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
a chiefe praise in Israel and fit you for an eternal weight of glory Your Highnesse most humble servant VVILLIAM GREENHILL To all Wel-willers of TRUTH Especially to the Authours and Fautors of the Expository Lectures in this Citie IN most Arts and Sciences are difficulties in Divinity are depths Plato Aristotle Euclid have their nodos and the Scriptures have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them are dark sayings Psal 78.2 Riddles Ezek. 17.2 Parables Matth. 13.35 Wonders Psal 119 18. great things Hos 8.12 things hard to be uttered Heb. 5.12 hard to be understood 2 Pet. 3.16 Mysteries Mat. 13.11 hidden manifold Wisdom 1 Cor. 2.7 Ephes 3.10 the deep things of God 1 Cor. 2.10 Much is in it that God hath intermixt the holy Scriptures with some difficulties Hereby we are led up to conceive there be infinite depths in God which eternity must take us up to study They convince us of our incapacity of high things Joh. 16.12 They prevent our undervaluing of divine Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and blood is very apt upon reading and apprehension of easiness to lay aside choyce Workes God hath therefore hid some truths under the rocks laid them deepe that so there might be digging and searching Prov. 2.4 as for treasures Difficulties quicken and whet endeavours sloth is a great gulfe which hinders men from coming at the truth and it made the Father fear Ego vereor ne per nimiam negligentiam stoliditatem cordis non solum velata sint nobis divina volumina sed etiam signata Origen In Verbo Dei abundat quod perfectus comedat quod parvulus sugat Falg lest thereby the Lords Book should not only be shut but also sealed up Ingenuous spirits when they heare of hard things stir livelily and what they get by sorest labour is most precious The rocky and knotty things in the Prophets and Apostles suffice to exercise the greatest abilities and graces which are seated in humane nature they keepe mens thoughts from swelling into a conceit of omnisciency they make us long to be where wee shall know as we are known 1 Cor. 13.12 and in the mean time to pray with David Open thou our eyes Sine Deo impossibile est discere Deum Iren. that wee may see the wonders of thy Law hard things drave David to the Lord he knew that without God hee could not understand the things of God whose glory it is both to conceale and reveale a thing Prov. 25.2 Mat. 16.17 Many have sued to God for further discovery of his minde and have attempted to help us in Scripture difficulties but all dark things are not yet cleared nor all depths yet sounded To this day a vaile is upon the heart of the Jewes in reading the old Testament 2 Cor. 3.14 15. and surely the vaile is not fully removed from the hearts of us Christians we have seen very dimly into sundry things not only of Paul Peter and John but of Moses and the Prophets especially of this Prophet Ezekiel who hath therefore been past over both by Writers and Readers as dark difficult and lesse usefull Robert Stephen mentions one Respons ad censu Theol. Paris in praef and that a Sorbonist who had liv'd above fifty yeeres and knew not what the new Testament meant and have not sundry persons among us lived their fifty yeeres and not known what Ezekiel meant Hath he not been a Book clasped and sealed unto them If this Hieroglyphicall Prophet have been a wonder to all for his Visions yet he hath been known to few by reason of the abstrusenesse of his Visions which have kept off great Rabbies from imploying their talents to open them If weaknesse and error be found in these poore labours of mine J intreat you to remember J have beene among propheticall deepes and difficulties which may plead for him who knowing his own insufficiencies came invita Minerva to this taske If any light appeare for the better understanding of these aenigmaticall things I must say with Daniel There is a God in Heaven which revealeth mysteries to him be all the glory My prayers shall be to him inlightneth every man which commeth into the world Dan. 2. that he would anoint your eyes with eye salve whereby you may daily see more into the great and glorious truths of God and those things which may strongly make for your eternall peace and comfort So prayeth Your Friend and Servant in the Lord W. G. The Introduction to the Work ALL Scripture being the breath of Gods Spirit 2 Pet. 1.21 2 Tim. 3.16 none can be Judge or Expounder of it but the same Spirit Men are only Indices veritatis they cannot bring a sense but shew you what is the sense of Scripture Those are called to be Expositors must not fetch senses ab extra but take what is in the bowels of the Text and hold forth unto others A work which requires ability wisdome diligence and faithfulness Ability to inquire into the originalls wisdome to compare Scriptures consider circumstances and to discerne the verity spirituality and propriety of Texts and Phrases diligence to dig and search after truth which lieth deep and hid faithfulness to give out Truths being found with their own lustre not humane tincture Whosoever doth thus shall purchase favour in Heaven if not esteem on earth Expository work is ancient and honourable Ancient as Nehemiahs time Chap. 8.8 the Levites gave the sense of the Law they expounded it In those dayes the Jewes had their Perushim Interpreters which was above five hundred yeers before Christ what wayes they interpreted Scripture Helvicus you may reade in Shindl. Pentagl page 1491. and in Weems his Christian Synagogue 2 book chap. 1. pag. 221. It 's also Honourable for the Lord Christ was an Expositor Mark 4.34 hee expounded all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24.27 hee interpreted and vers 32. hee opened the Scriptures Paul also was an Expositor Act. 28.23 he expounded This work being so ancient and honourable let it finde the more acceptance with you Some would have Expositors only give the literall sense without observation or application of any thing if all people could prophesie were skilfull in Scriptures as Ezra mighty as Apollo I could like it But because many truths lie so deep and so closely couch'd as all cannot easily discern or extract them it is necessary to give the sense and draw forth points observable yet with a brievous perspicuity and perspicuous brevity The literall sense may be strong meat for some when observations may be milk for others That course shall I take and so I come to the Title The Antiquity Scope and Occasion of Writing Nature Benefit and Parts of this Prophecie handled in the Title The Book of the Prophet Ezekiel FEw of the other sacred Books have this Title in the originall prefixed The word Sephar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a book signifieth any writing
be it great or small short or long it hath this name in the Hebrew language Jer. 3.8 a Bill of divorce is mentioned the word in the originall is Sephar a book of Divorce It was the use of the Jewes to call any Writing though it had but a few lines in it Sephar a book And so a Catalogue that had not many names in it is called a book Mat. 1.1 The book or the catalogue of the generation of Jesus Christ This Book of Ezekiel is large having eight and fourty Chapters in it and may rather be called a Volume then Sephar a Book a Bill a Catalogue Some Books in the Scripture that are far less then this of Ezekiel have that title Esther which is not long hath this title Megillath Esther the Volume of Esther or the Book of Esther so it is in your Bibles The word cometh from Gabal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to roll or fold up for the use of the Jewes was to fold up their Writings as being the best way to preserve them from dust and other dangers These two words are sometimes found both together as in this Prophet Chap. 2. v. 9. There was sent unto the Prophet a hand and in it there was Megillath Sephar a roll of a Book The Jewes had many Megillaths many such volumes or rolls especially five which they did use at severall times There was the Megillath of the Canticles which they read at the Feast of the Passeover because it contained much of the love of God to the Church and in the Passeover they apprehended much of Gods love towards them 2. Then they had the Megillath of Ruth which was read a◠the Feast of Pentecost because it contained the Genealogie and originall of David their King who was so beloved and dear unto them 3. They had the Megillath of Ecclesiastes and that they read at the Feast of Tabernacles in memory of Gods protection of them forty yeers in the Wilderness because that volume did contain in it many acts of Gods providence which watcheth over his people continually The fourth was the Megillath of Esther which was read in the Moneth of Adar because that discovered the plot of Haman and the goodness of God that did deliver them from that imminent danger The last Megillath was the Book of the Lamentations and this contained as the summe so the bewailing of the Babylonish captivity which was grievous unto them This Book they read in the fifth Moneth which was answerable to the latter end of July These were all little books little volumes Ezekiel is rather a Megillath and Ezekiel must be one volume a book written in the Babylonish captivity some five hundred and fourscore yeers before Christ so that it is above two thousand two hundred yeers since this book was written From hence you may observe First the Wisdome of God in causing this and other books to be written A book is a writing the originall word signifieth to write Here is the wisdome and goodness of God that the Prophecies of Ezekiel and other Prophets should be written God will have his Church furnished with and regulated by written truths not unwritten traditions The Jewes they had their Cabbala which they say were full of secret Mysteries The Papists they have their Traditions they call them unwritten verities and wee call them unwritten vanities We have a sure word of Prophecie to stick unto and they uncertain fancies which corrupt the worship of God and indanger immortall souls Bellarmine hath a whole book de Verbo Dei non scripto of the Word of God unwritten such words of God wee acknowledge not It was the wisdome of God that the Prophets should write and that their writings should be extant When the Lawyer asked Christ what he should do to inherit eternall life Christ doth not send him to unwritten Traditions or to Jewish Cabbala's but he sends him to a known and written Law What is written in the Law how readest thou Luke 10.26 So wee must look to what is written and how we may reade not what they tell us was revealed to such a Saint and hath continued to so many generations and is the truth of God these are delusions The writings of the Prophets and Apostles are sufficient for us and wee acknowledge the infinite goodness of God in that these should be written for us to have resort unto If this Prophets others and Apostles works had not been written there would have been great inconveniences some things would have been forgotten some neglected many things corrupted and all things in time questioned and so the whole truth would have been without authority in the hearts of people Secondly see here the providence of God likewise in preserving this book of Ezekiel which was written in Babylon for there was the Prophet and there he had his visions for a book to be preserved in Babylon is a wonder The Law was lost in Sion in Manasses his dayes and found again in Josiah his time If the Law may be lost in Sion much more may a Prophecie be lost in Babylon and if not lost in Babylon yet it might have been left in Babylon if not left there it might have miscarryed in their return if not then yet when Titus and Vespasian took and sacked Jerusalem it might there have perished and been utterly extinguished and we never have heard of this Prophecie of Ezekiel But here is the hand of God manifested in it that though this Prophecie were revealed to Ezekiel in Babylon and run through so many hazards yet it should be preserved to this very day Again see where is the true antiquity This book was written five hundred and fourscore yeers before Christ two thousand two hundred yeers ago and is not this book now very ancient other Prophets and the whole Scripture are the true Antiquity Papists and many amongst us stand upon antiquity and what is their antiquity The Fathers or some Heathen Writers are their antiquity But what is the true antiquity but the Word of God That is Prima veritas and pura veritas the first truth and the pure truth that is the fountain all other are but muddy channels When any points are in controversie they flie to Fathers and to Antiquity and what is found there they take for truth but this is to desert God and run to man My people have forsaken me the fountain of living waters Jerem. 2.13 and hewed them out cisrerns broken cisterns that can hold no water I am the fountain saith God my Scriptures are the fountain of living waters yet they run to their own pits and cisterns that hold no water Some moth-eaten and old writings some ancient copies that have lain hid some hundreds of yeers from the world are brought forth obtruded upon people for truths and they must be truths But for your direction know that if they be not in the Kings Records what ever writings they be never regard
of the Lords house that Nebuchadnezzar King of Babylon took away from this place and carryed them to Babylon And I will bring again to this place Jeconiah the sonne of Jehoiakim King of Judah with all the captives of Judah that went into Babylon Here is a false Prophet contradicts all that Jeremiah had spoken touching the seventy yeers captivity The false Prophets likewise in Babylon they were at work and they strengthen the hands of the false Prophets at Jerusalem by their doctrine Jer. 29.8 9. Thus saith the Lord of Hosts the God of Israel Let not your Prophets and your Diviners that be in the midst of you deceive you neither hearken to your dreams which you cause to be dreamed for they prophecy falsly unto you in my name I have not sent them saith the Lord. And in the 24 25 26 27 28. verses of the same Chapter you shall find that Shemaiah the Nehelamite sent Letters from Babylon to all the Priests and to all the people that were at Jerusalem accusing Jeremiah for a mad man for making himself a Prophet for sending Letters to them in Babylon for lengthening out the captivity to seventy yeers for incouraging them to build houses to plant gardens to eat the fruit of them he would have Jeremiah imprisoned and set in the stocks Thus Jeremiah was accused cryed down at home and abroad his prophecy was sleighted scorned by many and most were troubled at what Jeremiah had prophecied This made such work both at Jerusalem and at Babylon that the people of God were much despondent and their enemies mightily insultive Now hereupon the Lord stirreth up Ezekiel powreth out his Spirit upon him calleth him forth to prophecy setteth him a work to justifie Jeremiah and to ratifie what he had fore-told concerning the Babylonish captivity threatning ruine to the City and Temple to Kingdome and King to their Nobles Priests and all the people Hereupon saith Josephus the prophecy of Ezekiel as soon as ever it was written I conceive he meaneth not the whole Prophecy but some part of it was sent to Jerusalem but little fruit came of it For Zedekiah being then King and having seen it he would neither believe Jeremy nor Ezekiel but presently concludes that both were lyers and false Prophets and that upon this ground Jeremiah had said Chap. 21.7 that Zedekiah should be carryed captive into Babylon and Ezekiel denyed that he should see Babylon Chapt. 12.13 Hereupon saith Zedekiah they were both false here is a contradiction the one saith I shall be carryed into Babylon the other saith I shall not see Babylon But God quickly made this good 2 King 25.7 for shortly after Nebuchadnezzar came besieged Jerusalem took Zedekiah captive put out both his eyes bound him with fetters of brass carried him to Babylon which he never saw From hence by the way you may observe first upon what sleight and weak grounds Princes and people will cast off prophecies and truths of God even upon mistakes and misapprehensions Zedekiah could not apprehend what truths there were in these two prophecies had he compared one thing with another hee might easily have seen truth but small matters will make Princes and people turn off the truths of God especially when they are not sutable to their own spirits and in these dayes people can without much ado turn off any truths Ministers bring if they be not sutable to their apprehensions and fancies 2. That God will make good the word of his Ministers and Prophets though they seem contradictory to mens fancies and sense Jeremiah saith that Zedekiah shall go into Babylon and Ezekiel saith he shall not see Babylon God makes it good notwithstanding the prophecy is thrown away The word of God shall take hold upon Princes Nobles people and slay them if they have despised and stood out against it But from this generall scope of Ezekiels prophecy that hee is sent to strengthen and justifie Jeremy take this observation That it is good for Ministers to strengthen the doctrine works hands and hearts one of another A Prophet is questioned trod under foot his prophecy thrown out as false an Ezekiel is stirred up to justifie a Jeremy When Ministers justifie one another the work goes on with more strength when there is a double witness to a truth it will seal it more strongly to the heart God gave foure Euangelists one had been a great mercy but that things might be ratified in your hearts sealed up in your consciences you have foure Euangelists each one strengtheneth the doctrine and things of another So the consent of Ministers and Prophets is a great matter to ratifie truths in the hearts and consciences of people and to establish the Church It is good therefore for an Ezekiel to strengthen a Jeremy 2. More specially the scope of the Prophet is to comfort the captives that were then in Babylon for they began now to be troubled that they had hearkened to Jeremiah yeelded to the King of Babylon because Jeremy had prophecied that Jerusalem should be destroyed the Temple burnt and that all should be laid waste whereas Jerusalem stood still and now five yeers were gone and nothing done unto the City or Temple for it was in the fifth yeere of Jehoiachins captivity that Ezekiel began his Prophecie They now began to be discouraged that they had left their habitations that they had hearkned to Ieremy so far as to come to Babylon they were likewise disheartened in Babylon they met with much hardship there being put upon building planting sowing and other difficulties yea the Babylonians themselves scoffed at them and said Sing us one of your songs of Sion This made them to droop and to wish O that we were at Ierusalem again that we had never hearkened to Ieremy The Iewes also at Ierusalem reproched them and they said they were men of cowardly and base spirits discouraged with the words of a timerous and lying Prophet one Ieremy and thereupon yeelding themselves into the hands of Nebuchadnezzar they wretchedly betrayed the City Religion and their Countrey these things went to the very bowels and reins of the godly and did greatly disturb them Hereupon the Lord to support their spirits to comfort them in these their distresses and to be an Ezekiel even the strength of God unto them stirreth up Ezekiel sets him on work Lastly the scope of the Prophet is the same with the rest of the Prophets viz. to lead unto Christ as you may see by reading Luke 24.44 Act. 3.18.21.24 They spake of Christ and led to him but it is more especially aimed at by this our Prophet who begins with the Law executed a Captivity but ends with a Temple and restauration by Christ thereby leading the people that were captives in Babylon to Christ the King of Ierusalem In Ephes 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have this expression That he might gather together in one all things in Christ the word notes to summe up or
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
fire that doth put forth it self and receive it self into it self like unto a wave of the Sea that riseth high and falleth into it self again or as in an House on fire the fire breaks forth strongly and the flame returns into it self presently The Septuag render it bright shining fire which comes out of a cloud viz. lightning Ignis fulguraens and how ever some think it not to be meant of the lightning because lightning goeth straight forth and never returneth according to that Mat. 24.27 The lightning cometh out of the Eâ—st and shineth even unto the West and so doth not infold it self yet we have Scripture to confute this conceit Exod. 9.24 there was fire mingled with the hail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word in the originall fire that doth infold it self And they that curiously observe the lightning may find that it doth oftentimes return into it self and passe as it were as a ball in the aire or as wound up into a Globe But this reacheth not the meaning yet in the Text A fire infolding it self Zanchius thinks it rather a fierie globe which remov'd in the cloud and like Cabbage leaves grow up into themselves and infolding make a Globe so the flames of this fire turned into themselves and became a globe and it 's probable to be this because it 's said there was a brightness round about it the fiery globe within begat that circular brightnesse which lightning being transparent could not do and the rather it's thought to be this then lightning because the colour is said to be as the colour of amber whereas if it had been lightning that is transient and the colour hardly observable therefore it should seem to be some fixed thing I conceive it to be vapours in the clouds kindling and burning into themselves the flame turning inward and making a globe Ignis se accendens Shindl. and thus I find it expounded A fire kindling it self and so it is most naturall to the cloud to have vapours in it which fire and kindle themselves and burn into the form of a globe Now what is meant by this fire infolding it self or this fiery globe is very doubtfull they that come neerest to the truth take it to be the wrath of Nebuchadnezzar or rather the wrath of God in using Nebuchadnezzar to burn the City and Temple but with submission to the judgement of the learned and godly I take the fire to be meant of sin the sins of Prince and people Priests and Prophets did kindle and involve them in the fire their own sins took hold of and consumed them Prov. 5.28 His own iniquities shall take the wicked himself and he shall be holden with the cords of his own sin A mans sins will turn upon him take hold of him and bind him and so here Jerusalems sins kindle upon her self take hold of her and burn her sin we find in Scripture cometh up to the nature of fire Prov. 16.27 In the lips of the ungodly there is a burning fire and it 's likened to fire because of the destructive nature whatsoever fire takes hold of it consumeth and so doth sin Job 5.2 Wrath killeth the foolish man and envy slayeth the silly one and Prov. 1.32 The turning away of the simple shall slay them So then Jerusalems sins the sins of Kings and Nobles the sins of Prophet Priest and people are here to be understood by this fire infolding it self which drew the wrath of God into Jerusalem and so kindled fired and consumed them all From hence note that the cause of Kingdomes Cities Prince and peoples ruine is in themselves their own sins are the fire infolding Hos 13.9 O Jerusalem thou hast destroyed thy self thou art the cause of thine own spoil and captivity thou hast set up the Calves worshipped them and they bleat so against thee that they have undone thee Israels sin was Israels destruction and so Jerusalems it was not the whirlewind nor the cloud not Nebuchadnezzar or his army that could have made one breach upon Jerusalems or led one soul into captivity if there had not been sin amongst them it was their own sin which kindled divine wrath and brought in their destruction otherwise they had been safe enough Jerusalem might have stood to this been as great and glorious as ever The principles of our mine are in our selves Iron breeds the rust garments the moths which devour them The ill humors in a mans body fire and consume the house by a burning feaver children breed the worms which bring them to their graves and States the sins which bring them to their ends where sin is bred and countenanced it proves consumptio totius families cities kingdomes go down where sin goes up Let not kingdoms therfore blame God or others but let them and all say The root of the evill is in our selves we should never be laid wast if we were true to God faithfull and close to the rule if we did not sin there would be no fire to consume us and ours A brightnesse was about it There being a Globe of fire within it sent forth beams which produced an answerable brightnesse which brightnesse the cloud being thick and dark of it self was a window to let in the Prophets eye to see what was in the cloud By this brightnesse is shadowed out unto us the terrible Majesty and glory of divine presence putting it self forth in the punishment of sinners As fire begets a splendor round about where it is so do the judgements of God set out to the world his glory justice holinesse Psal 9.16 The glory of his judgement in punishing ill doers is a solid constant spreading glory as that brightnesse was not flashie in the cloud occasioned by the lightning but fixt certain and on every side The note hence is that execution of justice upon delinquents makes God and Magistrates glorious there was a bright splendor in the cloud Exod. 15.6 upon the destruction of Pharaoh and his army in the red Sea it 's said Thy right hand O God is become glorious in power thy right hand O God hath dashed in pieces the enemy and in the greatnesse of thine excellency thou hast overthrown them that rose up against thee This act of justice was a glorious and powerfull work so when God destroyed the Bethshemites 1 Sam. 6.20 Who is able to stand before this holy God say they The holinesse of Gods justice and power shine so clearly in the world that they dazle mens eyes and hearts and makes them tremble before God when Phinehas executed justice how honourable was he in the hearts of the godly what a great and glorious reward did he get by it Never was Solomon more honourable then when he executed justice between the two Harlots and called for the sword to decide the controversie our Magistrates are clothed with scarlet and they may think that makes them honourable but their robes never bring true honour to them
in pede ad quem pertinebat onus totius corporis quod per lincam rectam incumberet De Subtil they are called the strong men and Cant. 5.15 Christs legs are said to be as pillars of marble and Scaliger saith that mens firmnesse is in their feete on which the burden of the whole body directly depends Here then we have the firmnesse and constancy of Angels to goe on in Gods work no burthen can make them buckle no act no force can put them out of their way no wearinesse can make them sit still Angels will meet and stop Balaam and give him commands the Angel will have Lot out of Sodome The sole of their feet was like the sole of a Calves foot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it were the sole of a round foot Quasi planta pedis rotundi pedes rotundos like a globe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cumt alaribus Horat. Ad omnen occasionem nutum Dei. so the Hebrew signifieth both round and a Calf that is fat and hath round feet smooth round and movable to carry any way the Septuagint hath it winged feet Mercury the Poets god was painted with shoes which had wings This sets out unto us both the swiftnesse of Angels of which before and also their usefulnesse to move any way to do service in any part of the world like a Bowle or Globe is equally disposed for motion into any of the four quarters of the world so are the Angels ready to move any way upon every occasion and hint from heaven man cannot do so one man is fit for one service not for all one is fit for counsell another for war a third for Sea a fourth for Land c. They sparkled like the colour of burnished brasse Steel or Brasse being polished or burnished shines very beautifull and sends out eye-dazling beams such as have much glory in them and by this colour of their feet we are led into these observations Obser 1. That the Angels are unpolluted in all their ministrations they contract no filth no soile to their feet when they are in motion they are pure spirits act purely and abide most pure their feet are like polished not polluted burnished not blemished brasse and so hold forth to us an example of purity in our ministrations that wee should be conversant in them so as to be unblemished 1 Tim. 2.8 lifting up holy hands c. 2 Pet. 3.11 What manner of persons ought yee to be in all manner of holy conversation here it 's answered like Angels 2. That the works of God by Angels or men done rightly with a streight foot that is done according to Gods will have much glory and efficacy in them they shine like the polished brasse there is their glory and sparkle there is their efficacy When the Angel destroyed Senacharibs host what glory and efficacy was in that work When the Angel came to Manoah and went up from him in a flame of fire how glorious was this sight how efficacious was the work in the heart of Manoah John preached the truth with a right foot and without delay when call'd to it and hee was a burning and a shining light Joh. 5.35 Herod found him so Mark 6.20 He feared John knowing hee was a just and holy man the glory of his justice and holinesse shines into his head and the power of them affected his heart hee knew hee feared actions done according to Gods will hold forth much of God in them 1 Cor. 14.24 If an unbeliever come in and heare them prophecy that is according to the minde of God carry the action as becomes the Church and the presence of God he is convinced and almost converted and saith God is in you of a truth hee sees so much glory feels so much power that hee can contain no longer c. Isa 52.7 Their feet are beautifull to your eyes and their actions are efficacious in your hearts Gods will is the Standard and measure of all actions and when they are done according to it they are very glorious and beautifull 3. That they are cheerfull in the wayes and works of God they go not dully about their service their feet do shine they have more delight in doing one act of Gods will then wee have in doing all the naturall acts of our lives you shall finde them in a sweet posture and frame alwayes Rev. 4.9 they give glory honour and thanks to God and Rev. 5. they are brought in singing and singing a new song which notes their cheerefulnesse and intention of it so in Luke 2. ver 13 14. Angels are the Quiristers of heaven they make heaven heavenly The last part they are described by is their hands VERS 8. They had the hands of a man under their wings SOme would make sixteen hands to each living creature or face but that 's not likely we finde no number set down and therefore will be content to leave that undisputed whether two four eight or sixteen Hands they had and hands of a man and that under their wings on their four sides The hand notes action Eccles 9.10 Whatsoever thy hand findest to do do it with thy might So Prov. 3.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist 3. de anima The Philosopher calls it the Instrument of Instruments and saith God hath given to man two speciall Organs to the body the hand to the soul reason and look what use reason is of to the soul the hand is of the like use unto the body yea soul reason body are all beholden to the hand for the service that it doth the great things in families Cities Kingdomes are done by the hand Scalig. faith Scal. exercit 256. Nature hath armed man with three things Reason Speech Hands Reason is the hand of the understanding Speech the hand of Reason and Hand the Executresse of Speech that doth the commands all things would be as dead if the hand did not quicken them by the spirit and motion of art Obser 1. That Angels are fit for service they have hands and hands are not made in vain they are for work where there are no hands no power strength or way to put forth that power there is no fitnesse for service but Angels have power and wayes to execute that power they have hands not for ornament but for action 2. That Angels do their works rationally they have the hands of a man look as men do manage the works of their hands judiciously and wisely so do Angels there is nothing defective superfluous perverse rash indiscreet or culpable in their ministrations they know all circumstances and misse not in any how wisely did the Angel manage the businesse with Mary Luke 1.28 hee salutes her shee feares In the 30. verse hee comforts her and tels her shee should conceive and have such a son as never woman had and when she doubted of it ver 34. How shall this be seeing I know not man ver 35. the
smitten dumb Dan. 10.15 breathlesse verse 17. 5. To testifie two things first thankfulnesse for some mercy received or promised upon this ground Abraham fell on his face Gen. 17.23 when God appeared to him and told him that hee would make a covenant with him and multiply him exceedingly hee fell on his face to manifest as his humility so especially the gratefull frame of his spirit towards God for such a mercy 2. Reverence worship and respect unto divine Majesty falling upon the face notes so much in the language of Canaan 2 Chro. 20.18 Jehosaphat bowed his head with his face to the ground and all Judah and the inhabitants of Jerusalem fell before the Lord and worshiped him so bowing in Psal 72.9 is to note reverence and worship They that dwell in the wildernesse shall bow before him and his enemies shall lick the dust they shall come in to Christ and by bowing their faces to the ground and licking the dust of his feet shall testifie their reverence and subjection unto him so Isa 49.23 That which made our Prophet fall down on his face here was feare and amazement at the apprehension of the Majesty of Christ the great glory that appeared newnesse and dreadfulnesse of things in the Vision Observ 1. See what mischiefe sin hath done unto us it hath disabled us from partaking of our greatest good the sight of glory is the happinesse of the creature when Peter saw Christs transfiguration but dimly hee said O Master it 's good being here but sin hath made us incapable of the sight of glory Peter and the rest fell upon their faces and could not behold it as otherwise they might Cum magno moerore pensare considerare cum lachrymis debemus in quantam miscriam infirmitatem cecidimus qui ipsum bonum ferre non possumus ad quod videndum creati sumus Gregory in his 8th Hom. saith it 's matter of great mourning to consider wee are fallen into such an estate as that wee cannot behold what would make us happy wee cannot indure that good that glory which God created us to behold yea such weaknesse hath sin brought us to that wee cannot bear the sight of the appearance of the likenesse of glory They are weake eyes that cannot indure the Sun-beams they more weake that cannot indure the light which is more remote from the brightnesse and glory of the Sun and so here man cannot indure the glory of the Lord nor the likenesse of it nor the appearance of the likenesse 2. That the sight of glory is an humbling thing when the Prophet saw the appearance of the glory of the Lord hee falls upon his face then hee is conscious of his own weaknesse and worthlesnesse then hee trembles and sees the great disproportion between Majesty and nothingnesse Isa 40.5 The glory of the Lord shall be revealed and all flesh shall see it and then followes all flesh is grasse glory will convince us that wee are but grasse it 's not hearing will do it at least not so effectually seeing and seeing of glory doth humble mightily seeing of miserie causeth grief mine eye affecteth mine heart but seeing of glory causeth godly sorrow Job 42.5 6. Now mine eyes seeth thee Nisi aliquid de aeternitate in mente videremus nunquam in facie nostra poenitendo caderemus Gre. I abhorre my self and repent in dust and ashes when hee saw the Lord and his glory then hee abhorred himself his own righteousnesse all his confidences duties and what ever the heart and wit of man catcheth hold of and repented and said What am I unto God the great the glorious God he is so infinitely glorious and distanced from mee that I am no better then dust and ashes Isaiah and worthy to be buried under them out of his sight and so Isaiah when he saw the glory of the Lord then was hee sensible of his own vilenesse and cryes out Wo is mee I am undone because I am a man of unclean lips though a Prophet yet a man of unclean lips for mine eyes have seen the King the Lord of Hosts he had heard the Seraphims cry Holy holy holy the Lord of Hosts the whole earth is full of his glory but this wrought not so powerfully as the sight of his glory now hee saw his sin what a great and soul sinner he was and therefore saith he Wo is me c. 3. That those be throughly humbled with the sense of their own vilenesse and weakness are fittest to hear divine truths and to receive divine mysteries Ezekiel falls on his face and then heares a voyce so was it with Daniel flesh and blood is apt to be lifted up to trust in something of its own men look at and like their own parts their graces some confidence or other we are apt to catch hold of but we must let all go below in our own eyes if we will be fit auditors of Christ we must fall down at the feet of his Throne if wee will heare him speak from his Throne Jam. 4.6 he giveth grace to the humble they finde the choycest favours at his hands Moses a meek man yea the meekest of all living and God shewed himself the most to him and so to him as not to others Numb 12.8 He spake to him mouth to mouth Deut. 34.10 There arose not a Prophet in Israel like to Moses whom the Lord knew face to face Isa 66.2 And I heard a voyce of one that spake This is the second effect following his sight of the glory of God hee first falls upon his face and then hears a voyce this was the voyce of him that sate upon the Throne and was so glorious that the Prophet could not behold him it was not the voyce of the heavens Psal 19.3 nor of the thunder Psal 29.3 but of Christ and the voyce of Christ is taken in the Scripture First for an extraordinary voyce having extraordinary power with it Joh. 5.28 those that are in the grave shall heare his voyce that is the power of his voyce shall fetch them out of their graves Secondly for the doctrine of Christ Joh. 10.27 My sheep heare my voyce that is my Doctrine they do not hear Christ immediately speaking but they heare his Gospel his Ministers opening it unto them Thirdly for the speech of Christ speaking unto others Act. 9.4 I heard a voyce saying Saul Saul c. such is the voyce here Christ speaking himself unto Ezekiel This Vision and Voyce was First to affect the Prophet that hee might be humbled awakened quickned up and prepared to the work the Lord Christ intended him Secondly to confirm him 1. In his call to his Ministery hee was to be a Prophet to this people in a strange Land and therefore hath an extraordinary call to it Christ from heaven appeares 2. In the truth of his Prophecie hee should utter nothing but what he had from Christ the author of all truth hee would put words
to his Prophets truh's suitable to his Providence Here 's a Roul full of lamentations mournings and woes sad things and such things the Lord was bringing upon them there is a sweet Analogie between Gods Word and Works His works are his Word fulfill'd Psal 148.8 Fire and hail snow and vapour storm wind fulfilling his Word when there is thunder and lightning snowes rains and winds these are fulfillings of Gods Word no providences do crosse his Word but all perform it Gods works are the best Commentaries upon his Word and had we the wisdome to bring his Word and Works together we should see a sweet harmony between them This Roul given the Prophet and Gods proceedings with the Jewes after were proportionable they felt what here was writ all that is done in world now is the fulfilling of what is writ when God gave John his Revelation he laid in truths to suit with his providence and works to the end of the world it 's liber providentialis and many things in it are acting in our dayes and before our eyes though we discern it not there be truths for these times and it 's their advantage that can take them up 5. That dreadfull things hang over the head of a sinfull guilty Nation Ezekiel Chap. 3. Ver. 1 2 3. 1. Moreover hee said Son of man Eat that thou findest eat this Roul and go speak unto the House of Israel 2. So I opened my mouth and hee caused mee to eat that Roul 3. And hee said unto mee Son of man cause thy belly to eat and fill thy bowels with the roul that I give thee Then did I eat and it was in my mouth as honey for sweetnesse THese words and to the end of the 15th Verse by some Expositers are made part of the second Chapter and when the division of Chapters was made about 457. yeers since it had been more suitable to have ended the second Chapter at the 4th or 15th Verse of this Chapter then where it is but wee will take it as wee find it In the Chapter you have 1. A farther Narration of Ezekiels Call to the 12th Verse 2. A Declaration of what befell him thereupon from the 12th to the 16th 3. A new Revelation with the events following it unto the end of the Chapter In the first part of the Chapter you have two things The first is the continuance of Christ his Speech and the Prophets actions about the sacramentall sign viz. the Roul Secondly a renewall of his sending to prophesie which is from the third verse to the 12th In these Verses is little that needs explaining that hath most difficulty in it is the eating of the roul what eating is here meant how could the Prophet eat a great roul a thing not credible without prejudice of his health life or both Answ He that commanded him to eat could have prevented all danger and prejudice if the eating had been corporall and literall but it 's conceived here that the eating was not literall but spirituall per visionem saith one Expositer non re ipsa sed spiritu saith another and that in the 10th Verse of the Chapter confirms us in it where it 's said All my words that I shall speak unto thee receive in thine heart and heare with thine eares this was the eating to heare meditate and believe his journey was spirituall his work was spirituall he was to go and prophesie and such was his meat spirituall meat and spiritually eaten But why is hee bid to eat the roul had not seeing and reading been more suitable look on it read it why is the mouth brought in rather then the eye or eare Answ The Scripture doth attribute excellency to and place naturall and supernaturall vertue in that organ or sense by which it 's exercised Gen. 2.7 God breathed into his nostrils the breath of life the meaning is he put a soul into him the nostrils are not the seat of the soul but because the breath in the nostrils doth manifest the presence of the soul in man and discovers it therefore it 's said hee breathed into his nostrils the breath of life and so here Ezekiel is said to eat the roul not to see or heare it because by the mouth the gift of prophecie which was given him by the roul was to be manifested and discovered to the people Cause thy belly to eat Could his or can any mans belly eate this seems a strange speech but take it thus eating is taken in Scripture not only for chewing but for all the actions belonging to meat as concoction and consumption of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew word signifies to eat to dissolve to consume and so that sword and fire in Scripture are said to eat that is to dissolve and to destroy the meaning then is do thou by this roul as the stomach and belly do by meat when they get good thereby the one doth not presently reject nor the other transmit but they retain the meat draw out all the vertue concoct it live and work in the strength of it so here let thy belly eat that is concoct digest the truths thou hearest by serious meditation and by faith do not like those that have weak and sickly stomachs that quickly return what they receive and get no benefit thereby but do thou take in all the arguments and truths of this roul do thou so concoct and consume them by the stomach and belly of meditation and faith that they may become thy nutriment thou mayest feel the power and efficacy of them in thine heart and act accordingly And fill thy bowels Satisfie thy self take enough be not content with a little Observ 1. That our obedience unto Christ must be absolute and simple Eat that thou findest saith Christ what ever thou findest there might something unsavory bitter have been tendered to the Prophet even that which nature abhors how ever he must eat it not dispute the case but yeeld obedience when Christ commands blind obedience is the best to do it upon that ground Authoritas pracipientis est ratio praecepti and no other here the commanders will is warrant for the fact Luke 5.5 this prevail'd with Peter Master wee have toiled all night and have taken nothing neverthelesse at thy word I will let down the net Christs word was all unto him he look'd not at his labour lost at his gain to come but at the word of Christ and that was warrant enough to him so other Apostles when Christ call'd them and bid them follow him they left all and straightway followed him they consulted not with flesh and blood they made no objections chose not what they would themselves but submitted to Christs will Abraham left his countrey at Gods call and knew not whither he should go and this was true obedience with men we must not be so tractable as to do things meerly upon their wills and commands they are no gods their
be able to resist and could that great Councell in the 4th of the Acts prevail against Peter and John We cannot but speak the things that we have seen and heard Vers 20. So Stephen was too stout for all his adversaries Act. 6.10 Such vertue was put into Basil the great you know how he answered the Ruler and stood impregnable against his threats who went and told the Emperor saying Victi sumus Rex in Ecclesiae hujus negotio vir ille minis est superior verbis robustior persuasionibus fortior You must set upon some other man more ignoble or force him openly you shall never overcome him with threats this made Nazianzen say of him that he was percutientibus adamas dissidentibus magnes Could all the policy of the Conclave and power of Antichrist conquer that divine vertue was put into Luther The wicked may drive the godly from their standings not from their stedfastnesse 5. That the Messengers of God being call'd and strengthened by Christ are to go on animo intrepido Fear them not neither be dismayed at their looks though they be rebellious c. If they be strong or against thee I am stronger that am with thee if they frown I smile if they watch to do thee hurt I watch to do thee good if thy Doctrine provoke them yet it pleases me From the 10th Verse observe 1. That the heart is the treasury where the truth should be laid up Receive my words in thine heart hee must heare with his eare but that is not enough he must also admit the word into his heart and lay it up there what is in the head may soon be lost but what is in the heart abides Books lockt up in the closet are safe and truths laid up in the heart are secure Jam. 1.21 Laying aside all filthinesse and superfluity of malice or naughtinesse receive in meekness the ingraffed word they must first put out of their hearts filthiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malice wrath what ever had possession of the heart and kept out the Word and open their hearts to entertain the Word that as it 's with a graffe put into a stock so it might be with the Word in their hearts even be an ingraffed Word a word to root and grow there and bear fruit in the life Luke 8.15 The seed on the good ground are they which in an honest and good heart having heard the Word keep it and bring forth fruit The heart is the ground this seed will grow in David knew this and therfore hid the Word of God in his heart Psa 119.11 And why there that I might not fin against thee This corn will not let the weeds grow when the Word is in the heart it keeps under all corruption it makes them languish and come to nothing many do by the Word as by their Jewels they hang them at their ears that is the place for them and so the Word is only in their eares they heare and that is all it enters not into their hearts and therefore is subject to casualty the Devill world pleasures one thing or other steal it away or make it unfruitfull but the heart is the right and best place for that treasure A godly mans treasure is in the heart within anothers is in the eare and without many heare the Word with the eare but receive it not into the heart and that is a worthlesse hearing Joh. 8.47 The Jewes heard Christ preach yet he tells them their hearing was no hearing yee heare not Gods Word because yee are not of God They heard but not with the heart the truth entred not abode not with them let us look to our hearing and lay up the truths of Christ in our heart Luke 2.19 Mary kept those sayings and pondered them in her heart 2. All the truths of Christ must have interest in the heart Psal 40.8 Thy Law is within my heart hee doth not say a Precept or two a part or half the Law is within my heart but thy Law the whole Law some truth none is so bad but hee would give entertainment unto truths of mercy truths of liberty truths of case and comfort truths in credit so men might pick and choose what truths they listed they would imbrace them but when truths are reproached will subject to danger losse difficulties when they strike at our lusts call for mortification self-deniall conformity to Christ c. then men will scarcely afford truth their eares much lesse their hearts hence those expressions in Scripture of mens perverting the wayes of God Acts 30.10 of being contentious against the truth Rom. 2.8 speaking evill of it 2 Pet. 2.2 of resisting it 2 Tim. 3.8 yea persecuting it Acts 22.4 There be many truths that flesh and blood cannot indure some have torn out parts of Scripture because crosse to their lusts and lives it 's known what hath been done to the Word of God in Ireland and England too of late dayes Some are enemies to the whole truth most to some parts of it but wee must receive all the words of Christ if the least tittle of the Law and Gospel be more durable and excellent then heaven and earth Matth. 5.18 there is sufficient reason it should have interest in our hearts let the truths be what they will so they be the words and truths of Christ we should receive them and that which makes us receive one should make us receive all Do I râ—ceive one because it 's from Christ then I should receive all because they are from Christ if I do not receive all I may miscarry for refusing of one truth Psal 219.6 Then shall I not be ashamed when I have respect unto all thy Commandements From the 11th Verse observe 1. That affliction is a fit time for instruction Gâ—t thee to them of the captivity they were in Babylon stript of all captives under Nebuchadnezzar and now the Lord judged it a fit season for a Prophet to be sent unto them when people are in misery they see the uncertainty of life the insufficiency of all creatures the sinfulnesse of sin that the wrath of God is a dreadfull thing thoughts of death and eternity are upon them and now is a good season to bring the truths of the eternall God unto them Vexatio dat intellectum it makes men consider look about inquire how they may be delivered where to get safety When a kingdome is in danger a Parliament is seasonable when there is war in the gates then counsell and instruction are welcome and when people in captivity a Prophet amongst them will do well 2. When Gods people degenerate he owns them not for his Get thee to the captivity and to thy people God own'd them not now his care of them and affection towards them is much abated God doth look upon things and persons that hee formerly took delight in being corrupt as not his own Isa 1.14 Your new moons and appointed feasts my
for they are a rebellious house they did not profit under their judgements they still undervalued their Prophets they went on stubbornly in their wayes against God and this made God deny them the benefit of the Prophets labours unbelief irreformation and ingratitude are provoking sins and God punishes people for them and such like with the removall of his word and Prophets in Amos 8. the Lord tels them there shall be howlings in the Temple dead bodies in all places vers 3. that their Sun should go down at noon their feasts be turned into mournings and such mournings as are for an only son deep and lasting vers 8 9. and why so they had sinned greatly in sleighting and being weary of Gods Sabbaths and Ordinances they were covetous they oppressed the poore c. and now God would send a famine of the Word vers 11. and there would be howlings darknesse and death above measure it 's a dreadfull thing when people provoke God to take away his Prophets by death to command them silence or to remove them into corners The Prophets and Ministers are the light and salt of the earth if God take them away people will be unsavoury full of worms noysome lusts and corruptions they will be in darknesse and hasten to eternall darknesse it 's the Word that makes all sweet and comfortable if that go Gods face is hid his presence departed and all lyes open to ruine it 's the sins of the people that introduce such a judgement Idcirco tibi praedicationis sermo tollitur quia dum me in suis actibus plebs exasperat non est digna cui exhortatio veritatis fiat Greg. Hom. 17. in Evang. God takes away his Word and the preachers of it because the peoples lives are exasperating not conformable to what is taught This judgement wee may feare in this Land because the distance is exceeding great between Gods Word and our lives I will not prophecy but pray The Lord prevent and divert such a judgement from England if it should come it would be the most dreadfull that befell the Land these fourscore yeares afflictions you are like to meet withall and pressing ones but that I may not discourage your hearts cast your eyes and thoughts upon that promise in Isa 30.19 20. He will be very gracious unto thee at the voyce of thy cry when he shall heare it he will answer thee and though the Lord give you the bread of adversitie and water of affliction yet shall not thy teachers be removed into a corner any more The word in Hebrew is lo iicaneph thy teachers shall not be winged and fly from thee when danger is but thine eyes shall see thy teachers and thou shalt heare a voyce behinde thee c. This is spoken of the Church under the Gospel as well as before if you can therefore take hold of this promise and cry earnestly unto God you shall not lose your teachers and the truth though you lose your estates and outward comforts if God should take away your teachers from you Lam. 3.9 it would be an Argument of much wrath and that this people is unworthy of spirituall mercies VER 27. But when I speak with thee I will open thy mouth and thou shalt say unto them Thus saith the Lord God He that heareth let him heare and he that forbeareth let him forbeare for they are a rebellious house THe greatest part of this verse hath been spoken of in the 11th verse of this Chapter and fifth verse of the second Chapter and therefore shall not need now to be opened unto you Observ 1. All times are not times for the Prophets to speak in Thy mouth is now shut and it 's not seasonable for thee to prophecy but hereafter when I shall speak with thee I will open thy mouth Prophets must therefore waite upon God as for warrant to speak so for libertie and opportunitie of speaking Amos 5.13 The prudent shall keep silence in that time There be times when God in judgement to a people would not have them speak Eccles 3.7 There is a time to keep silence and a time to speak and both these the Lord will shew his servants 2. Neither the Prophets infirmitie nor the peoples sinnes shall alwayes keep the Prophets mouths shut When I speak with thee I will open thy mouth and thou shalt say unto them c. 3. God tryes many wayes with a sinfull wretched people to gaine them he sends them into Captivitie gives them a Prophet there shuts up his mouth opens it againe and all to see what this people will doe I will open thy mouth and thou shalt say thus saith the Lord He that heareth let him heare c. There are but few amongst you who will heare I am afraid but if any will heare let him heare c. God will try men whether they are curable or no. Ezekiel Chap. 4. Ver. 1 2 3. 1. Thou also Sonne of man take thee a tyle and lay it before thee and pourtray upon it the Citie even Jerusalem 2. And lay siege against it and build a fort against it and cast amount against it set the Camp also against it and set battering rammes against it round about 3. Moreover Take thou unto thee an iron pan and set it for a wall of iron between thee and the Citie and set thy face against it and it shall be besieged and thou shalt lay siege against it This shall be a signe to the House of Israel IN the three former Chapters you have had the Preface now we are to come to the Prophecie it self in this Chapter and the next is a prophecy against Jerusalem the chiefe Citie of the Jewes the besieging of it and miseries attend that condition are laid downe therein This Chapter hath in it these parts 1. A typicall besieging of Jerusalem in the 8 first verses 2. A great famine during this siege and that is in the 9 10 11 16 17 verses and this is aggravated from the eating of polluted bread bak't in dung ver 12 13 14 15. I shall begin with the typicall besieging of the Citie the Jewes that yet lived at Jerusalem trusted in their strength and priviledges were secure fearing no dangers they accounted them fooles and weak ones who had yeelded themselves into the hands of the Babylonians and because Jeremiah had counselled them to doe it and prophecied hard things against Jerusalem they dealt roughly with him and got him imprison'd Here therefore the Lord set our Prophet a work to lay siege against Jerusalem to batter it with warlike instruments that so the captives with him might not repent them of what they had done nor those at Jerusalem put off any longer the evill day cry Peace peace when destruction was at hand In the first verse the Prophet is commanded to draw the picture of Jerusalem and that upon a tile in the other two to represent the actions of men besieging a Citie Take thee a