged by shedding of blood and will have satisfaction for it therefore he is said to make inquisition for blood Psal 9.12 Gods requiring mentioned Deut. 18.19 is expounded by Peter of destruction Acts 3.23 What death is meant in this Verse is doubted among Interpreters whether the death of the body or of the soul or of both the Ancients interpret it of the death of the soul the soul of the wicked going on in his sin and of the Prophet neglecting his duty shall die for it some later Expositers would have it meant of the death of the body some temporall judgement to cut them off by but wee see many ill Prophets that neglect to warn the wicked of their evill wayes and many wicked men go on in their sinfull courses and neither are taken away by temporall judgements the young Prophet was slain by a Lion 1 King 13. because he was lesse faithfull then he should have been and Jonas was cast into the deeps buried in the belly of a Whale because hee declined the service of the Lord but these were extraordinary acts and chastisements not vindictae true reall punishments I conceive therefore by death is meant all calamities leading unto death Hâ—c loco accipitur sanguis pro animae damnatione licet etiam pro corporis caede pernicie possit intelligi Pint. in loc and the death of soul and body at last if faith and repentance did not intervene if eternall death be due to the sinner dying in his sins it 's threatned to the Prophet for not telling him of his sin otherwise a temporall punishment for an immortall soul lost eternally by the negligence of the Prophet should be all the recompence made and that is not compensatio sufficiens nay frequently there should not be any for ill and idle Prophets do live as long as healthfully and happily as others and die without any hand of God observable upon them Observ 1. The Lord Christ knowes who are wicked and vile we guesse at men and presume oft wrongfully they are such but the Lord knowes who are such in truth and is not deceived hee knowes the Goats and Swine as really as the Sheep and Lambs hee can distinguish between the vile and precious between his jewels and the reprobate silver he never mis-titles or miscalls any he knew the Scribes and Pharisees were hypocrites and therefore call'd them so hee knew that Judas was a Traytor Non eadem est sententia tribunalis Christi anguli susurronum Jer. Ep. 39. and therefore branded him with that name he call'd Herod a Fox Nathaniel a true Israelite and in neither was he mistaken 2 Tim. 2.19 The Lord knoweth them that are his yea and those that are not his Christ could tell Ezekiel what the people of Israel were better then himself that dwelt amongst them hee told him they were Briers Thornes Scorpions a rebellious House if all the world besides had said so and not Christ it had been no great matter the world is full of errour it mistakes but when the Lord himself who is infallible shall pronounce a man wicked then is he wicked indeed there is great weight in it let us look to it what hee saith in his Word of us if he call us wicked proud froward c. we are so 2. The power of life and death is in Christs hand when I say to the wicked Thou shalt die he hath authority over their lives and can at his pleasure pronounce them dead men Act. 3.15 he is the Prince of life and Rev. 1.18 hee hath the keys of hell and death hee can let out the soul from the body and let it into hell when hee will The life of man which is most deare to him is at the will of another He spake with authority when hee said Bring those mine enemies that will not have mee to rule over them and slay them before mee Luke 19.27 When men are arm'd with power over our lives they are much feared Judges when they go forth to keep Assizes make Counties to quake and Princes when they go forth to war make Kingdomes tremble Now Psal 2.10 11. Kings and Judges are commanded to serve him with feare to kisse him with subjection lest hee be angry and command them to be slain or tell them they shall die If Kings and Judges that make others feare must feare the Lord Christ and submit unto him how should all under them do it then Christ knowes us what we are how we have sinned what wee deserve and can in a moment destroy us or proclaim it our consciences that wee shall die in our iniquities and eternally suffer for them It was hee awakened Judas's conscience and set it on fire let out his life and sent his soul to perdition Be you great or small he is the Lord he is ruler of the Princes of the earth all power is in his hand and though he be the Lamb of God
or as it 's more fully in Chap. 2. ver 5. Regnum Dei non in eloquentia sed in fide constat that their faith should not stand in the wisdome of men it will go off from one to another as men are more witty and hold out the truth in siner and more inticing expressions which will prove evill therefore hee declined the wisdome of men and preached in demonstration of the Spirit that their faith might stand in the power of God in such conviction and operation of the Spirit as might breed invincible stedfastnesse in them Secondly not to please men Gal. 1.10 Do I seek to please men if that were my end I should not be the servant of Christ but he must serve Christ in saving of souls not in pleasing of men when that is propounded unto men they will subject truth to mens humor and become flatterers but Ministers must not doe so not frame their Sermons according to mens humors and minds Jer. 15.19 Let them return unto thee but return not thou unto them do not thou comply debase the truth to please them but speak as the Oracles of God and let them please or provoke it matters not the provoking of them may be the neerest way to their salvation and that is thy end Thirdly not to get a living that is not the end of a Prophets office it 's to make men living men to save their lives and souls Paul preached the Gospel without charge to any and told the Corinthians he sought them not theirs their souls not their substance yet he denies not but that they that preach the Gospel should live of it 1 Cor. 9.14 It 's fit Preachers should have maintenance and sufficient but the end of preaching is not a living but life Cadit Asina est qui sublevet eam perit anima nemo est qui reparet Bern. the life of sinners to save to deliver them seeing this is the end of their calling how should it quicken them to their work If a Sheep were in a pit a child in a fire what haste would wee make to pull them forth and shall wee see souls rushing into the eternall pit the eternall fire and not move our feet our tongues to help them 8. The office of a Prophet and Minister is honourable it 's to save life to save souls their Calling is conversant about the lives and souls of men the soul is the immediate work of God the Image of God of more worth then all the world it was for the souls sake Magna res anima quae Christi sanguine redempta est Bern. Ep. that Christ came down from heaven prayed preached wrought Miracles suffered death and gave his heart-blood this made the Father say Precious is the soul being redeemed with Christs blood and being a thing of such worth and consequence the Ministers work is to save it that very work which is the Lords and Christs therefore in 1 Cor. 3.9 the Apostle saith of himself and all Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are labourers together with God co-workers concurrent with God in the salvation of sinners this is great honour In Obad. and made Jerome say Ipse Salvator Apostolos suos mundi esse voluit salvatores Christ hath made Apostles saviours of the world he calls them the light and salt of the world they inlighten the blind and season the unsavoury souls of men and so save them from corruption and perdition it 's an hard but an honourable work therfore saith James Let him know that hath converted a sinâ—â— that hee hath saved a soul from death Jam. 5.20 let him know it it 's a great and glorious work is done that he may be incouraged and God be praised 9. Ignorance will be no plea for wicked men if they be not warn'd not told of their sins they shall die men are apt to excuse themselves they are ignorant they knew not this or that to be sins their Teachers were insufficient or negligent and this may be truth but neither their fault nor thy ignorance will be a sufficient plea before God warn'd or unwarn'd the wicked shall die Isa 27.11 It is a people of no understanding therefore hee that made them will not have mercy on them and hee that formed them will shew them no favour Nescience may excuse in part but ignorance hardly at all that which men produce in favour of themselves God produces against them you are an ignorant people saith God of no understanding you know not prima principia neither God nor your selves and think because you are ignorant therefore to find mercy and favour at my hands but you are deceived your ignorance aggravates your woe ever therefore will I shew you no mercy no favour those are ignorant of God and his wayes God will be ignorant of them in their greatest straits Depart frm mee I never knew you Matth. 7.23 Ignorance is a great evill it makes men brutish like Nebuchadnezzar who had an Oxes heart in a mans shape ignorance is part of the Devils image as knowledge is of Gods wee should labour therefore to get knowledge savory and saving for it 's not good that the heart be without knowledge Prov. 19.2 10. See here who are the most cruell bloody and damning Ministers even those that are silent that warn not the people of their sins that preach flattering things or to no purpose let men be dumb and not speak at all or preach so as not to warn them of their sins and dangers they are who ever they be whether the greater or lesser Clergie as they use to distinguish themselves they are the bloody damning soul-murthering Ministers you cry out of those Ministers that tell you most of your sins that set judgement hell and damnation before you they be bitter harsh men cryed out of on all sides whereas they are the faithfullest friends that sinners have they would fain save your souls pull you out of the pit keep you out of hell and help you into heaven and are they censurable for this should one see a company of travellers going in a way they should fall into the hands of Cavaliers or Thieves and tell them the danger of it with great affection and compassion should another see them and say nothing or bid them go on and they do so are taken stript imprison'd starv'd to death you can easily tell which of these dealt most faithfully and friendly which treacherously and cruelly too many of the Ministers in England have been faulty this way and guilty of murthering multitudes if not millions of souls it 's one of the crying sins of the Land that wee have had such a dumb insufficient and consequently such a bloody soul-damning Ministery And many amongst them having slain souls now by putting on these wars seek to slay bodies also 11. There is a great necessity lyeth upon the Prophets and Ministers of Christ to preach and to preach home to
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