That men unable and unhonest in the Office of the Church set up by him were never sent by him hee gives gifts and graces to men and then sends them the Spirit entred into Ezekiel and then I send thee He hath the power of sending it depends on his will and that is sacred hee would not put in an insufficient or corrupt man upon any terms and therefore he hath set rules and lawes to shew what men hee would have in those holy Functions he hath given precedents of his own choosing Rom. 1.5 By whom wee received Grace and Apostleship first Grace and then Apostleship 2 Cor. 3.6 Who hath made us able Ministers of the new Testament The Lord Christs Ministers are able not only in parts but chiefly in the Spirit that is light and life in them such hee sends such hee approves and as for ignorant and evill ones see what the Lord saith Hos 4.6 Because thou hast rejected knowledge I will also reject thee that thou shalt be no Priest to mee Christ would not have a prophane ignorant man to be in that Calling 3. That those are sent of Christ may not delegate their power and execute the office by others but must do it themselves the Prophet might not appoint another being sent of Christ to the children of Israel I send thee and thou shalt say unto them thus saith the Lord Ambassadours are themselves to deliver their messages and not others for them or in their stead Ministers are Ambassadors and 2 Cor. 5.20 for Christ and do preach and pray in Christs stead who is their Head and Lord whereupon saith Paul Wo unto mee if I preach not the Gospel 1 Cor. 9.16 And what 's the ground of it Vers 17. The dispensation of the Gospel is committed unto me I am commanded to do it I may not I dare not commit or delegate this trust this power to others Delegation is actus imperii an act of power and all the Officers of the Church must be obsequious not imperious therefore Hierarchists and those that substitute others to preach in their stead usurpe the power of Christ to whom it belongs to delegate men to preach in his stead and over thousands of Churches if he please 4. That those Christ sends and sets over people are by divine institution I send thee to the children of Israel he was not a Prophet to others but unto them and that by divine authority Act. 20.28 Take heed unto all the flock over which the Holy Ghost hath made you over-seers this was the Church of Ephesus and the Elders of it were set there by no lesse authority then that of the Holy Ghost the Office Power Jurisdiction over such a people is not humane arbitrary ad placitum but of divine institution 2. That many are call'd and seem to be Israelites which in truth are not the Jewes were call'd the children of Israel here and were so according to the flesh but they were not so in the Spirit they had not the principles of Jacob in them they walked not in his steps they had his name but not his faith they were call'd Israelites but were not true Israelites Rom. 9.6 they are not all Israel that are of Israel in the true sense of the Scripture they are not all Israel that is spirituall such as Jacob was men of Prayer wrestling with God prevailing like Princes but they are of Israel according to the flesh and fleshly Israelites to whom the promises pertained not in Matth. 8.12 they are called children of the kingdome but yet such as should be cast out into utter darknesse they thought themselves safe in being called so and conceiting themselves such but they were deluded and so now many thousands think themselves Christians Saints when in truth they are nothing lesse the very contrary enemies to true Christians and Saints The Papists boast that they are Catholiques Christians the Church of God but it 's in no better sense then these rebellious Jewes are termed the children of Israel What are titles when truth is wanting no other then a kind of blaspheming Rev. 2.9 I know the blasphemy of them that say they are Jewes and are not they were Jews by name and did reproach the Christians and the Lord Christ but were not Jewes in truth Rom. 2.28 29. Hee is not a Jew which is one outwardly in circumcision of the flesh but hee is a Jew which is one inwardly whose heart is circumcised and is one in the Spirit Now these men saying they are Jewes and were not did blaspheme much prejudice and wound the honourable name of being a Jew and what were they a Synogogue of Satan and now those think call themselves Christians and are not they blaspheme and wound that honourable name of Christians and so they that call themselves churches and are not they blaspheme and wrong that honourable name of Church Papists say they are the Church be it so it 's the church of Satan not of Christ they worship Idols not Christ they are Babel not Bethel they have the title not the substance 3. That when Gods people degenerate and fall to sinfull practices then they lose their glory and contract reproach before the Israelites fell to Idolatrous courses and violation of divine Law they were Gods Inheritance Deut. 4.20 his Portion Deut. 32.9 his peculiar Treasure Exod. 19.5 his Strength and his Glory Psal 78.61 his anoynted Ones Psal 105.15 they were so honourable in his account and precious in his eye that hee suffered none to do them harm he rebuked Kings for their sakes and hee gave Egypt a ransome for them men and people for their life Isa 43.3 4 God thought nothing too deare for them no titles too good a kingdome of Priests a holy Nation Exod. 19.6 but when they fell from him to sinfull and base courses then their honourable titles are turned into reproachfull and bitter ones they are called here Goiim prophane rejected pollution sterquilinium excrementa mundi so the Jewes accounted of the Gentiles and so God accounts of them here they judged so of the Babylonians and God metes out the same measure unto them in Prov. 14.34 it 's said Righteousnesse exalts a Nation but sin is a reproach to any people even to Gods own people it makes them vile hatefull Viles facit Syr. abominable to God and man and brings such terms as proclaims their shame Isa 1.10 God calls them Rulers of Sodome and people of Gomorrah Isa 57.3 sons of the Sorceresse the seed of the Adulterer and Whore an hypocriticall Nation Isa 6.10 a nation not desired Zeph. 2.1 a thievish Nation Mal. 3.9 the generation of his wrath Jer. 7.27 Loammi none of my people Hos 1. 4. See here the great evill is in Sin it is Rebellion against God 1 Sam. 12.15 not only great Sins Idolatry Murther c. but even all sin it 's a casting off God a withdrawing from his Laws Commands Authority as Hos 4.12 They have gone
depart from Israel Trausiit prophetia ab Israele Shind which was the saddest blow one of them that ever Israel had All the rest were Prophets of the first Temple and among them was our Prophet Ezekiel and Daniel though they were in the captivity for the first Temple was not yet destoyed and they had lived at Jerusalem among the Prophets and the Prophets of the former Temple it is observed had the largest visions and the fullest discoveries of the minde of God more was discovered in the first Temple then in the second till Christ his comming for the second Temple had Prophets but forty yeers after it was built and the first Temple had Prophets for four hundred and thirty yeeres The Prophets to speak for the honour of this our Prophet were all honourable men men of great esteem and worth they were men of God as it is said 1 King 17.24 I know thou art a man of God Ish Elohim a man of the Gods a man of God the Father a man of God the Son a man of God the Holy Ghost hee had to do with all a man of Gods counsell a man of Gods protection a man of Gods countenancing a man of God that stood for God a man of God that would plead the cause of God in the corruptest times against the desperate enemies A Prophet was a man of God That they were very honourable you shall find by that passage 1 Sam. 10.11 Is Saul also among the Prophets It is a Proverbiall speech and noteth a thing that is very rare and unusuall What is Saul that was a man of mean condition Saul that was erewhile seeking his fathers Asses is Saul now come to so high and honourable a condition as to be a mong the Prophets This was matter of wonder The Prophets they were so honourable and in so high an esteem that it was counted a strange thing for any to come to that dignity and preferment that were not of the Propheticall race the Tribe of Levi or such as were in order to those holy functions They were likewise men priviledged Psal 105.15 Touch not mine Anointed and do my Prophets no harm Anointed is the same with Prophet as Expositors observe though it is carryed otherwise in the generall apprehension of men for Kings but anointed here is the same with Prophet They were anointed when the Holy Ghost was given unto them and they were called unto their Office this was their anointing of God and they must not be touched nor harmed Gen. 20.7 saith God to Abimelech Give the man his wife for he is a Prophet he is an honourable man he is a man of high account in mine eyes Princes must not wrong a Prophet God spake to a Prince Give him his wife for he is a Prophet the greatest person in the world should not dare to touch a Prophet that is a man so honourable a man of God and so gifted and sent of him to such great imployments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further a Prophet was called in Scripture a Seer 1 Sam. 9.9 Let us go to the Seer for he is now called a Prophet that was before time called a Seer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that i from the Hebrew word to see and not barely to see but to see exactly curiously throughly into things The Prophets saw through the clouds they saw into the heavens they saw into the very counsell of God Isa 30.10 Which say to the Seers See not you see too much the meaning is you see too acurately why do you see so and tell us such things So Abraham he was a Prophet you heard before he was likewise a Seer Joh. 8.56 Abraham rejoyced to see my day he saw it distinctly he saw it so as it affected him he saw it and was glad There is besides this word another name in the Hebrew which the Prophets had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that was Chozeh Isa 30.10 That say to the Prophets Prophecie not the Hebrew is La chozim to those that foresee and foretell things you have a conjuncture of these three in one verse 1 Chron. 29.29 They are written in the book of Samuel Haroah the Seer and in the book of Nathan Hannabi the Prophet and in the book of Gad Hachozeh the Seer The word cometh of Chazah to contemplate to see from which root comes our English word to gaze and so it is interpreted Isa 47.13 Star-gazers this only by the way Our Prophet had the honour to be a Seer as well as a Prophet therefore verse 1. it is said I saw visions I had the honour to see visions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and visions of a God These Titles of Seer and Prophet as they set out the dignity so likewise they point out the duty of the person As they were Seers they were the eyes of the Church Oculi Ecclesiae to see good coming or evill that they might incourage them upon the one and draw them to repentance upon the other As they were Prophets they were os Domini the mouth of the Lord to speak to the people whatsoever the Lord himself did make known to them All this then doth but serve to breed in you an honourable esteem of this our Prophet hee is a man of God hee is a man honourable among the rest of the Prophets hee is a Seer he is the eye of the Church he is the mouth of God Having thus opened unto you the Title I shall now shew to you 1. The scope and occasion of this Prophet 2. The nature and condition of it 3. The seasonableness of this Prophecie for this time 4. What benefit you are like to have by this Prophet and then divide the Prophecie in generall and fall into the Chapter 1. For the scope and occasion of this Prophecy In generall it is to shew the certainty of Jerusalems destruction and the seventy yeers captivity which were now in question and so to confirm the Prophecy of Jeremy being of the same argument Jeremy having prophecied of the captivity of Jerusalem for seventy yeers the utter ruine of the City and Temple many both in Jerusalem and Babylon the captivity being begun for now Ezekiel and divers were in Babylon murmured and complained of Jeremy that he was a false Prophet that hee had not the Spirit of God that hee had misled the people that he had brought them into bondage by his fair words put them upon yeelding unto the King of Babylon and betrayed them You shall finde false Prophets bestirred themselves and opposed his prophecy both in Sion and in Babylon as Jer. 28.1 2 3. Hananiah being at Jerusalem when Jeremiah was in the house of the Lord in the presence of the Priests and of all the people saith he Thus speaketh the Lord of Hosts the God of Israel saying I have broken the yoak of the King of Babylon within two full yeers will I bring again into this place all the vessels
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
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
house then dwell in the Tents and Courts of wickednesse Psal 84. Luther said He had rather fall with Christ then stand with Caesar Joh. 12.26 If any man will serve me him will my Father honour if wee serve Christ Angels are our fellow-servants Rev. 22.9 6. That holy creatures have heavenly minds Angels look up and that in their imployments their eyes are fixed above upon the Lord Christ and it 's certain where there is holinesse it carries upward water will rise as high as the spring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from looking upwards or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same Os homini sublime dedit and so doth the water of the Spirit Pauls conversation was in heaven Phil. 3.20 Rev. 10.2 An Angel hath sea and earth under his feet and Rev. 12.1 The Church hath the Moone under her feete all ceremoniall worship all mutables in the world and saith Cant. 7.10 I am my beloveds and his desire is towards me The Church finding Christs affection towards her cannot but look out and look up Most men look downwards and are neither like Angels nor men more like swine wormes moules Many are loath to come neere God lest he should say Put off thy shooes from thy feete put off thy earthlinesse if we would have God look down from heaven we must look up to heaven David said When I awake I am still with thee Psal 139.18 He was with God when he lay downe and with him when he awaked and rose The next thing is their wings mentioned in the sixt verse every one had foure wings and verse 8. under their wings on their foure sides and in the 8th they foure had their faces and their wings and in the 9th their wings were joyned one to another 11th their wings were stretched upward two of every one was joyned one to another and two covered their bodies Angels are set forth to us in Scripture with wings here with foure In Isa 6. and Rev. 4. with six wings each of them and they are said to be winged for the agilitie of their natures and swift motion in executing their office Omnis spiritus ales est Tertullian saith Every Spirit is winged they fly in a moment into any part of the world to execute the commands of God Gabriel came flying to Daniel Chap. 9.21 and that swiftly Astronomers observe that from the center of the earth which is 3000. to the surface up to the Sunne is above foure millions of miles to the Firmament where the fixed starres are Clavius in Sphaeram Lessius de omnipot Dei above fourscore millions of miles and from thence to the place of the blessed where Saints and Angels are more millions then from the earth to the Firmament So that according to their account it must be above 160. millions from heaven to earth and this space the Angel came flying in a little time we thinke a Bullet out of a Musket flies swiftly and it doth for it hits the bird or mark ere the report is heard and will fly 180. miles in an houre according to its motion The Sunne moves swifter 1160000 miles in one houre the fixed starres about the aequinoctiall Moone 42. millions of miles each houre and yet the motion of an Angel is swifter being a Spirit and passing through the ayre without opposition no creature in heaven or earth moves faster then an Angel Their wings are foure but the Seraphims in Isa 6. and the foure Beasts in Rev. 4. are set out by six wings each of them A question hereupon arises Why the Visions being correspondent the Angels here are described onely with foure wings Ans That paire of wings is wanting here did cover the face of Isaiah his Seraphims and Johns foure beasts for they standing before the throne and face of God were not able to behold such Majestie brightnesse and glory with open face although they were most pure creatures We cannot look upon the Sunne in its strength and glory but we cover our eyes with our hand so they their faces with their wings now here was something in stead of these wings and did the office of those wings and that was the Firmament Ver. 22. The likenesse of the firmament upon the heads of the living creatures and ver 26. Above the firmament was the throne This firmament interposed between the lustre of divine glory and their eyes as the wings did in the Prophets and Apostles vision and therefore here was no need of that paire of wings they were not before the throne but sub expanso and to doe works beneath in the world Observ That the glory and Majesty of God is such as no eye can fully behold there wings here the firmament is interposed between God and Angels When God came downe upon Mount Sinai and manifested his majestie and glory what said the people Speake thou to us and not the Lord lest we die They could not endure the shine of Moses face much lesse the lustre and majestie of the Lords something must interveene else man dyes for it Touching the wings of these our Angels three things are laid downe 1. The conjunction of their wings 2. The Extention of them 3. The use The Conjunction is in the 9th verse Their wings were joyned one to another and ver 11. Two wings of every one were joyned one to another The extremitie of their wings when stretched out and ready to flie did touch one another so as they seem'd to have but one wing Observ 1. That there is mutuall love and much agreement between the Angels the Connexion of their wings notes the Connexion of their hearts and the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Sisters that love one another intirely and work together most sweetly so are the Angels they love and labour together most sweetly Foemina ad sororem suam there be no divisions or distractions among them what businesse soever is appointed they all agree in wee men can hardly agree in any one businesse Aliud stans aliud sedâ—ns de republica sentis Declam in Ciceron so many men so many minds Salust told Tullie that his minde was very changeable concerning the Common-wealth and it 's true of most of us what we allow now in matters of the State or Church wee condemne anon and so are at agreement neither with others nor with our selves but Angelicall concord parallels yea exceeds our discord Angels are all love peace and unitie Alae aequaliter extentae elevatae conjunctae 2. That there is a blessed harmony in the works of God done by Angels their wings goe evenly joyntly not one before another above another divided any way but there is unitie and uniformitie in all their actions and operations Could wee behold the actions and works of Angels wee should see such glory and beauty as never was seene in the works of men If we look upon a building that is uniforme and every part proportionable wee
Paul saith I can do all things through Christ that strengtheneth me what bitter things did they and others suffer and it was not common strength but speciall influence Phil. 1. To you it is given not onely to believe but also to suffer Blandina's spirit was heighthned above the malice and torments of men for having animated her children to suffer and sent them as conquerors to Christ their King shee comes forth to suffer before the tormentors cheerfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 5. as called to supper with Christ her husband as one comes to a marriage supper and after stripes tearing with wilde beasts burnings putting into a net and tossings by a Bull being without sense of torment by reason of her faith and conference shee had with Christ at last they killed her with the sword and the enemies confessed they never saw such a woman suffering such things so couragiously and constantly As sometimes God suspends the ordinary operation of the creature the Lions mouths are shut they touch not Daniel the fire burnes not the three children so sometimes hee lifts up and extends the operation and strength of the creature to an extraordinary heighth the winds what vertue doth God put into them how doth he raise them what terrible work do they make at Sea and Land tear Navies in pieces sink them in the deeps and tosse Ships out of the water upon the drie land Ravens fed Elijah morning and evening he goes in the strength of a cake and a cruze of water forty dayes 1 King 19. God hath lifted up many in these dayes to do more then ordinary service Ezra 1.5 God had raised their spirits to go up to build the house of the Lord so Hag. 1.14 5. That God at his pleasure puts stands to the motions of the second causes the Angels stood and the wheels stood and this was by the over-ruling hand of God that can stop the course of nature any wheels or agents whatsoever Josh 1◠12 13. God staid the course of the Sunne and Moon and made them stand still the space of a whole day and hereupon some gather that the ebbings and flowings of all Seas ceased In Hezekiahs dayes the Sun went backward ten degrees God stopt the course of the waters and made them as steady as walls and mountains when the Israelites were to go through the red Sea Doth not he shut up the wombs of those are likely enough to be pregnant and prevent generation did not hee take off the wheels of Pharaohs Chariot God can put a stand to the greatest wheels 1 King 12.21 when an army of 180000. chosen men was brought into the field to fight and fetch back the kingdome that was wheeled over to Jeroboam see what a stand God put to that army Vers 24. Yee shall not fight against your brethren return every man to his habitation they did so and presently that mighty army was disarmed The buying in of Impropriations a work of great and good concernment God put a stand to it The undertaking for Ireland hath the wheel stopt if not taken off The motion of the wheels to the Isle of Providence are staied by the eye of providence Are there not stands in our consultations and doth not God oft take wisdome from the wise and understanding from the prudent are there not stands in our Millitary affaires the mighty men do not alwayes finde their armes Hath not God oft put a stand to the enterprise of our adversaries It 's the Lord that hath hedged up their way with thornes and walled a wall that they have not found their paths and God hath hedged up our wayes that we have not found our paths to a full and thorough reformation This great wheel hath great stops the children are come to the birth but there is no strength to bring forth neither doth Gods work cease when hee makes stops A man who is printing a Book defers the Edition because he will make an Addition if it be delayed it 's inlarged and that 's no losse stops of providence in the wheels of the world are Gods Parentheses and while they are writing the work goes on VER 20. Whithersoever the Spirit was to go they went thither was their spirit to go and the wheels were lifted up over against them for the spirit of the living creatures was in the wheels IN this Verse is laid before us the procreant cause of the wheels motion and that is the spirit which is the first and highest agent and moves both superiour and inferiour causes This spirit is set out emphatically the spirit or that spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the spirit of the Angels but the eternall Spirit of God which was in the Angels or the living creatures that Spirit was in the wheels and with what motion it moved the living creatures with the same it moved the wheels this is the scope to shew that the four living creatures and four wheels were moved by the same Spirit of God Touching this Spirit I spake in the 12th Verse where I also shewed you how the Spirit is said to go and move from place to place This answers a secret objection How could the wheels move at the motion of the living creatures they are dead and senslesse things without any motive vertue in them And this obiection is fully answered in these words the Spirit of life was in the wheels That is rendered the spirit of the living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus vitalis or spiritus animalis is in the Hebrew Spiritus vitae the Spirit of life the inliv'ning quickning spirit the lively active spirit or the spirit of the living creatures and per enallagen numeri by a change of the singular number into the plurall the spirit of the living creatures and so the sense runs that Spirit was in them the same was in the wheels Object If the same Spirit be in the wheels are not they also living creatures having the same spirit and motion Answ If I should say they were moved as if they had the Spirit in them this might helpe the difficultie but doth not satisfie the Text which saith the Spirit was in the wheels therefore know that as the living God is in every thing moving and acting them according to their severall natures and yet doth not make all to be living creatures so the Spirit of God was in these wheels not animating inliv'ning but moving them to those services were commanded and appointed Observ 1. That second causes move not of themselves neither superior nor inferior not the wheels which are weaker here beneath nor the Angels which are stronger and above they move not but at the motion of the Spirit whither that was to go they went Earth Water Winds Beasts Fowles Men their Councels Warres Peace Trades they all move ad motum Spiritus it 's the Spirit of God that moves all the wheels All motions all wheels are subject to the
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
the efficacy of the Spirit be in it if it be not quickned by the Spirit it is a dead letter Many thousands heare the Word who are fallen by Adams and their own sin but they are not set upon their feet as our Prophet was and the principall reason is the Spirit enters not into them it may stand and knock at the door but hath not entrance and therefore they are not lifted up out of their unbelief and other corruptions they are not removed from the Wildernesse to Canaan from the state of nature to the state of grace when therefore you finde such expressions in Scripture as that the Word is incoruptible seed 1 Pet 1.23 a burning fire Jer. 20.9 the power of God to salvation Rom. 1.16 the Word of life Phil. 2.16 that it 's quick powerfull sharper then any two edged sword piercing to the dividing asunder of the soul and spirit c. Hebr. 4. that it is converting the soul Psal 19.7 the grace of God that brings salvation Tit. 2.11 These and such like phrases you must understand not exclusively as if the word were and did so without the Spirit but conjunctively when the Spirit enters together with the Word then it is so the efficacy is not in sonitu ipso but proceeds ab arcano Spiritus instinctu all the vertue and operation is in the power of the Spirit neither is the Word uselesse it 's the Medium by which the Spirit works God is the Father of Lights yet is not the Son uselesse by it he enlightens us 5. That the Word is the Chariot of the Spirit when he spake Joh. 7.37 38 39. Acts 10.44 45 46 the Spirit entred into mee together with the Word of Christ went the Spirit that is vehiculum spiritus Joh. 20.22 Christ breathed upon them and that breath conveyed the Holy Ghost unto the Disciples so it 's the Word that carries the Spirit to men by the dispensation of the Word the Spirit is conveyed to our souls hence the Gospel is call'd the ministration of the Spirit 2 Cor. 3.8 and the Ministers of the Gospel the Ministers of the Spirit vers 6. The Law which was from Mount Sinai the Apostle calls a dead a killing letter but the Gospel which came out of Mount Sion he calls the Spirit or ministration of it and therefore more fully in Gal. 3.2 he saith Received yee the Spirit by the works of the Law or by hearing of faith not by the works of the Law that was the ministration of death but by the Gospel that was the ministration of the Spirit so that the word of Christ transports the Spirit over to the hearts of those that believe and if search should be made whether the Spirit do alwayes accompany the Word of Christ preached unto the sons of men some inferiour degrees and works of it may be allowed to go along with the Word Act. 7.51 Yee stiff-necked and uncircumcised in heart and eares yee do alwayes resist the Holy Ghost and Heb. 6.4 They were made partakers of the Holy Ghost there was something of the Spirit in the Word when it was preached unto these two sorts of Hearers the one resisted the Spirit in the Ordinance the other received the common gifts of it some weak operations of the Spirit may be yeelded alwayes to attend the Word but effectuall and powerfull do not the beams of the Sun are oblique and direct where oblique they produce weak effects where direct strong ones and so the operations of the Spirit are oblique towards all reprobates and the work is ineffectuall on them but direct upon the Elect and so strong efficacious 1 Thes 1.5 Our Word came not to you in word only but also in power and in the Holy Ghost Chap. 2. v. 13. it wrought effectually in them 6. What God commands his he gives them strength to do it Stand upon thy feet saith Christ verse 1. there is the command and the Spirit entred and set him upon his feet there is the strength given to fulfill the command Commands import power and free-will in us say the adversaries of free-grace wee say no let them stand upon free-will and their own strength wee will stand to free Grace Ezekiel cannot stand upon his feet till the Spirit set him up much lesse can hee tread in the wayes of holinesse and walk in them being commanded the word of Christ did it not his own will did it not naturall reason and strength did it not Divina vox jacenti Prophetae jussit ut resurgeret sed surgere omnino non possit nisi in hunc omnipotentis Dei spiritus intrasset quia ex omnipotentis Dei gratia ad bona opera conari quidem possumus sed haec implere non possumus si ipse non adjuvet qui jubet Greg. Hom. 9. in Ezek. but the Spirit given did it Without mee you can do nothing Joh. 15. not much not something not a little doth hee say but nothing when Christ commands therefore hee gives power to do hee bids Lazarus come forth of the grave he had neither will nor power to do it but Christ hee gave spirit and power to do it When hee bid Sinners believe repent walk in the Spirit c. hee gives the power to do so hee doth it for them Deut. 10.16 they are commanded to circumcise the foreskin of their hearts and Deut. 6.5 to love the Lord with all their hearts these they could not do but God promises to do them for them Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed to love him with all thine heart and all thy soul we are commanded to feare the Lord Psal 22.23 Feare him all the seed of Israel and Jer. 32.40 I will put my feare in their hearts that they shall not depart from mee We are bid to make us new hearts and new spirits Ezek. 18.31 and Isa 1.16 to wash us and make us clean and see what sweet promises are made Ezek. 36.25 26. I wil sprinkle clean water upon you and you shall be clean from all your filthinesse and from all your Idols will I cleanse you a new heart also will I give you and a new spirit will I put within you yea I will put my Spirit within you and cause you to walk in my Statutes and yee shall keep my Statutes and do them Vers 27. We are bid believe and trust in God oft in Scripture and Ephes 2.8 we finde Faith is the gift God and Mat. 12.21 In his Name shall the Gentiles trust and Phil. 1.29 To you it is given to beleeve Christ bid the Apostles to go and preach the Gospel to all Nations Mat. 28.19 how could they being not languaged do it they might have said it 's an impossible thing but Acts 2.4 They were filled with the Spirit and every man heard them speak in his own language when God commands therefore wee must not look at abilities as Arminians and
had his Vision and their harvests in those hot countries were not in the fourth moneth but rather in the first or second The Israelites came out of Egypt in the moneth Abib Exod. 13.4 and that was their first moneth Exod. 12.2 and answered to the latter end of that moneth is call'd January and to the beginning of the other call'd February and in Exod. 9.31 it 's said the Barley was in the eare the word is Abib an eare of corn and denominates the moneth because in it the Barley eared so then it could not be harvest when Ezekiel came to them at Tel-abib it was rather over wee take the word for the name of a place as Telmelah Telharsa in Ezra 2.59 in their Etymologie the one signifies a heap of wood the other a heap of salt yet by Ezra they are call'd places these were they went up from Telmelah Telharsa c. so Tel-abib here And it was in the middle part of Mesopotamia between two rivers Chebar and Saocorah and here they were placed as Junius thinks both to secure them that they might not think of geting away being shut up between two rivers or if they did not easily accomplish it and secondly to secure the place which was subject to inundations and so un-inhabited and opened to enemies but now by their labour art and strength might be made usefull and defensive By the river of Chebar of that River was spoken in Chap. 1. ver 1. I sate by them that sate and remained there astonished seven dayes Sitting notes a quiet posture of the body abiding in a place Exod. 16.3 when wee sate by the flesh-pots that is abode dwelt where wee had them Also great grief Lam. 2.10 The Elders of the daughter of Sion sit upon the ground and keep silence and so in that place in Isaiah 47.8 I shall not sit as a widow solitary mourning in deep sorrow to which alludes that in Lam. 1.1 How doth the City sit solitary how is she become as a widow great grief silenceth the whole man the tongue speaks not the body moves not Job 2.13 Jobs friends sit down with him upon the ground seven dayes and nights and none spake a word to him for they saw that his grief was very great so great it made them all quiet and husht and seven dayes he sate in that dolefull posture because they were used to mourn seven dayes in cases of great grief as Joseph mourned seven dayes for his father Gen. 50.10 Septemdialis luctus est quoddam acerbi doloris â—ndâ—cium benevolentis animi legitimum argumentum and seven dayes mourning is an argument of great grief and a testimony of much love If we refer our Prophets mourning to the condition which the Jewes were coming to it might be lawfull hee saw their death and funerall was at hand and so being sensible laid it deeply to heart and bewailed it seven daies testifying his good will and affection to them but if we refer it to his unwillingnesse to go in the service Christ call'd him to it is not excuseable but a farther argument of his great weaknesse The cause of the Prophets sitting there seven dayes might be to know the state of the people more exactly to whom he was to prophesie it might be upon divine command it might also be for faâ—ther direction from God when to begin his Prophecy a Prophet he was made but had no time appointed to begin his hard work it might also be to prepare and awaken the people that seeing him sit still sad amazed they might inquire what this strange sadnesse meant and so his word take the deeper impression when hee should speak unto them Astonished The Hebrew word Masmim from Shamam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes great astonishment even to wonder Isa 59.16 hee wondered that there was no intercessour it notes also desolation and may here be rendered I sate desolate seven dayes the Spirit left me in that place and men regarded me not being full of grief and telling them I had sad newes so the word is used Lam. 5.18 The mountain of Sion is desolate and thus we may take it the Vision being ended the Prophet set down there by the Spirit and neither seeing hearing or having to do now with Christ the living creatures wheels or the Spirit found himself desolate and was astonished at that great change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint renders it conversans intimating the Prophets meditating and inward discoursing of the miseries and woes were written in the roul and coming upon the people the hard task he had to perform among this people Observ 1. That in the place and condition God sets his they must abide in the same the Spirit brings Ezekiel to Tel-abib there hee continues abides till the Spirit adviseth his departure let him be among captives between overflowing rivers he continues and stirs not it must not be any sleight thing that removes men from the Calling God hath set them in Ministers may not at pleasure skip from place to place as if there were no tie upon them neither captivity incorrigiblenesse of persons nor discommodity of place are weighty enough to take off Ezekiel from that place and people the Spirit had set him over when the Holy Ghost hath set men over a flock they must take heed to that flock and not seek occasion to be gone upon discontents c. the worst are forwardest to remove the Bramble will leave his place to be King when the Olive Fig-tree and Vine will not stir Christ will not be made a King by intreaty nor by force 2. The men of this world are politique for their own ends the captivity were placed at Tel-abib between two rivers that they might not get away that they might make that part of the countrey strong and usefull worldly men are wiser in their generation then the children of light how cunningly did Pharaoh deal with the Israelites Exod. 1.10 Let us work wisely with them saith hee they multiply and we are in danger left upon any occasion they take part with our enemies or make a head of themselves or attempt an escape Come let us set task-masters over them wear them out with much work and imploy them to build cities for us Here was the cunning to avoyd the name of tyranny hee will not destroy them with sword fire open violence but work they must in brick and clay and fall by hard labour so hee covers up his cruelty under a faire pretence and provides for his own security and profit in the Israelites service Wicked and worldly men are all self and all their actions draw homewards they are their own centers the wisdome of the flesh of the Serpent of the world is theirs and they must needs be crafty for themselves 3. The condition of the Saints and servants of God is very changeable here Ezekiel hath a glorious Vision sight of and converse with Christ the company of
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
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
had taken in and so are call'd Goiim Nations as if they had had the wickednesse of all the nations or because they were divided in their false and Idolatrous worship some were for the Ammonitish way some the Moabitish some for other wayes most for wrong wayes and this made them like the Nations who had their severall wayes and to deserve the brand of Goiim Rebellious Hammordim the rebellious ones of Marad which signifies to fall off to apostatize to rebell and resist it 's like the practice of men against States and Princes when they have made Lawes for their Subjects to live by and they have accepted of those Lawes and then fall off with-draw from their subjection obedience and shake off their yoke it 's call'd rebellion Gen. 14.4 the King served Kedorlaomer twelve yeers and in the thirteenth rebelled that is shook off those Lawes and yokes they were under In the Law sense rebellion is a traitorous taking up arms against the State be it by the naturall Subjects or by others formerly subdued or by whomsoever when arms are taken up to overthrow the setled Laws of a Kingdome and Religion setled by those Laws this is rebellion against that State and that State may preserve it self the Law of Nature Reason and Religion warranting the same I am not to speak of rebellion in this sense but Theologically when men will not be under the Laws and Government of Christ but go a whoring after their own lusts and inventions or others then they rebell so the other Tribes told Reuben Gad and Manasseh Josh 22.16 What trespasse is this you have committed against the God of Israel to turn away this day from following the Lord in that you have builded you an Altar that yee might rebell this day against the Lord Turning from God and taking up our own or others inventions is rebelling against God The Vulgar hath it to the apostatizing Nations Ad Gentes apostatrices and the Septuagint renders the word Rebell in Nehem. 6.6 to apostatize thou and the Jewes think to apostatize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and apostasie is a wicked departing from God and his truth acknowledged and confessed to false wayes of worship and such were the Israelites at this time they had left the God of Israel and chosen other gods and served Idols which made the Lord to say Jer. 2.11 Hath a nation changed their gods which yet are no gods but my people have changed their glory such is the apostasie of Antichrist and his followers they have departed from the true God and his worship and set up false gods and false worship so that he and all his children are Goiim Hammordim a rebellious an apostatizing nation Against mee It 's not against their King their high Priest but against mee In pactum meum Jerom. against my Covenant saith Jerome God had made a Covenant with them not only a spousall covenant I will betroth thee to mee for ever Hos 2.19 But a matrimoniall covenant I am the Lord thy God thou shalt have no other gods before me Exod. 20.2 3. God said hee would have them and no other people to be his God kept the Covenant on his part and was no Polygamist to that day hee took not in any other nation but they brake with him and took in other gods and brought them not into the City only but into the Temple and provoked their God to jealousie Even to this day The Hebrew is to the body strength essence of this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even this self-same day these very words you have in Lev. 23.14 untill the self-same day had not this people been brutish they might have seen what an unprofitable thing it was to bestow honour upon Altars Idols to set up corrupt invented worship they might have seen what truth and force was in Propheticall threats how powerfull God was to save and to destroy for now they were carryed out of their own Countrey they were in Babylon a most Idolatrous place subject to the nations they so disdained and had been some yeers in bondage yet even here to that present time they were addicted to their old wayes and served false gods night and day Jer. 16.13 Transgresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word signifies to sin not ignorantly or of infirmity but wilfully ex superbia Isai 1.2 I have brought up children and they have rebelled it 's the same word is in the Text they have proudly voluntarily sinned against mee the Septuagint therefore render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have prevaricated with me rejected mee they have taken mee out of the way who was established to be their God and have willingly brought in other gods and this word pashagn is of larger extent then marad say Rabbies but in Scripture they are promiscuously used Hos 14.9 the transgressors shall fall therein those go from under the command of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and oppose him Obser 1. That it 's Christs prerogative to set up and send officers unto the Church I send thee I that fit upon the Throne that am Jehovah that is to come that have all power in mine hand that can save and destroy that am the great Prophet of my people I send thee So Mat. 28.18 19. Christ is invested with all power and therefore sends Officers to all nations Eph. 4.11 He gave some Apostles and some Prophets and some Euangelists and some Pastors and Teachers it was Christ gave them and set them up in the Church Hence saith the Apostle 1 Cor. 4.1 Let a man so account of us as the Ministers of Christ we are set up and sent by him who is the Head of the Church the Authour of all Offices and Lord of all Offficers Hence followes 1. That those Offices and Officers are holy and warrantable which depend upon the will and authority of Christ Jer. 1.5 not those are of the wils and authority of men as all are in the Romish Synagogue and too many are amongst us Apostles Prophets Euangelists they were of Christ but being extraordinary are ceased Pastors Teachers Elders Deacons Christ hath given to be standing Officers in the Church and their callings wee acknowledge holy and lawfull but all others of humane institution and so unholy and unwholesome for the Church The Papists deny the calling of Pastors and Teachers in the reformed Churches to be lawfull because they are not sent by the Pope and ordained by his Bishops and so in succession from Christ but it 's cleer that Pastors and Teachers were given of Christ before ever Popes or Prelates were thought on Ephes 4.11 And as for them the Pope and his Clergie wee may safely say that neither himself nor any of his Hierarchy ever had any lawfull calling because none of them are sent of Christ hee will never own it that he sent any of them neither were they ordained according to the will of Christ and his Apostles 2.