a chiefe praise in Israel and fit you for an eternal weight of glory Your Highnesse most humble servant VVILLIAM GREENHILL To all Wel-willers of TRUTH Especially to the Authours and Fautors of the Expository Lectures in this Citie IN most Arts and Sciences are difficulties in Divinity are depths Plato Aristotle Euclid have their nodos and the Scriptures have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them are dark sayings Psal 78.2 Riddles Ezek. 17.2 Parables Matth. 13.35 Wonders Psal 119 18. great things Hos 8.12 things hard to be uttered Heb. 5.12 hard to be understood 2 Pet. 3.16 Mysteries Mat. 13.11 hidden manifold Wisdom 1 Cor. 2.7 Ephes 3.10 the deep things of God 1 Cor. 2.10 Much is in it that God hath intermixt the holy Scriptures with some difficulties Hereby we are led up to conceive there be infinite depths in God which eternity must take us up to study They convince us of our incapacity of high things Joh. 16.12 They prevent our undervaluing of divine Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh and blood is very apt upon reading and apprehension of easiness to lay aside choyce Workes God hath therefore hid some truths under the rocks laid them deepe that so there might be digging and searching Prov. 2.4 as for treasures Difficulties quicken and whet endeavours sloth is a great gulfe which hinders men from coming at the truth and it made the Father fear Ego vereor ne per nimiam negligentiam stoliditatem cordis non solum velata sint nobis divina volumina sed etiam signata Origen In Verbo Dei abundat quod perfectus comedat quod parvulus sugat Falg lest thereby the Lords Book should not only be shut but also sealed up Ingenuous spirits when they heare of hard things stir livelily and what they get by sorest labour is most precious The rocky and knotty things in the Prophets and Apostles suffice to exercise the greatest abilities and graces which are seated in humane nature they keepe mens thoughts from swelling into a conceit of omnisciency they make us long to be where wee shall know as we are known 1 Cor. 13.12 and in the mean time to pray with David Open thou our eyes Sine Deo impossibile est discere Deum Iren. that wee may see the wonders of thy Law hard things drave David to the Lord he knew that without God hee could not understand the things of God whose glory it is both to conceale and reveale a thing Prov. 25.2 Mat. 16.17 Many have sued to God for further discovery of his minde and have attempted to help us in Scripture difficulties but all dark things are not yet cleared nor all depths yet sounded To this day a vaile is upon the heart of the Jewes in reading the old Testament 2 Cor. 3.14 15. and surely the vaile is not fully removed from the hearts of us Christians we have seen very dimly into sundry things not only of Paul Peter and John but of Moses and the Prophets especially of this Prophet Ezekiel who hath therefore been past over both by Writers and Readers as dark difficult and lesse usefull Robert Stephen mentions one Respons ad censu Theol. Paris in praef and that a Sorbonist who had liv'd above fifty yeeres and knew not what the new Testament meant and have not sundry persons among us lived their fifty yeeres and not known what Ezekiel meant Hath he not been a Book clasped and sealed unto them If this Hieroglyphicall Prophet have been a wonder to all for his Visions yet he hath been known to few by reason of the abstrusenesse of his Visions which have kept off great Rabbies from imploying their talents to open them If weaknesse and error be found in these poore labours of mine J intreat you to remember J have beene among propheticall deepes and difficulties which may plead for him who knowing his own insufficiencies came invita Minerva to this taske If any light appeare for the better understanding of these aenigmaticall things I must say with Daniel There is a God in Heaven which revealeth mysteries to him be all the glory My prayers shall be to him inlightneth every man which commeth into the world Dan. 2. that he would anoint your eyes with eye salve whereby you may daily see more into the great and glorious truths of God and those things which may strongly make for your eternall peace and comfort So prayeth Your Friend and Servant in the Lord W. G. The Introduction to the Work ALL Scripture being the breath of Gods Spirit 2 Pet. 1.21 2 Tim. 3.16 none can be Judge or Expounder of it but the same Spirit Men are only Indices veritatis they cannot bring a sense but shew you what is the sense of Scripture Those are called to be Expositors must not fetch senses ab extra but take what is in the bowels of the Text and hold forth unto others A work which requires ability wisdome diligence and faithfulness Ability to inquire into the originalls wisdome to compare Scriptures consider circumstances and to discerne the verity spirituality and propriety of Texts and Phrases diligence to dig and search after truth which lieth deep and hid faithfulness to give out Truths being found with their own lustre not humane tincture Whosoever doth thus shall purchase favour in Heaven if not esteem on earth Expository work is ancient and honourable Ancient as Nehemiahs time Chap. 8.8 the Levites gave the sense of the Law they expounded it In those dayes the Jewes had their Perushim Interpreters which was above five hundred yeers before Christ what wayes they interpreted Scripture Helvicus you may reade in Shindl. Pentagl page 1491. and in Weems his Christian Synagogue 2 book chap. 1. pag. 221. It 's also Honourable for the Lord Christ was an Expositor Mark 4.34 hee expounded all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24.27 hee interpreted and vers 32. hee opened the Scriptures Paul also was an Expositor Act. 28.23 he expounded This work being so ancient and honourable let it finde the more acceptance with you Some would have Expositors only give the literall sense without observation or application of any thing if all people could prophesie were skilfull in Scriptures as Ezra mighty as Apollo I could like it But because many truths lie so deep and so closely couch'd as all cannot easily discern or extract them it is necessary to give the sense and draw forth points observable yet with a brievous perspicuity and perspicuous brevity The literall sense may be strong meat for some when observations may be milk for others That course shall I take and so I come to the Title The Antiquity Scope and Occasion of Writing Nature Benefit and Parts of this Prophecie handled in the Title The Book of the Prophet Ezekiel FEw of the other sacred Books have this Title in the originall prefixed The word Sephar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a book signifieth any writing
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
That men unable and unhonest in the Office of the Church set up by him were never sent by him hee gives gifts and graces to men and then sends them the Spirit entred into Ezekiel and then I send thee He hath the power of sending it depends on his will and that is sacred hee would not put in an insufficient or corrupt man upon any terms and therefore he hath set rules and lawes to shew what men hee would have in those holy Functions he hath given precedents of his own choosing Rom. 1.5 By whom wee received Grace and Apostleship first Grace and then Apostleship 2 Cor. 3.6 Who hath made us able Ministers of the new Testament The Lord Christs Ministers are able not only in parts but chiefly in the Spirit that is light and life in them such hee sends such hee approves and as for ignorant and evill ones see what the Lord saith Hos 4.6 Because thou hast rejected knowledge I will also reject thee that thou shalt be no Priest to mee Christ would not have a prophane ignorant man to be in that Calling 3. That those are sent of Christ may not delegate their power and execute the office by others but must do it themselves the Prophet might not appoint another being sent of Christ to the children of Israel I send thee and thou shalt say unto them thus saith the Lord Ambassadours are themselves to deliver their messages and not others for them or in their stead Ministers are Ambassadors and 2 Cor. 5.20 for Christ and do preach and pray in Christs stead who is their Head and Lord whereupon saith Paul Wo unto mee if I preach not the Gospel 1 Cor. 9.16 And what 's the ground of it Vers 17. The dispensation of the Gospel is committed unto me I am commanded to do it I may not I dare not commit or delegate this trust this power to others Delegation is actus imperii an act of power and all the Officers of the Church must be obsequious not imperious therefore Hierarchists and those that substitute others to preach in their stead usurpe the power of Christ to whom it belongs to delegate men to preach in his stead and over thousands of Churches if he please 4. That those Christ sends and sets over people are by divine institution I send thee to the children of Israel he was not a Prophet to others but unto them and that by divine authority Act. 20.28 Take heed unto all the flock over which the Holy Ghost hath made you over-seers this was the Church of Ephesus and the Elders of it were set there by no lesse authority then that of the Holy Ghost the Office Power Jurisdiction over such a people is not humane arbitrary ad placitum but of divine institution 2. That many are call'd and seem to be Israelites which in truth are not the Jewes were call'd the children of Israel here and were so according to the flesh but they were not so in the Spirit they had not the principles of Jacob in them they walked not in his steps they had his name but not his faith they were call'd Israelites but were not true Israelites Rom. 9.6 they are not all Israel that are of Israel in the true sense of the Scripture they are not all Israel that is spirituall such as Jacob was men of Prayer wrestling with God prevailing like Princes but they are of Israel according to the flesh and fleshly Israelites to whom the promises pertained not in Matth. 8.12 they are called children of the kingdome but yet such as should be cast out into utter darknesse they thought themselves safe in being called so and conceiting themselves such but they were deluded and so now many thousands think themselves Christians Saints when in truth they are nothing lesse the very contrary enemies to true Christians and Saints The Papists boast that they are Catholiques Christians the Church of God but it 's in no better sense then these rebellious Jewes are termed the children of Israel What are titles when truth is wanting no other then a kind of blaspheming Rev. 2.9 I know the blasphemy of them that say they are Jewes and are not they were Jews by name and did reproach the Christians and the Lord Christ but were not Jewes in truth Rom. 2.28 29. Hee is not a Jew which is one outwardly in circumcision of the flesh but hee is a Jew which is one inwardly whose heart is circumcised and is one in the Spirit Now these men saying they are Jewes and were not did blaspheme much prejudice and wound the honourable name of being a Jew and what were they a Synogogue of Satan and now those think call themselves Christians and are not they blaspheme and wound that honourable name of Christians and so they that call themselves churches and are not they blaspheme and wrong that honourable name of Church Papists say they are the Church be it so it 's the church of Satan not of Christ they worship Idols not Christ they are Babel not Bethel they have the title not the substance 3. That when Gods people degenerate and fall to sinfull practices then they lose their glory and contract reproach before the Israelites fell to Idolatrous courses and violation of divine Law they were Gods Inheritance Deut. 4.20 his Portion Deut. 32.9 his peculiar Treasure Exod. 19.5 his Strength and his Glory Psal 78.61 his anoynted Ones Psal 105.15 they were so honourable in his account and precious in his eye that hee suffered none to do them harm he rebuked Kings for their sakes and hee gave Egypt a ransome for them men and people for their life Isa 43.3 4 God thought nothing too deare for them no titles too good a kingdome of Priests a holy Nation Exod. 19.6 but when they fell from him to sinfull and base courses then their honourable titles are turned into reproachfull and bitter ones they are called here Goiim prophane rejected pollution sterquilinium excrementa mundi so the Jewes accounted of the Gentiles and so God accounts of them here they judged so of the Babylonians and God metes out the same measure unto them in Prov. 14.34 it 's said Righteousnesse exalts a Nation but sin is a reproach to any people even to Gods own people it makes them vile hatefull Viles facit Syr. abominable to God and man and brings such terms as proclaims their shame Isa 1.10 God calls them Rulers of Sodome and people of Gomorrah Isa 57.3 sons of the Sorceresse the seed of the Adulterer and Whore an hypocriticall Nation Isa 6.10 a nation not desired Zeph. 2.1 a thievish Nation Mal. 3.9 the generation of his wrath Jer. 7.27 Loammi none of my people Hos 1. 4. See here the great evill is in Sin it is Rebellion against God 1 Sam. 12.15 not only great Sins Idolatry Murther c. but even all sin it 's a casting off God a withdrawing from his Laws Commands Authority as Hos 4.12 They have gone
and second causes in the government of the world and execution of his judgements all creatures have being from and dependance on God and he may imploy them to what service he will 2. Gods judgements do oft come suddenly and swiftly wings make a noyse and wheels do rattle in a moment and judgements come in an instant Hos 10.13 in a morning shall the King of Israel be cut off utterly Belshazzar in a night Dan. 5.30 Nebuchadnezzar in an hour driven from his palace and pride Dan. 4.33 3. There is much harmony and love between the Angels their wings touch kisse they go lovingly together in the execution of their offices they have like affections as a woman to her sister they sang sweetly together at the birth of Christ there is no contention envie or division among them but much love they are neer God and the neerer any are to God the more love is in them if wee could agree better and love more wee should be Angelicall In the 14th Verse is laid down what the Spirit did with the Prophet after it had lift him up It took him away after the Sublation there was an Ablation The Prophet was carried by the power of the Spirit to Tel-abib this was not a visionall thing but reall for being lifted up hee was taken away from the place where hee saw the Vision hee was not set down and so left to go to Tel-abib but hee was carried in the arms of the Spirit as Philip was caught up by the Spirit and carried to Azotus Acts 8.39 40. The Spirit was the fiery Chariot that carried Philip and our Prophet through the ayre to their severall places And I went in bitternesse in the heat of my spirit The Hebrew is I went bitter in the hot anger of my spirit Here the infirmity of our Prophet appeares much in that after hee had seen and heard such great and glorious things had found such favour in the eyes of Christ as to have his Spirit enter into him comfort him confirm him and to bestow propheticall gifts upon him yet now hee should be unwilling to obey Christs call be in bitternesse and opposition to his Will this is grandis infirmitas If I go and preach of the glory departing from the Temple I shall stir up the people against me they will stone me if not I shall offend God The Prophet now thought upon Gods anger against his people his departure out of the Temple the ruine of the City the stubbornnesse and impudency of the house of Israel now the weightinesse of the work injoyn'd him by Christ seised upon him and now like Jonas hee thought to decline the service his spirit was bitter he in a great heat that he was so pressed to a work so little affected and over-powerd by the Spirit of God that will he nill he on he must for the next words are But the hand of the Lord was strong upon me Which words do declare that had not Gods hand over-powered him hee would not have set upon that hard work of the Propheticall office feares difficulties dangers carnall reason unbeliefe self-love one or all of these would have turned him back if the hand of God had not strongly prevailed with him By hand of the Lord some understand the Spirit of Prophesie as if that did mightily urge him so the Chaldee Exposition is others understand by it divinum auxilium or virtus spiritus which is as a hand to help we may safely understand the Spirit by it which put forth its mighty power upon and in the Prophet Why the Spirit is resembled to a hand I shewed in the first Chapter v. 3. A hand is symbolum energiae index rei instrumentum aperationis there is strength in the hand it shewes what is to be done and effects it so here the Spirit took hold of the Prophet which notes his power shewed him his duty and caused him to do it Was strong The Hebrew root signifies fortiter apprehendere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenere as one that holds loose joints and nerves of the body to strengthen and confirm them that so the man may be more compact and able to do any thing it notes laying hold with strength as men in danger of drowning and the Septuagint frequently renders it by a word notes so much as Ezek. 7.13.22.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to hold by strength and this sense suits with the hand of the Lord that took hold of the Prophet whose spirit was remisse infirm like a member out of joynt and strengthened it and inabled it to do what was intended and appointed the Spirit held the Prophet by its mighty power that he could not wrest from it by any means but like a man conquered must yeeld and do what was required Observ 1. The Prophets were put on too and carried on in their works of Prophesie and giving the Scriptures by extraordinary acts of the Spirit that enters into Ezekiel takes him up takes him away with mighty power comes upon him and constrains him to prophesie here was inspiration and impulsion of the Spirit 2 Pet. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. Prophecie came not by the will of man but holy men of God spake as they were moved by the Holy Ghost it was not their own spirit moved that is private but it was the Spirit of God which is divine and publique and carried them on with might so that the Scriptures are not inventum humanum but Oracula Dei they are not of man but of God therefore Philo saith Propheta est interpres Dei dictantis Oracula the Spirit dictates all and man only utters or writes what is dictated and as the Scriptures are not of man but of the Spirit so their interpretation is not of man but of the Spirit likewise Let Councels Fathers Churches give their sense of Scripture it 's private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it 's not private because it 's divine the sense of the Holy Ghost and private in this place of Peter is not opposed to publique but to divine and the words are to be read no Scripture is of a mans own interpretation that is private contrary to divine 2. The Holy Ghost is God and a person distinct from the Son the Spirit was in the living creatures in the wheeles and in Ezekiel how could this be if the Spirit were not God none but God can be at the same time in many places it 's his peculiar prerogative and nature to be every where The beams of the Sun are in severall places but not the essence or body of the Sun that is in one place only but the Holy Ghost was in its essence in the Angels in the wheels in Ezekiel it was in Jeremiah who lived then at Jerusalem it was in all the Saints there in Daniel and
son of Buzi This Buzi was a Prophet if the rule of Jerome and the Rabbins be true Filium Prophetae se assere re Jerome saith when a Prophet nameth his Parentage in the beginning of his Prophecy it is to affirm that he was the son of a Prophet and so say the Rabbins likewise That man was a Prophet whom the Scriptures set down to be the father of a Prophet Then Buzi here who was the father of Ezekiel a Prophet by these rules was a Prophet himself But this is the voyce of men not of heaven His name signifieth contempt disgrace a man contemned scorned despised in the times and places where he liveth You may hence note 1. That the Prophets and Ministers of God have alwayes been subject to derision and scorn Isay 8.18 I and my children are for signes and wonders in Israel If the Vine do beare such ill fruit what then doth the Thorne bear If there be mocking and scorning of the Prophets in Israel what reproaches what taunts and bitter sarcasmes will there be then in Babylon 2 Chro. 36.16 They mocked the Messengers of God and despised his words and misused his Prophets They counted them teachers of lies false Prophets seditious factious such as delivered strange doctrines plotted treasons c. nothing was too vile too bad to lay upon the Prophets and the sons of the Prophets Zedekiah smit good Micaiah on the cheek 1 King 22.24 and saith he Which way went the Spirit of the Lord from me to speak unto thee Thou fool thou silly man thou mad man thou false fellow thou deceiver of the King and people which way went the Spirit of God from mee to thee and so smites him on the cheek Signum maximae ignominae Now to smite on the cheek was a proverbiall speech among the Hebrewes and it was a signe of the greatest disgrace that could be done to any This was the condition of the Prophets while they were here in the world And also of the Apostles We are made as the filth of the world and off-scouring of all things to this day 1 Cor. 4.13 Paul a great scholar full of the Holy Ghost called by an extraordinary way yet he saith of himself and the rest of the Apostles that they were counted as the off-scouring of all things men get up all every where on every side so the word carries it the men of the world were like unto a man that raked every where to get a basket of filth dirt and dung to throw in some ones face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they scrape in the doctrines lives and passages of the servants of God do catch at all advantages do seek every where to pick up something that they may have wherewithall to upbraid reproach and revile them and we are made as the very filth and dung upon the face of the earth Was not Hus that Worthy of God so counted when the Prelate who had the power of ordering things had put a paper crown on his head with three ugly shaped devils upon it and this Title over their heads Haeresiarcha Here is the Diabolicall Heretique that great Heretique that hath three devils in him and when they sent him away to the stake with this farewell Go thy wayes we commit thy soul to the Devill Was not here a man made the filth of the world Even such mockings such dealings such doings must the servants of God look for while they are here They are the sons of Buzi they are Buzies indeed men of contempt and scorn among wicked and vile men 2. That whom the world contemneth God will honour Here is a Buzi a man of contempt in the world but God giveth him a son and a son who is a Prophet and a son whose name is recorded in Scripture together with his own all honourable things Hannah was scorned reproached by Peninnah but God giveth her a Samuel and honoureth her with the motherhood of such a son Joseph was thrown out by his brethren cast into the pit sold to Potiphar put into prison but God did lift him up in Egypt and set him almost in the Throne made him the next man to the King himself Christ was the stone disallowed and rejected by the builders even the Master-builders the great ones the Rabbies the Pharisees but God makes him the chief corner stone God sets him up on high This is for the comfort of those that are godly and thrown out by the world God will take them up and put honour upon them in a way they know not of From the Subject we come to the things fell out with the author of them and they are these 1. Heaven is opened 2. Visions are presented 3. They are seen of Ezekiel 4. The author of them is specified Visions of God The heavens were opened and I saw visions of God The word opening among the Jewes notes sometime not the reality but the effect of a thing Gen. 3.7 Their eyes were opened they were not shut before but now they saw that which they saw not before and so their eyes are said to be opened In the Gospel Christ is said to open the eyes of the blind the ears and mouth of the deaf and dumb not that their mouths were absolutely shut or their ears absolutely stopped or their eyes so closed that they could not stir their eye-lids but Christ opened them so as hee made them to see heare and speak to do that which they could not do before so that in regard of the effect they are said to be opened Sometimes again it noteth the truth of a thing and so Stephen saw heaven opened and Christ standing at the right hand of God and Peter saw heaven opened and a sheet coming down to him The question is whether of these wayes it is to be taken here Origen saith That the heavens were open to the eyes of his body there was a division of the heavens and so in a literall sense he saw the visions and the things presented to him But Jerome saith Non divisione firmamenti sed fide credentis The heavens were opened not by the rending of the firmament but by the faith of the believer You may take it in the literall sense and according to the truth of a thing The inconvenience objected against it is not considerable for it is said If the heavens were literally opened how could Ezekiel see so far as to see things in heaven the strength of his eyes could not reach it for if the Sun and fixed Stars which are far above the Sun are greater bodies then the earth and seem so little unto us how little would any thing in heaven seem to the eye when it is exceedingly beyond both these Answ The heavens being opened it doth not follow that Ezekiel must see the visions in heaven the things he saw might be neerer then the Stars or Sun The Dove came down and lighted upon Christ and the sheet
and seen far They are light to the godly when Angels execute Gods judgements upon sinners the Saints see much in it they see matter of feare and praise of feare in that Gods power wrath and hatred are manifested in them against sin and sinners of praise in that themselves are delivered and justice is performed Psal 58.10 11. The righteous shall rejoyce when hee seeth the vengeance hee shall wash his feet in the blood of the wicked when the wicked are taken away by a divine stroke by the hand of justice and God hath the glory of his justice the righteous rejoyce at it but is that all no Hee washeth his feet in the blood of the wicked that is by this judgement he fears and reformes it 's a metaphor taken from the practice of those parts where they went barefoot or with Sandalls and so contracted much filth and used to wash and cleanse their feet when they came in so here the godly seeing the hand of God upon the wicked feares and judges himself for his sins purges his conscience and affections and stands now in awe of that God who hath stricken the wicked for those sins which hee himself in part is guilty of Waldus a man of note in Lions seeing one struck dead in his presence he washed his hands in his blood for presently he gave almes to the poor instructed his family in the true knowledge of God and exhorted all came unto him to repentance and holinesse of life They are lightning to the wicked that is dreadfull and confounding In this worke of executing judgement as they are lamps to light the godly so they are burning coales and lightning to destroy the wicked How terrible was the destroying Angel when the plague was in Davids dayes Rev. 16. when the Angels powred out their vials of wrath how dreadfull were they men blasphemed and repented not to give glory to God VERS 15. Now as I beheld the living creatures behold one wheel upon the earth by the living creatures with his four faces VVEe have done through divine vertue two parts of the Vision and now are coming to the third That of the wheeles which hath its darknesse and difficulties and here the glory of God in his providence is considerable from earthly things and second causes In the Vision of the wheels two things I shall present unto you First the signification Secondly the description of these wheels What these wheels may signifie there is great variety of opinions with all which I will not trouble you Wheels by a Synecdoche some think is put for a Chariot in which God is presented to the Prophet guarded with Angels on every side who stand with great reverence and readinesse to do his will and by this Chariot they understand the Majesty Glory Providence and Kingdome of God in which he rules all things at his pleasure as a Waggoner or Pilot Quasi auriga and by the wheels the Immensity Eternity celerity perspicacity and efficacy of God in his operations Some thinke by Chariot is meant the Church and by the wheels the Apostles These are thoughts of men we will therefore labour to give you the thoughts and intention of Gods Spirit so neer as we can By the Wheels wee are to understand this visible world with all things in it the kingdomes of the earth and the Church of God and condition of all humane things which are all in motion and uncertain and that this is the sense of the Wheels may be gathered from the Prophet in the 10th Chapter and 13th verse where it 's said Ipsis nomen vocatum est hic orbis or ipsae vocatae sunt orbis Iun. as for the wheeles it was cryed unto them in my hearing O wheel O world Their name is the or this world the word in the Hebrew is Haggalgal and not the same with the usuall word for wheel and it 's both Substantively and distinctively used and notes out this world in which we live in which Ezekiel was it 's not Galgal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but haggalgal which is demonstrative and distinguishing Psal 77.18 there is the same word and it 's not rendred in the wheel Illuxerunt coruscationes orbiterae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Greeks do absolutely take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the world Heins in Iacob 3.6 but in the heaven or in the round that is the ayre and the Vulgar translates it The lightnings have shined in the world and so the Septuagint Seeing it's evident that by the wheels is meant the world and things therein it 's needfull to examine the fitnesse of this comparison and so to see the wisdome of Gods Spirit in it Orbe rotundato sydera quaeque micant 1. The wheel or wheels are round such is the form of the world it 's called orbis globus from the roundnesse 2. A wheel is movable and mutable that part is on high is presently at the bottome and that which is at the bottome is quickly again at the top and this informs us in the mobility and mutability of all humane and mundane things and is principally intended by this vision of the wheels Kingdoms Churches Families volvuntur revolvuntur are daily wheel'd about mov'd changed and never long permanent in any condition The four great Monarchies the Babylonian Persian Grecian Roman how were they kickt like Foot-balls and tossed like Tennisballs from one to another and at last devoured by each other After that great rent made in the house of David by Jeroboam what changes what wars and famines were in the kingdomes of Judah and Israel you find in the Books of the Kings and Chronicles You may see the relation of these wheels in one Chapter 1 King 16. you shall finde that in twelve or thirteen yeers of Asa's reign King of Judah there was the death of Baasha Elah Zimri Tibni Omri that were wretched Kings and made fearfull stirs and murthers in Israel and beside wicked Ahab in that time began his reign and troubled all Israel The Church what a low ebb was it at in Elijah's dayes when he complains Gods Covenant is forsaken his Altars thrown down his Prophets slain himself left alone and his life also sought for 1 King 19.14 The Church now when Ezekiel had this vision was in captivity without a Temple Altar Sacrifice and the Church is never long in any settled condition Rev. 8.1 There was silence in heaven about the space of half an hour under the ten fiery Persecutions the Church had no rest but in Constantines times it had a little but presently the Arrian heresie brake out and did more mischieve the Church then all the persecutions before The Church is wheeled about from condition to condition sometimes it 's in Egypt sometime in the Wildernesse sometimes in Canaan and sometimes in Babylon it 's Noahs Arke that rides upon rough waters and is not like to take harbour before
smitten dumb Dan. 10.15 breathlesse verse 17. 5. To testifie two things first thankfulnesse for some mercy received or promised upon this ground Abraham fell on his face Gen. 17.23 when God appeared to him and told him that hee would make a covenant with him and multiply him exceedingly hee fell on his face to manifest as his humility so especially the gratefull frame of his spirit towards God for such a mercy 2. Reverence worship and respect unto divine Majesty falling upon the face notes so much in the language of Canaan 2 Chro. 20.18 Jehosaphat bowed his head with his face to the ground and all Judah and the inhabitants of Jerusalem fell before the Lord and worshiped him so bowing in Psal 72.9 is to note reverence and worship They that dwell in the wildernesse shall bow before him and his enemies shall lick the dust they shall come in to Christ and by bowing their faces to the ground and licking the dust of his feet shall testifie their reverence and subjection unto him so Isa 49.23 That which made our Prophet fall down on his face here was feare and amazement at the apprehension of the Majesty of Christ the great glory that appeared newnesse and dreadfulnesse of things in the Vision Observ 1. See what mischiefe sin hath done unto us it hath disabled us from partaking of our greatest good the sight of glory is the happinesse of the creature when Peter saw Christs transfiguration but dimly hee said O Master it 's good being here but sin hath made us incapable of the sight of glory Peter and the rest fell upon their faces and could not behold it as otherwise they might Cum magno moerore pensare considerare cum lachrymis debemus in quantam miscriam infirmitatem cecidimus qui ipsum bonum ferre non possumus ad quod videndum creati sumus Gregory in his 8th Hom. saith it 's matter of great mourning to consider wee are fallen into such an estate as that wee cannot behold what would make us happy wee cannot indure that good that glory which God created us to behold yea such weaknesse hath sin brought us to that wee cannot bear the sight of the appearance of the likenesse of glory They are weake eyes that cannot indure the Sun-beams they more weake that cannot indure the light which is more remote from the brightnesse and glory of the Sun and so here man cannot indure the glory of the Lord nor the likenesse of it nor the appearance of the likenesse 2. That the sight of glory is an humbling thing when the Prophet saw the appearance of the glory of the Lord hee falls upon his face then hee is conscious of his own weaknesse and worthlesnesse then hee trembles and sees the great disproportion between Majesty and nothingnesse Isa 40.5 The glory of the Lord shall be revealed and all flesh shall see it and then followes all flesh is grasse glory will convince us that wee are but grasse it 's not hearing will do it at least not so effectually seeing and seeing of glory doth humble mightily seeing of miserie causeth grief mine eye affecteth mine heart but seeing of glory causeth godly sorrow Job 42.5 6. Now mine eyes seeth thee Nisi aliquid de aeternitate in mente videremus nunquam in facie nostra poenitendo caderemus Gre. I abhorre my self and repent in dust and ashes when hee saw the Lord and his glory then hee abhorred himself his own righteousnesse all his confidences duties and what ever the heart and wit of man catcheth hold of and repented and said What am I unto God the great the glorious God he is so infinitely glorious and distanced from mee that I am no better then dust and ashes Isaiah and worthy to be buried under them out of his sight and so Isaiah when he saw the glory of the Lord then was hee sensible of his own vilenesse and cryes out Wo is mee I am undone because I am a man of unclean lips though a Prophet yet a man of unclean lips for mine eyes have seen the King the Lord of Hosts he had heard the Seraphims cry Holy holy holy the Lord of Hosts the whole earth is full of his glory but this wrought not so powerfully as the sight of his glory now hee saw his sin what a great and soul sinner he was and therefore saith he Wo is me c. 3. That those be throughly humbled with the sense of their own vilenesse and weakness are fittest to hear divine truths and to receive divine mysteries Ezekiel falls on his face and then heares a voyce so was it with Daniel flesh and blood is apt to be lifted up to trust in something of its own men look at and like their own parts their graces some confidence or other we are apt to catch hold of but we must let all go below in our own eyes if we will be fit auditors of Christ we must fall down at the feet of his Throne if wee will heare him speak from his Throne Jam. 4.6 he giveth grace to the humble they finde the choycest favours at his hands Moses a meek man yea the meekest of all living and God shewed himself the most to him and so to him as not to others Numb 12.8 He spake to him mouth to mouth Deut. 34.10 There arose not a Prophet in Israel like to Moses whom the Lord knew face to face Isa 66.2 And I heard a voyce of one that spake This is the second effect following his sight of the glory of God hee first falls upon his face and then hears a voyce this was the voyce of him that sate upon the Throne and was so glorious that the Prophet could not behold him it was not the voyce of the heavens Psal 19.3 nor of the thunder Psal 29.3 but of Christ and the voyce of Christ is taken in the Scripture First for an extraordinary voyce having extraordinary power with it Joh. 5.28 those that are in the grave shall heare his voyce that is the power of his voyce shall fetch them out of their graves Secondly for the doctrine of Christ Joh. 10.27 My sheep heare my voyce that is my Doctrine they do not hear Christ immediately speaking but they heare his Gospel his Ministers opening it unto them Thirdly for the speech of Christ speaking unto others Act. 9.4 I heard a voyce saying Saul Saul c. such is the voyce here Christ speaking himself unto Ezekiel This Vision and Voyce was First to affect the Prophet that hee might be humbled awakened quickned up and prepared to the work the Lord Christ intended him Secondly to confirm him 1. In his call to his Ministery hee was to be a Prophet to this people in a strange Land and therefore hath an extraordinary call to it Christ from heaven appeares 2. In the truth of his Prophecie hee should utter nothing but what he had from Christ the author of all truth hee would put words
into his mouth 3. In the whole race and work of his Ministery that hee might not be discouraged seeing that hee had seen such a vision heard such a voyce Thirdly to confirm the Jewes Gentiles all to whom this Prophecy should come of the Majesty reality and truth of it Note 1 God sets one sense awork after another his eye was taken up before with the sight of great and glorious things now his eares come to be exercised and fill'd with as choyce truths as the eye had objects and after there is a roll for his taste and touching God lets in mercy and goodnesse to us through every window and door Note 2 That grat feare doth astonish and hinder judgement hee heard a voyce but knew not whose it was feare doth disturb and surprize Ezekiel Chap. 2. vers 1. And hee said unto mee Son of man stand upon thy feet and I will speak unto thee IN the former Chapter wee met with great deeps and difficulties mysteries of a high nature and if any light have appeared in the opening of them let him that sits upon the Throne have the glory of it by his assistance we have gone over sundry rocks and through some deeps In quibus liberis gressibus locut onis nostrae inâ—repidum pedem ponamus Greg. Hom 9. in Ezek. and we desire by the same assistance to proceed and now wee are come from the Mountains to the Plains where wee may walk with more safety The glory of the Lord being set out in this government of the world in his dispensations towards his Church in the antecedent Chapter The scope of this Chapter is to corroborate Ezekiel smitten down with the sight of glory and to shew his Call unto his Propheticall Office the parts are the confirming sending and instructing of the Prophet 1. His confirmation and comforting is laid down in the two first verses 2. His sending in the three next to the sixth verse 3. His instructing from the sixth to the ninth after that mention is made of a roll in the two last verses and in the beginning of the next Chapter which is of much concernment as in its place may appeare The confirming of the Prophet is 1. By the Word of God in the first verse 2. By his Spirit in the second verse In the first verse are two things considerable 1. The party speaking 2. The matter spoken where you have 1. The Appellation Son of man 2. The Command Stand upon thy feet 3. The ground of it which is a gracious promise And I will speak unto thee It 's Christ who speakes and unto Ezekiel whom hee calls the Son of man the originall is the sonne of Adam that is of earthly man for as the Apostle saith 1 Cor. 15.47 The first Adam was of the earth earthly and Adam signifies earth or red earth whereof his body was made and when we read in Scripture this phrase it notes out to us 1. Our base beginning that we are of the earth there is no man be he never so excellent high wise honourable but hee is the son of Adam terrae filius a brat of the earth Psal 49.2 Both low and high Adam and Ish the base man and the noble man as the Chaldee renders it both the sons of Adam and the sons of Jacob are so they have all one father and all one mother and that is the earth 2. Our frailty that wee are earthen vessels and soon broken in pieces Psal 9.20 Put them in feare O Lord that the nations may know themselves to be but men they think themselves gods but shew them thy power thine iron Rod and Scepter bring a War a plague a Famine amongst them and then they will know that they are frail weak men 3. Our worthlesnesse and fitnesse to be rejected who amongst us regards a clod of the earth an earthen vessell silver or golden ones some prize and prize too much but earthly ones are contemptible Nations are as the drops of the bucket and small dust of the ballance Isa 40. and are not they contemptible things this made David to wonder and say Psal 144.3 Lord what is man that thou takest knowledge of him or the son of man the son of earth that thou makest account of him that thou visitest him Psal 8.4 and Job 7.17 What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him these be high and great expressions to be bestowed upon so poor a thing as man is to take knowledge of him and such knowledge as to make account of him as to minde him visit him magnifie him to set the heart upon him this is exceeding much from an infinite great and glorious God towards worthlesse men and not credible if the Spirit of God had not revealed it 4. Our end that wee are earth thence wee came and thither we must Gen. 3.19 Dust thou art and unto dust thou must return This title of Son of man I do not find given to any but three in the Book of God once to Daniel Chap. 8. 17. Vnderstand O sonne of man forty times and upwards to Christ and above eighty times to this our Prophet but with this difference Ezekiel is called the Son of man by another Christ alwayes calls himself so Ezekiel is four times in this Chapter so called and it 's given him 1. To prevent pride say some Expositers hee had a glorious Vision was among Angels saw the Lord Christ and was to enter upon the Propheticall Function the least of which might stir corruption and make pride blossome when Paul had his rapture into the third heavens and heard things unutterable what saith he 2 Cor. 12.7 Lest I should be exalted above measure through the abunance of revelation there was given to mee a thorne in the flesh the messenger of Satan to buffet me c. Paul was in danger of being lifted up but God prevented it and so here Ezekiel is minded of his mean originall his frailty worthlesnesse and end that he might not be exalted with his Vision or Office we are exceeding apt upon the receit of great mercies to grow proud and confident which are evill in any but worst in a Prophet and therfore to prevent these hee calls him Son of man 2. To frame his spirit to a right estimate of himself through out the whole course of his Office that what ever good was done Nihil supra naturae humanae vires sibi assumeret he should still remember he was the Son of man and it was God not he that did it It 's a hard thing to keep the heart in an humble frame and fitnesse to give unto God the glory of what he doth by us God helps our Prophet by this title which runs through the whole Prophecy and took such interest in his heart that whatsoever was seen heard said or done by him the Son of man the glory of all was given to Christ the Son of
Papists do nor disabilities as sundry Christians do but looke out some promises made of such things as are commanded see free Grace and draw strength from thence through the promise to inable us to stand upon our feet being down to walk being up and to persevere in the walking 7. It is the Spirit of God that inables to discerne the things of God and assures our spirits of the truth and reality of them the Spirit entred into the Prophet set him upon his feet that hee heard him that spake unto him now having the Spirit hee was fitted to heare Christ inabled to judge of what hee spake to satisfie his soul concerning the truth reality and excellency of his Doctrine Job 10.27 My sheepe heare my voyce and a stranger will they not follow Verse 5. they can distinguish between the voyce of Christ and all others and how come they to do it they are Sheep not Goats not Wolves not Foxes and how come they to be Sheep Christ powres out his Spirit upon them that enters into them and brings them into the fold and inables them to heare and know the Shepheards voyce and the Shepheard himself 1 Cor. 2.12 Wee have received not the spirit of the world but the Spirit which is of God that wee might know the things that are freely given to us of God If the Apostle had not had the Spirit and the Spirit of God hee could not have apprehended the things of Christ and the Gospel they are such deep and spirituall things that none but the Spirit of God can search out or discover being searched out into whom the Spirit enters spiritualizing his heart and head he is a man fit to trade with Christ and to heare him speak for Vers 15. the spirituall man judgeth all things hee hath a principle within to taste and discern the nature of them hee only hath a fitnesse though not a fulnesse to judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath a discerning faculty and according to the measure of that hee judgeth VER 3 4 5. 3. And he said unto me Son of man I send thee to the children of Israel to a rebellious nation that hath rebelled against mee they and their fathers have transgressed against mee even unto this very day 4. For they are impudent children and stiff-necked I do send thee unto them and thou shalt say unto them Thus saith the Lord God 5. And they whether they will heare or whether they will forbeare for they are a rebellious house yet shall know that there hath been a Prophet among them EZekiel being raised comforted and fill'd with the Spirit fitted to heare the Lord Christ and to do him service In these verses we have his Call to his Office and the parties specified he is sent unto and the reason of his sending to them His Call in these words I send thee The parties hee is sent unto are the children of Israel who are described to be First a rebellious nation and this their sin is amplified three wayes 1. It 's against mee 2. It 's the same evill their fathers have done they transgressed against me and so have their children 3. It 's continued to this day Secondly impudent children Thirdly stiff-necked Fourthly a rebellious house The reason of his sending is that they might know there hath been a Prophet among them I shall first open the words of this third verse and after give you the Observations I send thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittens In the Hebrew it is I am sending thee or about to send thee the present tence in the Scripture noteth the purpose and firm resolution of the mind Luke 19.8 saith Zachâ—us the half of my goods I give to the poor that is I purpose and decree to give them it 's the firm resolution of my minde but it notes more here I send thee I intend and am resolved to make thee a Prophet that is not all I ordain constitute thee to be a Prophet for mitto here non propositum mittentis nec motum missi sed auctoritatem significat and that will appeare from Jer. 14.14 The Prophets prophesie lies in my Name they pretend saith God that they have commission and countenance from me but I sent them not I never intended or constituted them to be Prophets they never had authority from mee I commanded them not neither spake unto them they went of their own heads for their own ends and if they be Prophets they are lying ones my authority did never establish them but it shall punish them Children of Israel That is the Jewes that were brought into Babylon who were call'd the children of Israel from Jacob who wrestling with God and prevailing had his name changed from Jacob to Israel Gen. 32.28 Thy name shall be no more Jacob but Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as a Prince hast thou power with God and with men and hast prevailed Not Israel because he had seen God as some interpret it nor Israel because hee was a man right with God but Israel is of a word signifies to rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominari instar principis se gerere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the addition of el to it and so it followes in the verse because thou hast prevailed with God here was a good root but the branches were degenerate the sons of Israel were not like their father Israel a praying and prevailing people sons of Israel according to the flesh externall shews and in opinion so the most of them were but they did not follow the faith and purity of their father Israel Rom. 9.6 They are not all Israel that are of Israel A rebellious Nation The word for Nation is in the plurall number Goiim which word is mostly in Scripture applied to the unbelieving Gentiles those that were without God and strangers to the common-wealth of Israel as Hab. 1.5 The Heathens and Psal 106.42 He gave them into the hand of the Heathens it 's Goiim the Septuagint renders it Into the hands of their enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Jewes accounted the Gentiles and in disgrace call'd them Goiim an abominable Nation and at this day they call the Christians so and make that name which was common before to all Gentiles now since Christ to be speciall to Christians The Turks they call Ishmaelites and Aethiopians Cushites but the Christians Goiim an abominable Nation and here the Spirit of God calls them Goiim a rebellious Nation by way of contempt The Prophet prophesied against the Syrians Egyptians Babylonians and others which in common sense of the word were the Nations but here it 's put upon the Jewes who were as vile in the eyes of God as the Gentiles were in theirs for they had forsaken the truth entertained their Idolatries and corruptions and turned aside Ad nesaria scelera to notorious wickednesses something of most Nations about them they
soul hateth they were the Lords people hee appointed the new moons and feasts but because they had corrupted them hee owns them not but calls them theirs so in Exod. 32.7 God bids Moses get him down from the mount what was the matter Thy people thou broughtest out of Egypt have corrupted themselves their corrupting themselves with Idolatry made God disclaim them they are thy people go look after them I will destroy them else he calls them Moses his people there and here he calls them Ezekiels to let them see how his heart was estranged from them while they were faithfull to God hee counted highly of them they were precious in his sight honourable beloved but when they went a whoring from God Isa 43.4 hee accounts not of them he calls them not his owns them not they had shamefully dishonoured God by their sins and he will not honour them with the title of his people 3. The servants of Christ must execute their Functions without respect of persons or regard to successe Speak to them what ever they be and tell them Thus saith the Lord that one greater then themselves hath sent thee and will call them to account and whether they will heare or forbeare let not that trouble thee do thy duty be not troubled at the oppositions of men or successesnesse of thy labours VER 12. Then the Spirit took mee up and I heard behind me a voyce of a great rushing saying Blessed is the glory of the Lord from his place 13. I heard also the noyse of the wings of the living creatures that touched one another and the noyse of the wheels over against them and a noyse of a great rushing 14. So the Spirit lifted mee up and tooke mee away and I went in bitternesse in the heat of my spirit but the hand of the Lord was strong upon mee 15. Then I came to them of the captivity at Tel-abid that dwelt by the river of Chebar and I sate where they sate and remained there astonished seven dayes THese words are the second part of the Chapter and contain in them a Declaration of what befell the Prophet being so call'd and the particulars are these 1. The work of the Spirit in taking and lifting him up ver 12th 2. The voyce he heard vers 12. and what it was Blessed c. 3. The noyse of wings and wheels vers 13. 4. The ablation of the Prophet vers 14. In the 12th was a sublation in this an ablation 5. The journey he went in the 14. and 15. verse And 6. His condition hee was in bitternesse of spirit hee sate and mourned seven dayes vers 14 15. The Spirit took me up By Spirit here we understand not the wind as if some great wind should take up the Prophet nor an Angel as if hee had been lift up by Angelicall vertue nor his own spirit as Jerome would have it but that Spirit which was in the living creatures and wheels Chap. 1.12 20. and led them that Spirit entred into Ezekiel and set him upon his feet Chap. 2.2 That Spirit which led Christ into the Wildernesse Matth. 4.1 even the eternall Spirit of God This taking up of Ezekiel by the Spirit of God was 1. To perfect and ratifie his Call to the Propheticall Office the Lord Christ had spoken much unto him about it and now the Spirit lifts him up and seals the same unto his soul strengthening him in the full assurance thereof when hee had heard Christs voyce and found his Spirit working so extraordinarily as to lift him up this could not but mightily prevail with and satisfie the soule of the Prophet 2. That hee might have a more cleer and full view of the glory of him that sate upon the Throne when wee would have one see things distinctly and fully wee set or lift him up on high The Devill carryed Christ unto an exceeding high mountain and shewed him the glory of the kingdomes of the world Matth. 4.8 3. To put honour upon him in letting him see that he was to be an organ of the Spirit for the future he was to be imploy'd in great service by the Spirit and that was a great honour Hee was to be the mouth of the Spirit unto that people to be wholly at the dispose of the Spirit 4. To avocate his thoughts from things below and to settle them upon contemplation of things divine a Prophet is not to look downward his heart should be lifted up to heaven and heavenly things And I heard behind me the voyce of a great rushing It was not the voyce of thunder or of an earth-quake but of the living creatures and the voyce some make to be the words Blessed is the glory of the Lord from his place which words are in the originall the blessed glory of the Lord from his place that is the glory of God is now going out of his place and it troubles the Angels that they lament and make a great noyse to behold so dreadfull a judgement to befall Jerusalem and the Jewes and so the voyce to be differing from these words If it be granted that these words were the voyce uttered yet may they be taken in that sense as is expressed to shew their sorrow for the ruine of the Church The blessed glory of the Lord is departing from its place God is leaving his habitation and people and all is hastening to spoyl and desolation this affected the very Angels when some great man that hath been a great Patron and friend to a place is going away what lamentation is made what a noyse and stir is there at it as in these dayes when some Ministers Magistrates and other eminent Christians are forced from their place by the enemies what complaint doth it cause what a noyse doth it make and so when God leaves a people that were beloved and deare unto him it fetches sighs and complaints not only from men but even from angels also the soul finds it a sad thing when God departs from it and oft mourns bitterly Some take the words for a Doxologie and make the sense this Blessed be the glory of God which is seen in punishing the wicked and delivering the Church God shewes himself just and righteous that he will no longer stay among a sinful people but be gone from them and render to them according to their wayes The Quere will be in what sense we may take the words both senses may without prejudice be admitted while the Angels looked upon the great losse the Jews should have by Gods departure the great evils would follow therupon they sympathized and were so affected with it that they brake out into these expressions The blessed glory of God is going out of its place and so it was vox lamentationis but when they look'd at Gods Justice and holinesse they said Blessed is or be the glory of the Lord. Though men be ruin'd Cities and Nations destroyed and God driven from his habitation yet let
the rest of the Saints in Babylon so that the Spirit is co-essentiall with the Father and the Son and it 's a person otherwise how could it have taken up the Prophet and carried him and it 's distinct from the Son who is described to be upon the Throne and to give commands unto the Prophet and the Spirit here is brought in distinct from him most cleere in that place in Matth. 3.16 17. where the Spirit is distinguished from the Son baptized and from the Father acknowledging Christ his Son in whom hee was well pleased 3. Great Saints have great infirmities Ezekiel goes in bitternesse in the heat of his spirit hee was in a froward humour in a great distemper the Vulgar hath it in indignatione spiritus there was indignation in his spirit to the worke some have thought this affection of the Prophet Non prorsus vitiosum not altogether sinfull yet some sinfulnesse and vitiosity to be in it cannot be denyed it 's granted by Calvin that it did distare a gratia spiritus and for him after so cleer and strong a Call to refuse to be in a chafe to withstand was affectus penitus vitiosus if not vilis he had rather have been out of service then in it lien hid among the people then have been an Ambassadour of Christ unto them he had rather they should have perished without Vision then that himself should be a seer amongst them here was the weaknesse of this good man I could tell you of Abrahams Jacobs Moses Davids Pauls and Johns failings there was never since sin entred any Saint sine omni macula in many things we sin all Jam. 3.2 And yet the Apostles were fill'd with the Spirit there was a fulnesse of grace in them and in the Prophets yet neither the one nor the other were omni prorsus exuti carne notwithstanding all their graces and excellencies they did still terrestre aliquid spirare and now where ever the Spirit comes it neither extinguisheth nature nor corruption wholly in this life the best wine hath its dregs and its lees and the best of Saints hath his spots and weaknesses there is no perfection in any 4. Holy men set down their own infirmities which is an argument of the truth of the Word and the divine nature of it men that are meere men seek their own glory and will not shame themselves in their Writings but the Pen-men of Scripture having received another Spirit are content to shame themselves so God may have glory his truth credit his people caution and comfort all these are in the setting down of their own sins when holy men confesse their weaknesses set them down as Moses Exod. 4. as David Psal 51. as Jonas Chap. 1.4 as Paul 1 Tim. 1. as John Rev. 22.8 God is glorified by their shame it 's evidenced what God did for and by these men notwithstanding their sins men are perswaded of the truth of the Word seeing they spared not themselves and would not bury their own thoughts in silence others that see the slips of such men of God are admonished thereby to look to their standings and to be watchfull and these are beaten down with the sense of their failings see it 's the common sicknesse of the Saints and not their case alone which is some ease unto them 5. That some truths of God sweet in the reception oft prove bitter in the operation the roul that Ezekiel did eat ver 3. was sweet as honey at first unto him but now hee was to go and put it in practice he found it bitter and sought to decline that service it was like pils sugared over sweet in the mouth but being dissolved in his bowels viscera torquebat torminibus lacerabat praecordia He was upon the wrack and sick of the businesse and perplexed that he had eaten such a roul The stony ground heard the Word with joy it was sweet to the taste but after it was bitter when persecution and temptation came those hearers were offended and fell away Matth. 13.20 21. the word of joy proved a word of bitternesse unto them and it 's so to most men at one time or other they find it a sad and difficult thing to act those truths are sweet to the understanding Rev. 10.9 10. John eat the little book it was sweet in his mouth bitter in his belly that is in the operation of it John saw that those truths writ in it would beget hatreds persecutions imprisonments banishments martyrdome c. When wee come to find the operations of truths that they will cost us deare deare friends deare liberties deare lusts deare lims deare lives we find a bitternesse in truths though formerly they have been like Ezekiels roul and Johns little book to our mouths 6. Mans wisdome and spirit is opposite to the wisdome and Spirit of the Lord Christ Christ calls sends Ezekiel in his infinit wisdome hee thinks it best for him to go to these captive Jewes this rebellious house The Spirit enters into Ezekiel assures him of his Call assumes him assists him and yet hee is averse in bitternesse in the heat of his spirit hee shewes the antipathy between his wisdome and Christs his spirit and the Spirit of Christ they closed not There are principles of opposition in godly men to the wayes of Christ and his Spirit so far as they are unregenerate so far they are opposite Rom. 8.7 The carnall mind is enmity against God it 's in the originall the wisdome of the flesh is enmity against God there is flesh in the best men that flesh hath wisdom it hath a spirit the flesh is the old man a whole man and must have a spirit in it to act it such a one as it is and both the wisdome and spirit of the flesh are enmity to God unsubject to his Law and Will and enmity to man they work death and end in death Jonas had such wisdome and such a spirit in him when he ran from God but it had cost him his life if God had not been more gracious then he dutifull Paul complains hee found a law in his members warring against the law of his mind Rom. 7.23 Gal. 5.17 The flesh lusteth against the spirit the work of the flesh is lusting and warring against the spirit it is with a godly man as it was with Rebecca she had great struglings in her womb and what was the cause of it there were two nations in her womb one contrary to the other Gen. 25.22 23. and there is heaven and earth in a godly mans heart which are contrary and make great struglings The same soul commands obedience opposeth obedience the same will that delights in the Law of God hath a crosse motion to the law of sin the heart that trusteth God doubts of his favour while we are believing unbeliefe is opposing Mark 9.24 I believe Lord help my unbeliefe 7. Saints may do the Will of God unwillingly if not against their
tile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word Labenah is a brick or a tile it 's questioned whether one greene or one dryed and if dryed whether in the Sun or fire and whether white or red which I will passe over as not being of any great moment It signifies also any figure that is fouresquare and so any table or thing that may be ingraven upon and because it 's from a roote in Hebrew that is to be white it 's conceiv'd to be a table of chalke or some other whitish stone in the forme of a brick or tile whereon incision might easily be made bricks and tiles are neither white nor easily admit ingravement Pourtray upon it the Citie even Jerusalem That is expresse the picture of it by incision and ingraving in the same it 's more then describing with the pen or pencill The Citie being pictured upon the tile or table he is commanded in the next verse to lay siege to it and so builds a fort casts a mount sets a Camp and battering Rammes against it and hereby shewes what the Chaldeans should shortly doe against Jerusalem A sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word is Daeck and diversly expounded by the learned Rabbi Solomon thinks it to be an Engine to throw stones within the walles which might annoy them The Chaldee renders it Machinas Engines The Vulgar Munitiones Defences for the Souldiers and such as might prevent the flight of adversaries Some other Rabbies think it to be a wooden Tower Libr. 10. out of which they threw stones and weapons to batter the walls and brain the Citizens Vid. Joseph Lib. 10. Antiq. cap. 11. 6. de bel Jud. Vitruvius saith that some of them were 120. cubits high some 60. some lesse and 20 cubits broad at least The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propugnacula Strong holds Block-houses Fortresses and so it agrees with our translation Forts 2 King 25.1 when Nabuchadnezzar came against Jerusalem with his forces they built forts against it Cast a mount against it Solela it 's per enallagen numeri a singular number for a plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast mounts against it The word is from Salal which is to raise up the way aggesta terra when stones turfes and other earth are heaped up together that makes a mount Job 19.12 The Troop is come together and raise up their way against me it 's the same word when they besieged Townes it was their manner to raise mounts before them that they might come without hurt to the walls Set the Camp Or pitch tents against it draw out forces and let them sit downe before the Citie Set battering rammes against it The word Carim signifies rammes living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it 's put for a warlike instrument which was made with an iron head and hornes like a ramme to batter and break down the walls of Cities it was drawne back by a great number of men and then driven on with violence against the wall and so made breaches in them and hence it had its name because in forme it was like a ramme adversa fronte in muros incurrebat Some understand here the chiefe Leaders in the Armie that like as Rams are the leaders in the flocks so Princes Nobles Generalls Collonells and Captains are leaders in Armies 2 King 11.4.19 The word Captaine there is the same in Hebrew with that here for Rammes and notes the chiefe Leaders but in this place we are to take it for Military instruments which at the command of the chiefe ones were imployed Take thee an iron pan and set it for a wall of iron between thee the city The Hebrew is a pan of iron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew by this doth note out the hard-heartednesse of the Jewes they were as iron or brasse inflexible before God others set out by it the great wrath of God against Jerusalem which now was come to that heighth that no sacrifice no prayers or tears could divert or abate Lam. 3.44 Thou hast covered thy self with a cloud that our prayers should not passe thorow This pan stood as a wall between the city and the Prophet a great impediment between God and them so that neither their prayers or miseries should come up to God nor his mercies descend upon them according to that in Isai 59.2 Your iniquities have separated between you and your God and your sins have hid his face from you that he will not heare others think it notes out miseries and tortures the Jew should suffer from the King of Babylon when he besieged and took Jerusalem this pan was such an one as they used to frie things in and Jerem. 29.22 it 's said that Ahab and Zedekiah were rosted in the fire by the King of Babylon they suffered hard things they were fried in the pan of afflictions and this sense agrees with that of Jeremiah Chap. 1.13 who saw a seething pot from the North which set out the terrible afflictions Nebuchadnezzar should boile the Jewes in There may be some truth in these severall senses but we may I conceive understand by this iron pan set between the Prophet and the City the firm resolution of Nebuchadnezzar to besiege this city to continue it till hee had obtain'd his design hee would not be moved from it but be as inflexible as iron and as unmovable in it as a setled wall or to go a little higher the resolution of God himself by Nebuchadnezzar to besiege and destroy this city and that without remedy for the Prophet besieging the city acted Gods part and this iron pan sets out his firm purpose to besiege them and his implacable displeasure against them which is also noted in these words Set thy face against it Which as Pradus saith is Severitatis signum gestusque Judicis constantis in decreto Vultus obfirmatus non annuit deprecanti qui nullius auctoritate precibus aut fletibus commoveatur ad veniam and this noted out Gods setting his face against them of which hee told them Jerem. 21.10 I have set my face against this city for evill and not for good saith the Lord it shall be given into the hand of the King of Babylon and he shall burn it with fire This shall be a sign to the house of Israel Here was the end of all that the Jewes at Jerusalem might no longer trust in the lying words of false Prophets which promised safety to them and their city whereupon they decided those were gone into Babylon and insulted over them and likewise that those in captivity with the Prophets might lay aside all thoughts of returning again into their countrey and see it mercy that they were from Jerusalem which was to undergo the greatest wrath of the Lord. Obser 1. The Lord deals with his people not only by his Word but also by signes and types here is a Tile and Jerusalem
not mercy a little of the hair shall be preserved when the rest goes to the fire sword and wind when all flesh had corrupted their wayes a generall flood was brought in Noah and his family were saved when Sodom was burnt with fire and brimstone Lot was bound up in the skirt of God when Athaliah slew all the seed royall Ioash was hid and escaped that treachery that butchery 2 King 11.1 2. No storm sinks all ships no plague famine war eat up all particulars God will have a number exempt Isa 1.9 God left them a small remnant a few clusters after the Vintage when the cities were to be laid waste the houses unpeopled a great forsaking to be in the midst of the land Isa 6.11 12. in the 13th verse it 's said but yet in it shall be a tenth God would spare a number though small he is mercifull hath tender bowels remembers his covenant his name and therefore in his hottest wrath shewes some mercy this made Ieremiah say Lam. 3.22 It is of the Lords mercies that we are not consumed he and some few more were hid from the common calamities they met with mercy in the midst of fire and sword this made Habakkuk pray Hab. 3.2 In wrath remember mercy 8. That the paucity preserved in common calamities are not all precious truly godly here was hair bound up in the skirt kept from fire sword destruction yet some of that hair of that number must be thrown into another fire reprobates for the present escape as well as elect vessels some choyce ones may be cut off and some vile ones may be kept In the flood all were not naught that were destroyed nor all good that were saved there was a wicked Cham in the Ark and Lots daughters that escaped the fire of Sodom were none of the best that fire had not purged out their lust and those were set at liberty from the brick and clay of Egypt afterward were destroyed for their unbelief Iud. 5. they were patient in their bondage preserved in the red Sea tempted God murmured in the wildernesse and there were destroyed of Serpents 1 Cor. 10.9 they were murmurers fornicators Idolaters unbelievers that God delivered from the tyrannie of Pharaoh and after perished by the stroke of God In a storm Cedars and Oaks are smitten when bushes and briers are spared and yet after they are cut up and cast into the fire Sinners may escape present wrath but there is wrath to come Luke 3.7 9. God may take occasion from the sin of some to bring in judgement upon all he must take of the remnant preserved and throw into the fire and out of that fire went forth fire into all the House of Israel Shechem ravisheth Dinah from thence the Lord took occasion to bring the sword by Iacobs sons upon the Shechemites who slew their males spoyled the city and took their sons and daughters captives Gen. 34. Davids sin in numbering the people and God sent in a plague amongst them for his sin which slew 70000. of them 2 Sam. 24. The people were not innocent if so God would not have destroyed them they were defiled with the contagion of his sin or under the guilt of others God may let in a judgement into a family city kingdom upon the sin of some one or few and when it 's in it may extend to all or most in them when one house is on fire all the rest are in danger that are neer and oft times do suffer Hanuns discourtesie to Davids messengers his sin against the law of nations provoked God and cost the Ammonites and Syrians dear for God stirred up Davids spirit who warred upon them and slew many thousands of them 2 Sam. 10. VER 5 6. Thus saith the Lord God This is Ierusalem I have set it in the midst of the nations and countries that are round about her 6. And shee hath changed my judgements into wickednesse more then the nations and my Statutes more then the countries that are round about her for they have refused my judgements and my Statutes they have not walked in them c. IN the ensuing part of the Chapter is the explanation of the types and in this explanation you have First the subject or head to be shaven opened unto you and that 's Jerusalem vers 5. Secondly Gods dealing with Ierusalem in the same verse Thirdly the motives that made him proceed in such a judiciall way verse 6 7. Fourthly Threatning of judgements answerable to the types from the 8. verse to the end This is Ierusalem It was not Ierusalem literally but represented Ierusalem it was a sign of the city that was to be shaven This head to be shaven is here by the Lords own mouth pronounced to be Ierusalem which was not only the head city of Iudah but of the whole world Things and persons that are eminent among others are call'd the heads or chief of them 1 Sam. 15.21 they took the chief or head of the things should have been destroyed and Chap. 9.22 Hee made them sit in the chiefest place and for persons Deut. 1.15 I took the chief of the Tribes that is the heads of them Psal 110.6 the heads over divers countries and so here Ierusalem was the head and principall of all other cities built upon mount Sion and had the Temple the Prophets the true worship and presence of God so Ierusalem as the head gave light influence and motion to the whole body the Law shall go forth of Sion and the word of the Lord from Ierusalem Isa 2.3 from thence all parts of the body had instruction and direction I have set thee in the midst of the nations and countries round about These words have occasioned some to think that Ierusalem was the heart and center of the earth lying in the midst of it on the South was Africa on the North Scythia Armenia and Pontus on the East Asia and on the West Europe and with these great parts of the world it was compassed about Hence the Spirit of God also affirms it to be in the midst of the earth Psal 74.12 and Ezek. 38.12 And infinite wisdome appeared in it that so the sound of Law and Gospel might disperse the better into all parts of the world But this opinion must not be taken in a Mathematicall sense as if it were so in the midst of the earth as that all other parts should be equidistant from it in their extremes as the line from the center for so it will hardly admit of truth some quarters of the world being of larger extent then others In the midst of the nations and countries we need not to extend to the whole world but only to those that were neighbouring thereunto or if we will have an eye to all nations and countries of the earth we must expound in the midst among or in and the sense then is safe I have set thee in or among the nations as head and chief thus