direct them to their journeyes end so that they misse not the marke they aime at What if many second causes be ignorant blind know not their own motions yet if they have guides infallible to lead them it 's sufficient to conduct them to the intended end If a seeing dog can lead a blind begger from place to place direct his motion to the desired end shall not the eye of providence lead any all second causes to their end Providence is an unerring thing and disappoints not God of his expectation The Pilot carries a great ship from harbour to harbour over the Seas through the stormes and fulfils the mind of the Master and so Providence carries the great wheels up and down to the very place appointed 4. The least motions of the wheels are not without providence some think that the great things in kingdomes and the world are transacted by providence but for they lesser they passe in a casuall manner providence reaches them not but the eyes were every where the wheels were full of eyes not a few eyes here and there one but in every part that so mans minde might be freed from such sinister thoughts as that there should be any motion of any wheel without the direction and influence of providence God hath made the least and greatest creatures and hee causeth the least and greatest motions Providentia ita curaâ— omnia ut unum aliquid ita singula ut si illud curaret unicum August in Confess And the Schoolmen say that providence is infinita in omnibus infinita in singulis Let us pitch our thoughts upon some lesser motion the dispensation of a lot the fall of a haire from the head the preparations of the heart the answer of the tongue these are all of the Lord and directed by providence the earth loseth not a pile of grasse the trees not a leafe the water not a fish the aire not a bird without an ordinance of providence 5. Providence orders the motion of the rings and wheels in all parts all the world over not one two or three wheels had eyes but all foure had eyes round about them God by his divine providence ordered things as well in Babylon as in Sion Providence wrought in Aegypt and in the red Sea As there are wheels in all parts of the world in all Kingdomes of the earth so there are eyes in all those wheels 6. The works of God in disposing and governing second causes are admirable glorious and beautifull workes The wheels were full of eyes fitly disposed wisely carried on certainly attaining their ends Could we see the eyes in the wheels we should never fault the workes of God in the world but stand and admire their glory and beauty when the heavens are vailed with clouds we have sowre and discontented thoughts of the heavens themselves but when the clouds are gone that we can see the Starres those eyes of heaven then we admire their beauty and glory and certainly it 's a most glorious sight to see the heavens full of starres in a cleare night and it 's no lesse glorious to see the eyes in the wheels and the choice acts of providence in all their turnings and windings Caussin saith the world in all its parts is ruled like a paper with musick lines and if wee could see those lines they would be as glorious as lines of gold 7. The motions of the wheels are such as that they hold out a providence to all there is something in the wheels that none can reach and something that any may see they are full of eyes and the weakest may see one providence or other if not all the eyes yet some of them there be mysteries in the wheels to exercise the greatest and eyes to satisfie the weakest As no man but sees the stars in the heaven at one time or other so no man but may see the eyes in the wheels That evill doth not over-run all and the wicked devour the good argues a providence In one of the Conanie Islands Johannes Metellus saith there is a tree which drops water at every leafe and sufficeth the Inhabitants and their flocks being a drie Island without water Mithridates when in his cradle had his clothes consumed with lightning and his body not toucht A father and a son shipwrackt at sea the son sail'd to shoar upon the back of his dead father In these particulars and such like providence doth eminently appeare VERS 19. And when the living creatures went the wheels went by them and when the living creatures were lift up from the earth the wheels were lift up 21. When those went these went when those stood these stood and when those were lifted up from the earth the wheels were lifted up over against them Here we have 1. The motion of the wheels farther commended unto us 2. Their station 3. The time of both THe motion was forwards upwards and downwards and for the time of their motion and station it was when the creatures moved or stood as the Cherubims moved so moved the wheels forward upward downward and when they stood still the wheels stood The kind and manner of their motions with their rest depended on the living creatures they moved equally at their motion What 's meant by the lifting up of the wheels must be inquired for Angels to be lifted up is not strange they are heavenly creatures and heaven is their habitation But for the wheels to be lifted up that is very strange wee must search out the sense for into heaven they were not lifted Expositers leave us in the dark all except one that I have met with passe over this difficulty and what I find in that one is this the lifting up of the Angels and the wheels referre to the supreme cause and seems to tell us that inferiour and superiour causes wheels and Angels are under the regiment of the first cause and if wee take the words actively as Montanus doth render them viz. the living creatures in lifting up themselves from the earth the wheels lift up themselves also and that is they looked up to heaven for direction and assistance which may well be called a lifting up themselves Psal 25.1 Vnto the Lord do I lift up my soul that is to thee do I look for counsel comfort strength If wee take the words passively when the living creatures are lift up from the earth the wheels were lift up then I will give you my thoughts what the sense may be and it 's this the lifting up is not meant of lifting up to heaven but to service when God should more then in an ordinary way let out himself to the Angels give them new light new strength and so lift them up to great service then the wheels also were lifted up proportionably to do their parts and the words in the Text invite me to conceive it to be the sense because it 's said The spirit of the living creatures was in the wheels
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
precedent parts of this Vision there is yet more and higher glory to be spoken of and that is the glory of God in the person of Christ This Vision of the firmamen is preparatory to the Vision of Christ upon the Throne it 's described 1. From the place of it it was upon the heads of the living creatures 2. From the colour it was like Crystal and terrible Crystal 3. From the nâ—yse came thence vers 25. In the 23. and 24. Verses wee have a renewed and intermixt description of the living creatures from their wings the situation the number the office and noyse of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d stendere expandere To begin with the Firmament the Hebrew word is Rachiah from a word signifies to draw out and make thin as metals are and wooll to stretch out as Curtains and Tents are Isa 40.22 whence heaven is called expansum because it is stretched out over the whole earth the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the firmnesse and permanency hereupon wee call it the firmament not from the hardnesse or solidity as if it were like Iron or Stone but from the firmnesse of it that it hath endured many thousand yeers and is not melted by its motion nor at all changed it 's taken sometimes for the ayre sometimes for the clouds and sometimes for heaven it self and so wee may take it here even the starry firmament This firmament was over the heads of the living creatures the wheels Angels were under it and it was between the Lord Christ and these creatures and did the office of that pair of wings which did cover the faces of the Seraphims in Isa 6.2 great was the glory of Christ and through this vail of the firmament presented to them The colour and likenesse of it was as the terrible crystal We must a little explain these words it was the likeness of the firmament not the firmament it self The Hebr. words run thus the ice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the terrible or the terrible ice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ice water hardened by cold whence Crystal hath its birth for though ice be not Crystal yet Crystal is from ice when ice is hardened into the nature of a stone it becomes Crystal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nat. hist l. 37. c. 2. more degrees of coldnesse hardnesse and cleernesse give ice the denomination of Crystal and the name Crystal imports so much that is water by cold contracted into ice and Pliny saith the birth of it is from ice vehemently frozen and so you see the originall of Crystal The Epithet here added terrible hath some difficulty in it that heaven a visionall firmament should be terrible seems strange terriblenesse ariseth from newnesse greatnesse or the glory of a thing Things new and strange do cause fear as when the earth opened and swallowed up Corah Dathan and Abiram there was great feare it was a terrible thing and this is called a new thing Numb 16.30 If the Lord make a new thing so when new sights are seen in the heavens they cause astonishment to the beholders as comets the standing of the Sun and the like 2. Things great are dreadfull great waters great mountains great armies Deut. 1.19 he calls the Wildernesse a great and terrible wildernesse Joel 2.11 the day of the Lord is great and terrible and so the Lord great and terrible Nehem. 4.14 from the greatnesse of it therefore might this Crystal be terrible 3. The glory of it that might make it terrible for glorious things are so lightning is glorious and dreadfull when Gods glory appeared in the mount it was terrible unto Moses and made him to quake Heb. 12.21 At Pauls conversion there was a glorious light which stroke feare into all were with him Act. 9. And this Crystalline firmament was full of glory Crystal is a cleer thing receives the light so as to affect the eyes much in like manner this firmament had a great cleernesse and transparency being the foot-stool of Christ sitting upon the Throne Suppedaneum Christi sedentis in throno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuag sometimes translate the Hebrew word for terrible glorious Deut. 10.21 Who hath done for thee these great and terrible things great and glorious things say they so Isa 64. ver 3. Thou diddest terrible things they render it glorious things Tam vehementer nitebat ut form dinem aspicienti afferret Pol. Divinitatem quandam praese ferâ—bat Mald. for they are terrible and here from the gloriousnesse of this Crystal or Crystalline visionall firmament it may be called terrible and this I conceive to be the true cause of its terriblenesse it was so glorious that none could behold it without being dazled astonished and put into a trembling Observ 1. That all creatures are under Christ even Angels themselves they and the wheels are under the firmament where Christ is he walks above his feet are where creatures heads are all are subject to the power of Christ and hee sits above and hee rules them and over-rules their actions Angels and all wheels stoop to him the Prophet saw the wheel on the earth the Angels under the firmament but Christ was above 1 Cor. 15.27 All things are put under him all Angels all men all devils God hath highly exalted him and given him a name which is above every name Phil. 2.9 2. That heavenly things are pure and glorious and hold forth the glory of God Rev. 22.1 they have the cleernesse splendor and lively colour of the Crystal The higher wee ascend the more purity beauty and glory there is more in the ayre then in the earth and waters more in the Sun more in the stars and firmament then in the inferiour things Gods glory is every where the earth is full of it If wee look downwards we may see it but if we look upwards we shall see more excellency and glory How much glory is in the Sun who can tell how many wonderfull things it hath in it and so the firmament Psal 19.1 The heavens declare the glory of God and the firmament sheweth his handy work The out-spread firmament that is so vast so transparent so beset with stars that darts down such sweet influences it holds forth Gods glory exceedingly the glory of his wisdome power goodnesse There is much of Gods glory seen in it Job 37.18 The sky or firmament is compared to a looking-glasse not because you may see severall species of things as we see severall faces in the water and birds in the ayre but chiefly because in it wee see so much of the glory of God even most of his attributes we should be oft looking in this glasse and observe the glory of God 3. That the things above are dreadfully glorious so glorious that our weak eyes cannot behold Incuâ—iunt sacrum quendam honorem the glory of the firmament was as the
according to his humane nature hee should sit upon the Throne of God and judge the sonnes of men hee was administrator Patris the great Agent of his Father Whether Christ in this Vision sate or stood is doubted because it 's said above upon it neither standing nor sitting being expressed but my inclinations are to conceive that the Lord Christ sate and stood not 1. Because Thrones are not for standing but sitting and we never find in Scripture that any stood in Thrones but sate they have sitting in Thrones is the usuall phrase of Scripture 1 King 2.12 Solomon sate upon the Throne of David his father and in the 22th Chap. 10. The King of Israel and the King of Judah as they sate each upon his Throne and Isa 6.1 Isaiah sâ—â— the Lord sitting upon a Throne Rev. 4.10 The twenty four Elders fell down before him that sate on the Throne 2. Kings and Judges here on earth do not use to stand but sit which doth more fully set out their State and Majesty and if Kings on earth do so how much more this King in heaven Besides standing is a servants posture Deut. 17.12 and Ch. 10. v. 8. but sitting is not Luke 17.7 8. that is the Masters the Lords posture Obser 1. The wisdome of Gods Spirit in laying down things to prevent the corruptions and mistakes of man wee are apt to think grosly of the divine nature that God is visible corporeall contained in place sitting as man but see how the Spirit of God carries it here and takes off from all such conceits here is mention of likenesse appearance of things not that they were materially so it 's the likenesse of a Throne the appearance of a Saphire and upon the likenesse of the Throne was the appearance of a man no true body The Anthropomorphites thought God to be like unto us to have his Throne in heaven and sit in it and so far did these men proceed in this opinion of Gods corporeity and circumscription that they assembled into troops and threatned to stone all opposed it So tenacious of and violent for errors are men even the deluded sons of men 2. That man is not capable of immediate accesse to and converse with God Here be many steps and degrees before the Prophet comes to see Christ and then it 's not in his Divine nature but in the appearance of a man Here be the living creatures in the way by the firmament over their heads and then a Throne and that of Saphirine colour and afterward a sight of Christ in the form of a man and then converse If the Lord should not condescend to our weaknesse and mantle up his Majesty there could be no communion between him and us 3. That the Lord Christ who appeared like man hath Kingly Majesty Here is a Throne and a Throne set before him Thrones present royall Majesty unto us and this Throne presenteth Christs when on earth he was in the forme of a servant but in heaven he appeared to the Prophet in the form of a King Neither hath he a Throne only but what ever appertains to Kings Vnction he had and such as other Kings had not hee was anointed with the Holy Ghost and with power Act. 10.38 Promulgation Zach. 9.9 O daughter of Jerusalem behold thy King cometh unto thee A Crowne Hebr. 2.9 Wee see Jesus crowned with glory and honour the Jews crowned him with thornes the Lord with glory A Scepter hee hath also and better then of Gold Hebr. 1.8 A Scepter of righteousnesse is the Scepter of thy Kingdom A royall guard of Angels they are under the firmament stand ready at his foot-stool he hath his Agents and Ambassadors in the kingdome of the world to declare his pleasure to transact his appointments Ephes 4.11 Apostles Prophets Euangelists Pastors Teachers these negotiate the great affaires of this King they dispense the mysteries of his Kingdome he is not a titular King but hath large Dominions Dan. 7.14 There was given him dominion and glory and a Kingdome that all people nations languages should serve him and Psal 2.8 The heathens are his inheritance and the ends of the earth his possession He hath a Legislative power he makes and abrogates Lawes at his pleasure Gen. 49.10 He came of the Princely Tribe that made the Lawes Judah bare the Scepter and gave the Lawes and therefore by David is called The Law-giver Psal 60.7 and Christ descending thence and being typified by the King of Judah he is the true Law-giver Jam. 4.12 there is one Lawgiver and therefore Matth. 28. last Teach them to observe all things whatsoever I have commanded you hee hath a pardoning and punishing power he pardoned Mary Magdalene and punished him had not on his wedding garment 4. That Christ is not only King but the chiefest of Kings his Throne is not on earth but in heaven it 's above the firmament that was over Angels heads and Christs Throne is above them both so that all power in heaven and earth are under Christ his Throne is exalted above them all Heb. 1.6 Let all the Angels of God worship him the greatest Archangel must do it those Thrones for so they are termed Col. 1.16 must stoop to this Throne Ephes 1.20.21 God hath set Christ in heavenly places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the heavenly thrones yea in supercelestiall places for it followes hee hath set him far above all Principalitie and Power and Might and Dominion and every name that is named not only in this world but also in that which is to come and hath put all things under his feet even Angels are under the firmament where his feet stand and all the Princes of the earth are under him Rev. 1.5 Hee is the Prince of the Kings of the earth The inscription of his vesture and thigh is King of Kings and Lord of Lords this title is not Xerxes Nebuchadnezzars nor Alexanders but Christs alone the kings of the world when they sit upon their thrones they have their expansum over their heads some cloth of state made of the richest stuffe that the brains of men can reach unto bedeckt with Diamonds and Pearles that are most costly but this over their throne intimates their subjection to some higher power but it 's not so with Christ hee is above the Expansum nothing is over his head Angels Kings Devils are under his feet and unto him must every knee bow 5. That the Lord Christ who hath such a glorious Throne is exceeding glorious himself his Throne is like Saphires of a Saphirine colour which is very beautifull it 's like the glory of the heavens if an earthly throne be a Throne of glory as Hanna styles it 1 Sam. 2.8 what is this throne a resemblance of the Throne of his glory which hee speaks of in Matth. 19.28 and Chap. 25. vers 31. The cloathing of the Kings daughter Psalm 45.13 was wrought Gold a glorious outside but there was more glory
or as it 's more fully in Chap. 2. ver 5. Regnum Dei non in eloquentia sed in fide constat that their faith should not stand in the wisdome of men it will go off from one to another as men are more witty and hold out the truth in siner and more inticing expressions which will prove evill therefore hee declined the wisdome of men and preached in demonstration of the Spirit that their faith might stand in the power of God in such conviction and operation of the Spirit as might breed invincible stedfastnesse in them Secondly not to please men Gal. 1.10 Do I seek to please men if that were my end I should not be the servant of Christ but he must serve Christ in saving of souls not in pleasing of men when that is propounded unto men they will subject truth to mens humor and become flatterers but Ministers must not doe so not frame their Sermons according to mens humors and minds Jer. 15.19 Let them return unto thee but return not thou unto them do not thou comply debase the truth to please them but speak as the Oracles of God and let them please or provoke it matters not the provoking of them may be the neerest way to their salvation and that is thy end Thirdly not to get a living that is not the end of a Prophets office it 's to make men living men to save their lives and souls Paul preached the Gospel without charge to any and told the Corinthians he sought them not theirs their souls not their substance yet he denies not but that they that preach the Gospel should live of it 1 Cor. 9.14 It 's fit Preachers should have maintenance and sufficient but the end of preaching is not a living but life Cadit Asina est qui sublevet eam perit anima nemo est qui reparet Bern. the life of sinners to save to deliver them seeing this is the end of their calling how should it quicken them to their work If a Sheep were in a pit a child in a fire what haste would wee make to pull them forth and shall wee see souls rushing into the eternall pit the eternall fire and not move our feet our tongues to help them 8. The office of a Prophet and Minister is honourable it 's to save life to save souls their Calling is conversant about the lives and souls of men the soul is the immediate work of God the Image of God of more worth then all the world it was for the souls sake Magna res anima quae Christi sanguine redempta est Bern. Ep. that Christ came down from heaven prayed preached wrought Miracles suffered death and gave his heart-blood this made the Father say Precious is the soul being redeemed with Christs blood and being a thing of such worth and consequence the Ministers work is to save it that very work which is the Lords and Christs therefore in 1 Cor. 3.9 the Apostle saith of himself and all Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are labourers together with God co-workers concurrent with God in the salvation of sinners this is great honour In Obad. and made Jerome say Ipse Salvator Apostolos suos mundi esse voluit salvatores Christ hath made Apostles saviours of the world he calls them the light and salt of the world they inlighten the blind and season the unsavoury souls of men and so save them from corruption and perdition it 's an hard but an honourable work therfore saith James Let him know that hath converted a sinâ—â— that hee hath saved a soul from death Jam. 5.20 let him know it it 's a great and glorious work is done that he may be incouraged and God be praised 9. Ignorance will be no plea for wicked men if they be not warn'd not told of their sins they shall die men are apt to excuse themselves they are ignorant they knew not this or that to be sins their Teachers were insufficient or negligent and this may be truth but neither their fault nor thy ignorance will be a sufficient plea before God warn'd or unwarn'd the wicked shall die Isa 27.11 It is a people of no understanding therefore hee that made them will not have mercy on them and hee that formed them will shew them no favour Nescience may excuse in part but ignorance hardly at all that which men produce in favour of themselves God produces against them you are an ignorant people saith God of no understanding you know not prima principia neither God nor your selves and think because you are ignorant therefore to find mercy and favour at my hands but you are deceived your ignorance aggravates your woe ever therefore will I shew you no mercy no favour those are ignorant of God and his wayes God will be ignorant of them in their greatest straits Depart frm mee I never knew you Matth. 7.23 Ignorance is a great evill it makes men brutish like Nebuchadnezzar who had an Oxes heart in a mans shape ignorance is part of the Devils image as knowledge is of Gods wee should labour therefore to get knowledge savory and saving for it 's not good that the heart be without knowledge Prov. 19.2 10. See here who are the most cruell bloody and damning Ministers even those that are silent that warn not the people of their sins that preach flattering things or to no purpose let men be dumb and not speak at all or preach so as not to warn them of their sins and dangers they are who ever they be whether the greater or lesser Clergie as they use to distinguish themselves they are the bloody damning soul-murthering Ministers you cry out of those Ministers that tell you most of your sins that set judgement hell and damnation before you they be bitter harsh men cryed out of on all sides whereas they are the faithfullest friends that sinners have they would fain save your souls pull you out of the pit keep you out of hell and help you into heaven and are they censurable for this should one see a company of travellers going in a way they should fall into the hands of Cavaliers or Thieves and tell them the danger of it with great affection and compassion should another see them and say nothing or bid them go on and they do so are taken stript imprison'd starv'd to death you can easily tell which of these dealt most faithfully and friendly which treacherously and cruelly too many of the Ministers in England have been faulty this way and guilty of murthering multitudes if not millions of souls it 's one of the crying sins of the Land that wee have had such a dumb insufficient and consequently such a bloody soul-damning Ministery And many amongst them having slain souls now by putting on these wars seek to slay bodies also 11. There is a great necessity lyeth upon the Prophets and Ministers of Christ to preach and to preach home to
the wicked and that for speciall ends I have set thee in the midst of the nations and God had peculiar ends in it The nations and countrey about was full of ignorance Idolatry and prophaneness God recorded his name at Jerusalem set his worship there and them in the midst of the nations that they might make known the true God the true Religion the true way of Worship that they might by their holy lives win those that were without bring them in to serve the God of Israel and had the Jewes been consciencious of their wayes faithfull and spirituall in their worship they might have prevail'd much with the nations to have turned from their Idols and other sins to the living God at least have convinc'd them of the evill of their own wayes and the excellencie of Gods wayes Therefore Moses used this Argument to perswade the Jewes to keep Gods Statutes Deut. 4.6 Keep and do them saith he for this is your wisdome and understanding in the sight of the nations which shall bear all those statutes and say Surely this great nation is a wise and understanding people Examples of ciâ—â—es and nations are convincing and perswasive Orators if they be â—â—lly â—eakons on a hill whose light extends far great cities have influence into all the counties and countreys round about they came from all places to Jerusalem from Sheba 1 King 10.1 from Ethiopiae Acts 8.27 from Parthia Mosopotamia Lybia Rome and many other parts Acts 2.9 10. and what they saw and heard at Jerusalem that fastned upon them What is done in great cities is much observed and goes forth to the ends of the earth Rev. 17.5 Babylon the Mother of Harlots and abominations of the earth 4. Ingratitude is a sin that provokes heaven it self it caused God the giver to upbraid Jerusalem the receiver I set thee in the midst of the nations I made thee the head put honour upon thee call'd thee my city was thy defence glory strength I gave thee my Judgements and Statutes and what hast thou done corrupted thy self corrupted the nation changed my judgements into wickednesse and rejected them this troubled the Lord greatly in all ages Deut. 32.6 Do you thus requite the Lord Oh foolish people and unwise is not he thy father that hath bought thee hath hee not made thee c. and notwithstanding all that God had done for them and was to them yet they corrupted bespotted themselves dealt perversly and crookedly with God so Isai 1.2 Heare O heavens and give eare O earth I have brought up children and they have rebelled against mee Oxen and Asses were more respective of their owners then they were of their God and therefore God upbraids them with it God had done much for that people his Law Prophets Temple Worship Miracles choycest blessings of heaven and earth were for them and yet they were ingratefull therefore God calls heaven and earth to witnesse against them how unreasonable they were in their carriage towards the Lord so in Jer. 2.12 he puts it higher Be astonished O yee heavens at this be horribly afraide very desolate and why should there be such a change in the heavens because Gods people had made a dreadfull change on earth God had been a fountain of living waters unto them fill'd them with comforts of all sorts made them green and flourishing and now they had forsaken him for puddle and broken cisterns of their own ingratitude troubles heaven and earth Bernard saith mans ingratitude troubled Christ more then his crosse nails whippings reproaches yea his death for Christ to become man to suffer all for man and he to be unthankfull this pierced him to the heart most and when God doth much for kingdomes and cities and they prove ingratefull it puts God into an upbraiding way Isa 5.4 I did so and so for my Vineyard Oh what could have been done more I will take away the hedge thereof and it shall be eaten up trod downe laid waste it shall have briers and no rain shall fall upon it 5. Those have the name and face of Gods people may become worse then Heathens Jerusalem changed Gods Statutes into wickednesse that was ill but she did it more then the nations which was exceeding ill hence you find Ezek. 16.46 47 48. that the sins of Jerusalem exceeded the Samaritans and Sodomites Thou hast not walked after their wayes nor done after their abominations but as if that were a very little thing thou wast corrupted more then they in all thy wayes their sins were inconsiderable to Jerusalems and because Sodoms sins being so great notorious as that they fetched fire from heaven and God could forbear them no longer it would hardly be received that Jerusalems sins were worse then Sodoms the Lord swears to it As I live saith the Lord God Sodom and her daughters have not done as thou and thy daughters have done the nations and countreys about never sinned so desperately against God as those professed his name and went for his people and you have the sentence of heaven for it Jer. 2.10.11 Passe over the Iles of Shittim and see send unto Kedar and consider diligently and see if there be such a thing hath a nation changed their gods which are yet no gods but my people hath changed their Glory for that which doth not profit the turpitude of their fact is fully set out it was such as could not be parallel'd among Heathens inquiry was made the report given in that the Gentiles changed not their gods they would not alter their lawes and worship they had from men but the Jewes parted with their glory when they would not part with their shame they let go their Religion which was divine Hos 9.10 and without any just cause changed Gods judgements and statutes into wickednesse into that which neither did nor could profit they were changelings chopt away heaven for earth God for Idols and his worship for mens inventions this made the Lord say of them Jer. 3.5 Behold thou hast spoken and done evill things as thou couldest What could they do worse then let the infinite glorious wise most holy and blessed God go for Idols and Idolatrous worship when the heathens would not let their gods goe that were of base and corruptible materialls made by the hands and art of men that could neither see heare or help them What could Manasses doe worse then he did 2 King 21.11 VER 7 8. Therefore thus saith the Lord God Because you multiplyed more then the Nations that are round about you and have not walked in my Statutes neither have kept my Judgements neither have done according to the judgements of the Nations that are round about you 8. Therefore thus saith the Lord Behold I even I am against thee and will execute judgements in the midst of thee in the sight of the Nations c. THe 7th verse is of the nature of the sixt and hath in it motives unto God to proceed in judgement
they that feare God speake often one to another they fast they pray they redeeme the time they worke out their salvation with feare and trembling they give God no rest they will be at it at midnight In a word you shall finde the carriage of the godly to be exceeding contrary to the carriage of the wicked 5. Here you shall find Gods new Covenant wherein you shall see the riches of free grace God doing all both making the Covenant and performing it both commanding and giving what he doth command unto your soules 6. You shall finde that this Prophet is an Evangelicall Prophet for he points at Christ he will shew you where he is he will lead you to the Temple where you shall see Christ with his line in his hand and measuring out a Temple for the times of the Gospel measuring of his worship his worshippers and all that doth concerne the new Jerusalem Much of Christ will be found at least in the conclusion of this Prophet 7. You shall have a lively representation of the uncertainty of all things and of all conditions in this world In Lament 4.12 it is said there that the Kings of the earth and all the Inhabitants of the world would not have beleeved that the adversary and the enemy should have entred into the gates of Jerusalem None thought none of the Kings of the earth none of the Kings of Israel beleeved that ever Jerusalem which was so fortified by mountaines round about should be taken by the enemy But you shall see in this Prophet that even Jerusalem the Citie of God the Temple that was the glory of the world and Sion the perfection of beauty they are all laid wast Neither Prince Priest Prophet Nobles nor any are spared but all are destroyed all are carried into captivitie all are brought under the sonnes the precious sonnes of Sion are carried away into Babylon So that there is no place no condition no prerogative that can priviledge any from the hand of God where once sinne is come to a perfection Prov. 14.34 Righteousness exalteth a Nation but sinne is a reproach to any people Let them be Jewes or Gentiles let them be Kings Priests or Prophets when sin is growne to a height then the wrath of God comes to a perfection and God will lay a Sion wast God will raze a Temple God will carry a Iehojakin a Zedekiah Prince and Prophet Priest and People into captivitie Is Sion gone is the Temple razed is Ierusalem laid in the dust What confidence then can any Kingdome can any Citie have Let not England let not London be secure Feare and Tremble Repent of sinne Take heed of provoking God Looke beyond the Kingdomes of the earth Looke up to heaven and make sure of that Kingdome which cannot be shaken which cannot be taken from you Thus you have some of the benefits that are to come by this Prophet We are now to fall upon the generall division of the Prophecy In this Prophet you have 1. The Preface wherein is contained Gods appearing to Ezekiel his calling of him and strengthning of him in his office And these are laid downe in the three first Chapters 2. You have the Prophecy it selfe wherein you have these foure things 1. The destruction of the Iewes by the Babylonish captivitie with the causes thereof viz. their sinnes This is laid downe in the next 21. Chapters 2. Threatning of judgement and destruction to severall Nations that had insulted over the people of God being carried away captive and the hand of God being upon them these were the Ammonites the Moabites the Edomites the Philistines the Assyrians and Babylonians And this he doth from the 25. to the 33. Chapter 3. Sharpe reproving of the Iewes for their iniquitie for their hard-heartednesse for their not improving the hand of God upon them exhorting them to repentance he tels them of freedome some mercy and deliverance and after that againe of affliction and trouble that shall befall them And this he doth from the 33. to the 39. Chapter 4. A typicall Prophecy concerning Christ and spirituall freedome through him laid downe in the vision of the new Temple and of the new Ierusalem from the 39. Chapter to the end wherein there will be many glorious things made knowne in due time Thus you have the generall division of the Prophecy To come to the Chapter Ver. 1 2 3. Now it came to passe c. In this Chapter you have 1. Ezekiels first vision from the fourth verse to the end of the Chapter 2. In the three first verses you have 1. The time what yeare what moneth what day this vision was ver 1 2. 2. The place 1. generall the land of the Chaldeans 2. particular by the river of Chebar ver 3. 3. Together with this you have the occasion his being there among the Captives 3. The subject of this Vision Ezekiel Described 1. From his office a Priest 2. From his parentage the sonne of Buzi 4. The Author of this Vision God I saw visions of God such visions as came from God Now it came to passe c. Now The word in the Originall is And And it came to passe It seemes a strange beginning of a booke especially when it referres to nothing said or writ before There are many of the books of sacred Writ begin on this manner as Exodus Leviticus Numbers Iosuah Ruth Samuel Kings and divers others In historicall books it may note the series connect things antecedent with things consequent but in propheticall books it cannot note or make a connexion with things foregoing Jonas begins his Prophecy so and what was the antecedent to make up the connexion Here is the Quere and difficultie why the Prophet should begin his book on this manner And it came to passe Some satisfie the doubt thus They make it an idiome or proprietie of the Hebrew tongue to begin books with this particle And or Now and so they make nothing of it But surely this is not all there is something wrapped up in this Now or And Van. which may be of instruction and use to us Now or And it came to passe The Prophet doubtless was meditating upon the condition he was in meditating of the condition that he had been in Time was that we were at Jerusalem that we went with joy to the Temple to the solemne Assemblies that we heard the voyce of God that we saw his glory his beauty his power and his strength there Time was that we had communion with the Saints that we sung songs of Sion together with chearfulnes and with joy we had precious Ordinances honourable Sabbaths Sacrifices that did cheare our hearts and seale up pardon of our sinnes to us and intimate the good will of God in Christ to our soules wee sate under our Vines and under our fig-trees and were in safetie But now now we eate the bread of mourners wee drinke our own teares Now wee are deprived
besieged Ierusalem and was carried away together with many thousand others into Babylon After him Zedekiah his unckle who reigned 11. yeares 2 King 24.10 11 12. and having broken his promise violated his oath and denying tribute to Nebuchadnezzar is taken his sons slain before his eyes 2 King 25.7 c. himself carried away to Babylon and there he dyeth and all this was within 23. yeares for this Zedekiah reigned 11. yeares and Eliakim or Iehojakim 11. more and the other two three moneths a peece From all this observe 1. The different proceeding of God with Kings that are good and Kings that are evill Good Kings as David Hezekiah Iehosaphat Iosiah how precious are their names how sweet are they like an oyntment powred out how doe they keepe up the glory of their houses they are not written childlesse they are not written men that shall not prosper God doth not brand them with any note of infamy nor detract from their names they are not carried into captivitie But for Kings that are wicked how doth the Lord proceed in his anger against them and make their names to rot See it in Ahaz 2 Chron. 28.22 God sets an Emphasis a starre upon him brands him with a note of disgrace for all men to observe that reade his Story This is that King Ahaz What King was he Even that King that in the time of his distresse did trespasse yet more against the Lord that King that ruined himselfe and all Israel with him that King that shooke the foundation of Church and State This is that King Ahaz So Jeroboam is branded he is seldome or never mentioned but this is added to his name he made Israel to sinne So Eliakim a wicked King had part of his name taken away and here this Jehojachin is called Ieconiah and Coniah a broken Idoll a vessell in which there is no pleasure a man that must be written childlesse a man that must be carried into captivitie and be imprisoned 37. yeares Good Kings are the glory of the world the glory of that State where they live but these evill Kings in Iudah and Israel their memory stinkes their names rot their posteritie is cut off their houses fall to the dust and they have a foundation of wrath for their issue if they have any foure times within the compasse of 23. years were they carried into captivitie God proceedeth against wicked Kings to the third and fourth generation for their Idolatry and oppression for the evills they countenance and maintaine in their Kingdoms and in his worship 2. That afflictions are invalid to subdue corruptions Five yeares they had been now in captivitie and yet their corruptions were not mortified all the hard things they had met withall had not made them yeeld and stoope to God Jeremiah had been Gods Hammer to batter them in Ierusalem in Sion and God had exercised them five yeares with his wrath in Babylon and yet their iron adamantine hearts were not broken but Ezekiel must be stirred up now in the fifth yeare of Jehojachins captivitie a Prophet that must be the strength of God to breake them that must lay on load and not spare You see then that afflictions of themselves doe not kill corruptions they doe not breake the principle of stubbornnesse and strength of rebellion that is in the hearts of men and women Nay 2 Chron. 28.22 sometimes it proveth so that afflictions make us the worse like waters being restrained they swell higher and threaten heaven it selfe so corruptions being restrained they swell and threaten the ruine of States Families of soules and bodies to all eternitie Isa 1.5 Why should yee be stricken any more yee will revolt more and more Let God come with a plague to a Citie with a sword to a sinfull Nation let God come with any judgement the judgements themselves will never doe us good unlesse there be something added to the judgements unlesse they be sanctified to us our proud stubborne hearts our vile natures will stand it out against God even when the sword is in his hand Ezekiel the Priest the Sonne of Buzi c. Wee are now to come to the subject of the vision set downe in the first verse indefinitely I in the third specially Ezekiel described from his office a Priest and from his parentage the sonne of Buzi Josephus and some others conceive the time of Ezekiels transmigration to be in Jehojakims dayes but others make it to be in the dayes of Jehojachin the sonne of Jehojakim when he and so many thousands were carried away by Nebuchadnezzar into Babylon 2 King 24.10 11 12. Then was Daniel Mordecai the three Children likewise and Ezekiel carried into captivitie as sundry affirme And that he was then carried into captivitie is evident from the Text it selfe for in the 40. Chapter of this prophecie ver 1. it is said In the 25. yeare of our captivitie he joyneth himselfe and doth not say their but our captivitie and therefore was then brought into Babylon when Ieconiah was and from that time began the captivitie and the reckoning of the 70. yeares Now he began to prophecy in the fifth yeare of the captivitie thirty-foure yeares after Ieremy Jere. 1.2 who began in the 13th yeare of Iosiah and had prophecied long but done little good amongst them they were so obstinate in his dayes God stirreth up Ezekiel and sets him aworke and he prophecieth 22. yeares as wee may gather out of his owne prophecy Chap. 29.17 In the 27th yeare the Word of the Lord came unto me It was five years before he began to prophecy and 22. years after wee heare of his prophecying He might prophecy longer but we finde it not recorded in holy Writ If it be demanded What became of this Prophet Ezekiel Antiquitie tels us that his end was very lamentable and yet like a Prophets for usually the Prophets came to untimely deaths Adrichomius saith he was torne in pieces with horses Lib. de incarn Verbi Athanasius tells us he was killed for the peoples sake Epiphanius relates that he was slaine by the Ruler of the people for reproving his Idolatry Chrysostome in his 46. Homilie upon Matthew 23. and those words O Ierusalem thou that slayest the Prophets c. saith thus O Ierusalem I have sent to thee Isaiah the Prophet and thou hast sawen him asunder I have sent thee Ieremiah and thou hast stoned him to death I have sent to thee Ezekiel and by dragging him amongst the stones thou hast dashed out his brains All agree in this that Ezekiel came to an untimely and bloudy end and so did most of the Prophets and Apostles What ever mens ends were in killing the Prophets God had other ends That by their bloud and death the doctrine they delivered being sealed might passe the better That none should look for great matters here in this world when such great Worthies were so ill intreated That men might be stirred up by their example
son of Buzi This Buzi was a Prophet if the rule of Jerome and the Rabbins be true Filium Prophetae se assere re Jerome saith when a Prophet nameth his Parentage in the beginning of his Prophecy it is to affirm that he was the son of a Prophet and so say the Rabbins likewise That man was a Prophet whom the Scriptures set down to be the father of a Prophet Then Buzi here who was the father of Ezekiel a Prophet by these rules was a Prophet himself But this is the voyce of men not of heaven His name signifieth contempt disgrace a man contemned scorned despised in the times and places where he liveth You may hence note 1. That the Prophets and Ministers of God have alwayes been subject to derision and scorn Isay 8.18 I and my children are for signes and wonders in Israel If the Vine do beare such ill fruit what then doth the Thorne bear If there be mocking and scorning of the Prophets in Israel what reproaches what taunts and bitter sarcasmes will there be then in Babylon 2 Chro. 36.16 They mocked the Messengers of God and despised his words and misused his Prophets They counted them teachers of lies false Prophets seditious factious such as delivered strange doctrines plotted treasons c. nothing was too vile too bad to lay upon the Prophets and the sons of the Prophets Zedekiah smit good Micaiah on the cheek 1 King 22.24 and saith he Which way went the Spirit of the Lord from me to speak unto thee Thou fool thou silly man thou mad man thou false fellow thou deceiver of the King and people which way went the Spirit of God from mee to thee and so smites him on the cheek Signum maximae ignominae Now to smite on the cheek was a proverbiall speech among the Hebrewes and it was a signe of the greatest disgrace that could be done to any This was the condition of the Prophets while they were here in the world And also of the Apostles We are made as the filth of the world and off-scouring of all things to this day 1 Cor. 4.13 Paul a great scholar full of the Holy Ghost called by an extraordinary way yet he saith of himself and the rest of the Apostles that they were counted as the off-scouring of all things men get up all every where on every side so the word carries it the men of the world were like unto a man that raked every where to get a basket of filth dirt and dung to throw in some ones face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they scrape in the doctrines lives and passages of the servants of God do catch at all advantages do seek every where to pick up something that they may have wherewithall to upbraid reproach and revile them and we are made as the very filth and dung upon the face of the earth Was not Hus that Worthy of God so counted when the Prelate who had the power of ordering things had put a paper crown on his head with three ugly shaped devils upon it and this Title over their heads Haeresiarcha Here is the Diabolicall Heretique that great Heretique that hath three devils in him and when they sent him away to the stake with this farewell Go thy wayes we commit thy soul to the Devill Was not here a man made the filth of the world Even such mockings such dealings such doings must the servants of God look for while they are here They are the sons of Buzi they are Buzies indeed men of contempt and scorn among wicked and vile men 2. That whom the world contemneth God will honour Here is a Buzi a man of contempt in the world but God giveth him a son and a son who is a Prophet and a son whose name is recorded in Scripture together with his own all honourable things Hannah was scorned reproached by Peninnah but God giveth her a Samuel and honoureth her with the motherhood of such a son Joseph was thrown out by his brethren cast into the pit sold to Potiphar put into prison but God did lift him up in Egypt and set him almost in the Throne made him the next man to the King himself Christ was the stone disallowed and rejected by the builders even the Master-builders the great ones the Rabbies the Pharisees but God makes him the chief corner stone God sets him up on high This is for the comfort of those that are godly and thrown out by the world God will take them up and put honour upon them in a way they know not of From the Subject we come to the things fell out with the author of them and they are these 1. Heaven is opened 2. Visions are presented 3. They are seen of Ezekiel 4. The author of them is specified Visions of God The heavens were opened and I saw visions of God The word opening among the Jewes notes sometime not the reality but the effect of a thing Gen. 3.7 Their eyes were opened they were not shut before but now they saw that which they saw not before and so their eyes are said to be opened In the Gospel Christ is said to open the eyes of the blind the ears and mouth of the deaf and dumb not that their mouths were absolutely shut or their ears absolutely stopped or their eyes so closed that they could not stir their eye-lids but Christ opened them so as hee made them to see heare and speak to do that which they could not do before so that in regard of the effect they are said to be opened Sometimes again it noteth the truth of a thing and so Stephen saw heaven opened and Christ standing at the right hand of God and Peter saw heaven opened and a sheet coming down to him The question is whether of these wayes it is to be taken here Origen saith That the heavens were open to the eyes of his body there was a division of the heavens and so in a literall sense he saw the visions and the things presented to him But Jerome saith Non divisione firmamenti sed fide credentis The heavens were opened not by the rending of the firmament but by the faith of the believer You may take it in the literall sense and according to the truth of a thing The inconvenience objected against it is not considerable for it is said If the heavens were literally opened how could Ezekiel see so far as to see things in heaven the strength of his eyes could not reach it for if the Sun and fixed Stars which are far above the Sun are greater bodies then the earth and seem so little unto us how little would any thing in heaven seem to the eye when it is exceedingly beyond both these Answ The heavens being opened it doth not follow that Ezekiel must see the visions in heaven the things he saw might be neerer then the Stars or Sun The Dove came down and lighted upon Christ and the sheet
was let down from heaven unto Peter and so the visions might be neerer unto Ezekiel then the highest heavens The heavens were opened and he saw visions of God it is not said that he saw visions in heaven and grant it to be in heaven Stephen saw Christ there and so might Ezekiel see the object of his vision there yet neither did Stephen by his naturall strength see Christ nor Ezekiel these visions but he that opened heaven did open their eyes strengthened them to see at such a distance Or Secondly you may take it effectively that was done to the eye of faith as if heaven had been opened A thing is said to be opened when that is removed which hinders coming at the thing shut up the seven seals were loosed Rev. 5. then was the book opened when the shuts of the window are turned aside that the eye can come at the light then the window is open the impediments are taken away Vbi discussis omnibus obstaculis Deus facit ut fidelium oculi usque ad gloriam ipsius coelestem penetrent and heaven is open when all lets being set aside God causeth the eyes of his to see divine visions or reveals divine mysteries unto them as if heaven were open and this is the way most peculiar to the servants of God Hereafter saith Christ You shall see Heaven opened and the Angels ascending and descending upon the Son of man The Angels are not corporeall they cleave not the heavens asunder in their descent or ascent that is not the meaning but the spirit of the Text is this the impediments should be taken away from their minds they should be so enlightened with the glory of the Gospel they should see as it were even Angels come down and minister unto Christ they should as the expression is Nova acie apertis oculis 2 Cor. 3.18 with open face behold as in a glasse the glory of God see heaven opened in Christ and the Angels descending upon the Son of man And so did Ezekiel see heaven opened Observ The Key of Heaven is in the hand of God he openeth heaven at his pleasure and letteth out and in what parties and things he pleaseth Angels visions and other things he lets out he openeth heaven and letteth in your prayers your tears your souls at his seasons the key of the grave the key of the womb the key of the clouds the key of hell is in the hand of God and he turns them at his pleasure but above all the key of heaven is in the hand of God he is Lord Chamberlain there is none goeth out nor comes in till God himself turn the key If you would have mercies you must look up to God for them and desire him to turn the key Rev. 3.7 he is said to have the key of David he opens and none can shut he shuts and none can open a key notes power and the key of David chief power in the house in the Kingdome where that key is there is the greatest power God hath that key in his hand the key of David all power to open and shut heaven when he will he can open your hearts at his pleasure he can open Texts at his pleasure he can open dark things unto you therefore seeing all power is in the hand of God look up to him for mercies and desire him to turn the key for your good and his glory 2. That God doth great things for those that are truly godly that are true beleevers Heaven is opened for them and onely for them Wee doe not reade in the booke of God that heaven was ever opened for any wicked man wickednesse shutteth up heaven godlinesse hath the priviledge to the godly heaven is opened To Christ it was opened Mat. 3.16 To Steven Act. 7.56 To Peter it was opened Act. 10.11 To John it was opened Rev. 4.1.19.11 And it is opened to Ezekiel here in the Text I saw heaven opened It is shut against others wicked men shall never see it open in mercie the Judgement at last shall not be in heaven but in the aire or on the earth It is the priviledge of beleevers to have choice mercies Great things God will doe for them that the world shall have no share in It was the godly that saw Christ after the resurrection and not any wicked man It was for beleevers that Christ prayed and not for the world Joh. 17. It is for the heirs of salvation that the Angels are sent forth to be ministring Spirits unto Heb. 1. And it is for the faithfull the heavens are opened that they may see what the glory of their Fathers house is into what a familie they shall ere long be received This sets out the excellency of faith unto us for as it is a hand to receive Christ and his benefits a mouth to eate his flesh and drinke his bloud so it is an eye to see into heaven and the eye for which heaven is opened EZEK 1. The heavens were opened and I saw visions of God c. The Word of the Lord came expresly to Ezekiel the Priest c. And the hand of the Lord was there upon him And I looked and behold a whirlwinde came out of the North a great Cloud and a fire infolding it selfe c. I saw visions of God GOD hath manifested himselfe unto his Prophets severall wayes 1. By speaking immediately unto them without interposition of any medium even mouth to mouth and face to face So he spake to Adam in Paradise to Moses Exod. 33.11 The Lord spake to Moses face to face as a man speaks to his friend This manner of Gods manifesting himselfe was peculiar to Moses above any or all the Prophets besides as you may reade Deut. 34.10 2. God manifested himselfe to his people by Dreames which was in the night season there was some representation of something unto them when they were asleepe Thus God manifested himselfe to Jacob Gen. 28.12 And Jacob saith Gen. 31.11 that the Angel of God spake unto him in a dreame 3. God hath manifested himselfe to his people by Visions Psal 89.19 Thou spakest in visions to thy holy One. And Gen. 15.1 The Word of the Lord came unto Abraham in a vision These three you have together in two verses Numb 6. and part of the 8th If there be a Prophet among you I the Lord will make my selfe knowne to him in a vision and speake to him in a dreame and to Moses will I speake mouth to mouth Here in the Text it is by way of vision that God speaks or appeares unto Ezekiel I saw visions of God In a Vision there are these things 1. There is some species or similitude represented to the sight whether it be to the eye of the body externally or to the eye of the minde internally alwayes something is represented to the eye 2. A Vision is of something that is future whether at some little distance or very remote Hence
heaven opened in this City in a week How many visions have you from the Prophets What manifestations of truths are there What discoveries of the minde and will of God to your souls are there in these dayes I saw visions of God saith Ezekiel and so may you The Word of the Lord came expresly The Hebrew is emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ssendo fuit om iâ—o fuit fiendo factuÌ„ est the Word of the Lord by being hath been or hath altogether been had much being in me Besides the visions I saw there was a reall communication of truths to my understanding evident and expresse commanands from God came unto me and it came so as it had entrance and abiding in me Accurate factum est there was an accurate and reall work of it upon me and in me Prov. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep sound wisdome the word for sound wisdome in the originall is that which is essence or being intimating that all other things are nothing and the Word of God that hath only substance and being in it making substantiall where it comes and so here it gave being and was an ingraffed word in the soul and heart of the Prophet so that the meaning is the Word came with that evidence and clearnesse unto mee that I could not withstand it it had such entity and substance in it that it made me of a common man a Prophet And the hand of the Lord was there upon mee The hand of the Lord is taken in two senses especially in Scripture 1. For judgement or punishment so you have it Acts 13.11 speaking of Elymas the Sorcerer saith Paul The hand of the Lord shall be upon thee and thou shalt be blind Gods hand was upon Elymas and he was stricken blind for perverting the Deputy In this sense it is not taken here 2. The hand of the Lord is taken for prophecy When the Lord doth come upon the sons of men and stirs up their spirits to prophecy that is the hand of the Lord. But yet this is not all It noteth the vertue and power of the Spirit of God which came upon the Prophet not shaking disturbing and throwing of him down as some Rabbies conceive but changing comforting elevating and exciting the spirit of the Prophet to see divine mysteries and notes also that efficacy and power which did set on the Word upon the heart and conscience of the Prophet that power which did subdue all opposition carnall reasonings and remove all impediments whatsoever stuck upon the heart of the Prophet and hindred him in that work which God would have him to undertake It is this hand of the Lord that makes the Word mighty spirituall lively according to that in Hebr. 4.12 the Prophet felt the intrinsecall vertue of this hand the Spirit of God in his own heart it was a quick and lively word unto him This intrinsecall vertue of the Spirit if it reached not the Prophets hearers yet it abode in the prophecy and it remains an efficacious prophecy to this day It 's worth inquisition what the vertue of the Spirit is expressed here by the hand of God There are three things in it The hand is 1. Symbolum roboris 2. Index veritatis 3. Instrumentum operationis 1. The hand is Symbolum roboris the Type or Embleme of strength therefore of a strong man we say he is a man of his hands that is the symbol of his strength So the Spirit of God is a Spirit of strength the hand of God notes the strength of God and the Holy Ghost is the power and strength of God Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee And greater is he that is in you then he that is in the world The Spirit of God that is in the hearts of his children he is of more strength then Beelzebub the prince of Devils and god of this world 2. The hand is Index veritatis the hand or finger doth shew a thing If you would have a man goe this way or that way you shew him or point him with the finger you direct him with your hand Salomon Prov. 6.13 speaking of the wicked man saith He teacheth with his fingers that is he shewes others by his hand to do wickedly the Spirit of God is Index veritatis this hand of God doth shew you the truth 1 John 16.13 14. He shall shew you saith Christ things to come He shall take of mine and shew it unto you It is the Spirit of Christ this hand of God that sheweth you all things you will never know truths till this hand point to them and teach you you may have notions in your head and guessings in your spirits and bosomes but the reality and certainty of things will never be attained to till the spirit of God acquaint you with them 3. The hand is Instrumentum operationis the instrument of action men do all by the hand therefore it is called the Organ of organs by the Philosopher So the Spirit of God that doth all Zach. 4.6 Not by might nor by power but by my Spirit I will do all by that saith God It is the Spirit of God that doth convince it 's the Spirit that doth convert it 's the Spirit that doth dictate and inspire godly men it 's the Spirit that sanctifies it 's the Spirit that leads into truth that comforts the Spirit is the great agent the hand of God by which God doth all his works It was the Spirit that moved upon the face of the waters at first the Spirit of God was the agent in the work of creation and the great agent in the work of redemption and salvation These phrases being thus opened observe hence 1. That the Prophet received what he delivered to them from God The hand of the Lord was there upon me and the Word of the Lord came expressly The Prophets must deliver to the people what they receive from God and not what they bring of themselves They must not bring their own visions their own conceits what seemeth good in their own eyes but they must bring the Word of the Lord to the people They must not speak according to the humours of the people as they move them as they would have them but they must speak as the Spirit of God moves them as God will have them 2 Pet. 1.21 The holy men spake as they were moved by the Holy Ghost 1 Cor. 11.23 and Paul saith What I have received of the Lord that I deliver unto you he would not deliver any thing he had from the world or from himself but what I received from the Lord that I deliver unto you Ministers they are Gods Seeds-men and they must have their seed from God else they will sow tares 2. It is of much concernment for Ministers to see they have a good and clear Call to their Ministery Ezekiel here stands much upon it I saw
purge the aire that the visions might be clearer and more conspicuous to his eyes and himself better disposed to the reception of them Bacons Naturall History for Southern winds make the humors fiuide and the body heavie they relax the sinews and prejudice the motions of the man But Northern winds shut up the humors consolidate the parts of the body intend the spirits make man more lively fit to receive and do But there is something else in this North-wind great difference there is among Expositors concerning this vision and no man almost knoweth where to fasten what I conceive to be the truth you shall have By this whirlwind from the North is meant Nebuchadnezzar with his army that should come and besiege Jerusalem Jer. 1.13 14. this is set out under the representation of a seething pot I saw saith he there a seething pot from the face of the North so the Hebrew is and what is that Out of the North an evill shall break forth upon all the Inhabitants of the land The evill is The Families of the Kingdomes of the North shall come against Jerusalem vers 15. There is the evill the Babylonians shall come to Jerusalem and be a wind a whirlewind a tempest to it Nebuchadnezzar and his Army are compared to a whirlewind in the sudden rising swift going and terrible execution 1. In the sudden rising winds you know rise suddenly Act. 2.2 Suddenly there came a sound from heaven as of a rushing mighty wind which sheweth that winds do come unexpectedly Jonah 1.4 No sooner was Jonah in the Ship but God sent out a great wind upon the Sea such a wind should Nebuchadnezzar be he should come suddenly upon them Jer. 6.26 The spoiler shall come suddenly upon thee Habak 2.7 Shall they not rise up suddenly that shall bite thee and awake that shall vex thee A metaphor taken from a Dog Serpent or wild Beast when a man passeth by the way before ever he thinks of it the Dog Serpent or wild Beast starteth up bites or stings him so should Nebuchadnezzar be for he speaks of him in that second of Habakkuk he should come suddenly and set upon Jerusalem and overthrow it as a mighty storm and tempest doth a tree or house How could this be sudden when the Prophets had foretold them of it long before To this I answer first That because they did not believe what the Prophets did foretell touching Nebuchadnezzar and his destruction of Jerusalem therefore it was sudden to them though foretold Lam. 4.12 The Kings of the earth and all the Inhabitants of the world would not have believed that the adversary and the enemy should have entred in at the gates of Jerusalem Neither King nor people would believe the Prophets they would not be perswaded that ever an enemy should enter within the gates of Jerusalem and lay it wast 2ly Though they were foretold though they did believe it yet because they were not prepared for it when it did come therefore it was sudden unto them Luke 21.34 Take heed lest by any means your hearts be overcome with surfeiting and drunkennesse and that day come upon you unawares though men believe that evill shall come if they be taken unawares unprepared it is sudden to them So these either not believing or not being prepared though they did believe the coming of Nebuchadnezzar was to them as a whirlewind very sudden 2. In its swift going The wind is said to have wings 2 Sam. 22.11 because of its swiftnesse and speedy motion and Ships that are driven by it are said to be swift Job 9.26 And so it is said of the Chaldean horses that they are swifter then Leopards Hab. 1.8 Leopards are very swift creatures so swift that Claudian fastens this Epithet upon them Pardi fulminei Leopards are as swift as lightening and thunder and therefore Dan. 7.6 Alexander is compared to a Leopard because of his speedy conquering the world Celerity in matters of war is of great moment And it would do well that those that are now interessed in it would make more speed for speed doth great things Alexander being asked the question how he overcame the world in so little time answered By not delaying every opportunity was taken These Chaldeans and their horses were very swift and they came with great speed upon Jerusalem and therein resembled the wind 3. In its terrible execution A whirlewind or any wind which bringeth a tempest what dreadfull work doth it make Houses Mountains Trees Steeples are shaken and torn in pieces what can stand before a tempestuous wind You may see the power thereof in 1 King 19.11 A great strong wind rent the mountains and brake in pieces the rocks The strength of rocks and mountains was weaknesse to the strength of the winds those great vessels at Sea viz. Ships when a storm cometh how are they battered and shaken sunk and split against the rocks There is terrible execution done by the winds at Sea and Land when they are in their strength So Nebuchadnezzar and his forces were very terrible Habak 1.6 and so on we may see the terriblenesse of them I will raise up the Chaldeans a bitter and hasty nation and verse 7. They are terrible and dreadfull and verse 9. They shall come all for violence their faces shall sup up as the East-wind that wind was most vehement and scorching in Judea and devoured all that was green so did the Chaldeans devoure and destroy all their pleasant things they shall gather the captives as the sand The wind drives great heaps of sand together raiseth a mountain presently so should they gather the captives as heaps of sands Then afterward verse 10. They shall scoffe at the Kings and the Princes shall be a scorn unto them they shall deride every strong hold for they shall heap dust and take it No person no hold can stand before them In these respects Nebuchadnezzar and his army are compared to a whirlewind and a whirlewind out of the North. A great cloud Clouds are moist vapours exhaled from the earth and Sea by the Sun and condensated by the cold in the middle region and carried by the winds up and down this way and that way they are the bottels of heaven which God doth fill with Wine or Vinegar with Mercy or Wrath. This cloud here likewise doth represent the same thing again unto us Nebuchadnezzar and his army Jer. 4.13 chiefly his army In the Prophets Ezekiel and Jeremiah oftentimes his army and and himself are compared to a cloud and that in three respects 1. Clouds cover the face of heaven many vapours gathered together rise up and darken the Sun and keep from us the comfortable aspect thereof Ezek. 32.7 I will cover the Sun with a cloud The same word that is used for a cloud doth signifie likewise a multitude a great company Pedâ—tum equâ—tumque nubes Heb. 12.1 Livie speaks of a cloud of horse-men and foot-men and Epiphanius speaks
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
house then dwell in the Tents and Courts of wickednesse Psal 84. Luther said He had rather fall with Christ then stand with Caesar Joh. 12.26 If any man will serve me him will my Father honour if wee serve Christ Angels are our fellow-servants Rev. 22.9 6. That holy creatures have heavenly minds Angels look up and that in their imployments their eyes are fixed above upon the Lord Christ and it 's certain where there is holinesse it carries upward water will rise as high as the spring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from looking upwards or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same Os homini sublime dedit and so doth the water of the Spirit Pauls conversation was in heaven Phil. 3.20 Rev. 10.2 An Angel hath sea and earth under his feet and Rev. 12.1 The Church hath the Moone under her feete all ceremoniall worship all mutables in the world and saith Cant. 7.10 I am my beloveds and his desire is towards me The Church finding Christs affection towards her cannot but look out and look up Most men look downwards and are neither like Angels nor men more like swine wormes moules Many are loath to come neere God lest he should say Put off thy shooes from thy feete put off thy earthlinesse if we would have God look down from heaven we must look up to heaven David said When I awake I am still with thee Psal 139.18 He was with God when he lay downe and with him when he awaked and rose The next thing is their wings mentioned in the sixt verse every one had foure wings and verse 8. under their wings on their foure sides and in the 8th they foure had their faces and their wings and in the 9th their wings were joyned one to another 11th their wings were stretched upward two of every one was joyned one to another and two covered their bodies Angels are set forth to us in Scripture with wings here with foure In Isa 6. and Rev. 4. with six wings each of them and they are said to be winged for the agilitie of their natures and swift motion in executing their office Omnis spiritus ales est Tertullian saith Every Spirit is winged they fly in a moment into any part of the world to execute the commands of God Gabriel came flying to Daniel Chap. 9.21 and that swiftly Astronomers observe that from the center of the earth which is 3000. to the surface up to the Sunne is above foure millions of miles to the Firmament where the fixed starres are Clavius in Sphaeram Lessius de omnipot Dei above fourscore millions of miles and from thence to the place of the blessed where Saints and Angels are more millions then from the earth to the Firmament So that according to their account it must be above 160. millions from heaven to earth and this space the Angel came flying in a little time we thinke a Bullet out of a Musket flies swiftly and it doth for it hits the bird or mark ere the report is heard and will fly 180. miles in an houre according to its motion The Sunne moves swifter 1160000 miles in one houre the fixed starres about the aequinoctiall Moone 42. millions of miles each houre and yet the motion of an Angel is swifter being a Spirit and passing through the ayre without opposition no creature in heaven or earth moves faster then an Angel Their wings are foure but the Seraphims in Isa 6. and the foure Beasts in Rev. 4. are set out by six wings each of them A question hereupon arises Why the Visions being correspondent the Angels here are described onely with foure wings Ans That paire of wings is wanting here did cover the face of Isaiah his Seraphims and Johns foure beasts for they standing before the throne and face of God were not able to behold such Majestie brightnesse and glory with open face although they were most pure creatures We cannot look upon the Sunne in its strength and glory but we cover our eyes with our hand so they their faces with their wings now here was something in stead of these wings and did the office of those wings and that was the Firmament Ver. 22. The likenesse of the firmament upon the heads of the living creatures and ver 26. Above the firmament was the throne This firmament interposed between the lustre of divine glory and their eyes as the wings did in the Prophets and Apostles vision and therefore here was no need of that paire of wings they were not before the throne but sub expanso and to doe works beneath in the world Observ That the glory and Majesty of God is such as no eye can fully behold there wings here the firmament is interposed between God and Angels When God came downe upon Mount Sinai and manifested his majestie and glory what said the people Speake thou to us and not the Lord lest we die They could not endure the shine of Moses face much lesse the lustre and majestie of the Lords something must interveene else man dyes for it Touching the wings of these our Angels three things are laid downe 1. The conjunction of their wings 2. The Extention of them 3. The use The Conjunction is in the 9th verse Their wings were joyned one to another and ver 11. Two wings of every one were joyned one to another The extremitie of their wings when stretched out and ready to flie did touch one another so as they seem'd to have but one wing Observ 1. That there is mutuall love and much agreement between the Angels the Connexion of their wings notes the Connexion of their hearts and the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Sisters that love one another intirely and work together most sweetly so are the Angels they love and labour together most sweetly Foemina ad sororem suam there be no divisions or distractions among them what businesse soever is appointed they all agree in wee men can hardly agree in any one businesse Aliud stans aliud sedâ—ns de republica sentis Declam in Ciceron so many men so many minds Salust told Tullie that his minde was very changeable concerning the Common-wealth and it 's true of most of us what we allow now in matters of the State or Church wee condemne anon and so are at agreement neither with others nor with our selves but Angelicall concord parallels yea exceeds our discord Angels are all love peace and unitie Alae aequaliter extentae elevatae conjunctae 2. That there is a blessed harmony in the works of God done by Angels their wings goe evenly joyntly not one before another above another divided any way but there is unitie and uniformitie in all their actions and operations Could wee behold the actions and works of Angels wee should see such glory and beauty as never was seene in the works of men If we look upon a building that is uniforme and every part proportionable wee
are much taken with it A garden that is drawne out exactly and every thing in it set in order An Army that keepeth ranke and posture and proceeds in all things according to rule how beautifull and comely are they All the actions of Angels are such one runneth not before another one is not divided from another one disallowes not what another doth but their harmony and correspondency is such that if a man could see the same he would be ravished with the works of Angels Jam. 3.16 Where envying and strife is there is confusion but among Angels there is no envie no strife so no confusion Mutuas sibi invicem tradunt operas ad exequenda Dei decreta 3. That wee should joyne our helps for furtherance of the works of God Angels joyne their wings and afford help to each other to doe the will of God Devils and wicked men joyne together against God and his wayes Psal 2.2 The Kings of the earth set themselves and the Rulers take counsell together against the Lord and against his Anointed c. And good men should joyne together their heads their purses and abilities whatsoever to further Gods worke If Angels appeare and put forth their wings to doe the will of their God let us appeare and put forth our hands to doe the worke of our God The second thing about their wings is they were stretched upwards not let downe drawne up resting upon their bodies but extended as ready for service as might be ver 11. This notes unto us the readinesse of Angels to doe the will of Christ their faces look up attend his commands and their wings are stretched out to fly about them as soone as they are made knowne as a Hawke that is upon the wing watches till the fowle rise and then falls upon her and flyes after her immediately Angels are upon the wing before the command goes out and when it 's out God shall not need to use motives or arguments to put them on The manifestation of his will is the strongest motive unto them and it should be so with us We pray that Gods will may be done on earth as it 's done in heaven the meere manifestation of Gods will therefore should prevaile with us as with Angels but let God manifest his will bring forth his strong arguments to move us yet we have no wings or if wings not stretched forth or if stretched forth wee rather flag then fly with them The third thing is the covering of the wings ver 11. Femora two covered their bodies their thighes feet that is in Isa 6.1 their uncomely parts which are in Scripture-phrase call'd the feete One wing did cover the fore-part of their body another their hinder parts Obs 1. In this covering of their bodies God propounds them a patterne of chastitie and modestie unto us Those parts are hid which might uncovered argue disreverence of God or concupiscence in them or be offensive unto men God loves chaste spirits and chaste behaviours the Angels are very chaste and would not have any undecent thing objected to divine view whose authoritie and majestie they adore Nihil impurum in conspectum Dei veniat No impure thing must come into the sight of God therefore God ordered Exod. 20.26 That there must be no steps to his Altar lest the nakednesse of the Priests were discovered in their going up and so offence given to God and man and further he appointed linnen breeches to cover the Priests nakednesse Exod. 28.42 2. It notes out to us that Angelicall nature is a thing hidden and too high for us while we are in our houses of clay their natures are beyond the reach of mans braine and that wee are so farre from the knowledge of Gods face nature and abilitie to behold them that we cannot know and behold the lowest parts the very feet of Angels they are vail'd up from us As too transcendent for our capacities we know not the natures of any creatures here below not of a flower a fly we describe things but doe not cannot define them I would see the proudest of you all define the nature of a straw as one preached in Cambridge to all the Scholars Vitreum vas lamâ—imus pultem non attingimus if we know not the nature of these visibles of bodies then much lesse of Angels and if not of Angels least of all of God 3. That men are apt to Idolize choice Instruments imployed in Gods service and therefore the Angels are covered with wings to prevent it Such is the beauty wisdome strength use and celeritie of Angels in Gods service that man is apt to deifie them John falls down to worship before the feete of an Angel Rev. 22.8 And when Paul and Barnabas had heal'd a creeple the Lycaonians said The Gods are come downe to us in the likenesse of men and they would have sacrificed to them Act. 14. And should the Angels appeare to us in their natures without being covered up wee should take them to be Gods but they will not have that honour they will hide their beauty and excellency and desire the glory onely be given to God The next thing wee are to come unto is their feete in the seventh verse VER 7. And their feete were straight feete and the sole of their feete was like the sole of a calves foot and they sparkled like the colour of burnished brass STraight feete They were feete of men and by a Synecdoche feete are put for the leggs and thighs the Septuagint read it Their thighs were right or straight and therefore could not be the thighs or feete of beast which in the hammes are with compasse and not straight they were neither bending inward nor outward but straight as pillars Columnarum instar This types out to us 1. That the wayes of Angels are all straight and right feete in Scripture are put for wayes inward of the soule outward of the whole man Pro. 4.26 Ponder the path of thy feete Psal 119.105 Thy word is a lamp unto my feet that is all my actions and Eccles 5.1 Keepe thy foote when thou goest to the house of God that is thy thoughts affections will reason and all within Take the feete of Angels for their thoughts desires wils reason actions they are all right there is no act of theirs voyde of reason as the acts of brutes are none done by rash motion or suddain passion as too many of mens are they goe not without warrant and when they goe they goe in the way appointed of God never turne out but are exact keeping to his will 2. They are firme constant in their resolutions and service for God that is noted by feete in Scripture for feete are the basis and foundation of things Exod. 30.28 The Laver and his foote that is his basis whereon he rested mens feet or legs are the foundation whereon the body rests In Eccles 12.13 Firmitas homini debebatur
Christ comes So for families and persons they are in a movable condition Aetas parentum pejor avis mox datura progeniem vitiosiorem Horat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 1.4 One generation passeth away and another cometh that goes and a third hastens after them to the grave 1 Cor. 4.9 Wee are made a spectacle to the world a Theatre that is we come into the world and act here a little while upon the Stage of it and presently we are gone Kings Princes and all conditions of men do so Noah and his Generations are gone David and his If wee come neerer our selves the Merovignian family was driven out by Pippin son of Martel and that family by Hugh Capet so that there have been three races of the royall line in France the Plantagenets race here is wholly gone or lies in obscurity great is the incertainty motion and mutation of the things in this world the wheels are up and down and not consistent Job is very rich and poor in one day Haman in great favour and under great displeasure in a wheel of time There is a story very suitable to this vision of the wheels and brought in by Expositers to give light unto it which I may not omit and it 's of Sesostris a King of Egypt who had a golden Chariot bedecked with many precious stones and when hee rode in it no meaner persons must draw it then foure Kings that hee had conquered one of the four cast his eye altogether upon the wheel and being demanded the reason of it by Sesostris said I see in this wheel the mutability of all conditions that part of the wheel is neerest heaven is by and by upon the earth and contrary that is upon the earth is presently again neerest heaven This wrought so upon Sesostris that hee thought his condition might change and therefore freed those Kings from that servitude and would not have his Chariot drawn any more by them Belisarius Generall of Justinian forces overcame the Persians in the East the Vandals in Africa the Goths in Italy and did extraordinary service at last had his eyes put out his whole estate taken away and forced to begge of passengers without the gates of Rome Baron Da obolum Belisario quem extulit virtus caecavit invidia O give one farthing to Belisarius whom his own vertue advanced and others envie hath blinded Adonibezek who sate upon the top of this wheel was soon brought under hee had seventy Kings with their thumbs and toes cut off and put like dogs under his table to eat scraps 1 Cor. 7.31 and himself was made acquainted with that condition In the present affaires of Ireland wee may see the mysterie of Ezekiels wheels all things are running moving and working to a change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3.6 he calls it the wheel of nature or rather of this Generation shewing that the present Generation is hastening out of the world 3. Wheeles make in their motion a great noise and ratling Joel 2.5 Like the noise of Chariots on the tops of mountains so the things in the world move not silently but make a great stir and mighty noise Rev. 6.1 when the first seal was opened and Christ rode abroad upon his white horse of the Gospel conquering the Nations there was as the noise of thunder and stirs and tumults were raised in Kingdomes and mighty oppositions were made in the world Chap. 19. when Christ shall judge the great Whore and avenge the blood of the Saints it will not be without noise vers 6. I heard as it were the voyce of a great multitude and as the voyce of many waters and as the voyce of mighty thunderings saying Allelujah for the Lord God omnipotent reigneth there is the voyce of the people like waters a low and lesse noise and there is the voyce of Parliament and Armies a greater a thundring voyce the things now in motion in this kingdome and others make a great thundring in the world as in former dayes between the Houses of York and Lancaster were fought seventeen pitched fields in which eight Kings and Princes perished forty Dukes Marquesses and Earls 200000. of the people besides Barons and Gentlemen which things were not done without a great noise 4. Wheeles are moved by some hand and set on running else they stir not so this world is moved acted and governed by divine vertue Things are carryed in this world like wheels Psal 113.9 up and down backwards and forwards as if all were left at six and seven and hurried up and down by some blind chance or fortune which we exclude and only acknowledge all to be moved ordered and effected by divine providence it 's God that by his providence and the ministery of his Angels that sets all the wheels in the world in motion a Sparrow falls not to the ground nor a haire off our heads without his will 5. By the motion of the wheel many works are done the Potters of old made their vessels by the motion of the wheele Ier. 18.3 by it the corn was ground and justice was done Prov. 20.26 He bringeth the wheele over them that notes the punishment of evill-doers it 's a metaphor from husbandmen that in hot countreys did by the help of a wheele break the ears of corn and so get it out Isa 28.28 and justice is the wheele that breaks men and gets out the truth and separates the chaffe from the Wheat in some place a wheele hath been used to break the bones of sinners Hence Tully saith 5. Tuscul beatam vitam iu rotam non ascendere That an innocent life had nothing to do with the wheel So that by the motion of the wheele much hath been done and God by the rotations and strange motions in the world brings about great works Dan. 9.25 the walls of Jerusalem should be built in a troublous time In the 9. verse and Chap. 1◠of the Revelation mention is made of trumpets and vials which note great stirs and changes in the world and notable effects follow thereupon We hope that the stirs of our time are the preparation to the most glorious work of Antichrists ruining our reforming Christ reigning and the Jewes raising old things are passing away and all things are becoming new old Religion viz. Popery old Prelacy old Service and Ceremonies are going downwards and they that led into captivity are themselves a leading into captivity Rev. 13.10 Observ The world and things in it are not fit for us to fix our hearts upon The world it self and all in it are of a wheeling nature uncertain movable and running away and the word Galgal a wheele and the world signifies also a mote chaffe straw any thing driven before the wind and so it is used Isa 17.13 Chegalgal as a wheeling thing before the whirle-wind the margent renders it as a thistle or thorne the one shewes the vanity of the world the other
the vexation of it Shall wee let out our hearts to that runs from us like a rolling thing and if wee overtake it runs into us like a thorn they that will be rich catch the world pierce themselves thorow with many sorrowes 1 Tim. 6.9 10. and breake upon this wheele Because it runs smoothly sometimes men are taken with the motions of the world but at length you shall find its motion rough swift ready to overthrow and break you all in pieces they are broken in Ireland and wee are breaking here now let the Apostles counsell be acceptable 1 Cor. 7.29 30 31. Brethren the time is short let them that have wives be as if they had none let them that weep be as if they wept not and them that rejocye as if they rejoyced not and they that buy as if they possessed it not and they that use this world as not abusing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterit decipit and why all this for the fashion or shew of this world passeth away it acts otherwise then you expect if you affect the world wives children or any part of it it will deceive you you think to hold it and it 's but a shadow no substance and a shadow a shew going away let us therefore not look at this wheel but at him that moves the wheel who is unchangeable unmovable of infinite being in comparison of whom the world is a drop a little dust let us with David say Whom have we in heaven but thee and there is none in earth we desire in comparison of thee let us let go our hold of the world draw in our affections from it hopes after it and look only after that City Heb. 11.10 Having given you the signification of the Wheels the next thing premised is the description of them and now I come to the particular handling of the Wheeles where we shall meet with difficulties and excellencies VER 15 16. Now as I beleld the living creatures behold one wheele upon the earth by the living creatures with his four faces The appearance of the wheels and their work was like unto the colour of a Berill and they four had one likenesse and their appearance and their work was as it were a wheel in the middle of of a wheel IN these Verses they are described 1. From their number implyed in the 15th expressed in the 16th verse foure 2. The place where they were and that is the earth 3. Their colour they were like a Berill 4. Their likenesse between themselves they foure had one likenesse 5. Their form was as it were a wheele in a wheel Touching the first viz. the number of the wheels they were four mention is made of one in the 15th verse but it 's one with four faces not the faces of the four Cherubims but of four wheels which wheels were so like that they are said to be one wheel hee that saw one saw all As in some picture of a Prince when wee have seen the same in divers places or oft in the same wee say this is one and the same picture so here our Prophet saith hee saw all the wheels but they were so like that they might well be called one and the same for the Prophet mentions in the 16th verse wheels and four wheels and one likenesse of them Here by a figure called Hypallage we may make the sense more easie thus there appeared one face in the four wheels for one wheel having four faces In the 10th Chapt. it 's out of all dispute that there were four wheels Verse 9. When I looked behold the four wheels by the Cherubims one wheel by one Cherub and another wheel by another Cherub These wheels being four represent to us the four parts of the world Eastern Western Northern Southern that in them are great stirs and changes The next thing in this verse is the place I saw one wheel upon the earth how could that be when Ezekiel saw the vision in heaven Answ This is a vision and it appeared to him to be on the earth not the true earth but the earth in a vision as in pictures if a wheel a Chariot a City be drawn and presented to the eye they are presented as being upon the earth Observ 1. That all inferiour causes wheels instruments agents whatsoever are but as one wheel before the Lord. All things in the four quarters of the world were presented by God to the Prophet as one wheel to us they are many mighty divers contrary infinite but unto God they are otherwise all the Armies Parliaments Kingdoms Crowns Agents in this world are but one cause one wheel before the great God they are a small thing to him Isa 40.15 16 17. Behold the nations are as the drop of a bucket and are counted as the small dust of the ballance behold hee taketh up the Isles as a very little thing Lebanon is not sufficient to burn nor the beast thereof sufficient for a burnt offering all nations before him are as nothing and they are counted to him lesse then nothing and vanity 2. That changes stirs and tumults are here on the earth not in heaven the Prophet saw the wheels on earth not in heaven there be no wheelings no turnings no troubles no wars no deaths no diseases no sins no feares no teares no wicked men no wicked thing and so no changes it 's only the prerogative of heaven to say I am the Lord I change not Mal. 3.6 the world cannot say it Jam. 1.17 With him is no variablenesse or shadow of turning in God and heaven there is nothing of the wheel all is constant immutable but on earth it 's contrary the things under the Sun are vanity inconstancy and change it self 3. That all the inferiour agents and causes are at the dispose of the superiour of Angels they have a great interest in the government of the world the wheel is by the living creatures at their feet to move and turn it which way they please if they will bespeak wars in the North or South if they will have the world in an uproare it 's done Angels are Gods hands and deputies in the administration of all things here below in the world God supports and subverts kingdomes by them Dan. 10. Gabriel tels Daniel that hee withstood the Prince of Persia 21. dayes and his counsellers that sought to oppresse the people of God and that hee would go again and fight with him Kingdomes and the affaires of them yea the quarters of the world under God are ordered by Angels and while Angelicall and divine protection are over kingdomes they prosper but when God is provoked by the sins of a people hee leaves the wheels of that Kingdome to men and devils it runs to ruine Then the Princes and Potentates are deluded with strong delusions grow tyrannicall Idolatrous false hostile c. then the kingdome growes weak without spirit counsell strength successe and is infinitely intangled with
terrible Crystal such as caused dread in a Prophet what eye can look upon the Sun in its glory and strength could we see an Angel in his glory Jud. 6. Jud. 13. Sensibile excellens destruit sensorium it would terribly affright us when Angels vayl'd up their glory in humane shapes it made great Worthies of God to quake as Gideon Manoah and others glorious objects work strongly upon our spirits and quickly scatter them And if the glory of creatures be such what is the glory of God himself 1 Tim. 6.16 God dwels in the light which no man can approach unto it 's such exceeding glorious light that no created eye can endure that light or glory is Gods habitation and so glorious a one it is that wee cannot look upon it Act. 22.11 Paul could not behold that glorious light shined about him The earth heavens and world which are Gods out-house we may behold but his glory which is himself his inmost roome we may not wee cannot eye this light is darknesse unto us there is so much brightnesse in it that it will put out our eyes and whether this glory be accessible by the Saints or Angels may 〈◊〉 disputable because God is invisible and his glory inaccessible and besides the Angels they had wings to cover their faces Isa 6. And here they are presented to Ezekiel under the firmament with that upon their heads which shewes that they and all creatures are distanced from God and capable of seeing his glory only in that way he thinks good to propound it That in Mat. 18.10 seems to speak the contrary where it 's frid that in heaven their Angels do alwayes behold the face of my father it 's true they are in the speciall presence of God have sweet and satisfactory communion with God stand ready to do his will but God hath no face in heaven and whether they see his essentiall glory I leave to farther inquiry 4. That all things here below are expressed to the eye and view of Christ the firmament is so cleere that Christ sees through it It 's the window of heaven and through it hee looks into the world it 's a molten looking-glasse Job 37.18 and as wee may see Gods attributes and glory in it so Christ sees our shapes thoughts distempers and motions he saw Saul when he got the Letters to Damascus to persecute the Saints the Lord Christ saw him and knew the bloodinesse of his mind and said unto him Saul Saul Acts 9. many are Atheisticall and say in their hearts as hee in Job 22.13 How doth God know can he judge through the dark clouds Esa 29.15 they do evill in the dark and say who seeth us and who knoweth us there is one in the heavens that seeth through the clouds and darknesse it self they are as the Sun and Firmament to him darknesse is no darknesse the firmament is as light it self all things done in Armies Councels Markets Shops Families Closets Beds Hearts are naked and open to the eyes of him with whom wee have to do Heb. 4.13 I come now to the 23. Verse where the glory of Christ is set out from his Ministers or Officers and they are the living creatures VER 23. And under the firmament were their wings streight the one toward the other every one had two which covered on this side and every one had two which covered on that side their bodies I Have spoken before of the wings yet somewhat I shall adde four wings they had and more wee may not give them though it may seem in this Verse they had more for it 's said their wings were streight that is stretcht out and then that they had two on this side and two on that side but the meaning is when they did flie those wings that did cover upward were stretcht out and the other did still cover their bodies or feet The scope of the verse is to shew that the Ministery of the Angels doth refer to and set out the glory of Christ and that may be seen in the observations to be given Obser 1. That where Christ is there the Angels are neer unto him he was above the firmament and they just under it the firmament was upon their heads there was only a glorious transparent firmament betweene Christ and them distanced from Christ they are but not far 2. The Angels wise strong serviceable swift and glorious creatures attend Christs Throne and are subject unto him they were under the firmament about his Throne Is it not for the honour and great glory of a King to have Nobles Potentates and Princes under him attending in his Court It was much for Ahashuerus his glory and honour when he had the Nobles and Princes of the Provinces before him and under him Est 1.3 And so it 's much for the honour of Christ that hee hath Angels which are greater then the Kings of the earth attending him 3. They are ready to exercise the will and pleasure of Christ this farther advances the honour of Christ their wings were stretched out and they willing to move in any service if their Lord gave out the word when the Centurions servants were so willing to go and come at his bidding it made much for his honour Matth. 8.9 ready cheerly active servants are an ease and honour to their Masters unreadinesse and unwillingnesse in inferiours do disparage authority and stain the glory of it Angels that serve at Christs Throne are never unready or unwilling for any service 4. They are unanimous in their Ministrations they fall not out by the way their wings are streight the one towards the other they cary on the work put into their hands with love sweet agreement peace and constant At the birth of Christ they sung all one song and sung without division Glory to God on high on earth peace good will towards men as they sung so they act there is no disagreement amongst them Can two walke together except they be agreed Angels do flie together and act together they are so agreed that no devill no creature can divide them they have all but one minde and serve the Lord Christ with one consent and what honour is this to Christ that hath so great so many servants and all minding the same thing 5. They reverence the greatnesse and Majesty of Christ though they be high and glorious yet they see so vast a distance between Christ and themselves that they cover their faces Isa 6. and their bodies here they come not into his presence rudely but with great respect and reverence As God is to be had in reverence of all that are about him Psal 89.7 so Christ is reverenced by all the Angels that are about him Women are to be vail'd in the assemblies because of the Angels 1 Cor. 11.10 to shew their reverence and subjection to them being present and Angels are covered to shew their reverence and subjection unto Christ it 's an honour to
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
may come unseasonably to them but it 's not so here Christ sits upon the Throne and that constantly to assure us that he is alwayes willing and ready to heare the motions his shall make and to execute judgements upon their enemies which is matter of great comfort to poor afflicted soules that they may at any time finde this Judge sitting and open their grievances unto him and have audience other Judges are absent from their seats or not at leasure or stately and will not give way to poore oppressed ones to ease themselves and acquaint them with their suits none of these are to be feared here 11. Christ sitting on the Throne prompts unto us that Christ should accomplish the whole work of mans redemption which the Father had appointed him and so sit downe in glory upon the Throne He appeared as man in that nature hee did and suffered the will of God on earth and in that nature he sate down at the right hand of God had not Christ been to fulfill all righteousnesse he had not appeared as man sitting on the throne and had he not done it hee should never have returned to heaven and sate down in glory hee hath satisfied the Law is freed from the guilt of our sins and hath presently finished the work undertaken and therefore told his Father he had glorified him on earth he had finished the work he had given him to do and thereupon desired him to glorifie him and set him upon the Throne Joh. 17.4 5. which is done and this may be of singular comfort against all our imperfections corruptions temptations and death it self VERS 27. I saw as the colour of Amber as the appearance of fire round about within it c. HEre the man that sate upon the Throne is described unto us 1. In generall 2. More particularly 1. In generall I saw as the colour of Amber 2. Particularly upwards and downwards upwards as the appearance of fire round about within it from the appearance of his loynes upward so that this fire was more latent and then downwards the fire was more visible and had brightnesse about it Touching the word Hashmal or Chasmal I have spoken largely in the 4th verse Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinanter consumens and it signifies a coale intensly hot and as it were presently consuming what ever it touches such coals are most fierie and lively and they that render the word color vividissimus a most lively colour or as the colour of a burning coal give the truest sense of the word Before it referred to the Angels here to Christ the word Chasmal read backward is Lammashach or Lammashiach which is interpreted the Messiah it 's the Cabalists observation and the summe in generall is this I saw as the colour of Amber I saw Christ that sate upon the Throne all of an intense fierie colour like the most hot burning coals and so the Lord Christ is set forth Rev. 1.14 15. His eyes were as a flame of fire his feet like unto fine brasse as if they burned in a furnace so here from head to feet Christ is presented in a fiery colour and it 's frequent in Scripture when acts of power and judgement are to be executed against kingdomes or churches to have Christ presented in a fierie way so Rev. 10.1 the mighty Angel Christ is brought in there with his face shining as the Sun and his feet at pillars of fire and presently there were great thunders and dreadfull things so Rev. 2.18 hee is brought in with eyes like fire and feet like brasse and then tels Thyatira hee hath a few things against her so Rev. 19.11 12 13. In righteousnesse he doth judge and make war and then his eyes were as a flame of fire and his vesture dipt in blood thus is he described when some great designes are afoot as sentencing a church warring against his enemies c. The particular description is next which falls into farther inquiry from his loynes upward was as the appearance of fire within it there is a difference between the fire in the upward parts of Christ and that in his lower the one is externall the other internall Within it within what within the colour of the Amber or according to the word as we have interpreted it within that fire of burning hot coals there was as the appearance of fire in the concave of it round about Ignis latens igniens intrinsecus Sanct. so that there was a fire in a fire a secret hidden fire burning inwardly this fire did not put forth its vertue so apparently as the other did but burnt inwardly and reflected upon it selfe What this fire was is our work to open unto you By fire within Gregory in his seventh Homily understands Christ before his incarnation he was ignis in Judaea tantum there only hee shined the Gentiles knew him not but after his incarnation hee shined from his loynes downward and was made known unto all but by it wee understand the divine nature of Christ which being full of perfection too bright for humane eyes was more inward and remote from sense and it 's likened unto fire in regard of the lustre and efficacy of it which none can indurc By the burning hot coales wee may understand the burning zeale of Christ to the glory of God in executing judgement upon the wicked and at this time hee sate in judgement upon Jerusalem From his loynes downward there was as the appearance of fire and it had brightnesse round about it this fire and brightnesse was more apparent visible and enlightning then the other and it represents to us the great glory and Majesty of the Lord Christ as it is exhibitive to and comprehensive by creatures it 's the glory of humane nature which was the lower part of Christ lesse glorious the strength of the divine natures glory shining through it and giving out it self in that way and degree as man is capable of the Sun in a cloud may be beheld by the weakest eye in it self not by the strongest the glory of both Christs natures are shadowed out unto us in this verse And it had brightnesse round about Splendor ei circum that fire produced a brightnesse and a brightnesse on every side it sets out the glory of Christ in execution of justice upon those are delinquents or the glory of his presence and actions hee dwels in light and all his actions are lightsome Observ 1. That the Lord Christ as man is very glorious hee was here in the appearance of man and the Prophet saw him having the colour of Chasmal that is like unto the most burning and hottest coale or coales not those in common fires but those that are in a furnace which glow and shine most Dan. 10.6 Rev. 1.16 in his transfiguration which was a Praeludium to his glorious condition in heaven Christs face shined as the Sun Mat. 17.2 What a glorious creature is the
betokens rain Exercitat 80. if in the evening fair weather but we may finde by observation that evening Rain-bows in our Horizons have been messengers of rain as oft as morning ones the Grecians call it Iris which Eustathius saith is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuntio because it doth foretell rain some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contention because it presageth stormy and wet weathee Homer constantly calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine messenger to tell the world there should be rain and storm This is the observation of some learned that if the colours of the Bowe appeare thick and end in blacknesse of a cloud rain followes certainly but if they grow cleerer and so vanish a serene followes Besides this signification Lib. 12. c. 22. Pliny attributes a speciall operation to it where the hornes of the Bowe do light Plants and Herbs are made more fragrant and pleasant Iridis incubatu Plantae fiunt odoratiores Exercit. 80. Ad generationem mannae mellis â—eriâ— and Scal. is of the same opinion who saith the incubation of the Rainbowe upon Plants makes them more odoriferous and Aristotle tels us lib. 5. Hist Animal cap. 22. that it doth much conduce to the generation of hony-deaw 2. For the Theolocall consideration of this Bow it is to put us in minde of the great flood that drowned the world and to assure us that God will never more do so Gen. 9.14 15. When I bring a cloud over the earth and the Bowe shall be seen in the cloud I will remember my Covenant between me you and every living creature and the water shall no more become a flood to destroy all flesh When we see the Bowe therefore in the heavens wee should 1. Be led to consideration of divine Justice against the iniquities of the world which hee punished most severely as to destroy all flesh And 2. To mind the rich mercy of God to our forefathers and our selves to whom hee hath bound himself by covenant and the Bow being the signe of it that hee will never destroy the world again in that kinde and whereas some make the red colour in the Bowe a sign of the worlds destruction by fire at last it hath foundation in mans brain not in any institution of God But I come to the words of our Prophet here is a Bow in a cloud in the day of rain Qui infra lumbos imaginis apparebat Maldon A lapid c. some make the brightnesse here to be that which is downwards from his loynes and to be like unto the Bow in the cloud and so they exclude all the parts from his loynes upward from having reference to this Bow understanding by his upper parts the divine nature by his lower the humane and something there is in it because the Text saith in 27th verse I saw from the appearance of his loynes downwards as the appearance of fire and it had brightnesse round about it That fire had not the other but it seems to mee more suitable to the Text and truth that this brightnesse being in circuit round about it did compasse not the lower parts only but the whole Throne and Person of Christ and so wee finde in Rev. 4.3 where Christ is upon the Throne that there is a Rain-bow round about it and therefore conceive that here also the Rain-bow was round about the Throne We will not stand upon that longer but come to see what the Bow points at And 1. It is an Embleme of glory Gods glory is much seen in the heavens alwayes but when the Bow is set in the cloud Habet accessionem aliquam non spernendam ac si Deus adderet aliquid ad nudum Coeli aspectum Cal. It 's a glorious creature and hath glorious colours in it various and yet beautifull affecting the eye for the present more then all the glory of the heavens besides and I finde among Interpreters that it signifies First the glory and beauty of divine Providence in its various proceedings with the wicked and the godly it punisheth the one it rewards the other and when these are done there is so much glory in it that Angels and men are affected with it Secondly the glory which is conveyed and communicated to the creatures for in the heavens the glory of God doth shine You know the Rain-bowes originall and being is from the beams of the Sun communicated received and reflected and though it be glorious yet it 's a borrowed glory and so informs us that the glory in all creatures is from another from Christ By him Kings raigne He gives gifts to the sonnes of men He enlightens every man that comes into the world 2. It is a token of mercy and favour Symbolum clementiae gratiae misericordiae it 's a Bow without arrows the back saith Ramban of it being towards the heavens and ends downward it 's a signe of mercy for when one shooteth arrowes hee holds the back from him And that it is a signe of grace and mercy we will make out by Scripture unto you that covenant made by Noah about the waters in Isa 54.8 9 10. is applyed to the Covenant of Grace striken with man in Christ In a little wrath saith God I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee for this is â—s the waters of Noah unto mee for as I have sworne that the waters of Noah should no more go over the earth so have I sworne I would not be wroth with thee for the mountains shall depart and the hils be removed but my kindnesse shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee Here you see the Covenant of waters applyed to the Covenant of grace and in the Revelation you shall see the same signe even the Rain-bow applied for a signe of grace Rev. 4.3 There is Christ sitting upon the Throne and a Rain-bow round about it which shewes that the Throne of Christ is compassed about with mercy and Rev. 10.1 A Rain-bow was upon his head Christ is presented in Visions crowned with the Rain-bow as a messenger of grace and peace Isa 9.6 for hee is the Prince of peace and his Crown is the Rain-bow a certain Embleme of peace Gen. 9.13 14. The Rain-bow hath variety of colours and all glorious and so doth the more fitly resemble the mercies of Christ which are various and glorious This brightnesse then in the figure of a Rain-bow signifies grace and mercy held out to those that were godly or should repent of their wickednesse the brightnesse before noted the glory of his judicary proceeding and here being form'd into a Bowe it betokens mercy Observ 1. That mercy and grace come to us through the humane nature of Christ from thence goeth out the brightnesse and the beams that make the Bow when the Word was made
vid. â—â—b de viden Deum Hom. 2. 2. q. 174. 175. and absent in the flesh Augustine and Aquinas are of opinion that Moses and Paul saw God in his essence but they were men and not without their errors for had they seen Gods essence their faith had ceased being swallowed up in vision The School-man would help it thus the light of glory in them had not a permanent being but was given them transitively Esse permanâ—ns per modum transeuntis But this answer will not bear up the opinion for faith and vision of glory cannot consist in a larger tract or in the least instant of times as in one man there cannot be a perfect and obscure light together the full light of the Sun and least degree of darknesse cannot at once be in the eye And farther if they saw the essence of God they had not the act of faith but evidence for if a man had seen Rome and after remembers it Non habet fidem sed evidentiam de eo quod vidit he saith not he believes there is such a City but hee hath seen it and so of Gods essence It must not be granted that ever any saw Gods essence you have incontrollable authority for it Joh. 1.18 No man hath seen God at any time Durand saith these words are to be understood exclusively 1. Of corporeall vision for with a bodily eye none ever did or shall see God 2. Of intellectuall naturall Vision because a naturall understanding cannot attain unto the cleer vision of God 3. Of the vision of comprehension from all created understandings though Angels and Saints in heaven see God yet not comprehensively and 1 Tim. 6.16 whom no man hath seen nor can see there 's a deniall both of the fact and the possibility Aust himself confesseth in l. 2. de Trin. C. 16 17 18. That the substance of God is not ullo modo corporaliter visibilem not to be seen at all with the eyes of flesh and the rule of School-men touching visions and apparitions is infallible that the nature of God is not seen with the eyes of the body but only some corporeall thing is exhibited which being visibly seen or sensibly perceived God is invisibly represented to the understanding Al. Halcus But Moses saw God face to face Exod. 33.11 So Jacob saw God face to face Gen. 32. Answ Those Patriarchs and Prophets that are said to see God saw him in divers resemblances and this is an unanswerable argument that they never saw Gods essence for that is pure immixt alwayes alike neither standing nor sitting having no parts no shape or likenesse to any thing therefore saith Athenasius those Fathers saw God in some creature Deum non fuiss ab antiquis pâ—râ—bus vâ—sum nost 〈◊〉 assumptioâ—e creatu ae secundum Deitatem vero esse 〈◊〉 v sioâ—â—em not in his own nature for it is invisible Again this phrase of seeing God face to face in the Hebrew dialect imports two things First Familiarity Secondly Perspicuity 1. Familiarity they had familiar converse with God Deut. 5.4 the Lord talketh with you face to face you asked him questions and he gave you answers and it 's evident that this is intended in the phrase Exo. 33.11 The Lord spake to Moses face to face as a man speaks with his friend Moses questioned it with God and God most friendly answered him So in Numb 12.8 Mouth to mouth will I speak with him it notes the presentiality and familiarity of God with Moses 2. Perspicuity cleernesse they saw God face to face that is comparatively others saw God in dreames and visions which were more obscure but these saw God more cleerly had more illustrious visions of God they saw Gods back-parts these saw Gods face and the phrase is used in the New Testament 1 Cor. 13.12 Then shall wee see face to face that is more fully and perfectly then here but whether wee shall see the divine essence in patria in heaven is questionable Chrysost Hom. 14. on John saith That before the incarnation the Son of God was Angelis invisibilis and if they in their glory saw not the divine nature of Christ it 's like wee shall not Whether Christ saw the Father or Holy Ghost with the eyes of his body is questionable if some doubt it others deny it Halens grants that the soul of Christ saw God perfectly from his conception but hee saith not the eye of his body saw him Aquinas saith that glorified eyes shall see God in that manner as now our eyes do see the life of man life not seen with a bodily eye as a thing visible by it self but by the intervention of something else and so accidentally becomes sensible it 's our understanding not the eye reacheth life and so in God But in 1 John 3. we shall see him as hee is Answ He speaks of a new and unutterable way of seeing God Wee shall see him as hee is to be seen mediante lumine gloriae the beams of the Sun so fill the eye that wee cannot behold the nature of it and whether it be so in heaven wee shall not know till wee come there let us get holinesse and then wee shall see him will resolve this doubt Observ 1. That all the glory is seen of God in this life any wayes is but the appearance and likenesse of the glory of God There was much and great glory in this vision there is more in the world in the creatures more in the Church and yet all this is only a shadow and a small appearance of the glory of God If we should see ten thousand Torches lighted up in a dark night they make a glorious light yet are they nothing to the light of the Sun when that comes torch-light star-light seem appearances of light rather then light it self So when the glory of God shall be revealed it will darken all other glory and there was not so great a difference between the light in Goshen and darknesse in Egypt as there will be between the glory of God and that glory now appeares in the world The glory of God is neither expressible or comprehensible by any or all the creatures The glory that Isaiah saw on the earth and that Ezekiel saw in the heavens did not expresse the thousand part of this glory and neither heaven not earth are able to comprehend the same 2. See the infinite goodnesse of the Lord that will expose that to the eyes of his servants which is so deare unto him his own glory Precious things of Princes and great ones are not common for the view of all but choyce friends favorites shall see them God hath nothing more precious then his glory yet this shall his choyce friends and favourites see and because they cannot see it in the perfection of it God will draw a picture of it with his own hand and hold forth to the eyes of his here Ezekiel had an appearance of
Ahab is sicke and cannot sleep unlesse he have Naboths vineyard Amnon must have Tamar to satisfie his lust else he must lie awake all night Wicked men cannot bee in quiet unlesse they sleep in wickednesse When Christ came to his Disciples they were asleep but the wicked rout were awake and comming to take him they are restlesse like the Sea Isai 57.20 The wicked are like the troubled Sea when it cannot rest not when it is calme but in its working boyling restlesse condition when it threatens stormes to swallow up ships to break over the banks c. Such are wicked ones they storm they swell and watch where to break out to empty themselves of their estates to drown a countrey in the blood of a civill warre Mich. 7.2.3 they all lie in wait for blood they hunt every man his brother with a net that they may doe evill with both hands earnestly c. They have their net set they hunt they watch and will not lose an opportunity if one hand will not serve both shall and the intention of their spirits also they are earnest in the work And as they are wife to watch their season so their feet are swift in running to the accomplishment of them Prov. 6.18 Were not our enemies watchfull and active to break Parliaments to make Canons to search pockets to fetch men into their Courts 3. They are exceeding troublesome to the countries where they are they will get up their walls into their chambers and beds as some Expositers observe Eglinus in Apocal and therefore to prevent such evills they set their beds remote from the wall and the feet of their beds in pots full of water and for feare of them they lie in the highest roomes they molest them much and multiply their feares in this they are not unlike them Ahab was a troubler of Israel wicked men are the incendiaries in Church and State I must not name any you know more then enough that are not nick-nam'd when they are so term'd they have troubled this State this City 4. They confederate and joyne together to do mischief one will stick fast to the roof or wall a second unto him a third unto the second and so make a chain till they reach to the party asleep and the last stings him and returns and so every one back in order this I find of the Scorpion in Eglinus upon the Revelation here is both their craft and malice unto man that they are subservient one to another and so linked together for such a purpose herein are wicked men truly Scorpions Prov. 1.14 Come let us all have one purse Nahum 1.10 the wicked are as thorns folden together stick together as the scale of Leviathan Acts 4.5 6. Rulers Elders Scribes High-priest Caiphas John Alexander and as many as were of the kindred of the High-priest were gathered together against Christ and his Apostles 5. The Scorpion feeds upon the dust of the earth it feeds upon base and low things upon vile and venemous things so do wicked and ungodly men as the Serpent licks the dust of the earth so do they lick the dust of the earth they feed upon malice they feed upon blood they feed upon that which is not their own Amos 2.7 They pant after the very dust of the earth they pant after the estates and means that poor men have in any place where they come and they feed upon it and satisfie their malice and revenge to the full in sucking the estates and crushing the bones of the Saints of God Lambunt pungunt venenum infundunt 6. They kill lenta morte but gravi supplicio when they set upon a man they lick him they prick him they poyson him which quickly torments and within a few dayes kils Rev. 9.5 their terment was as the torment of a Scorpion when he strikes a man some Scorpions have double stings and that they may be sure to kill they strike with both wicked men lick us with their treaties and kill us with their treacheries Psal 55.21 Their words are fofter then oyle but they are drawn swords in the treaties and flatteries of wicked men if we were not blind wee might see drawn swords death at the throat of our estate of our Religion lawes and liberties Haman flattered with Esther that sought the destruction of the Jews the decree is sealed for the death of young and old Est 3. here was a Scorpion and Jer. 38.4 the Princes beseech the King to put Jeremiah to death such a Scorpion was Jezabel and Ahab which stung Naboth to death and got his Vineyard Hence that law in Ezek. 46.18 The Prince shall not take of the peoples inheritance by oppression to thrust them out of their possessions 7. Scorpions are driven away if any of them be burnt in the house where they haunt Si aliqui eorum in medâ—o domus exurantur say Palladius and Virga when Joab and Shimei were put to death by the sword of Solomon then the other Scorpions in Israel were afraid and hid themselves and the Kingdome was established in the hand of Solomon 1 King 2.46 If we shake not our Vipers into the fire they will do us harm Thus you see wherein the resemblance lies between the wicked in regard that they are call'd Briers Thorns and Scorpions in the Text. The Observations that do arise from the Text are 1. That he is the fittest man for publique imployment is sensible of his own naturalnesse weaknesse and insufficiencie for place or service Son of man be not afraid I see Ezekiel that thou art sensible of thy own naturalnesse earthlinesse and insufficiencie be not thou afraid thou art the fitter man for my service Moses pretended that hee was a man slow of speech and unfit for the great work of delivering Gods people and leading them out of Egypt into Canaan but hee was the fitter man for God So those Ministers or Magistrates that are sensible of their own weaknesses they are fittest for Christ and Church service and the Lord Christ will shew his power most in their weaknesse 2. Those that are in Gods work and do intend heaven they must look for afflictions they must look for trouble Ezekiel saith Christ I 'll put thee into my service but know thou must not go a smooth way thou must meet with thorns and briers thou shalt meet with Scorpions and Serpents there is a Scorpion in heaven and Scorpions on earth too let a man be in a heavenly calling a Prophet let a man be in a worldly calling a Magistrate hee shall meet with Scorpions and Serpents through many afflictions wee must enter into heaven and it is well wee enter through many afflictions 3. The way and method of the Lord Christ is to propound unto us the hardest things at first he deals so with Ezekiel here he heares of Thorns Scorpions a rebellious House and heares of that which might have discouraged him but Christs way is
the acquaintance of wicked men the Prophet Micah will give you reason for it Chap. 7.4 The best of them is a brier the most upright is sharper then a thorne hedge You think some of them are faire men have good natures good parts great places and you may bee intimate with them lean upon them and get good by them if not doe good to them but you are deceived saith he the best of them for wit parts birth breeding place is a brier yea the most upright those that are civill What shall you what can you have frō a Scorpion but aculeum vulnus venenum clam palam insidiabuntur Somper lanam saepe vitam perdunt When one commended Julian the Cardinall to Sigismund the Emperour he answered Tamen Romanus est And so when any wicked man is commended to you answer Tamen sentis est that have a form of godlinesse and walk according to their light even they are sharper then a thorn hedge And because it is incident to the nature of man to minde great ones and seeke their acquaintance he speakes in the verse before of Princes Judges and great men and beats men off from looking after leaning upon them the sheep run to the hedge for shade in the heat and shelter in the storm but what 's the issue If they eseape with their lives yet they goe off with rent garments and if the best of them bee briers what are the worst of them When David was become a Courtier he met with a spear and found Saul sharper then a thorn hedge his spirit was vext with him and no marvell wicked men vex the spirit of God who hath more patience and wisdome then man who is without all corruption and altogether holy yet his spirit is vexed with them Isa 63.10 Therefore the Spirit of God counsels us what acquaintance to seek Job 22.21 Acquaint thy selfe with God and be at peace and thereby good shall come unto thee he will not be a brier or thorne to run into thy hand he will not vex thy spirit trust him he will not deceive or disappoint thee 5. See what fruit to look for from them fruits sutable to their nature 1 Sam. 24.13 Wickednesse proceedeth from the wicked it is a proverb and they have much truth and strength in them and it was ancient then and in all ages hath been made good observ'd that wickednesse comes from the wicked by it David cleares himselfe taxes his malicious enemies and confutes Saul himselfe As for me I am accused to be a seditious and traiterous fellow a man that seekes thy life O Saul thou hast followers and flatterers about thee to exasperate thee against me that put thee on to hunt me as a Partridge on the mountain and to spill my blood but I am no such man as they pretend and thou conceivest I had thee at advantage was counselled to take away thy life and could have done it but wickednesse was not in me I cut off the lap of thy Coat when I could have cut off thy Head I will make thee judge who is the wicked man those that accuse mee thou that pursutest the soule of an innocent man or my selfe that have spared thee having such advantage Wickednesse proceeds from the wicked if I had been a wicked subject as thou and others thought thy life had gone but thy Courtiers thy Counsellers are wicked yea and thou art wicked and nothing but wickednesse comes from you and that proceeds as light from the Sunne water from the fountaine breath from the nostrils Christ tells us wee must not look for good from them Matth. 7.16 Doe men gather grapes of thorns or figges of thistles If you looke for such fruit you will be deceived they may grow green as the vine and figge-tree but their fruit is different what fruit have Papists and Prelaticall ones brought forth in Church or State these many yeares corrupt trees cannot beare good fruit briers thornes brambles may bring fruit for Gadarens and swine not for Christ and his Disciples Judg. 9. The Olive tree had its fatnesse the Figge tree its sweetnesse and good fruit the Vine its pleasant wine they would not leave their places for promotion For usually when men are promoted they lose of their excellencie the Olive trees Figge trees Vines they lose of their fatnesse if not all their fatnesse of their sweetnesse if not all their sweetnesse but what had the bramble fire and fire to consume the Cedars of Lebanon brambles are of aspiring nature and when they are got up they fire States and Kingdomes 6. Then it 's no great losse when wicked men are taken away when briers and thorns are cut down and Scorpions killed who is damnified by it Spina sunt pestes terrae frugum morbi Plin. wicked men are the very plagues of the earth they suck away the sweet from the Vine the fat from the Olive It was said of Nero that he was venenum terrae and when that pitcher was broken it was gain not losse matter for praise not mourning the Husband-man is not grieved when the grieving thorn and pricking thistle are cut out of his corn Prov. 11.10 When the wicked perish there is shouting shouting on earth that justice is done his wickednesse at an end the Church and State eas'd of such a burthen rid of such a thorn and shouting in hell Isa 14.9 When Jehoiakim died there was no lamentation made for him hee was a wicked and worthlesse King his carkasse was no better then the body of an Asse and hee had the buriall of an Asse drawn and cast out in the high-way or ditches Jer. 22.18 19. hee had an infamous buriall and such saith Olimpiodorus is the end of every Magistrate or Minister that teaches and governs well but lives ill his end is infamous hee is buried in infamy but godly men are of great worth Heb. 11.38 the world was not worthy of them those precious ones mentioned there and those are living now God valued and values above the world godly men are the Pillars of the earth they are the marrow blood and soul of the world the world languishes and lies adying when they are pull'd away Moses Exod. 32.10 held Gods hands Moses is a man that hath power in earth and in heaven hee is a man that when there is a danger can go up to the heavens and so put the Lord to it that he saith Let mee alone that I may destroy this wicked people and I will make thee a great nation he would have hired him to have come to an accommodation men are now upon accommodating but a Moses will not accommodate no not with God himself when his people are in danger but he will have a blessing upon good terms hee will have Gods wrath removed and a reconciliation between heaven and earth or else Moses will never be quiet with God what a losse is such a man after his death if God had not
dismay confound us if wee feare men Jer. 1.17 Be not dismayed at their faces lest I confound thee before them or break thee in pieces Jeremiah saith God If thou dost feare them and betray the truth I have committed to thee I will forsake thee leave thee to the hands malice cruelty and breake thee to pieces before their faces fearefulnesse doth much provoke God hee that sees not sufficiency in God to support him shall find enough to daunt and crnfound him but if wee go on with courage discharge the place and trust committed to us Stellae in nocte lucent in die latent Bern. in Cant. Videbis me plus posse dum torqueor quam ipse dum torques if wee should fall into the hands of wicked men and suffer God will own us let out himself unto us support us sympathize with us deliver us or make us and our sufferings glorious Stars shine in the night they are obscur'd in the day when Vincentius was tormented by the Tyrant hee said Thou shalt see mee more couragious in suffering then thy self in tormenting Some helps against feare 1. Let your feare be exercised about God he is an object fit to be feared all flesh is grasse all nations are a drop of the bucket and the small dust of the ballance Inhabitants of the earth are as a swarm of Flies a troop of Grass-hoppers and shall wee feare these little things the world is nothing unto God there is no greatnesse beside God himself hee hath made the world Nihil magnum nisi magnus Deus Psal 119.120 he hath dried up the Seas hee sends out the mighty winds hee changes times and seasons hee brings Princes to nothing makes Judges vanity hee tumbles nations into hell and can destroy the soul and body eternally him feare saith Christ Luke 12.4 5. not men that can but kill the body but feare him who after the body is dead can kill the soul and cast into hell I say unto you feare him and Isa 8.13 Sanctifie the Lord of Hosts himself and let him be your feare let him be your dread let there be such a frame of spirit in you as becomes the Lord of Hosts sutable to his greatnesse his soveraignty and authority over you and all creatures then you will not feare when the feare of God is strong in your heart then the feare of man ceaseth when the Dictator rul'd at Rome then all other Officers ceased and when this feare of God rules all other feares will be husht and that 's not all if God be sanctified by us hee will be a Sanctuary unto us 2. Set faith a work men in publique place should have their hands at work on earth and their faith in heaven the just live by faith and will not die by feare Hezekiah 2 Chron. 32.7 8. when Senacherib was coming against Jerusalem and troubled the whole land hee set his hands awork to fortifie the City and his faith to fortifie himself Be strong and couragious be not afraid nor dismayed for the King of Assyria and his multitude for there be more with us then be with him with him is an arm of flesh but with us is the Lord our God to help us and to fight our battell here was an army of 185000. to affright him but here was faith in the Lord of Hosts to establish him Heb. 11.27 Moses feared not the wrath of the King for he endured as seeing him who is invisible by faith hee saw the invisible God and that made him hold out against the King though his wrath was hot his looks fierce his words terrible his face cruell Moses knew that what ever hee lost for God he should finde in God Prov. 29.25 The feare of man bringeth a snare but who so putteth his trust in the Lord shall be safe mans feare brings a snare and so death had Moses feared Pharaoh hee had compounded with him and so ruin'd himself and others but hee that puts his trust in the Lord shall be safe The Hebrew is set on high like a bird upon the wing that is out of the reach of every snare and fowler though never so cunning Cardinall Borromaeus being told of great danger from some who lay in wait for him Si Deus mei curam non habet quid vivo said An Deus est in mundo pro nihilo Is God idle in the world and Jahannes Silentiarius being in the like case said If God take not care of mee why do I live 3. Labour for purity and holinesse the most holy men are the least fearing men Paul was of great courage hee had much holinesse 1 Thes 2.10 and when the Viper leapt upon his hand he feared not it could not kill him but he could kill it he shook it into the fire Adam at first no creature could harm him because holy in the lives of the Fathers mention is made of one Abbas Paulus who handled Serpents and Scorpions and cut them in pieces without any hurt and being asked how he came to this condition said If a man be holy all things are subject to him as to Adam before his sin in Paradise if our hearts and consciences be polluted we shall feare if not flie 1 Sam. 18.12 Saul was afraid of David hee had great riches many forces yet feares David a poor man a banished reproach't man and Herod feared John he was a holy man Magnas vires habet pietas Job 17.9 The righous shall hold on his way and he that hath clean hands shall be stronger and stronger Prov. 28.1 The righteous is bold as a Lion a man that is truly and thorowly godly that knowes nothing by himselfe that hath purged out every spot and gotten off all guilt and needs not blush at any thing past or present hee is a Lion hee is a brasse wall nothing shall daunt him but the wicked flie when none pursue Nehemiah was a holy man and hee would not flie but Manasseh a wicked King hides himself among the thornes and Adam runs to the thickets they had prickings without and worse prickles within 4. Value not life too much let us be willing to lay out our lives in Gods service to spend and be spent for God Acts 21.13 Paul said I am ready not to be bound only but to die at Jerusalem for the name of the Lord Jesus he prized the name of Christ above his life and if wee would prize something above our lives wee should not so over-rate them as through feare of man to lose better things to keep them the Devill tels us skin for skin Job 2.4 and all that a man hath will he give for his life true all to save life but there are some things of more worth than mans life as the glory of God the favour of God the peace of God truth of God the name of Christ c. and wee should so account of them and be ready to sacrifice our lives for them Nehem. 6.11
the rest of the Saints in Babylon so that the Spirit is co-essentiall with the Father and the Son and it 's a person otherwise how could it have taken up the Prophet and carried him and it 's distinct from the Son who is described to be upon the Throne and to give commands unto the Prophet and the Spirit here is brought in distinct from him most cleere in that place in Matth. 3.16 17. where the Spirit is distinguished from the Son baptized and from the Father acknowledging Christ his Son in whom hee was well pleased 3. Great Saints have great infirmities Ezekiel goes in bitternesse in the heat of his spirit hee was in a froward humour in a great distemper the Vulgar hath it in indignatione spiritus there was indignation in his spirit to the worke some have thought this affection of the Prophet Non prorsus vitiosum not altogether sinfull yet some sinfulnesse and vitiosity to be in it cannot be denyed it 's granted by Calvin that it did distare a gratia spiritus and for him after so cleer and strong a Call to refuse to be in a chafe to withstand was affectus penitus vitiosus if not vilis he had rather have been out of service then in it lien hid among the people then have been an Ambassadour of Christ unto them he had rather they should have perished without Vision then that himself should be a seer amongst them here was the weaknesse of this good man I could tell you of Abrahams Jacobs Moses Davids Pauls and Johns failings there was never since sin entred any Saint sine omni macula in many things we sin all Jam. 3.2 And yet the Apostles were fill'd with the Spirit there was a fulnesse of grace in them and in the Prophets yet neither the one nor the other were omni prorsus exuti carne notwithstanding all their graces and excellencies they did still terrestre aliquid spirare and now where ever the Spirit comes it neither extinguisheth nature nor corruption wholly in this life the best wine hath its dregs and its lees and the best of Saints hath his spots and weaknesses there is no perfection in any 4. Holy men set down their own infirmities which is an argument of the truth of the Word and the divine nature of it men that are meere men seek their own glory and will not shame themselves in their Writings but the Pen-men of Scripture having received another Spirit are content to shame themselves so God may have glory his truth credit his people caution and comfort all these are in the setting down of their own sins when holy men confesse their weaknesses set them down as Moses Exod. 4. as David Psal 51. as Jonas Chap. 1.4 as Paul 1 Tim. 1. as John Rev. 22.8 God is glorified by their shame it 's evidenced what God did for and by these men notwithstanding their sins men are perswaded of the truth of the Word seeing they spared not themselves and would not bury their own thoughts in silence others that see the slips of such men of God are admonished thereby to look to their standings and to be watchfull and these are beaten down with the sense of their failings see it 's the common sicknesse of the Saints and not their case alone which is some ease unto them 5. That some truths of God sweet in the reception oft prove bitter in the operation the roul that Ezekiel did eat ver 3. was sweet as honey at first unto him but now hee was to go and put it in practice he found it bitter and sought to decline that service it was like pils sugared over sweet in the mouth but being dissolved in his bowels viscera torquebat torminibus lacerabat praecordia He was upon the wrack and sick of the businesse and perplexed that he had eaten such a roul The stony ground heard the Word with joy it was sweet to the taste but after it was bitter when persecution and temptation came those hearers were offended and fell away Matth. 13.20 21. the word of joy proved a word of bitternesse unto them and it 's so to most men at one time or other they find it a sad and difficult thing to act those truths are sweet to the understanding Rev. 10.9 10. John eat the little book it was sweet in his mouth bitter in his belly that is in the operation of it John saw that those truths writ in it would beget hatreds persecutions imprisonments banishments martyrdome c. When wee come to find the operations of truths that they will cost us deare deare friends deare liberties deare lusts deare lims deare lives we find a bitternesse in truths though formerly they have been like Ezekiels roul and Johns little book to our mouths 6. Mans wisdome and spirit is opposite to the wisdome and Spirit of the Lord Christ Christ calls sends Ezekiel in his infinit wisdome hee thinks it best for him to go to these captive Jewes this rebellious house The Spirit enters into Ezekiel assures him of his Call assumes him assists him and yet hee is averse in bitternesse in the heat of his spirit hee shewes the antipathy between his wisdome and Christs his spirit and the Spirit of Christ they closed not There are principles of opposition in godly men to the wayes of Christ and his Spirit so far as they are unregenerate so far they are opposite Rom. 8.7 The carnall mind is enmity against God it 's in the originall the wisdome of the flesh is enmity against God there is flesh in the best men that flesh hath wisdom it hath a spirit the flesh is the old man a whole man and must have a spirit in it to act it such a one as it is and both the wisdome and spirit of the flesh are enmity to God unsubject to his Law and Will and enmity to man they work death and end in death Jonas had such wisdome and such a spirit in him when he ran from God but it had cost him his life if God had not been more gracious then he dutifull Paul complains hee found a law in his members warring against the law of his mind Rom. 7.23 Gal. 5.17 The flesh lusteth against the spirit the work of the flesh is lusting and warring against the spirit it is with a godly man as it was with Rebecca she had great struglings in her womb and what was the cause of it there were two nations in her womb one contrary to the other Gen. 25.22 23. and there is heaven and earth in a godly mans heart which are contrary and make great struglings The same soul commands obedience opposeth obedience the same will that delights in the Law of God hath a crosse motion to the law of sin the heart that trusteth God doubts of his favour while we are believing unbeliefe is opposing Mark 9.24 I believe Lord help my unbeliefe 7. Saints may do the Will of God unwillingly if not against their
with Jerusalem First They observed not the laws of God 2. Not the lawes of the Nations but multiplyed more then they and thirdly before them unto whom they should have been patterns of pietie Because thou hast multiplyed more then the Nations Some Expositors referre these words to their mercies not their sinnes and make the sense thus Because thou hast multiplyed in number in riches in honour and strength in victory in profits in ordinances in all blessings for which yee ought to have been thankfull fruitfull and obedient unto that God who blessed you thus above the Nations but in stead of this hast dishonoured God growne loose Idolatrous c. therefore will I deale accordingly with thee Take it thus and you have this note That prosperitie rather worsens then betters a people they had more mercies then the Nations and more sinnes then they as they abounded in Gods blessings so they abounded in ingratitude Deut. 32.15 Jesurun waxed fat and kicked c. Hos 13.6 But others referre this multiplying to their sinnes and the sense is this Because thou hast not satisfied thy selfe with a little wickednesse but multiplyed sinnes iniquities transgressions and that more then the Heathens that had not thy mercies nor thy light therefore will I judge thee and that they multiplyed sinne is evident Ezek. 16.25 Thou hast built thy high places at every head of the way thou hast opened thy feete to every one that passeth by and hast multiplyed thy whoredomes shee sinn'd with the Aegyptians Assyrians Chaldeans vers 26.28 29. The judgements of the Nations The Gentiles have their judgements their laws rules and wayes of living and worshipping Some understand here the lawes of nature what men have written in their hearts naturally according to what you finde Rom. 2.14 15. and the Jewes that had the laws of God superadded to the law of nature did not abstaine from those sinnes the Nations did They observ'd the Law the Jewes brake Others referre it to their laws decrees and practise touching their gods and the worship of them they were tenacious of both and would not alter their worship nor exchange their gods It was a Maxime among heathens Ne quid novarent in religionis forma and it was an Oracle of Apollo Eos deos rite coli qui traditi essent à majoribus and they thought it impious to depart from what they had received When Paul came to Athens they did and would worship their unknowne God Paul could not prevaile with them to exchange a lye for truth not all the miracles Moses did in Egypt prevail'd with Pharaoh the Egyptians to forsake their false gods so that these words are a reproach to the Jewes who were not so constant as the Nations to their god Observ 1. That God walkes not into the way of judgements till men doe walke out of the way of his statutes Because yee have not walked in my statutes nor kept my judgements therefore I will doe so and so by you God's delights are in wayes and works of mercy Judgements are his strange works and strange acts Isa 28.21 he is provoked unto them as a Bee unto stinging it 's the child's wantonnesse causes the father to use the rod. David's sin brought the sword to his owne house the plague to the people when the wickednesse of the earth was great then the windows of heaven were open and the flood came Gen. 6. 2. When God intends judgements he usually convinces sinners judgements and convictions are not far asunder God sets their sinnes before them they walked not in his statutes they sinn'd more then the Nations therefore he would proceed in judgement with them he convinces them of their sinne to make way for a farther conviction namely of the equitie of his judgements when the Lord shall convince a sinfull people to be guiltie and that of great sinnes it stops their mouths and proclaimes the equitie of his judgements which are ever short of the merit of mens iniquities Ezr. 9.13 Our God hath punish'd us lesse then our iniquities 3. That Heathens are oft more true to their principles then the people of God The Nations kept their judgements their gods their worship they would not suffer ought to be spoken against their gods Demetrius and others were in a rage against Paul and his companions for it Act. 19. They were free from many of those sinnes were practised and countenanced among the Jewes who kept neither to the true God nor to his statutes and judgements Ahaz is better pleased with an Altar from Damascus then that the Lord had appointed 2 King 16. Solomon that excell'd in wisdome shewed his folly in this that he built high places for Chemish and Molech and not onely a particular man but the body of the people turn'd aside from the true God Judg. 2.12 They forsooke God that brought them out of Egypt and followed the gods of the people that more round about them they bowed to them they served Baal and Ashtaroth and Chap. 10.6 it was an ordinary thing with them The Children of Israel did evill againe in the sight of the Lord and served Baalim Ashâ—aroth the gods of Syria the gods of Zidon and the gods of Moab and the gods of the Philistims They were not satisfied with one or two false gods but fetched in the gods of the Nations round about them Hos 4.12 Hence this people are said to goe a whoring from under their god his lawes statutes worship government would not suffice them but they would out and have strange gods and strange lawes 2 Chron. 12.1 Rehoboam forsook the Law of the Lord and all Israel with him Gods Law was exchanged for the lawes of men They kept the statutes of Omri and brake the statutes of Jehovah Mic. 6.16 The Jewes were as unconstant to their God and in his worship as any Nation under heaven God upbraids them for it Jer. 2.36 Why goddest thou about so much to change thy way God had given them a good way a way of life and they would not abide in it but hasten into wayes of sinne and death they loved to wander Jer. 14. Hath not England been weary of Gods wayes wandered to Rome and other parts to fetch in somewhat of theirs Have we not been upon conjunctures of Protestants and Papists in Doctrine Discipline and Ceremony Vers 8. In the 8. ver is laid down a dreadfull threatning Behold I even I am against thee and the denunciation of judgement runs on to the end of the Chapter with many aggravations Here the Lord is brought in a just and severe Judge and the chiefe Author of all the judgements were to come upon them I even I am c. It 's doubled and notes 1. Evidentiam That so they might be perswaded of it the Jewes thought that God would never be against Jerusalem but to convince them he tells them I even I am against thee 2. Certitudinem That whether they beleeved it or no
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