Sun and Christs face as glorious as that is in Dan. 12.3 it 's said The wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the stars for ever but Christ as the Sun which is the great glory of the heavens the godly may have firmament and star brightnesse but Christ Sun brightnesse Neither doth that reach the glory of Christs humane nature it goes beyond it Acts 26.13 when Christ appeared to Paul at his conversion what saith hee I saw a light from heaven above the brightnesse of the Sun shining round about mee this was the light of the glory of Christ glorified and it was beyond the brightnesse of the Sun The Star that led the Wise men to Christ Epist ad Eph. Ignatius thinks did exceed all the rest in light and brightnesse that none ever was like it be it so yet the glory of Christs humane nature is far above it no creature is so glorious as fully to represent the glory of it therefore saith the Apostle Phil. 3. last Hee shall change our vile bodies and make them like not the Stars or Sun that were too low but like his glorious body the originall is his body of glory that is his body which is exceeding glorious above the glory of all creatures 2. That the Lord Christ sitting upon the Throne in judgement is very dreadfull hee is ignis vividissimus as hot burning coals the Propht Malachi tels you of his coming and when hee comes who may abide the day of his coming and who shall stand when he appeareth for he is like refiners fire and he shall sit as a refiner and purifier of silver Chap. 3.2 3. A refiners fire is the hottest it melts purges consumes and is terrible such a fire is Christ in his judgements Jerusalem could not stand before him but hee destroyes them by the strength of Babylon and afterward is terrible to Babylon it self Jerem. 51.25 I am against thee O destroying mountain speaking of Babylon which destroyest all the earth I will stretch out my hand upon thee and rowle thee down from the rocks and will make thee a burnt mountain this burning coal Christ will fire and burn down that great mountain and what then they shall not take of thee a stone for a corner nor a stone for foundations but thou shalt be desolate for ever severe was the Spirit of Christ against Babylon in the letter and as severe is he now against Babylon in the mystery hee shall destroy them that destroy the earth Rev. 11.18 Hee makes Jerusalem a burthensome stone to all that meddle with it Zach. 12.3 There is mention made in the 28. of our Prophet 14. of stones of fire Christ is the stone of fire that breaks and burnes the kingdomes of the earth many kingdomes in Europe are on fire at this day and almost broken in pieces and burnt to ashes we may see that Christ is terrible in his judgements hee is riding now upon his red horse taking peace from the earth dipping his garments in blood and causing his great sword to eat flesh and drink blood he is upon his black horse bringing in famine and pestilence the pale horse is sadled and death is on the back of him and intends to ride through our Cities Countryes Townes Families and make a great slaughter Rev. 2.6 and will yet be more terrible vers 17. the great day of his wrath is at hand and who shall be able to stand neither Kings great men Captains mighty ones nor any other sort can do it they will call on rocks and mountains to fall upon them and hide them from the face of him that sits on the Throne and from the wrath of the Lamb his eyes sparkled with fire his feet are like burning brasse and out of his mouth issue flames of fire and to set out the dreadfulnesse of this Judge Paul tels us he shall come in flames of fire 2 Thes 1.8 And as his appearance so his name will be dreadfull for he hath an unknown name belongs to him in his way of ruling and judgement Rev. 19.12 and this will be known when he sets up his Kingdome among the Jewes saith Brightman 3. That he is zealous in sentencing and punishing Malefactors he is pruna summe ignita and not only so but here is a fire within zeal in his breast a spirit of burning within you may see the zeal of Christ in Joh. 2.14 15 16 17. The Temple being a type of Christ and by divine appointment set apart for worship should not have been made a place of merchandize but Christ coming and finding in the Temple those that sold Oxen Sheep Doves and changers of money sitting made a scourge of small cords and whipt them out of the Temple like a company of Rogues drove out the Sheep and Oxen powred out the changers money overthrew the tables bid them take away their Doves and not make his Fathers House an house of merchandize they might have said All these are brought for sacrificing for publique service and the worship of God and what dost thou pretend Gods glory and take away his sacrifice we will whip thee out of the Temple and use thee as an enemy to God and his worship and it was a wonder they did not Christ being a poore man having no countenance from the Rulers and medling with rude fellowes and dealing with them so sharply and shamefully as to whip them out it was wonder they tore him not in pieces or stoned him to death for it Christs zeal was hot and carried him on to punish and disgrace those delinquents not fearing their rage or malice so Gods glory might be repaired This zeal in Christ was so intense that it warmed the hearts of his Disciples who upon it remembred what was writ of him The zeal of thine house hath eaten mee up How zealous was Christ in his carriage towards the Asian churches he tels Ephesus that except shee repent recover her first love and do her fitst works hee will come quickly remove her Candlestick out of its place and unchurch her Rev. 2.5 To Pergamus also he saith Repent for I come quickly and will fight against thee with the sword of my mouth verse 16. So for Thyatira wherein Jesabel lived and did much hurt Behold saith Christ I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds and I will kill her children with death c. vers 22.23 So for Laodicea how zealous is Christ against that zeallesse church I know thou art neither hot nor cold I would thou wert cold or hot so then because thou art lukewarm I will spew thee out of my mouth Chap. 3.15 16. His proceeding with the churches answers his apparition to John in the vision which was with eyes as a flame of fire and feet like burning brasse Chap. 1.14 15. 4. That the divine nature of Christ
the 26th to the end Some others put them all together and make them one Vision these being all parts of it Before I come to open this Vision or any parts thereof it will be needfull to shew you the scope of this Vision which will helpe us in the understanding of the same The scope of this Vision is to set forth the glory of God and this appeareth from the last verse of the Chapter where it is said This was the appearance of the likenesse of the glory of the Lord. The Spirit interprets all to be a manifestation of the glory of God This glory of God is evidenced two wayes 1. By his powerfull providence in the administration and ruling of all the creatures in the world For all creatures are under the command of God and he doth dispose of them for what services he pleaseth and not onely in the world but specially in the Church is his active providence preserving destroying as seemeth best in his owne eyes so that nothing is done there rashly or without his will nothing otherwise sooner or later then he hath decreed all creatures actions events come under his will rule and power 2. By a representation of Jesus Christ the Judge and Governour of this world who is the brightnesse of the glory of God and the expresse image of his Person and this from the 22. verse to the end of the Chapter as the other is from the 4. verse to the 22. This glory of God is presented to Ezekiel in this Vision for these ends 1. To breed in him an high reverence of divine Majestie The sight of great and glorious things doe awaken our dull heavie sensuall spirits naturally we are indifferent to the things of God and unlesse something transcendent and glorious be presented to us like Gallio we care little for other things therefore in Exod. 19.16 when the people saw the lightning and heard the thunder when God came downe upon the Mount in that glorious manner this awakened them and bred an awfull reverence in them of divine Majestie All the people that were in the Campe trembled 2. To prepare and fit him for entertainment of what God should speake unto him We are not alwayes in a frame to heare God speake there are great distempers in our spirits you have all experience enough of the truth of this therefore it is said Psal 46.10 Be still and know that I am God Be still let not your spirit be in a rage taken up with the world the cares feares pleasures and businesses of it be not parling with a lust but be still and know that I am God 3. It is to incourage him to his work and to frame his spirit to a ready execution thereof Ezekiel was to enter upon a heavie taske he was to deale with the stubborne Jewes a rebellious people He knew that Jeremiah had preached 35. yeares and other Prophets in times better then he was in and little or no good had been done upon this hard-hearted people Therefore lest Ezekiel should be discouraged that his heart might not faint but be quickned to the worke the Lord doth shew him his glory in these Hieroglyphicks his glory in these creatures his glory in his Sonne that so seeing the glory of God he might be warm'd oyl'd and incourag'd to run about this worke For the sight of glory is potent with a gracious heart to make it active for God We cannot says Peter and John in Act. 4.20 but speake the things which we have seene and heard Joh. 1.14 Mat. 17.1 2. Now they had seene his glory as the glory of the onely begotten Sonne of God They had been in the mount seene Christ transfigured and his face shine as the Sunne And having seene his glory and heard his voice this incouraged them notwithstanding all difficulties to be active for him This was Gods way to appeare to his servants to incourage them to the worke he would set them about Exod. 3. God appeared to Moses in a burning bush To Joshua in a vision like a man with a sword in his hand Josh 5.13 2 King 6.17 Act. 10. To Elisha by horses and chariots of fire Peter being confirmed by a vision of a sheet let downe from heaven goes and preacheth to the Gentiles And Ezekiel here hath vision upon vision that so being strongly confirmed he might not feare the faces of Jewes or Babylonians but proceed with life and spirit about the worke he was sent Note The sight of Gods glory is very efficacious upon the spirits of men If God let out his glory it will worke strangely upon good and bad When they came to apprehend Christ saith he to them Joh. 18.6 I am he It is conceived that Christ let out some glimpse of his glory this did so astonish them that presently they recoyled and fell to the ground Isaiah when he saw the glory of the Lord Isa 6.5 6. he cryeth out Woe is me I am undone I am a man of uncleane lips and I dwell among a people of uncleane lips And then God manifesting his glory so farre for his good that his lips were touched by an Angel Now Lord saith he here am I send me I am ready to goe though it be on a message of death though it be to root up Nations and Kingdomes So it was with Job I have heard of thee saith he by the hearing of the eare Job 42.5 6. but now mine eye seeth thee that is thy glory Wherefore I abhorre my selfe in dust and ashes I will speake no more against God I will doe whatsoever thou shalt command or expect at my hands So Isa 40.5 6. The glory of the Lord shall be revealed and all flesh shall see it together And what then All flesh is as grasse and all the goodlinesse thereof is as the flower of the field There is no greater or more efficacious way to take off your hearts from the creature Videnti Deum omnis creatura est angusta then to behold the glory of God There was no man that ever saw the glory of God but he looked upon the creature as nothing afterward I looked and behold a whirlewind came out of the North c. In this Verse we have the first part of the vision and it is of a Tempest A whirlewind is a sudden wind which takes up what is obvious and carrieth it in a circular motion wheeling it about and hurling it here and there Theodoret calls it the blast of a storm the Septuagint a wind which takes away trees houses lesser things A Lapid and disperseth them Some have been eye-witnesses of whirlewinds in Italy which have taken away stabula cum equis stable with horses carried them up into the aire and dashed them against the mountains so mighty are these whirlewinds in some countreys Out of the North. The Northern winds are very piercing and if we respect the Prophet in this whirlewind it was to
if justice be not done one act of justice executed upon delinquents makes them more honourable then all the scarlet robes in the world How glorious and dreadfull was the Parliament Strafford when that great man fell in Israel And if justice were executed upon delinquents and they had their due we should be glorious in power dreadfull to nations terrible to our enemies they would say Who is able to stand before the God of this Parliament before the God of this kingdome Out of the middest thereof as of the colour of amber That is out of the middest of the fire not out of the middest of the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or out of the middest of the cloud The Hebrew word for Amber is a word that is found no where else in all the Scripture but in this Prophet and but twice more viz. at the 27th verse of this Chapter and at the second verse of the 8th Chapter Rabbi Iarchi confesseth hee knoweth not what the meaning of this word is another Rabbi saith it was the name of an Angel who instructed Ezekiel The Septuagint Jerome and divers others translate it Electrum amber and because here is mention of the colour of Amber we must inquire what Amber this was There be divers kindes of Amber one sort of Amber is called Succinum Succinum quarundas arborum sâ— cus which is the juice of certain trees the gum of Pine trees which being hardened by the aire is yellow and bright that is white and duskish is bastard Amber A second sort of Amber is a liquid substance which flowes from the Sea rock and about the Sea shoares and being hardened by the aire winds and water floats up and down upon the Sea especially about Florida and other Indian shoars and it is of a honyish and waxie colour The third kinde of Amber is metallicall made of metalls and those more precious then gold as Jerome inferiour to it as Zanchius saith This Amber is compounded of gold and shining silver is very precious and of great use But besides this there is yet another metallicall Amber called Aurickâ—lcum the choisest and purest Brasse and this is thought to be tâ—â— Chasmal or Amber here mentioned according to that Rev. 1.15 His feet were like to fine brasse as if it had burned in a fiery furnace Brasse doth most needy resemble fire The colour of Amber here is a fiery colour and surely this is neer the truth but yet it cometh not up fully to the nature of the word here for I do not finde amongst those that search into the nature of words that this word Chasmal is interpreted Amber as the learned observe Prunam ardentissimam or summe ignitam it signifies a coal that is fired most intensively a coal that hath the utmost heat it 's capable of so hot that presently it burneth any thing it toucheth such coals are more red and lively then others and it comes neerest to the nature of the word to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festâ—nantâ—r excidens consumens Color insignis Calv. as the colour of a burning coal Hence Junius and Tremelius render the word Color vividissimus the most lively colour for nothing hath a more lively colour then hot coals or fine Brasse burning in the fire either of which you may take but I rather cleave to that of burning coals which being in the midst of the fire might so sparkle and shine as to dazle the eyes and whether Chasmal in this place were not more fitly rendred as the colour of burning brass or of a burning coal then as the colour of Amber I leave to consideration Now what is meant by this Amber or coal there is great dispute some understand by it Christ because he is more precious then Amber more lively then any burning coal whatsoever But we must lay this sense aside because there is a Vision of Christ in the latter end of the Chapter The soundest Expositors by Chasmal leade us to some inferiour to Christ viz. the Angels who are called Seraphims Animalia ignea as Kimchi hath it of Saraph to burne and Seraphims are fiery burning creatures Isa 6.2 About it stood the Seraphims that is the fiery burning Angels answerable to the Chasmal or burning coales here So in Iudges 13.20 an Angel went up to heaven in a flame of fire that element was most sutable to Seraphicall and Angelicall nature 2 King 6.17 There were horses and chariots of fire round about Elisha and Angels were in those chariots They are likened to fire because of their ardent and burning zeale to doe the will of God Psal 103.20 For the word Colour the colour of amber in the Hebrew it is the eye of amber the organ is put for the object so you have it used Numb 11.7 The colour of it was as the colour of Bdelium the Hebrew is the eye of it was as the eye of Bdelium Now having given you the meaning of Chasmal viz. that he saw Angels of fiery colour like to hot burning coales so intense and zealous that they were ready to doe and execute whatsoever God would have done Note hence 1. That heavenly things are so transcendent and we so weake that we can comprehend or receive very little of them They must be presented in things beneath their excellency to make us capable of a little of them Per corporales ostensiones incorporearum percipimus notitiam Prad God must manifest his minde here by winds clouds by brightnesse of a cloud by a fire infolding by burning coales that so we may take up a little of the minde of God Joh. 3.12 saith Christ to Nicodemus If I have spoken to thee of earthly things and thou doest not understand them how wilt thou understand if I speake unto thee of heavenly things Nicodemus a Doctor in Israel did not apprehend the doctrine of regeneration when expressed in his owne Dialect had Christ spoken of the great things of the kingdome of heaven in their own nature how could he or any of us have understood Here wee see darkly and as in a glasse God is pleased to goe in the way of man with us to condescend to our capacities and to present heavenly things in Hieroglyphicks winds clouds fire and coales that so we may have a little apprehension of the nature of those things 2. That heavenly Spirits are most pure and lively So much the word Chasmal leads us unto it noteth coales that have no darknesse no smoake in them that are altogether fiery and so lively as that they cannot be more lively Such is God he is light and no darknesse he is more lively then all the world beside He is Actus purissimus all his actions exceed our apprehensions Such are Angels they are pure and lively creatures Heb. 1.7 Angels are Spirits for their puritie and flames of fire for their activitie and zeale Rev. 15.6 Sunt luminaria
'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
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
hired to it Numb 24. 5. That the wheeles readily do the will of God and follow the Spirit where ever it goes thither their spirit was to go the Spirit was in the motion and therefore they are said to have eyes and the Spirit in them and to move at the motion of the Spirit wheels have roundnesse and so readinesse to move but not Gods way full of eyes they are and looke at Gods ends but if they had not the Spirit in them they would not move that way or if they did it would not be without dispute sloth murmuring it 's the Spirit makes them move the right way and readily in that way where the Spirit is in any there the motion is right and ready Ayre Sea Land have no vigour in them but what the Spirit puts in and they move as the Spirit will have them Psal 148.8 Fire and haile snow and vapour stormy wind fulfilling his word they all do the will of God fulfill his word readily they have the vigour of Gods Spirit in them Gen. 1.2 The Spirit moved upon the face of the waters not an Angel not the wind but the eternall Spirit of God and so they move by vertue of the Spirit into their place the Spirit createth cherisheth and sustains all things and they are all obedient to the call of the Spirit and tread in the paths of it all creatures move after the Spirit Psal 104.30 Thou sendest forth thy Spirit they are created and thou renewest the face of the earth Herbs Plants Trees Beasts Fowls all living creatures are created and formed by the Spirit and move according to those principles and instincts the Spirit puts into them their motions and services are no other then what the Spirit leads them unto and those motions they readily performe 6. The wheels and second causes do go on and move incessantly unweariably in the way the Spirit puts them they went whither the Spirit went neither the Spirit nor the wheels do faint or fail in their motions 7. The Spirit of God is a living and lively Spirit a Spirit of livelinesse it 's the Spirit of the living God 2 Cor. 3.5 And the living God cannot have a dead and livelesse spirit it 's a Spirit of life Rom. 8.2 The law of the Spirit of life in Christ Jesus The Spirit hath life in it self it gives life to all Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life all life comes from this Fountain and Author of life Eve was called the mother of all living that is of all men and women but the Spirit is the father of all living men women and other creatures It 's the Spirit that maintains life Act. 17.28 Job 27.3 All the while my breath is in me the Spirit is in my nostrils the Spirit of God is in that breath and maintains life by it The Spirit quickens and improves life 2 Cor. 3.6 The Spirit quickens not only makes life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but makes lively it 's the Spirit that quickneth not only from death but from deadnesse and dulnesse Cant. 4.16 Awake O North-wind and come thou South blow upon my garden that the spices thereof may flow out the meaning is Let the Spirit breath in the Ordinances and quicken up the Saints and then they will be lively active and fragrant as spicerie The Spirit rested upon Christ Isa 11. and he was quick in understanding and quicke in operation Act. 10.38 hee was anointed with the Holy Ghost and with power and went about doing good the Spirit made them lively and so it 's the work of the Spirit that makes the Saints lively and active it 's the Spirit that leads unto life 8. It 's that Spirit of God which worketh all in all things the Spirit is in the wheels and works in them and by them we speak not now of the choice operations of the Spirit in the Elect but the common operations of the Spirit in all creatures There be admirable qualities instincts and excellent operations in Plants Birds Beasts what ever they be it 's the Spirit that wrought them there the Spirit is in the wheels the instincts in the Bees and Birds to build so curiously in the Locusts to go out by bands in the Ants to gather their meat in Summer in the Conneys to make their houses in the rocks in the Spider to weave so fine a web is put in by the Spirit of God 1 Sam. 10.6 The Spirit of the Lord will come upon thee and thou shalt prophesie and be turned into another man that is thou shalt have gifts fit for government the Spirit wil instruct and inable thee to rule this people The consideration of this point should be a stay to our spirits which way soever the wheels move the Spirit of God is in them When we look abroad behold the crosse and confused motions of the world our hearts repine murmure sink in us shift and wee are ready to start aside out of our places to unwarrantable practices but let us remember the Spirit of God is in the wheels and stirs them at its owne pleasure If Shimei curse David sees God in that motion and saith Let him alone God hath bid him so Job when all was taken away by the Chaldeans Sabeans he was so far from impatience that hee falls a praising and blessing God there is no just ground of impatience in the world it 's the Spirit in the wheels which moves them It should also help our faith because in all designes of men motions of the wheels God hath his designe going on the Spirit is in the wheels which is an invisible but a strong agent and doth invisible work carrie on the Lords designe how ever the motions of the wheels seem to us let the wheel be intangled run stand still or move contrary wayes yet Gods work goes on and our faith should get up VER 22 c. And the likenesse of the firmament upon the heads of the living creature was as the colour of terrible Crystall stretched forth over their heads above 23. And under the firmament were their wings streight the one towards the other every one had two which covered on this side and every one had two which covered on that side their bodies 24. And when they went I heard the noyse of their wings like the noyse of great waters as the voyce of the Almighty the voyce of speech as the noyse of an host when they stood they let down their wings 25. And there was a voyce from the firmament that was over their heads when they stood and had let down their wings IN these Verses we have the fourth Vision or fourth part of the generall Vision which is concerning the firmament This Vision as formerly hath been shewne holds forth unto us the glory of God and of that glory which lies in his providence and government of the world wee have spoken in the
the efficacy of the Spirit be in it if it be not quickned by the Spirit it is a dead letter Many thousands heare the Word who are fallen by Adams and their own sin but they are not set upon their feet as our Prophet was and the principall reason is the Spirit enters not into them it may stand and knock at the door but hath not entrance and therefore they are not lifted up out of their unbelief and other corruptions they are not removed from the Wildernesse to Canaan from the state of nature to the state of grace when therefore you finde such expressions in Scripture as that the Word is incoruptible seed 1 Pet 1.23 a burning fire Jer. 20.9 the power of God to salvation Rom. 1.16 the Word of life Phil. 2.16 that it 's quick powerfull sharper then any two edged sword piercing to the dividing asunder of the soul and spirit c. Hebr. 4. that it is converting the soul Psal 19.7 the grace of God that brings salvation Tit. 2.11 These and such like phrases you must understand not exclusively as if the word were and did so without the Spirit but conjunctively when the Spirit enters together with the Word then it is so the efficacy is not in sonitu ipso but proceeds ab arcano Spiritus instinctu all the vertue and operation is in the power of the Spirit neither is the Word uselesse it 's the Medium by which the Spirit works God is the Father of Lights yet is not the Son uselesse by it he enlightens us 5. That the Word is the Chariot of the Spirit when he spake Joh. 7.37 38 39. Acts 10.44 45 46 the Spirit entred into mee together with the Word of Christ went the Spirit that is vehiculum spiritus Joh. 20.22 Christ breathed upon them and that breath conveyed the Holy Ghost unto the Disciples so it 's the Word that carries the Spirit to men by the dispensation of the Word the Spirit is conveyed to our souls hence the Gospel is call'd the ministration of the Spirit 2 Cor. 3.8 and the Ministers of the Gospel the Ministers of the Spirit vers 6. The Law which was from Mount Sinai the Apostle calls a dead a killing letter but the Gospel which came out of Mount Sion he calls the Spirit or ministration of it and therefore more fully in Gal. 3.2 he saith Received yee the Spirit by the works of the Law or by hearing of faith not by the works of the Law that was the ministration of death but by the Gospel that was the ministration of the Spirit so that the word of Christ transports the Spirit over to the hearts of those that believe and if search should be made whether the Spirit do alwayes accompany the Word of Christ preached unto the sons of men some inferiour degrees and works of it may be allowed to go along with the Word Act. 7.51 Yee stiff-necked and uncircumcised in heart and eares yee do alwayes resist the Holy Ghost and Heb. 6.4 They were made partakers of the Holy Ghost there was something of the Spirit in the Word when it was preached unto these two sorts of Hearers the one resisted the Spirit in the Ordinance the other received the common gifts of it some weak operations of the Spirit may be yeelded alwayes to attend the Word but effectuall and powerfull do not the beams of the Sun are oblique and direct where oblique they produce weak effects where direct strong ones and so the operations of the Spirit are oblique towards all reprobates and the work is ineffectuall on them but direct upon the Elect and so strong efficacious 1 Thes 1.5 Our Word came not to you in word only but also in power and in the Holy Ghost Chap. 2. v. 13. it wrought effectually in them 6. What God commands his he gives them strength to do it Stand upon thy feet saith Christ verse 1. there is the command and the Spirit entred and set him upon his feet there is the strength given to fulfill the command Commands import power and free-will in us say the adversaries of free-grace wee say no let them stand upon free-will and their own strength wee will stand to free Grace Ezekiel cannot stand upon his feet till the Spirit set him up much lesse can hee tread in the wayes of holinesse and walk in them being commanded the word of Christ did it not his own will did it not naturall reason and strength did it not Divina vox jacenti Prophetae jussit ut resurgeret sed surgere omnino non possit nisi in hunc omnipotentis Dei spiritus intrasset quia ex omnipotentis Dei gratia ad bona opera conari quidem possumus sed haec implere non possumus si ipse non adjuvet qui jubet Greg. Hom. 9. in Ezek. but the Spirit given did it Without mee you can do nothing Joh. 15. not much not something not a little doth hee say but nothing when Christ commands therefore hee gives power to do hee bids Lazarus come forth of the grave he had neither will nor power to do it but Christ hee gave spirit and power to do it When hee bid Sinners believe repent walk in the Spirit c. hee gives the power to do so hee doth it for them Deut. 10.16 they are commanded to circumcise the foreskin of their hearts and Deut. 6.5 to love the Lord with all their hearts these they could not do but God promises to do them for them Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed to love him with all thine heart and all thy soul we are commanded to feare the Lord Psal 22.23 Feare him all the seed of Israel and Jer. 32.40 I will put my feare in their hearts that they shall not depart from mee We are bid to make us new hearts and new spirits Ezek. 18.31 and Isa 1.16 to wash us and make us clean and see what sweet promises are made Ezek. 36.25 26. I wil sprinkle clean water upon you and you shall be clean from all your filthinesse and from all your Idols will I cleanse you a new heart also will I give you and a new spirit will I put within you yea I will put my Spirit within you and cause you to walk in my Statutes and yee shall keep my Statutes and do them Vers 27. We are bid believe and trust in God oft in Scripture and Ephes 2.8 we finde Faith is the gift God and Mat. 12.21 In his Name shall the Gentiles trust and Phil. 1.29 To you it is given to beleeve Christ bid the Apostles to go and preach the Gospel to all Nations Mat. 28.19 how could they being not languaged do it they might have said it 's an impossible thing but Acts 2.4 They were filled with the Spirit and every man heard them speak in his own language when God commands therefore wee must not look at abilities as Arminians and
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
not mercy a little of the hair shall be preserved when the rest goes to the fire sword and wind when all flesh had corrupted their wayes a generall flood was brought in Noah and his family were saved when Sodom was burnt with fire and brimstone Lot was bound up in the skirt of God when Athaliah slew all the seed royall Ioash was hid and escaped that treachery that butchery 2 King 11.1 2. No storm sinks all ships no plague famine war eat up all particulars God will have a number exempt Isa 1.9 God left them a small remnant a few clusters after the Vintage when the cities were to be laid waste the houses unpeopled a great forsaking to be in the midst of the land Isa 6.11 12. in the 13th verse it 's said but yet in it shall be a tenth God would spare a number though small he is mercifull hath tender bowels remembers his covenant his name and therefore in his hottest wrath shewes some mercy this made Ieremiah say Lam. 3.22 It is of the Lords mercies that we are not consumed he and some few more were hid from the common calamities they met with mercy in the midst of fire and sword this made Habakkuk pray Hab. 3.2 In wrath remember mercy 8. That the paucity preserved in common calamities are not all precious truly godly here was hair bound up in the skirt kept from fire sword destruction yet some of that hair of that number must be thrown into another fire reprobates for the present escape as well as elect vessels some choyce ones may be cut off and some vile ones may be kept In the flood all were not naught that were destroyed nor all good that were saved there was a wicked Cham in the Ark and Lots daughters that escaped the fire of Sodom were none of the best that fire had not purged out their lust and those were set at liberty from the brick and clay of Egypt afterward were destroyed for their unbelief Iud. 5. they were patient in their bondage preserved in the red Sea tempted God murmured in the wildernesse and there were destroyed of Serpents 1 Cor. 10.9 they were murmurers fornicators Idolaters unbelievers that God delivered from the tyrannie of Pharaoh and after perished by the stroke of God In a storm Cedars and Oaks are smitten when bushes and briers are spared and yet after they are cut up and cast into the fire Sinners may escape present wrath but there is wrath to come Luke 3.7 9. God may take occasion from the sin of some to bring in judgement upon all he must take of the remnant preserved and throw into the fire and out of that fire went forth fire into all the House of Israel Shechem ravisheth Dinah from thence the Lord took occasion to bring the sword by Iacobs sons upon the Shechemites who slew their males spoyled the city and took their sons and daughters captives Gen. 34. Davids sin in numbering the people and God sent in a plague amongst them for his sin which slew 70000. of them 2 Sam. 24. The people were not innocent if so God would not have destroyed them they were defiled with the contagion of his sin or under the guilt of others God may let in a judgement into a family city kingdom upon the sin of some one or few and when it 's in it may extend to all or most in them when one house is on fire all the rest are in danger that are neer and oft times do suffer Hanuns discourtesie to Davids messengers his sin against the law of nations provoked God and cost the Ammonites and Syrians dear for God stirred up Davids spirit who warred upon them and slew many thousands of them 2 Sam. 10. VER 5 6. Thus saith the Lord God This is Ierusalem I have set it in the midst of the nations and countries that are round about her 6. And shee hath changed my judgements into wickednesse more then the nations and my Statutes more then the countries that are round about her for they have refused my judgements and my Statutes they have not walked in them c. IN the ensuing part of the Chapter is the explanation of the types and in this explanation you have First the subject or head to be shaven opened unto you and that 's Jerusalem vers 5. Secondly Gods dealing with Ierusalem in the same verse Thirdly the motives that made him proceed in such a judiciall way verse 6 7. Fourthly Threatning of judgements answerable to the types from the 8. verse to the end This is Ierusalem It was not Ierusalem literally but represented Ierusalem it was a sign of the city that was to be shaven This head to be shaven is here by the Lords own mouth pronounced to be Ierusalem which was not only the head city of Iudah but of the whole world Things and persons that are eminent among others are call'd the heads or chief of them 1 Sam. 15.21 they took the chief or head of the things should have been destroyed and Chap. 9.22 Hee made them sit in the chiefest place and for persons Deut. 1.15 I took the chief of the Tribes that is the heads of them Psal 110.6 the heads over divers countries and so here Ierusalem was the head and principall of all other cities built upon mount Sion and had the Temple the Prophets the true worship and presence of God so Ierusalem as the head gave light influence and motion to the whole body the Law shall go forth of Sion and the word of the Lord from Ierusalem Isa 2.3 from thence all parts of the body had instruction and direction I have set thee in the midst of the nations and countries round about These words have occasioned some to think that Ierusalem was the heart and center of the earth lying in the midst of it on the South was Africa on the North Scythia Armenia and Pontus on the East Asia and on the West Europe and with these great parts of the world it was compassed about Hence the Spirit of God also affirms it to be in the midst of the earth Psal 74.12 and Ezek. 38.12 And infinite wisdome appeared in it that so the sound of Law and Gospel might disperse the better into all parts of the world But this opinion must not be taken in a Mathematicall sense as if it were so in the midst of the earth as that all other parts should be equidistant from it in their extremes as the line from the center for so it will hardly admit of truth some quarters of the world being of larger extent then others In the midst of the nations and countries we need not to extend to the whole world but only to those that were neighbouring thereunto or if we will have an eye to all nations and countries of the earth we must expound in the midst among or in and the sense then is safe I have set thee in or among the nations as head and chief thus
God when God is in his jealousie hee speaks dreadfull things and doth answerably to speak in zeal is to decree an irrevocable and bloody sentence Hence Josh 24.19 hee is a jealous God and then followes and will not forgive your transgressions and Deut. 29.20 The Lord will not spare his jealousie shall smoak against that man and all the curses in this Book shall lie upon that man What man the man that breaks covenant with God gâ—ing out to false worship and thereby putting him into jealousie which as it 's the rage of a man and makes him cruell in the day of vengeance so it 's the rage of God and makes him without pity or mercy when hee executes vengeance he will then accomplish his wrath and not spare powre out all his wrath and vengeance VER 14 15. Moreover I will make thee waste and a reproach among the Nations that are round about thee in the sight of all that passe by 15. So it shall be a reproach and taunt an instruction and an astonishment unto the nations that are round about thee when I shall execute judgement in thee in anger and fury and furious rebukes I the Lord have spoken it IN the 14th Verse are two judgements more laid down desolation and reproach this last is aggravated from the extent of it to the nations round about and all that passed by In the 15th you have the repetition of the last judgement and the ends of both annexed which are First for information Secondly for astonishment I will make thee waste That is Jerusalem with the Villages and all the land adjacent Judah was a fruitfull land Isa 5.1 the glory of all lands flowing with milk and honey Ezek. 20.6 Moses calls it a good land a land of brooks waters fountains deeps that spring out of vallies and hills a land of Wheat and Barley Vines Fig-trees Pomgranats a land of Oil Olives and honey a land where nothing was lacking the stones of it were iron and in the hils was brasse Deut. 8.7 8 9. it was the Lords land Hos 9.3 Immâ—â—uels Isa 8.8 a land that God cared for and watched over all the yeere long Deut. 11.12 Egypt was an inconsiderable land to this vers 10. that was prophane this was the holy land Zach. 2.12 the pleasant land Zach. 2.14 it was well built well till'd and greatly peopled yet this land must be laid waste they should be in ariditatem like a river dried up that if you looke for water in it there is none so if look for a Temple Worship or Ordinance c. in Jerusalem there is none their cities and habitations are burnt their gardens unfenced their trees cut down their Vines undressed their fields untilled and all made a wildernesse a land of briers and thorns Isa 7.24 And this was fulfill'd as you may see in Nehem. 2.17 Lam. 1.4 The wayes of Sion do mourn because none come to the solemn feasts 2.2 3.5.18 and the adversaries hand was upon all her pleasant things Lam. 1.10 Hence the Church complains Isa 64.10 11. Thy holy Cities are a wildernesse Sion is a wildernesse Jerusalem a desolation our holy and beautifull house where our fathers praised thee is burnt up with fire and all our pleasant things are laid waste see here the truth of divine threats and the mischief of sin it so exasperates God that he turns a fruitfull land even his own land into barrennesse saltnesse for the wickednesse of them that dwell therein Psal 107.34 A reproach among the nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God would make them not only for a waste but also for a reproach Charaph is simply to reproach to disgrace and that 's not all they should have but they should be for a taunt also and that 's more Vide de Dieu in Mat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Giddeph to blaspheme revile and so it 's used Mat. 27.39 for Matthew writ his Gospel in Hebrew where it 's said they reviled Christ and wagged their heads so should this people be reproached and revil'd have bitter taunts and sarcasms thrown at them Jer. 24. They shall be removed to all kingdomes of the earth for their hurt to be a reproach a Proverb a taunt and a curse hence grew those reproaches and imprecations Let it be with thee as it was with Zedekiah his family and followers Plaga Zedekia tangat tâ— fit frater servus Zedekia Vatab. and Jer. 29.22 the curse in the captivity was The Lord make thee like Zedekiah and like Ahab whom the King of Babylon roasted in the fire this judgement was very sore reproaches and taunts are bitter things piercing deep scarce any thing afflicts an ingenuous spirit more then they do Zedekiah feared nothing more then reproach and mocking Jer. 38.19 I am afraid lest the Jews fall to the Chaldeans deliver me into their hand and they mock me it was a sad thing to be stript of all their cities the land to be laid waste but much more to be expos'd to scorn yea publikely of all and that by the appointment of the Judge even God whom they took to be their friend and that to the nations they had hated and held tributary many yeers this was exceeding pungent especially they being the top and glory of all nations it was fulfill'd Lam. 2.15 16. All that passe by clap their hands at thee they hisse and wag their head at the daughter of Jerusalem saying Is this the city that men call The perfection of beauty The joy of the whole earth All thine enemies have opened their mouth against thee they hisse and gnash their teeth they say We have swallowed her up certainly this is the day that we looked for we have found we have seen it The Lord hath done that which he had devised he hath fulfilled his Word An instruction The Vulgar is Exemplum this act of God upon Jerusalem exposed so to reproach should be an example to the Heathen The Hebrew is musar from jasar to bind to discipline to instruct the judgements of God upon his people are vincula bonds to bind up Heathens from their sins they are disciplinae reproofs unto them being guilty of great sins they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructions to teach them to repent of their sins because the Jewes by their holy lives did not excite the nations to inquire after and serve the true God therefore their judgements shall be their instructions teach them to fear and forsake their Idolatry they could reason thus If God spared not the holy city the holy people the holy land when they fell to Idolatry uncleannesse and other vile sins how will he spare us if we be found in the same wayes his judgments are exceeding dreadfull we will take warning their sufferings shall be our safety if judgements were to be instructions to Heathens and wrought upon them shall they not much more be so to Christians the ruines of Germany the blood of Ireland the