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
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
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
fresh and lively alwayes age and sicknesse works not upon them as upon other Birds Nec annis debilitatur nec morbis obnoxia est the Eagle in her age is youthfull how then doth shee die Pliny tels us that it 's neither age or sicknesse that kils the Eagle but hunger the upper bill groweth so over her under that she cannot open her mouth to take in sustenance and so dies Psal 103.5 Their youth is renewed like the Eagles Crebra mutatione pennarum Hieron Imberbes ut juvenes the Eagle is renewed by the oft change of her feathers The Cherubims before the Mercy-Seat which represented the Angels were without beards to shew their vigour vavacity and eternity Angels never grow old they are alwayes lusty and lively their service doth not weare them out it 's mans sin that withers and consumes him more then his work Adam should never have look'd old never have decayed but retain'd an immortall vivacity if he had not sinned they are lively in their service not dull Observ 1. That Angels are fit for publike and great service they have four faces a Mans a Lions an Oxes an Eagles which tels us they have all is requisite to great undertakings they have wisdome to consult to contrive and manage the affairs of the world prudentially they have the strength of a Lion to execute they have the willingnesse and faithfulnesse of the Ox to rejoyce the heart of the commander patience to undergo the difficulties of the work and usefulnesse for the publique they are quick-sighted to discern and prevent the designes of enemies and speedy to dispatch much in a little time and that with cheerfulnesse this is meant by their four faces which notes their perfection and fitnesse for service in all parts of the world in regard of which and the Prophet to whom this vision was made they are said to have one face before another behind and on each side one and that God doth use their service in all creatures rationall and irrationall they have the shapes of men birds and beasts 2 That suitable persons ought to be imployed in publique and great services God imployes Angels in the government of the world who are wise trusty strong and speedy and you know what men God calls for in the State and Church Exod. 18.21 Provide thou out of all the people able men such as fear God men of truth hating covetousnesse and place such over them to be Rulers of thousands hundreds fifties tens he must search amongst all the people for such far and neer and if in one Tribe he cannot find them he must in another The time hath been that seniority money favour friendship hath carryed the great places in this City but you have smarted for it in stead of good Angels you have had il spirits now I hope you will not look who hath most money in his hutch best friends to back him but most wisdome in his head and zeal in his heart and God on his side now I trust you will learn of God and imploy such as have the faces of men Lions Oxen and Eagles men full of wisdome courage trust serviceablenesse to the publike and of great dispatch such should be in the City in the Army So for the Church you know what men God points you to 1 Tim. 3. and 1 Pet. 5. Gods Bishops must not Lord it over Gods heritage and exercise dominion over it Gods Officers must not be Prelaticall it 's the fleece and not the flock that such men look after unlesse it be to scatter to wound their conscience and suck their blood some of that Sect in stead of preaching to save souls have only plotted to ruine Kingdomes 3. That Angels being noble and glorious creatures disdain not to do service to them that are far beneath themselves Man at first when in his glory was under the Angels but now since he sinn'd he is fallen lower as low as hell man is now a miserable mortall creature he hath a vile body a defiled conscience and a polluted soul yet Angels that are stiled Gods Psal 8.5 so is the originall that are Cherubims of glory Heb. 9.5 that are holy Mat. 25.31 Elect 1 Tim. 5.21 that are of the privie Councell of Heaven and the life-guard of God himself Matth. 18.10 even these blessed creatures are not ashamed to serve us though we have the sent of the earth and hell about us though we do oft grieve and offend them with our sinfull carriages and the great God their Lord and Master yet they despise us not but cheerfully minister unto us Would any great Prince attend a mean man full of sores and vermine if so it argues wonderfull humility it 's more that Angels do in waiting upon us it 's monstrous pride then in men that have parts place honour greatnesse grace what ever it be not to stoop to those that are inferiour thou hast not more worth in thee any way then an Angel hath and Angels condescend to serve us therefore let not us minde high things but condescend to men of low estate and not be wise in our own conceit Rom. 12.16 4. That God affects speed in his service Angels are swift as Eagles and dispatch great things in a little time they know a dull lazie motion is not the motion heaven approves Zach. 2.4 saith one Angel to another Run speak to the young man going is not sufficient where running can be had Festina lente is not a Motto for heaven gates In the worst work that ever was in the world Christ calls for speed What thou dost do quickly Joh. 13.27 when Judas was about his treason Speed and life in businesses is commendable acceptable Matth. 5.25 Agree with thine adversary quickly Zach. 8.21 Darius would have his decree done speedily Ezra 6.12 and God would have his Decrees and Will fulfilled done with speed It 's Gods will now that you should help him against the mighty When the Temple was to be built the people came so fast brought in so much that they were bid to stay and that work of theirs was pleasing to God and man We have a Babel to pull down as well as a Temple to build can you be imployed better Luke 16. you are Stewards may quickly be call'd to account Be speedy in what you do In the the 11th verse you have one thing more touching their faces and that is their faces were stretched upwards thus were their faces it 's in your books as if it had reference only to the former verse and not to that followes in the eleventh but Montanus and others that render the Hebrew exactly reade it thus But their faces and their wings were stretched upwards it 's true they have the faces of men and beasts but they are stretched upward they looked up to him that sate upon the Throne which was Christ the Cherubims faces Exod. 25.20 21. were towards the Mercy-seat and that was above upon the
Angel tels her The Holy Ghost c. And farther see the wisdome of the Angel he tels her ver 36. that her Cousin Elizabeth had conceived a son in her old age and that was the sixth moneth with her and how ever thou thinkest it impossible for thee that art young without man to conceive and for her is old with man to conceive ver 37. yet nothing is impossible with God 3. That knowledge must issue into actions Angels are full of eyes and full of hands too their actions are answerable to their knowledge Rev. 4.8 They are full of eyes within and they rest not day and night if they have no service in the world beneath they will be praising God above they know much and therefore act much Knowledge without practice is little worth Scire tuum nihil est n si te scire hoc sciat alter Pers if hid from others it is as nothing as not being saith the Poet Unlesse Learning Knowledge be improv'd it 's of no account the Egyptians painted a tongue and a hand under it to shew that Knowledge and Speech is efficacious and good Quid prodest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian when that which is known and said is done What good doth the unpracticall speech of Golden-tongued men Let men be Chrysostomes golden-headed and golden-mouthed if they be not golden-handed too it 's nothing God would not have us all eye and rest in knowledge Joh. 13.17 If yee know these things happy are yee if yee do them and Rev. 22.14 Blessed are they that do his commands that they may have right to the tree of life happinesse is intailed to doing not knowing and the Angels seem to finde greater happinesse in doing Gods commands abroad in the world then standing alwayes in his presence Psal 103.20 They hearken unto the voyce of his word if he bid them go they are gone and account it their greatest honour to be doing they have hands and would not be idle knowledge without action is a man without arms it 's wine shut up in the vessell that doth good to none and will corrupt at last and ma◠the vessell such knowledge will be like the poyson that lies long in the body and at last kills without remedy 4. That Angels are great agents and do much service they have hands on their foure sides at least they had four hands and they were able to do much and great service some make more and no hands of theirs is idle one Angel can do more then thousands of men witnesse that great slaughter in a night and other things formerly spoken of Briareus a great doer is said to have an hundred hands 5. That God doth carry on his works here in the world by invisible vertue by hands under wings by wayes and means not seen There is vis plastica in the womb which forms and perfects the birth yet is not seen and in the womb of the world God hath vires plasticae which form and perfect his works yet not seen much is done by the power of Angels yet their power not seen Mighty things are done by Gods Spirit in the Ordinances in the Assembly in our hearts and yet Gods Spirit is an invisible agent the Minister the Word would not do it unlesse some invisible vertue went along therewith Zaeh 4.2 3. though none were found to powre oile into the Lamps yet God had Olive trees were not thought of nor seen Zachary saw not the Candlestick Bowle Lamps or two Olive trees till the Angel awakened him and made him see that God had wayes to communicate vertue unto the Church he knew not of and that though the Church were poor low not able to make a considerable Army to carry them to Jerusalem and plant them there yet he had his Spirit to work it out for them and therefore saith Not by might not by power but by my Spirit 2 Thes 2.8 The Lord shall consume Antichrist by the Spirit of his mouth and so the two witnesses Fire goes out of their mouths and devours their adversaries Rev. 11.5 in an invisible way by a secret work It was a hand under the wing that made peace betwixt Scotland and us that gathered this Parliament that hath and doth keep it it 's invisible vertue that hath made them unanimous and magnanimous invisible vertue that upholds this Kingdome that restrains the remainder of wrath that daunts the adversary that hath shaken the Prelacy and brought forth the great things in our dayes it 's the hand under the wing that hath opened the hearts and purses of many to further the great service in hand 6. That wee are to do Gods works without noise or notice of our selves Angels that are agents for God have their hands under their wings their actions are seen but not their hands In Jud. 13. when Manoah Catechized the Angel and asked him What is thy name v. 17. the Angel would not tell him but said Why askest thou thus after my name seeing it is secret ver 18. And you shall not finde the names of above two Angels in Scripture Gabriel and Michael Angels are jealous of Gods glory and had rather conceale their hands and names then God should lose the least degree of his glory for Manoah would therefore have known his name that he might have honoured the Angel afterward and we are very apt to look at the instrument and neglect the principall it 's wisdome to muffle up our selves and to hold forth God as much as may be Mat. 5.16 Let your light so shine before men that they may see your good works c. he doth not say that they may see you but see your good works and glorifie their father not you As Fishers they would have the bait seen not themselves they would catch the fish with their bait not scare them with their sight Mat. 6.1 Take heed you do not your almes before men to be seen of them almes must be given but wee and our hands must be hid Paul exhorts the Philippians to hold forth the word of life Phil. 2.16 not themselves but the Word of God which is the word of life 7. That their operations and presence are together they are not in heaven and so work on earth or in one part of the world and work in another but their hands are under their wings whither their wings do carry them there they act and not elsewhere The Angel came down to stir the water in the pool Joh. 5.4 and cure the Party that stept in first they have not that power to work at any distance 8. That Angelicall vertue and nature is hid from us it 's too high for our capacity their hands their operative vertue we cannot discover or see into a little of the Angels is presented to us by these faces wings feet hands c. but the distinct knowledge of Angels as Angels is reserv'd til wee are like the Angels in heaven therefore wee must
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
terrible Crystal such as caused dread in a Prophet what eye can look upon the Sun in its glory and strength could we see an Angel in his glory Jud. 6. Jud. 13. Sensibile excellens destruit sensorium it would terribly affright us when Angels vayl'd up their glory in humane shapes it made great Worthies of God to quake as Gideon Manoah and others glorious objects work strongly upon our spirits and quickly scatter them And if the glory of creatures be such what is the glory of God himself 1 Tim. 6.16 God dwels in the light which no man can approach unto it 's such exceeding glorious light that no created eye can endure that light or glory is Gods habitation and so glorious a one it is that wee cannot look upon it Act. 22.11 Paul could not behold that glorious light shined about him The earth heavens and world which are Gods out-house we may behold but his glory which is himself his inmost roome we may not wee cannot eye this light is darknesse unto us there is so much brightnesse in it that it will put out our eyes and whether this glory be accessible by the Saints or Angels may 〈◊〉 disputable because God is invisible and his glory inaccessible and besides the Angels they had wings to cover their faces Isa 6. And here they are presented to Ezekiel under the firmament with that upon their heads which shewes that they and all creatures are distanced from God and capable of seeing his glory only in that way he thinks good to propound it That in Mat. 18.10 seems to speak the contrary where it 's frid that in heaven their Angels do alwayes behold the face of my father it 's true they are in the speciall presence of God have sweet and satisfactory communion with God stand ready to do his will but God hath no face in heaven and whether they see his essentiall glory I leave to farther inquiry 4. That all things here below are expressed to the eye and view of Christ the firmament is so cleere that Christ sees through it It 's the window of heaven and through it hee looks into the world it 's a molten looking-glasse Job 37.18 and as wee may see Gods attributes and glory in it so Christ sees our shapes thoughts distempers and motions he saw Saul when he got the Letters to Damascus to persecute the Saints the Lord Christ saw him and knew the bloodinesse of his mind and said unto him Saul Saul Acts 9. many are Atheisticall and say in their hearts as hee in Job 22.13 How doth God know can he judge through the dark clouds Esa 29.15 they do evill in the dark and say who seeth us and who knoweth us there is one in the heavens that seeth through the clouds and darknesse it self they are as the Sun and Firmament to him darknesse is no darknesse the firmament is as light it self all things done in Armies Councels Markets Shops Families Closets Beds Hearts are naked and open to the eyes of him with whom wee have to do Heb. 4.13 I come now to the 23. Verse where the glory of Christ is set out from his Ministers or Officers and they are the living creatures VER 23. And under the firmament were their wings streight the one toward the other every one had two which covered on this side and every one had two which covered on that side their bodies I Have spoken before of the wings yet somewhat I shall adde four wings they had and more wee may not give them though it may seem in this Verse they had more for it 's said their wings were streight that is stretcht out and then that they had two on this side and two on that side but the meaning is when they did flie those wings that did cover upward were stretcht out and the other did still cover their bodies or feet The scope of the verse is to shew that the Ministery of the Angels doth refer to and set out the glory of Christ and that may be seen in the observations to be given Obser 1. That where Christ is there the Angels are neer unto him he was above the firmament and they just under it the firmament was upon their heads there was only a glorious transparent firmament betweene Christ and them distanced from Christ they are but not far 2. The Angels wise strong serviceable swift and glorious creatures attend Christs Throne and are subject unto him they were under the firmament about his Throne Is it not for the honour and great glory of a King to have Nobles Potentates and Princes under him attending in his Court It was much for Ahashuerus his glory and honour when he had the Nobles and Princes of the Provinces before him and under him Est 1.3 And so it 's much for the honour of Christ that hee hath Angels which are greater then the Kings of the earth attending him 3. They are ready to exercise the will and pleasure of Christ this farther advances the honour of Christ their wings were stretched out and they willing to move in any service if their Lord gave out the word when the Centurions servants were so willing to go and come at his bidding it made much for his honour Matth. 8.9 ready cheerly active servants are an ease and honour to their Masters unreadinesse and unwillingnesse in inferiours do disparage authority and stain the glory of it Angels that serve at Christs Throne are never unready or unwilling for any service 4. They are unanimous in their Ministrations they fall not out by the way their wings are streight the one towards the other they cary on the work put into their hands with love sweet agreement peace and constant At the birth of Christ they sung all one song and sung without division Glory to God on high on earth peace good will towards men as they sung so they act there is no disagreement amongst them Can two walke together except they be agreed Angels do flie together and act together they are so agreed that no devill no creature can divide them they have all but one minde and serve the Lord Christ with one consent and what honour is this to Christ that hath so great so many servants and all minding the same thing 5. They reverence the greatnesse and Majesty of Christ though they be high and glorious yet they see so vast a distance between Christ and themselves that they cover their faces Isa 6. and their bodies here they come not into his presence rudely but with great respect and reverence As God is to be had in reverence of all that are about him Psal 89.7 so Christ is reverenced by all the Angels that are about him Women are to be vail'd in the assemblies because of the Angels 1 Cor. 11.10 to shew their reverence and subjection to them being present and Angels are covered to shew their reverence and subjection unto Christ it 's an honour to
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
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
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
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
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
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
winde that filled all the house and the Spirit with it that filled all them So when Cornelius and his company heard Peter preach in a private room the holy Ghost fell on them all Acts 10.44 As no place can include the Spirit of God so can none exclude it There were Saints in Neroes Court and this hand of God had been working there it 's not a dungeon any prison can keep out the Spirit of God from comming to and comforting of his servants Glover found the truth of it when he said O Austin he is come 4. The more separate from the world the more fit for communion with God Ezekiel must goe into the plain and there the Lord would talk with him hee could have conversed with him at Telabib among the people in his own habitation but the Lord declines that intimating that while we are conversant with worldly and wicked men wee are incapable of divine mysteries but when we are remote from them solitary and sedate we are fitter to heare God speake When the Church was allured into the Wildernesse Hosea 2.14 then God would speak and that comfortably unto her It was by the river Cbebar he had his former visions when he was absent from popular noyse domestick troubles his minde serene and contemplative then the Lord opened himselfe unto him Christ oft left the multitude and when he was gotten aside into the mount then was his transfiguration and the voyce This is my beloved Sonne in whom I am well pleased heare him Matth. 17. VERS 23. Then I arose and went into the plain c. IF ought have need of opening in this verse it is the glory of the Lord and there is no cloud upon this The verse expounds it selfe it is the glory he saw before by the river Chebar that glorious vision he had there is represented again here unto the Prophet The Vision was not like the Temple fixed to a place but it was moveable it was first presented to him at Chebar and now again in this plain The reasons of this second apparition of the glory of God are First to possesse the heart of the Prophet with greater reverence of divine Majesty hee was unwilling to the service called to by God sought excuses thought to decline it which argued neglect of divine Majesty to strike out such distempers and to strike in a deeper impression of feare and respect to God This glorious vision is set before his eyes and frames him to a fitnesse for that imployment he might now see Christ sitting as Judge compassed about with glory having Angels ready to execute his pleasure power in and over all parts of the world and if hee should refuse the imployment appointed hee ran a manifest hazard of his life Secondly to confirme the truth of the Prophesie and him in it Thirdly to prepare the Church in all ages to an high esteeme of this Prophesie that was ushered into the world with such glorious vision Observ 1. Divine vertue makes men obedientiall unto the command of God The hand of the Lord was upon him hee bids him goe forth and presently he arose and went forth into the plaine If things enjoined suit not with our wills opinions and humours we deny them excuse and take off our selves from the doing of them or deferre them but let God enjoyn what hee will bee it harsh to flesh and blood contrary to our wills carnall reason c. if divine vertue once come upon us and the Spirit move in us wee will doe it God bid Abraham take his sonne his onely sonne Isaac whom he loved goe and sacrifice him upon a mountaine in the land of Moriah Gen. 22. Flesh and blood had much to object here but because hee was acted by divine vertue therefore hee obeyed presently he rose early took his sonne went to the place stretched out his hand to slay him and to make him a Sacrifice we stick oft at small things when nature only workes not at any thing when the Spirit of God works in us 2. They are obedient to God simply upon his command meet with mercies unexpected Ezekiel goes forth upon command not knowing what was to come what was to be done and hee meets with an extraordinary mercy he saw the glory of the Lord a ravishing a satisfying mercy Abraham obeying the command of God heares the voyce of an Angel twice and meets with a multitude of blessings Gen. 22.17 In blessing I will blesse thee and in multiplying I will multiply thy seed as the starres of heaven and as the sand of the sea shore and thy seed shall possesse the gate of his enemies and in thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce So Jacob returned from Laban to his fathers house upon divine command and he meets with Angels Gen. 32.1 hee met with God and like a Prince prevailed with him for a blessing vers 28. No man ever lost by his obedience unto God though we see no reason for things yet if we have the will of God that 's reason enough let us be tractable and forward to do the will of God and wee shall not lose our labour wee may meet with mercies unexpected as some by coming to the Ordinances have done 3. See the goodnesse of the Lord in two things First in that hee will manifest his glory to the view of mortall sinfull creatures his glory is precious a hidden thing and not obvious to creatures yet here as before he is pleased in a Vision to present it to the sight of Ezekiel it was to the Ambassador of a Prince that Hezekiah shewed the house of his precious things Isa 39.2 and it was a great favour to let them see such rarities it was a greater favour from God to let Ezekiel see this rarity of rarities his Glory Secondly that God should act over the same thing again present the same Vision in living creatures wheels eyes firmament a throne and one sitting upon it and give a sight of his glory the second time this sets out Gods goodnesse abundantly men are unwilling to do the same thing twice when as they may do it better the second time then the first and advantage themselves by it but God hath no advantage doth it perfectly at first yet simply for mans good he condescends to do the same thing again So Ezekiel may be brought to a fitnesse for divine dispensations incouraged too and in his work he shall have a sight of glory and a glorious Vision presented to him the second time by Gods own hand wee think repetitions of things in vain a Sermon twice over is stale unwelcome oft neither Minister nor people find any savour in it and so of other things but God repeats the Vision without prejudice to himself or damage to the Prophet 4. Sin makes us uncapacious of happinesse it 's mans happinesse to see the glorious God and have communion with him While Adam stood
ride in triumph after great Victories then they scatter gold and silver plentifully and give the greatest honours and gifts unto men So Christ reserved the powring out of his Spirit in such plenty and invisible signes till his glorifying therefore Austine saith The Prophets had not another Spirit who foretold Christ to come but this is meant of that manner of giving which appeared not at all before They under the Law had not the Spirit given in that way and so largely but they had the same Spirit 2 Pet. 1.21 and Luke 1.41.67 3. The Spirit of Christ which the godly receive is not a Spirit of bondage but of comfort of grace and freedome this Spirit did not straiten the Prophet but enlarge him he was imprison'd with his own feares beate downe under sense of his owne worthlesnesse but this Spirit of Christ did set him at libertie and lifts him up againe and works graciously in him this Spirit is oft call'd the Comforter and that emphatically because no man no Angel no Ordinance doe or can comfort like the Spirit it helps against feares sinnes guilt temptations straitnesse of heart this made the Apostle say Where the Spirit of the Lord is there is libertie 2 Cor. 3.17 It knocks off bolts locks shackles it makes way for his owne graces to act and act with livelinesse and if there be strong holds within strong lusts that oppose it 's a Spirit of power and will carry all before it 2 Tim. 1.7 God hath not given us the Spirit of feare but of power such power as will conquer all the rebellions of a mans will bring all into order captivate every thought unto Christ and make a man able to doe the whole will of God an Ezekiel to prophesie to a rebellious people and to venture his life amongst them 4. Those Christ sends unto the Church he gives his Spirit unto Ezekiel hath the Spirit enters into him before he enters upon his office men voyd of the Spirit are not meet to be Church-officers all things in the Church come under spirituall consideration the people are to be professors of holinesse ordinances are holy and what should unholy officers doe there if they have not the Spirit of Christ they are none of his and what should they doe in the Church of Christ he will aske them one day Friends how came you in hither I sent you not 5. The Spirit performes what Christ promiseth In the 22th verse Christ bids the Prophet goe forth into the plaine and tells him he will there talke with him but being come thither the Spirit entred into him and spake with him Christ and the Spirit are one in Essence one in will and one in operation so that the Prophet was not deceived but it was the same as if Christ had spoken to him I will be with you to the end of the world saith Christ his Spirit was with them and so in that it was made good that he was with them the Spirit makes good what ever the Lord Jesus hath promised when it comes and it cannot be otherwise for these three Father Word and Holy Ghost are one and agree in one 1 Joh. 5.7 6. There is a language of the Spirit within a man The Spirit entred into mee and spake with mee How it speaks is hard to make out unto you Wee have heard that the Devill hath spoken in parties bewitched and possessed and you have text of Scripture for it Act. 19.13 14 15. When the sonnes of Sceva adjured the evill spirit in the Name of Jesus the evill spirit answered Jesus I know and Paul I know but who are yee Thus did the Devill expresse himselfe in the possessed and surely the Spirit of God can speak vocally in those where it dwells but that is not the ordinary language of the Spirit A man speaks to another Quando conceptum mentis alteri manifestat and as the Schools say of Angels Halens they speak manifestando suum volitum so we may say the Spirit speaks unto us by manifestation of its minde unto us Joh. 16.13 What the Spirit shall heare that shall be speake and he will shew you things to come and ver 14. he shall receive of mine and will shew it unto you 7. The proceedings of God with his own servants are various and darksome the Prophet was bid to preach oft before in the 22. verse he is called forth into the plaine and when he is there the Lord bids him goe and shut himselfe up in his house as it is in this 24. verse Now he will have him prophesie and presently he suspends him from his office and libertie neither is there any change in God but he by these various dispensations fulfills his eternall counsells 8. God considers the weaknesses of his servants beares with and provides well against them Ezekiel was timorous the House of Israel rebellious and like enough to offer violence to the Prophet if he should have presently propounded the dreadfull judgements of God that were at hand against Jerusalem and therefore he takes care of him and commands him to shut up himselfe that so he might be safe and not at first be discouraged at the wickednesse of the people or weightinesse of his worke God is full of bowells and tenders his when put upon difficult imployments VER 25. But thou O Sonne of man behold they shall put bands upon thee and shall binde thee with them and thou shalt not goe out amongst them THis verse speaks of the bands impos'd upon the Prophet and what these were we must inquire The word is Gnavothim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack renders catenae chains the Vulgar vincula bands Montanus funes ropes and not any ropes but funes contorti adeoque densi thick twisted ropes as the originall signifies Now these ropes or bands be taken literally by some and metaphorically by others Literally thus They seeing the Prophet sad seven dayes and now astonished at what he had seene and heard and observing some strange looks and carriages from him they thought he was or would be besides himselfe and therefore they bound him it was a conceit among Jewes and Gentiles that Prophets were a kinde of mad-men Hos 9.7 The spirituall man or as the Hebrew is the man of the Spirit is mad they thought him out of his wits our Prophet had received the Spirit of Christ and that wrought in him and the people might be apt enough to judge him a mad man 2 King 9.11 When a Prophet came to anoint Jehu said his Companions Wherefore cometh this mad fellow Prophets were reputed mad fellows and that not onely by the Jewes but by Gentiles also Plato in Phaedro saith Quidam divino beneficio sunt infani Martyr in 2 King 9.11 Kâ—mchi thinks that the Prophets were so call'd quod dum vaticinarentur speciem praeferrent hominis alienati cum à mente tum à sensibus ut Prophetae Sibyllae and Tullie in his
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
famine sword and they had been better have been cut off in their own land or in their journey to those places neither were they in safety there for God would draw out a sword after them they should be captives undergo great hardship and be daily in jeopardy of their lives The sword should pursue them as the phrase is Jer. 48.2 these judgements were contrary to the blessing of plenty safety and peace promised in Lev. 26.4 5 6. VER 13. Thus shall mine anger be accomplished and I will cause my fury to rest upon them and I will be comforted and they shall know that I the Lord have spoken it in my zeal when I have accomplished my fury in them IN this Verse two ends of divine judgements are held forth 1. The satisfaction of his own Justice when judgements are fully executed he will be comforted 2. The conviction of his adversaries They shall know that I the Lord have spoken Then shall mine anger be accomplished Here is mention of anger and fury Deo furâ—r ira tribuitur cum ostendit factu aliquid sibi dâ—splicere max me autem irasci dicitur cum poenam infligit Riveâ— in Exod. which you oft finde given to God But neither these nor other passions are in God he is not carried by affections as men are they are neither materially nor formally in God whose essence is immixt and immutable anger and fury are given to God when he manifests by his actions that something displeases him and especially when hee punisheth the creature they are effects from God not affections in God Isa 27.1 fury is not in mee Be accomplished The Hebrew is to finish to perfect as in Gen. 2.2 God ended his work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he accomplished what he was about so here the Septuagint hath it shall be perfected it notes a progresse in Gods wrath which shall not cease in the mid way but go on to the highest degree as men when they are much incensed proceed in punishment of delinquents till they be satisfied they let out their wrath to the full and so God would do Formerly God had kept in his wrath not let it have the reins nor break over the banks and if it did get loose at any time and break out he quickly call'd it back and turned it away Psal 78.39 but now he would stir up all his wrath and let it out to the full and accomplish it among them now plague famine sword dispersion should have their will and power over them God would inflict what hee had conceived and threatned against them I will cause my fury to rest upon them That is God would terminate fasten settle his wrath upon them not cease it from them it should not fleet or move but abide they should be a people under fury a generation of his wrath Jer. 7.29 a people of his wrath Isa 10.6 God would shoot his arrowes into them and they should stick in their sides whither ever they went Gods fury should be still upon them it notes out the continuation of Gods anger which Jeremiah expresseth to the full Chap. 7.20 Behold mine anger and my fury shall be powred out upon this place upon man and beasts upon the trees of the field upon the fruit of the ground and it shall burn and noâ— be quenched neither their tears nor their blood shall put out the fire of divine wrath kindled against them it should still burn notwithstanding all means used to quench the same God would make his wrath a biding wrath such is that speech in Isai 30.32 In every place where the grounded staffe shall passe which the Lord shall lay upon him which the Lord shall cause to rest upon him is the Hebrew What 's the grounded staffe the wrath of God intended to be fixt laid in and laid down for a foundation of ruine that wrath would God cause to rest upon him that is the Assyrian the mark of the staffe should be in their flesh and state for ever I will be comforted God is the God of all comfort 2 Cor. 1.3 yet he saith he will be comforted not that God was infeebled through discomfort and needed addition of comfort and strength from any creature but it 's spoken after the manner of men God had mourn'd over them a long time expressed his griefe by the Prophets threatnings by lesser judgements inflicted they had done no good and now he would ease himself of them and be comforted Wicked men are a burthen to God and when a burthen is taken off it 's ease it 's comfort Isa 1. you have God brought in much grieved and complaining of this people vers 2 3 4 c. and in vers 24. he saith Ah I will ease mee of my adversaries and avenge mee of mine enemies ah the time is now come and I am glad of it that I shall be eased of this great burthen bearing with this rebellious people I will cast them off and revenge my self upon them revenge is sweet Aestuantem animam vindicta levat it 's an ease to reproached provoked spirits for where is anger there is grief and desire of revenge which obtaining takes away grief and anger whereby the mind is comforted therefore God would ease himself by avengement on them so here God would accomplish his anger settle his fury upon them and be comforted in it hee would execute severe judgements and approve yea applaud them being executed In my zeal These words are oft in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew signifies sometimes zeal sometimes jealousie the Septuagint renders it in my zeal not in my jealousie Zeal is the intention of all affections it notes 1 The earnest love of God for the good of his Church and his own glory Isa 9.7 2 Jealousie which is with great indignation and grief Numb 25.11 such as amounts to hatred and enmity Isa 59.17 God was very zealous of the good of his people and therefore gave them zealous Prophets by whom his zeal was made known the Prophets spake in Gods name delivered their message with authority power life they lifted up their voyces told the people of their sins reproved them sharply were very zealous in their Prophecies hence they were counted factious and fiery spirits men venting their own opinions and humour hence their labours were sleighted they lookt upon as contemptible men not worthy to live they did so trouble both Church and State with the things they delivered but they shall know that not men but God spake that it was not their zeal but my zeal that they have opposed and rejected mee in my Prophets If you referre it to jealousie it notes out Gods taking them into covenant to be his people their revolt by Idolatry and other sins and Gods jealousie upon it who growing hot with displeasure spake sharp and dreadfull things against this people as a jealous husband would do against an adulterous wife Observ 1. That God
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