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
faithfull servant of God and tells him it 's reported among the Heathen and Gashmu saith it That thou and the Jews think to rebell that thou wilt be King and hast appointed Preachers at Jerusalem to say there is a King in Judah here was a malicious forgery a trim lie and no lesse reproach then Rebell Traytor must be laid upon this great Worthy and Reformer in Israel Nehemiah returns an answer verse 8. There are no such things done as thou saiest but thou fainest them out of thine own heart the Devill is the father of lies Joh. 8.44 and all his children are like him forgers of lies Jer. 20.10 Report said Jeremiah's back friends and wee will report it invent some slanders some lie against the Prophet and we will report it spread it carry it to the Kings Court and eare and cause him to smart for his boldnesse Ieremiah heard the defaming of many it was their daily work they said Let us smite him with the tongue Jer. 18.18 no man can have a beautifull and well favoured name for these briers they will scratch it and make it very bloody it was their daily work the Christians in the Primitive time were accused of all the evils fell out if there were great floods Christiani ad Leones Pluvia defecit Christiani nominis gratia famines wars earthquakes plagues in the Roman Common-wealth they cry'd Away with the Christians to the Lions and Austin observeth that they made it a Proverb The rain fail'd because the Christian name was suffered 3. Daring provoking words Nehem. 6.2 Sanballat and Geshem dared Nehemiah to meet them Come let us meet together in one of the villages four times they sent unto him in that manner thinking by this way to have drawn out Nehemiah and done him mischief daring provocation comes from the wicked and herein they are thorns and briers 4. Scorning scoffing speeches Nehem. 4.2 when the walls of Hierusalem were building Sanballat scoffs and sayes What do these feeble Jewes will they fortifie themselves will they sacrifice will they make an end in a day will they revive the stones out of the heaps of the rubbish which are burnt and so Tobiah If a Fox go up hee shall even break down their stone wall these scoffs and jeers went to the heart of Nehemiah and made him pierce the heavens for help Heare O our God for we are despised the Hebrew is despight we are not only despised Luther was called Germana illa bestia but wee and our work are despight in the abstract mockings are biting things therefore they are call'd cruell mockings Heb. 11.36 Ishmaels mocking of Isaac Gen. 21.9 it 's call'd a Persecution Gal. 4.29 The servants of God have been mock'd and reproach'd in all ages 5. Threatnings Acts 4.17 Let us straitly threaten them to speak no more in Christs Name and verse 21. When hee had farther threatened them their tongues were tipt with threats they were thorny tongues minae sunt spinae threats are thorns and pricked them on to the throne of grace and made them pray as men pierc'd to the quick for vers 29. Now Lord behold their threatning let not them wound and weaken us but grant unto thy servants that with all boldnesse they may speak thy Word Saul Acts 9.1 hee breathed out threatnings against the Saints hee was Benoni a Son of affliction to the Church so are all wicked men and their tongues are thorns Hence they are said in Scripture to be whet Psal 64.3 to be a sharp sword Psal 57.4 a sharp razor Psal 52.2 and the words of it are call'd arrowes bitter words devouring words Ps 52.4 deadly words Prov. 18.21 Death and life are in the power of the tongue it comforts it destroyes Lingua ejus est gladius triceps Bernard Felo de se Mortis fere unicum ostium lingua est Chrys take the tongue of an evill man that slanders and back-bites it 's a great murtherer Wee reade of some double-tongued 1 Tim. 3.8 but such a one is treble-tongued and kills as Bernard saith three at once himself that speak the person hee speaks to and him hee speaks of and the worst is hee murthers his own soul therefor Chrysostome observes well and saith The tongue is almost the very gate of death it 's the death and ruine of most men in the world 6. Their tongues are briers and thorns in regard of their sleighting and undervaluing of Gods servants as Paul is call'd a babler Christ a fellow the Carpenters Son and many of Gods servants are sleighted in these dayes such words they meet with as are thorns and pricks in their sides and eyes Because I will not multiply take their blasphemies O what thorns are those thorns to God and thorns to man When the French had got some victory in Scotland against the reforming part there the Queen regent brake out into these speeches Where is now Knox his God now my God is better then Knox his God here was a blasphemous passage and have wee not such blasphemies in our dayes Where is now your God of Prayer and Fasting What 's become of all your hearing preaching and seeking of yoâ—â— God I might adde another particular which is the thornâ— counsels that wicked men do give 1 King 21.9 what counsell â—ezebel gave against Naboth Proclaim a fast set him up on high among the people and set two sons of Belial before him to beare witnesse against him that he blasphemed God and the King here were words of death here was counsell from hell It 's not unknown what ill counsell hath been given his Majesty of late and likewise to many others Secondly In their looks that 's in the Text also there is much in the faces of men to daunt and trouble mens spirits are much discern'd by their faces Gen. 31.5 I see your fathers countenance is not towards me as before by his face I find a difference in his spirit saith Jacob to his wives he found no favour in it the face is the seat of favour or frowns there is some Majesty in the face and looks of man and when he is angry frowns there is majesticall terror in it Prov. 25.23 there is mention of an angry countenance and it 's likened to a North-wind which is cold and scattering it drives away the clouds that have the rain in them and oft times wicked men have such Northern countenances that they discourage if not drive away the Prophets who come with the dewes of heaven When men frown knit their brows look angerly they have put on vizards and they be scaring things Job 24.15 He disguiseth his face hee is like a man that hath on some terrible vizard which affrights those behold it One of the Nevils Earl of Warwick had so terrible a look when mov'd a little that it was said of him every wrinkle in his forehead was a Sepulchre to bury a Prince in he was of kin to that nation Deut. 28.50 that had
and second causes in the government of the world and execution of his judgements all creatures have being from and dependance on God and he may imploy them to what service he will 2. Gods judgements do oft come suddenly and swiftly wings make a noyse and wheels do rattle in a moment and judgements come in an instant Hos 10.13 in a morning shall the King of Israel be cut off utterly Belshazzar in a night Dan. 5.30 Nebuchadnezzar in an hour driven from his palace and pride Dan. 4.33 3. There is much harmony and love between the Angels their wings touch kisse they go lovingly together in the execution of their offices they have like affections as a woman to her sister they sang sweetly together at the birth of Christ there is no contention envie or division among them but much love they are neer God and the neerer any are to God the more love is in them if wee could agree better and love more wee should be Angelicall In the 14th Verse is laid down what the Spirit did with the Prophet after it had lift him up It took him away after the Sublation there was an Ablation The Prophet was carried by the power of the Spirit to Tel-abib this was not a visionall thing but reall for being lifted up hee was taken away from the place where hee saw the Vision hee was not set down and so left to go to Tel-abib but hee was carried in the arms of the Spirit as Philip was caught up by the Spirit and carried to Azotus Acts 8.39 40. The Spirit was the fiery Chariot that carried Philip and our Prophet through the ayre to their severall places And I went in bitternesse in the heat of my spirit The Hebrew is I went bitter in the hot anger of my spirit Here the infirmity of our Prophet appeares much in that after hee had seen and heard such great and glorious things had found such favour in the eyes of Christ as to have his Spirit enter into him comfort him confirm him and to bestow propheticall gifts upon him yet now hee should be unwilling to obey Christs call be in bitternesse and opposition to his Will this is grandis infirmitas If I go and preach of the glory departing from the Temple I shall stir up the people against me they will stone me if not I shall offend God The Prophet now thought upon Gods anger against his people his departure out of the Temple the ruine of the City the stubbornnesse and impudency of the house of Israel now the weightinesse of the work injoyn'd him by Christ seised upon him and now like Jonas hee thought to decline the service his spirit was bitter he in a great heat that he was so pressed to a work so little affected and over-powerd by the Spirit of God that will he nill he on he must for the next words are But the hand of the Lord was strong upon me Which words do declare that had not Gods hand over-powered him hee would not have set upon that hard work of the Propheticall office feares difficulties dangers carnall reason unbeliefe self-love one or all of these would have turned him back if the hand of God had not strongly prevailed with him By hand of the Lord some understand the Spirit of Prophesie as if that did mightily urge him so the Chaldee Exposition is others understand by it divinum auxilium or virtus spiritus which is as a hand to help we may safely understand the Spirit by it which put forth its mighty power upon and in the Prophet Why the Spirit is resembled to a hand I shewed in the first Chapter v. 3. A hand is symbolum energiae index rei instrumentum aperationis there is strength in the hand it shewes what is to be done and effects it so here the Spirit took hold of the Prophet which notes his power shewed him his duty and caused him to do it Was strong The Hebrew root signifies fortiter apprehendere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenere as one that holds loose joints and nerves of the body to strengthen and confirm them that so the man may be more compact and able to do any thing it notes laying hold with strength as men in danger of drowning and the Septuagint frequently renders it by a word notes so much as Ezek. 7.13.22.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to hold by strength and this sense suits with the hand of the Lord that took hold of the Prophet whose spirit was remisse infirm like a member out of joynt and strengthened it and inabled it to do what was intended and appointed the Spirit held the Prophet by its mighty power that he could not wrest from it by any means but like a man conquered must yeeld and do what was required Observ 1. The Prophets were put on too and carried on in their works of Prophesie and giving the Scriptures by extraordinary acts of the Spirit that enters into Ezekiel takes him up takes him away with mighty power comes upon him and constrains him to prophesie here was inspiration and impulsion of the Spirit 2 Pet. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. Prophecie came not by the will of man but holy men of God spake as they were moved by the Holy Ghost it was not their own spirit moved that is private but it was the Spirit of God which is divine and publique and carried them on with might so that the Scriptures are not inventum humanum but Oracula Dei they are not of man but of God therefore Philo saith Propheta est interpres Dei dictantis Oracula the Spirit dictates all and man only utters or writes what is dictated and as the Scriptures are not of man but of the Spirit so their interpretation is not of man but of the Spirit likewise Let Councels Fathers Churches give their sense of Scripture it 's private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it 's not private because it 's divine the sense of the Holy Ghost and private in this place of Peter is not opposed to publique but to divine and the words are to be read no Scripture is of a mans own interpretation that is private contrary to divine 2. The Holy Ghost is God and a person distinct from the Son the Spirit was in the living creatures in the wheeles and in Ezekiel how could this be if the Spirit were not God none but God can be at the same time in many places it 's his peculiar prerogative and nature to be every where The beams of the Sun are in severall places but not the essence or body of the Sun that is in one place only but the Holy Ghost was in its essence in the Angels in the wheels in Ezekiel it was in Jeremiah who lived then at Jerusalem it was in all the Saints there in Daniel and
chiefest in malignancy and opposition this you shall see 2 Chron. 36.14 15 16. All the chief of the Priests and the people transgressed very much they polluted the house of the Lord they mocked the messengers of God despised his words and misused his Prophets this was the practice of those times Was there ever any great disorder corruption in the Church or any sedition treason almost in the State but some of the chief of the Priests have had their hands in it When the Calf was set up in Moses his dayes Aaron the Priest had his head and hand in it when David was a dying Adonijah makes the sedition and stir in the Kingdome but Abiathar the Priest had a great hand in it Both in the State and in the Church you may well observe that the chief of the Priests have had their hands in the evill in the trouble And have not we now a malignant party that oppose the reformation intended and begun Do they not set themselves with all their might against the Ieremies Daniels Ezekiels and Rechabites of the Land that will not defile themselves There is such a party you all know that do oppose godliness that despise the Prophets scorne the Saints make sad the hearts of the righteous and strengthen the hands of wickedness therefore this prophecy may be seasonable enough in regard of that malignant party that doth oppose too openly 3. They had lost their countrey their choysest comforts they were in captivity and constant jeopardy of their lives if they provoked the Babylonians they were ready to fall upon them and root them out presently and those at Ierusalam were in danger every day to have their liberties estates consciences Religion and lives taken from them And are not we like unto them and are not we even in a Land of liberty in a state of captivity Do not our estates our liberties our consciences our Religion our lives and all lie at the stake Wee are even in Babylon in the midst of Sion wee are in a sad and heavie condition therefore this Prophecy may be seasonable now considering our estate is so like to theirs 4. The times then were such that they loathed Manna ordinary and plain truths would not down unless truths were new and transcendent they were weary of them and slighted them Ieremy was too plain a Prophet for them too low and God gives them Ezekiel a dark and hard Prophet And is it not so in these dayes we have been fed with Manna so long that we loath Manna as a wormy thing If we have not something new unheard of transcendent we are weary wee think it not worth our going out of doors if so then here is a Prophet that may be sutable to these times and your desires God gave them this Prophet in a time of affliction and there was something in it for afflictions open mens understandings Vexatio dat intellectum and inlarge their capacities when people are under pressures then their understandings are quickest then they are most apprehensive therefore God gave them such a Prophet as might sute with their condition in exercising their parts and graces to the full when at the best Now is a time of affliction if your spirits be awakened and the bent of them be after high and hard things lo here are difficulties and transcendencies for you here are high things to draw up your thoughts to exercise your spirits be they never so choice and apprehensive One thing more for the seasonablenesse of this Prophet it is said heaven was open Ezekiel saw visions of God If ever God hath opened heaven since Christ now he hath done it in these sad times God hath now caused is causing you every day to see visions out of the Prophets and out of the Gospel These expository Lectures are openings of heaven and let out cleare and choice light unto you from heaven therefore seeing heaven is opened let visions of God be counted seasonable and become acceptable unto you But if this Prophet be so dark and difficult what is the benefit and fruit we shall have by him This is the next head wee are to come unto and the benfits of this Prophet are these the darker the Prophet is the more of God may you look for from him God dwelleth in darkness as well as in light Psalm 18.11 He made darknesse his secret place And Exod. 19.9 God came to Moses in a thick cloud Tenebrae sunt latibulum Dâ—i and there Moses had the most of God Here God is coming to you in a dark Prophet and questionless you shall find much of God in him here you shall see much of Gods mercy in upholding and comforting the spirits of his people and providing for them in a strange land here you shall see much of Gods justice in punishing sinners for their sins and iniquities here you shall see much of Gods truth in fulfilling of prophecies here you shall finde much of Gods power in subverting of Kings and Kingdomes here you shall finde much of his manifold Wisdome in these dark visions here you shall finde more of God then you expect 2. This prophecy is an exact History of the time of the Jewes being in captivity in it you have many passages of Nebuchadnezzars reign and government of his acts abroad and at home and of Gods dealing with his people in the time of this their seventy yeers captivity Were not Daniel and Ezekiel extant wee should have such a great losse as the world could not tel how to repair it the acts of Gods dealing with his Church and people in that seventy yeers would be swallowed up in a Chaos of darkness 3. You shall see for what sins God subverteth and overthroweth Kingdomes and States In this Prophet you shall find that the Lord doth ruine glorious Churches great Cities mighty Kingdomes men of great renown families and posterities and the particular sins for which he doth it Namely for false worship Idolatry injustice uncleannesse prophaning of his Sabbaths contempt of his Word abuse of his Prophets and sins of that nature So that as it is Prov. 21.30 There is no wisdome no counsel nor understanding against the Lord. God will overthrow even Kings and their Councels Kingdoms with their Nobility and Gentry with their Magistrates and people God will overthrow them when he once sets upon such a worke such a designe There is no standing out against him 4. You shall see here also the different carriage betweene the godly and the wicked in times of Judgement When judgements are abroad in the world the inhabitants of the earth should learn righteousness but wicked men they grow more active against God more impudent more desperate and hard-hearted they combine and plot together to roote out the righteous this you shall see in this Prophecie And for the godly you shall finde that when judgements are neare and upon them they are mourning in secret they get together
it is that Vision is put for prophecy Isa 1.1 3. In a Vision there is alwayes such an irradiation of the mind such divine satisfying over-powering strong light that the partie who hath the Vision is put out of all doubt and dispute concerning the truth of the thing he hath seene or is represented Moller Ps 89.20 4. There is in a vision a strong impulse upon the spirit of the partie to doe that which is the minde of God concerning that vision 5. It is when they are awake God speaks to men by dreames in the darke when they are asleepe but usually visions are when men are awake All these are found here in the Prophet Ezekiels vision 1. There are representations of diverse things to him he was an Hieroglyphicall Prophet he had more things presented unto him of that nature then any Prophet besides All that followeth here in this Chapter are representations of things to Ezekiel in this vision 2. It is of things to come for this Prophecie being either of the ruine of Jerusalem or of the state of the Church still it was of that which was not present but future 3. The Prophet he had strong inlightnings he had such irradiations of his minde that he was satisfied touching the thing therefore he saith The word of the Lord came expresly unto him the hand of the Lord came upon him in a great deale of strength 4. He had a mightie impulse though he was backward unwilling to goe on in the worke of God yet the Spirit came upon him with power and put him on And lastly it was when he was awake walking up and down by the river Chebar there he had these visions Thus much for the nature of a vision now these visions were visions of God I saw visions of God Not that he saw God oft and so every sight of God made a new vision for no man can see God and live but visions revealed to him by God which did in some measure set out the glory and majestie of God and so they are called visions of God Or visions of God by way of opposition and exclusion thus I saw visions of God I had divine visions not Satanicall delusions for Satan hath his Prophets and they have their visions whereby they delude the world not dreames and conceits of mine own no Angel no Devill no dreame no fancy of mine presented them unto me but they were propheticall visions such as God himselfe hath presented Or visions of God lastly in regard of the eminency of them I saw visions of God that is choice rare difficult transcendent visions Things that excell in Scripture-phrase usually are said to be things of God As the Mountains of God the Cedars of God the Citie of God as you may reade Psal 36.6 Psal 80.10 Jonah 3.3 1. Observe here the certaintie of the things contained in this Prophet He doth not say I heard but I saw visions of God The sense of sight is the most certaine most active most discerning most evidentiall of all the senses Therefore 1 Joh. 1.1.3 That which we have seene with our eyes which we have looked upon we declare unto you There was certaintie in that which they saw One eye-witnesse is more then ten heare-says then ten eare-witnesses Thales being asked the Question Quantum oculâ— ab auribus How much truth should differ from a lie his answer was As much as the eyes differ from the eares intimating that what you heare may be false but what you see that is certain The Prophet here saw visions of God to shew the certaintie of these visions and so of the whole Scriptures which are visions of God 2. See here the dignitie of these Visions they are visions of God such as are great glorious transcendent things Mens words works things are meane poore and worthlesse but the things the visions of God they are so high so excellent that few can reach them they are beyond the apprehensions of ordinary men yea the Prophets themselves did not see all that was in those visions God did vouchsafe unto them This shews the things of God have transcendency in them are of great authoritie and challenge answerable esteem These are visions of God and must with all Scripture be valued accordingly Hence the Ancients have called the Scriptures An Epistle of God sent from Heaven to the sonnes of men Therefore in them is nothing impertinent empty but all in them is glorious full of sense mysteries and Spirit this strengthens the authoritie of Scripture Ne titubet fides that our faith may not stagger at all but be confident and build upon them as visions and truths of God 3. See here that when God beginneth once to let out mercy to his servants he stints not presently but proceeds I saw not one vision but I saw visions of God hee had many choice ones It was kindnesse that Ezekiel had such a name The strength of God it was kindnesse that the Lord would open heaven to him it had been great kindnesse if he had seen but one vision but for Ezekiel to have heaven opened and to see visions of God many visions one after another this sheweth the great kindnesse of God When Rachel had her first son she called his name Joseph which signifieth adding or increase for she said The Lord shall adde to mee another son Gen. 30.24 Now God hath begun to shew kindnesse he shall not only give me this but he shall give me another son also When the Lord hath bestowed one mercy on you you may name it Joseph increase addition for God will bestow another upon you Abraham had many mercies from God one after another and Moses a multitude of mercies he converseth with God face to face he heareth God speak he hath Gods presence to go along with him yea he seeth all Gods goodnesse and glory to passe before him When mercies come forth God will not presently shut the door of mercy again Heaven is opened visions are presented one after another Psal 36.10 Continue thy loving kindnesse the Hebrew is draw forth or draw out thy loving kindnesse A metaphor either taken from vessels of Wine which being set abroach once yeeld not only one cup but many cups so when God setteth abroach the Wine of his mercy he will not fill your cup once but twice and seven times or taken from a Mother who hath her breasts full of milk drawes them out for her childe not once but often the child shall have the breast many times in the day and many times in the night so when God beginneth to shew mercy to you he will draw out his breasts of consolation and will bestow mercy after mercy upon you or from a line which is extended for so God being in a way of mercy will extend the line of mercy and measure out mercy after mercy for you Is not heaven now opened Do you not see visions of God this day How often is
is past and what is before them their naturall knowledge is great being such excellent Spirits but besides that they have much revealed to them concerning God Christ the Church and things contingent Hence is it said 1 Pet. 1.12 Which things namely of Christ and the Gospel the Angels desire to looke into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25. The word notes bowing down to prie heedfully into a thing John 20.5 The Cherubims were made looking down towards the Mercy-Seat and here the Angels look into the things of Christ in whom are hid the treasures of Wisdome and so they grow in this knowledge daily as also in experimentall knowledge arising from things done daily in the world and in the Church Angels love to be at the Congregation to meet the Saints and learn of and amongst them they understand partly by their essences and partly by species communicated to their understandings as to ours Angels are good Philosophers they know the Principles Causes Effects Life Motions Death of naturall things Rev. 7.1 2. and 16.5 They are great Statists and know the affaires of Kingdomes Dan. 10.13 saith Gabriel I remained with the Kings of Persia he became a Courtier and acquainted himself with the affaires of Persia Four living creatures These were four Angels in particular some conceive Michael Gabriel Raphael and Vriel which were chief over the rest the whole Host of Angels But that is not the sense neither that God only uses four Angels in his service for many thousands are imployed Luke 2.13 There was a multitude of the heavenly Host and 2 King 6.17 there was an army with the Prophet but it relates to the object viz. The world which is distinguished into four parts East West North and South the work of these Angels laid in all those parts and none of them exempt from the presence observation and operation of the Angels Obs 1. That God imployes not ignorant silly ones in his service but those are intelligent Angels that are wise and very knowing such should the Angels of the Churches be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priests lips should keep knowledge Mal. 2.7 And as God is termed 1 Sam. 2.3 a God of knowledges so should he be a man of knowledges the Pharisees were blind guides and what a multitude of blind Priests were there till within these few yeeres in the Christian world and too many there are to this day that have their right eye darkned Zach. 11. last But the man of God should have new and old in his treasury and be throughly furnished unuo every and word and work 2. That the Angels are in all quarters of the world taking notice of mens words works and wayes they go I had almost said of their very thoughts and that they do Si signo externo prodantur Lesl if discovered by some sign Angels can be present at all times know what devils or other men can know of us any voyce any act they are privie to yea by outward expressions they may gather what is within they being spirits can insinuate far into our hearts and natures though not immediately know our thoughts Therefore we should carry our selves soberly righteously and holily in this world in regard of them 1 Cor. 11.10 the woman is to have power on her head because of the Angels she is to be covered and to carry her self modestly reverendly because of the Angels Psal 138.1 Before the gods will I sing to thee the vulgar hath in conspectu Angelorum before the Angels their presence should awe men and women and keep them from all dishonesty evill words acts gestures secret grudging all discontents and distempers for as they are rejoyced to discern a good frame of spirit in you Grata est Angelis pia significatio Aug. to see you keep that order God hath set in the Church and State to walk as Christians to the honour of God so they are grieved to see the contrary Magna cura vigilanti studio adâ—unt nobis omnibus horis locis succurrentes providentes omnibus necessitat bus nostris gemitus nostros suspiria referentes ad Deum Ambâ—lant nobiscum in omnibus viis nostris considerantes quam piè quam honestè in med o pravae nationis conversemur adjuvant laborantes protegunt quiescentes hortantur pugnantes coronant vincentes grandiâ— eis cura de nobis August Soliloq c. 27. and you must answer for your sins against these great officers in the great family of heaven and earth a thing that is little thought on but if it be a sin to despise and grieve a believer a brother that is inferiour to an angel is it not much more a sin to dishonour their presence and grieve their persons Smoak drives away Bees and an ill savour Doves so do ill passages drive away the Spirit and Angels of God Eccl. 5.6 The Angel that is of Gods councell a witnesse of our wayes will not take it well the Angell may smite thee for neglect of duties ill performances of them 3. That men should be ashamed to be ignorant seeing angels are likened unto them for knowledge and understanding Many men yea such as are called Christians are brutish in their knowledge their souls serve only for salt to keep their bodies from putrefaction Eph. 2.12 without God in the world that is without the fear authority and soveraignity of God falling upon their hearts and without the knowledge of God in their heads and God may say of many Christians My people is foolish they have not known me they are foolish children they have none understanding they are wise to do evill but to do good they have no knowledge Jer. 4.22 The Apostle bids us in understanding to be men shall we be babes only let us now be Angels in understanding David was wise as an Angel and the Saints shall judge the Angels 1 Cor. 6. The evill Angels they are very subtile they have their depths methods wiles and how shall we do it if we be ignorant they come to the Assemblies to get advantage to accuse us let us get knowledge to condemn them 4. That God doth interest Angels and use their service in the government of the world not only men Magistrates and Ministers but Angels also Carcer Dei Angelorum The Jews made Jerusalem the prison of God and Angels they thought that neither God nor his Angels did appeare or rule any where else To take off this conceit God appeares to Ezekiel in Babylon after this manner to convince him that he and his Angels do govern there and in all quarters of the world as well as at Sion that God rules in the world is granted but that Angels should help to sway the Scepter is not so credible A little therefore to clear it 2 Cor. 4.4 In whom the God of this world hath blinded their minds some understand it of the true God that created the world but the best interpreters
Ark so that there and here the Cherubims these Angels looke upward Obser 1. That all creatures depend upon Christ these Angels have the faces of Men Lions Oxen Eagles and look up to him if there were nothing in it but this that Angels in their own nature looking up it might convince us that all inferiour creatures do depend upon him as well as those noble ones but when they come in with the faces of other creatures looking up it 's cleere evidence that all depend upon Christ Col. 1.16 17. By him were all things created that are in heaven and that are in earth visible and invisible whether Thrones or Dominions Principalities or Powers all things were created by him and for him and by him all things do consist he holds all in his hand heaven and earth men and Angels they all consist and subsist in him Heb. 1.3 He upholds all things by the word of his power 2. That in all our ministrations we are to have our instructions and directions from Christ Angels look up to him if hee speak they hear they move and act if not they stir not Moses and Aaron did nothing in the State or Church without direction from God Princes must look into the Law of God continually Deut. 1.7 that they may do things warrantably the Centurions souldiers and servants did come go and do at his appointment not their own and Angels run not of their own heads they will heare a word of command have a commission from Christ before they go It 's not enough that wee be knowing full of courage quick to dispatch much a Commission a Warrant from God we must have else all our doing is nothing nay let us do the will of God without knowing wee are warranted by God to do it it 's rather sin then service Pro. 3.5 6. Lean not to thine own understanding let it be never so great acute cleere it 's not beyond Angels they look up to God and so must thou In all thy wayes acknowledge him and he shall direct thy paths Christ is the great Counsellour and wee must not in one or two or some great exigence of businesse consult with him but in all our wayes what ever we attempt for our selves families State Church we must consult with him sits upon the Throne and he will direct our paths Most miscarry in their wayes or make little progresse because they consult not at all or very little with Christ whereas if men did consult with Christ and do all upon his warrant upon a divine ground they should never miscarry in their ways but proceed farther in the paths of godlinesse in a few weeks then they did before in may yeeres when David had consulted with God he could say God was at his right hand so that he should not be moved Psa 16. 3. That the pleasure of Christ is worthy our waiting for Angels look up and attend what he will say and make known unto them these holy glorious and mighty creatures think not much to wait upon Christ and exercise their patience till he please to reveal his minde Christ is a great King the only Counsellour and his counsell of infinite worth and it 's not State but equity that all creatures wait upon him Angels do it shall we grudge at it Psal 123.1 2. Vnto thee lift I up mine eyes O thou that dwellest in the heavens Behold as the eyes of servants looke to the hand of their Master and as the eyes of a maiden to the hands of her Mistresse so our eyes wait upon the Lord our God He interprets the meaning of looking up which is waiting upon God for manifestation of himself Psal 5.3 David would direct his Prayer to God and look up not down to the world downe to corruption but up to God what he would speak Psal 85.8 I will heare what God the Lord will speak Mic. 7.7 Let the resolution of the Prophet be thine I will look unto the Lord I will wait for the God of my salvation my God will hear mee 4. That Christ is an object of admiration and adoration The looking upwards is Signum admirationis typus reverentiae the Cherubims looked towards the Mercy-seate admiring and adoring him was figured by it and wee lift up our faces towards heaven when we admire and adore God you have the phrase in Job 22.26 Thou shalt have thy delight in the Almightie and lift up thy face unto God That is admire and adore that God thou delightest in Where is most delight there is most admiration and adoration Christ is the delight of Angels when he was incarnate they bowed downe to pry into that mystery and now he is glorified they look up to admire him there is matter of admiration in Christ all in him is not yet drawne out and discovered 2 Thes 1.10 Christ shall come to be admired in all them that beleeve As it 's in a Country when it 's discovered still new and new things are met with so in Christ Rev. 22.1 2. There the vision of Christ is compared to River-water and that is alwayes new fresh and to a tree of life with twelve manner of fruits every moneth The vision and fruition of God is new savoury and pleasant unto them every moneth day and houre and this is to Angels as well as to any other 2. To adore him Heb. 1.2 Let all the Angels of God adore him They doe look up acknowledge him God and tender to him that glory the Father hath even adoration Christ that was despised rejected of men the stone disallowed of the Master builders that we hid our faces from and esteemed not he is the object of Angels adoration 5. That the service of Jesus Christ is honorable service Angels doe stretch up their faces and waite for it and it 's the glory of the Angels that they are ministring Spirits sent out by Christ Heb. 1.14 is a comparison between the glory of Christ and Angels and their glory is that they are his servants we think the service of great persons an honour to us Who is greater then Christ all power in heaven and earth is given unto him Mat. 28. And he is more honorable then all Princes he is King of Kings and must be honoured as the Father Joh. 5. Servire Deo est regnare Philo. The Apostles counted it their great honour to be servants of Christ Paul James Jude Peter begin their Epistles with it they set it in the front as the most honourable title this service is liberty not bondage Servitus Christianorum regia est l bertas August in Psal 99. his Spirit is a Spirit of libertie his Law is a law of libertie and Rom. 8.2 The Law of the Spirit of life in Christ hath made me free from the law of sinne and death he is not the servant of Christ is the slave of Satan this service is spirituall profitable honourable David had rather be a doore-keeper in Christs
within shee was all glorious within so if Christs Throne the outside of it be so glorious what is hee in the Throne all glorious all glory Joh. 1.14 Wee beheld his glory the glory as of the only begotten If Apostles saw glory in him being on earth in his low condition what did our Prophet see in him being above the firmament in his Throne and glorious condition The Scriptures set him out not only to be glorious but glory Psal 24.8 King of glory Jam. 2.1 Have not the faith of our Lord Jesus Christ the Lord of glory in respect of persons The word Lord in the second place is not in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thus it stands there have not the faith of our Lord Jesus Christ the glory so that Christ is glory and the glory the glory of heaven the glory of the world the glory of Sion the glory of the soul and not only is Christ glorious and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hee is Heb. 1.3 the brightnesse of glory that is spotlesse perfect intense exceeding glory hee is the brightnesse of the glory of the Father or the Fathers glory shines out most brightly and intensly in the Son the Fathers glory in the whole creation is but darknesse to his glory in Christ and therefore he is brightnesse of glory and every thing that comes from Christ hath some beames of glory in it his works are called glorious Luke 13.17 they rejoyced for all the glorious things done by him the liberty he purchased is glorious liberty Rom. 8.21 his Church is glorious Ephes 5.27 his Gospel is glorious 1 Tim. 1.11 6. That Christs Throne must not be of common stone but precious ones of Saphires the pavement of God was of stones or bricks of Saphire Exod. 24.10 and Christs throne must be of Saphires the Church is Christs Throne visible and conspicuous as the heavens Jerem. 3.17 Jerusalem is called the throne of the Lord and the Churches under the Gospel are the throne of Christ hee sits in the Congregations and bears rule in them Rev. 2.13 I know where thou dwellest where Satans seat or throne is there was a congregation of persecutors Idolaters and unclean parties for such sinners are mentioned in the 13. and 14. verses and this company was the seat and throne of Satan many congregations are thrones of iniquity and shall the throne of iniquity have fellowship with thee Psal 94.20 But godly congregations are the Seat and Throne of Christ Now as the conscience which is the invisible seat of Christ must be pure 1 Tim. 3.9 holding the mystery of faith in a pure conscience so must the visible Seat of Christ be pure the congregation where hee will sit and reigne therefore the promise is Isa 54.11 12. that the state of the Church under the Gospel shall be better then it was under the Law there all stones were laid in the building but here should be a difference made God wll lay stones with faire colours Saphires Agats Carbuncles and pleasant stones and that it 's meant of Gospel-times and Churches the words following in the 13. verse shew All thy children shall be taught of the Lord which Christ applies to these times Joh. 6.45 So then the Churches now are to be of Saphires such as have a heavenly vertue and purity in them not of Sand-stones Tode-stones or any High-way-stones they are fitter to make Satan a seat then Christ a Throne 1 Pet. 2.5 they are called lively stones not dead stones that have no true grace in them but lively ones they must be that make a house a throne for Christ Stones that it may be a solid building lively that it may be a usefull profitable building and Saphire that it may be a pure and glorious building 7. Judiciary power is put into the hand of Christ not only as God but as man there was the appearance of a man above upon the Throne there sate the Sonne of man Acts 23.3 and sitting upon the Throne imports power and power judiciall therefore when Christ tels his Disciples of sitting upon the twelve thrones hee tells them also of judging the twelve tribes of Israel Mat. 19.28 and that Christ had such power and that as Sonne of man appeares Joh. 5.27 The father hath given the Son authority to execute judgement because hee is the Son of man verse 22. hee hath committed all judgement to the Son both judgement of actions things and persons Acts 17.31 God will judge the world in righteousnesse by that man hee hath ordained the last judgement shall be by Christ even that great judgement So particular judgements here as now Christ sate in judgement upon Jerusalem and sentenced them to death and captivity And because judgement is opus potestatis an act of power therefore Christ himself tels us that all power in heaven and earth is given unto him Mat. 28.18 8. The Lord Christ actually ruleth the world and all things in it hee sits upon the Throne and exerciseth his power and authority 1 King 2.12 There sate Solomon upon the throne of David his Father that is hee ruled the kingdome and all the affaires of it so Christ sitting upon the Throne presents to us his active ruling the Prophet might see hee held the globe of the world in his hand that hee raised tempests out of the North sent abroad the four living creatures in the severall parts of the world that hee orders the wheels and causes them to stand or go at his pleasure the Lord Christ is not out of office or idle now in heaven though hee sits upon a Throne of glory at his Fathers right hand hee is not neglective of the world he upholds it by his power Heb. 1.3 hee sends out his Angels to minister unto his verse the last hee still gives gifts to men and provides for his Church Ephes 4. and makes the Word the favour of life or death to men hee restraines the wrath of enemies and hedges up their wayes hee makes use of them as rods to drive his stragling sheepe into the fold hee subdues hearts and spirits to himself and protects them being subdued hee discovers confounds the enemies plots and persons 9. The Lord Christ doth govern all with great tranquillity and with great facility hee sits upon the Throne and doth all that imployes quietnesse of mind A sedate temper there is no passion or perturbation in him hee is a Lion for his power a Lamb for his meeknesse hee rules by counsell and wisdome in much quietnesse Act. 17.31 he judgeth in righteousnesse and what hee doth is done without difficulty let him speak the word and presently it 's done if hee bid Nebuchadnezzar go and sack Jerusalem carry them away to Babylon hee goes hee accomplisheth his will fully 10. That Christ is ready ever to heare the causes and complaints of his Church he sits upon the Throne other Judges are of the Bench and Throne and parties agrieved
soul hateth they were the Lords people hee appointed the new moons and feasts but because they had corrupted them hee owns them not but calls them theirs so in Exod. 32.7 God bids Moses get him down from the mount what was the matter Thy people thou broughtest out of Egypt have corrupted themselves their corrupting themselves with Idolatry made God disclaim them they are thy people go look after them I will destroy them else he calls them Moses his people there and here he calls them Ezekiels to let them see how his heart was estranged from them while they were faithfull to God hee counted highly of them they were precious in his sight honourable beloved but when they went a whoring from God Isa 43.4 hee accounts not of them he calls them not his owns them not they had shamefully dishonoured God by their sins and he will not honour them with the title of his people 3. The servants of Christ must execute their Functions without respect of persons or regard to successe Speak to them what ever they be and tell them Thus saith the Lord that one greater then themselves hath sent thee and will call them to account and whether they will heare or forbeare let not that trouble thee do thy duty be not troubled at the oppositions of men or successesnesse of thy labours VER 12. Then the Spirit took mee up and I heard behind me a voyce of a great rushing saying Blessed is the glory of the Lord from his place 13. I heard also the noyse of the wings of the living creatures that touched one another and the noyse of the wheels over against them and a noyse of a great rushing 14. So the Spirit lifted mee up and tooke mee away and I went in bitternesse in the heat of my spirit but the hand of the Lord was strong upon mee 15. Then I came to them of the captivity at Tel-abid that dwelt by the river of Chebar and I sate where they sate and remained there astonished seven dayes THese words are the second part of the Chapter and contain in them a Declaration of what befell the Prophet being so call'd and the particulars are these 1. The work of the Spirit in taking and lifting him up ver 12th 2. The voyce he heard vers 12. and what it was Blessed c. 3. The noyse of wings and wheels vers 13. 4. The ablation of the Prophet vers 14. In the 12th was a sublation in this an ablation 5. The journey he went in the 14. and 15. verse And 6. His condition hee was in bitternesse of spirit hee sate and mourned seven dayes vers 14 15. The Spirit took me up By Spirit here we understand not the wind as if some great wind should take up the Prophet nor an Angel as if hee had been lift up by Angelicall vertue nor his own spirit as Jerome would have it but that Spirit which was in the living creatures and wheels Chap. 1.12 20. and led them that Spirit entred into Ezekiel and set him upon his feet Chap. 2.2 That Spirit which led Christ into the Wildernesse Matth. 4.1 even the eternall Spirit of God This taking up of Ezekiel by the Spirit of God was 1. To perfect and ratifie his Call to the Propheticall Office the Lord Christ had spoken much unto him about it and now the Spirit lifts him up and seals the same unto his soul strengthening him in the full assurance thereof when hee had heard Christs voyce and found his Spirit working so extraordinarily as to lift him up this could not but mightily prevail with and satisfie the soule of the Prophet 2. That hee might have a more cleer and full view of the glory of him that sate upon the Throne when wee would have one see things distinctly and fully wee set or lift him up on high The Devill carryed Christ unto an exceeding high mountain and shewed him the glory of the kingdomes of the world Matth. 4.8 3. To put honour upon him in letting him see that he was to be an organ of the Spirit for the future he was to be imploy'd in great service by the Spirit and that was a great honour Hee was to be the mouth of the Spirit unto that people to be wholly at the dispose of the Spirit 4. To avocate his thoughts from things below and to settle them upon contemplation of things divine a Prophet is not to look downward his heart should be lifted up to heaven and heavenly things And I heard behind me the voyce of a great rushing It was not the voyce of thunder or of an earth-quake but of the living creatures and the voyce some make to be the words Blessed is the glory of the Lord from his place which words are in the originall the blessed glory of the Lord from his place that is the glory of God is now going out of his place and it troubles the Angels that they lament and make a great noyse to behold so dreadfull a judgement to befall Jerusalem and the Jewes and so the voyce to be differing from these words If it be granted that these words were the voyce uttered yet may they be taken in that sense as is expressed to shew their sorrow for the ruine of the Church The blessed glory of the Lord is departing from its place God is leaving his habitation and people and all is hastening to spoyl and desolation this affected the very Angels when some great man that hath been a great Patron and friend to a place is going away what lamentation is made what a noyse and stir is there at it as in these dayes when some Ministers Magistrates and other eminent Christians are forced from their place by the enemies what complaint doth it cause what a noyse doth it make and so when God leaves a people that were beloved and deare unto him it fetches sighs and complaints not only from men but even from angels also the soul finds it a sad thing when God departs from it and oft mourns bitterly Some take the words for a Doxologie and make the sense this Blessed be the glory of God which is seen in punishing the wicked and delivering the Church God shewes himself just and righteous that he will no longer stay among a sinful people but be gone from them and render to them according to their wayes The Quere will be in what sense we may take the words both senses may without prejudice be admitted while the Angels looked upon the great losse the Jews should have by Gods departure the great evils would follow therupon they sympathized and were so affected with it that they brake out into these expressions The blessed glory of God is going out of its place and so it was vox lamentationis but when they look'd at Gods Justice and holinesse they said Blessed is or be the glory of the Lord. Though men be ruin'd Cities and Nations destroyed and God driven from his habitation yet let
his Name be glorious and so it 's vox laudis and brought in to answer the Objections and Cavils the people might make they might say What will God leave us expose us to the people of forain enemies shall we and ours be cut off will he thus deal with his people is it come to this What equity is in it The Angels to prevent such murmurings and vile speech said Blessed c. even when hee is in a way of judgement hee is to be honoured and made glorious Blessed is the glory of the Lord from his place Wee must make some search into these words and inquire after the person the place and the glory The person here is taken to be Christ who appeared unto the Prophet in the Vision The place the Throne where Christ sate and the glory that 's mentioned in the end of the first Chapter And Christ now being about to go off his Throne and put an end to the Vision the Angels cryed Blessed be the glory of the Lord from his place This is not all wee must expect from the words they type out unto us the departure of the Lord from the Temple that God would be gone and take away that which was the chief glory of it From his place God is illocall and the Rabbins use that word to signifie Gods illocality which notes place Makom is a space or place because all things subsist in them Hammakom per Antiphrafin is illocalis infinitus one that subsists or is comprehended in no place and so is an attribute of God How then is God here said to have place Nimekomo From his place God properly hath no place it 's sensu metaphorico that place is given to him where hee in any speciall manner doth manifest his glory power grace and goodnesse that is said to be his place And three places God is said to have in the Scripture 1. The heavens Isa 66.1 Heaven is my throne and 1 King 8.30 heare in heaven thy dwelling place 2. The humble heart Isa 57.15 that is Gods dwelling place And 3. The Temple in Sion Psal 132.13 14. Sion was his habitation there was his rest and abode that is in the Temple being in Sion in the Temple and Sanctuary were his voyce his Way Psal 18.6 Psal 77.13 That was the place where his honour dwelt Psal 26.8 The habitation of his glory The words are in the originall the place of the habitation or Tabernacle of his glory alluding to that in Exod. 40.24 25. where it 's said The glory of the Lord filled the Tabernacle So the glory of the Lord filled the Temple there was the presence of God there was manifestations of his glory there hee heard Prayers and there he gave out many gracious answers there he accepted of their sacrifices and communicated himself unto them there was the Ark and sign of Gods presence and the Cherubims from between which God gave out the answers In these things lay the glory of the Temple but now God would be gone and all the glory of the Temple should depart God moved not from place to place being infinite illocall immovable but he is said to depart when he ceases to do as formerly hee did in the soul when you find not God acting and manifesting himself you say hee is gone Here now God would answer them no more not accept their sacrifice nor heare their prayers c. hee would not do as formerly he had done he would not protect them any longer but look upon them as being unworthy of his presence glory protection and hope and in his wrath leave them to ruine and spoyl of their adversaries and this was Gods departing according to that in Hos 5.15 I will go and return to my place till they acknowledge their offence That phrase blessed glory of the Lord you may for the better understanding conceive thus Blessed be the glorious Lord or the glory the Lord or if you will take it as it 's read the meaning is that the glory of the Lord is to be celebrated Observ 1. That those that are call'd to imployment in the Church of Christ have need not only of Christs word but Christs Spirit also Christ had spoken largely unto Ezekiel and here the Spirit lifts him up and doth in especiall manner animate and arm him to the work when the Apostles had been long with Christ heard his Sermons seen his Miracles life joyned with him in prayer all this would not do it though Christ had forty dayes spoken to them in pa ticular of the things of the Kingdome Acts 1.3 till they had the Spirit and were fill'd with that therefore Christ bid them wait for it he knew they had need of it ver 4. and that it would do more in them then all he had said unto them the Spirit would be Doctor intus and acquaint them with all truth The Spirit would purge out their feares and distempers it would warm heat seal ratifie and make them resolute in the work 2. That the Angels do sympathise with the Church and people of God in their miseries This voyce was as I shewed in the opening the voyce of the living creatures and they made a noise lamenting the state of Jerusalem God being upon the leaving of it and exposing it to great misery Ah said they the blessed and glorious Lord is going from his place and all miseries are now stepping in upon his people this affected them wee know that the Angels reioyce at the conversion of sinners and by the Law of contraries we infer they are sadded at the destruction of sinners of States and Churches they have been imployed to comfort in trouble and where there is no sympathy there is little solace Do you not think that the Angel seeing Christ his Lord and Master in his agony that hee did sympathise first with him and then strengthen him Angels being without sin are as full of pity as the Devils are of cruelty God Christ and the Spirit are full of pity and it cannot be that Angels which are so neer them should be voyd of it no they have a holy sympathy with us in Gods departure from a place is sad newes even to Angels 3. The happinesse of a people is to have the Lord and his glory amongst them and their greatest misery is to have God depart from them most think the happinesse of a people to lie in liberty honour plenty of all things David once subscribed to it Psal 144.15 Happy are the people are in such a case but he quickly crosseth out that subscription and said yea happy is that people whose God is their Lord there 's the happinesse to have God amongst them hee is the glory of a people Zach. 2.5 hee was the glory in the midst of Jerusalem there God dwelt as his worship Laws oracles miracles testified and so hee made Jerusalem glorious among all nations Where true Religion is pure Worship and Ordinances and God working for the good
a watch-man IN this Verse is the Office of Ezekiel laid down First generally a watch-man Secondly more peculiarly 1. Hee must learn of Christ 2. Warn the people A watch-man Tzopheh is from Tzaphah to watch to see from a high place to look about on every side to observe accurately as in Prov. 15.3 The eyes of the Lord are in every place beholding the evill and the good The word for beholding is Tzophoth the same with that in the Verse and notes God exact and accurate eyeing of things and it 's metaphorically taken from those that are set in watch-towers whose office is to observe with the eye and intention of minde what danger is in preparation approach or execution and to inform the city town or army to which hee is a watch-man that all may timously look to themselves If any fire robbery treachery invasion or danger whatsoever appeared the watch-men were wont to give notice by signes or voyce both in the night and day and that constantly such was the Prophet to be here unto the house of Israel hee was to fore-see and fore-tell the dangers were threatned prepared approaching in execution and this he was to do constantly according to that in Isaiah 21.8 I stand continually upon the watch-tower in the day-time and I am set in my ward whole nights so Gen. 31.40 There were two sorts of watchmen God set in his Church extraordinary Prophets Apostles Euangelists and ordinary Pastors and Teachers these continue to this day and these watch for the good of souls Heb. 13.17 and their office is as the Prophets to learne of Christ and to warn the people the other are ceased Observ 1. The goodnesse and bounty of Christ that converseth with and communicates unto the sons of men his precious truths and counsels Son of man saith Christ I have made thee c. It had been honour to Ezekiel to have had an Angell conferre with him and impart secrets to him it 's a great matter to have a Prince talk kindly to his subject tell him his counsels and purposes what was it then for our Prophet to have Christ the Lord of Angels and King of kings to speak lovingly to him to tell him of heavenly mysteries And thus hee doth to us in his Word that yet never saw his face there he opens himself sweetly to us all things being written for our instruction 2. It 's Christs Prerogative to appoint watch-men in the Church I have made thee a watch-man hee might not make himself one others without Christs Commission and directions might not have made him one men should not come into the watch-tower except call'd Heb. 5.4 if hee do hee will prove neither good watch-man nor good work-man Christ himself is the great Watch-man of the Church he is the Head and appoints who shall be in his stead 2 Cor. 5.20 the Apostles were in his stead so the Prophet here so are all the faithfull Ministers of the Gospel who are call'd mediately by the Church according to his will 3. The Ministers of Christ must be men of knowledge they are watch-men and watch-men must have eyes in their heads they must not be blind in 1 Sam. 9.9 they are call'd Seers if they have no eyes they cannot be Seers and if not Seers not watchmen and then mischief may befall the Church suddenly and that without remedy if the blind lead the blind they may both fall into the ditch Isa 9.16 The leaders of this people cause them to erre and they that are led of them are destroyed Ignorance causeth error and error destruction therefore said the Apostle to the Elders of Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si in laicis videtur intolerabilis inscitia quanto magis in his qui praesunt nec excusatione est digna nec venia Leo Ep. Const Take heed to the flock over which the Holy Ghost hath made you over-seers Acts 20.28 unto which and over which you are over-seers Inspectors or Watch-men the Septuag renders it here in our Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Orig. calls a Bishop or watch-man oculum Ecclesiae and Psal 109.8 Let another take his office the word office is from Pakad which is to visit and visiting cannot be without eyes without knowledge if a watch-man want eyes and knowledge how can hee discerne danger instruct the ignorant plaster the wounded reduce the straying lift up the fallen feed the hungry comfort the feeble resolve conscience and compare things past with things present and future a watchman a Minister should be like Argus whom the Poets say had an hundred eyes they should be full of eyes the beasts about Christs Throne were full of eyes before and behinde Rev. 4.6 they saw things gone and things to come they saw every way Ignorance is blameable in any but chiefly in a watchman Papists say Ignorance is the mother of Devotion Dist 38. c. Ign. but the Toletan Councell tels them otherwise Ignorance is the mother of all errours and chiefly to be avoyded in the Ministers of God who have taken upon them the office to instruct the people of God The Priests lips should keep knowledge not ignorance Mal. 2.7 Let Antichrist have ignorant Priests blind watch-men Christ must have knowing judicious seeing watch-men They are men of God thoroughly furnished 2 Tim. 3.17 4. Ministers must not be sleepy drouzie persons they are watch-men and it 's not enough to have eyes in their heads but their eyes must be open not sufficient to have knowledge but that must be improved the wakefull Geese did better service then the sleepy watch-men Matth. 13.25 while men slept the enemy came and sowed tares By men Jerome and Augustine understand the officers of the Church and by their sleeping their carelesnesse and negligence in their place wicked ones took advantage to sow tares errors and heresie while they were remisse The same word that is for a Seer is for a Sleeper Chofim because if men see not to purpose they are no better then sleepers such watchmen Isaiah speaks of Chap. 56.10 His watchmen are blind sleeping lying down loving to slumber when the shepheards sleep then the Wolves watch Somnolent a Pastorum est gaudium Luporum Ephrem tract de tâ—more Dei walk and devoure Acts 20.29 I know that after my departure shall grievous Wolves enter not sparing the flock therefore watch saith he v. 31. intimating that if there be not watching of the Shepheards there will be fearfull spoiling of the sheep the sleepinesse of the Shepheards is the joy of the Wolves Luke 12.37 Blessed are those c. 5. If Watchmen then they must indure hardships all winds and weathers the cold of the night and heat of the day they must look for succession of good and bad Isa 21.11 12. Watchman what of the night The watchman said the morning cometh and also the night It was now night with the watchmen there were troubles afflictions sadding things but there was a
from Aristotle Justinian Machiavil from Traditions Fathers or Councels but from Christ Ministers are watchmen and therefore they must heare the Word at Christs mouth they must inform the Church and people of God in nothing he speake not and warrants not you have an excellent place in Habbak 2.1 I will stand upon my watch and set mee upon the Tower and will watch to see what he will say unto me The Prophets eye and eare were towards God hee cared not what the people and false Prophets said desired determined expected but he only looked at God he would see what he did heare what hee said which way hee mov'd and take all his light from him and then he knew he should not erre hee should not wrong any and it followes The Lord answered me and said Qui patrum pâ—â—câ—â—a câ—ncilâ—orum decreta visiones hominum pro verbo Dei Ecclesiae obtrudunt the Prophet durst not give out any thing to the Church til the Lord first gave out to him and when ought was revealed to him he durst not keep it back If prophets might not bring what they had not from the mouth of God how shall we dare to do it they sin greatly who obtrude upon the Church the wills and decrees of men as authenticall 3. That it 's the office of Prophets and Ministers to premonish their people to foresee danger and foretell them The word Zahar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to shine inlighten to make cleere as the Son and metaphorically to admonish because he is admonished Qui admonetur illustratur de rebus futuris edocetur is inlightned Ministers must deal plainly and cleerly with sinners convince them of their sins and the punishments are threatned against them Ministers must not daub and sow pillows under mens elbows but as it 's in Isaiah 58.1 They must cry aloud and not spare they must lift up their voyce like trumpets and shew the people their transgressions and the house of Jacob their sins The word shew them notes a setting of them before their faces so that they must see and take notice of them and the danger they subject unto the Ministers must not spare any not great ones not the greatest the house of Jacob must be told of them and Ezekiel is a watchman to the house of Israel to the Kings Princes Nobles great small to all therefore all must be warn'd Chrysostome told Eudoxia the Empresse of her sins and spared not for her greatnesse shee had set up a silver Statue about which the people exercised vain and needlesse sports which tended to the disgrace of the Church and for this he dealt roundly with her it 's the Prophets fault that Princes and great ones are so bad they seldome heare of their own sins or Gods truths 4. The Prophets and Ministers of Christ are to do their office in the name of Christ Thou shalt give them warning from mee not from thy self not in thine own name Christ when hee was upon the great work of redeeming man and revealing the Gospel said he came in his Fathers name Joh. 5.43 And did his work in his Fathers name Joh. 10.25 God sent the Son and he did all in his name Christ sends Prophets Apostles Ministers and they must preach and work in his name because what they ask in his name they receive it 's done for them and what they do in his name abides is blessed Joh. 15.16 This should prevail with people to receive the Messengers of Christ as his Messengers as those come in his name what ever their message be conviction of sin denouncing of judgement saith Paul 2 Cor. 5.20 Wee pray you in Christs stead and here Ezekiel must warn them from Christ be it matter of comfort or terror all must be done in Christs name and stead and they entertained as those that are sent of Christ and come from him it 's good for us so to do for in receiving them we receive Christ and that 's not all wee receive the Father also that sent Christ Matth. 10.42 A Minister is good company when hee brings God and Christ with him and there is nothing lost by receiving any Messenger of Christ the right way vers 41. Hee that receives a Prophet in the name of a Prophet shall receive a Prophets reward you must not receive a man because hee is learned witty of note Non quia dives potens amicus akin unto you because he is ingaged to you or you to him because you have some design upon him but you must receive him in the name of a Prophet because he belongs to Christ is sent out by him and comes in his name and then you shall have a Prophets reward you shall profit by his Doctrine hee shall blesse you in the name of Christ 1 King 17. 2 King 4. his prayer shall be availeable for you the widow of Sarepta lost nothing entertaining Elijah nor the Shunamite by receiving Elisha their presence and prayers did much advantage them But you may take the words thus a Prophets reward that is the Prophets have a great hard and glorious work in hand and the shall have an eminent reward in heaven and seing you receive them as Prophets in my name notwithstanding all the reproach discouragements they meet with and danger their Doctrine brings seeing you incourage them and help on their work you shall have such reward as they have be received into the same Mansion I receive them VERS 18 19. 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 c. IN these Verses is a more particular object of his Office viz. The wicked whom he must tell of his sin or die for it here was the operation of the Roul sad and bitter work in the thoughts and apprehensions of the Prophet When I say unto the wicked God speaks not immediatly unto the wicked how then is it here said When I say c. God sometime speaks to them by their conscience which tels them from God that they are guilty and shall die But this reaches not the sense of the words it may be thus taken When I say to the wicked that is in my Word Gods speaks to all wicked men in his Word and there it 's evidenc'd what is the portion of every sinner but yet there is somewhat more in this phrase When I say to the wicked that is of the wicked thou shalt die and thou givest him not warning c. That in Heb. 1.7 Of the Angels hee saith in the originall is to the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the sense is of the Angels he saith and so here to the wicked is of the wicked or if this be not full enough you may take it thus When I suggest to thee by my Spirit that the wicked shall die and thou dost not