There is an accursed thing in the middest of you that is amongst you By the river Chebar This is the particular place The notes upon your quarto Bibles do say that this river Chebar was part of Euphrates Rabbins and others say it is Euphrates it self But if it were Euphrates why should the Spirit of God change that name which was known and take a name which was unknown Surely the Spirit of God would have said Euphrates and not Chebar If it be a part or channel of Euphrates why kept it not one of those names that is mentioned Gen. 2. Gihon Pison Hiddekel Gihon it cannot be for that river runneth toward Ethiopia Hiddekel it is most likely to be which lyeth in those parts but that river kept its name and was not changed as appeareth Dan. 10.4 where it is said He was by the â—iver Hiddekel if Pison be it some reason must be given of deserting that name and imposing one new and unheard of Interpreters therefore conceive this Chebar to be a river of it self rising from the mountain Masius running through Mesopotamia and emptying it self into Euphrates at a place where is a Town called Chebar whence the denomination probably may come but rather it is called Chebar because of the plenty of waters that are in it and for the plenty of grasse that is upon the banks thereof Neer this river had the Jewes their habitation and they were placed together Chapt. 3.15 I came to them of the captivity that dwelt by the river Chebar Here they were placed because the Jewes were odious to the Babylonians as of old they were to the Egyptians and dwelt distinct from them In Salmanassars time when the ten Tribes were carried into Assyria they were put in Halah and Habor by the river of Gozan 2 King 18. The Rabbins call this river Sabbation the Sabbaticall river because it flowed not but desisted from its ordinary course upon the Sabbath day and Josephus saith that it was certain this river did constantly forsake its course upon the Sabbath day God thereby miraculously intimated to them that he would have them keep a Sabbath though in a strange land These captives were fixed by Gozan or by Chebar which is the particular place the next is the generall place the land of the Chaldeans Chaldea was the countrey of Abraham hee went from Vr of the Chaldeans Genesis Chapt. 11. verse 31. and Stephen calls it Mesopotamia Acts 7.2 Abraham was in Mesopotamia before hee dwelt in Charran It lay on the north of Chaldea between Euphrates and Tygris in verse 4. it is said Abraham came out of the land of the Chaldeans and dwelt in Charran these two Chaldea and Mesopotamia were promiscuously taken sometimes being neer together and sometimes distinctly The chief city in Chaldea was Babylon now called Bagdat from Baga which in Arabick signifieth a garden because it stood in a pleasant place and had many gardens in it it was built by Nimrod that mighty hunter the first King that ever the world had when the tower in it was built up nine thousand one hundred threescore and four paces from the ground which is above nine of our miles then it pleased God from heaven to confound their language Quia ibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of one made threescore and twelve hence was it called Babel Gen. 11.9 because God there confounded the language of all the earth and their work together This countrey was called the land of Nimrod Mic. 5.6 Quae excussit and the land of Shinar Gen. 10.10 which signifies shaking because it shook their language and scattered the people inhabited it out of the land It is branded by Zachary for the dwelling place of wickednesse Zac. 5.11 Out of this land of Chaldea it is conceived by some came the three Wise men who offered the gifts to Christ for the Chaldeans were the chiefest Astrologers and exactest Astronomers that were in the world as you may observe Dan. 2. These Chaldeans were a martiall people very cruell Jer. 6.22 23. A people cometh from the North countrey and a great nation Jer. 50.41.42 they shall lay hold on bow and speare they are cruell and have no mercy their voyce roareth like the Sea c. They were polluted with abominable Idolatries superstitions sorceries inchantments and all manner of prophanenesse into this land and among this people did God bring the Jews who had been so dear to him Babylon was the seat of the chiefest and greatest Monarch of the earth thither came a continuall conflux of people from all parts of the world to whose scornes and wrongs the Jewes were daily exposed they said These are the holy people these are they come out of the holy land come and sing us one of the songs of Zion and so prophane was Belshazzar as that hee took the holy vessells to quaffe and carouse in into this land were they brought and the godly were constrained to heare and see the blasphemies and abominations that were amongst them and to beare the scornes and frownes of all commers Thus have I opened to you the particular place by the river Chebar and the generall place the land of Chaldea Let us see now what observations will arise from hence 1. Observe that God is not tied to places let the place be never so holy let it be the holy Land the holy City the holy Temple God is not tied unto either of them but hath his liberty to work and manifest himself where he pleaseth even in Babylon The Rabbins have a rule goeth for truth amongst them Nunquam Spiritum sanctum extra terram sanctum prophetis loquâ— and is firmly believed that the Holy Ghost never spake unto the Prophets out of the holy Land and therfore they say Jonas fled to Tarshish from the face of the Lord to avoid the inspiration of the Almighty But here we see in Chaldea by the river Chebar is Ezekiel inspired here heaven is opened unto him here hee seeth visions of God here the Word of the Lord cometh expresly unto him and here the Spirit of God doth work mightily in him One shift they have for this They say Ezekiel was a Prophet before hee was carried out of the Land of Canaan before he came into Chaldea But we have nothing in Jeremy nor Ezekiel nor in any other part of Scripture that Ezekiel was a Prophet and moved to prophecy before he came into Chaldea and therefore it is said verse 3. That the hand of the Lord was upon me there there first in that polluted land I never had the Spirit of the Lord before I came into Chaldea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Inhabitants of Jerusalem had polluted the holy City prophaned the holy Temple and defiled the holy Land with their Idolatries and other wickednesses then God departs pitcheth his Tabernacle elsewhere and powreth out his Spirit in Babylon God is not tied to places he can in a dungeon
them and if you will search never search into inferiour Courts search not books that are on this side the Kings Court that are made of late but go to the King of heavens Records have recourse to his Court look into the Law of God Isa 8.20 To the Law and to the Testimony if they speak not according to this word it is because there is no light in them throw them by that truth which is found in any writings and not to be drawn out of Gods Book is not from antiquity these are the true Records here is the true antiquity And so much for this word Book The Book of the Prophet Ezekiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezekiel that is the name of our Prophet Among the Jewes there were no Sir-names but every man had onely one name as Samuel David Isaiah Jeremie Ezekiel c. This name Ezekiel doth signifie the strength of God or one strengthened by God He had a great work to doe he needed great strength for that work He was to deale with wicked Princes wretched people such as were exceeding opposite desperately wicked impudent hard-hearted rebellious Therefore Chap. 3. vers 8 9. Behold saith God I have made thy face strong against their faces and thy fore-head strong against their fore-heads c. The Hebrew words here for strong are Chazakim and Chazak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have made thy faces Chazakim strong I have given thee many faces and I have given thee many strengths strong both in the singular and plurall number all the strengths that is fit for a Prophet that had such a great task to undertake and goe about He was to reprove them for their sinnes to threaten Gods judgements to vindicate Gods justice in bringing them into captivity himselfe was to endure much hardship and many conflicts for which ordinary strength would not suffice therefore he is fitly called Ezekiel the strength of God or a man strengthened of God Or thus Ezekiel doth signifie one girt of God Cingere vineire for Chazack is to gird or bind and Ezekiel is one whom God hath girt and bound up for some imployment answerable to that expression of Paul Behold saith he I goe goe bound in the Spirit to Jerusalem so you read it but it may be bound to the Spirit Acts 20 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of God goes before me and I being bound to the guidance of the Spirit doe follow the same whithersoever it leads me So here our Prophet was girt up of God from the world bound in or to the Spirit and so followed that which way soever it led him Touching this name of Ezekiel you may observe a note or two First see the wisedome of God in giving names sutable to the events that doe follow and fall out afterward Ezekiel was to deale with a stubborne people a rebellious house that did oppose heaven that did stand it out against God to the uttermost There was need therefore of a strong Prophet to subdue their rebellious spirits If an ordinary man had come he would soone have been discouraged his spirit would have sunk and fallen within him therefore here the Lord ordereth it so that a name shall be given unto him which shall be sutable to the event he shall be a man of God he shall be strong strengthened girt up of God to deale with a proud rebellious obstinate people You may find in Scripture divers names that have been imposed through the wisedome and guidance of God upon parties before their birth and the event hath answered afterward very fully as Gen. 17. Thou shalt call his name Isaac Isaac signifieth laughter and Isaac proved matter of laughter to his father and mother all their dayes he was a dutifull sonne you never read that Isaac fell into such sinnes as some other of the Patriarchs and Prophets fell into He was a child of laughter to them So 1 Chron. 22.9 His name shall be Solomon for I will give peace and quietness unto Israel in his dayes and the event was answerable to his name So Josiah 1 Kings 13.2 it signifies the fire of the Lord and Josiah was the fire of God indeed to make a reformation to pull downe Jeroboams Altar and to offer upon it the Priests of the high places that had burnt Incense upon it to burn mens bones thereon to throw out idolatry and to destroy the high places So the name of our blessed Saviour which was imposed before his birth Thou shalt call his name Jesus They shall call his name Emanuel he shall save his people he shall be God with us and it was so Luke 1. Call his name John John noteth Gracious and he was gracious in the eyes of his very enemies he had favour in the eyes of Herod favour in the eyes of the people Gods wisedome is seen in ordering of names before-hand sutable to events that follow afterward 2. This should direct parents to impose incouraging names upon their children What incouragement was it to Ezekiel to think of his name the strength of God a man girt up of God for some great designe and imployment Names at first were imposed for distinctions sake and not only so but to shew the hopes and desires of parents touching their children for the time to come Obvirtutis auspicium imponunt u◠vocabula Jeron Good names were prognosticall Parents expected and children were incouraged much by them Leah nameth her son Judah which is praise that she might praise God for him and he might do things worthy of praise all his dayes and the Tribe of Judah did worthily in Israel Thus much from the name of Ezekiel The Boook of the Prophet Ezekiel This word Prophet is not in the Hebrew The Book Ezekiel or the book of Ezekiel But it is in the body of the Prophecie Chap. 2. v. 6. They shall know that there hath been a Prophet among them Prophet is from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifies one that foretells things to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word Nabi of Naba which signifies to fore-know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-tell or discover things Some derive it from a root which signifieth to bud to bring forth for as a tree drawes sap from the earth sends forth that sap into leaves and fruit becomes profitable and serviceable unto man so doth the Prophet he drawes sap from the root which is God from him he hath many hidden deep and divine truths which hee reveals and sends forth for the delight and benefit of others Prophets were of two sorts distinguished by the Temples some were Prophetae priores and others Prophetae posteriores The former Prophets were those of the first Temple the latter Prophets were those of the latter Temple and they were Haggai Zachariah Nehemiah Ezra and Malachi these Prophets continued but forty yeers after the second Temple was built and then did Prophecie
may heare and not heare c. What 's the reason Christ knocks at the dore so oft and is not let in the heart is dead asleep or abroad 4. Ad transitum facici suae aut tractum faciei suae objectum So Piscat That Angels have the scope and marke in their eye which they aime at They went every one streight forward the Hebrew is to the way or passage of his face that path was before his face that is they went thither where their eyes or faces were fixed as they looke not back nor aside so they alwayes looke upon the marke each goeth forward to that is before him this keeps them on to the work and in the work they have the marke in their eye Pro. 4.25 Let thine eyes look right on and let thine eye-lids looke streight before thee looke to the charge appointed to that is right to that is set before thee of God and this will quicken thy industry Phil. 3.13 14. Forgetting those things which are behinde and reaching forth unto those things which are before I presse towards the marke Paul had not his eye upon what was done bygone or on what was upon either side of him but upon that was before him the marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven eternall life was the marke in his eye and he pressed after them he was as intent upon them and as pursuant of them as he was in the work of persecuting the Saints he reached after them as the one thing necessary Assequitur nulla qui sequitur multa Is Angelicus qui nec multus nec varius est we set not the mark before us in stead of heaven Christ eternall life we have the world our pleasures and a multitude of things in our eyes and so we are divided and doe nothing 5. That Angels minde and pursue every one his own work not others They went forward to the worke object mark set before their faces he that had his work designed him in the East minded not his work lay in the West each acted his own part and fell not upon any thing concern'd another although their imployments lay the same way what was before their faces that they did and nothing else Devills compasse the earth and medle with all men and with all matters it 's not so with the good Angels they kept their station and doe keep order they intermedle not with ought concerns them not The Apostle would have Christians to be Angelicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 4.11 Study to doe your own businesse those things concerne our generall and particular calling if men will with their wit and curiositie run out of their bounds they are extravagant and busi-bodies Some think because they are Neighbours they may medle in all contentions because Subjects they may interpose in all State-affaires because Christians deale with others sinnes but this is to break the hedge to break out of our own callings into others and such though they seeme great doers doe nothing 2 Thes 3.11 There are some among you that walke disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working not at all they are busie-bodies What busie and doe nothing Yes because they doe things impertinent unto them unfruitfull unprofitable out of place When Peter medl'd too far in Johns matters What shall this man doe Christ takes him up sharply What is that to thee Joh. 21.22 And some thinke this made Peter so sharpe against that sinne afterwards and to looke upon it as bad as theft and murther 1 Pet. 4.15 Let none of you suffer as a murtherer or as a thiefe or as an evill doer or as a busie-body in other mens matters They ran and returned Here is the qualitie of their motion it was swift they had wings to fly and feete to run much hath been spoken of the Angels swiftnesse I shall here therefore touch upon their returne when their work is done they make no stay they linger not at all but returne with all speed when God sends them out or calls them in their motion is very speedy it 's set out here by a flash of lightning that is the soonest into the world and out againe of any sensible creature in a moment it is in your houses and out againe in a moment it shines from East to West and is gone it 's very glorious and marvellous active Angels are Cherubims of glory Heb. 9.5 and the most active of all Gods works and when their work is finished they retire immediately as lightening when it 's come to its period doth reciprocate and fall back into its selfe without delay so doe the Angels returne to him sent them out to know his farther pleasure and to doe him more service Obs 1. That Angels in their services are glorious and terrible They are like the lightning which shines dazles and doth dreadfull things Judg. 13.20 When Manoah and his wife saw the Angel goe up to heaven in a flame of fire they fell downe on their faces to the ground and thought they should dye ver 22. It was a received opinion among the Jews that if they saw God or an Angel they should dye upon it Judg 6.22 23. Gideon a mightie man of valour cryes out Alas O Lord God because I have seen an Angel of the Lord face to face and the Lord said Feare not thou shalt notidye If they had a vision being awake they apprehended death but they never had experience of any that dyed upon any such occasion this rose rather from the apprehension of glory majesty in God and Angels and consciousness of their own weaknes guilt as not able to abide the presence of those glorious creatures that came immediatly from the presence of the glorious God and we finde that some have been much affrighted and almost struck dead at the presence of the holy Angels Mat. 28.2 3 4. An Angel comes from heaven whose countenance was like lightning and his rayment as the Sunne and for feare of him the Keepers of the Sepulchre did shake and became like dead men there was no spirit left in them the glory of the Angel did exanimate them they are glorious and terrible in their ministrations and so should the Ministers of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angels of the Church be Nazianz. saith of Basil his speech was thunder and his life lightning Such were James and John Boanerges sonnes of thunder Mark 3.17 They were terrible to sinners in their preaching like thunder and lightning 2. That account is to be rendered to God of all our services whom God sets awork he will reckon with Angels returne and become responsable to God their Lord and Master those mightie and glorious creatures when their work is finished doe willingly and chearfully returne and give in their answer God looks for it and they delight to doe it and account we must all give of our work in the world Rom. 14.12 Every one of us
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
he could behold God converse with him in his glorious appearances unto him but after his fall he fled from his presence was disabled and incapacious of the sight of him and his glory so here Ezekiel cannot abide the sight of this glorious Vision but falls down upon his face and hides himself from his own happinesse till sin be purged out of us it will be so therefore God hath appointed purging ordinances that we being purified might at last see him and have fruition of him Two things especially are required to the sight of glory Holinesse and Strength to both which sin is opposite it defiles it infeebles so that we dare not we cannot behold glory see what mischiefe sin hath done us 5. Apprehensions and sight of glory doe much humble gracious hearts When Ezekiel saw the glory of the Lord he fell upon his face the glory of a creature raises a carnall heart but the glory of the Creator humbles a gracious heart Joh. 1.14 We beheld his glory as the onely begotten of the Father and this made John the greatest Prophet that ever was borne of a woman to be so low in his own eyes that he professed himselfe unworthy to loose the lachet of his shooe ver 27. There be some things in the sight of divine glory that works strongly to humble the soule First It is of that lustre and excellency as that it darkens all the glory of the world and makes it seeme no more then the lustre of a Glow-worme to the Sunne Secondly It sets out the shamefulnesse and blacknesse of sinne Thirdly The Insufficiency of all humane motions and duties to attaine unto it Fourthly Shews the infinite distance between God and the creature All which are humbling things and concurring doe humble more throughly Ezekiel was not onely amazed doth not onely fall downe but falls upon his face and that after a second sight of the same glory so that it 's in the nature of glory to humble other things may humble a little but glory most of all that comes by the eare doth something but that is seene by the eye affects most Isaiah had heard the Seraphims crying Holy holy holy the earth is full of his glory but this struck not so deeply into his heart as the sight of glory when he saw the King the Lord of Hosts in his glory then he cryed out woe is me I am undone his holinesse was nothing his propheticall office was nothing all was nothing to him he was an undone man he saw so much sinne in himselfe I am a man of uncleane lips c. VER 24. Then the Spirit entred into mee c. BEing in a dejected condition the Spirit entred It was said before the hand of the Lord came upon him which was the Spirit and here the Spirit entred into mee What difference is there between these two phrases you may observe this difference The hand of the Lord upon the Prophet notes the efficacy and work of the Spirit in generall the common gifts and graces of it which may fit a man for publick imployment The entring of the Spirit notes not onely those but the sanctifying of a man so that he shall imploy his gifts and graces to the glory of God and eternall good of his own soule Of the Spirits entring and setting the Prophet upon his feet I spake in the 2. Chap. ver 2. It was not the ayre his own spirit returning nor an Angel but the Holy Spirit of God This entrance of the Spirit notes not motion from place to place for the Spirit is infinite and fills heaven and earth but it notes operation manifestation impletion when the Spirit doth work efficaciously manifest it self for there may be invisible operations fill the heart of any with divine vertue when it doth any one of these or all these it 's said to be sent to come to enter it comforted the Prophet being amazed sunk in apprehension of his own unworthinesse and manifested its operation by setting him upon his feete giving new strength to goe and prophesie when time should serve Goe shut thy selfe within thy house These words are not ironically spoken or by way of Sarcasme because he had formerly shut up himselfe but they are a command from God to the Prophet it 's true by reason of the rebellious disposition of the people the weightinesse of the calling he was to be in and the infirmitie of the flesh he had withdrawne from his dutie and God beares with him bids him withdraw from the publick view Jerome thinks this shutting up was a type of the besieging of the Citie that as he should be shut up in his house so the Jewes at Jerusalem Others thinke more probably that it was to receive instructions from God and to heare from him before he should speake ought to the people therefore some observe that our Prophet heard and saw much and spake not till the end of the 11th Chap. 23. vers where he saith Then I spake unto them of the captivitie c. This shutting up made way for the credit and authoritie of the Prophet and his prophesie Observ 1. The Spirit affects and visits an humble soule When the Prophet was humbled with the sense of his owne unworthinesse trembled at the sight of glory and majesty was destitute of strength then it pleased the Spirit of God to enter humiliations upon sight of glory and greatnesse are deepest and the Spirit loves to visit them speedily God doth not long leave humble soules without operations and manifestations of his Spirit Jam. 4.6 He resisteth the proud but giveth grace to the humble he sends the Spirit into their hearts to comfort and strengthen them because they are low vile in their own eyes but destruction is for the proud God is in battaile array against them the Spirit appeared like a dove and is a dove of the valleys not of the mountains while Paul was a mountaine in his owne eyes the Spirit never came neere him but when he was humbled with the sight of glory Act. 9. even the glory of Christ and became a valley then quickly the spirituall dove tooke her flight to him for ver 17. saith Ananias Brother Saul the Lord hath sent mee that thou mightest receive thy sight and be filled with the Holy Ghost the Lord Jesus would not let him want his Spirit to revive him that was so effectually humbled at the sight of his glory 2. The godly before Christ had the same Spirit grace and comforts that wee have since Christ Ezekiel had the Spirit enter into him What Spirit Even the Spirit of God and Christ the third Person in the sacred Trinitie neither doth that in John crosse this truth The Holy Ghost was not yet given because that Jesus was not yet glorified Chap. 7.39 Not given at all is not the meaning but was not given so plentifully so visibly till Christ was glorified You know that Kings when they enter their Kingdomes first or
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
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
the 26th to the end Some others put them all together and make them one Vision these being all parts of it Before I come to open this Vision or any parts thereof it will be needfull to shew you the scope of this Vision which will helpe us in the understanding of the same The scope of this Vision is to set forth the glory of God and this appeareth from the last verse of the Chapter where it is said This was the appearance of the likenesse of the glory of the Lord. The Spirit interprets all to be a manifestation of the glory of God This glory of God is evidenced two wayes 1. By his powerfull providence in the administration and ruling of all the creatures in the world For all creatures are under the command of God and he doth dispose of them for what services he pleaseth and not onely in the world but specially in the Church is his active providence preserving destroying as seemeth best in his owne eyes so that nothing is done there rashly or without his will nothing otherwise sooner or later then he hath decreed all creatures actions events come under his will rule and power 2. By a representation of Jesus Christ the Judge and Governour of this world who is the brightnesse of the glory of God and the expresse image of his Person and this from the 22. verse to the end of the Chapter as the other is from the 4. verse to the 22. This glory of God is presented to Ezekiel in this Vision for these ends 1. To breed in him an high reverence of divine Majestie The sight of great and glorious things doe awaken our dull heavie sensuall spirits naturally we are indifferent to the things of God and unlesse something transcendent and glorious be presented to us like Gallio we care little for other things therefore in Exod. 19.16 when the people saw the lightning and heard the thunder when God came downe upon the Mount in that glorious manner this awakened them and bred an awfull reverence in them of divine Majestie All the people that were in the Campe trembled 2. To prepare and fit him for entertainment of what God should speake unto him We are not alwayes in a frame to heare God speake there are great distempers in our spirits you have all experience enough of the truth of this therefore it is said Psal 46.10 Be still and know that I am God Be still let not your spirit be in a rage taken up with the world the cares feares pleasures and businesses of it be not parling with a lust but be still and know that I am God 3. It is to incourage him to his work and to frame his spirit to a ready execution thereof Ezekiel was to enter upon a heavie taske he was to deale with the stubborne Jewes a rebellious people He knew that Jeremiah had preached 35. yeares and other Prophets in times better then he was in and little or no good had been done upon this hard-hearted people Therefore lest Ezekiel should be discouraged that his heart might not faint but be quickned to the worke the Lord doth shew him his glory in these Hieroglyphicks his glory in these creatures his glory in his Sonne that so seeing the glory of God he might be warm'd oyl'd and incourag'd to run about this worke For the sight of glory is potent with a gracious heart to make it active for God We cannot says Peter and John in Act. 4.20 but speake the things which we have seene and heard Joh. 1.14 Mat. 17.1 2. Now they had seene his glory as the glory of the onely begotten Sonne of God They had been in the mount seene Christ transfigured and his face shine as the Sunne And having seene his glory and heard his voice this incouraged them notwithstanding all difficulties to be active for him This was Gods way to appeare to his servants to incourage them to the worke he would set them about Exod. 3. God appeared to Moses in a burning bush To Joshua in a vision like a man with a sword in his hand Josh 5.13 2 King 6.17 Act. 10. To Elisha by horses and chariots of fire Peter being confirmed by a vision of a sheet let downe from heaven goes and preacheth to the Gentiles And Ezekiel here hath vision upon vision that so being strongly confirmed he might not feare the faces of Jewes or Babylonians but proceed with life and spirit about the worke he was sent Note The sight of Gods glory is very efficacious upon the spirits of men If God let out his glory it will worke strangely upon good and bad When they came to apprehend Christ saith he to them Joh. 18.6 I am he It is conceived that Christ let out some glimpse of his glory this did so astonish them that presently they recoyled and fell to the ground Isaiah when he saw the glory of the Lord Isa 6.5 6. he cryeth out Woe is me I am undone I am a man of uncleane lips and I dwell among a people of uncleane lips And then God manifesting his glory so farre for his good that his lips were touched by an Angel Now Lord saith he here am I send me I am ready to goe though it be on a message of death though it be to root up Nations and Kingdomes So it was with Job I have heard of thee saith he by the hearing of the eare Job 42.5 6. but now mine eye seeth thee that is thy glory Wherefore I abhorre my selfe in dust and ashes I will speake no more against God I will doe whatsoever thou shalt command or expect at my hands So Isa 40.5 6. The glory of the Lord shall be revealed and all flesh shall see it together And what then All flesh is as grasse and all the goodlinesse thereof is as the flower of the field There is no greater or more efficacious way to take off your hearts from the creature Videnti Deum omnis creatura est angusta then to behold the glory of God There was no man that ever saw the glory of God but he looked upon the creature as nothing afterward I looked and behold a whirlewind came out of the North c. In this Verse we have the first part of the vision and it is of a Tempest A whirlewind is a sudden wind which takes up what is obvious and carrieth it in a circular motion wheeling it about and hurling it here and there Theodoret calls it the blast of a storm the Septuagint a wind which takes away trees houses lesser things A Lapid and disperseth them Some have been eye-witnesses of whirlewinds in Italy which have taken away stabula cum equis stable with horses carried them up into the aire and dashed them against the mountains so mighty are these whirlewinds in some countreys Out of the North. The Northern winds are very piercing and if we respect the Prophet in this whirlewind it was to
sinfull man Angels cannot indure this dishonour Josephus in his 19th Book and 8. Chap. sets out this story fully how he came in in cloth of silver was saluted as a God saw an Owle over his head Ego illâ— vâ—stra apâ—llat une 〈…〉 vitam relinquere juâ—eor satali necessitate coarguente vestruÌ„ mudacum quem â—â—nâ—â—talem saluâ—astâ—s admoâ—tem 〈◊〉 felt a pain in his bowels and said I whom yee all call a God am commanded to leave my Godship and by death to confute your lie of my immortality Neither belongeth it to Angels only to punish the wicked but to exercise chastisement upon the godly an Angel meets Moses in the Inn and would have slain him Exod. 4.24 So the Greek and Chaldee reade it and that because he neglected the circumcision of Moses an Angel smote Zachary with dumbnesse because of his unbeliefe Luke 1. So an Angel corrected David for his sin of numbering his people 4. To defend the godly to save and deliver them from harms this is a constant office they keep the Saints from evill men spirits and things Rev. 7.1 2 3. Four Angels stood on the four corners of the earth and held the four winds of the earth that they should not blow on the Sea or any tree and another Angel cryes to the four hurt not the earth sea trees till we have sealed the servants of our God in their foreheads Psal 34.7 The Angel of the Lord encampeth round about them that feare him and delivereth them Angels are like Armies round about the Generall and keep from danger when Jacob was to meet with his brother Esau who came with a band of four hundred men against him the Angels of God met him they are forward to this service Gen. 32.1 2. And when he saw them what said he This is Gods host what need I fear my brothers host and he called the place Mahanaim or Machanaim It 's in the duall number and notes two Hosts two Camps if my brother have one band I have two if he have men I have Angels if four hundred men I have twice four hundred Angels When Elisha was in Dothan the King of Syria sent a great Host with horses and Chariots and they came by night compast the City about and now Elisha is a lost man and Gehezi cryes out Alas Master what shall we do Fear not saith he 2 King 6.14.15 16 17. they that be with us are more then they that be with them and when the young mans eyes were opened he saw the mountains full of Horses and Chariots of fire and that round about Elisha was there an army against Elisha here is an army for him were they many here are more were there Chariots and Horses here be Chariots and Horses of fire When Daniel was in the den of Lions hee had no fire to scare them no weapon or strength to kill them but an Angel is sent to shut their mouths so that here is a wonder a Lamb amongst Lions and not rent in pieces where Angels are the Lambs keepers there the Lions are toothlesse and mouthlesse the Angels have a speciall charge of the godly Psal 91.11 He shall give his Angels charge over thee the Angels stand charged with the custody of the godly and when a guard is set about a person of quality who dares come neer to hurt such a one It 's said in the 7. verse A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come nigh thee It 's nigh when at a mans side at his right hand but it shall not come nigh to hurt thee and what 's the reason for hee shall give his Angels charge c. They look well to their charge they neither slumber nor sleep Rev. 21.12 Gods care of his Church now is greater then it was under the Law for the wrath is double to what it was then there are twelve Angels at the gates of Jerusalem whereas in Ezekiel 9.2 there were but six The Church being now inlarged the enemies are inraged and the guarding Angels increased no sooner were the Apostles imprisoned but an Angel brings them forth Act. 5.8 9. and what great things the Angel did for Peter Act. 12. is known to all Ver. 15. his deliverance was so great that they could not believe hee was come forth and knockt at the door but that it was his Angel whence the opinion of Tutelar Angels hath received great strength some affirm from hence Dan. 6 2â— that every man hath his particular Angel to keep him which seems rather a Platonicall conceit then a Scripture truth for Isidorus Clarius turns this place his Messenger Nuncius ejus and so the word is used in Scripture Judg. 2.1 The Angel of the Lord came up or Messenger as it 's in the Margent and Mal. 3.1 I will send my Messenger the Hebrew is my Angel and surely this party that knockt at the door was Peters Messenger not his Angel and if this be well rendred Angel why is not that so rendred Luke 7.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels of John being departed it 's the Messenger and so it were better here his Messenger then his Angel for shall we suppose the faithfull so ignorant as to think an Angel could not come in without knocking and having doors opened Besides the apparition of an Angel woud have affrighted them greatly Not to stick at this although we find not warrant in the Word for assignment of a particular Angel to every man yet wee acknowledge many Angels appointed to that work Matth. 18.10 Their Angels not their Angel behold the face of my Father 5. To guide and leade the godly in good and safe wayes Gen. 24.7 Hee shall send his angels before thee and thou shalt take a wife unto my son from thence So ver 40. hee will send his Angel with thee and prosper thy way the businesse of marriage is so weighty and honourable that Angels presence and assistance is in it Angels are present and president over that work Psal 91.11 12. They are charged to keep thee in all thy wayes to beare thee up in their arms that is their strength shall be imployed to uphold and lead thee in a good way God begets children to himself by the Word and Spirit and puts them forth to Angels to nurse to guide and lead it 's a metaphor taken from Nurses that bear their children upon their arms and lift them over thresholds Exod. 32.34 Behold Angeli reges Domini eorum sunt quos regunt saith God to Moses my Angel shall go before thee he was to go to Canaan and an Angel was to lead him that way Angels are well acquainted with the wayes to heaven if you will go that way you are sure to meet with Angels 6. To comfort next Christ and the Spirit Angels are the best comforters because they stand neerest God always before his face and they are
fresh and lively alwayes age and sicknesse works not upon them as upon other Birds Nec annis debilitatur nec morbis obnoxia est the Eagle in her age is youthfull how then doth shee die Pliny tels us that it 's neither age or sicknesse that kils the Eagle but hunger the upper bill groweth so over her under that she cannot open her mouth to take in sustenance and so dies Psal 103.5 Their youth is renewed like the Eagles Crebra mutatione pennarum Hieron Imberbes ut juvenes the Eagle is renewed by the oft change of her feathers The Cherubims before the Mercy-Seat which represented the Angels were without beards to shew their vigour vavacity and eternity Angels never grow old they are alwayes lusty and lively their service doth not weare them out it 's mans sin that withers and consumes him more then his work Adam should never have look'd old never have decayed but retain'd an immortall vivacity if he had not sinned they are lively in their service not dull Observ 1. That Angels are fit for publike and great service they have four faces a Mans a Lions an Oxes an Eagles which tels us they have all is requisite to great undertakings they have wisdome to consult to contrive and manage the affairs of the world prudentially they have the strength of a Lion to execute they have the willingnesse and faithfulnesse of the Ox to rejoyce the heart of the commander patience to undergo the difficulties of the work and usefulnesse for the publique they are quick-sighted to discern and prevent the designes of enemies and speedy to dispatch much in a little time and that with cheerfulnesse this is meant by their four faces which notes their perfection and fitnesse for service in all parts of the world in regard of which and the Prophet to whom this vision was made they are said to have one face before another behind and on each side one and that God doth use their service in all creatures rationall and irrationall they have the shapes of men birds and beasts 2 That suitable persons ought to be imployed in publique and great services God imployes Angels in the government of the world who are wise trusty strong and speedy and you know what men God calls for in the State and Church Exod. 18.21 Provide thou out of all the people able men such as fear God men of truth hating covetousnesse and place such over them to be Rulers of thousands hundreds fifties tens he must search amongst all the people for such far and neer and if in one Tribe he cannot find them he must in another The time hath been that seniority money favour friendship hath carryed the great places in this City but you have smarted for it in stead of good Angels you have had il spirits now I hope you will not look who hath most money in his hutch best friends to back him but most wisdome in his head and zeal in his heart and God on his side now I trust you will learn of God and imploy such as have the faces of men Lions Oxen and Eagles men full of wisdome courage trust serviceablenesse to the publike and of great dispatch such should be in the City in the Army So for the Church you know what men God points you to 1 Tim. 3. and 1 Pet. 5. Gods Bishops must not Lord it over Gods heritage and exercise dominion over it Gods Officers must not be Prelaticall it 's the fleece and not the flock that such men look after unlesse it be to scatter to wound their conscience and suck their blood some of that Sect in stead of preaching to save souls have only plotted to ruine Kingdomes 3. That Angels being noble and glorious creatures disdain not to do service to them that are far beneath themselves Man at first when in his glory was under the Angels but now since he sinn'd he is fallen lower as low as hell man is now a miserable mortall creature he hath a vile body a defiled conscience and a polluted soul yet Angels that are stiled Gods Psal 8.5 so is the originall that are Cherubims of glory Heb. 9.5 that are holy Mat. 25.31 Elect 1 Tim. 5.21 that are of the privie Councell of Heaven and the life-guard of God himself Matth. 18.10 even these blessed creatures are not ashamed to serve us though we have the sent of the earth and hell about us though we do oft grieve and offend them with our sinfull carriages and the great God their Lord and Master yet they despise us not but cheerfully minister unto us Would any great Prince attend a mean man full of sores and vermine if so it argues wonderfull humility it 's more that Angels do in waiting upon us it 's monstrous pride then in men that have parts place honour greatnesse grace what ever it be not to stoop to those that are inferiour thou hast not more worth in thee any way then an Angel hath and Angels condescend to serve us therefore let not us minde high things but condescend to men of low estate and not be wise in our own conceit Rom. 12.16 4. That God affects speed in his service Angels are swift as Eagles and dispatch great things in a little time they know a dull lazie motion is not the motion heaven approves Zach. 2.4 saith one Angel to another Run speak to the young man going is not sufficient where running can be had Festina lente is not a Motto for heaven gates In the worst work that ever was in the world Christ calls for speed What thou dost do quickly Joh. 13.27 when Judas was about his treason Speed and life in businesses is commendable acceptable Matth. 5.25 Agree with thine adversary quickly Zach. 8.21 Darius would have his decree done speedily Ezra 6.12 and God would have his Decrees and Will fulfilled done with speed It 's Gods will now that you should help him against the mighty When the Temple was to be built the people came so fast brought in so much that they were bid to stay and that work of theirs was pleasing to God and man We have a Babel to pull down as well as a Temple to build can you be imployed better Luke 16. you are Stewards may quickly be call'd to account Be speedy in what you do In the the 11th verse you have one thing more touching their faces and that is their faces were stretched upwards thus were their faces it 's in your books as if it had reference only to the former verse and not to that followes in the eleventh but Montanus and others that render the Hebrew exactly reade it thus But their faces and their wings were stretched upwards it 's true they have the faces of men and beasts but they are stretched upward they looked up to him that sate upon the Throne which was Christ the Cherubims faces Exod. 25.20 21. were towards the Mercy-seat and that was above upon the
Spirit and regulated by it When the Devill accused tempted smote Job he and all his motions were ordered by a higher power So when the Devils entered into the swine they did what and moved whither the Spirit would have them to do to goe 2. No creatures wheels nor Angels no causes inferior or superior can go otherwhere or act otherwise then the Spirit would have them Whither the Spirit went thither they went they moved not before the Spirit moved them and when they moved they moved that way the Spirit moved Devils and wicked men cannot be any where but where the Spirit would have them to be nor do any thing but what the Spirit would have don Pilate with the Gentils people of Israel were gathered together to do whatsoever the hand and counsell of God had determined before to be done Act. 4.27 28. For the Spirit is the supreame most potent and efficacious agent over-ruling all motions so that no creature can move any other way then it doth Prov. 21.1 The heart of the King is in the hand of the Lord he turneth it whithersoever he will Kings cannot turne them whithersoever they will ill Counsellors cannot draw them which way they will but they move which way the Spirit and providence of God will have them move * Est actuosissima illa operatio Dei quam vitare mutare non possit Sive sinat sive incl net Deus ipsū sinere vel inclinare non sit nisi volente operante Deo quia voluntas regis non potest effugere actione Dei omnipotentis quia rapitur omnium voluntas ut velit faciat sive sit bona sive sit mala This turning or inclination saith Luther is that strong operation of God which the King cannot shun or change If Kings hearts goe after out-landish women as Solomons if carried to ill Counsellors as Rehoboams if to Idolatry as Jeroboams if to root out the godly and godlinesse it self as Ahabs if to ruine their Kingdom as Ahaz's did if to shed innocent blood as Manasses did the hearts of Kings are in the hands of the Lord hee turns them whithersoever hee will in all those motions he acts in just judgement not changing their wils but making use of them to bring about his own designs 3. The motions of the wheels are not unseasonable when the living creatures went then the wheels went and what is the cause of their motion the Spirit was in the wheels and the Spirit was in the living creatures if we condemne their motions and changes as untimely we shall question and condemne the work and wisdome of the Spirit which is infinitely wise and incontrollable in all its operations men even the best of them are apt to fault the motions of the wheels and to censure the acts of Providence as unseasonable the counsell is not good at this time that Achitophel hath given 2 Sam. 17.7 Did the Spirit then move that wheel seasonably yes because the counsell though not good for David whose destruction it tended unto yet it was good for the ruine of Achitophel and Absolom and that was the intent of the Spirit in moving that wheel Vers 14. The Lord had appointed to defeat the good counsel of Achitophel to the intent to bring evill upon Absalom and Achitophel too What civill wars in England when Ireland lies a bleeding to death when such a time to vindicate the Palatinate and wrongs sustained at the hands of the Emperor when such a time to help the Protestants in France what now to have King and Parliament divided now to be imbroyled in a bloody civill war is not this most unseasonable Stay thy thoughts and censures O vain man The Spirit of God is a Spirit of wisdome and knowes when it is best to move the wheels No Musician tunes it better then the Spirit of God had these changes and motions been and our enemies abroad at peace they would have taken the advantage of our divisions and wars and made a prey of us seeing therfore we must be let blood or die this great and wise Physician the Spirit in the wheels hath done it seasonably Are great towns plundered Counties disturbed Families impoverished or Churches dissolved the righteous smitten the wicked spared and kingdomes shaken into pieces these motions changes are not unseasonable they are all in their appointed time this war is in it's appointed time Ezra 4.17 There is mention of peace and at such time the time is observed so now the war and at such a time such a time as is appointed as the Spirit of God judges fittest Eccl. 3.8 There is a time of war and a time of peace vers 3. a time to kill and a time to heal a time to break down and a time to build up the Spirit knowes and observes those times punctually and moves not a wheel but in its due time and so the motions of all are beautifull in Gods eye and should be free from mans blame man knowes not his time Eccles 9.12 But it 's not so with the Spirit it knows times and seasons and never misses to move the wheels in their due season The travell of a woman at nine moneths is not more seasonable then the turning of the wheels at what time the Spirit pleaseth If the tree Psal 1. bring forth her fruit in due season and the Spirit moves the wheels in due season none are too early none too late 4. The consent which is between heaven and earth the Angels and wheels is from the Spirit of God which moves in them When the living creatures went the wheels went when they stood these stood when they were lifted up these were lifted up and what 's the ground of this harmony the Spirit was in them that acted them and ordered their motions having the same Spirit they went the same way and did the same work without difference without contentions The Spirit of God is a Spirit of union where that moves it moves not to discord but to minde the same things and to move the same wayes Numb 11.16 17. When the same Spirit which was upon Moses was put upon the seventy Elders then they judged as hee judged then they moved the same way and did bear the burthen of the people together with Moses and v. 25. then they prophesied and it being told Moses that Eldad and Medad prophesied he will make no breach upon it but finding the same Spirit in them that was in himself said Would God all the people were Prophets and that the Lord would put his Spirit upon them v. 29 hee knew the same Spirit would move them the same way that he went So Elisha when he had received the Spirit of God which Elijah had hee moved his way carried on that work hee did 2 King 2. Wicked Balaam when acted by Gods Spirit consents with the true Prophets and prophesieth the happinesse of Israel and cannot curse the people of God though tempted and
of the whole earth this is the day that we looked for These expressions you have in the Book of Lamentations David a King a Prophet a man of a warlike spirit that feared not the Bear the Lion Goliah saith my flesh trembleth for feare of thee I am afraid of thy judgements Psal 119.120 When other things did not daunt him at all Gods judgements did there was daunting terror in them and no marvell there is wrath in them such rage wrath fury as is in wild beasts Hos 5.14 I will be unto Ephraim as a Lion and as a young Lion to the House of Judah I even I will teare and go away I will take away and none shall rescue such terror as is in an earthquake that shakes the foundations of all Isa 29.6 such as in a strong winde and an overflowing showre Ezek. 13.13 such as in a flail that beats out the corn and breaks the straw in pices Hab. 3.12 such as in the Sea or Earth swallowing up Psal 21.9 What a dreadfull cry when Corah and his company sunk alive into the earth when Pharaoh and his host were overwhelmed in the Sea such terror is in Gods judgements yea more dreadfull yet such as in thunder lightning and devouring fire Isa 29.6 yea such as is in fire and brimstone Psal 11.6 God is Baal-chemah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahum 1.2 A Lord of wrath so the originall is a Possessour of wrath and in his judgements doth distribute terrors and sorrows him therefore should the sonnes of men reverence 2. Gods Judgements have the voyce of speech in them they speak unto sinners Mic. 6.9 The Lords voyce cryeth unto the City and the man of wisdome shall see thy Name heare yee the rod and who hath appointed it If the first voyce be the cry of the Prophets and Ministers the second is the cry of the Judgements of God the rod speaks aloud it proclaims Gods anger wrath fury jealousie revenge his Omniscience holinesse justice the terror of the Almighty it proclaimes our folly shame and ingratitude treachery and great guiltinesse before God it cries to us for repentance when destruction lay at the gates of Ninivie they understood the language thereof and repented in dust and ashes Jon. 3. It cries to us for righteousnesse when Gods judgements are in the earth the Inhabitants of the world will learne righteousnesse Isa 26.9 They cannot learne unlesse they be taught and do they not teach and teach many lessons to feare God whom men have forgotten in their prosperity to make restitution to men whom they have wronged in the day of their wills to be charitable in censuring others and rigide in censuring themselves 3. Angels are not only swift but efficacious in their motions and administrations The great waters mighty thunders and numerous armies make way before them and nothing can withstand their force and so it is with Angels when they are upon service none can stand before them they destroy armies shake kingdoms move all the wheels in the quarters of the world and their motions are not faint but forcible 4. It 's not every eare that heares the noyse of Angels wings though their noyse be great efficacious like waters thunder the voyce of speech as an host yet all heare them not it 's the Prophet heares them and such as have divine spirits the operations of Angels are unperceiveable to most of the world all eyes see not visions neither do all eares heare the things that visions do speak few are capable of divine mysteries To you it is given to know the mysteries of the Kingdome Mat. 13.11 There be mysteries in the government of the world as well as in the Kingdome of heaven and it 's a speciall gift to be acquainted with them Gods secrets are made known to them that feare him Psal 25.14 some choyce precious excellent spirits they heare they see what others do not such as turn from iniquity Dan. 9.13 such as are wise Hos 14.9 they understand such as are deeply interested in the truth and Churches cause as have suffered much and have their drosse purged out by the fire of afflictions they heare they see more and greater things then the men of the world Nehemiah Isaiah Daniel Ezekiel John that were men of great sufferings they heard voyces others heard not In the Revelation it 's said oft Hee that hath an eare to heare let him heare every man hath an outward eare but not the inward the eare of the heart whereby to perceive the meaning of the Spirit men heare not the voyce of the Spirit in the Churches they heare men but not the Spirit what that speaks in the Ordinances and as they heare it not in them so they heare not the Spirit in the wheels nor the voyce of it in the great judgements of God VERS 25. And there was a voyce from the firmament that was over their heads when they stood and had let down their wings HEre we have a description of the firmament from the noyse that came from it and that is the cause of the Angels making their appearance before the Lord and the manner of their appearance is they stood with their wings let down Whose voyce this was comes now into question it was not a voyce of the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De super firmenta but from above which is in the originall besides from the firmament so that it was not the noyse or voyce of the firmament neither of any Angel for they are here present under the firmament but it was the voyce of Christ of him that was above upon the throne and it hath much in it 1. It sets out the Majesty and State of Christ who like a mighty Emperor sits upon his Throne and speaks unto his Nobles and people at distance 2. His authority calling in the Angels his great agents in the world from their services to appeare before him they upon this voyce come from the quarters of the world and stand about his Throne to give account of their administrations to receive new instructions and are sent out by him to great services 3. To awaken quicken and prepare the Prophet who had hard things to meet with harsh people to deal withall but when hee saw Angels come and go at the voyce of Christ it hushed all objections and set his spirit to attend to the voyce of Christ to receive instructions from him and to do his will thought hee Shall those glorious Angels those great Agents in the world hearken to Christ be informed by him execute his Will and shall I a poore captive stick at it dispute the case with him no no I will be like to these Angels heare receive and obey Of the standing of the Angels formerly hath been spoken in the 21th Verse to which I refer you The letting down their wings notes their cessation from imployment as Birds or Fowls when they fall upon their feet on trees or ground
flesh then went out glory John 1.14 and grace Vers 16. Then was Sol in nube the most glorious Rain-bow that ever was or shall be in the world he was not a signe of peace but our Peace Ephes 2.14 By his blood we are brought nigh for he is our peace 2. God hath his dayes of Rain When the flood was then there was rain to purpose forty dayes together If God hath rained bread Exod. 16. he hath rain'd wrath Job 20.23 snares storms fire brimstone Psal 11. God rains blood upon kingdomes Ezek. 38.22 I will plead against him with pestilence and with blood and I will rain upon him and his bands and the many people with him over-flowing rain great hailstones fire and brimstone 3. That the Lord Christ in wrath remembers mercy he mingles mercy with judgement hee sits as Judge upon the Throne hee pronounces sâ—â—tence against a sinfull kingdome executing the vengeance written against sinners and yet here hee is compassed with the Rain-bow shewing that hee will not utterly destroy the Jewes a remnant should be spared When the great deluge of water was drowning the world yet Noah and his were saved there was mercy in the midst of judgement and here is a Judge with a Rain-bow over his head to assure the godly they should not perish in this flood of wrath now powring out upon the Jews Jerome saith of the Bowe it is a sign of mercy and the covenant which God made with man that when it appeared in the cloud we might know we should not perish by a flood and much more when Christ sits in judgement with the Rain-bow about him may the godly know that they shall not perish by the wrath of God if the glory of his Majesty statelinesse of his Throne terror of his Justice and the greatnesse of his Power do at any time discourage us wee must looke at the Rain-bow round about him and remember his Throne is compassed with mercy It 's said of the Jews when they see the Rain-bow they go forth confesse their sins but will not look upon it Confession of sins or any duty whatsoever will do us no good unlesse wee look upon the Bowe the mercy of Christ now was a storm and in it a Rain-bowe for the Prophet and godly to looke at it 's said in the Text the Bowe in the cloud in the day of rain then it 's a rainy day when God rains snares fire and brimstone and horrible tempest upon the wicked even then the bow is in the cloud and the righteous should look for it and look to it they should remember the covenant and mercy of it Is it not a rainy and stormy time now is not this great Prince angry with the kings and kingdomes of the earth doth he not frown chide and smite and that with deadly strokes in many places Let us look at the Rainbow now and know if there should come an overflowing scourge a deluge of wrath upon the world yet the Noahs shall be arked and safe the righteous shall be hid Christ will manifest mercy to them Saith John Rev. 4.2 I was in the Spirit and behold a Throne was set in heaven and there was a Rain-bow round about the Throne no sooner was John in the Spirit but he saw the Throne and the Rain-bow let us now be in the Spirit look with eyes of faith and wee shall see the Throne him sits on it and the bow round about him and then though kingdomes lie under the floods of errors superstition and ungodlinesse though drown'd in troubles and blood yet wee shall see God and Christ in a way of love and mercy towards us 4. That Justice and Mercy do compasse the Throne of Christ there was brightnesse round about and the bow was round about go to Christs Throne any way there is nothing but justice for the sinner unlesse penitent and believing and if such nothing but mercy This was the appearance of the likenesse of the Glory of the Lord and when I saw it I fell upon my face and I heard a voyce of one that spake Here is the conclusion of the Vision and in it wee have the scope of all was presented to the Prophets view and it is to manifest the infinite glory of God and then followes a double effect First upon sight of it he fell upon his face And Secondly He heares a voyce and so a fit pass … is made to that which followes The first thing is the manifestation of Gods glory aâ—◠〈◊〉 glory of God is considerable 1. In God himself in the Divine 〈◊〉 and there it is infinite glorious exceeding glory 2. In the creation as it is expressed and opened in the volume of the creatures there Gods glory is greatly seen Isa 6.3 The earth is full of his glory the Hebrew is the fulnesse of the earth is his glory the world is glorious and filled with Gods glory it 's nothing else but Gods glory interpreted and opened unto us in the creatures Quid est mundus nisi Deus explicatus and divine providence about them 3. In divine dispensations towards his Church and people Gods glory is in the firmament in all the creatures but more specially and fully in the Church Psal 29.9 In his Temple doth every one speake of his glory there it is most visible affecting and provoking of every one to speak In the world few take notice of it but in the Temple every one sees it and speaks of it the world is God opened and so glorious the Church is Christ opened and so very glorious this made David long to be in the Sanctuary when hee was in the Wildernesse and why so to see thy power and thy glory Psal 63.2 Could not David see them in the heavens in the mountains in the goodly Cedars and other works of God Yes but not as in the Sanctuary and therefore hee saith to see thy power and glory so as I have seen thee in thy Sanctuary there I have seen thee otherwise then ever elsewhere there he saw the King upon his Throne and in his glory The glory of God in each of these is held forth in this Vision in some measure there was the Spirit in the wheels a fire within by which the glory of the divine nature appeared there was a whirlewind a cloud fire brightnesse living creatures wheels moving severall ways which represent the glory of God in the world and government of it there was a firmament and a throne one sitting upon it surrounded with a Rain-bow which sets out the glory of God in his severall dispensations towards his Church both in his judgements mercies and government thereof A Question is moved Whether our Prophet saw the glory of God The Answer is It was the appearance of the likenesse of the glory of the Lord he doth not say hee saw God in his essence it 's acknowledged by most that we cannot see Gods essence while wee are Pilgrims on earth In
voyce of that glorious Person sate upon the Throne Two things fall into consideration here touching the Spirit The first is the Spirits entrance into him The second the Spirits setting him upon his feet 1. It entred into him there be phrases in Scripture concerning the Spirit which import motion of it from place to place but must not be so understood 1. The sending of the Spirit Gal. 4.6 2. The coming of the Spirit Joh. 15.26 3. The descending of the Spirit Joh. 1.32 4. Receiving of it Joh. 20.22 5. The entring of the Spirit These all seem to imply the moving of the Spirit from one place to another but the Spirit of God is infinite in essence filling heaven and earth and changes not place the thing aimed at in them is 1. Operation 2. Manifestation 3. Impletion When the Spirit works effectually in any manifests it self by any fils the heart of any with divine graces and influences when it doth either of these or all these then it 's sent descended come received entred But for the phrase here The Spirit entred into mee a like one is in Hab. 3.16 Rottennesse entred into my bones that is it came not ab extra but there was a disposition and principle in him before to rottennesse but now it wrought it manifested it self and filled him with it so here the Spirit was in the Prophet before but now there was a more lively operation and manifestation of it yea farther this entrance of Spirit notes out his filling with the Spirit it possessed him fully there was abundance of the Spirit in him to fit him for and confirm him in his Propheticall Function The Spirit entred into him took him up and singled him out for divine service 2. It set him upon his feet here the efficacious operation of the Spirit appeares that which nature could not do the Spirit did it chased away all distempering fears inabled him to stand up to behold glory to heare the King speak from his Throne of glory and to be ready to do his will what ever he should say this was a great work of the Spirit in our Prophet Observ 1. From the Prophets being down and set up by the Spirit that the Spirit is the chief comforter the words of Christ Stand up and I will speak unto thee were good and comfortable words but the Spirit wrought the solid and lively comfort which scattered the clouds of feare confirmed him and set him up To speak good words to one sick in prison is a comfortable thing but to heal the sick party to bring out the prisoner is reall comfort thus did the Spirit it healed the sick heart of the Prophet and freed him being imprisoned with feares the reall and choyce comfort is from the Spirit hence the Spirit is called the Comforter in John four times Joh. 14.16 26. Chap. 15.26 and Chap. 16.7 and not only the Comforter but the Comforter that testifies of Christ that teacheth all things that abides with you for ever as appeares in the places before mentioned Men comfort the Word comforts Angels comfort it was an Angel comforted Christ in his Agony Luke 22.43 but none comfort like the Spirit Ezekiel had the Spirit of God the great and solid Comforter to raise confirme and comfort him 2. That those the Lord Christ intends to set up for Officers in his Church he gives his Spirit unto the Spirit enters into Ezekiel before he is called he is filled with the Spirit the gifts and graces of it When Officers of an inferiour nature were to be made in the Apostles dayes even officers to serve tables what men must be looked out men of honest report full of the Holy Ghost and Wisdome they must be such as the Holy Ghost hath entred into and filled else they were unfit for that service Act. 6.3 much more then should they be fill'd with the Spirit that are for the highest place in the Church of God Act. 9.17 Saul was fill'd with the Holy Ghost Acts 11.24 it 's said of Barnabas hee was full of the Holy Ghost the Spirit entred into them and they preached Acts 13.2 They must be separated for the work whereunto the Lord had call'd them even for the chief places in the Church of God the Offices in the Church are for men that have the Spirit of Christ in them in some fulnesse of it those places are not for others such as are fill'd with wine with the world with a spirit of envie error contention and Antichristianisme but have not the Spirit of Christ in them the false and lying Prophets had no entrance of the Spirit into them and therefore the Lord saith he sent them not Jer. 14.14 They flattered themselves they were call'd and sent of God and had the Spirit as Zedekiah said to Micaiah Which way went the Spirit from mee to thee 1 King 22.24 but they neither had it nor were sent of God but ran and were not sent Ier. 23.21 And unlesse men have the Spirit enter into them they are neither fit for that Function nor satisfyingly know they are call'd to it many among us are called of men that were never call'd of God 3. That man by his naturall abilities cannot reach or receive the things of God Ezekiel must have the Spirit enter into him before hee can heare or understand any thing to purpose reason and discourse is not more above the capacity of a Beast then the things of Christ and his Spirit are above the capacity of man 1 Cor. 2.14 The naturall man receives not the things of the Spirit of God for they are foolishnesse unto him the preaching of the Gospel and Christ crucified was a stumbling-block to the Iewes and foolishnesse to the Greekes the Iewes were skill'd in the Law and the Greeks in Philosophy and neither of them entertain Christ or his Gospel their knowledge and abilities served them to take offence at Christ and to condemn the Gospel for foolishnesse and it 's not all that naturall abilities do not only not reach the things of the Spirit but they cannot do it neither can hee know them saith the Text for they are spiritually discerned Tell a naturall man that God hath begotten a Son that God is man that a Virgin hath brought forth that God hath purchased a Church by his blood that men are reconciled unto God and justified by the death of Christ Verba audit spiritualem sensum non assequitur they are riddles unto him such truths are like a sealed book the spirit and life of them he is incapable of tell him that a man must deny himself mourn for his sins walk in the Spirit believe in another for salvation and these things are foolishnesse unto him 4. That the Word without the Spirit is inefficacious when hee pake the Spirit entred had not there been entrance of the Spirit the Word had not prevail'd the Prophet had not been raised the Word is of little moment and power unlesse
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
Gods glory be visible 198 how considerable 197 198 glory here is but appearance of glory 201 choyce ones have a sight of the glory of God 201 sight of glory is an humbling thing 205 368 manifestation of divine glory argues divine goodnesse 367 two things required to the sight of glory 367 Gnarum Vsed in a contrary sense 258 God Tied to no place 32 is carefull of his Church when lowest 34 he works invisibly 113 whether his essence may be seen 198 199 200 his presence and departure the greatest happiness misery of a people 311 God bears with the weaknesses of his 328 his proceedings are different with his and others 359 402 knowes things to come 387 hee yeelds to the weaknesses of his and mitigates what is grievous 414 415 Gods being against a people is dreadfull and wherein 437 438 439 how known 440 then he doth unheard of things 445 God no polygamist 227 Godly Mingled with wicked 34 they fare the better for the godly 36 God doth great things for the godly 50 51 there is opposition in the godly to the work of the Spirit 60 they must stir up themselves to farther reception of grace 293 may do the will of God unwillingly 319 whence that is 320 their condition is very changeable 325 they have need of new influence 363 the godly before Christ had the same Spirit and comforts that we now have 370 they will not defile themselves with little sins 413 414 Goiim 225 put upon the Jewes 226 Grace Where it is is ability to act 294 means of grace denyed to those would imbrace the same 299 grace insupportable 302 a gracious heart deprecates that is against it 413 H Haire Wherein citizens are resembled to the haire of the head 418 shaving off the hair what it notes 419 Hand Hand of the Lord what it is 56 it notes action 111 Heathens Truer to their God and principles then the Jewes 432 434 435 Heart A hard heart a great evill 238 it's the treasury for the Word 303 Heaven Opened how to be understood 48 49 heavenly things too high for us 80 they are pure and glorious 168 yea dreadfully glorious ibid. Hin How much it contain'd 406 Humble Fittest to heare divine things 206 quickely comforted 214 man hath in him principles of humiliation 214 the humble not long without the Spirit 370 Hunger Makes any thing pleasant 411 Holy They be holy are heavenly 103 holiness imboldens 274 holy men record their own infirmities 317 Holy-Ghost Is God 316 I Jehoiachin Observable things about him 37 Jehovah Of that name 202 Jerusalem The head City 426. how said to be in the midst of nations 427 Eulogies of it ibid. Jewes Vnconstant in Religion 435 Ignorance It will not excuse 346 Impudence 236 237 where the face is impudent the heart is hard 238 Infirmities Great best Saints have infirmities 317 they oft do Gods will unwillingly 319 they interrupt not Gods love 320 who heals helps them 321 Ingratitude It provokes God much 431 Josiah His posterity four times in 23. yeers carried captive 40 Israel Whence what 225 all not true Israelites are called so 230 house of Israel who meant by it 394 Judgements and Statutes 428 Judgements Of God upon Kingdomes cities are dreadfull 174 they speak 175 works of judgement glorious call'd glory 191 God is praise-worthy in them 312 they succeed one another 409 they are not casuall 413 end of them 416 they are sharp 422 irresistible ib. judicious and in measure 423 no escaping of them ibid. in great judgement some are spared 424 not all good that are spared 425 what makes God walk in the way of judgements 434 God is the great actor in all judgements 437 executeth them openly 442 severity in them 446 they are pleasing to God 460 judgements are instructions 465 Justice Execution of it makes glorious 78 K Kab How much it contain'd 411 Key Of heaven in Gods hand 50 Kingdome Wherein the happinesse and misery of kingdomes lyeth 311 Knowledge Should issue out into action 112 a tongue with a hand under it was the Egyptian Hieroglyphick ibid. L Law The godly under it had the same Spirit grace and comforts wee have under Christ 370 Living Creatures 82 83 Lifting up what it notâ—s 154 Life Power of life and death in Christs hand 342 Log How much 406 how many made a Hin 407 Looks of men daunt 256 M Magistrates should be forward to do justice 126 it makes them glorious 192 they must not be fearfull and why 269 Malice Nothing priviledges from it 375 entertains not the Word 461 Megillath 3 242 Man Not capable of immediate accesse to God 180 men in place meet with scratches 264 men of the world are politick for their own ends 324 his ruine is from himself 359 Mercy God addes one to another 54 Ministrations Service imployment in all these we must have instructions from Christ 101 God raiseth the spirit of the creature sometimes to great services 156 Ministers Subject to reproach 47 must deliver what they have from God 58 must see their call be clear ib. come with the Spirit of God 61 Ministers put upon hard things 238 their preaching provokes it 's plundring men of their lusts will c. 238 239 they must not look at event but their call 239 they witness for or against their hearers 249 not be fearfull 269 270 they must first digest truth and then deliver truth 292 they should feed upon the Word 294 what they have is given 301 they may not remove at pleasure from place to place 324 they are watchmen and must be men of knowledge 332 must indure hardship 334 they must depend upon Christ for more light 336 they must learne before they teach ib. warn others 337 343 do their office in the name of Christ 338 their power is declaratory 342 they may not impose upon conscience 342 their scope should be to save life 344 not to shew wit ib. not to please men not to get a living 345 their office is honourable ib. what Ministers are cruell and bloody 347 doing their duty shall save themselves if not others 349 unfaithfull Ministers perfidious to God and man 360 they need new supplie 363 they must expect bands and chains 374 oft are severely dealt with 375 it 's not new for them to be roughly handled 376 More No more opened 444 Mourning Why they used to mourn seven dayes 323 N Names Names given suitable to events 7 alteration of names 37 name of the wicked odious 41 Naturall abilities reach not spirituall things 219 O Oath Gods oath 447 lifting up the hand anciently the sign of an oath ibid. Obedient Obedience unto Christ must be absolute 291 what makes obedientiall 336 absolute obedience meets with mercies unexpected 366 Occasion God takes occasion from the sin of some to bring in judgement upon all 425 Officers Who fit for publike offices in State and Church 99 Christs officers indued with his Spirit 219 to set