shall give account of himselfe unto God God will say to us Come give account of your Stewardships Luk. 16.2 Every one hath a talent is a Steward hath some trust committed to him and he must not thinke to run and never returne let men act how they will returne they shall be they never so great be they Princes Magistrates Commanders c. Eccles 12. God shall bring every worke unto Judgement with every secret thing whether it be good or evill both the work and the workman must be questioned Mat. 12.36 Of every idle word that men shall speake they shall give an account of in the day of Judgement 3. That Angels are lively and unweariable in their negotiations they run and returne as a flash of lightning when they had done great service in the world they were as lively at the end of it as at the beginning they return back with as much life and speed as they went forth and were ready for new imployments they return'd as to give account of what was done so to receive new commands and worke This is a good patterne for us all that in the workes of God those imployments he calls us to we grow not weary of one sinne fits for another and men are unweariable in that trade So one dutie should fit for another and wee should never be tyred in our spirits Ad laetitiam et animi pacem magnum pondus habent rectae actiones though we be in our bodies Gal. 6.9 Let us not be weary in well-doing the wicked are weary of and in well-doing What profit is it say they that wee keepe his Commandements and that we walke humbly before the Lord of Hosts Mal. 3.14 When will the new Moone be gone that we may sell corne and the Sabbath that we may set forth Wheat Amos 8.5 Psal 36.3 He hath left off to be wise and to doe good Mal. 1.13 They said What a wearinesse is it and snuffed at it and brought that was torne lame sicke but the godly are never weary of Gods work Desidia est mors superstes Vacua est vita though sometimes they are weary in it through the strength of the flesh weaknesse of grace and other discouragements but they having tasted how gracious the Lord is are not will not cannot be weary of his service his Commandements are not grievous to them 4. That they seek not themselves but the honour and glory of their Master they stay not when their work is done upon pleasure curiositie to see or know any thing but immediately returne and are taken up wholly with the glorifying of God they are attent watching his Commands for they look up they are intent upon his work they turne not to either side look not backe but goe streight forward they contend for his glory they runne returne and give account and would have new Commissions be at work againe and have God to be glorified to their utmost abilities Isa 6.3 Holy holy is the Lord of Host the whole earth is full of his glory they see God so glorious excellent and holy in himselfe so glorious in all his works that they minde not themselves but God and make it their onely and great designe to glorifie God Rev. 4.8 9. And this is our duty and comfort if done 1 Cor. 10.31 Whether you eate or drinke c. The glory of the infinite holy wise and great God should be precious to us we should attend his commands intend his worke contend against all lets within or without and promote his worke and glory to our utmost That worke is not referr'd to Gods glory but our gaine credit or profit is a dead work Omnibus operibus nostris coelestis intentio adjungi debet Aquinas The School-men call for a right intention in every work as that which animates and inlivens the same and though we cannot actually intend Gods glory alwayes in every thing yet there should be a vertuall intention of it A bowle runs an arrow flies by vertue of that arme first sent them forth and all our actions should proceed in the strength of a morning or primary intention of Gods glory One thing yet remaines touching the motion of Angels namely the efficient cause of their motion and it 's the Spirit set down in these words VER 12. Whither the Spirit was to goe they went SOme doubt there is what is meant by the Spirit here not the counsell or will of the Angels and so the sense to be that they went which way they had a minde whither their own wills and spirit carried them and my reason is because they are brought in here as servants and officers and therefore not to be left to their own wills but to be under command and at the will of another Souldiers goe not where they please but where their Generall pleaseth By Spirit we are to understand neither the will of Angels nor winds nor the soule of man for Spirit in Scripture doth signifie all these but the essentiall and eternall Spirit of God and this is evident by the 20th verse Whithersoever the Spirit was to goe they went it 's not said whithersoever their Spirit was to goe they went but whithersoever the Spirit that is the Holy Ghost coessentiall and coequall with the Father and the Sonne whither that Spirit of wisdome and power led them thither they went when that Spirit bad them returne they returned as that Spirit moved them so they moved Object The Spirit of God neither goes nor moves from place to place being infinite how then can this be meant of the Spirit Ans This is spoken humanitùs after the manner of men in regard of the vision Ezekiel had Non mutatione loci aut essentiae sed declaratione potentiae gratiae it seemed so to him but the Spirit being infinite neither goes nor moves by reall change of place or essence but by declaration of its power and grace When the Spirit or God doth that is unusuall then they are said to come and be present Againe the Spirit went in the Angels not simply in it selfe there was in the Angels imperium impetus Spiritus the imposition and impression of the Spirit which carried them on Observ That Angels although exceeding wise full of knowledge active and able to doe great service yet are not at their own dispose they move not at their own pleasure they went not where they listed Let the abilities of the creature be never so rare excellent they must be under the power of a Superior they must be ordered and directed by a higher cause Angels themselves are not Lords of themselves they are not sui juris much lesse men that are lower then Angels 1 Cor. 6.19 Men are bought and they must be his servants at his dispose that hath bought them and that is God And therefore they must not abuse their bodies and soules to fornication any sinne but glorifie God with both 2. That it
the worm his mother Job 17.14 you see what stock and kindred Job came of and wee are all of the same house therefore afterward in the 25. Chap. v. 6. It 's said man and the Son of man is a worm and so David I am a worm and no man Psal 22.6 velo Ish hee was enosh sorry sinfull miserable man he was Adam an earthly man but not Ish a man of worth strength a worm son of the earth weak contemptible Coniah Jer. 22.28 in the vulgar is called vas fictile an earthen vessell a broken Idoll or a vessell in which is no pleasure and then followes O earth earth earth heare the word of the Lord Princes Priests and People he calls them all earth to minde them of their mean originall to bring down their spirits to make them sensible of their weakness and condition they were hastening unto Isai 40.6 All flesh is grasse and all the goodlinesse thereof is as the flower of the field grasse withereth the flower fadeth because the Spirit of the Lord bloweth upon it surely the people is grasse 4. That the command of Christ is powerfull Stand upon thy feet saith hee and it proved efficacious let Christ speak and the thing is done By him were all things made Joh. 1.3 hee said Let there be light and there was light he said Let there be an earth and let it bring forth an it was so hee call'd forth things that were not and gave them a being under the Gospel how powerfull were his commands he bade devils depart the possessed and they did so he bade the winds and waves be still and they were so he called Lazarus out of the grave and he came forth presently there is infinite power in Christ and great yea oft exceeding great vertue goes forth with his commands he said to the Fishermen that were strangers to him Follow mee and they left all and followed him 5. That the Lord loves to incourage man to his duty hee saith not here stand upon thy feet only which might have sufficed but he makes him a promise and I will speak with thee I that am upon the Throne compassed with glory that have the rule of all the world in my hand I will speak with thee here was singular incouragement to this duty and so to other duties it 's mans duty to walk uprighty and to incourage unto it the Word saith No good thing will be with-hold from them that walk uprightly Psa 84.11 It 's our duty to believe and did not Christ tell Martha in a particular case that if she would believe shee should see the glory of God Ioh. 11.40 And told he not another that all things are possible to him that believeth Mar. 9.23 So Christ is lifted up that whosoever believeth in him should not perish but have everlasting life Joh. 3.14 15. So for prayer it 's our duty but see what incouragement Open thy mouth wide and I will fill it Psal 81.10 and Whatsoever you shall aske the Father in my name hee will give it you John 16.23 To persevere and overcome is our duty and see Rev. 21.7 He that overcometh shall inherit all things and I will be his God and hee shall be my Son to give alms is mans duty as Luke 6.38 Give and it shall be given unto you good measure pressed down and shaken together and running over shall men give into your bosome 6. That the word of Christ is a sweet comfort to a soul troubled Stand upon thy feet and I will speak to thee thou art amazed cast down but my word will revive thee put life and spirits into thee What a comforting word is that of Christs Matth. 11. Come unto mee yee that are weary and heavy laden and I will refresh you and Ioh. 6.37 Him that cometh unto me I cast out in no wise Christ had the words of eternall life verse 68. and those must needs be sweet and acceptable to afflicted spirits and these words hee hath given us in the Gospel which is glad tidings the savour of life the power of God to salvation VER 2. And the Spirit entred into mee when hee spake unto mee and set me upon my feet that I heard him that spake unto mee THe Prophet being confirmed by the word of Christ in the foregoing verse here he is comforted and confirmed by the Spirit also What is meant by the Spirit must be opened some have conceived that when our Prophet fell upon his face at the sight of him and his glory that sate upon the Throne his spirit left him and hee lay for dead and so here by Spirit to be understood his soul or spirit returned entred revived him and set him upon his feet but this interpretation wee cannot admit for three Reasons 1. We never reade that ever any were stricken dead when God appeared unto them in Visions the utmost wee finde is that of Daniel Chap. 10. v. 17. Neither was there breath left in me through feare he was as a man out of breath but not without a soul hee had a deadly feare but was not dead 2. The Text it self confutes that opinion for in the last words of the former Chapter it 's said I heard a voyce of one that spake if Ezekiel had been spiritlesse soulelesse when hee fell upon his face it had been impossible for him to have heard a voyce 3. Had it been the return of his own spirit the words would not have been he set me upon my feet but I arose we must therefore leave that interpretation 2. By Spirit some understand an Angel and their reason for it is because it 's said He set me upon my feet the Prophet being among Angels and they seeing him down one lifted him up and set him upon his feet but this interpretation although it be Piscators I cannot commend unto you for First how could any of these Angels that had faces bodies wings and feet enter into the Prophet for here it 's said The Spirit entred into mee Secondly if it had been an Angel the words must have run thus rather then as they do one of the Spirits one of the Angels entred into me and not the Spirit By Spirit then understand that Spirit which was in the living creatures and in the wheels Chap. 1.20 Even the eternall Spirit of God and of this judgement is Jerome Gregory Calvin Junius Maldonate c. If their testimonies suffice not take the testimony of Scripture Chap. 3.24 Then the Spirit entred into mee and set me upon my feet and spake with mee and said Go shut thy self within thy house c. Here the Prophet repeating the same words sheweth that it was the Spirit of God he spake of and neither Angel nor his own spirit The meaning is this when Christ spake unto me and I heard his voyce presently I felt divine vertue the Spirit seised upon entred into mee comforted and confirmed me set me upon my feet and fitted mee to heare the
heaven opened I saw visions of God and the Word of the Lord came expresly to mee and the hand of the Lord was there upon mee Here were strong evidences of his Call to the work he was to go about Ministers are to be the mouth of God to the people and the mouth of the people to God both are weighty businesses they deal about the eternall truths of the eternall God your immortall souls and the everlasting condition of them The glory of God is concredited in a great measure unto them the great things of the Kingdome of Christ are put into their hands to dispense as God shall move and give them opportunity Had they not need therefore to see to it that their Call be right and to make it out strongly and clearly that God hath sent them If they can clear it up that God hath sent them they may expect his assistance his blessing his protection and successe in their labours How ever things prove this will be their comfort in the midst of opposition reproach persecution hazard of liberty and lives I was called of God I am in his work in his way he brought me into his Vineyard hee will stand by mee I will go on let him do with me what he pleaseth The clearnesse of a mans Call will add much comfort to a mans spirit in a black day it makes conscientious pitifull and painfull a Ministers call being evident the peoples consciences will be satisfied will receive his doctrine then will they look upon him as their Pastor and Teacher reverence him for his works sake and are likely to receive much good by him Whereas otherwise if the Calling of Ministers reach no higher then a Patron or Prelate there is seldome any good comes either to Ministers or people therefore it concernes them to look narrowly to it that their Calling be of God cleare and strong to themselves else they cannot make it out to others neither shall finde that comfort nor do that good which otherwise they might 3. That in corrupt times when Religion the Chuâ—ch and Gods glory are greatly indangered God then takes care to raise up some extraordinary servants to vindicate his truth in his people his glory all was brought now to a desolate condition false Prophets prevailed Religion suffered Gods honour was low and now God takes Ezekiel that was one of the ordinary Priests before and bestowes a larger measure of his Spirit upon him and raiseth him up to be a Prophet and sets him awork to do great things in Babylon Though now men be not called immediatly by the voyce of God and Christ as of old yet by extraordinary instincts and motions of Gods Spirit they were heretofore and are still put upon great services Philip was a Deacon by his ordinay Calling but by extraordinary instinct and hints of Gods Spirit he was raised up to be an Evangelist and to do greater service unto the Church of God So Luther that was a Frier at first by extraordinary instinct of Gods Spirit was raised up to purge errors out of the Church and to glorifie God especially in clearing the doctrine of Justification by Free grace So Zwinglius Wickliffe and others in our dayes God hath not left himself without witnesse at this day he hath stirred up the spirits of some to do him great and extraordinary services 4. That those Ministers are fittest to speak to the people that finde the Word of God to have being in them The Word of the Lord came expresly to mee the Word of the Lord had being in him was ingraffed in him When the Word is a word of being in our hearts then it will be a word of power in your consciences That which comes from our hearts will reach to yours and will be effectuall in you otherwise the Word is but an empty sound it cometh from the teeth outward and reacheth but to your eares and seldome goeth down into your souls 5. Take this note that there are principles of opposition in the dearest servants of God to the work of his Spirit It is said the hand of the Lord came upon mee invaded mee so some render it I stood out against God I had my carnall reasonings I had stubbornnesse and opposition in my will I said there was a Lion in the way and I pleaded hard against this work and service But the Spirit of God came upon me came mightily upon me came with a strong hand upon me as he saith came so upon me that it subdued all my carnall reasonings subdued the stubbornness of my will it removed all my shifts and pretences and brought me off to go about the Work of God Is it not thus with most Christians When you would pray when you would do good is not evill present with you But when the Spirit of God cometh upon you it will overcome that indisposition that sluggishness that opposition it will work down distempers and frame you sweetly to go about the work of a God as it did Ezekiel 6. That the Word and Ordinances of it that visions and revelations do the heart of man reall good when divine vertue goes along with them otherwise not What if Ezekiel had seen never so many visions what if God had spoken never so expresly unto him unlesse the hand of God had been upon him too unlesse the Spirit of God had improved those visions and ingraffed those words in him all had been as an empty sound all had been as meer shadowes and sights to him But when the Spirit of God goes along then there is efficacy and benefit in any Ordinance take away the Spirit from the Word and Ordinances of God and they will be but dry bones without meat or marrow take the Gospel which is called the ministration of the Spirit if the Spirit be not in it the choisest promises the sweetest truths there what are they they are Literae damnatoriae and Leges mortis they are letters and lawes of death to the soul When the hand of the Lord is upon an Ordinance and upon a man in that Ordinance then is there good gotten and then doth the soul gain 2 Cor. 10.4 Our weapons are mighty through God 7. That all spirituall good received and done by the Saints is from the operation of Gods Spirit which therefore is called Gods hand Luke 11.20 If I by the finger or hand of God cast out devils this finger Mat. 12.28 is called the Spirit of God If I by the Spirit of God cast out Devills That which is called finger in one is called the Spirit in the other Now doe men receive any good have you faith have you love patience meeknesse understanding zeale godlinesse any all graces It is this hand of God that hath wrought them Doe you doe any divine good unto others It is this Spirit of God that workes by you and inableth you to doe that good Act. 6.10 They were not able to resist the wisedome and Spirit by
which he spake Stephen spake by the Spirit of God If you heare if any good be done or received it is from the Spirit which is the hand of God Therefore you should know to whom to give the glory and honour of all your receipts and of all your actions 8. Note here That the Messengers of God should come not onely with the Word of God but also with the hand of God they should â—â—ing his truths and his Spirit Ezekiel the Word of the Lord came expresly to him and the hand of the Lord was upon him It is needfull that Ministers come not onely with Law and Gospel with the Word of God but that they come with the very hand even the Spirit and power of God for all the efficacy and good done is by the Spirit If a Minister come and bring the letter onely without the Spirit what evidence will there be to his owne soule of the certaintie of those things whereof he speakes How will he be able to see into the spiritualnesse of them to know that they are of God and that they are to be commended to the people in the name of God when he wants the Spirit of God to discerne them himselfe What prevalency can there be in the hearts of hearers when the Minister comes not with demonstration of the Spirit What bottome is there for the faith of men where there is the wisedome of words without the power of the Spirit The hearers get most good when Gods letters come to them not without his seale evidencing they are his letters Hence saith Paul 1 Cor. 2.4 5. My preaching was not with inticing words of mans wisedome but in demonstration of the Spirit and of power that your faith should not stand in the wisedome of men but in the power of God Then doth the faith of hearers stand in the power of God when the Ministers come with evidence and demonstration of the Spirit of God Last of all From these three verses generally considered observe That when Gods servants are in deepe afflictions then are usually brought in the sweetest consolations Here is Ezekiel taken out of his own Countrey deprived of his estate and friends of the Temple of Gods Ordinances and solemne Assemblies and of all the sweet and good that Jerusalem afforded He is brought into Babylon he is a captive there he is solitary now by the River side he was in a distrest and forlorne condition What man here would be in Babylon now and not think himselfe very miserable When Ezekiel was in this condition heaven is opened visions are seene God speaks expresly unto him the hand of the Lord is there upon him So that you may see when we are in deepe affâ—ictions many times God commeth in with his sweetest consolations Gen. 15.1 Abraham in the Chapter before had gotten a victory and rescued Lâ—t his brothers sonne out of the hands of sundry Kings and being come home he falleth into a shaking fit and is filled with feare lest those Kings should reinforce their strength come upon him and his and destroy all While he is in this agony God commeth to him Feare not Abraham I am thy shield and exceeding great reward God came in his deepe distresse and brought in a sweet refreshing to his soule Elijah that great Prophet and worthy servant of God after he had made a sacrifice of Baals Priests and Jezabel sought after him to slay him and had vowed that he should die the death 1 King 19. if there were no more men in the world he was forced to flie for his life and he flieth into the Wildernesse and there was a great famine neither bed nor bread he had there and whither to goe he knew not he had many enemies he hardly knew a godly man left he was even weary of his life now he sitteth downe under a Juniper tree and desireth that God would take away his life It is enough now O Lord saith he take away my life for I am not better then my fathers I am even willing to die the world is so wretched and there so much hatred of thee and thine Ahab and Jezabel are against me all the Countrey and Land cry out of me as the troubler of Israel and to what purpose should I live any longer While he is in this condition God sendeth an Angel unto him and an Angel with bread to feed him and with glad tydings to comfort him John when he was in Patmos banished by Domitian in a place where were the condemned parties belonging to the State of Rome those that were the most desperate and vile wretches that they would faine be rid of they sent them to Patmos John was there and while he was there he had those revelations that were full of glory and excellency The three Children when they were in the fiery furnace the fire did them no hurt but loose their bands and set them at libertie and then one like the Sonne of God commeth and walketh amongst them and comforteth them in those fiery flames In deepe distresses then God doth often let out himselfe he dwelleth in the darknesse and letteth out himselfe and becommeth light to those that are in darknesse You know that passage in the booke of Martyrs of Glover and Austen Mr. Glover was sad and full of feares some dayes before he was to suffer his spirit was downe he quaked and trembled to thinke of the stake and of that bitter cup he was to drinke he was afraid that he should deny his Saviour and undoe his soule But the night before he was to suffer he cryed out unto Austen Ob Austen he is come he is come I knew a woman in travell M rs A. G. and in that travell whereof shee dyed who had been sometime in darknesse and having much sought God and waited for the revelation of his countenance when shee was almost spent in her travell and come neare her end upon a suddaine shee sprang up and fixing her eyes towards heaven said He is come he is come he hath kissed me with the kisses of his mouth his love is better then wine I will not exâ—hange my condition with the greatest Prince in the world the Lord is infinitely good he hath not deceived me neither will he ever deceive any Shee had these impressions upon her spirit till the breath went out of her body Thus God in great distresses in deepe afflictions bringeth in seasonable and sweet consolations And I looked and behold a whirlewinde came out of the North c. Wee are now come to the Vision some make five Visions in this Chapter The first is a Vision of a tempest in this fourth verse The second is of the foure living creatures with their description from this verse to the 15th The third is of the wheeles from the 15th verse to the 22. The fourth is of the Firmament from the 22. verse to the 26th The fifth is of a Throne with one in it from
purge the aire that the visions might be clearer and more conspicuous to his eyes and himself better disposed to the reception of them Bacons Naturall History for Southern winds make the humors fiuide and the body heavie they relax the sinews and prejudice the motions of the man But Northern winds shut up the humors consolidate the parts of the body intend the spirits make man more lively fit to receive and do But there is something else in this North-wind great difference there is among Expositors concerning this vision and no man almost knoweth where to fasten what I conceive to be the truth you shall have By this whirlwind from the North is meant Nebuchadnezzar with his army that should come and besiege Jerusalem Jer. 1.13 14. this is set out under the representation of a seething pot I saw saith he there a seething pot from the face of the North so the Hebrew is and what is that Out of the North an evill shall break forth upon all the Inhabitants of the land The evill is The Families of the Kingdomes of the North shall come against Jerusalem vers 15. There is the evill the Babylonians shall come to Jerusalem and be a wind a whirlewind a tempest to it Nebuchadnezzar and his Army are compared to a whirlewind in the sudden rising swift going and terrible execution 1. In the sudden rising winds you know rise suddenly Act. 2.2 Suddenly there came a sound from heaven as of a rushing mighty wind which sheweth that winds do come unexpectedly Jonah 1.4 No sooner was Jonah in the Ship but God sent out a great wind upon the Sea such a wind should Nebuchadnezzar be he should come suddenly upon them Jer. 6.26 The spoiler shall come suddenly upon thee Habak 2.7 Shall they not rise up suddenly that shall bite thee and awake that shall vex thee A metaphor taken from a Dog Serpent or wild Beast when a man passeth by the way before ever he thinks of it the Dog Serpent or wild Beast starteth up bites or stings him so should Nebuchadnezzar be for he speaks of him in that second of Habakkuk he should come suddenly and set upon Jerusalem and overthrow it as a mighty storm and tempest doth a tree or house How could this be sudden when the Prophets had foretold them of it long before To this I answer first That because they did not believe what the Prophets did foretell touching Nebuchadnezzar and his destruction of Jerusalem therefore it was sudden to them though foretold Lam. 4.12 The Kings of the earth and all the Inhabitants of the world would not have believed that the adversary and the enemy should have entred in at the gates of Jerusalem Neither King nor people would believe the Prophets they would not be perswaded that ever an enemy should enter within the gates of Jerusalem and lay it wast 2ly Though they were foretold though they did believe it yet because they were not prepared for it when it did come therefore it was sudden unto them Luke 21.34 Take heed lest by any means your hearts be overcome with surfeiting and drunkennesse and that day come upon you unawares though men believe that evill shall come if they be taken unawares unprepared it is sudden to them So these either not believing or not being prepared though they did believe the coming of Nebuchadnezzar was to them as a whirlewind very sudden 2. In its swift going The wind is said to have wings 2 Sam. 22.11 because of its swiftnesse and speedy motion and Ships that are driven by it are said to be swift Job 9.26 And so it is said of the Chaldean horses that they are swifter then Leopards Hab. 1.8 Leopards are very swift creatures so swift that Claudian fastens this Epithet upon them Pardi fulminei Leopards are as swift as lightening and thunder and therefore Dan. 7.6 Alexander is compared to a Leopard because of his speedy conquering the world Celerity in matters of war is of great moment And it would do well that those that are now interessed in it would make more speed for speed doth great things Alexander being asked the question how he overcame the world in so little time answered By not delaying every opportunity was taken These Chaldeans and their horses were very swift and they came with great speed upon Jerusalem and therein resembled the wind 3. In its terrible execution A whirlewind or any wind which bringeth a tempest what dreadfull work doth it make Houses Mountains Trees Steeples are shaken and torn in pieces what can stand before a tempestuous wind You may see the power thereof in 1 King 19.11 A great strong wind rent the mountains and brake in pieces the rocks The strength of rocks and mountains was weaknesse to the strength of the winds those great vessels at Sea viz. Ships when a storm cometh how are they battered and shaken sunk and split against the rocks There is terrible execution done by the winds at Sea and Land when they are in their strength So Nebuchadnezzar and his forces were very terrible Habak 1.6 and so on we may see the terriblenesse of them I will raise up the Chaldeans a bitter and hasty nation and verse 7. They are terrible and dreadfull and verse 9. They shall come all for violence their faces shall sup up as the East-wind that wind was most vehement and scorching in Judea and devoured all that was green so did the Chaldeans devoure and destroy all their pleasant things they shall gather the captives as the sand The wind drives great heaps of sand together raiseth a mountain presently so should they gather the captives as heaps of sands Then afterward verse 10. They shall scoffe at the Kings and the Princes shall be a scorn unto them they shall deride every strong hold for they shall heap dust and take it No person no hold can stand before them In these respects Nebuchadnezzar and his army are compared to a whirlewind and a whirlewind out of the North. A great cloud Clouds are moist vapours exhaled from the earth and Sea by the Sun and condensated by the cold in the middle region and carried by the winds up and down this way and that way they are the bottels of heaven which God doth fill with Wine or Vinegar with Mercy or Wrath. This cloud here likewise doth represent the same thing again unto us Nebuchadnezzar and his army Jer. 4.13 chiefly his army In the Prophets Ezekiel and Jeremiah oftentimes his army and and himself are compared to a cloud and that in three respects 1. Clouds cover the face of heaven many vapours gathered together rise up and darken the Sun and keep from us the comfortable aspect thereof Ezek. 32.7 I will cover the Sun with a cloud The same word that is used for a cloud doth signifie likewise a multitude a great company Pedâ—tum equâ—tumque nubes Heb. 12.1 Livie speaks of a cloud of horse-men and foot-men and Epiphanius speaks
clarissima specula pura quantum possibile est summa luci simillima Dionysius the seven Angels are clothed in pure and white linnen and their breast girded with golden girdles pure linnen they have and golden girdles no spot in the linnen no drosse in the gold to set out their puritie and girt they are to shew their readinesse and zeale to doe the will of God they are as burning lively coales that if God doe but speake the word they run they flie But of this more hereafter VER 5. Also out of the midst thereof came the likenesse of foure living creatures and this was their appearance they had the likenesse of a man NOw we come to that part of the Vision concerns the living creatures from thiâ— fift ver to the 15. where Gods glory and government of the world are set out from superiour causes viz. Coelestiall things These foure Creatures are commended to us 1. From their generall nature they are living creatures 2. From their number they are foure 3. From their forme they had the likenesse of a man 4. From their severall parts as 1. Their faces and the number of them ver 6.8.10 2. Their wings the number situation and use of them ver 6.8.9.11 3. Their feet set out by the figure and colour of them ver 7. 4. Their hands set out by the figure and situation of them ver 8. 5. From their motion which was forthright ver 9.12 And this is illustrated from the qualitie of it it was swift ver 14. They ran it was as speedy as lightning and from the cause of it which was the Spirit ver 13. whither the Spirit was to goe 6. From their colour which was like burning coales and lampes ver 13. What these living creatures are is the great dispute among Expositors Some make them to be the foure Covenants of God 1. That with Adam 2. That with Noah 3. That with Moses 4. That with the Apostles Some make them to be all the creatures Some the foure cardinall Vertues Justice Wisedome Fortitude Temperance Some the foure faculties in the soule The Rationall Irascible Concupiscible and Conscience Some the foure chiefe Passions Joy Griefe Hope and Feare Some the foure Monarchies Assyrian Persian Grecian and Roman Some the twelve Tribes of Israel in their Stations East West North South when in the Wildernesse Some the foure Elements of which mans body doth consist Some the foure Evangelists Matthew Marke Luke John and this being the opinion of Jerome and Gregory the Great prevail'd much but now is deserted Others understand by these foure creatures those be compleat and more perfect in the Church Others expound them to be Christ but Christ is brought in in the latter end of the Chapter sitting upon the throne These creatures are some distinct ones from him and inferiour to him By them then we are to understand the Angels which have a great part under God in the government of the world The word Chaia living creatures doth not onely signifie a creature that is corporeall living and sensible but it notes out to us any living beeing or substance whether corporeall or spirituall and so Tully calls Intelligentias animales living intelligences in Quast Acad. l. 4. The best Interpreters goe this way and understand by the living creatures Exercitus invisibiles Principalities and powers and we need not fetch light from men where the Scripture gives interpretation it selfe Ezek. 10. There you have frequent mention of Cherubims which were these living creatures for ver 8. it 's said There appeared the forme of a mans hand under their wings They had the same faces one excepted and as many ver 14. and Ezekiel saith ver 15. This is the living creature that I saw by the river of Chebar And more plaine yet in the 20th verse This is the living creatures that I saw under the God of Israel by the river Chebar and I knew that they were the Cherubims Although he cald it before the living creature in the singular number yet here he changeth the number and saith they were the Cherubims Wee may trust Ezekiels judgement he was guided by the Spirit and his Cherubims doe hold forth the same parties to us that Isaiahs Seraphims did to him The word Cherubim notes generally any figure of man or beast say the Hebrews but specially of the figure of a young man or a childe with wings stretched out Exod. 25. Such were the two Cherubims before the Arke The Chaldeans call a little childe Rabi or Rabia Whence some derive the word Cherubim quasi Cherabia as a little childe others fetch it from Caph which notes likenesse and Rob or Rab which words signifie as in generall qualitie and quantitie so multitude and magnitude so that Cherubims etymologiz'd are tanquam multi magni as it were many and great The word Cherub notes not onely Angels but Angels as they appeared and were figured with any externall forme of man or beast and such figures were Hieroglyphicall They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorporeall without flesh bones Luk. 24.39 They are pure as God is actus purissimus as herein this vision The Prophet saw not these Cherubims or Angels or living creatures but the likenesse of them for the nature of Spirits is invisible no soule no Angel neither God himselfe can be seene how then is their likenesse presented to the Prophet it's no bodily likenesse but a likenesse in life qualitie and motion But the Text saith They had the likenesse of a man that is not in his nature and essence but in some qualities they had the face hands thighs and legs of a man all which set out some choice qualities in the Angels â— they had also something of the beast and bird and if they wâ—re in nature like the living creatures Angels were strange Monsters and not Spirits in compound By their likenesse unto man is laid before us the rationalitie knowledge and understanding of Angels they are not ignorant creatures but ipse intelligentie the most understanding creatures in heaven or earth 2 Sam. 14.20 The widow of Tekoah told David he was wise according to the wisedome of an Angel of God to know all things that are in the earth that is he was very wise as the Angels are to search out understand and discover things A multitudine scientiae Cherubim quasi Cherabbim Therefore Ierome thinks they are called Cherubims from their much knowledge Cherubims as it were Rabbies Doctors Teachers of others and this office some Angels have had Dan. 8.16 Gabriel Make this man to understand the vision and Chap. 10.14 I am come to make thee understand what shall befall thy people in the latter dayes They have propheticall knowledge in them and a treasury of things that are past and done long since Rev. 4.6.8 There is mention of foure beasts or living creatures the same with these in Ezek. full of eyes before and behinde because they see and know what
are much taken with it A garden that is drawne out exactly and every thing in it set in order An Army that keepeth ranke and posture and proceeds in all things according to rule how beautifull and comely are they All the actions of Angels are such one runneth not before another one is not divided from another one disallowes not what another doth but their harmony and correspondency is such that if a man could see the same he would be ravished with the works of Angels Jam. 3.16 Where envying and strife is there is confusion but among Angels there is no envie no strife so no confusion Mutuas sibi invicem tradunt operas ad exequenda Dei decreta 3. That wee should joyne our helps for furtherance of the works of God Angels joyne their wings and afford help to each other to doe the will of God Devils and wicked men joyne together against God and his wayes Psal 2.2 The Kings of the earth set themselves and the Rulers take counsell together against the Lord and against his Anointed c. And good men should joyne together their heads their purses and abilities whatsoever to further Gods worke If Angels appeare and put forth their wings to doe the will of their God let us appeare and put forth our hands to doe the worke of our God The second thing about their wings is they were stretched upwards not let downe drawne up resting upon their bodies but extended as ready for service as might be ver 11. This notes unto us the readinesse of Angels to doe the will of Christ their faces look up attend his commands and their wings are stretched out to fly about them as soone as they are made knowne as a Hawke that is upon the wing watches till the fowle rise and then falls upon her and flyes after her immediately Angels are upon the wing before the command goes out and when it 's out God shall not need to use motives or arguments to put them on The manifestation of his will is the strongest motive unto them and it should be so with us We pray that Gods will may be done on earth as it 's done in heaven the meere manifestation of Gods will therefore should prevaile with us as with Angels but let God manifest his will bring forth his strong arguments to move us yet we have no wings or if wings not stretched forth or if stretched forth wee rather flag then fly with them The third thing is the covering of the wings ver 11. Femora two covered their bodies their thighes feet that is in Isa 6.1 their uncomely parts which are in Scripture-phrase call'd the feete One wing did cover the fore-part of their body another their hinder parts Obs 1. In this covering of their bodies God propounds them a patterne of chastitie and modestie unto us Those parts are hid which might uncovered argue disreverence of God or concupiscence in them or be offensive unto men God loves chaste spirits and chaste behaviours the Angels are very chaste and would not have any undecent thing objected to divine view whose authoritie and majestie they adore Nihil impurum in conspectum Dei veniat No impure thing must come into the sight of God therefore God ordered Exod. 20.26 That there must be no steps to his Altar lest the nakednesse of the Priests were discovered in their going up and so offence given to God and man and further he appointed linnen breeches to cover the Priests nakednesse Exod. 28.42 2. It notes out to us that Angelicall nature is a thing hidden and too high for us while we are in our houses of clay their natures are beyond the reach of mans braine and that wee are so farre from the knowledge of Gods face nature and abilitie to behold them that we cannot know and behold the lowest parts the very feet of Angels they are vail'd up from us As too transcendent for our capacities we know not the natures of any creatures here below not of a flower a fly we describe things but doe not cannot define them I would see the proudest of you all define the nature of a straw as one preached in Cambridge to all the Scholars Vitreum vas lamâ—imus pultem non attingimus if we know not the nature of these visibles of bodies then much lesse of Angels and if not of Angels least of all of God 3. That men are apt to Idolize choice Instruments imployed in Gods service and therefore the Angels are covered with wings to prevent it Such is the beauty wisdome strength use and celeritie of Angels in Gods service that man is apt to deifie them John falls down to worship before the feete of an Angel Rev. 22.8 And when Paul and Barnabas had heal'd a creeple the Lycaonians said The Gods are come downe to us in the likenesse of men and they would have sacrificed to them Act. 14. And should the Angels appeare to us in their natures without being covered up wee should take them to be Gods but they will not have that honour they will hide their beauty and excellency and desire the glory onely be given to God The next thing wee are to come unto is their feete in the seventh verse VER 7. And their feete were straight feete and the sole of their feete was like the sole of a calves foot and they sparkled like the colour of burnished brass STraight feete They were feete of men and by a Synecdoche feete are put for the leggs and thighs the Septuagint read it Their thighs were right or straight and therefore could not be the thighs or feete of beast which in the hammes are with compasse and not straight they were neither bending inward nor outward but straight as pillars Columnarum instar This types out to us 1. That the wayes of Angels are all straight and right feete in Scripture are put for wayes inward of the soule outward of the whole man Pro. 4.26 Ponder the path of thy feete Psal 119.105 Thy word is a lamp unto my feet that is all my actions and Eccles 5.1 Keepe thy foote when thou goest to the house of God that is thy thoughts affections will reason and all within Take the feete of Angels for their thoughts desires wils reason actions they are all right there is no act of theirs voyde of reason as the acts of brutes are none done by rash motion or suddain passion as too many of mens are they goe not without warrant and when they goe they goe in the way appointed of God never turne out but are exact keeping to his will 2. They are firme constant in their resolutions and service for God that is noted by feete in Scripture for feete are the basis and foundation of things Exod. 30.28 The Laver and his foote that is his basis whereon he rested mens feet or legs are the foundation whereon the body rests In Eccles 12.13 Firmitas homini debebatur
Picts and Scots cald in the Saxons who for some time served them to purpose but in the end conquered them and their Countrey These could not foresee what would be the issue of things the motions of providence are so secret and various that it lyes not within the compasse of mans power to make certain conclusions therefrom 5. There is a connexion of causes and things together in the world Hosea 2.21 22. I will heare the heavens and they shall heare the earth that shall heare the corne wine and oyle and they shall heare Jezreel as in Architecture there is a dependance and connexion VER 17. When they went they went upon their foure sides and they returned not when they went and so on to the end of the 21. IN these Verses wee have two things 1. Wee have the effect of the wheeles which is motion laid downe in the 17 19 20 21. Verses And 2. The adjuncts of them which are two 1. Height 2. Eyes in the 18th verse The commodiousness of their motion for all parts and the forme of it are both in this 17th verse The Hebrew is In going they went to their foure foure sides to the foure parts which were next to their sides or through the foure parts and so the sense is they went to into or through the foure parts of the world if you read it according to our translation upon them the sense is when the foure living creatures moved the wheeles moved upon their sides It 's our phrase when we ask one which side went he of such a man we answer upon or on his right or left side but the better sense to me is they went according to their foure sides Looke what side what part of the world was appointed them that the wheeles went to and moved in And returned not They came not backe but went forward There might be varietie of motions but no backe motions no retrogradations being once gone forth they returned not The observation first is this That in all parts humane things move to their appointed period and there is no returne of them being once there Pharaoh and his Host came to their period in the bottome of the Sea and never saw Aegypt more The Patriarchs Prophets Apostles Martyrs have taken up their lodgings in the dust and returne no more What David said of the child I shall goe to it it shall not returne to me is a fit motto to all creatures they must goe to those are gone before not they returne to these Cities people families silver gold fine linnen they must see that corruption those saw in former dayes 2. That inferior causes move constantly in their motions to doe the will of God The wheeles turned not when they went nothing could turne them backe nor the Angels in their administrations but they goe on Wee thinke it 's the creature makes stops lets in the affaires of the world but it 's Gods hand his providence doth it the wheeles all inferior causes proceed in their motions till God check them and cause a stand Esa 43.13 I will worke and who shall let it VER 18. As for their Rings they were so high that they were dreadfull and their Rings were full of eyes round about them foure 19. And when the living creatures went the wheeles went by them And when the living creatures were lift up from the earth the wheels were lift up 20. Whither soever the Spirit was to goe they went thither was their Spirit to goe and the wheels were lifted up over against them for the Spirit of the living creatures was in the wheels 21. When those went these went and when those stood these stood and when those were lifted up from the earth the wheels were lifted up over against them for the Spirit of the living creatures was in the wheels IN the 18th verse we have the rings of the wheels described from their highnesse and eyenesse They were so high they caused terror so full of eyes they caused wonder The Hebrew reading is somewhat different it runs thus And the rings of them both height to them and feare to them or by reason of them that is Propter cas the wheels were so high that they bred terror struck feare into the Prophet The word Rings in the Hebrew is Backs their backs were high dreadfull that is their Circumferences or Rings were so of such breadth and altitude for there is no difference between those in rings and circles that they caused feare to those looked upon them Now what is meant by this height and greatnesse of the wheels must be opened unto you and it 's this the motions of second causes and changes of things here in this world are so great so incomprehensible by man that they produce feares and terrors to the sons of men Men are troubled that they cannot fathome the deeps and measure the heighth and breadth of the wheels when men see times and seasons changed kingdomes dashed in pieces the godly brought into bondage the wicked advanced truth persecuted errours in credit justice troden down and all things moving by contrary motions they stand amazed and not able to reach the causes of things to measure the wheels and see into the exact motions of them they become sensible of their own weaknesse and say O the heighth of the wheels O the shallownesse of our spirits Observ 1. That the causes and motions and changes in the world are unknown to the sons of men the wheels are too high for them to measure man is so beetlelish and purblind that the dim sight of his soul pierceth not into the secrets and knowledge of causes Eccles 3.11 it only comes at the out-side and extremities of things the superficies of the wheel but not the heighth and depth of it not the true nature and causes of things so that admiration opinion not science is begotten in man this Agrippa knew that writ a Book of the vanity of Sciences and Zanche that writ a Tractat Quod nihil scitur and Socrates was judged the learned man so that hee said This I know that I know nothing â— Cor. 13.12 and above all these the Apostle saith 1 Cor. 8.2 If any man thinke he knoweth any thing he knoweth nothing yet as hee ought to know and elsewhere Wee see through a glasse darkely things are a riddle to us we know not what to make of them Look into the world and what can we make of it the wheels in every quarter have such a heighth as none can reach second causes move so suddenly as none can spy them out Cast your eye upon Physicall wheels and they are too high for Physicians to measure what reason can they give of Antipathies or that some trees should have a venomous root on the one side and a remedy on the other they meet with diseases and difficulties that are Ludibria medicorum and must referre you to occult qualities Cast your eye upon Politicall
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
let down their wings and rest from flying Obser 1. The voyce of Christ is mighty and efficacious a voyce that shooke the firmament that commanded the Angels there is Majesty Authority efficacy in it Rev. 1.15 it 's said to be as the sound of many waters which notes the terriblenesse and efficaciousnesse of it being strong piercing powerfull as water that breaks into the great ships and eats into the hard rocks and makes a dreadfull noyse What an efficacy and Majesty was in that voyce of Christ Act. 9.4 Saul Saul why persecutest thou me it strook Saul who was a stout and stiffe Pharisee to the ground so that in Mat. 22.12 Friend how camest thou in hither not having a wedding garment and hee was speechlesse When Christ spake these few words I am he they went backward and fell to the ground Joh. 18.6 three words overthrew a great multitude and it 's observable they went backward and fell The Majesty and Power of Christs speech was such as if stricken with thunder and lightning in their faces they fell backward when he rebuked the winds and Seas those fierce and senslesse creatures heard his voyce and obeyed it when he preached his hearers said he spake with authority and not as Scribes and Pharisees there is a mighty operation in the voyce of Christ it enters into the hearts of the wicked into the graves and makes the dead to heare Now is the houre saith Christ that the dead shall heare the voyce of the Son of God Joh. 5.25 hee means the dead in sins verse 28. The houre is coming in which all that are in their graves shall heare his voyce his voyce was so powerfull it fetched Lazarus out of the earth Joh. 11. There is power in the word of a King Eccles 8.4 Christ is the greatest King and in his Word is the greatest power Power over the living and dead hence the Word of Christ is compared to piercing and efficacious things to goods and nails fastned Eccles 12.11 to a hammer and fire Jerem. 23.29 to a burning fire Jer. 20.9 to mighty weapons 2 Cor. 10.4 to arrowes in the heart of Kings Psal 45.5 to a sword Ephes 6.17 a two-edged sword Rev. 1.16 sharper then a two-edged sword Hebr. 4.12 it 's also likened to the voyce of a trumpet Rev. 1.10 that awakened men at midnight and summoned them to the battell 2. When we are out of businesse in a quiet posture then are we fittest to heare the voyce of Christ when they stood and had let down their wings then was the voyce from the firmament then were they fit to heare magnalia Christi the Oracles and Commands of Christ when our hands and hearts are fill'd intangled with earthly imployments how unapt are we to spirituall things and if our hearts be turbulent stirr'd in passion they are fitter to heare Satans voyce then Christs A sedate quiet minde out of passion out of all intanglements is most capable of divine things Eccles 9.7 The words of wise men are heart in quiet spirits well composed mindes when there are great winds and tempests wee heare not others speaking when the wind blowes in the soul and there is a tempest wee cannot heare God speaking Job 4.16 There was silence and I heard a voyce then God spake when the silence was he delights in a calme and meek spirit that is of great price with him 1 Pet. 3.4 when spirits are in such a frame sequestred from the world free from distempers God loves to communicate hmself to them in the night oft God appeared unto our fore-fathers because then they were in a manner out of the world and had tranquillity in their bosomes When John was in Patmos he heard Christs voyce when Ezekiel was by the river side hee saw heaven opened and heard a voyce from above that in Cant. 2.12 The voyce of the Turtle is heard in our Land it 's observable the Turtle sings not in Winter when the winds and stormes are but when it 's Spring and Summer all quiet and serene then her voyce is heard So Christs voyce is heard when Winter is over when the tumults and stirs are laid 3. As this voyce referres to Ezekiel it affords this instruction That there must be a voyce from above before wee are fit to heare or do any service for God There be no preparations qualifications in men by vertue of man Ezekiel himselfe is not fitted for to preach the Word unto this captive people till hee heare Christs voyce Christ doth not only give the Word to be preached but prepares the Organ to receive and communicate it preparatory works in man by man are Popish conceits the Chymists by all their art and labour cannot bring any materiall neerer Gold then at the first it differs specifically from Gold and so it doth when they leave it Counterfeit Gold is no Gold it 's not man can prepare himself for God and his Service The preparations of the heart and answer of the tongue are of the Lord Prov. 16.1 And Paul saith Wee are not sufficient of our selves to thinke a good thought 2 Cor. 3.5 you may heare Paul telling of his preparatory workes 1 Tim. 1.13 I was a Blasphemer a Persecuter and injurious what preparations were these to Grace and Apostleship Dead men have no preparation to life or motion and living men oft-times are livelesse unfit for divine mysteries and imployments till a voyce from above prepare quicken and incourage them VER 26. And above the firmament that was over their heads was the likenesse of a Throne as the appearance of a Saphire stone and upon the likenesse of the Throne was the likenesse as the appearance of a man above upon it 27. And I saw as the colour of Amber as the appearance of fire round about within it from the appearance of his loynes even upward and from the appearance of his loynes even downward I saw as it were the appearance of fire and it had brightnesse round about 28. As the appearance of the bowe that is in the cloud in the day of rain so was the appearance of the brightnesse round about this was the appearance of the likenesse of the glory of the Lord and when I saw it I fell upon my face and I heard a voyce of one that spake IN these words we have the last and best part of the Vision being of Christ in his Throne in the 26th Verse wee have the Throne discribed 1. From the situation of it it was above the firmament 2. From the colour or likenesse of it it was as a Saphire stone 3. From the party in it and that was one had the appearance of a man The word Throne sometimes signifies Kingdomes and Dominions Dan. 9.7 I beheld till the Thrones were cast down that is the kingdomes of the earth were ruin'd sometimes it notes a choyce seat fit for Kings and Judges to sit in 1 King 10.18 19. The King made a great Throne of Ivory and
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
Papists do nor disabilities as sundry Christians do but looke out some promises made of such things as are commanded see free Grace and draw strength from thence through the promise to inable us to stand upon our feet being down to walk being up and to persevere in the walking 7. It is the Spirit of God that inables to discerne the things of God and assures our spirits of the truth and reality of them the Spirit entred into the Prophet set him upon his feet that hee heard him that spake unto him now having the Spirit hee was fitted to heare Christ inabled to judge of what hee spake to satisfie his soul concerning the truth reality and excellency of his Doctrine Job 10.27 My sheepe heare my voyce and a stranger will they not follow Verse 5. they can distinguish between the voyce of Christ and all others and how come they to do it they are Sheep not Goats not Wolves not Foxes and how come they to be Sheep Christ powres out his Spirit upon them that enters into them and brings them into the fold and inables them to heare and know the Shepheards voyce and the Shepheard himself 1 Cor. 2.12 Wee have received not the spirit of the world but the Spirit which is of God that wee might know the things that are freely given to us of God If the Apostle had not had the Spirit and the Spirit of God hee could not have apprehended the things of Christ and the Gospel they are such deep and spirituall things that none but the Spirit of God can search out or discover being searched out into whom the Spirit enters spiritualizing his heart and head he is a man fit to trade with Christ and to heare him speak for Vers 15. the spirituall man judgeth all things hee hath a principle within to taste and discern the nature of them hee only hath a fitnesse though not a fulnesse to judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath a discerning faculty and according to the measure of that hee judgeth VER 3 4 5. 3. And he said unto me Son of man I send thee to the children of Israel to a rebellious nation that hath rebelled against mee they and their fathers have transgressed against mee even unto this very day 4. For they are impudent children and stiff-necked I do send thee unto them and thou shalt say unto them Thus saith the Lord God 5. And they whether they will heare or whether they will forbeare for they are a rebellious house yet shall know that there hath been a Prophet among them EZekiel being raised comforted and fill'd with the Spirit fitted to heare the Lord Christ and to do him service In these verses we have his Call to his Office and the parties specified he is sent unto and the reason of his sending to them His Call in these words I send thee The parties hee is sent unto are the children of Israel who are described to be First a rebellious nation and this their sin is amplified three wayes 1. It 's against mee 2. It 's the same evill their fathers have done they transgressed against me and so have their children 3. It 's continued to this day Secondly impudent children Thirdly stiff-necked Fourthly a rebellious house The reason of his sending is that they might know there hath been a Prophet among them I shall first open the words of this third verse and after give you the Observations I send thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittens In the Hebrew it is I am sending thee or about to send thee the present tence in the Scripture noteth the purpose and firm resolution of the mind Luke 19.8 saith Zachâ—us the half of my goods I give to the poor that is I purpose and decree to give them it 's the firm resolution of my minde but it notes more here I send thee I intend and am resolved to make thee a Prophet that is not all I ordain constitute thee to be a Prophet for mitto here non propositum mittentis nec motum missi sed auctoritatem significat and that will appeare from Jer. 14.14 The Prophets prophesie lies in my Name they pretend saith God that they have commission and countenance from me but I sent them not I never intended or constituted them to be Prophets they never had authority from mee I commanded them not neither spake unto them they went of their own heads for their own ends and if they be Prophets they are lying ones my authority did never establish them but it shall punish them Children of Israel That is the Jewes that were brought into Babylon who were call'd the children of Israel from Jacob who wrestling with God and prevailing had his name changed from Jacob to Israel Gen. 32.28 Thy name shall be no more Jacob but Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as a Prince hast thou power with God and with men and hast prevailed Not Israel because he had seen God as some interpret it nor Israel because hee was a man right with God but Israel is of a word signifies to rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominari instar principis se gerere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the addition of el to it and so it followes in the verse because thou hast prevailed with God here was a good root but the branches were degenerate the sons of Israel were not like their father Israel a praying and prevailing people sons of Israel according to the flesh externall shews and in opinion so the most of them were but they did not follow the faith and purity of their father Israel Rom. 9.6 They are not all Israel that are of Israel A rebellious Nation The word for Nation is in the plurall number Goiim which word is mostly in Scripture applied to the unbelieving Gentiles those that were without God and strangers to the common-wealth of Israel as Hab. 1.5 The Heathens and Psal 106.42 He gave them into the hand of the Heathens it 's Goiim the Septuagint renders it Into the hands of their enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Jewes accounted the Gentiles and in disgrace call'd them Goiim an abominable Nation and at this day they call the Christians so and make that name which was common before to all Gentiles now since Christ to be speciall to Christians The Turks they call Ishmaelites and Aethiopians Cushites but the Christians Goiim an abominable Nation and here the Spirit of God calls them Goiim a rebellious Nation by way of contempt The Prophet prophesied against the Syrians Egyptians Babylonians and others which in common sense of the word were the Nations but here it 's put upon the Jewes who were as vile in the eyes of God as the Gentiles were in theirs for they had forsaken the truth entertained their Idolatries and corruptions and turned aside Ad nesaria scelera to notorious wickednesses something of most Nations about them they
dismay confound us if wee feare men Jer. 1.17 Be not dismayed at their faces lest I confound thee before them or break thee in pieces Jeremiah saith God If thou dost feare them and betray the truth I have committed to thee I will forsake thee leave thee to the hands malice cruelty and breake thee to pieces before their faces fearefulnesse doth much provoke God hee that sees not sufficiency in God to support him shall find enough to daunt and crnfound him but if wee go on with courage discharge the place and trust committed to us Stellae in nocte lucent in die latent Bern. in Cant. Videbis me plus posse dum torqueor quam ipse dum torques if wee should fall into the hands of wicked men and suffer God will own us let out himself unto us support us sympathize with us deliver us or make us and our sufferings glorious Stars shine in the night they are obscur'd in the day when Vincentius was tormented by the Tyrant hee said Thou shalt see mee more couragious in suffering then thy self in tormenting Some helps against feare 1. Let your feare be exercised about God he is an object fit to be feared all flesh is grasse all nations are a drop of the bucket and the small dust of the ballance Inhabitants of the earth are as a swarm of Flies a troop of Grass-hoppers and shall wee feare these little things the world is nothing unto God there is no greatnesse beside God himself hee hath made the world Nihil magnum nisi magnus Deus Psal 119.120 he hath dried up the Seas hee sends out the mighty winds hee changes times and seasons hee brings Princes to nothing makes Judges vanity hee tumbles nations into hell and can destroy the soul and body eternally him feare saith Christ Luke 12.4 5. not men that can but kill the body but feare him who after the body is dead can kill the soul and cast into hell I say unto you feare him and Isa 8.13 Sanctifie the Lord of Hosts himself and let him be your feare let him be your dread let there be such a frame of spirit in you as becomes the Lord of Hosts sutable to his greatnesse his soveraignty and authority over you and all creatures then you will not feare when the feare of God is strong in your heart then the feare of man ceaseth when the Dictator rul'd at Rome then all other Officers ceased and when this feare of God rules all other feares will be husht and that 's not all if God be sanctified by us hee will be a Sanctuary unto us 2. Set faith a work men in publique place should have their hands at work on earth and their faith in heaven the just live by faith and will not die by feare Hezekiah 2 Chron. 32.7 8. when Senacherib was coming against Jerusalem and troubled the whole land hee set his hands awork to fortifie the City and his faith to fortifie himself Be strong and couragious be not afraid nor dismayed for the King of Assyria and his multitude for there be more with us then be with him with him is an arm of flesh but with us is the Lord our God to help us and to fight our battell here was an army of 185000. to affright him but here was faith in the Lord of Hosts to establish him Heb. 11.27 Moses feared not the wrath of the King for he endured as seeing him who is invisible by faith hee saw the invisible God and that made him hold out against the King though his wrath was hot his looks fierce his words terrible his face cruell Moses knew that what ever hee lost for God he should finde in God Prov. 29.25 The feare of man bringeth a snare but who so putteth his trust in the Lord shall be safe mans feare brings a snare and so death had Moses feared Pharaoh hee had compounded with him and so ruin'd himself and others but hee that puts his trust in the Lord shall be safe The Hebrew is set on high like a bird upon the wing that is out of the reach of every snare and fowler though never so cunning Cardinall Borromaeus being told of great danger from some who lay in wait for him Si Deus mei curam non habet quid vivo said An Deus est in mundo pro nihilo Is God idle in the world and Jahannes Silentiarius being in the like case said If God take not care of mee why do I live 3. Labour for purity and holinesse the most holy men are the least fearing men Paul was of great courage hee had much holinesse 1 Thes 2.10 and when the Viper leapt upon his hand he feared not it could not kill him but he could kill it he shook it into the fire Adam at first no creature could harm him because holy in the lives of the Fathers mention is made of one Abbas Paulus who handled Serpents and Scorpions and cut them in pieces without any hurt and being asked how he came to this condition said If a man be holy all things are subject to him as to Adam before his sin in Paradise if our hearts and consciences be polluted we shall feare if not flie 1 Sam. 18.12 Saul was afraid of David hee had great riches many forces yet feares David a poor man a banished reproach't man and Herod feared John he was a holy man Magnas vires habet pietas Job 17.9 The righous shall hold on his way and he that hath clean hands shall be stronger and stronger Prov. 28.1 The righteous is bold as a Lion a man that is truly and thorowly godly that knowes nothing by himselfe that hath purged out every spot and gotten off all guilt and needs not blush at any thing past or present hee is a Lion hee is a brasse wall nothing shall daunt him but the wicked flie when none pursue Nehemiah was a holy man and hee would not flie but Manasseh a wicked King hides himself among the thornes and Adam runs to the thickets they had prickings without and worse prickles within 4. Value not life too much let us be willing to lay out our lives in Gods service to spend and be spent for God Acts 21.13 Paul said I am ready not to be bound only but to die at Jerusalem for the name of the Lord Jesus he prized the name of Christ above his life and if wee would prize something above our lives wee should not so over-rate them as through feare of man to lose better things to keep them the Devill tels us skin for skin Job 2.4 and all that a man hath will he give for his life true all to save life but there are some things of more worth than mans life as the glory of God the favour of God the peace of God truth of God the name of Christ c. and wee should so account of them and be ready to sacrifice our lives for them Nehem. 6.11
soul hateth they were the Lords people hee appointed the new moons and feasts but because they had corrupted them hee owns them not but calls them theirs so in Exod. 32.7 God bids Moses get him down from the mount what was the matter Thy people thou broughtest out of Egypt have corrupted themselves their corrupting themselves with Idolatry made God disclaim them they are thy people go look after them I will destroy them else he calls them Moses his people there and here he calls them Ezekiels to let them see how his heart was estranged from them while they were faithfull to God hee counted highly of them they were precious in his sight honourable beloved but when they went a whoring from God Isa 43.4 hee accounts not of them he calls them not his owns them not they had shamefully dishonoured God by their sins and he will not honour them with the title of his people 3. The servants of Christ must execute their Functions without respect of persons or regard to successe Speak to them what ever they be and tell them Thus saith the Lord that one greater then themselves hath sent thee and will call them to account and whether they will heare or forbeare let not that trouble thee do thy duty be not troubled at the oppositions of men or successesnesse of thy labours VER 12. Then the Spirit took mee up and I heard behind me a voyce of a great rushing saying Blessed is the glory of the Lord from his place 13. I heard also the noyse of the wings of the living creatures that touched one another and the noyse of the wheels over against them and a noyse of a great rushing 14. So the Spirit lifted mee up and tooke mee away and I went in bitternesse in the heat of my spirit but the hand of the Lord was strong upon mee 15. Then I came to them of the captivity at Tel-abid that dwelt by the river of Chebar and I sate where they sate and remained there astonished seven dayes THese words are the second part of the Chapter and contain in them a Declaration of what befell the Prophet being so call'd and the particulars are these 1. The work of the Spirit in taking and lifting him up ver 12th 2. The voyce he heard vers 12. and what it was Blessed c. 3. The noyse of wings and wheels vers 13. 4. The ablation of the Prophet vers 14. In the 12th was a sublation in this an ablation 5. The journey he went in the 14. and 15. verse And 6. His condition hee was in bitternesse of spirit hee sate and mourned seven dayes vers 14 15. The Spirit took me up By Spirit here we understand not the wind as if some great wind should take up the Prophet nor an Angel as if hee had been lift up by Angelicall vertue nor his own spirit as Jerome would have it but that Spirit which was in the living creatures and wheels Chap. 1.12 20. and led them that Spirit entred into Ezekiel and set him upon his feet Chap. 2.2 That Spirit which led Christ into the Wildernesse Matth. 4.1 even the eternall Spirit of God This taking up of Ezekiel by the Spirit of God was 1. To perfect and ratifie his Call to the Propheticall Office the Lord Christ had spoken much unto him about it and now the Spirit lifts him up and seals the same unto his soul strengthening him in the full assurance thereof when hee had heard Christs voyce and found his Spirit working so extraordinarily as to lift him up this could not but mightily prevail with and satisfie the soule of the Prophet 2. That hee might have a more cleer and full view of the glory of him that sate upon the Throne when wee would have one see things distinctly and fully wee set or lift him up on high The Devill carryed Christ unto an exceeding high mountain and shewed him the glory of the kingdomes of the world Matth. 4.8 3. To put honour upon him in letting him see that he was to be an organ of the Spirit for the future he was to be imploy'd in great service by the Spirit and that was a great honour Hee was to be the mouth of the Spirit unto that people to be wholly at the dispose of the Spirit 4. To avocate his thoughts from things below and to settle them upon contemplation of things divine a Prophet is not to look downward his heart should be lifted up to heaven and heavenly things And I heard behind me the voyce of a great rushing It was not the voyce of thunder or of an earth-quake but of the living creatures and the voyce some make to be the words Blessed is the glory of the Lord from his place which words are in the originall the blessed glory of the Lord from his place that is the glory of God is now going out of his place and it troubles the Angels that they lament and make a great noyse to behold so dreadfull a judgement to befall Jerusalem and the Jewes and so the voyce to be differing from these words If it be granted that these words were the voyce uttered yet may they be taken in that sense as is expressed to shew their sorrow for the ruine of the Church The blessed glory of the Lord is departing from its place God is leaving his habitation and people and all is hastening to spoyl and desolation this affected the very Angels when some great man that hath been a great Patron and friend to a place is going away what lamentation is made what a noyse and stir is there at it as in these dayes when some Ministers Magistrates and other eminent Christians are forced from their place by the enemies what complaint doth it cause what a noyse doth it make and so when God leaves a people that were beloved and deare unto him it fetches sighs and complaints not only from men but even from angels also the soul finds it a sad thing when God departs from it and oft mourns bitterly Some take the words for a Doxologie and make the sense this Blessed be the glory of God which is seen in punishing the wicked and delivering the Church God shewes himself just and righteous that he will no longer stay among a sinful people but be gone from them and render to them according to their wayes The Quere will be in what sense we may take the words both senses may without prejudice be admitted while the Angels looked upon the great losse the Jews should have by Gods departure the great evils would follow therupon they sympathized and were so affected with it that they brake out into these expressions The blessed glory of God is going out of its place and so it was vox lamentationis but when they look'd at Gods Justice and holinesse they said Blessed is or be the glory of the Lord. Though men be ruin'd Cities and Nations destroyed and God driven from his habitation yet let
of a people defending them that is the glory and excellency of a kingdome 2 Chron. 13.25 saith Abijah God is with us for our Captain this was more then all the strength of Judah beside when Jeroboam came against him with 800000 chosen men With you are the golden calves vers 8. you have a great number but God is not with you to be your glory and defence you have the calves which is your shame and nakednesse but God is with us who is our glory and defence And when Jerusalem fell to Idolatry God tels them that they had changed their glory for that did not profit Jer. 2.11 they had driven away their glory and here was the beginning of their woe That 's the misery of a kingdome to have God depart from it then publike enterprises prosper not 2 Chron. 22.24 then counsell failes 1 Sam. 28.15 protection is gone Isa 5.5 then peace loving kindnesse and mercies go Jer. 16.5 This is as taking the Sun out of the firmament the eyes out of the head or soul out of the body now a kingdome and people lie exposed to all evils and mischiefs Hos 9.12 Wo to them when I depart from them all mischiefes presently step croud in upon a people left of God famine wars captivity a perverse spirit and treacherousnesse one to another came upon this people when God left his place And so after Christs dayes when God left them and that voyce was heard in the Temple Migremus hinc Joseph de hel Jud. l. 7. c. 2. Lâ—b 11. which Tacitus in his Annals also mentions Auditâ— major hum ma vox exâ—edere Deos simul ingens motus excedentium after this dreadfull misery befell them war famine dispersion was their portion they are without God Christ and mercy to this day an undone and most unhappy people Wee had almost driven away God by our sins specially by our Idolatry superstitions but God and his glory are not quite gone Jer. 14.9 Yet thou O Lord art in the midst of us and we are called by thy Name leave us not 4. God is glory or glorious there is nothing in God inglorious as in the Son is only light so God is light and in him is no darknesse hee is all light all glory his Attributes are glory his Essence is glory his Life is glory God is only glory Blessed be the glory the Lord. 5. Under the Law God confined himself to a particular place to the Temple there he dwelt appeared received sacrifices gave answers c. So that the Temple was not only locus but medium divini cultus the Jewes were bound to set their faces towards it when they prayed 1 King 8.48 Dan. 6.10 it being also a type of the body of Christ Joh. 2.19 that sanctified their Assemblies and sacrifices Matth. 23.19 But it 's otherwise now under the Gospel neither Jerusalem nor Samaria is the place where God is fixed Joh. 4.21 but Gods habitation is in all places where hee hath Saints Matth. 18.20 Where two or three are gathered together in my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am there in the midst of them 2 Cor 6.16 Yee are the Temple of the living God and what saith God I will dwell in them and walk about in them that is in the Church of Corinth and so in all Congregations Now the Congregations are Gods habitation he walks amongst the golden Candlesticks there is the glorious God seen the glorious God heard But the place now where the meetings are be neither means nor parts of worship no types of Christ nor do they sanctifie the people or service done in them rather do the people and Ordinances while they are there sanctifie them and yet when the Ordinances are ended and people gone no holinesse abides in them but they are as other places 6. The Lord is worthy of praise when he is in a way of judgement Blessed be the glory of the Lord from his place now he was departing from Jerusalem all woes and miseries taking hold of them yet was he a God deserving praises Gods judgements are deep we oft know not the reasons of them see not the equity of Gods proceedings in them yet wee should be so far from murmuring that we should count him worthy of honour and praise when he deserts Churches and kingdomes Exod. 15.11 God is fearefull in praises 7. It 's the work and office of Angels to praise God the living creatures here said Blessed be the glory of the Lord from his place and Rev. 5.10 11. There were many Angels about the Throne and what did they they sang Worthy is the Lamb that was slain to receive power and riches and wisdome and strength and honour and glory and blessing So the Seraphims in Isa 6.3 their song was Holy holy holy is the Lord of Hosts the whole earth is full of his glory Angels are musicall creatures and make the best melody Arias thinks it was an Angel dictated the Song of Deborah unto her A. Lapid on Judg. 5.23 Luke 2.13 14. there was a heavenly Chorus and sang a heavenly song Glory to God in the highest on the earth peace and good-will towards men this was a short but a sweet song when great things have been done by God the Angels have been brought in praising God as when God created the world Job 48.4.7 Where wast thou saith God to Job when I laid the foundations of the earth When the morning stars sang together and all the sons of God shouted for joy that is the Angels as Interpreters observe who at the sight of that great and glorious work were much affected and sang the praises of God so at the birth of Christ and here at the departure of God out of the Temple the great God doing great works must have great praises even the praises of Angels praise is an Angelicall work and the office of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. and the Spirit calls for it at their hands Psal 148.2 Praise him all his Angels and they do it when he is in his judgements The Jewes thought God dealt hardly in punishing them but Angels saw cause to praise God for his departure from them and vindicating his glory in the punishment of hypocrites 8. God doth his works without motion or mutation Here it 's said from his place there is a shew of motion and change but no such thing befalls God his works make motions and changes in the creature not in himself he is infinite fils heaven and earth and never removes from one place to another he is immutable and not subject to changes For the 13th Verse of the wings wheels and noyse of them I have spoken in the first Chapter largely yet a little I shall speak of the Verse it 's said that the living creatures touched one another The Hebrew is from Nashash to kisse and each other in the Hebrew is a woman to her sister Observ 1. God makes use of Angels
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
he could behold God converse with him in his glorious appearances unto him but after his fall he fled from his presence was disabled and incapacious of the sight of him and his glory so here Ezekiel cannot abide the sight of this glorious Vision but falls down upon his face and hides himself from his own happinesse till sin be purged out of us it will be so therefore God hath appointed purging ordinances that we being purified might at last see him and have fruition of him Two things especially are required to the sight of glory Holinesse and Strength to both which sin is opposite it defiles it infeebles so that we dare not we cannot behold glory see what mischiefe sin hath done us 5. Apprehensions and sight of glory doe much humble gracious hearts When Ezekiel saw the glory of the Lord he fell upon his face the glory of a creature raises a carnall heart but the glory of the Creator humbles a gracious heart Joh. 1.14 We beheld his glory as the onely begotten of the Father and this made John the greatest Prophet that ever was borne of a woman to be so low in his own eyes that he professed himselfe unworthy to loose the lachet of his shooe ver 27. There be some things in the sight of divine glory that works strongly to humble the soule First It is of that lustre and excellency as that it darkens all the glory of the world and makes it seeme no more then the lustre of a Glow-worme to the Sunne Secondly It sets out the shamefulnesse and blacknesse of sinne Thirdly The Insufficiency of all humane motions and duties to attaine unto it Fourthly Shews the infinite distance between God and the creature All which are humbling things and concurring doe humble more throughly Ezekiel was not onely amazed doth not onely fall downe but falls upon his face and that after a second sight of the same glory so that it 's in the nature of glory to humble other things may humble a little but glory most of all that comes by the eare doth something but that is seene by the eye affects most Isaiah had heard the Seraphims crying Holy holy holy the earth is full of his glory but this struck not so deeply into his heart as the sight of glory when he saw the King the Lord of Hosts in his glory then he cryed out woe is me I am undone his holinesse was nothing his propheticall office was nothing all was nothing to him he was an undone man he saw so much sinne in himselfe I am a man of uncleane lips c. VER 24. Then the Spirit entred into mee c. BEing in a dejected condition the Spirit entred It was said before the hand of the Lord came upon him which was the Spirit and here the Spirit entred into mee What difference is there between these two phrases you may observe this difference The hand of the Lord upon the Prophet notes the efficacy and work of the Spirit in generall the common gifts and graces of it which may fit a man for publick imployment The entring of the Spirit notes not onely those but the sanctifying of a man so that he shall imploy his gifts and graces to the glory of God and eternall good of his own soule Of the Spirits entring and setting the Prophet upon his feet I spake in the 2. Chap. ver 2. It was not the ayre his own spirit returning nor an Angel but the Holy Spirit of God This entrance of the Spirit notes not motion from place to place for the Spirit is infinite and fills heaven and earth but it notes operation manifestation impletion when the Spirit doth work efficaciously manifest it self for there may be invisible operations fill the heart of any with divine vertue when it doth any one of these or all these it 's said to be sent to come to enter it comforted the Prophet being amazed sunk in apprehension of his own unworthinesse and manifested its operation by setting him upon his feete giving new strength to goe and prophesie when time should serve Goe shut thy selfe within thy house These words are not ironically spoken or by way of Sarcasme because he had formerly shut up himselfe but they are a command from God to the Prophet it 's true by reason of the rebellious disposition of the people the weightinesse of the calling he was to be in and the infirmitie of the flesh he had withdrawne from his dutie and God beares with him bids him withdraw from the publick view Jerome thinks this shutting up was a type of the besieging of the Citie that as he should be shut up in his house so the Jewes at Jerusalem Others thinke more probably that it was to receive instructions from God and to heare from him before he should speake ought to the people therefore some observe that our Prophet heard and saw much and spake not till the end of the 11th Chap. 23. vers where he saith Then I spake unto them of the captivitie c. This shutting up made way for the credit and authoritie of the Prophet and his prophesie Observ 1. The Spirit affects and visits an humble soule When the Prophet was humbled with the sense of his owne unworthinesse trembled at the sight of glory and majesty was destitute of strength then it pleased the Spirit of God to enter humiliations upon sight of glory and greatnesse are deepest and the Spirit loves to visit them speedily God doth not long leave humble soules without operations and manifestations of his Spirit Jam. 4.6 He resisteth the proud but giveth grace to the humble he sends the Spirit into their hearts to comfort and strengthen them because they are low vile in their own eyes but destruction is for the proud God is in battaile array against them the Spirit appeared like a dove and is a dove of the valleys not of the mountains while Paul was a mountaine in his owne eyes the Spirit never came neere him but when he was humbled with the sight of glory Act. 9. even the glory of Christ and became a valley then quickly the spirituall dove tooke her flight to him for ver 17. saith Ananias Brother Saul the Lord hath sent mee that thou mightest receive thy sight and be filled with the Holy Ghost the Lord Jesus would not let him want his Spirit to revive him that was so effectually humbled at the sight of his glory 2. The godly before Christ had the same Spirit grace and comforts that wee have since Christ Ezekiel had the Spirit enter into him What Spirit Even the Spirit of God and Christ the third Person in the sacred Trinitie neither doth that in John crosse this truth The Holy Ghost was not yet given because that Jesus was not yet glorified Chap. 7.39 Not given at all is not the meaning but was not given so plentifully so visibly till Christ was glorified You know that Kings when they enter their Kingdomes first or
's the Spirit of God is the great Agent that sets Angels aworke they performe nothing by their owne vertue and strength but at the command and impulse of the Spirit they act they set out proceed finish returne As it 's in a Ship at Sea there are the winds without to drive it and the Pilot within to guide it to what place he pleaseth so here is the command of the Spirit ab extra and the impetus intra to carry out and order these the great things Angels have done have been done by the Spirit of God if they suggest good thoughts if an Angel strengthen Christ in his agony if they reveal mysteries and things to come to Daniel and others if contend against Princes and agitate the great affaires of the kingdome it 's by vertue of the Spirit of God that works efficaciously in them and in good men that are imployed for the glory of God the publique good of Church or State When choice garments were to be made for Aaron Exod. 28.3 the 31. and v. 3. Cunning and carved work in gold silver and brasse was to be made for the Tabernacle it was the Spirit of God that inabled and acted men for that service When great things were to be done by the Judges in Israel it 's said The Spirit came upon them and the Spirit moved them Judg. 3.10 The Spirit of the Lord came upon Othniel and hee judged Israel and went out to war and the Lord delivered the enemies into his hand and his hand prevailed So Jephtah Judg. 11.29 and Sampson Ch. 13.25 The Spirit came upon them and moved them and they did great things And this is set down to let us see that it 's the Spirit doth all in the Magistracy and in Martiall affaires in City and Camp yea and Church too Zach. 4.6 Not by might nor by power but by my Spirit saith the Lord of Hosts oft mention is made of the Lord of Hosts and truths that concern the Temple are sealed up with it in this Prophet more then others because there needed to such a work as building the temple the power of a mighty God so many so mighty were the enemies yet God would not do it by the might and power Zorubbabel had but by His Spirit 3. That Angels are led and easily led by the Spirit they went it notes their duciblenesse or tractablenesse they went without dispute without delay immediatly cheerfully and they went whither the Spirit was to go that is whither the Spirit would have them go the Spirit is so infinitely wise holy and good that even Angels do freely and fully submit to the conduct of it and therefore it is that they go streight forward that there is no crookednesse in their works that they do such speedy and honourable service and if such glorious able and perfect creatures be willingly led by the Spirit shall we that are base and beggerly refuse the manuduction of the Spirit if so we forsake the choisest mercy for Rom. 8.14 As many as are led by the Spirit of God are the sonnes of God be they Angels or men It seems there are but few that are led by the Spirit of God because he saith As many as are led intimating all are not few are there be other spirits that leade men there is a spirit of envie Jam. 4.5 of the world 1 Cor. 2.12 of whoredomes Hos 4.12 of security Isa 29.10 a spirit of error 1 Jo. 4.6 of Antichrist ver 3. and by these most men are not only led but driven quenching grieving vexing and resisting the good Spirit of God more like devills then Angels but let us when we have imperium or impetum monitum or motum Spiritus let us say whither the Spirit will have us go we will go what that will have us do wee will do offer up our selves freely and fully to the conduct of the Spirit and that will leade you into all truth and into the land of uprightnesse It 's an argument you are of the world if you receive not the Spirit of truth and submit not to the guidance thereof John 14.17 VER 13. As for the likenesse of the living creatures their appearance was like burning coals of fire and like the appearance of lamps it went up and down among the living creatures and the fire was bright and out of the fire went out lightning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Hebrew word notes a Torch or burning wood where the fire and flame are more tenacious and strong titiones firebrands that are lively and flaming heating and lightning In this verse is set out not the figure and shape of the living creatures that was done in the 10th verse but the colour of their faces which is described First by similitudes 1. They are liken'd to burning coals of fire 2. To lamps Secondly by the motion of it It went up and down among the living creatures Thirdly by the operation and efficacy of it lightning went forth of it For the better understanding of this dark verse we must consider that the Lord Jesus Christ being exceedingly offended with the wickednesse of the Jewes is presented in the vision to the Prophet sitting as an angry Judge upon the throne ready to take vengeance on them for their sins they were Idolatrous oppressive prophane ingratefull slighting and persecuting the prophets therefore Christ comes arm'd against them with zeale and fury and suffer they must hereupon the Angels being inflamed with the zeal and indignation of their Lord and Master are said to be like burning coals and lamps When men have a holy anger against sin and sinners and are zealous for God how do their faces burn and glow and their eyes sparkle so was it here the Angels were affected much to see the Lord Christ so wronged by a company of sinfull wretched men whereupon their colour became fiery their faces burned with zeal and their eyes sparkled and they were ready to execute the sentence of the Judge upon this delinquent people It went up and down among the living creatures The fire and flame that stood not still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was in perpetuall motion Mithhallecheth it made it self to walk of it own accord and pleasure it went up and down it that was fire went up and down among those four formed creatures some make it the likenesse and appearance it self that went up and down but it 's better to understand it of the fire which is distinct from the likenesse of the creatures and it 's the vigour of Christs Spirit Vertue came out from Christ the King and Judge upon the Throne which was like fire and flame to prepare quicken and actuate these spirits to a fuller execution of divine pleasure It was light and out of the fire went forth lightening Here you have the operation of this fire it was light that is it did inlighten the Angels they saw by this light what was to be done in this