heaven opened in this City in a week How many visions have you from the Prophets What manifestations of truths are there What discoveries of the minde and will of God to your souls are there in these dayes I saw visions of God saith Ezekiel and so may you The Word of the Lord came expresly The Hebrew is emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ssendo fuit om iâ—o fuit fiendo factuÌ„ est the Word of the Lord by being hath been or hath altogether been had much being in me Besides the visions I saw there was a reall communication of truths to my understanding evident and expresse commanands from God came unto me and it came so as it had entrance and abiding in me Accurate factum est there was an accurate and reall work of it upon me and in me Prov. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep sound wisdome the word for sound wisdome in the originall is that which is essence or being intimating that all other things are nothing and the Word of God that hath only substance and being in it making substantiall where it comes and so here it gave being and was an ingraffed word in the soul and heart of the Prophet so that the meaning is the Word came with that evidence and clearnesse unto mee that I could not withstand it it had such entity and substance in it that it made me of a common man a Prophet And the hand of the Lord was there upon mee The hand of the Lord is taken in two senses especially in Scripture 1. For judgement or punishment so you have it Acts 13.11 speaking of Elymas the Sorcerer saith Paul The hand of the Lord shall be upon thee and thou shalt be blind Gods hand was upon Elymas and he was stricken blind for perverting the Deputy In this sense it is not taken here 2. The hand of the Lord is taken for prophecy When the Lord doth come upon the sons of men and stirs up their spirits to prophecy that is the hand of the Lord. But yet this is not all It noteth the vertue and power of the Spirit of God which came upon the Prophet not shaking disturbing and throwing of him down as some Rabbies conceive but changing comforting elevating and exciting the spirit of the Prophet to see divine mysteries and notes also that efficacy and power which did set on the Word upon the heart and conscience of the Prophet that power which did subdue all opposition carnall reasonings and remove all impediments whatsoever stuck upon the heart of the Prophet and hindred him in that work which God would have him to undertake It is this hand of the Lord that makes the Word mighty spirituall lively according to that in Hebr. 4.12 the Prophet felt the intrinsecall vertue of this hand the Spirit of God in his own heart it was a quick and lively word unto him This intrinsecall vertue of the Spirit if it reached not the Prophets hearers yet it abode in the prophecy and it remains an efficacious prophecy to this day It 's worth inquisition what the vertue of the Spirit is expressed here by the hand of God There are three things in it The hand is 1. Symbolum roboris 2. Index veritatis 3. Instrumentum operationis 1. The hand is Symbolum roboris the Type or Embleme of strength therefore of a strong man we say he is a man of his hands that is the symbol of his strength So the Spirit of God is a Spirit of strength the hand of God notes the strength of God and the Holy Ghost is the power and strength of God Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee And greater is he that is in you then he that is in the world The Spirit of God that is in the hearts of his children he is of more strength then Beelzebub the prince of Devils and god of this world 2. The hand is Index veritatis the hand or finger doth shew a thing If you would have a man goe this way or that way you shew him or point him with the finger you direct him with your hand Salomon Prov. 6.13 speaking of the wicked man saith He teacheth with his fingers that is he shewes others by his hand to do wickedly the Spirit of God is Index veritatis this hand of God doth shew you the truth 1 John 16.13 14. He shall shew you saith Christ things to come He shall take of mine and shew it unto you It is the Spirit of Christ this hand of God that sheweth you all things you will never know truths till this hand point to them and teach you you may have notions in your head and guessings in your spirits and bosomes but the reality and certainty of things will never be attained to till the spirit of God acquaint you with them 3. The hand is Instrumentum operationis the instrument of action men do all by the hand therefore it is called the Organ of organs by the Philosopher So the Spirit of God that doth all Zach. 4.6 Not by might nor by power but by my Spirit I will do all by that saith God It is the Spirit of God that doth convince it 's the Spirit that doth convert it 's the Spirit that doth dictate and inspire godly men it 's the Spirit that sanctifies it 's the Spirit that leads into truth that comforts the Spirit is the great agent the hand of God by which God doth all his works It was the Spirit that moved upon the face of the waters at first the Spirit of God was the agent in the work of creation and the great agent in the work of redemption and salvation These phrases being thus opened observe hence 1. That the Prophet received what he delivered to them from God The hand of the Lord was there upon me and the Word of the Lord came expressly The Prophets must deliver to the people what they receive from God and not what they bring of themselves They must not bring their own visions their own conceits what seemeth good in their own eyes but they must bring the Word of the Lord to the people They must not speak according to the humours of the people as they move them as they would have them but they must speak as the Spirit of God moves them as God will have them 2 Pet. 1.21 The holy men spake as they were moved by the Holy Ghost 1 Cor. 11.23 and Paul saith What I have received of the Lord that I deliver unto you he would not deliver any thing he had from the world or from himself but what I received from the Lord that I deliver unto you Ministers they are Gods Seeds-men and they must have their seed from God else they will sow tares 2. It is of much concernment for Ministers to see they have a good and clear Call to their Ministery Ezekiel here stands much upon it I saw
God he could say I am an earthen vessell if there be heavenly treasure in it hee that sate upon the Throne put it in for mine own part I am the Son of man like all the children of Adam and if there be any difference hee made it and if there be any glory hee shall have it so Paul 1 Cor. 15.10 I laboured more abundantly then they all that seems a derogating speech but hee corrects himself for it yet not I but the grace of God that was with mee 3. To let Ezekiel and others see the rich bounty and goodnesse of God in that he would take a Son of man who is earth frail and worthlesse and exalt him to so high and honourable a condition and specially at such a time as this was when God was wroth with his inheritance laid them waste had brought them into Babylon and was stripping them naked of all comforts yet now to give them a Prophet to call out Ezekiel this could not but put his spirit and all their spirits into admiration of Gods goodnesse Stand upon thy feet Here is the Command of Christ Ezekiel I see thou art a frail man stricken with great feare and canst not indure my glory and presence stand up this is not for thy hurt but good I appeare not to confound thee but to comfort thee not to cast thee down but to exalt thee Stantis est div norum auditio non resu pini Apollin Why doth the Lord command standing 1. It 's a fitter posture for hearing then lying on the ground was Stand that thou mayest recover thy spirits and heare the better what I shall say unto thee so the Angel bid Daniel stand upright Dan. 10.11 Oracles are for standers not prostrate ones therefore when Balaam came with the Oracles of God to Balak he said Rise up Balak and heare Numb 23.18 shew thou reverence and respect to the Word of God for Kings were wont to stand when messengers from God were brought unto them so Eglon rose out of his seat when Ehud told him hee had a message from God unto him Jud. 3.20 Eusebius tels us of Constantine the great Nefas esse institutis de Deo disputationibus negligentes aures praebere Euseb de vita Constant that hee did heare the Word standing and being requested to rest himself in his royall throne which was set there for that purpose hee refused and being pressed after long time of hearing to sit down with a sterne countenance hee answered It were a great sin in me not to heare attentively when God is spoken of 2. To shew that all mundane things should be beneath us when wee deal with God wee must not lie down and imbrace them but stand up and have them under our feet Jerome saith the Saints stand and tread all down Sanctorum est stare but sinners they fall and imbrace the earth and furniture of it Rev. 12.1 the Church hath the Moon under her feet all sublunary things are under the Saints feet not in their hearts or over their heads 3. That he might be in a posture for service Ephes 6.14 Stand having your loynes girt prostration on the earth is no posture for imployment but standing is and the Lord Christ would not have his so affected with his greatnesse and glory so reverentiall as to be hindred or disabled from his service holy reverence doth not make idle or inept to service Stand on thy feet therefore saith Christ and be in a readinesse to execute what I command The words being opened now take the Observations Observ 1. That the Lord Christ is full of bowels and comspassions Ezekiel was fallen down upon his face the glory of the Vision and greatnesse of him that sate upon the Throne had conquered and fell'd this our Prophet to the earth and there hee lay as a man wounded and without strength but Christ leaves him not in this condition but speaks and that kindly to him Son of man stand upon thy feet he is affected with his infirmity sensible of his fears and troubles the man that fell among thieves going from Jerusalem to Jericho being plundred and wounded found no pity from the Priest and Levite but much from the good Samaritane when he saw him hee had compassion on him he went to him bound up his wounds put in oyle and wine set him upon his own beast was content to go on foot by him brought him to an Inn and took care of him and paid for his cure Luke 10.33 34 35. This Samaritane was Christ who pitied Adam and in him man-kinde that went from Jerusalem the state of perfection to Jericho a state of change for as Chemnit observes Jericho signifies the Moon and so a changeable condition the Priest and Levite notes the Law with all its additaments they passed by and never reached or healed the wounded soul of man but Christ the Samatitane with the grace of the Gospel and blood of the Covenant with that oyle and wine cured man brought him upon his own shoulders to the Church to Jerusalem again and there took care for him we have not a legall high Priest which is without bowels and can do little for us but we have an Euangelicall high Priest full of bowells and mercy such an one as is touched with our infirmities Heb. 4.15 which should incourage us with boldnesse to come unto his Throne which is a Throne of Grace compassion 2. That those are humble and smitten down with sense of their own vilenesse weaknesse or worthlesnesse through the sight of glory and greatnesse Christ quickly raises to comfort again our Prophet was down in the end of the former Chapter and in the beginning of this he is up again The humbling from the sight of God his glory and greatnesse is the most effectuall humbling and the most speedy effectuall and sweetest comfort doth follow it Job after he had seen God and humbled himself thereupon his captivity is turned his comforts multiplied Job 24.5 6.10.12 So Isaiah being humbled upon the sight of glory presently a Seraphim comforts him touches his lips with a coal from the Altar and saith Thine iniquity is taken away and thy sin is purged Daniel was humbled for his own sins the sins of his forefathers and the afflictions of the Church Dan. 9. and the Lord sent Gabriel to comfort him who told him hee was a man greatly beloved and that he came to give him skill and understanding verse 22.23 God doth not humble and throw down his to leave them but reaches out a hand to raise them 3. That man carries about him principles of humiliation he is the Son of man the son of the earth Isa 31.3 The Egyptians are men and not God Adam velo el they are weak and worthlesse things and so are not only Egyptians but Israelites all men and so have no cause to be puffed up at all but great cause to be humbled Job call'd corruption his father and
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
voyce of that glorious Person sate upon the Throne Two things fall into consideration here touching the Spirit The first is the Spirits entrance into him The second the Spirits setting him upon his feet 1. It entred into him there be phrases in Scripture concerning the Spirit which import motion of it from place to place but must not be so understood 1. The sending of the Spirit Gal. 4.6 2. The coming of the Spirit Joh. 15.26 3. The descending of the Spirit Joh. 1.32 4. Receiving of it Joh. 20.22 5. The entring of the Spirit These all seem to imply the moving of the Spirit from one place to another but the Spirit of God is infinite in essence filling heaven and earth and changes not place the thing aimed at in them is 1. Operation 2. Manifestation 3. Impletion When the Spirit works effectually in any manifests it self by any fils the heart of any with divine graces and influences when it doth either of these or all these then it 's sent descended come received entred But for the phrase here The Spirit entred into mee a like one is in Hab. 3.16 Rottennesse entred into my bones that is it came not ab extra but there was a disposition and principle in him before to rottennesse but now it wrought it manifested it self and filled him with it so here the Spirit was in the Prophet before but now there was a more lively operation and manifestation of it yea farther this entrance of Spirit notes out his filling with the Spirit it possessed him fully there was abundance of the Spirit in him to fit him for and confirm him in his Propheticall Function The Spirit entred into him took him up and singled him out for divine service 2. It set him upon his feet here the efficacious operation of the Spirit appeares that which nature could not do the Spirit did it chased away all distempering fears inabled him to stand up to behold glory to heare the King speak from his Throne of glory and to be ready to do his will what ever he should say this was a great work of the Spirit in our Prophet Observ 1. From the Prophets being down and set up by the Spirit that the Spirit is the chief comforter the words of Christ Stand up and I will speak unto thee were good and comfortable words but the Spirit wrought the solid and lively comfort which scattered the clouds of feare confirmed him and set him up To speak good words to one sick in prison is a comfortable thing but to heal the sick party to bring out the prisoner is reall comfort thus did the Spirit it healed the sick heart of the Prophet and freed him being imprisoned with feares the reall and choyce comfort is from the Spirit hence the Spirit is called the Comforter in John four times Joh. 14.16 26. Chap. 15.26 and Chap. 16.7 and not only the Comforter but the Comforter that testifies of Christ that teacheth all things that abides with you for ever as appeares in the places before mentioned Men comfort the Word comforts Angels comfort it was an Angel comforted Christ in his Agony Luke 22.43 but none comfort like the Spirit Ezekiel had the Spirit of God the great and solid Comforter to raise confirme and comfort him 2. That those the Lord Christ intends to set up for Officers in his Church he gives his Spirit unto the Spirit enters into Ezekiel before he is called he is filled with the Spirit the gifts and graces of it When Officers of an inferiour nature were to be made in the Apostles dayes even officers to serve tables what men must be looked out men of honest report full of the Holy Ghost and Wisdome they must be such as the Holy Ghost hath entred into and filled else they were unfit for that service Act. 6.3 much more then should they be fill'd with the Spirit that are for the highest place in the Church of God Act. 9.17 Saul was fill'd with the Holy Ghost Acts 11.24 it 's said of Barnabas hee was full of the Holy Ghost the Spirit entred into them and they preached Acts 13.2 They must be separated for the work whereunto the Lord had call'd them even for the chief places in the Church of God the Offices in the Church are for men that have the Spirit of Christ in them in some fulnesse of it those places are not for others such as are fill'd with wine with the world with a spirit of envie error contention and Antichristianisme but have not the Spirit of Christ in them the false and lying Prophets had no entrance of the Spirit into them and therefore the Lord saith he sent them not Jer. 14.14 They flattered themselves they were call'd and sent of God and had the Spirit as Zedekiah said to Micaiah Which way went the Spirit from mee to thee 1 King 22.24 but they neither had it nor were sent of God but ran and were not sent Ier. 23.21 And unlesse men have the Spirit enter into them they are neither fit for that Function nor satisfyingly know they are call'd to it many among us are called of men that were never call'd of God 3. That man by his naturall abilities cannot reach or receive the things of God Ezekiel must have the Spirit enter into him before hee can heare or understand any thing to purpose reason and discourse is not more above the capacity of a Beast then the things of Christ and his Spirit are above the capacity of man 1 Cor. 2.14 The naturall man receives not the things of the Spirit of God for they are foolishnesse unto him the preaching of the Gospel and Christ crucified was a stumbling-block to the Iewes and foolishnesse to the Greekes the Iewes were skill'd in the Law and the Greeks in Philosophy and neither of them entertain Christ or his Gospel their knowledge and abilities served them to take offence at Christ and to condemn the Gospel for foolishnesse and it 's not all that naturall abilities do not only not reach the things of the Spirit but they cannot do it neither can hee know them saith the Text for they are spiritually discerned Tell a naturall man that God hath begotten a Son that God is man that a Virgin hath brought forth that God hath purchased a Church by his blood that men are reconciled unto God and justified by the death of Christ Verba audit spiritualem sensum non assequitur they are riddles unto him such truths are like a sealed book the spirit and life of them he is incapable of tell him that a man must deny himself mourn for his sins walk in the Spirit believe in another for salvation and these things are foolishnesse unto him 4. That the Word without the Spirit is inefficacious when hee pake the Spirit entred had not there been entrance of the Spirit the Word had not prevail'd the Prophet had not been raised the Word is of little moment and power unlesse
hee hates reproof is brutish Prov. 12.1 Prov. 15.10 he is void of understanding a sensuall brutish creature he regardeth it shall be honoured Pro. 13.18 honoured with comfort safety life Noah was warn'd of God and made an Ark to the salvation of himself and his house Heb. 11.7 And when sinners take warning it 's life salvation to them Ezek. 33.5 hee takes warning delivers his soul how needfull then is warning how profitable if souls be saved by it 2 Tim. 3.16 All Scripture is given by inspiration and is profitable for instruction for reproof c. It is so profitable that the salvation of souls depends upon it When David was reproved by Nathan of his sinne it reduced him from the errour of his way and was salvation to him Let us blesse God for his Word and reproofes tendred to us out of it and subject unto them as tending to our present and eternall good Bee not offended with the reprovers but affected with the reproofs VER 22. And the hand of the Lord was there upon me and he said unto me Arise goe forth into the plain and I will there talk with thee 23. Then I arose and went forth into the plain and behold the glory of the Lord stood there as the glory which I saw by the river Chebar and I fell on my face 24. Then the Spirit entred into me and set me upon my feet and spake with me and said unto me Goe shut thy selfe within thine house IN these and the following verses to the end you have directions for the Prophet and events that fell out The hand of the Lord comming upon him hee is directed to goe to the plaine where the Lord Christ promised to speak with him and he going thither the first event was he saw the glory of the Lord standing there vers 23. 2. He is amazed and falls down at it which is implied in the 24. verse 3. He hath the Spirit entring into him and is strengthened by it set upon his feet which is expressed in that 24. verse Then here is a further direction that he should go and shut up himselfe vers 24. And here his silence is declared 1. By this inclusion of himselfe in his house 2. By the bands imposed upon him vers 25. They shall put bands upon thee 3. By the impediments Christ himselfe inferres verse 26. I will make thy tongue to cleave to the roofe of thy mouth and thou shalt bee dumb Lastly the time of his prophesyings mentioned vers 27. which is when Christ should speak unto him I come to open the words The hand of the Lord was there upon me In the 14th verse of this Chapter and in the third verse of the first Chapter you have had these words opened already This hand of the Lord was the Spirit of the Lord which acted the Prophet and shewed him and others that he was not moved in an humane way or by inconsiderate motions but divinely the power and efficacie of the Spirit There That is at Tel-abib in the 15th verse he came thither and sate down there seven dayes And being in his habitation sad and backward unto the work he was call'd unto the Word of the Lord came to him verse 16. and the Hand of the Lord was there upon him Hee thought being shut up in his house that the businesse would fall and that hee should be excused from propheticall service but he was mistaken Gods Hand finds him out and hee is bidden to go forth into the plain not to stay any longer within his dores but to go into the plain or valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the word in Hebrew signifies being from a word which is to cut divide break This plain or valley was divided from the mountains and a solitary place free from company and disturbances delightfull fit to refresh and quiet the spirits of men Obs 1. The Spirit is the great agent in divine things it 's the hand of the Lord that doth all it beautifies with gifts and graces calls to office directs whither to go what to do it assists and inables to all divine operations Christ had the chiefest work to do that concern'd the Church and the hand of the Lord was upon him Isa 61.1 The Spirit of the Lord is upon mee and Isa 11.2 it 's a Spirit of might and inabled him to do mighty things Luke 24.19 And so Stephen Acts 6.10 They were not able to resist the Spirit by which he spake it 's the Spirit doth the great things in Religion sanctification and mortification are the works of this hand of the Spirit of God 1 Cor. 6.11 Acts 13.2 Separate me Barnabas and Saul for the work whereunto 2. The servants of Christ have daily need of new influences of the Spirit to encourage them to and strengthen them in their work Ezekiel was full of feares had many discouragements sate in a doubtfull condition what to doe and the hand of the Lord was upon him he had formerly felt divine vertue seen Christ and heard him yet all this doth not suffice the hand must worke again and help him else nothing will be done The Apostles had been much with Christ seen his miracles heard his doctrine and yet they must stay at Jerusalem till the Spirit fall upon them Acts 1.4 Paul saith of himselfe and others Wee are not sufficient of our selves to think any thing of our selves but our sufficiencie is of God 2 Cor. 3.5 That is all our strength and help lies in him wee daily finde a want in our selves and God as it pleases him le ts out from his sufficiencie unto us now a little and then a little and we are ever receiving from him and enabled by his grace and Spirit to doe what is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 1. Phil. 19. is mentioned the supply of the Spirit it 's the administration subministration under-supplying underpropping of the Spirit all which words note the Saints infirmities and need of the Spirit Those things befell Paul would not turne to his good without the Philippians prayers and further supply of the Spirit as a weak house must bee under-propped a sickly man have daily help an Army constant supply so must the servants of God be under-propped helped supplied by the Spirit Therefore we should daily pray as it is in Psalme 68.28 Strengthen O God that which thou hast wrought for us and that which thou hast wrought in us 3. No place can keep off the hand of God from comming upon us There at Telabib shut up in his house divine vertue seised upon him he thought now to heare no more of prophesying and doing publick service of that nature to the Jewes but the Spirit of God found him out that cannot be excluded from any place or limited to any time It 's like the winde that blowes where and when it listeth When the Apostles were shut up in a roome Acts 2.2 3. there was a rushing mighty
a chiefe praise in Israel and fit you for an eternal weight of glory Your Highnesse most humble servant VVILLIAM GREENHILL To all Wel-willers of TRUTH Especially to the Authours and Fautors of the Expository Lectures in this Citie IN most Arts and Sciences are difficulties in Divinity are depths Plato Aristotle Euclid have their nodos and the Scriptures have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them are dark sayings Psal 78.2 Riddles Ezek. 17.2 Parables Matth. 13.35 Wonders Psal 119 18. great things Hos 8.12 things hard to be uttered Heb. 5.12 hard to be understood 2 Pet. 3.16 Mysteries Mat. 13.11 hidden manifold Wisdom 1 Cor. 2.7 Ephes 3.10 the deep things of God 1 Cor. 2.10 Much is in it that God hath intermixt the holy Scriptures with some difficulties Hereby we are led up to conceive there be infinite depths in God which eternity must take us up to study They convince us of our incapacity of high things Joh. 16.12 They prevent our undervaluing of divine Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and blood is very apt upon reading and apprehension of easiness to lay aside choyce Workes God hath therefore hid some truths under the rocks laid them deepe that so there might be digging and searching Prov. 2.4 as for treasures Difficulties quicken and whet endeavours sloth is a great gulfe which hinders men from coming at the truth and it made the Father fear Ego vereor ne per nimiam negligentiam stoliditatem cordis non solum velata sint nobis divina volumina sed etiam signata Origen In Verbo Dei abundat quod perfectus comedat quod parvulus sugat Falg lest thereby the Lords Book should not only be shut but also sealed up Ingenuous spirits when they heare of hard things stir livelily and what they get by sorest labour is most precious The rocky and knotty things in the Prophets and Apostles suffice to exercise the greatest abilities and graces which are seated in humane nature they keepe mens thoughts from swelling into a conceit of omnisciency they make us long to be where wee shall know as we are known 1 Cor. 13.12 and in the mean time to pray with David Open thou our eyes Sine Deo impossibile est discere Deum Iren. that wee may see the wonders of thy Law hard things drave David to the Lord he knew that without God hee could not understand the things of God whose glory it is both to conceale and reveale a thing Prov. 25.2 Mat. 16.17 Many have sued to God for further discovery of his minde and have attempted to help us in Scripture difficulties but all dark things are not yet cleared nor all depths yet sounded To this day a vaile is upon the heart of the Jewes in reading the old Testament 2 Cor. 3.14 15. and surely the vaile is not fully removed from the hearts of us Christians we have seen very dimly into sundry things not only of Paul Peter and John but of Moses and the Prophets especially of this Prophet Ezekiel who hath therefore been past over both by Writers and Readers as dark difficult and lesse usefull Robert Stephen mentions one Respons ad censu Theol. Paris in praef and that a Sorbonist who had liv'd above fifty yeeres and knew not what the new Testament meant and have not sundry persons among us lived their fifty yeeres and not known what Ezekiel meant Hath he not been a Book clasped and sealed unto them If this Hieroglyphicall Prophet have been a wonder to all for his Visions yet he hath been known to few by reason of the abstrusenesse of his Visions which have kept off great Rabbies from imploying their talents to open them If weaknesse and error be found in these poore labours of mine J intreat you to remember J have beene among propheticall deepes and difficulties which may plead for him who knowing his own insufficiencies came invita Minerva to this taske If any light appeare for the better understanding of these aenigmaticall things I must say with Daniel There is a God in Heaven which revealeth mysteries to him be all the glory My prayers shall be to him inlightneth every man which commeth into the world Dan. 2. that he would anoint your eyes with eye salve whereby you may daily see more into the great and glorious truths of God and those things which may strongly make for your eternall peace and comfort So prayeth Your Friend and Servant in the Lord W. G. The Introduction to the Work ALL Scripture being the breath of Gods Spirit 2 Pet. 1.21 2 Tim. 3.16 none can be Judge or Expounder of it but the same Spirit Men are only Indices veritatis they cannot bring a sense but shew you what is the sense of Scripture Those are called to be Expositors must not fetch senses ab extra but take what is in the bowels of the Text and hold forth unto others A work which requires ability wisdome diligence and faithfulness Ability to inquire into the originalls wisdome to compare Scriptures consider circumstances and to discerne the verity spirituality and propriety of Texts and Phrases diligence to dig and search after truth which lieth deep and hid faithfulness to give out Truths being found with their own lustre not humane tincture Whosoever doth thus shall purchase favour in Heaven if not esteem on earth Expository work is ancient and honourable Ancient as Nehemiahs time Chap. 8.8 the Levites gave the sense of the Law they expounded it In those dayes the Jewes had their Perushim Interpreters which was above five hundred yeers before Christ what wayes they interpreted Scripture Helvicus you may reade in Shindl. Pentagl page 1491. and in Weems his Christian Synagogue 2 book chap. 1. pag. 221. It 's also Honourable for the Lord Christ was an Expositor Mark 4.34 hee expounded all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24.27 hee interpreted and vers 32. hee opened the Scriptures Paul also was an Expositor Act. 28.23 he expounded This work being so ancient and honourable let it finde the more acceptance with you Some would have Expositors only give the literall sense without observation or application of any thing if all people could prophesie were skilfull in Scriptures as Ezra mighty as Apollo I could like it But because many truths lie so deep and so closely couch'd as all cannot easily discern or extract them it is necessary to give the sense and draw forth points observable yet with a brievous perspicuity and perspicuous brevity The literall sense may be strong meat for some when observations may be milk for others That course shall I take and so I come to the Title The Antiquity Scope and Occasion of Writing Nature Benefit and Parts of this Prophecie handled in the Title The Book of the Prophet Ezekiel FEw of the other sacred Books have this Title in the originall prefixed The word Sephar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a book signifieth any writing
in a prison in a Babylon let down his Spirit into the heart of any servant of his and raise him to a propheticall height 2. Observe that no place is so wicked but God can raise up instruments to do him and the Church service there Babylon was a seat or land of wickednesse a sinke of all sin the mother of Harlots and abominations of the earth Rev. 17.5 Yet here even out of Hell it self Quasi ab ipsis inferis doth God raise up a Prophet for his people It was said by Nathaniel Joh. 1.46 Can any good come out of Nazareth Much more may it be said Can any good come out of Babylon Can any good come out of Rome What was answered there Come and see So here come and see a Prophet in Babylon come and see the Spirit of God powred out upon Ezekiel even there And to this may the first word of the prophecy have some respect as if the Prophet had said They have had Prophets in Jerusalem a long time but no Prophets elsewhere behold now also is a Prophet in Babylon God can raise up to himself Saints in Nero's Court he can raise up instruments ordinary and extraordinary to do him service in Babylon in Rome in Egypt in most prophane and vile places that are overspread with all Idolatries and abominations whatsoever 3. See here a door open for the inlargement of the Church a type of Gods goodnesse toward the Gentiles The Church had been shut up for 850. yeers in Judea for so long it was from Joshuahs entring into Canaan to the captivity but now hee openeth a door for the Gentiles here is a Prophet a Church in Babylon here is a way made for the bringing in of the Gentiles and enlarging the borders of Sion God will not only have mercy upon Jewes but upon the Babylonians 4. That the godly are wrapped up in the same calamity with the wicked Ezekiel is among the captives and many others with him they lost their countrey friends estates liberties ordinances they were in great misery brought very low under a heathen King amongst enemies exposed to the scorns and wrongs of all and Ezekiel Daniel the three Children Mordecai and many others were all in the same condition The children of God are subject to the same outward publike or private calamities that the wicked are All things come alike unto all if you look upon the outward face of things there is no exception Good Josiah was slain in the battell as well as wicked Ahab Naboth was stoned as well as Achan If David a man after Gods own heart prosper in the wars so doth Nebuchadnezzar a heathen a tyrant sicknesses diseases deaths of what kinde soever are common to good as well as to bad the sword plague famine hath seised upon the carkasses of the godly as well as the wicked If wicked women die in child-birth so doth good Rachel There is no condition but may befall the children of God 1 Pet. 5.10 the same afflictions are accomplished in your brethren that are in the world and no temptation hath taken hold of you but such as is common to the nature of man Whatsoever affliction then you have whether publike or private this may be some solace it is no other then what befell Ezekiel Daniel and hath befallen the godly in all generations 5. That the godly are mingled in this world with the wicked and prophane men of great worth great grace rare excellencies they are not so priviledged as to be exempted from the society of the wicked and ungodly Here is Ezekiel amongst the Chaldeans Joseph was amongst the Egyptians and Job saith of himself Chap. 30.29 that he was a brother to Dragons and a companion to Owles and David cryes out Psal 120.5 Wo is me that I sojourne in Mesech and that I dwell in the tents of Kedar that is with a barbarous and prophane people that were like to the posterity of Mesech and Kedar The Church of Smyrna Rev. 2.9 was pestred with the Synagogue of Satan and Pergamus vers 13. had her dwelling where Satans seat was In that City if you observe the 14. 15. verses you shall finde there was much Idolatry and persecution for there were those that held the Doctrine of Balaam who taught Balac to cast a stumbling block before the children of Israel to eat things sacrificed to Idols and to commit fornication and there Antipas my faithfull Martyr was slain Where there is Idolatry will be persecution and uncleannesse and where these be is the seat of Satan and the Church of Pergamos was seated even where Satan had his seat and throne therefore it is no strange thing for the people of God to dwell amongst the wicked In Canticles the Church of Christ is said to be a Lilly among thornes a Lilly and none growing neer but thornes that scratch prick and tear the Church Micah 7.4 The best of them is as a brier the most upright is sharper then a thorne hedge the best of the wicked are Briers and Thornes one time or other It is the lot of the godly to be among the Chaldeans while they live here in the world 6. See here that God hath a speciall care of his Church and people when they are in the lowest and worst condition Where now is Jerusalem become Where is the glory of all the world now they are carried into captivity now they are in a strange land under a strange King and government now they are deprived of all their sacrifices and services of that nature now they are imprisoned now they are in danger of their liberties and lives every day yet as the Psalmist saith Thou remembrest us in our low estate in this low estate when they are at the river Chebar in the land of the Chaldeans doth God remember them and sends an Ezekiel to them and unto him even in Chaldea in Babylon were the heavens opened and he saw visions of God Where there are the greatest enemies God will shew himself a friend where the Church is exceedingly straitned God will give enlargement Now his people are in Babylon in captivity he sends a Prophet to them Ezekiel the strength of God such a Prophet as shall be strong to keep them off from Idolatry though they were amongst Idolaters strong to comfort their hearts against all the strong discouragements they had strong to lead them toward God and heaven though they had false Prophets to lead them down to hell strong to oppose the false Prophets to reprove them stoutly to incourage the people faithfully and to make known the mind of God unto them without flattery They shall have a Prophet though they be in Babylon this should stay up the spirits of the godly if they should be driven into Wildernesses God will provide Ezekiels for them 7. Observe from the place that we are to take heed of judgeing the condition of men by their outward afflictions When great calamities come people
son of Buzi This Buzi was a Prophet if the rule of Jerome and the Rabbins be true Filium Prophetae se assere re Jerome saith when a Prophet nameth his Parentage in the beginning of his Prophecy it is to affirm that he was the son of a Prophet and so say the Rabbins likewise That man was a Prophet whom the Scriptures set down to be the father of a Prophet Then Buzi here who was the father of Ezekiel a Prophet by these rules was a Prophet himself But this is the voyce of men not of heaven His name signifieth contempt disgrace a man contemned scorned despised in the times and places where he liveth You may hence note 1. That the Prophets and Ministers of God have alwayes been subject to derision and scorn Isay 8.18 I and my children are for signes and wonders in Israel If the Vine do beare such ill fruit what then doth the Thorne bear If there be mocking and scorning of the Prophets in Israel what reproaches what taunts and bitter sarcasmes will there be then in Babylon 2 Chro. 36.16 They mocked the Messengers of God and despised his words and misused his Prophets They counted them teachers of lies false Prophets seditious factious such as delivered strange doctrines plotted treasons c. nothing was too vile too bad to lay upon the Prophets and the sons of the Prophets Zedekiah smit good Micaiah on the cheek 1 King 22.24 and saith he Which way went the Spirit of the Lord from me to speak unto thee Thou fool thou silly man thou mad man thou false fellow thou deceiver of the King and people which way went the Spirit of God from mee to thee and so smites him on the cheek Signum maximae ignominae Now to smite on the cheek was a proverbiall speech among the Hebrewes and it was a signe of the greatest disgrace that could be done to any This was the condition of the Prophets while they were here in the world And also of the Apostles We are made as the filth of the world and off-scouring of all things to this day 1 Cor. 4.13 Paul a great scholar full of the Holy Ghost called by an extraordinary way yet he saith of himself and the rest of the Apostles that they were counted as the off-scouring of all things men get up all every where on every side so the word carries it the men of the world were like unto a man that raked every where to get a basket of filth dirt and dung to throw in some ones face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they scrape in the doctrines lives and passages of the servants of God do catch at all advantages do seek every where to pick up something that they may have wherewithall to upbraid reproach and revile them and we are made as the very filth and dung upon the face of the earth Was not Hus that Worthy of God so counted when the Prelate who had the power of ordering things had put a paper crown on his head with three ugly shaped devils upon it and this Title over their heads Haeresiarcha Here is the Diabolicall Heretique that great Heretique that hath three devils in him and when they sent him away to the stake with this farewell Go thy wayes we commit thy soul to the Devill Was not here a man made the filth of the world Even such mockings such dealings such doings must the servants of God look for while they are here They are the sons of Buzi they are Buzies indeed men of contempt and scorn among wicked and vile men 2. That whom the world contemneth God will honour Here is a Buzi a man of contempt in the world but God giveth him a son and a son who is a Prophet and a son whose name is recorded in Scripture together with his own all honourable things Hannah was scorned reproached by Peninnah but God giveth her a Samuel and honoureth her with the motherhood of such a son Joseph was thrown out by his brethren cast into the pit sold to Potiphar put into prison but God did lift him up in Egypt and set him almost in the Throne made him the next man to the King himself Christ was the stone disallowed and rejected by the builders even the Master-builders the great ones the Rabbies the Pharisees but God makes him the chief corner stone God sets him up on high This is for the comfort of those that are godly and thrown out by the world God will take them up and put honour upon them in a way they know not of From the Subject we come to the things fell out with the author of them and they are these 1. Heaven is opened 2. Visions are presented 3. They are seen of Ezekiel 4. The author of them is specified Visions of God The heavens were opened and I saw visions of God The word opening among the Jewes notes sometime not the reality but the effect of a thing Gen. 3.7 Their eyes were opened they were not shut before but now they saw that which they saw not before and so their eyes are said to be opened In the Gospel Christ is said to open the eyes of the blind the ears and mouth of the deaf and dumb not that their mouths were absolutely shut or their ears absolutely stopped or their eyes so closed that they could not stir their eye-lids but Christ opened them so as hee made them to see heare and speak to do that which they could not do before so that in regard of the effect they are said to be opened Sometimes again it noteth the truth of a thing and so Stephen saw heaven opened and Christ standing at the right hand of God and Peter saw heaven opened and a sheet coming down to him The question is whether of these wayes it is to be taken here Origen saith That the heavens were open to the eyes of his body there was a division of the heavens and so in a literall sense he saw the visions and the things presented to him But Jerome saith Non divisione firmamenti sed fide credentis The heavens were opened not by the rending of the firmament but by the faith of the believer You may take it in the literall sense and according to the truth of a thing The inconvenience objected against it is not considerable for it is said If the heavens were literally opened how could Ezekiel see so far as to see things in heaven the strength of his eyes could not reach it for if the Sun and fixed Stars which are far above the Sun are greater bodies then the earth and seem so little unto us how little would any thing in heaven seem to the eye when it is exceedingly beyond both these Answ The heavens being opened it doth not follow that Ezekiel must see the visions in heaven the things he saw might be neerer then the Stars or Sun The Dove came down and lighted upon Christ and the sheet
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
sent to comfort Gods servants when in straits under pressures Mary was a poore Maid of mean condition and to her comes an Angel Luke 1.30 Feare not Mary thou hast found favour with God So Cornelius thy prayers and almes are come up a memoriall before God Acts 10.4 Chap. 27.24 When the Ship was tossed waves winds and darknesse conspired their ruine then saith Paul an Angel stood by me and said Fear not Paul God hath given thee thy life and the lives of all with thee wherefore be of good cheer he had drunk a cup of Angelicall consolation and knew well to comfort them with the same consolation When Daniel fasted and prayed and was much afflicted for his people Dan. 9. Chap. 10.11.12 O Daniel a man greatly beloved understand the words that I speak unto thee for unto thee am I now sent fear not Daniel Mary rises early and meets with Angels that comforted her John 20. Luke 22.43 An Angel appeared to Christ and strengthened him the servant comforted the master 7. To look unto the souls of men that they fall not into the hands of Devils at their death for if the Devill durst contend with Michael for the body of Moses much more for the souls of men Luke 16.22 Lazarus soul was carried by the Angels into Abrahams bosome men carry the carkasse to the ground but Angels carry the soul to glory they guard it through the clouds into the presence of the blessed God before he had none but Dogs to pity him now hee hath Angels to attend him The Devill is mighty busie while we live hee goes about like a roaring Lion but at death then he is most busie and presumes there is a tree cut down for his fire 8. They are Gods reapers at the end of the world Mat. 24.31 He shall send his Angels and they shall gather together his elect from the four winds from one end of the world to another they must blow that terrible trumpet awaken the dead and cite them to judgement they must gather the ashes bones limbs bodies of Saints together Matth. 13.41 42. The Son of man shall send his Angels and they shall c. Basil in his Hom. of 40. Martyrs tels of one that seeing them thrust in a Winters night into a cold lake he saw Angels descend and putting Crowns upon all their heads but one 9. To declare Kingdomes Cities People cursed Judg. 5.23 Curse yee Meroz bitterly said the Angel of the Lord A Lapid in locum because they came not out to help c. Some think this Angel was Michael who was Generall in this war but that is the opinion of men not the warrant of Scripture 10. The Angels have work and power in the Church of God Rev. 15.6 Seven Angels came out of the Temple and Chap. 14.15 17. Another Angel came out of the Temple Angels being in the Temple is often spoken of and notes some power that they have in the Assemblies under the Gospel Zach. 3. Ribera The stone with seven eyes some make to be Christ with his Angels that are imployed for the government of the Church throughout the world and surely Michael and his Angels do contend daily in the Assemblies against the Dragon and his In the Assemblies Devils are present and active Satan stood at Joshuahs right hand to resist him to hinder all the Temple work when we are neer God devils are neer us intending mischief but Angels are at hand and hinder their designes they observe us and our carriages in the Congregation Eccl. 5.6 Make not vowes and then slight them there is an Angel present and it will not be enough to say it was an error God will be angry and an Angel may smite thee for it this is spoken of us when we are in the House of God there the Angels keep speciall watch Lib. 6. de bello Iudaico Relinquamus has fedes L. 7. c. 12. Migremus hinc Aud to major humana vox excedâ—re deos Tacit. Josephus saith that the voyce of an Angel was heard out of the Temple saying Let us leave these seats they had a place in the Church as well as others and again he saith the Angels were the keepers of the Jewish people and that a little before the Romans coming was heard a voyce out of the Temple Let us go hence and a Heathen Writer saith that a voyce greater then mans was heard That the gods were departing VERS 6. And every one had four faces c. NOw we come to their severall parts and first of their faces which are mentioned here in the 8th and 10th verses every one had foure faces and the likenesse of their faces were 1. The face of a Man 2. Of a Lion 3. Of an Oxe 4. Of an Eagle In some Pictures you may see severall faces so drawn they are that which way soever you look a severall face is presented so here before was the face of a man behinde of an Eagle on the right side of a Lion and on the left side of an Oxe here is not a face but is compared to the face of some principall creature man is the chief of all the rest a Lion is the King of wilde Beasts the Oxe is the chief of tame ones and the Eagle of Birds The face of a man types out unto us the understandings of Angels and that their administrations are with knowledge and equity of this hath already been spoken This face is put first to shew the excellency of reason which must have the introduction into and managing of all actions else they are neither humane nor Angelicall By this face also is noted their humanity and love to mankinde Angels are of a loving nature and most carefull of men therefore it is said Heb. 1. last They are ministring Spirits sent out c. The face of a Lion types out the strength of Angels A Lion is a creature of great strength Prov. 30.30 The strongest amongst beasts and turneth not away for any he never flies or feares Isa 31.4 Aâ—st nunquaÌ„ fugit aut metuâ—t If a multitude of Shepheards be called forth he will not be afraid of them nor abase himself at their noise and Judg. 14.18 What is stronger then a Lion said the Interpreter of Sampsons riddle and we may say among all creatures what is stronger then an Angel The Scripture calls the Devill the strong one Mat. 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it calls the Angel Rev. 10.1 I saw a mighty Angel and they are very mighty an Angel can hinder the blowing of the wind Rev. 7.1 stop the mouths of Lions Dan. 6.22 break iron chains open prison doors and iron gates Acts 12. an Angel can smite with blindnesse Gen. 19.11 2 King 6.18 Both Sodomites and Syrians were so smitten Angels work upon the fancy Matth. 2.13.19 20. suggest many things of great and good use to the mind for if Devils can take the word out of our
mindes sow tares in the field Luke 8.12 Matth. 13.24 25. put devillish thoughts into the heart Joh. 13.2 work powerfully in the heart of the disobedient Eph. 2.1 and trouble their spirits 1 Sam. 16.15 I see not but good Angels may do as much being more potent then they Rev. 12. Michael and his Angels overcame the Dragon and his and Psal 103.20 they excell in strength they are called exercitus coelestis Luke 2.13 one can do more then a great Army one slew 185000. in a night 2 King 19.35 They are Bellatores fortissimi and have appeared like Warriors David saw an Angel with a sword in his hand stretched over Jerusalem 1 Chron. 21.16 Elisha saw them with horses and Chariots of fire 2 King 6.17 Angels are Gods Militia Psal 68.17 the Chariots of God are 20000. even thousands of Angels they stand alwayes before God and can do what ever God wills and commands This consideration of the strength of Angels should adde to our comforts and Gods praises if a man be in danger and have a strong convoy appointed by the King he is secure much comforted and thankfull too that Majesty hath appointed it God hath given us the mighty Angels that are stronger then Lions to be our guard to convoy us through the Wildernesse of this world let it multiply our comforts and Gods praises The next face is that of an Ox and it notes out the obsequiousnesse faithfulnesse patience and usefulnesse of angels in their ministrations for an Ox accustomed to the yoke is very tractable not stubborn kicking and flinging as untamed Heifers are Hos 10.11 Ephraim is as a Heifer that is taught and loves to tread out the corne a Heifer taught and delighting in his work is willing to it such are Angels Psal 103.20 They hearken to the voyce of his Word they look upon God as the great Generall and if he give out the word they give out their strength and go about the work willingly they are very obsequious to his commands if he sayes Go smite Herod for his pride Balaam for his covetousnesse David for his vain-glory Senacherib for his blasphemy and Sodom for its uncleannesse presently they go Praestat fidum maisterium 2. Faithfulnesse an Ox doth faithfull service Horses do oft deceive in their service but an Ox seldome in plowing or carrying of burthens So Angels are faithfull in their ministrations they fail not in the least particular the Angels would not let John worship him the Angels would not suffer Lot to linger in Sodom 3. Patience an Ox is a patient creature what burthen soever is laid upon him or what work soever heels imployed in the Ox is not impatient So the Angels they are patient in their ministration though they meet with much opposition The Prince of Persia withstood Gabriel 21. dayes Dan. 10.13 In the midst of oppositions and great services they are without all impatience though their work never end Rev. 4.8 yet they never complaine 4. Usefulnesse Prov. 14.4 much increase is by the strength of the Ox no creature more usefull to the support of a family then the Ox for of old all the plowing was by Oxen. Elijah findes Elisha plowing with twelve yoke of Oxen 1 King 19.19 And Job had five hundred yoke of Oxen and it 's said they were plowing Job 1.3.14 no mention of Horses and in some places of this Kingdome they make greatest use of Oxen by their strength Kingdomes and Families are maintained Therefore Moses Deut. 3.17 compares Joseph to the Bullock or Ox because he sustained his fathers family and Egypt with corne Exod. 22.1 If an Ox or Sheep were stoln and so killed or sold the thiefe was to restore five for the Ox four for the Sheep and the reason was because of the service and usefulnesse of those creatures they served for sacrifice to God to plow the earth to feed and cloath the family in other things they were to restore only double David makes it one part of the happinesse of a Commonwealth that the Oxen be strong to labour Psal 144.14 Oxen are needfull and usefull creatures and Angels herein resemble Oxen they are ministring spirits sent out for the service of Gods family they live not to themselves but to the publike In the Revelations you may reade what great services the Angels are imployed in they sound the trumpets and powre out the vials of Gods wrath they preserve the Saints from the violence of Devils and devilish men This instructs man to be like Angels in these qualities if God command call for any duty to be obsequious yeelding and to say with Samuel Here I am Speak Lord thy servant is willing to heare ready to obey and when we are in the service let us be faithfull do it conscionably let us be patient although we meet with delayes oppositions reproaches and loss let us be serviceable and profitable to others Angels have no benefit by their ministrations God hath the glory and man the good The last face is that of an Eagle and in it as in a glasse we may see the perspicaciousnesse swiftnesse and vivacity of the Angels for these three are Eagles observable 1. They are quick-sighted Job 39.29 Her eyes behold afar off speaking of the Eagle from the top of the rocks out of the clouds they are said to behold fishes swimming in the Seas so strong is their sight that they soar aloft and can a long time behold the Sun with open and stedfast eyes In aquila Cicurata Merlin in Jobum c. 39 Scaliger hath seen it in a tam'd Eagle A man of acute parts that can see quick and far into matters we say he is Eagle-eyed the Angels are not wanting in this particular they are quick-sighted 2 Sam. 14.20 and Rev. 4.6 The four beasts they are mentioned being the same here in Ezekiel are said to be full of eyes before and behind and in the 8th verse full of eyes within they have much naturall knowledge much revealed knowledge set oâ—t by their â—yes within and much experimentall knowledge coming in by their observation and deep insight into things noted by their eyes before and behind they soar aloft stand before God behold the face of God alwayes Matth. 18.10 2. Eagles are swift in their flight 2 Sam. 1.23 Swifter then Eagles and Job 9.26 The Eagle maketh hast to the prey Pindar calls the the Eagle the queen of Birds Lam. 4.19 for her swiftnesse no Foul flies more swiftly then the Eagle hence when things were to be done suddenly the Scripture mentioneth the Eagle Hos 8.1 He shall come as an Eagle against the House of the Lord that is Nebuchadnezzar shall come suddenly Angels are no dull creatures in a night the destroying Angel slew all the first-born in Egypt in a night 185000. in the camp of Senacherib and Dan. 9.21 Gabriel came flying swiftly to Daniel and suddenly there was with the Angel a multitude of the heavenly hosts Luke 2.13 3. Eagles are
Ark so that there and here the Cherubims these Angels looke upward Obser 1. That all creatures depend upon Christ these Angels have the faces of Men Lions Oxen Eagles and look up to him if there were nothing in it but this that Angels in their own nature looking up it might convince us that all inferiour creatures do depend upon him as well as those noble ones but when they come in with the faces of other creatures looking up it 's cleere evidence that all depend upon Christ Col. 1.16 17. By him were all things created that are in heaven and that are in earth visible and invisible whether Thrones or Dominions Principalities or Powers all things were created by him and for him and by him all things do consist he holds all in his hand heaven and earth men and Angels they all consist and subsist in him Heb. 1.3 He upholds all things by the word of his power 2. That in all our ministrations we are to have our instructions and directions from Christ Angels look up to him if hee speak they hear they move and act if not they stir not Moses and Aaron did nothing in the State or Church without direction from God Princes must look into the Law of God continually Deut. 1.7 that they may do things warrantably the Centurions souldiers and servants did come go and do at his appointment not their own and Angels run not of their own heads they will heare a word of command have a commission from Christ before they go It 's not enough that wee be knowing full of courage quick to dispatch much a Commission a Warrant from God we must have else all our doing is nothing nay let us do the will of God without knowing wee are warranted by God to do it it 's rather sin then service Pro. 3.5 6. Lean not to thine own understanding let it be never so great acute cleere it 's not beyond Angels they look up to God and so must thou In all thy wayes acknowledge him and he shall direct thy paths Christ is the great Counsellour and wee must not in one or two or some great exigence of businesse consult with him but in all our wayes what ever we attempt for our selves families State Church we must consult with him sits upon the Throne and he will direct our paths Most miscarry in their wayes or make little progresse because they consult not at all or very little with Christ whereas if men did consult with Christ and do all upon his warrant upon a divine ground they should never miscarry in their ways but proceed farther in the paths of godlinesse in a few weeks then they did before in may yeeres when David had consulted with God he could say God was at his right hand so that he should not be moved Psa 16. 3. That the pleasure of Christ is worthy our waiting for Angels look up and attend what he will say and make known unto them these holy glorious and mighty creatures think not much to wait upon Christ and exercise their patience till he please to reveal his minde Christ is a great King the only Counsellour and his counsell of infinite worth and it 's not State but equity that all creatures wait upon him Angels do it shall we grudge at it Psal 123.1 2. Vnto thee lift I up mine eyes O thou that dwellest in the heavens Behold as the eyes of servants looke to the hand of their Master and as the eyes of a maiden to the hands of her Mistresse so our eyes wait upon the Lord our God He interprets the meaning of looking up which is waiting upon God for manifestation of himself Psal 5.3 David would direct his Prayer to God and look up not down to the world downe to corruption but up to God what he would speak Psal 85.8 I will heare what God the Lord will speak Mic. 7.7 Let the resolution of the Prophet be thine I will look unto the Lord I will wait for the God of my salvation my God will hear mee 4. That Christ is an object of admiration and adoration The looking upwards is Signum admirationis typus reverentiae the Cherubims looked towards the Mercy-seate admiring and adoring him was figured by it and wee lift up our faces towards heaven when we admire and adore God you have the phrase in Job 22.26 Thou shalt have thy delight in the Almightie and lift up thy face unto God That is admire and adore that God thou delightest in Where is most delight there is most admiration and adoration Christ is the delight of Angels when he was incarnate they bowed downe to pry into that mystery and now he is glorified they look up to admire him there is matter of admiration in Christ all in him is not yet drawne out and discovered 2 Thes 1.10 Christ shall come to be admired in all them that beleeve As it 's in a Country when it 's discovered still new and new things are met with so in Christ Rev. 22.1 2. There the vision of Christ is compared to River-water and that is alwayes new fresh and to a tree of life with twelve manner of fruits every moneth The vision and fruition of God is new savoury and pleasant unto them every moneth day and houre and this is to Angels as well as to any other 2. To adore him Heb. 1.2 Let all the Angels of God adore him They doe look up acknowledge him God and tender to him that glory the Father hath even adoration Christ that was despised rejected of men the stone disallowed of the Master builders that we hid our faces from and esteemed not he is the object of Angels adoration 5. That the service of Jesus Christ is honorable service Angels doe stretch up their faces and waite for it and it 's the glory of the Angels that they are ministring Spirits sent out by Christ Heb. 1.14 is a comparison between the glory of Christ and Angels and their glory is that they are his servants we think the service of great persons an honour to us Who is greater then Christ all power in heaven and earth is given unto him Mat. 28. And he is more honorable then all Princes he is King of Kings and must be honoured as the Father Joh. 5. Servire Deo est regnare Philo. The Apostles counted it their great honour to be servants of Christ Paul James Jude Peter begin their Epistles with it they set it in the front as the most honourable title this service is liberty not bondage Servitus Christianorum regia est l bertas August in Psal 99. his Spirit is a Spirit of libertie his Law is a law of libertie and Rom. 8.2 The Law of the Spirit of life in Christ hath made me free from the law of sinne and death he is not the servant of Christ is the slave of Satan this service is spirituall profitable honourable David had rather be a doore-keeper in Christs
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
'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
difficulties internall externall good counsels are slighted or opposed opportunies of doing that kingdome good not discerned dangers not foreseen or put off without due consideration Blasphemers traytors oppressors and enemies to publike good are set up divisions seditions domestique wars if not forein are made and maintained and all things work strongly to ruine it 's observ'd by some that there are more wars and desolations among Christians then others and the reason is given their sinnes are greater then others and provoke God to take away his own and Angelicall protection they leave the wheeles of kingdomes to men of corrupt minds that move them wholly for private interests This informs us of the honour and greatnesse of Angels that have the wheels of the world in their hands wee look upon them as great men which have the command of some Province or Countrey what then are Angels that have the rule of the whole world under God Know though their place be great yet they are under command and move not but as they are moved by the Spirit of God Let us also take heed how we offend persons imployed in such great services as they are 4. That there are turnings and wheelings in all estates and parts of the world the four living creatures noted the four parts of the world and their agencies in them and by them now are presented the wheels every living creature had a wheel by it and this strongly implies that there are wheelings turnings and changes in all parts yea the very same that are in one part are at one time or other in another part the wheels are alike Are wars plagues famin in one countrey they are or will be in another Do men die here so in all parts are men unfaithfull now so they were of old in Davids dayes hee said Men of high degree are a lie and men of low degree vanity Psal 62.9 Are there unseasonable times here such are abroad are things carryed by violence oppression injustice here so they are elsewhere are there designes plots upon our Kingdome and Church so there are upon others whatever befalls one State befalls another internally and externally the wheels are the same and move alike though sometimes backward in one part of the world and forward in another there is no stability any where but all things are in flux in vain then do men travell the world to finde certainty and content in it in vain do we tumble up and down here and there thinking to finde settlednesse and something satisfactory the world is like it self every where go East West and there is nothing but a wheel and a wheel running Salomon had tryed all conditions hee had wealth wisdome and opportunities for he saith Who shall come after the King intimating that none can travell farther then hee did to search and know the world and creatures Eccles 1. and all conditions and what doth hee conclude but vanity of vanities that is all is extreme and superlative vanity and because men will not believe it hee doubles and trebles it Vanity of vanities all is vanity take any place or any thing in that place it 's vanity empty fruitlesse inconstant so farre from satisfying that it vexeth Hence some have pictured Salomon upon an high hill and all the world coming towards it and climbing up thinking to finde happinesse there but he beats them down with a rod saying It 's not here it 's not here Wee must not look for stability content certainty among the wheels but above them now it s not time to look about and abroad but to look above the world and the wheeles of it Christ hath told us what 's to be had in this world and it 's certain in the world saith hee you shall have tribulation and do you not finde it surely now it's eminent and pungent and hee hath told us what 's to be had in himself In mee you shall have peace if wee have tribulation in the world wee may have peace in Christ VER 16. The appearance of the wheels and their work was like unto the colour of a Berill they four had one likenesse and their appearance and their work was as it were the wheel in the middle of a wheel HEre we have the colour likenesse and form of the wheels to examine first their colour as for the work that is the matter whereof they were made or the artificiall form of them Their colour and work was like the Berill the Hebrew is as the eye or colour of Tarshish the word Tarshish in Scripture sometimes notes a City Jon. 1.3 sometimes a precious stone Exod. 28.20 Esa 2.16 it 's the same word and Interpreters observe there is a Sea also called Tharshish and it 's like to be that where the City Tarshish was for Tarshish that Jonah fled to was a Sea town When our Prophet saith the colour was like the colour of Tarshish hee means not the city the dispute is between the Sea or a Stone some render it as the colour or vision of the Sea others as the colour of a precious stone and then the Quere growes what stone whether of a Chrysoltie a Hyacinth a Crystal or a Berill that here is meant a stone is determined by infallible testimony even Scripture it self Ezek. 10.9 The appearance of the wheels was as the colour of a Tarshish stone and it 's well rendered by our Interpreters a Berill stone for neither the Chrysolite nor Hyacinth do set out a Sea colour the one being yellow the other sky-colour and the scope of the wheels and description of them is to possesse us with the uncertainty and fluctuation of all things which is livelily set out by the Sea we are therefore to hold to the Crystal or Berill it 's true the Crystal hath a watry colour and its originall from the water yet it doth not so fully set out the Sea colour as the Berill which is a green stone and they are counted best that have the Sea-greens Rurus de gemmis Beryllus Thalassius The best rendering of this word Tarshish is the Sea Berill because it hath altogether a Sea-colour and mindes us of the Sea by whose floating condition the uncertainty of all things is laid before us Obser 1. That the things herein this visible world are as uncertain and instable as the waters of the sea they are never quiet but always rowling up down from shoar to shoar even in the greatest calm these waters are in motion and suddenly in a rage by vertue of the winds which lift up the waves to heaven and make all stormy and outragious there is no stability at all in these waters and the world is as unstable as any Sea as Euripus it self that ebbes and flowes seven times a day all creatures are in motion and tending to corruption all conditions are full of changes and inconstancy who can tell how many inhabitants have been in some one street in some one
when God by his Spirit lifted up the Angels to great imploiments then that Spirit lifted up the wheels the second causes to more then ordinary service and the word lifting up notes service a higher degree of it then before 2 King 19.4 Lift up thy prayer for the remnant that are left Hezekiah sends to Isaiah when Rabshakeh blasphemed and Jerusalem was besieged and saith Isaiah thou art a Prophet and hast more then an ordinary measure of the Spirit lift up thy prayer let it be extraordinary such as may lift up the spirits of all to joyn with thee higher then ever such as may lift up Jerusalem out of misery So Jehoiaehin when he was set up upon the throne to governe and to do great service it 's said his head was lifted up Jer. 52. and so in Psal 12.10 the lifting up of Gods hand notes doing of some great matter The next thing inquirable into is the standing of the living creatures and the wheels when the one stood the other stood do the Angels stand still at any time they are active spirits and alwayes in motion Two things this standing implies 1. A cessation from any service in hand at the will and pleasure of God if he would call off the Angels from their imployments before they were finished In this sense the Angels are said to stand and so the second causes they used although they were both imployed in some other service or 2. When they had perfected any work in hand then they were said to stand not idle but in expectation of a new Commission like faithfull servants when their work is done present themselves before their Master and demand their pleasure so the Angels and second causes hearken what God will say more and what is the next word and work to be done they wait upon God for new instructions Observ 1. The motions of this inferiour world and the second causes in it do depend upon higher causes even heavenly motions the ministery of Angels The observation is plain from the words When the living creatures went the wheels went by them If the Angels move the wheels move also they are great things the Angels have in their hands the wheels of Nature of States and Kingdomes yea of the Church it self 2. Nothing in the world is casuall many things seem so to us but in veritate rei are not so all things here below move at the motions of others and that which is ordered by the motion of Angels or God himself cannot be casuall The wheels are moved by Angels Angels by God himself God directs all nothing happens falls out amongst us wherein the hand of God or Angels is not things are not accidentall if a thing could drop from the heavens or be done on earth without God and his Angels that were casuall and accidentall indeed And because men see not the immediate or remote causes of things who they be move the wheels on earth therefore they attribute effects events and accidentall things to fortune chance luck to good to bad dayes and hours which proclaims mens ignorance and forgetfulnesse of God Qui paratis mensam fortunae Hier. Qui ponitis mensam fortunae Vulg. Isai 65.11 Those that forget God prepared a table for that troop for Fortune some read it but those who know God acknowledge his eye and hand seeing and ordering all Austin misses his way and so escapes the danger of death was intended another being in a despairing humour seeks a knife a halter to undo himself and findes a great treasure a third hath his ring drops off his finger into the Sea and after finds it in the bowels of a fish God so directs all these accidentall things that there is nothing done but by a secret instinct and hint from himself Absconditum quid and in all such passages we should mind something of God 3. That nothing can let the motion of the wheels when Angels and Providence would have them stir When the living creatures moved the wheels went presently it 's not in the power of second causes of men or devils to hinder the work of God in the hand of Angels The King of Persia may withstand Gabriel 21. dayes together Dan. 10.13 but the wheels moved all the time Gabriel prevailed and Gods work prospered in his hand wicked men make head against God Providence Angels and think to stop the wheels when they move not on their side but all is in vain if a man should catch hold of a Chariot running to stop or turn the course of it were it not folly or madnesse in him and because he would be the Chariots remora that may prove his ruin so here men and devils do ruine themselves in opposing the wheels which notwithstanding all oppositions proceed and keep their course And let me tel you a riddle Gods works go on through the hearts heads and hands of his greatest enemies Providence fetches them in and makes them subservient to the worke they oil the wheels although they know it not and forward the work though against their wils God in this kind makes use of kine and cart men and devils yea any creature to carry his Ark to its place 4. That God doth sometimes raise the spirit of the creature to more then an ordinary heighth and inables it to unwonted service The living creatures and wheels were lifted up So Moses when called up to the mount his spirit was raised much else the service had been too hot and hard for him Joshuah was advanced when it was told him that there should not any man stand before him all the dayes of his life Josh 1.5 Jeremy tells the Jews that the Chaldeans whom they thought would depart and not meddle with their City hee tels them that though they had smitten the whole army of the Chaldeans and that there remained but wounded men yet they should rise up every man in his Tent and burn the City with fire Jer. 37.10 When men are wounded thrust thorow as the Hebrew is they can have but little strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how should they be able to do it God would lift them up to that service as David when he grappled with the Bear and Lion incountred with Goliah had his spirit lifted up to a great heighth Hence that in Zachary 12.8 H◠that is feeble among you at that day shall be as David that is such a warrier as David who though a young stripling slew a Bear a Lion and Goliah and the house of David shall be as God and as the Angel of the Lord. The godly though weak yet shall be lifted up to divine and Angelicall strength this was made good in the time of the Maccabees when the people of God were weak Antiochus fierce and vile then God raised up the spirit of Judas Jonathan and Simeon to do extraordinary things this was also made good in the time of the Apostles what great things did they do and
Spirit and regulated by it When the Devill accused tempted smote Job he and all his motions were ordered by a higher power So when the Devils entered into the swine they did what and moved whither the Spirit would have them to do to goe 2. No creatures wheels nor Angels no causes inferior or superior can go otherwhere or act otherwise then the Spirit would have them Whither the Spirit went thither they went they moved not before the Spirit moved them and when they moved they moved that way the Spirit moved Devils and wicked men cannot be any where but where the Spirit would have them to be nor do any thing but what the Spirit would have don Pilate with the Gentils people of Israel were gathered together to do whatsoever the hand and counsell of God had determined before to be done Act. 4.27 28. For the Spirit is the supreame most potent and efficacious agent over-ruling all motions so that no creature can move any other way then it doth Prov. 21.1 The heart of the King is in the hand of the Lord he turneth it whithersoever he will Kings cannot turne them whithersoever they will ill Counsellors cannot draw them which way they will but they move which way the Spirit and providence of God will have them move * Est actuosissima illa operatio Dei quam vitare mutare non possit Sive sinat sive incl net Deus ipsū sinere vel inclinare non sit nisi volente operante Deo quia voluntas regis non potest effugere actione Dei omnipotentis quia rapitur omnium voluntas ut velit faciat sive sit bona sive sit mala This turning or inclination saith Luther is that strong operation of God which the King cannot shun or change If Kings hearts goe after out-landish women as Solomons if carried to ill Counsellors as Rehoboams if to Idolatry as Jeroboams if to root out the godly and godlinesse it self as Ahabs if to ruine their Kingdom as Ahaz's did if to shed innocent blood as Manasses did the hearts of Kings are in the hands of the Lord hee turns them whithersoever hee will in all those motions he acts in just judgement not changing their wils but making use of them to bring about his own designs 3. The motions of the wheels are not unseasonable when the living creatures went then the wheels went and what is the cause of their motion the Spirit was in the wheels and the Spirit was in the living creatures if we condemne their motions and changes as untimely we shall question and condemne the work and wisdome of the Spirit which is infinitely wise and incontrollable in all its operations men even the best of them are apt to fault the motions of the wheels and to censure the acts of Providence as unseasonable the counsell is not good at this time that Achitophel hath given 2 Sam. 17.7 Did the Spirit then move that wheel seasonably yes because the counsell though not good for David whose destruction it tended unto yet it was good for the ruine of Achitophel and Absolom and that was the intent of the Spirit in moving that wheel Vers 14. The Lord had appointed to defeat the good counsel of Achitophel to the intent to bring evill upon Absalom and Achitophel too What civill wars in England when Ireland lies a bleeding to death when such a time to vindicate the Palatinate and wrongs sustained at the hands of the Emperor when such a time to help the Protestants in France what now to have King and Parliament divided now to be imbroyled in a bloody civill war is not this most unseasonable Stay thy thoughts and censures O vain man The Spirit of God is a Spirit of wisdome and knowes when it is best to move the wheels No Musician tunes it better then the Spirit of God had these changes and motions been and our enemies abroad at peace they would have taken the advantage of our divisions and wars and made a prey of us seeing therfore we must be let blood or die this great and wise Physician the Spirit in the wheels hath done it seasonably Are great towns plundered Counties disturbed Families impoverished or Churches dissolved the righteous smitten the wicked spared and kingdomes shaken into pieces these motions changes are not unseasonable they are all in their appointed time this war is in it's appointed time Ezra 4.17 There is mention of peace and at such time the time is observed so now the war and at such a time such a time as is appointed as the Spirit of God judges fittest Eccl. 3.8 There is a time of war and a time of peace vers 3. a time to kill and a time to heal a time to break down and a time to build up the Spirit knowes and observes those times punctually and moves not a wheel but in its due time and so the motions of all are beautifull in Gods eye and should be free from mans blame man knowes not his time Eccles 9.12 But it 's not so with the Spirit it knows times and seasons and never misses to move the wheels in their due season The travell of a woman at nine moneths is not more seasonable then the turning of the wheels at what time the Spirit pleaseth If the tree Psal 1. bring forth her fruit in due season and the Spirit moves the wheels in due season none are too early none too late 4. The consent which is between heaven and earth the Angels and wheels is from the Spirit of God which moves in them When the living creatures went the wheels went when they stood these stood when they were lifted up these were lifted up and what 's the ground of this harmony the Spirit was in them that acted them and ordered their motions having the same Spirit they went the same way and did the same work without difference without contentions The Spirit of God is a Spirit of union where that moves it moves not to discord but to minde the same things and to move the same wayes Numb 11.16 17. When the same Spirit which was upon Moses was put upon the seventy Elders then they judged as hee judged then they moved the same way and did bear the burthen of the people together with Moses and v. 25. then they prophesied and it being told Moses that Eldad and Medad prophesied he will make no breach upon it but finding the same Spirit in them that was in himself said Would God all the people were Prophets and that the Lord would put his Spirit upon them v. 29 hee knew the same Spirit would move them the same way that he went So Elisha when he had received the Spirit of God which Elijah had hee moved his way carried on that work hee did 2 King 2. Wicked Balaam when acted by Gods Spirit consents with the true Prophets and prophesieth the happinesse of Israel and cannot curse the people of God though tempted and
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
of the whole earth this is the day that we looked for These expressions you have in the Book of Lamentations David a King a Prophet a man of a warlike spirit that feared not the Bear the Lion Goliah saith my flesh trembleth for feare of thee I am afraid of thy judgements Psal 119.120 When other things did not daunt him at all Gods judgements did there was daunting terror in them and no marvell there is wrath in them such rage wrath fury as is in wild beasts Hos 5.14 I will be unto Ephraim as a Lion and as a young Lion to the House of Judah I even I will teare and go away I will take away and none shall rescue such terror as is in an earthquake that shakes the foundations of all Isa 29.6 such as in a strong winde and an overflowing showre Ezek. 13.13 such as in a flail that beats out the corn and breaks the straw in pices Hab. 3.12 such as in the Sea or Earth swallowing up Psal 21.9 What a dreadfull cry when Corah and his company sunk alive into the earth when Pharaoh and his host were overwhelmed in the Sea such terror is in Gods judgements yea more dreadfull yet such as in thunder lightning and devouring fire Isa 29.6 yea such as is in fire and brimstone Psal 11.6 God is Baal-chemah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahum 1.2 A Lord of wrath so the originall is a Possessour of wrath and in his judgements doth distribute terrors and sorrows him therefore should the sonnes of men reverence 2. Gods Judgements have the voyce of speech in them they speak unto sinners Mic. 6.9 The Lords voyce cryeth unto the City and the man of wisdome shall see thy Name heare yee the rod and who hath appointed it If the first voyce be the cry of the Prophets and Ministers the second is the cry of the Judgements of God the rod speaks aloud it proclaims Gods anger wrath fury jealousie revenge his Omniscience holinesse justice the terror of the Almighty it proclaimes our folly shame and ingratitude treachery and great guiltinesse before God it cries to us for repentance when destruction lay at the gates of Ninivie they understood the language thereof and repented in dust and ashes Jon. 3. It cries to us for righteousnesse when Gods judgements are in the earth the Inhabitants of the world will learne righteousnesse Isa 26.9 They cannot learne unlesse they be taught and do they not teach and teach many lessons to feare God whom men have forgotten in their prosperity to make restitution to men whom they have wronged in the day of their wills to be charitable in censuring others and rigide in censuring themselves 3. Angels are not only swift but efficacious in their motions and administrations The great waters mighty thunders and numerous armies make way before them and nothing can withstand their force and so it is with Angels when they are upon service none can stand before them they destroy armies shake kingdoms move all the wheels in the quarters of the world and their motions are not faint but forcible 4. It 's not every eare that heares the noyse of Angels wings though their noyse be great efficacious like waters thunder the voyce of speech as an host yet all heare them not it 's the Prophet heares them and such as have divine spirits the operations of Angels are unperceiveable to most of the world all eyes see not visions neither do all eares heare the things that visions do speak few are capable of divine mysteries To you it is given to know the mysteries of the Kingdome Mat. 13.11 There be mysteries in the government of the world as well as in the Kingdome of heaven and it 's a speciall gift to be acquainted with them Gods secrets are made known to them that feare him Psal 25.14 some choyce precious excellent spirits they heare they see what others do not such as turn from iniquity Dan. 9.13 such as are wise Hos 14.9 they understand such as are deeply interested in the truth and Churches cause as have suffered much and have their drosse purged out by the fire of afflictions they heare they see more and greater things then the men of the world Nehemiah Isaiah Daniel Ezekiel John that were men of great sufferings they heard voyces others heard not In the Revelation it 's said oft Hee that hath an eare to heare let him heare every man hath an outward eare but not the inward the eare of the heart whereby to perceive the meaning of the Spirit men heare not the voyce of the Spirit in the Churches they heare men but not the Spirit what that speaks in the Ordinances and as they heare it not in them so they heare not the Spirit in the wheels nor the voyce of it in the great judgements of God VERS 25. And there was a voyce from the firmament that was over their heads when they stood and had let down their wings HEre we have a description of the firmament from the noyse that came from it and that is the cause of the Angels making their appearance before the Lord and the manner of their appearance is they stood with their wings let down Whose voyce this was comes now into question it was not a voyce of the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De super firmenta but from above which is in the originall besides from the firmament so that it was not the noyse or voyce of the firmament neither of any Angel for they are here present under the firmament but it was the voyce of Christ of him that was above upon the throne and it hath much in it 1. It sets out the Majesty and State of Christ who like a mighty Emperor sits upon his Throne and speaks unto his Nobles and people at distance 2. His authority calling in the Angels his great agents in the world from their services to appeare before him they upon this voyce come from the quarters of the world and stand about his Throne to give account of their administrations to receive new instructions and are sent out by him to great services 3. To awaken quicken and prepare the Prophet who had hard things to meet with harsh people to deal withall but when hee saw Angels come and go at the voyce of Christ it hushed all objections and set his spirit to attend to the voyce of Christ to receive instructions from him and to do his will thought hee Shall those glorious Angels those great Agents in the world hearken to Christ be informed by him execute his Will and shall I a poore captive stick at it dispute the case with him no no I will be like to these Angels heare receive and obey Of the standing of the Angels formerly hath been spoken in the 21th Verse to which I refer you The letting down their wings notes their cessation from imployment as Birds or Fowls when they fall upon their feet on trees or ground
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
within shee was all glorious within so if Christs Throne the outside of it be so glorious what is hee in the Throne all glorious all glory Joh. 1.14 Wee beheld his glory the glory as of the only begotten If Apostles saw glory in him being on earth in his low condition what did our Prophet see in him being above the firmament in his Throne and glorious condition The Scriptures set him out not only to be glorious but glory Psal 24.8 King of glory Jam. 2.1 Have not the faith of our Lord Jesus Christ the Lord of glory in respect of persons The word Lord in the second place is not in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thus it stands there have not the faith of our Lord Jesus Christ the glory so that Christ is glory and the glory the glory of heaven the glory of the world the glory of Sion the glory of the soul and not only is Christ glorious and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hee is Heb. 1.3 the brightnesse of glory that is spotlesse perfect intense exceeding glory hee is the brightnesse of the glory of the Father or the Fathers glory shines out most brightly and intensly in the Son the Fathers glory in the whole creation is but darknesse to his glory in Christ and therefore he is brightnesse of glory and every thing that comes from Christ hath some beames of glory in it his works are called glorious Luke 13.17 they rejoyced for all the glorious things done by him the liberty he purchased is glorious liberty Rom. 8.21 his Church is glorious Ephes 5.27 his Gospel is glorious 1 Tim. 1.11 6. That Christs Throne must not be of common stone but precious ones of Saphires the pavement of God was of stones or bricks of Saphire Exod. 24.10 and Christs throne must be of Saphires the Church is Christs Throne visible and conspicuous as the heavens Jerem. 3.17 Jerusalem is called the throne of the Lord and the Churches under the Gospel are the throne of Christ hee sits in the Congregations and bears rule in them Rev. 2.13 I know where thou dwellest where Satans seat or throne is there was a congregation of persecutors Idolaters and unclean parties for such sinners are mentioned in the 13. and 14. verses and this company was the seat and throne of Satan many congregations are thrones of iniquity and shall the throne of iniquity have fellowship with thee Psal 94.20 But godly congregations are the Seat and Throne of Christ Now as the conscience which is the invisible seat of Christ must be pure 1 Tim. 3.9 holding the mystery of faith in a pure conscience so must the visible Seat of Christ be pure the congregation where hee will sit and reigne therefore the promise is Isa 54.11 12. that the state of the Church under the Gospel shall be better then it was under the Law there all stones were laid in the building but here should be a difference made God wll lay stones with faire colours Saphires Agats Carbuncles and pleasant stones and that it 's meant of Gospel-times and Churches the words following in the 13. verse shew All thy children shall be taught of the Lord which Christ applies to these times Joh. 6.45 So then the Churches now are to be of Saphires such as have a heavenly vertue and purity in them not of Sand-stones Tode-stones or any High-way-stones they are fitter to make Satan a seat then Christ a Throne 1 Pet. 2.5 they are called lively stones not dead stones that have no true grace in them but lively ones they must be that make a house a throne for Christ Stones that it may be a solid building lively that it may be a usefull profitable building and Saphire that it may be a pure and glorious building 7. Judiciary power is put into the hand of Christ not only as God but as man there was the appearance of a man above upon the Throne there sate the Sonne of man Acts 23.3 and sitting upon the Throne imports power and power judiciall therefore when Christ tels his Disciples of sitting upon the twelve thrones hee tells them also of judging the twelve tribes of Israel Mat. 19.28 and that Christ had such power and that as Sonne of man appeares Joh. 5.27 The father hath given the Son authority to execute judgement because hee is the Son of man verse 22. hee hath committed all judgement to the Son both judgement of actions things and persons Acts 17.31 God will judge the world in righteousnesse by that man hee hath ordained the last judgement shall be by Christ even that great judgement So particular judgements here as now Christ sate in judgement upon Jerusalem and sentenced them to death and captivity And because judgement is opus potestatis an act of power therefore Christ himself tels us that all power in heaven and earth is given unto him Mat. 28.18 8. The Lord Christ actually ruleth the world and all things in it hee sits upon the Throne and exerciseth his power and authority 1 King 2.12 There sate Solomon upon the throne of David his Father that is hee ruled the kingdome and all the affaires of it so Christ sitting upon the Throne presents to us his active ruling the Prophet might see hee held the globe of the world in his hand that hee raised tempests out of the North sent abroad the four living creatures in the severall parts of the world that hee orders the wheels and causes them to stand or go at his pleasure the Lord Christ is not out of office or idle now in heaven though hee sits upon a Throne of glory at his Fathers right hand hee is not neglective of the world he upholds it by his power Heb. 1.3 hee sends out his Angels to minister unto his verse the last hee still gives gifts to men and provides for his Church Ephes 4. and makes the Word the favour of life or death to men hee restraines the wrath of enemies and hedges up their wayes hee makes use of them as rods to drive his stragling sheepe into the fold hee subdues hearts and spirits to himself and protects them being subdued hee discovers confounds the enemies plots and persons 9. The Lord Christ doth govern all with great tranquillity and with great facility hee sits upon the Throne and doth all that imployes quietnesse of mind A sedate temper there is no passion or perturbation in him hee is a Lion for his power a Lamb for his meeknesse hee rules by counsell and wisdome in much quietnesse Act. 17.31 he judgeth in righteousnesse and what hee doth is done without difficulty let him speak the word and presently it 's done if hee bid Nebuchadnezzar go and sack Jerusalem carry them away to Babylon hee goes hee accomplisheth his will fully 10. That Christ is ready ever to heare the causes and complaints of his Church he sits upon the Throne other Judges are of the Bench and Throne and parties agrieved
to cure our fear The word dismaid there is no difficulty in the other it comes from a word that signifies to bruise or beat in pieces be not thou so affected with feare as to have thy spirit faint broken sink and discouraged within thee be not dismaid let not thy spirit yeeld at all stand it out shew thy self a man of courage a man of God carrying thy self in thy place befitting the Son of God that put thee in that place The greater difficulty lies in the other words Briers Thorns and Scorpions Briers Sarabim this Hebrew word is no where found in holy Writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except in this place The Rabbies speak of twenty kinds of thorns in Scripture whereof this is one and notes Briers with sharp pricks which do fret and burn in the pricking much like unto a Nettle and therefore Kircker thinks the word here to signifie Nettles the Jewes would be as Nettles unto the Prophet Vrtica ab urendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insanientes quasi boves aestro agitati Pertinaciter resistentes Buxt Retractantes Mont. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nettles are stinging burning things The Septuagint expresses it by a word which notes a kinde of madnesse as cattell that are bit with Flies which suck blood and make them run as if they were mad so they should like wild beasts grow cruell and outragious against the Prophet Shindler interprets it rebellious contumacious others refractory drawing back and stubbornly resisting Thorns Sallonim Spina atuleatae sharp pointed thorns Ezek. 28.24 Spina dolorifica a pricking Brier a grieving thorn The Septuag an offence of bitternesse or a bitter offence the word here in our Text is in the Vulgar Subversores subverters because thorns in a mans way do hinder and subvert him therefore Kircker thinks sillon is aculeus qui sternitur from Salal which is properly viam aggesta terra sternere to lay heaps of earth and stones in the way and so here heaps of thorns which may prick and offend passengers There is one word more to open and that is Scorpion Scorpion Ackrabbim it signifies sometimes spinosam herbam a plant that growes in the form of a Scorpion whereof Instruments were made to scourge malefactors 1 King 12.14 Rehoboam would chastise them with Scorpions that is with whips that had hooks in them resembling the clawes and stings of Scorpions it 's also a living creature venemous hurtfull and stinging with its tail Deut. 8.15 God led them through the great and terrible wilderness where were fiery Serpents and Scorpions Mercer thinks the word to be from Guakeb Scorpion à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heel or hoof because this Serpent doth bite those parts and the name Scorpion is from its scattering and throwing its poyson up and down Now the great businesse we have to do is to open unto you who are meant by these Thorns Briers and Scorpions and by these are meant wicked and ungodly men I shall make that out unto you from two places of Scripture Josh 23.13 They shall be scourges in your sides and thorns in your eyes hee speaks of the nations that were wicked and among them and Luke 10.19 Christ tells the seventy they should tread upon Serpents and Scorpions that is wicked men which are like unto those venimous creatures and thrice in Matthew are wicked men call'd a generation of Vipers Matth. 3.7.12.34.23.33 I will shew you 1. Wherein they resemble Thorns 2. Scorpions and then draw some conclusions 1. Ungodly men are like unto Thorns in these respects First they are worthlesse things of little use they serve to make a hedge to stop a gap and that 's all they are not for great use and service and wicked men are worthlesse things Prov. 10.20 The heart of the wicked is little worth the best part of a wicked man his heart is of little or no value his lands may be worth somewhat his shop his clothes his jewels may be of great value but himself is a worthlesse thing Jer. 22.28 Coniah King of Judah because wicked is call'd a despised broken Idoll a vessell wherein is no pleasure an Idoll saith the Apostle is nothing 1 Cor. 8.4 in the world that is a thing of no moment of no use what then is a broken Idoll that 's altogether inconsiderable but may there not be some beauty some ingraving some guilding upon it that may delight No hee is a vessell wherein is no pleasure hee is so far from delighting at all that he is a vessell loathsome to be cast on the dung-hill and trod under foot hence in Dan. Antiochus Epiphanes is call'd a vile person Dan. 11.21 one so little worth as to be scorn'd and rejected as a vile thing and Job speaking of such men tells us they are viler then the earth men to be trod and spit upon as the vilest earth Job 30.8 Secondly they are vexing and grieving things Ezek. 28.24 there is mention made of the pricking brier and grieving thorn and wicked men are full of prickles and grievances Numb 33.55 If you will not drive out the Inhabitants of the land from before you then those you let remain of them shall be pricks in your eyes and thorns in your sides and shall vex you in the land wherein you dwell Wherein lies this grieving and thorny disposition of the wicked 1. In their words and that appeares First in their misconstruing the words and wayes of the godly Matth. 26.61 said the witnesses against Christ this fellow said I am able to destroy the Temple of God and build it in three dayes they mistook Christ who spake of the temple of his body Joh. 2.21 Jer. 26.4.6 Thou shalt say unto them thus saith the Lord If you will not hearken to mee to walk in my law then will I make this house like Shiloh and this City a curse Now in the 9th Verse see how they mistook his words and perverted his meaning Why hast thou prophesied in the name of the Lord saying This house shall be like Shiloh and this City desolate hee had told them it should be so if they did not hearken repent and amend but they left out that and pretend hee had absolutely said this house shall be like Shiloh so many people mistake the Ministers and say they preach damnation when it 's conditionally if they repent not and believe they must then certainly look for damnation 2. In their calumniations they forge lies and falshoods Job 13.4 Job's friends charged him with lies hypocrisie pride c. but he tels them they are forgers of lies you come to comfort mee but you wound mee with your lies and slanders Concinnarunt mendacia Vatablus and David found this Psal 119.69 The proud have forged a lie they trim up lies with shadowes of truth and neat language they have mints to frame their lies curiously in and presses to print their lies withall Nehâ—m 6.6 Sanballat calumniates Nehemiah that zealous and
to let you know what you must look for Matth. 10. You shall be hated of all men for my names sake you shall be carryed to the Court you shall be scourged and whipped like rogues you shall be brought before Governours you shall be put to death hee tells them all of these things First because it was the way to arm them against those evills we say praemoniti praemuniti men forewarn'd are forearm'd Secondly that they may have no cause to complain they met with worse matters then ever they heard of Thirdly to strengthen their faith when they should see such things fall out they might say these be the things which were foretold and are tokens that we are in Christs way God began the world with this method Gen. 1. The evening and the morning was the first day it is not the morning and the evening but you must have night before day a winter before a Spring and thunder and lightning before a calm and this is Christs way therefore if you intend heaven think not to meet only with ease These things are all generall we come now to more particular Observations 1. Then wee must walk warily though wicked men be not to be fear'd yet they are to be heeded non timendi sed cavendi sunt impii When Christ sent out his Apostles hee tells them what Thorns and Scorpions they must be amongst men as cruell as Wolves that would persecute unto death and what saith he Be wise as Serpents Matth. 10. innocent as Doves keep your selves from their scratching their stinging their teeth do not you inconsiderately run into their harms give them no just cause or occasion of mischieving you Be innocent as Doves without horns without pushing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going wronging any only be wary and defend your selves as the next Verse is Beware of men look to them they are dangerous creatures Wolves Thorns Serpents are not so dangerous as they be exact therefore circumspect yet not so cautelous as to prejudice duty or multiply feares for Ver. 26. it 's said Fear them not he had told them they should be hated Vers 22. courted scourged Vers 17. persecuted from place to place Vers 23. put to death Vers 21. yet they must not feare but they must beware of men he saith not beware of devils they were subject unto the Disciples through Christs name but men would not be subject therefore beware of them Aelian tels us O creatos dormiâ—e solerc in Lybia men slept with their boots on because of the Scorpions that they might not sting them let us not sleep but walk booted I mean let us be shod with the preparation of the Gospel of peace Ephes 6.15 be shod with a disposition unto peace let us be peaceable harmlesse innocent and heedy of our conversation that they do neither scratch nor sting us 2. Publique and great designes cannot be carried on with ease and speed there be Thorns and Briers in the way yea Scorpions some difficulty or other Sluggards pretend Lions in the way but publique active spirits when they are upon weighty affaires find Lions in the way Joshua when about a great work to take Ai there was an Achan in the way to make a great demur and had almost overthrown the design Josh 7. Nehemiah had a great work in hand and were there no obstacles to let Tobiah and Sanballat were in the way they scoffed they complied they arm'd threatned yea the Nobles of Judah give intelligence to Tobiah Neh. 6.17 The work of reformation now is a great and good work and are there no obstacles in the way yea there be thorns and heaps of them which have prick'd and lam'd some Scorpions which have bit and stung others that they move not or very slowly in this great work some are unwilling some unfaithfull some insufficient some deeply guilty of foul fins which puts the work more back in one day then they can forward with their hearts heads hands purses and lives in many dayes there are men imploy'd that are Achans Sanballat's Judases we have much policy and carnall wisdome and think by that to speed great works to their period but this is I will not say the only but a principall Remora while we will cart the Ark and carry on things upon the shoulders of policie we are in danger to lose the Ark yea in danger to lose all we will not yet see lay the finger upon the right sore and goe to the root of evils things of weight in State or Church have their lets rubs mountains and come not to birth in the day of expectation this should keep our hearts from sinking and our tongues from censuring when great designes sticke and come not to perfection Molestum impeditum cursum Let us remember there bee Thornes Scorpions in the way Pitie and pray for the Parliament Armies Magistrates and Ministers who have difficult and dangerous work 3. Wonder not that men in place are scratched in their credits and wounded in their estates they dwell among Thorns and Scorpions the fleece and flesh suffer by them many times Nehemiah is a rebell Elijah a troubler of Israel Christ an enemy to Cesar and Paul a seditious and pestilent fellow the Israelites could not goe through the wildernesse without being stung with the fiery Serpents Daniel escaped the teeth of the Lions in the Den but not the sting of the Scorpions in the Court Men that goe into the war must not think to escape all bullets and blowes Magistrates and Ministers are Gods Souldiers they both beare the sword Jer. 1.19 they shall fight against thee and it must not seem strange if they get wounds When Adam and Manasses are among the bushes can lesse be expected then scratches it's the nature of wicked men to blast and bespot the name of others they have learned and doe practise the Devils or the Jesuites doctrine Reproach to purpose Calumniare fortiter aliquid haereb t. and somthing will fasten But let the wicked black God will white wash the names of his Daniels innocencie was cleared up to the King himselfe Dan. 6.22 Christ saith Woe to you when all speak well of you Luke 6. He never saith Woe to you when men speake ill of you he is so farre from that as hee fastens a blessing upon it Matth. 5.11 Blessed are you when men speake all manner of evill of you falsly for my sake Basil saith when men defame us we are sory for them else I should almost have said wee acknowledge thankes to them for their blasphemies as procurers of our blisse Eorum detractatio est vitae tuae approbatio It 's honour to be reviled of the wicked their calumniation is our commendation then a man shewes himselfe a man of God and for God when he displeases those please not God Seneca could see on which side Right was when he said Argumentuâ— est recti malis displicere 4. Seek not
unpreaching Doctors and Prelates 4. That the gift of Prophecie is from Christ hee reached out a Hand and gave the roul of a Book hee is the great Prophet and hath all Prophecie and propheticall power in himself and whom he pleaseth hee can make a Prophet and inspire with propheticall vertue and where hee pleases even in Babylon as well as in Canaan VERS 10. And hee spread it before mee IN this Verse yee have the opening of the Roul the fulnesse and contents of it Hee spread it before me that is unrouled it and laid it open before me The word in the originall signifies to expound and interpret and wee may conceive that Christ did not only spread the roul before his eyes Expanditur quando hoc quod obscure prolatum fucrat per latitudinem intellectus aperitur Greg. but caused him to understand it by this spreading he saw it was written within and without but by Christs interpretation of it hee knew that there were written in it lamentations mourning and woes It was written within and without The Hebrew is in the face and in the back that is on both sides such writings the Greeks call Opisthographa that is writings writ on the backside fill'd within and without Lavater thinks that on one side were writ their sins and on the other Gods judgements this fulnesse of the Roul intimates either the length of the prophecie as Vatablus conceives or a multitude of evils hanging over the heads of the Jewes as Maldonate thinks or the abundance of revelations committed to the Prophet as Jun. not what Jerome and Bellarmine conceit that the writing within and without should note the literall and mysticall sense of the Scripture Lamentations mourning and woe Here is the contents of the Roul bitter and sad things Amara moesta the burning of the Temple the overthrow of Jerusalem the captivity of the Jewish nation and all the evill should befall them the word Kinim Lamentation noteth a plain complaint a sad speech testifying the sorrowes of mind as David in the case of Absalom O Absalom Absalom c. this was a naturall complaint and simple lamentation suddenly breaking forth without all premeditation Mourning is more it 's deeper and upon consideration the word in the Hebrewis from Hagah to meditate and noteth suspirium ab imo pectore tractum when one hath mused much and seriously upon the cause and matter of grief and then fetcheth deep sighs such as are inditiall of intense and bitter sorrowes that is the mourning here Isa 38.14 I did mourn like a Dove the Hebrew is I will meditate noting mourning that comes from meditation the Doves mourning is inward Cranes chatter and lament Doves mourne Woe This word vehi noteth not only the voyce in lamentations and grones in mourning but knocking of the breast and clapping of the hands together as is used in greater afflictions thus some Interpreters understand it but I conceive by Woe here is meant the threatnings of Judgement or Judgements threatned according to those woes in Matth. 23. and the fruit of them as it 's Lam. 5.16 Observ 1. That divine mysteries are unknown to men though very easie and familiar till they be unfolded this Roul could the Prophet never have comprehended the meaning of if Christ had not opened it take all the types and ceremonies of the Law there were mysteries wrapped up in them which neither Aaron nor Moses had known if they had been left to their own abilities those elements used in Baptisme and the Supper of the Lord we should never have known the mysteries of them if heaven had not helped us would we think the Rain-bow an Embleme of mercy if Scripture had not held it out to us Indians Heathens do not cannot so apprehend it take any divine mysteries they are too transcendent for our capacities there be depths in them that wee cannot fathome 2 Cor. 2.14 the naturall man cannot know the things of God they are spiritually discerned there must be a great mysterie wrought in him before he can discern mysteries 2. It 's the Lord Christ that opens and interprets mysticall things efficaciously unto the faithfull hee spread the Roul before Ezekiel and made him to understand the mysteries of it what is the Scriptures but a roul folded up a book sealed till Christ open it we may all say as the Eunuch being demanded if he understood what he read said How can I except some man guide mee Act. 8.30 31. so unlesse Christ guide us and lead us into the mysteries of the Word wee cannot understand Rev. 5.5 When none could open the booke sealed up the Lion of the tribe of Judah could do it He hath strength to untie all knots and a spirit to search all deeps Christ himself is the greatest mysterie and he is the great opener of mysteries Matth. 11.27 All things are delivered to mee and my Father and no man knowes the Father save the Son and hee to whom the Son will reveal him if ever God be made known savingly to the soul it must be by the Lord Christ and hee doth not reveal unto all but to whomsoever hee will to his Elect ones from others hee conceals him they have the Letter the Roul but not the mysterie thereof their light is darknesse But there be some in the world that Christ doth interpret the riddles and dark things of the Scripture unto see that place in Joh. 15.15 Hence first saith Christ I call yee not servants for the servant knoweth not what his Lord doth but I have call'd you friends for all things that I have heard of my father I make known unto you these were Christs friends Christ revealed all to them but from other all was kept it was Christ revealed unto the Prophets what they had and to the Apostles what they had the Scripture may well be call'd the Revelation of Christ you have one Book call'd so Rev. 1.1 The Revelation of Jesus Christ which God gave unto him to shew unto his servants that is his faithfull ones if we would therefore understand the Roul of the Book the mysteries in the Scripture wee must look up to Christ and intreat him to spread them before our eyes and to interpret them to our hearts 3. That the servants of God must not refuse to receive and propound large and sad messages to the people Here is a Roul writ within and without and fill'd with lamentations mourning and woe Here was liber mortis a book of death and deadly things this the Prophet must receive and declare to the people how ever they take it people would gladly heare from the men of God good tidings they would have a law of kindnesse in our lips our mouths to drop honey they would have us sons of consolation but wee must speak what our great Lord and Master puts into the â—oul if hee bid us preach lamentations mournings and woes we must do it 4 That the Lord gives
will not heare God himself They will not hearken unto me though there be infinite equity in it that they should give me their eares hearts all their strength and intentions for I have created them of nothing redeemed them being worse then nothing I have prepared eternall mansions in the heavens for them that do heare me I speak the words of Wisdome and Life I aim at their good and comfort in all that I speak yet they will not heare mee Here is the strength and perfection of stubbornnesse a childe not to heare its parents a people not to heare their Minister subjects not to heare their Prince is thought bad enough but children people subjects not to heare their God is the height of iniquity And because they will not heare Christ therefore they will not heare his Messengers but despise persecute and murther them and that because he sends them Joh. 15.21 All these things will they do unto you for my name sake 3. Corruption lies not only hid in the heart of sinners but breaks out in an impudent manner they are impudent and hard-hearted there is stoninesse within and impudency without 4. Sin is of a spreading infectious nature the whole house of Israel are impudent and hard-hearted the one corrupted another as it 's in a bunch of grapes if one be corrupt it will corrupt its neighbour and that another till they be all alike so was it here one infected another till the whole house was so it 's like the leprosie in a garment or house that spreads through all Gen. 6.12 All flesh had corrupted its way upon the earth From the 8th and 9th Verses observe 1. That the Ministers of God must look for opposition in their way their face and foreheads were against the Prophet they would be like beasts that use to push with their horns and heads 1 Cor. 16.4 There is an effectuall dore opened unto me and there are many adversaries when God opens to his Ministers a dore of hope to do good there presently appeares many adversaries to shut that dore again and so to take away the hope and opportunity of doing good it was at Ephesus and there hee met and fought with beasts in the race of his Ministery he met with Hymeneus Alexander and Demetrius that opposed him John met with a Diâ—trâ—phes and wee must looke for many such 2. Divine vertue and and assistance doth accompany a Divine Call I have made thy face strong against their faces I call'd thee and strengthened thee the Hebrew is I give thee a face strong I do and will inable thee with spirit and audacity to out-face them In Matth. 28. ult Go preach and lo I am with you to the end of the world he sends them and seconds them hee calls them and incourages them I am with you peculiari assistentia by my grace strength comfort direction spirit those that are call'd of Christ and sent of him therefore may with comfort expect the help of Christ to go through the work he hath put them in Paul when sent to the Corinthians he came in demonstration of the Spirit and power 1 Cor. 2.4 And in Col. 2.29 he saith The working of grace was mighty in him in power and efficacy wee are lost discouraged at the greatnesse and difficulty of the work Who is sufficient for these things said Paul but when he look'd at Christ he said I can do all things through Christ that strengtheneth mee and if we would look more at him and lean upon him wee should do more Non militat propriis viribus sed armatur coelesti virtute and do better if thoughts of our weaknesse of the work of our oppositions and enemies sink us Christ gives balm spirit and a face to out-face all a Minister doth not warfare in his own strength but is arm'd from above 3. What ever Ministers have it 's given if they be indued with the Spirit wisdome liberty of speech courage or any other excellency it 's that the Lord Christ bestowes upon them I have made thee so and so Let not us be lift up our Master Christ had in him all the treasures of Wisdome the Spirit above measure he was full of grace and truth did more then all his fame was great and yet he was humble and bade us learn of him he did not sleight or despise men of mean talents and infinitly beneath himself but acknowledged the least good was in any and incouraged it his steps should wee follow and not swell with a conceit of worth nor with reality of parts and excellencies it 's the practice of too many to sleight others and build up themselves by their ruines but this is a worldly and wicked practice never taught by Christ his Doctrine is Let each esteem others better then themselves Look not every man on his own things but on the things of others Phil. 2.3 4. it's injury and indignity to Christ not to reverence and esteem his graces and gifts in others Bernard tells of one who beweiling his own condition said he saw thirty vertues in another whereof he had not one in himself and perhaps saith Bernard of all his thirty he had not one like this mans humility this grace is the glory of a Christian and especially of a Minister pride is for Prelates and humility for Prophets God brooks not pride in any least of all in his Messengers Christs Disciples had a tincture of it their thoughts were aspiring who should be greatest but he sets a child before them and tells them who is greatest not he that hath the strongest head the best notions doth the most service but he is the most humble he is the most high humility is so valued of God that he likes it in malefactis rather then pride in recte factis a man that is innocent and proud is lesse in Gods eye then he that is guilty and humble let us rather minde the good in others to honour them and maintain love then that is in our selves to lift us up and make us sleight others 4. Christ puts insuperable vertue and strength into his servants such as the powers of darknesse and the world cannot prevail against I have made thy face strong against their faces as an Adamant as a rock let the winds waters flouds blow wash beat they prevail not against the Adamant the Rock they are res indomabiles so is the power vertue and grace of Christ in the heart and head of a faithfull Minister reproach and derision put Jeremiah to it had almost silenc'd him I will preach no more Jer. 20.9 but his Word was as a burning fire shut up in my bones and I was weary with forbearing and I could not stay there was vertue within which would out and act God had told them that they should fight against him but not prevail Jer. 15.20 Luke 21.15 Christ tells his Disciples hee will give them a mouth and wisdome which all their adversaries should not
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
and second causes in the government of the world and execution of his judgements all creatures have being from and dependance on God and he may imploy them to what service he will 2. Gods judgements do oft come suddenly and swiftly wings make a noyse and wheels do rattle in a moment and judgements come in an instant Hos 10.13 in a morning shall the King of Israel be cut off utterly Belshazzar in a night Dan. 5.30 Nebuchadnezzar in an hour driven from his palace and pride Dan. 4.33 3. There is much harmony and love between the Angels their wings touch kisse they go lovingly together in the execution of their offices they have like affections as a woman to her sister they sang sweetly together at the birth of Christ there is no contention envie or division among them but much love they are neer God and the neerer any are to God the more love is in them if wee could agree better and love more wee should be Angelicall In the 14th Verse is laid down what the Spirit did with the Prophet after it had lift him up It took him away after the Sublation there was an Ablation The Prophet was carried by the power of the Spirit to Tel-abib this was not a visionall thing but reall for being lifted up hee was taken away from the place where hee saw the Vision hee was not set down and so left to go to Tel-abib but hee was carried in the arms of the Spirit as Philip was caught up by the Spirit and carried to Azotus Acts 8.39 40. The Spirit was the fiery Chariot that carried Philip and our Prophet through the ayre to their severall places And I went in bitternesse in the heat of my spirit The Hebrew is I went bitter in the hot anger of my spirit Here the infirmity of our Prophet appeares much in that after hee had seen and heard such great and glorious things had found such favour in the eyes of Christ as to have his Spirit enter into him comfort him confirm him and to bestow propheticall gifts upon him yet now hee should be unwilling to obey Christs call be in bitternesse and opposition to his Will this is grandis infirmitas If I go and preach of the glory departing from the Temple I shall stir up the people against me they will stone me if not I shall offend God The Prophet now thought upon Gods anger against his people his departure out of the Temple the ruine of the City the stubbornnesse and impudency of the house of Israel now the weightinesse of the work injoyn'd him by Christ seised upon him and now like Jonas hee thought to decline the service his spirit was bitter he in a great heat that he was so pressed to a work so little affected and over-powerd by the Spirit of God that will he nill he on he must for the next words are But the hand of the Lord was strong upon me Which words do declare that had not Gods hand over-powered him hee would not have set upon that hard work of the Propheticall office feares difficulties dangers carnall reason unbeliefe self-love one or all of these would have turned him back if the hand of God had not strongly prevailed with him By hand of the Lord some understand the Spirit of Prophesie as if that did mightily urge him so the Chaldee Exposition is others understand by it divinum auxilium or virtus spiritus which is as a hand to help we may safely understand the Spirit by it which put forth its mighty power upon and in the Prophet Why the Spirit is resembled to a hand I shewed in the first Chapter v. 3. A hand is symbolum energiae index rei instrumentum aperationis there is strength in the hand it shewes what is to be done and effects it so here the Spirit took hold of the Prophet which notes his power shewed him his duty and caused him to do it Was strong The Hebrew root signifies fortiter apprehendere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenere as one that holds loose joints and nerves of the body to strengthen and confirm them that so the man may be more compact and able to do any thing it notes laying hold with strength as men in danger of drowning and the Septuagint frequently renders it by a word notes so much as Ezek. 7.13.22.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to hold by strength and this sense suits with the hand of the Lord that took hold of the Prophet whose spirit was remisse infirm like a member out of joynt and strengthened it and inabled it to do what was intended and appointed the Spirit held the Prophet by its mighty power that he could not wrest from it by any means but like a man conquered must yeeld and do what was required Observ 1. The Prophets were put on too and carried on in their works of Prophesie and giving the Scriptures by extraordinary acts of the Spirit that enters into Ezekiel takes him up takes him away with mighty power comes upon him and constrains him to prophesie here was inspiration and impulsion of the Spirit 2 Pet. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. Prophecie came not by the will of man but holy men of God spake as they were moved by the Holy Ghost it was not their own spirit moved that is private but it was the Spirit of God which is divine and publique and carried them on with might so that the Scriptures are not inventum humanum but Oracula Dei they are not of man but of God therefore Philo saith Propheta est interpres Dei dictantis Oracula the Spirit dictates all and man only utters or writes what is dictated and as the Scriptures are not of man but of the Spirit so their interpretation is not of man but of the Spirit likewise Let Councels Fathers Churches give their sense of Scripture it 's private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it 's not private because it 's divine the sense of the Holy Ghost and private in this place of Peter is not opposed to publique but to divine and the words are to be read no Scripture is of a mans own interpretation that is private contrary to divine 2. The Holy Ghost is God and a person distinct from the Son the Spirit was in the living creatures in the wheeles and in Ezekiel how could this be if the Spirit were not God none but God can be at the same time in many places it 's his peculiar prerogative and nature to be every where The beams of the Sun are in severall places but not the essence or body of the Sun that is in one place only but the Holy Ghost was in its essence in the Angels in the wheels in Ezekiel it was in Jeremiah who lived then at Jerusalem it was in all the Saints there in Daniel and
the rest of the Saints in Babylon so that the Spirit is co-essentiall with the Father and the Son and it 's a person otherwise how could it have taken up the Prophet and carried him and it 's distinct from the Son who is described to be upon the Throne and to give commands unto the Prophet and the Spirit here is brought in distinct from him most cleere in that place in Matth. 3.16 17. where the Spirit is distinguished from the Son baptized and from the Father acknowledging Christ his Son in whom hee was well pleased 3. Great Saints have great infirmities Ezekiel goes in bitternesse in the heat of his spirit hee was in a froward humour in a great distemper the Vulgar hath it in indignatione spiritus there was indignation in his spirit to the worke some have thought this affection of the Prophet Non prorsus vitiosum not altogether sinfull yet some sinfulnesse and vitiosity to be in it cannot be denyed it 's granted by Calvin that it did distare a gratia spiritus and for him after so cleer and strong a Call to refuse to be in a chafe to withstand was affectus penitus vitiosus if not vilis he had rather have been out of service then in it lien hid among the people then have been an Ambassadour of Christ unto them he had rather they should have perished without Vision then that himself should be a seer amongst them here was the weaknesse of this good man I could tell you of Abrahams Jacobs Moses Davids Pauls and Johns failings there was never since sin entred any Saint sine omni macula in many things we sin all Jam. 3.2 And yet the Apostles were fill'd with the Spirit there was a fulnesse of grace in them and in the Prophets yet neither the one nor the other were omni prorsus exuti carne notwithstanding all their graces and excellencies they did still terrestre aliquid spirare and now where ever the Spirit comes it neither extinguisheth nature nor corruption wholly in this life the best wine hath its dregs and its lees and the best of Saints hath his spots and weaknesses there is no perfection in any 4. Holy men set down their own infirmities which is an argument of the truth of the Word and the divine nature of it men that are meere men seek their own glory and will not shame themselves in their Writings but the Pen-men of Scripture having received another Spirit are content to shame themselves so God may have glory his truth credit his people caution and comfort all these are in the setting down of their own sins when holy men confesse their weaknesses set them down as Moses Exod. 4. as David Psal 51. as Jonas Chap. 1.4 as Paul 1 Tim. 1. as John Rev. 22.8 God is glorified by their shame it 's evidenced what God did for and by these men notwithstanding their sins men are perswaded of the truth of the Word seeing they spared not themselves and would not bury their own thoughts in silence others that see the slips of such men of God are admonished thereby to look to their standings and to be watchfull and these are beaten down with the sense of their failings see it 's the common sicknesse of the Saints and not their case alone which is some ease unto them 5. That some truths of God sweet in the reception oft prove bitter in the operation the roul that Ezekiel did eat ver 3. was sweet as honey at first unto him but now hee was to go and put it in practice he found it bitter and sought to decline that service it was like pils sugared over sweet in the mouth but being dissolved in his bowels viscera torquebat torminibus lacerabat praecordia He was upon the wrack and sick of the businesse and perplexed that he had eaten such a roul The stony ground heard the Word with joy it was sweet to the taste but after it was bitter when persecution and temptation came those hearers were offended and fell away Matth. 13.20 21. the word of joy proved a word of bitternesse unto them and it 's so to most men at one time or other they find it a sad and difficult thing to act those truths are sweet to the understanding Rev. 10.9 10. John eat the little book it was sweet in his mouth bitter in his belly that is in the operation of it John saw that those truths writ in it would beget hatreds persecutions imprisonments banishments martyrdome c. When wee come to find the operations of truths that they will cost us deare deare friends deare liberties deare lusts deare lims deare lives we find a bitternesse in truths though formerly they have been like Ezekiels roul and Johns little book to our mouths 6. Mans wisdome and spirit is opposite to the wisdome and Spirit of the Lord Christ Christ calls sends Ezekiel in his infinit wisdome hee thinks it best for him to go to these captive Jewes this rebellious house The Spirit enters into Ezekiel assures him of his Call assumes him assists him and yet hee is averse in bitternesse in the heat of his spirit hee shewes the antipathy between his wisdome and Christs his spirit and the Spirit of Christ they closed not There are principles of opposition in godly men to the wayes of Christ and his Spirit so far as they are unregenerate so far they are opposite Rom. 8.7 The carnall mind is enmity against God it 's in the originall the wisdome of the flesh is enmity against God there is flesh in the best men that flesh hath wisdom it hath a spirit the flesh is the old man a whole man and must have a spirit in it to act it such a one as it is and both the wisdome and spirit of the flesh are enmity to God unsubject to his Law and Will and enmity to man they work death and end in death Jonas had such wisdome and such a spirit in him when he ran from God but it had cost him his life if God had not been more gracious then he dutifull Paul complains hee found a law in his members warring against the law of his mind Rom. 7.23 Gal. 5.17 The flesh lusteth against the spirit the work of the flesh is lusting and warring against the spirit it is with a godly man as it was with Rebecca she had great struglings in her womb and what was the cause of it there were two nations in her womb one contrary to the other Gen. 25.22 23. and there is heaven and earth in a godly mans heart which are contrary and make great struglings The same soul commands obedience opposeth obedience the same will that delights in the Law of God hath a crosse motion to the law of sin the heart that trusteth God doubts of his favour while we are believing unbeliefe is opposing Mark 9.24 I believe Lord help my unbeliefe 7. Saints may do the Will of God unwillingly if not against their
will Ezekiel was in bitternesse in the heat of his spirit unwilling to be a Prophet to this people yet he went I went Jonas he goes to Ninive but his heart is not full on the work there was not a throughnesse in it he saw there was a necessity of it God had power to punish disobedience and could quickly crush him and therefore now in a prudentiall way hee would go and prophesie to Ninive there was in him an unwilling willingnesse his spirit was not totally willing as you may gather from Chapt. 4.1 2 3. He was against the sparing of Ninive it stuck upon his spirit that he should lie under the imputation of a false Prophet hee wishes death upon it which shewes that his spirit was not wholly in the service wee do the worke and will of God oft times with great unwillingnesse as women part with their joyntures or children as Merchants throw their goods overboard in a storm as many now assessed part with their goods to the publique service necessity is too strong for them and prudence puts them on and there 's a willing unwillingnesse so it is with the godly they pray and heare unwillingly they give unwillingly c. This is from the imbecillity of grace the power of corruption misapprehension of God and his wayes violence of temptations intanglements with the world pressures of guilt and unsuccessefulnesse of service let us be sensible of our unwillingnesses in Gods wayes be humbled for them and strive to do all animo prompto Deut. 28.47 48. Because thou servest not the Lord thy God with joyfulnesse and gladnesse of heart for the abundance of all things therefore shalt thou serve thine enemies it 's good for us to have our wills and whole hearts in the works of God 8. The infirmities of Gods people do not interrupt his love and grace Ezekiel went in bitternesse in heat of spirit but the hand of the Lord was strong upon mee This great distemper in the Prophet did not distemper God it did not cause him to retract or divert his love but hee takes hold of him by his hand and upholds him as a parent would do to a childe falling or down the weaknesse or sicknesse of a childe doth not estrange the heart of the parent it rather inlarges and drawes out the bowels more fully and so it is with God Psal 103.13 14. As a father pitieth his children so the Lord pitieth them that feare him and why so Hee knowes our frames hee remembers wee are but dust the Lord knowes what weak and frail things we are The word for frame notes a formed vessell of earth and the Chaldee expounds it of our evill concupiscence which carrieth us into errour God knowes that wee are earthen vessels full of lusts and infirmities which lead us from him which disable us to serve him Now here is the love bowels goodnesse of a God because we are so therefore he pitieth us so Psal 78.37 38. Their hearts were not right nor stedfast with God but God was right and stedfast with them hee being full of compassion forgave their iniquity and destroyed them not Infirmities may bring crosses but cannot cut off from mercies this should strengthen our faith comfort our hearts and incourage us with a holy boldnesse to go to the Throne of Grace Hebr. 4.15 16. Christ saith the Apostle is a mercifull high Priest touched with the feelings of our infirmities and what infers hee upon it Let us go boldly to the Throne of grace that wee may obtain mercy and finde grace in time of need 9. The Spirit of Christ is the healer and helper of our infirmities Ezekiel was distempered and sick of the busines and the hand the Spirit of the Lord was strong upon him that helped that healed him Psal 107.20 He sent out his word and healed them the Spirit in that word did the cure and here he sent his Spirit to seise upon Ezekiel to work out the ill humour to settle his thoughts and sweeten his spirit that was so imbittered the Spirit is compared to oil Psal 45.7 1 John 2.27 and that is of a mollifying cleansing healing and quickning nature when Christ was anointed then he healed the broken hearted Luke 4.18 hee dropped that oile into their hearts and that did soften purge heale and quicken them Gifts of healing are attributed to the Spirit 1 Cor. 12.9 and helping our infirmities in prayer is the work of it Rom. 8.26 the Spirit brings the strength wee are infirm and can do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Spirit together with us and for us takes up the work that wee faint not it answers to the word here was strong took hold on mee bound up my spirit together and strengthened mee not suffering my spirit to run out Lastly the Spirit works invincibly Ezekiel may strugle but the Spirit will overcome that was strong upon him men would not come in to Christ and do his work unlesse a Spirit mightier then their own come upon them Gods Spirit is a Spirit of power Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee the Holy Ghost is the power of the Highest and when Paul preached it was in demonstration of Spirit and power 1 Cor. 2.4 and his Ministery was able to beat down strong holds 2 Cor. 10.4 5. to cast down all high things and to captivate thoughts and spirits to the obedience of Christ the Spirit works invisibly it 's a hand under a wing and it works invincibly it 's a strong hand there is none can stand before the strength of it Antichrist shall be consumed by the Spirit of the Lord 2 Thes 2.8 This Spirit is fire to consume enemies it 's a hand powerfull to fetch in the friends under election the Jews are now stiffe enemies of Christ but when the Spirit of grace is poured out upon them when this hand takes hold of them then they will mourne come in submit to Christ no violence doth the Spirit offer to the wills of men Oportet non tantum moveri sed novum fieri Prosp notwithstanding it works invincibly it files off the enmity and aversnesse of our wills to God and inclines them to yeeld omnipotenti suavitate suavi omnipotentia VER 15. Then I came to them of the captivity of Tel-abib c. IN this Verse is the terminus of his journey and his condition at the end of it mourning and sadnesse The word Tel-abib signifies a heap of new fruits or green eares of corn A cervum novarū frugum Ad opera rustcana exercenda of TEL acervus ABIB spica maturescens Jerome and the Vulgar translate it a heap of new fruit or corne and Jerome thinks the Jewes were placed there to plough sow reap thresh and that now they were beating out the new corn but this opinion wee cannot admit for it was in the fourth moneth Chap. 1.1 that Ezekiel
had his Vision and their harvests in those hot countries were not in the fourth moneth but rather in the first or second The Israelites came out of Egypt in the moneth Abib Exod. 13.4 and that was their first moneth Exod. 12.2 and answered to the latter end of that moneth is call'd January and to the beginning of the other call'd February and in Exod. 9.31 it 's said the Barley was in the eare the word is Abib an eare of corn and denominates the moneth because in it the Barley eared so then it could not be harvest when Ezekiel came to them at Tel-abib it was rather over wee take the word for the name of a place as Telmelah Telharsa in Ezra 2.59 in their Etymologie the one signifies a heap of wood the other a heap of salt yet by Ezra they are call'd places these were they went up from Telmelah Telharsa c. so Tel-abib here And it was in the middle part of Mesopotamia between two rivers Chebar and Saocorah and here they were placed as Junius thinks both to secure them that they might not think of geting away being shut up between two rivers or if they did not easily accomplish it and secondly to secure the place which was subject to inundations and so un-inhabited and opened to enemies but now by their labour art and strength might be made usefull and defensive By the river of Chebar of that River was spoken in Chap. 1. ver 1. I sate by them that sate and remained there astonished seven dayes Sitting notes a quiet posture of the body abiding in a place Exod. 16.3 when wee sate by the flesh-pots that is abode dwelt where wee had them Also great grief Lam. 2.10 The Elders of the daughter of Sion sit upon the ground and keep silence and so in that place in Isaiah 47.8 I shall not sit as a widow solitary mourning in deep sorrow to which alludes that in Lam. 1.1 How doth the City sit solitary how is she become as a widow great grief silenceth the whole man the tongue speaks not the body moves not Job 2.13 Jobs friends sit down with him upon the ground seven dayes and nights and none spake a word to him for they saw that his grief was very great so great it made them all quiet and husht and seven dayes he sate in that dolefull posture because they were used to mourn seven dayes in cases of great grief as Joseph mourned seven dayes for his father Gen. 50.10 Septemdialis luctus est quoddam acerbi doloris â—ndâ—cium benevolentis animi legitimum argumentum and seven dayes mourning is an argument of great grief and a testimony of much love If we refer our Prophets mourning to the condition which the Jewes were coming to it might be lawfull hee saw their death and funerall was at hand and so being sensible laid it deeply to heart and bewailed it seven daies testifying his good will and affection to them but if we refer it to his unwillingnesse to go in the service Christ call'd him to it is not excuseable but a farther argument of his great weaknesse The cause of the Prophets sitting there seven dayes might be to know the state of the people more exactly to whom he was to prophesie it might be upon divine command it might also be for faâ—ther direction from God when to begin his Prophecy a Prophet he was made but had no time appointed to begin his hard work it might also be to prepare and awaken the people that seeing him sit still sad amazed they might inquire what this strange sadnesse meant and so his word take the deeper impression when hee should speak unto them Astonished The Hebrew word Masmim from Shamam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes great astonishment even to wonder Isa 59.16 hee wondered that there was no intercessour it notes also desolation and may here be rendered I sate desolate seven dayes the Spirit left me in that place and men regarded me not being full of grief and telling them I had sad newes so the word is used Lam. 5.18 The mountain of Sion is desolate and thus we may take it the Vision being ended the Prophet set down there by the Spirit and neither seeing hearing or having to do now with Christ the living creatures wheels or the Spirit found himself desolate and was astonished at that great change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint renders it conversans intimating the Prophets meditating and inward discoursing of the miseries and woes were written in the roul and coming upon the people the hard task he had to perform among this people Observ 1. That in the place and condition God sets his they must abide in the same the Spirit brings Ezekiel to Tel-abib there hee continues abides till the Spirit adviseth his departure let him be among captives between overflowing rivers he continues and stirs not it must not be any sleight thing that removes men from the Calling God hath set them in Ministers may not at pleasure skip from place to place as if there were no tie upon them neither captivity incorrigiblenesse of persons nor discommodity of place are weighty enough to take off Ezekiel from that place and people the Spirit had set him over when the Holy Ghost hath set men over a flock they must take heed to that flock and not seek occasion to be gone upon discontents c. the worst are forwardest to remove the Bramble will leave his place to be King when the Olive Fig-tree and Vine will not stir Christ will not be made a King by intreaty nor by force 2. The men of this world are politique for their own ends the captivity were placed at Tel-abib between two rivers that they might not get away that they might make that part of the countrey strong and usefull worldly men are wiser in their generation then the children of light how cunningly did Pharaoh deal with the Israelites Exod. 1.10 Let us work wisely with them saith hee they multiply and we are in danger left upon any occasion they take part with our enemies or make a head of themselves or attempt an escape Come let us set task-masters over them wear them out with much work and imploy them to build cities for us Here was the cunning to avoyd the name of tyranny hee will not destroy them with sword fire open violence but work they must in brick and clay and fall by hard labour so hee covers up his cruelty under a faire pretence and provides for his own security and profit in the Israelites service Wicked and worldly men are all self and all their actions draw homewards they are their own centers the wisdome of the flesh of the Serpent of the world is theirs and they must needs be crafty for themselves 3. The condition of the Saints and servants of God is very changeable here Ezekiel hath a glorious Vision sight of and converse with Christ the company of
Angels sees the course and motion of things in the world had the Spirit enter into him comforting him assuming and assisting him and now he is a desolate an astonished man he sits as one forsaken of all here was a great change and it was not Ezekiels case alone others even all the Worthies of God have found the like David was strong through divine favour and quickly troubled for the want of Gods face hee had his singings and his sorrowings Psal 30. hee was oft in the valleys Psal 25.16 17. I am desolate and afflicted the troubles of my heart are inlarged and Psal 143. My spirit is overwhelmed my heart within me is desolate Paul is one day rapt up into the third heavens and another day hee hath a thorne in the flesh if hee have the revelation of the Spirit to exalt him hee hath the buffettings of Satan to humble him Paul himself knew changes 4. Distempers of spirit fasten and continue oft with the servants of God Ezekiel was in his distemper of bitternesse and heat of spirit seven dayes it 's not easie to shake off distempers when they have taken hold of us Jonas was in an ill humour and frame of spirit many dayes together hee must be drencht buried and boyl'd in the Whales belly ere hee will be pliable to the Will of God when Vzzah was smitten for his error David was displeased and in a pet with God himself and would not bring the Ark in three moneths to Sion 2 Sam. 6. 5. Distemperednesse of spirit unfits for the service of God Jam. 1.19 20. Per iram sapientia perditur ut quid quâ—ve ordine agenduâ— sit omnino nescâ—atur Greg 5. Moral c. 30. he fits seven dayes and nothing is done The Apostle James knew this and therefore said Be slow to wrath for the wrath of man worketh not the righteousnesse of God wrath darkens the mind and puts all out of frame wise men in their wrath see not their wayes nor work when the light of Reason truth and the Spirit is gone what can a man do befitting God wrath makes men bungle in their own businesses Per iramlux veritatis amittitur Spiritus sanctâ— splendor excluditur ibid. much more in the Lords it works not the righteousnesse of God but it s own righteousnesse that seems right in its own eyes that shall be done Ezekiel thought it right not to prophesie not to submit to the will of Christ and work of the Spirit but his passion was prejudice to him and to the work of God it 's evill when wrath prevents reason forceth it to action Aquin. 3. p. q. 15. art 9. then what ever is done is the work of anger not of reason not of righteousnesse when wrath hath the kingdome when that is in the head and heart there is no place for the righteousnesse of God Vbi est ira ibi non est Dominus sed amica Satanae l. 2. Const this made Clem. say where wrath dwels God dwells not Wrath is a speciall friend of Satans many of his counsels and designes are effected by it the more of this humour the more service hath hell the lesse of it the more serviceable for heaven Moses was the meekest man upon the earth and he did most work for heaven Christ was meeker then all other and he did work the righteousnesse of God effectually hee did work for heaven and earth 6. That the Prophets could not prophesie at their pleasure Ezekiel sits seven dayes and there 's no prophesying Aquinas hath a question whether prophecy be a habite if it were so it is in the power of man to use it any time but so could not the Prophet when the Shunamites son was dead and shee came to Elisha what said hee Her soul is in bitternesse and the Lord hath hid it from me 2 Kings 4.27 and hath not told me unlesse the Lord reveal himself unto them de novo the Prophet could not tell things the School-men therefore conclude that prophecy is not in the Prophet per modum habitus sed per modum impressionis transeuntis habites are permanent things but prophecy is a transient thing as light in the ayr for as the ayr doth alwayes need a new illumination so the mind of a Prophet doth alwayes need a new revelation else the Prophet sits in darknesse and knowes not more then other men Lam. 2.9 Her Prophets find no vision from the Lord and so in Psal 74.9 There is no more any Prophet neither is there among us any that knoweth how long It was night oft with the Prophets Nathan spake not from heaven when hee bid David go and do all was in his heart touching the building of God an house for it is said that night came the Word of the Lord unto Nathan 2 Sam. 7.3 4. before he had not a word and when it came it was not for David but Solomon to build the house Aliquando Prophetiae spiritus deest Prophetis nec semper corum mentibus praesto est Hom. 1. in Ezek. so that it 's true which Gregory saith Sometimes the spirit of prophecy is wanting to the Prophets and their mindes are dark Samuel mistook when hee said Surely the Lords anointed is before him 1 Sam. 16.6 7. VER 16. And it came to passe at the end of seven dayes that the Word of the Lord came unto mee saying 17. Son of man I have made thee a watchman unto the house of Israel therefore heare the word at my mouth and give them warning from me 18. When I say unto the wicked Thou shalt surely die and thou givest him not warning nor speakest to warn the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his blood will I require at thy hand 19. Yet if thou warn the wicked and hee turn not from his wickednesse nor from his wicked way hee shall die in his iniquity but thou hast delivered thy soul IN these words and the rest to the end of the Chapter is a new Revelation made to the Prophet together with the events following thereupon or thus 1. You have the Call of the Prophet to his Office renewed and that is in the words read and on to the end of the 21th Verse 2. Speciall directions and events laid down from the 21th verse to the end of the Chapter In the words read you have First the circumstance of time when this repetition of his Call or new Revelation was made and that was after seven dayes v. 16. Secondly his Office specified which is to be a watchman v. 17. Thiâ—dly the parties he is to watch over and admonish 1. In generall laid down and that is the house of Israel ver 17. 2. More particularly 1. The wicked vers 18 19. 2. The righteous vers 20 21. Fourthly the reasons of it why he must admonish both sorts The first is ab incommodo the danger and mischief of it
morning of hope and after that an evening of sorrows changeable conditions which the watchman must indure 2 Tim. 2.3 Paul counsels Timothy to indure hardnesse as a good souldier of Christ Souldiers must not only stand sentinell in the night and day but go upon desperate services such a watchman was Paul 2 Cor. 11.23 to the 30th He saith In stripes he was above measure in prisons frequent in deaths oft five times he had forty stripes save one thrice was hee beaten with cords once stoned thrice he suffered shipwracke a night and a day in the deeps in perils every where in wearinesse painfulnesse watchings fastings cold nakenesse c. The scouts and sentinels are exposed to the greatest hazards they are taken first you know the Ministers are the men stricken at in these dayes they are likeliest to meet with the first and greatest dangers Josh 3. when the people were to go through the waters of Jordan the Levites and Priests were first to go in and to stand therein till all the people passed over it 's the watchmen are to meet with the waters of affliction and to stand in them 6. That the Church and people of God the house of Israel are subject to dangers enemies otherwise what should a watchman need cities armies do not send out scouts and watchmen if there were no enemies where there is watching and warding you may be sure of it there is danger The Church is like a ship tossed at sea among rocks sands with winds and waves and needs the most skilfull Pilot to direct and steer it it 's like a Lamb among Lions and needs the most watchfull Shepherd they were in much danger in Babylon amidst scoffing enemies and the Church is not safe in Sion her children are the Wheat and the world thresheth them they are the Vine the Clusters and the wicked rend presse tear them what is the colour of the Church but black Schismes have so divided her Errors so shaken her Heresies so tossed her and Persecutions so battered her that shee is black and blew and hardly a sound part left in her The Church is besieged with devils and wicked men open enemies secret hypocrites indangered daily out of its own bosome and bowels do those arise that threaten the ruine of it daily Act. 20.30 the Church hath bred Eutychians Nestorians Pelagians Antitrinitarians and a generation of Vipers in our dayes that under pretence of the Church would eat up the true Church and certainly it had been done if wee had not had a better watchman then Ezekiel Isa 27.3 I the Lord do keep it lest any hurt it I will keep it night and day 7. The watchmen are not for themselves but for the flock for the whole I have made thee a watchman to the house of Israel not some particular person not some part not to half but to the house of Israel when one is become a watchman hee hath a great trust committed to him and must look to that the welfare of the whole depends on him as a man as a Christian he may foresee danger and hide himself but as a watchman hee may not foresee it run away and leave the flock to spoil hee must discover it discharge the trust reposed in him and see to the safety of the whole with the hazard of himself if he do not so he will shew himself a treacherous watchman a false fearfull self-seeking Prophet the good of Sion and not of self should be aimed at in every Prophet in every Minister but wee may take up the Apostles complaint in Phil. 2.21 all seeking their own and not the things be Jesus Christs not his Gospel his Church his government Paul had the care of all the Churches upon him 2 Cor. 11.28 And for Corinth hee sought not theirs but them Chap. 12.14 their safety their peace comfort growth in knowledge in faith in all spirituall excellencies and why he looked upon them as his children his bowels his heirs and therefore would communicate all hee could to them and do what was in his power for them Hence he saith in the 15th verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will very gladly spend and be spent for you the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes to be at cost with them to take some pains he would pray for them preach to them write to them do much but the other word notes the spending of all so that hee would keep back nothing at all his state his strength should go Super impendar so that hee would empty himself wholly and when that was done then his spirit his blood his life should go Besides that false Apostles or teachers will do I will do more if they will give you of their estates you shall have all mine if they will take pains I will take more if they will venture their liberties to do you good I will venture my life and all for you let them go far I will go beyond them gladly will I be spent for you it 's for your souls not for your estates and though he should get nothing by it hee would do it though they should love him the lesse here 's a great Apostle of a greater spirit and of the greatest charity hee was carefull of all those he was a watchman unto faithfull in seeking their good and should be a precedent unto us Now I come to the two particular duties of the watchman laid down in the Verse Therefore heare the word at my mouth there is the first And give them warning from me there is the second Observ 1. That none have such a sufficiency of light knowledge grace but they must depend upon Christ for more Ezekiel had seen and heard muc◠the Spirit entred into him he had eaten the roul yet hee must attend upon Christ and heare the word at his mouth no Prophet no Apostle no Minister hath a perfection of knowledge or knoweth the whole mind of Christ Paul studied to know Christ more and more and so did other Apostles if they had not received daily they could not have given daily 2. The Ministers must learn as well as teach heare before they speak and it 's Christ they must heare of him they must learn Thou shalt heare the word at my mouth they must have a word but it must be a word of Christ hee spake immediately to Ezekiel hee speaks in his Word to us Matth. 17.4 Heare him saith the Father and why hee is my beloved Son in whom I am well pleased what he saith is truth he had it from my bosome out of my counsels and it 's pleasing unto me therefore heare him and Mat. 23.8 One is your Master even Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctor o◠〈◊〉 vic he is the only teacher according to the mind of God hee is the leader in the way in the right and good way Then Prophets Ministers must learn and be learned but their learning is not to be fetch'd
yet hee is also the Lion of the Tribe of Judah and can shake Kingdomes consciences with his voyce let us feare before him 3. When Christ sends Prophets and Ministers hee doth not denude himself of his power and authorize them to condemne or absolve at their pleasure they must depend upon Christ heare him speak and say of the wicked Thou shalt surely die before they pronounce a man a dead man a wicked man their power is declaratorie and if Christ do not declare to them they must not declare against others Jam. 4.12 There is one Law-giver who is able to save and to destroy Who art thou that judgest another none have power to make or impose Lawes upon the good or the bad but Christ all others must have warrant from him be they Princes or Prophets and why It 's he that hath the power to save and to destroy not they and therefore it followes Who art thou that judgest another it's arrogancy and boldnesse in any to step into Christs place and impose any lawes decrees or inventions of men upon the consciences of others or to judge the conditions of men without warrant from Christ and his Word Prophets may not do it much lesse others Hence what the Prophets and all Ministers say must be examined to the Law and to the Testimony Isa 8.20 if they speak not according to this Word it is because there is no light in them no mourning saith the Hebrew because Christ hath not appeared unto them warranted them and then their impositions and censures have no weight in them and we may prudentially refuse them 4. The fruit of sin is death if wickednesse be found in men death will be threatned from God wickednesse calls for its pay and that is death If I say to the wicked Thou shalt surely die when mans wickednesse clamors in heaven Christ will call the sound of death to be heard on earth Rom. 6.23 The wages of sin is death the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and properly signifies what ever is edible with bread and Synecdochically the wages or salarie of souldiers and it suites in both senses with our purpose Eph. 5.11 sin is a work and a work of darknesse a work of the flesh Gal. 5.19 and they commit it are workers of iniquity Psal 55. and it 's equity that work-men should have meat and wages and here is both death is the delicates that the sinner hath to feed upon and death the wages that the sinner earns such meat and wages he is sure to have others may misse of both work and have no meat work and go without wages but this work-man the wicked man hee shall never misse of either of these hee shall surely die his meat and wages shall not be with-held mans own sin will slay him Prov. 5.22 5. The Prophets and Ministers of Christ must not only warn the people but warn them oft warn them themselves and speak to warn put on others also to do it they must not be flack remisse in this businesse they must do it earnestly constantly use all means to regain the wicked the repetition of the words imports so much if thou givest him not warning nor speaks to warn he must be solicitous and frequent in the work Paul knew it and therefore counsells Timothy not only to preach the Word 2 Tim. 4.2 but to be instant in season and out of season carnall reason counts preaching unseasonable that is upon week dayes and occasionall but the servants of God must take all opportunities to warn sinners of their evill courses and to win souls Christ forbare his meat and drink and Paul his sleep to preach unto the people Acts 20.7 flesh and blood judges night preaching unseasonable if not unlawfull but Paul thought it not unseasonable to preach even till midnight to do them good hee was a night preacher and a day preacher vers 31. saith he by the space of three yeeres I ceased not to warn every one night and day such was his vigilancy and diligence he was exceeding carefull to prevent evill and to do them good Phil. 3.18 he told them often of the thing and warn'd them to take heed of the same men 6. There is hope of wicked men that live in dissolute wayes before the Lord term'd them a rebellious nation impudent children stiffe-hearted Briers Thorns Scorpions most rebellious that rebellious house and here he calls them wicked ones and yet they must be warn'd that they may return from their wicked wayes and live some are hopefull and curable where wickenesse prevails generally and all seems desperate Manasses was as wicked a King as lived a great Idolater a great dealer with Inchaunters Wizards and familiar Spirits a great seducer of the people to make them do worse then the nations did a great shedder of innocent blood so that the Text saith hee did wickedly above all that the Amorites did 2 King 21.11 yet this great sinner found mercy greater then all his sins 2 Chron. 33.12 13. hee humbled himself greatly hee prayed and God was intreated of him he is wicked one day may turn another day he may become penitent and believing the next day that is cursing blaspheming this day as in Saul some come in early at the third sixth ninth hour others late at the eleventh and twelvth the Thief came in at the last hour let times be never so corrupt persons desperately wicked yet there is hope and God may have a seed amongst them let us throw the net oft we may catch fish in mari mortuo 7. The end and scope of a Prophet and Ministers labours must be to save life he must warn the wicked that so hee may save his life preserve his soul Paul tels Timothy that by preaching and continuing in the Word hee should saye himself and those that heard him 1 Tim. 4.16 Mens lives and souls are in great danger daily Errours Heresies Lusts Temptations threaten ruine and destruction to men continually the work and care of the Prophets is to secure them from these and to recall them from their sinfull practices Jam. 5.20 He that converts the sinner from the errour of his way shall save a soul from death and hide a multitude of sins that which Ezekiel calls the sinners wicked way James calls the errour of his way his sinfull manners actions courses opinions humors affections and principles from these must the servant of God labour to deliver him It 's Ministers work and the end of the Ministery to save souls therefore First their scope must not be to shew learning wit eloquence 1 Cor. 1.17 The Apostle preached but not with wisdome of words not with excellency of speech Chap. 2.1 not with inticing words of mans wisdome vers 4. and he gives the reason of it lest the crosse of Christ should be made of none effect that is lest men should think they are saved rather by vertue of mans wisdome then Christs passion
pleasure upon sinners Take thee a sharp knife a razor and cause it passe upon thy head and beard the Prophet might not take what instrument hee pleaseth but what Christ appointeth it was he set apart Nebuchadnezzar Nebuzaradan and the Chaldeans to shave Ierusalem and therefore the whole work is given to God Isa 7.20 The Lord shall shave with a razor that is hired by them beyond the river by the King of Assyria the head and the hair of the feet and it shall also consume the beard this is spoken of Senacherib and verified also in Nebuchadnezzar both these were razors in the hand of God by which he shaved the head the Princes and Nobles Counsellors were out off by him The beard the Priests and strong men The feet the common people It 's the Lord appoints and sets instruments on work to afflict Churches and States Amos 3.6 Shall there be evill in a city and the Lord hath not done it there is no razor shaving in a city but the Lord hath set it on work there Micah 1. â—2 evill came down from the Lord to the gate of Ierusalem it came from above and it came to Ierusalem hereupon the Prophet in Chap. 6.9 said to them the Lords voyce cryeth to the city and the men of wisdome shall see thy Name hear yee the rod and who hath appointed it 3. When God hath been long provoked by a people the comes with sharp and sweeping judgements amongst them and that is set out by the razor he had waited much upon them they went on in their sins but now God calls for a razor and that should go to the quick Muscul in Isa Radere non est simpliciter auferre sed sic auferre ut praecedentis status vix ulla supersint vestigia God would not reap them or lop them in those cases the stub and trunk are left but hee would shave them not leave a politique body or Church state that place in Isa 7.20 holds out the truth fully he would spare neither head beard or feet every condition of people the honourable the mean the lowest should be shaven he would not only strip them of their clothes but shave them and take away their native beauty he would fill them with mourning make them a scorne cut off their limbs and destroy their lives there should be no city no Temple no King no Priest no Sabbath no God left them but hath not God shaven them in Germany in Ireland and is he not shaving us now 4. That there is no standing out against God what ever our number or strength is his judgements are irresistible men here are compared to hairs his judgement to a razor can the softest or harshest hair withstand the razor can any one or all the hairs of the head or beard do it no the razor will easily passe through all as a fithe through grasse or corn hairs are weak things razors sharp and strong Pharaoh was the strength of Egypt but God by the red Sea did shave him and many thousands more from off the face of the earth the great men of the world are no more to God then hairs before the razor he cuts off the spirit of Princes Psal 76.12 he challengeth the briers and thorns of the earth Who would set them against me in battell I would go through them I would burn them together Isa 27.4 5. The judgements and proceedings of God with sinners are not rash sine consilio but suâ—â—â—â— judicio he weighs out the hair and proportions suitable judgements unto those that were represented by it the infinite wise God is exact in his proceedings hence you have it in Scripture that God doth weigh actions Psal 1.2 3. the paths of men Isa 26.7 their spirits Prov. 16.2 he examines how they are clog'd with sin and guilt God measured the covetousnesse of Babylon which was exceeding great and he brought answerable judgements upon her Ierem. 51.13 14. God would send Caterpillars to eat up all her wealth Let God deal with Babylon or Sion hee observes a proportion in his judgements Ier. 46.28 speaking of Iacobs seed hee tells them hee will correct them in measure the afflictions of the Church seem great and oft are great yet never are they without measure Psal 80.5 Thou feedest them with the bread of tears and givest them tears to drink in a great measure 6. There is no escaping of Gods judgements for hard-hearted sinners here are diversity of judgements fire sword dispersion if one did not take then another would overtake them if the fire did not scorch them the sword should cut them off if not that they should be scattered 1 King 19.15 16 17. God bids Elijah anoint Hazael King of Syria Iehu King of Israel and Elisha Prophet in his room and tels him there should be no escaping for sinners if they escaped Hazaels sword they should die by Iehu's if not by his they should by Elisha's not that he used the sword but by his prayers and by his prophecies in Ier. 1.10 he was set over kingdomes to root out pull down and to destroy many escape the swords of Princes and are smitten by the swords of Prophets Let not sinners think to delude God he will meet with them one way one time or other Amos 9.1 2 3. God comes there in judgement he stands upon the altar and bids them smite the lintell of the dore that the posts may shake this was spoken of Ierusalem not of Dan and Bethel God would not at all appear there and what followes God would destroy them there would be fleeing presently and what saith hee Hee that fleeth shall not flee away and hee that escapeth of them shall not be delivered let them dig to hell climb up to heaven hide themselves in Carmel in the botome of the Sea God will follow them find them out and make them smart if enemies should carry them away and shew favour to them God will send a sword and it shall slay them vers 4. See Amo. 2.13 14 15 16. nothing will priviledge not speed strength courage bow horse these are good but in time of judgement they will not secure not a great house though of stone Amos 3.15 not gods of gold and silver Isai 2.20 21. not heaps of such treasure Ezek. 7.19 They shall cast their silver in the streets and their gold shall be removed their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord not horns of the Altar 1 King 2.28 30.31 not prayer Jer. 11.14 not fasting and sacrifice Ier. 14.12 7. That in great judgements and generall destructions God of his infinite mercy spares some few Ezekiel must take a few and bind up in his skirts all must not be destroyed the fire and sword devoureth many but the dispersion preserved some and some few are left in Iudah God is just and yet when hee is in the way of his judgements he forgets
c. And if these doe not humble them he will have seven more judgements for them ver 18. and after them seven more 21. and if they prevail'd not seven more 24. and seven more after those three sevens v. 28. God would multiply their judgements by sevens and they found it truth what God said Judg. 2.15 whithersoever they went out the hand of the Lord was against them for evill as the Lord had said and they were greatly distressed they met with varietie of evills on every side and that which is worse then all these spirituall judgements seise upon their hearts so that either they see not evills coming to feare and prevent them or profit not by them being come and felt their great distresses and gracious deliverances did them no good their hearts were still Idolatrous and they went a whoring after other gods ver 17. So Hos 7.9 Strangers devoured Ephraims strength and he knew it not Gray haires were here and there and not discern'd 5. No refuge left when God is against a people riches will not profit Prov. 11.4 Zeph. 1.18 neither silver nor gold shall be able to deliver them in the day of the Lords wrath but the whole land shall be devoured then may they say with David Psal 142.4 Refuge failed me Will yee flie to Cities and Sanctuaries Levit. 26.31 I will make your Cities waste and bring your Sanctuaries to desolation Will yee flie to your owne hearts Ezek. 22.14 Can thine heart endure or hands be strong in the day that I shall deale with thee Will yee returne weep and pray unto God Deut. 1.45 The evidences or discoveries of Gods being against a people are these 1. When God is against a people they are unspirited their hearts are despondent within them Hos 4.1 God had a controversie with the land and Chap. 7.11 Ephraim is a silly Dove without heart they call to Egypt they go to Assyria they had no courage but were fearfull and faint-hearted like Doves when enemies and dangers were at hand when Jehu's letter came to Samaria the men of the city were exceedingly afraid and said Two kings were not able to stand before him how then shall we stand 2 King 10.4 their hearts failed them when man was in apprehension against them what will mens hearts do when God is against them his being with men puts courage and life into them Josh 1.9 Be strong and of good courage he not dismaid for the Lord thy God is with thee and his being against them daunts and damps all Isa 19.13 when God came against Egypt the heart of it melted and the spirits of it fail'd in the midst thereof 2. They are not successfull in their great and publique undertakings Deut. 28.29 Thou shalt not prosper in thy wayes thou shalt be only oppressed and spoyled evermore God blasts their enterprizes Jehoram comes out with a great army against Abijah hee had 800000. chosen and mighty men of valour Abijah had only 400000. half so many 2 Chro. 13.3 and what argument did he use v. 12. Behold God is with us for a Captain he is not with you and you shall not prosper and they did not but fell in the battell 500000. of them a strange victory that they should slay 100000. more then themselves were in number God was with the one and against the other therefore was the successe so glorious and great to Judah and so bloody and shamefull to Israel When God is against a people hee works wonders to ruine them there is a secret curse upon their counsel Isa 19.3 I will destroy the counsell of Egypt upon their goings out and what ever they put their hands to Deut. 28.19 20. Moses knew that it's Gods presence and countenance that makes things successefull God would send an Angell with him to drive out the Canaanites and to plant them in Canaan but that sufficed not him hee must have God go with him Exod. 33.2.15 3. He sets over them such as proves their ruine Lev. 26.17 I will set my face against you and they that hate you shall raign over you the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall persecute you intimating that when God is against a people he gives them persecuting rulers Rehoboam whipt them with Scorpions 1 King 12.14 Ahaz made Judah naked and distressed the land 2 Chron. 28.19.20 Manasseh fill'd Jerusalem with innocent blood 2 King 21.16 and made the people do worse then Heathens 2 Chron. 33.9 all the Kings of Israel were naught and many of them sore plagues unto the people and especially Ahab whom his wife Jezabel stirred up to do wickedly more then any before him 1 King 21.25 When Gods face was hid from and against a people he set such rulers over them as proved roaring Lions and ranging Bears Prov. 28.15 and I feare God is in controversie with the Christian world at this time because most Princes in it are haters of their people bringing them under and tyrannizing over them But if God will return in mercy he will give his people favour and they shall rule over their oppressours Isai 14.1 2. 4. Judgements awaken not prevail not to reform to return to God Isa 26.11 When thine hand is lift up they will not see they saw in a generall way that God was angry but not so as to humble themselves under his mighty hand they were rather hardened then humbled under the judgements of God Jerem. 2.10 In vain have I smitten your children they receive no correction Isa 1.5 Why should you be stricken any more you will revolt more and more God multiplyed judgements and they multiplied revolts God tried them with plagues famine wars bondage and spent much birch about them but they were stiff-necked hard-hearted judgement-proof and daily worse and worse and walked contrary to God they were stubborn and set light by his judgements when God is against a people his judgements are not sanctified they work not out the filth and mud that is in kingdomes and cities a wrong construction is made of them 5. There is a spirit of envie and bitternesse against those are deare to God and stand most for his wayes and worship they envied Gods people Isa 26.11 they mockt his Messengers misused his Prophets 2 Chron. 36.16 there was a malignant spirit in them in times of the Gospel when they went off from the old way of Jewish worship and were formed into Gospel fellowship there was bitternesse of spirit against them Acts 8.1 there was a great persecution of the Church which was at Jerusalem and they were all scattered abroad except the Apostles and quickly after Herod laid hands upon and killed James Chrysost and Theophyl tell you the reason In Matth. 17. A Lapid in Act. because he was a son of Thunder oppos'd the Jewes the old nationall way of worship therefore he was postulatus ad nocem the Jewes petitioned Herod to do it and the more Christianity spread and Churches multiplied in Judea
Gods glory be visible 198 how considerable 197 198 glory here is but appearance of glory 201 choyce ones have a sight of the glory of God 201 sight of glory is an humbling thing 205 368 manifestation of divine glory argues divine goodnesse 367 two things required to the sight of glory 367 Gnarum Vsed in a contrary sense 258 God Tied to no place 32 is carefull of his Church when lowest 34 he works invisibly 113 whether his essence may be seen 198 199 200 his presence and departure the greatest happiness misery of a people 311 God bears with the weaknesses of his 328 his proceedings are different with his and others 359 402 knowes things to come 387 hee yeelds to the weaknesses of his and mitigates what is grievous 414 415 Gods being against a people is dreadfull and wherein 437 438 439 how known 440 then he doth unheard of things 445 God no polygamist 227 Godly Mingled with wicked 34 they fare the better for the godly 36 God doth great things for the godly 50 51 there is opposition in the godly to the work of the Spirit 60 they must stir up themselves to farther reception of grace 293 may do the will of God unwillingly 319 whence that is 320 their condition is very changeable 325 they have need of new influence 363 the godly before Christ had the same Spirit and comforts that we now have 370 they will not defile themselves with little sins 413 414 Goiim 225 put upon the Jewes 226 Grace Where it is is ability to act 294 means of grace denyed to those would imbrace the same 299 grace insupportable 302 a gracious heart deprecates that is against it 413 H Haire Wherein citizens are resembled to the haire of the head 418 shaving off the hair what it notes 419 Hand Hand of the Lord what it is 56 it notes action 111 Heathens Truer to their God and principles then the Jewes 432 434 435 Heart A hard heart a great evill 238 it's the treasury for the Word 303 Heaven Opened how to be understood 48 49 heavenly things too high for us 80 they are pure and glorious 168 yea dreadfully glorious ibid. Hin How much it contain'd 406 Humble Fittest to heare divine things 206 quickely comforted 214 man hath in him principles of humiliation 214 the humble not long without the Spirit 370 Hunger Makes any thing pleasant 411 Holy They be holy are heavenly 103 holiness imboldens 274 holy men record their own infirmities 317 Holy-Ghost Is God 316 I Jehoiachin Observable things about him 37 Jehovah Of that name 202 Jerusalem The head City 426. how said to be in the midst of nations 427 Eulogies of it ibid. Jewes Vnconstant in Religion 435 Ignorance It will not excuse 346 Impudence 236 237 where the face is impudent the heart is hard 238 Infirmities Great best Saints have infirmities 317 they oft do Gods will unwillingly 319 they interrupt not Gods love 320 who heals helps them 321 Ingratitude It provokes God much 431 Josiah His posterity four times in 23. yeers carried captive 40 Israel Whence what 225 all not true Israelites are called so 230 house of Israel who meant by it 394 Judgements and Statutes 428 Judgements Of God upon Kingdomes cities are dreadfull 174 they speak 175 works of judgement glorious call'd glory 191 God is praise-worthy in them 312 they succeed one another 409 they are not casuall 413 end of them 416 they are sharp 422 irresistible ib. judicious and in measure 423 no escaping of them ibid. in great judgement some are spared 424 not all good that are spared 425 what makes God walk in the way of judgements 434 God is the great actor in all judgements 437 executeth them openly 442 severity in them 446 they are pleasing to God 460 judgements are instructions 465 Justice Execution of it makes glorious 78 K Kab How much it contain'd 411 Key Of heaven in Gods hand 50 Kingdome Wherein the happinesse and misery of kingdomes lyeth 311 Knowledge Should issue out into action 112 a tongue with a hand under it was the Egyptian Hieroglyphick ibid. L Law The godly under it had the same Spirit grace and comforts wee have under Christ 370 Living Creatures 82 83 Lifting up what it notâ—s 154 Life Power of life and death in Christs hand 342 Log How much 406 how many made a Hin 407 Looks of men daunt 256 M Magistrates should be forward to do justice 126 it makes them glorious 192 they must not be fearfull and why 269 Malice Nothing priviledges from it 375 entertains not the Word 461 Megillath 3 242 Man Not capable of immediate accesse to God 180 men in place meet with scratches 264 men of the world are politick for their own ends 324 his ruine is from himself 359 Mercy God addes one to another 54 Ministrations Service imployment in all these we must have instructions from Christ 101 God raiseth the spirit of the creature sometimes to great services 156 Ministers Subject to reproach 47 must deliver what they have from God 58 must see their call be clear ib. come with the Spirit of God 61 Ministers put upon hard things 238 their preaching provokes it 's plundring men of their lusts will c. 238 239 they must not look at event but their call 239 they witness for or against their hearers 249 not be fearfull 269 270 they must first digest truth and then deliver truth 292 they should feed upon the Word 294 what they have is given 301 they may not remove at pleasure from place to place 324 they are watchmen and must be men of knowledge 332 must indure hardship 334 they must depend upon Christ for more light 336 they must learne before they teach ib. warn others 337 343 do their office in the name of Christ 338 their power is declaratory 342 they may not impose upon conscience 342 their scope should be to save life 344 not to shew wit ib. not to please men not to get a living 345 their office is honourable ib. what Ministers are cruell and bloody 347 doing their duty shall save themselves if not others 349 unfaithfull Ministers perfidious to God and man 360 they need new supplie 363 they must expect bands and chains 374 oft are severely dealt with 375 it 's not new for them to be roughly handled 376 More No more opened 444 Mourning Why they used to mourn seven dayes 323 N Names Names given suitable to events 7 alteration of names 37 name of the wicked odious 41 Naturall abilities reach not spirituall things 219 O Oath Gods oath 447 lifting up the hand anciently the sign of an oath ibid. Obedient Obedience unto Christ must be absolute 291 what makes obedientiall 336 absolute obedience meets with mercies unexpected 366 Occasion God takes occasion from the sin of some to bring in judgement upon all 425 Officers Who fit for publike offices in State and Church 99 Christs officers indued with his Spirit 219 to set
up and send officers belongs to Christ 228 unable ones not sent by Christ 229 Ordinances do good when the Spirit is on them 60 efficacy of them is from Christ 294 they are Gods name 454 P Pan What the iron pan signifies 385 Patience God bears long with the sins of his people 400 yet forgets not their sins ibid. People enemies to their own good 375 their sins deprive them of spirituall mercies 379 like to hair in three respects 418 Gods people may become worse then Heathens 432 Perseverance Angels go on 116 Pestilence The etymologie and nature of it 455 Pity What the word notes 453 Place God hath three places 309 no holiness in them now 312 449 no place can hinder the working of the Spirit 364 how places become holy 448 Pope And his Hierarchy not of Christ 228 229 Principles There are opposite principles in the best of men to the wayes of Christ 319 Priest Occasion of setling the Priesthood upon Levi. 45 Prophet Whence 8 of the first and second Temple 9 a Prophet in Babylon 23 subject to scorne reproach 47 they were carried on in their propheticall work hy the might of the Spirit 316 they could not prophecy at their pleasure 326 they must speak the words of the Lord 336 how a Prophet should be received 338 counted mad men 373 Providence Acts in all motions 144 it puzzles the ablest unsearchable dreadfull 149 it 's in the least motions 152 works of it glorious beautifull ibid. 287 it over-rules secondary agents 403 Punishment conformable to sin 412 Q Quiet The quiet spirits are fittest to receive and act spirituall things 329 R Rainbow The naturall cause of it 192 the naturall and theologicall signification of it 193 194 Ram A war-like instrument and why so called 385 Rebellion What 226 what in Gods account 279 Relatives Vsed in Scripture without Antecedents 23 24 Repetition Of the same words and things of what use 466 Reproached such honoured 48 reproaches are bitter piercing things 464 Reproof People are impatient of them and why 378 379 Righteousnesse A double righteousnesse 350 two sorts of righteous men 351 righteousnesse of faith never fails and why 352 353 there be deceiveable righteousnesses 356 we must not confide in our own righteousnesse ib. three rules to help against it 357 Roul 282 the eating of it what 290 Prophets must feed upon Christs rouls 292 Ruine Kingdomes States the cause of their ruine is in themselves 77 mans is in himself 359 S Salvation Few saved 241 Saphire What it signifies and represents 177 178 Seraphims What. 80 Sephar 3. Shekel Of sanctuary why so called 405 Side The Prophet lying on his side and left side 393 394 Sight the certainest sense 53 54 Sgnification To impose higher significations on things then they have by nature belongs to God 72 281 Signes God deals with his people in signes and types 387 why ibid. hee gives to the sign the name of the thing signified 429 Sin A fire infolding 76 disables us from seeing glory 205 causeth Gods people to lose their glory 231 sin is rebellion ibid. progresse in it causeth impudencie 237 sinners come to a height of sinning 243 it's an imbittering thing 244 the fruit of it is death 343 difference betweene Hamartanein and Poiein hamartian 353 sin it makes uncapacious of happinesse 367 cuts off spirituall mercy 379 sin may so provoke that neither God nor man will shew mercy 391 God forgets not the sins of men 400 seldome any return from sinfull wayes 402 it defiles 453 Son of man opened and what it notes 210 how oft given to Ezekiel and why 211 Speed It 's required in Gods service 100 Spirit Why called the hand of the Lord 56 57 it's author of all good done and received 60 how said to move or go 122 the Spirit is the great agent in all 123 363 it works any where and cannot be shut out of any place 364 how the spirit of the living creature is said to be in the wheels 160 it moves all ib. consent between Angels and wheels is from the Spirit 162 the Spirit is living and lively 164 what is meant by Spirit 216 entrance what 218 369 a chief comforter ibid. whether it goes alwayes with the Word 221 it affects and visits the humble 370 it's a comforting and encouraging Spirit 371 Spirit speaks in a man 372 the Spirit enables to discerne 223 why the Spirit took up the Prophet 306 heals our infirmities 321 it works invincibly ibid. Standing Of that posture 212 Stubbornnes Men wil not hear God 299 Stumbling-block What meant by it 354 how God layes it 354 355 takes them out of the way of his 350 Sword What it doth 456 T Tel-abib What it signifies 322 Temple Was a part of worship 312 consecrate to what end 448 449 what defiled it 450 Terrible What makes so 166 Throne What it signifies 176 Christ sate not stood in it 179 Christs throne must be of Saphire 182 Time No good plea for sinners 402 Tongues Thorny in what respect 254 255 how the Prophets clave to the roof of his mouth 377 power of it in Gods hand 378 Tree Dropping water in a dry Iland 153 Truth All truth should be received 204 sweet to taste bitter in operation 318 V Vision What things are in a vision 52 visions have excellency in them 54 effects of them 204 why men fall upon their faces at visions 204 why the Prophet had a second apparition of Gods glory 365 Voyce Of Christ how taken 206 W Watchman Christ appoints watchmen in the Church 332 they must be knowing not sleepy 333 must endure hardship ibid. they are for the flocke 335 Weary Godly may be weary in but are not weary of Gods worke 120 121 Wheels What is meant by lifting up the wheels 154 none can hinder the motion of the wheels 156 God puts stands to them at his pleasure 158 they cannot move otherwise then they do 160 motion of the wheels never unseasonable 161 wheels move whither the Spirit will have them 163 wheele why the world likened to it 130 secret motion in the wheele 140 high dreadfull 143 149 motions of the wheels are judicious 151 Whirlewind Nebuchadnezzar compared to it in three things 67 68 Wicked The worse for the Word 245 without excuse having means 246 shall see what mercy they have refused 247 248 they are like thornes and wherein 252 like scorpions 258 we must take heed of them 262 267 their acquaintance not to be sought 265 what fruits they bring ibid. their losse not considerable 266 Christ knows who are such 241 there is hope of those are very wicked 344 they deal cruelly with the Prophets 375 lesser sins punished in the wicked more severely then greater in the godly 402 403 wicked men are worthlesse 252 421 Gods people more wicked then heathens 432 Will Mans will his ruine 299 Wisdome Mans crosse to Christ 318 Word The power of it from the Spirit 220 it's the Chariot of the
great design of Christ in saving the innocent and punishing the guilty Out of it went forth lightning that is the effect of it was dreadfull unto men as lightning is the judgements of Christ executed by Angels in the world work effectually for the benefit of the godly and for the undoing of the wicked Observ 1. That the Lord Christ doth use Angels in the execution of his judgements upon sinners an Angel smote Herod Senacheribs host Pharaohs first-born the Sodomites Psal 35.5 6. it's the Angel of the Lord that chaseth and persecutes the wicked 2. That Angels are zealous forward and effectuall in executing judgements upon delinquents they are burning Coals Heb. 1.7 they are called a flame of fire fire is hot and notes their zeal and forwardnesse it 's active and consuming which notes their effectualnesse Angels are like the fire that fell upon Elijah's sacrifice which consumed the sacrifice the wood stones dust and licked up the water 1 King 18.38 So effectuall was that fire that nothing could stand before it and when the Lord Christ sends out Angels none can stand before them they are so zealous of and effectuall in the execution of his judgements The wicked are but as the wood stones dust and water these flames of fire will consume them This should quicken Magistrates and those be armed with authority to be zealous and forward in punishing malefactors and executing judgement upon delinquents Rom. 13.4 The sword is not given them in vain they are revengers of Gods quarrell and it 's Angelicall to execute wrath upon them do evill it was Sauls sin that he spared Agag but Samuels glory that hee hewed him in pieces hee was zealous forward and effectuall in it so Asa in removing his mother Maachah from being Queen because she had made an Idoll in a grove which he cut down 2 Chron. 15.16 and brake her Idoll in pieces and burnt it Those are appointed of God to see justice done if they do it not become guilty themselves Old Eli a Judge in Israel because hee was too partiall towards his sons God was angry and his end was sad Lewis the 11th King of France having pardoned a murtherer twice and suing again for his life said What dost thou ask pardon again Iam tertium homicidium perpetrasti this is the third murther thou art guilty of his fool standing by said The other two are thine who didst pardon them this is his first had justice been executed then upon him hee would never have fallen into this So another Lewis having pardoned a murtherer and afterward reading that in the 106. Psalme v. 3. Blessed are they that keep judgement and he that doth righteousnesse at all times presently recalled the pardon and said Non minus coram Deo veus est quam si â—pse perpetrassâ—â— That Prince which doth not punish delinquents when he may is no lesse guilty before the Lord then if he himself had done the fact Let those therefore that it concerns be zealous of ready to and effectuall in the execution of justice upon delinquents 3. That Angels have new influence from Christ suitable to the Ministration they are to be imployed in though Angels be creatures of much knowledge wisdome strength speed and usefulness yet when Christ is to imploy them they must have new vertue and influence it went up and down among the living creatures Let them be as burning coals they have need of more heat let them be as lamps they have need of more light their services are great and Christ contributes unto them continually as they have new instructions Quae adsingulares vocationes effectiones corum sunt necessariae so new accessions and additions of vertue which are needfull to their callings and operations If they have need of divine vertue to further them in their operations much more have we need of fresh supplies Joh. 15.5 Without me yee can do nothing hee saith not you may do something or you can do little but plainly without mee you can do nothing it 's the vertue and influence of Christ which inables Angels and men to do the duties of their places and callings Phil. 4.13 I can do all things through Christ that strengthens me when Hee sits upon the Throne sends out fire and flame light and heat to strengthen us then can wee do all things 1 Cor. 12.5 There are difference of admininistrations but the same Lord it 's the Lord Christ that appoints the administration of men and Angels that gives direction about them with supplyes of grace and strength to exercise them when we go about any imployments of our generall and particular callings wee should consider our own impotency and look up to Christ who hath all fulnesse and is ready to send out vertue to supply all our wants therefore Paul tels the Philippians Chap. 4. ver 19. My God shall supply all your need according to his riches in glory by Christ Jesus 4. That the divine vertue comes from Christ is an active thing it went up and down it rested not Men have sought after the perpetuall motion and lo here it is this vertue acted continually in the Angels it went not by a transitive motion from one Angel to another but the motion was immanent continually acting in them and therefore it is called fire which is a living active thing The Word of God was as fire Jer. 20.9 His Word was within mine heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay it overcame him and quickened him up to his work when hee thought to preach no more many a Christian thinks to heare pray reade meditate receive no more but there is vertue gone out from Christ that will walk up and down in them and cause them to fall to it again that vertue comes forth from Christ is no dull thing 1 Cor. 15.10 Paul had fire from Christ and it set him awork I laboured more abundantly then they all see how active he was hee exceeded all the rest of the Apostles and how came that about what metall was he made of he had fire from Christ it was not I but the grace of God that was with mee that went up and down in him and fired his affections and spirit David Psal 39.3 thought to be silent and not to speak any more before the wicked I even from good conference he refrained but what was the issue my heart was hot within mee the vertue and fire he had from Christ began to work while I was musing the fire burned and flamed out then I spake Hee could hold no longer So Acts 4.20 Wee cannot but speak the things we have seen and heard 5. That actions done by divine vertue afford light and lightning the fire went up and down among the Angels put them upon execution of judgement and from hence these actions being so done prove light and lightning to the world they are seen
direct them to their journeyes end so that they misse not the marke they aime at What if many second causes be ignorant blind know not their own motions yet if they have guides infallible to lead them it 's sufficient to conduct them to the intended end If a seeing dog can lead a blind begger from place to place direct his motion to the desired end shall not the eye of providence lead any all second causes to their end Providence is an unerring thing and disappoints not God of his expectation The Pilot carries a great ship from harbour to harbour over the Seas through the stormes and fulfils the mind of the Master and so Providence carries the great wheels up and down to the very place appointed 4. The least motions of the wheels are not without providence some think that the great things in kingdomes and the world are transacted by providence but for they lesser they passe in a casuall manner providence reaches them not but the eyes were every where the wheels were full of eyes not a few eyes here and there one but in every part that so mans minde might be freed from such sinister thoughts as that there should be any motion of any wheel without the direction and influence of providence God hath made the least and greatest creatures and hee causeth the least and greatest motions Providentia ita curaâ— omnia ut unum aliquid ita singula ut si illud curaret unicum August in Confess And the Schoolmen say that providence is infinita in omnibus infinita in singulis Let us pitch our thoughts upon some lesser motion the dispensation of a lot the fall of a haire from the head the preparations of the heart the answer of the tongue these are all of the Lord and directed by providence the earth loseth not a pile of grasse the trees not a leafe the water not a fish the aire not a bird without an ordinance of providence 5. Providence orders the motion of the rings and wheels in all parts all the world over not one two or three wheels had eyes but all foure had eyes round about them God by his divine providence ordered things as well in Babylon as in Sion Providence wrought in Aegypt and in the red Sea As there are wheels in all parts of the world in all Kingdomes of the earth so there are eyes in all those wheels 6. The works of God in disposing and governing second causes are admirable glorious and beautifull workes The wheels were full of eyes fitly disposed wisely carried on certainly attaining their ends Could we see the eyes in the wheels we should never fault the workes of God in the world but stand and admire their glory and beauty when the heavens are vailed with clouds we have sowre and discontented thoughts of the heavens themselves but when the clouds are gone that we can see the Starres those eyes of heaven then we admire their beauty and glory and certainly it 's a most glorious sight to see the heavens full of starres in a cleare night and it 's no lesse glorious to see the eyes in the wheels and the choice acts of providence in all their turnings and windings Caussin saith the world in all its parts is ruled like a paper with musick lines and if wee could see those lines they would be as glorious as lines of gold 7. The motions of the wheels are such as that they hold out a providence to all there is something in the wheels that none can reach and something that any may see they are full of eyes and the weakest may see one providence or other if not all the eyes yet some of them there be mysteries in the wheels to exercise the greatest and eyes to satisfie the weakest As no man but sees the stars in the heaven at one time or other so no man but may see the eyes in the wheels That evill doth not over-run all and the wicked devour the good argues a providence In one of the Conanie Islands Johannes Metellus saith there is a tree which drops water at every leafe and sufficeth the Inhabitants and their flocks being a drie Island without water Mithridates when in his cradle had his clothes consumed with lightning and his body not toucht A father and a son shipwrackt at sea the son sail'd to shoar upon the back of his dead father In these particulars and such like providence doth eminently appeare VERS 19. And when the living creatures went the wheels went by them and when the living creatures were lift up from the earth the wheels were lift up 21. When those went these went when those stood these stood and when those were lifted up from the earth the wheels were lifted up over against them Here we have 1. The motion of the wheels farther commended unto us 2. Their station 3. The time of both THe motion was forwards upwards and downwards and for the time of their motion and station it was when the creatures moved or stood as the Cherubims moved so moved the wheels forward upward downward and when they stood still the wheels stood The kind and manner of their motions with their rest depended on the living creatures they moved equally at their motion What 's meant by the lifting up of the wheels must be inquired for Angels to be lifted up is not strange they are heavenly creatures and heaven is their habitation But for the wheels to be lifted up that is very strange wee must search out the sense for into heaven they were not lifted Expositers leave us in the dark all except one that I have met with passe over this difficulty and what I find in that one is this the lifting up of the Angels and the wheels referre to the supreme cause and seems to tell us that inferiour and superiour causes wheels and Angels are under the regiment of the first cause and if wee take the words actively as Montanus doth render them viz. the living creatures in lifting up themselves from the earth the wheels lift up themselves also and that is they looked up to heaven for direction and assistance which may well be called a lifting up themselves Psal 25.1 Vnto the Lord do I lift up my soul that is to thee do I look for counsel comfort strength If wee take the words passively when the living creatures are lift up from the earth the wheels were lift up then I will give you my thoughts what the sense may be and it 's this the lifting up is not meant of lifting up to heaven but to service when God should more then in an ordinary way let out himself to the Angels give them new light new strength and so lift them up to great service then the wheels also were lifted up proportionably to do their parts and the words in the Text invite me to conceive it to be the sense because it 's said The spirit of the living creatures was in the wheels