heaven opened in this City in a week How many visions have you from the Prophets What manifestations of truths are there What discoveries of the minde and will of God to your souls are there in these dayes I saw visions of God saith Ezekiel and so may you The Word of the Lord came expresly The Hebrew is emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ssendo fuit om iâ—o fuit fiendo factuÌ„ est the Word of the Lord by being hath been or hath altogether been had much being in me Besides the visions I saw there was a reall communication of truths to my understanding evident and expresse commanands from God came unto me and it came so as it had entrance and abiding in me Accurate factum est there was an accurate and reall work of it upon me and in me Prov. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep sound wisdome the word for sound wisdome in the originall is that which is essence or being intimating that all other things are nothing and the Word of God that hath only substance and being in it making substantiall where it comes and so here it gave being and was an ingraffed word in the soul and heart of the Prophet so that the meaning is the Word came with that evidence and clearnesse unto mee that I could not withstand it it had such entity and substance in it that it made me of a common man a Prophet And the hand of the Lord was there upon mee The hand of the Lord is taken in two senses especially in Scripture 1. For judgement or punishment so you have it Acts 13.11 speaking of Elymas the Sorcerer saith Paul The hand of the Lord shall be upon thee and thou shalt be blind Gods hand was upon Elymas and he was stricken blind for perverting the Deputy In this sense it is not taken here 2. The hand of the Lord is taken for prophecy When the Lord doth come upon the sons of men and stirs up their spirits to prophecy that is the hand of the Lord. But yet this is not all It noteth the vertue and power of the Spirit of God which came upon the Prophet not shaking disturbing and throwing of him down as some Rabbies conceive but changing comforting elevating and exciting the spirit of the Prophet to see divine mysteries and notes also that efficacy and power which did set on the Word upon the heart and conscience of the Prophet that power which did subdue all opposition carnall reasonings and remove all impediments whatsoever stuck upon the heart of the Prophet and hindred him in that work which God would have him to undertake It is this hand of the Lord that makes the Word mighty spirituall lively according to that in Hebr. 4.12 the Prophet felt the intrinsecall vertue of this hand the Spirit of God in his own heart it was a quick and lively word unto him This intrinsecall vertue of the Spirit if it reached not the Prophets hearers yet it abode in the prophecy and it remains an efficacious prophecy to this day It 's worth inquisition what the vertue of the Spirit is expressed here by the hand of God There are three things in it The hand is 1. Symbolum roboris 2. Index veritatis 3. Instrumentum operationis 1. The hand is Symbolum roboris the Type or Embleme of strength therefore of a strong man we say he is a man of his hands that is the symbol of his strength So the Spirit of God is a Spirit of strength the hand of God notes the strength of God and the Holy Ghost is the power and strength of God Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee And greater is he that is in you then he that is in the world The Spirit of God that is in the hearts of his children he is of more strength then Beelzebub the prince of Devils and god of this world 2. The hand is Index veritatis the hand or finger doth shew a thing If you would have a man goe this way or that way you shew him or point him with the finger you direct him with your hand Salomon Prov. 6.13 speaking of the wicked man saith He teacheth with his fingers that is he shewes others by his hand to do wickedly the Spirit of God is Index veritatis this hand of God doth shew you the truth 1 John 16.13 14. He shall shew you saith Christ things to come He shall take of mine and shew it unto you It is the Spirit of Christ this hand of God that sheweth you all things you will never know truths till this hand point to them and teach you you may have notions in your head and guessings in your spirits and bosomes but the reality and certainty of things will never be attained to till the spirit of God acquaint you with them 3. The hand is Instrumentum operationis the instrument of action men do all by the hand therefore it is called the Organ of organs by the Philosopher So the Spirit of God that doth all Zach. 4.6 Not by might nor by power but by my Spirit I will do all by that saith God It is the Spirit of God that doth convince it 's the Spirit that doth convert it 's the Spirit that doth dictate and inspire godly men it 's the Spirit that sanctifies it 's the Spirit that leads into truth that comforts the Spirit is the great agent the hand of God by which God doth all his works It was the Spirit that moved upon the face of the waters at first the Spirit of God was the agent in the work of creation and the great agent in the work of redemption and salvation These phrases being thus opened observe hence 1. That the Prophet received what he delivered to them from God The hand of the Lord was there upon me and the Word of the Lord came expressly The Prophets must deliver to the people what they receive from God and not what they bring of themselves They must not bring their own visions their own conceits what seemeth good in their own eyes but they must bring the Word of the Lord to the people They must not speak according to the humours of the people as they move them as they would have them but they must speak as the Spirit of God moves them as God will have them 2 Pet. 1.21 The holy men spake as they were moved by the Holy Ghost 1 Cor. 11.23 and Paul saith What I have received of the Lord that I deliver unto you he would not deliver any thing he had from the world or from himself but what I received from the Lord that I deliver unto you Ministers they are Gods Seeds-men and they must have their seed from God else they will sow tares 2. It is of much concernment for Ministers to see they have a good and clear Call to their Ministery Ezekiel here stands much upon it I saw
the glory of the Lord but it 's the greater mercy that God will put forth creating power in a vision and present the likenesse of his glory in variety of things according to the capacity and for the advantage of his servants so Moses saw the glory of the Lord in the Mount so Christ shewed unto Peter James and John his glory in his transfiguration Matth. 17. Isaiah hee had a glorious vision Chap. 6. and so glorious it was that it 's called the glory of the Lord and this did the Prophet Isaiah see in the likenesse and appearance of it not in its own nature for no man you ever could so see the glory of God and live Jehovah this name by the learned Jewes is called 1. Hashsham that name emphatically as the chiefest of all the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The name of four letters 3. The great Name 4. The blessed Name for the high Priest did pronounce it only once a yeer and that in the Temple at the feast of Propitiation at the solemne blessing Numb 6.24 25. 5. The glorious Name 6. The name Separate shem Hammephoraash because separate from ambiguity saith Maimon from our knowledge saith the son of Maimon 7. The name appropriated to God because it is most proper to him 8. The name of remembring because it brings to mind the being of God 9. The name of essence or being Shemhaguetzem a name of substance Plebi sub poena mortis ejus pronuntiatio vitita fuit Buxtorf Qui pronuntiat nomen Tetragrammatum non habet partem in suturo seculo The Jewes are exceeding superstitious about this name and say it must not be pronounced they term it The unexpressible Name themselves never utter it but Adonai or Elohim in stead of it they tell us that the womans son in the 24. of Levit. was accused of blasphemy and stoned to death because hee pronounced this name Jehovah And there is a relation of the Priests of the Sanctuary that not knowing how to read this name being written by Moses * Spasmo correpti interiorint Gerard. in loc Shindl. they laughed and were smitten to death of God for it It 's strange to think what miracles the Jewes attribute to this name Moses had it writ in a Rod or Staffe Christ got it and put in his thigh and so by vertue of it they both did all their miracles they tell of one David a Magician that by vertue of this name went in one day a journey of ten dayes But to leave Rabbinicall conceits This name Jehovah imports essence Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit est being existence and by it the eternity independency efficacity and truth of God are laid before us together with his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it 's attributed to Christ and tels us that hee hath his being of himself he is compleat in himselfe and an infinite sea of being Eternall Rev. 1.8 Independent Rev. 1.5 Efficacious giving being life and perfection to all creatures Hebr. 1.2 3. Col. 1.16 17. hee is true yea truth fulfilling the promises 2 Cor. 1.20 Observ 1. Jesus Christ who sate upon the Throne here is JEHOAVH of the same essence with the Father and the Holy Ghost hee is not consimilar but consubstantiall with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alius pater alius filius alius spiritus but not aliud pater aliud filius aliud spiritus not like the Father or like the Spirit but the same the one differs from the other personally but not essentially 1 Joh. 5.7 There be three that beare record in heaven the Father the Word and the Holy Ghost and these three are one one in essence one in propriety one JEHOVAH Jer. 23.6 the Prophet speaking of Christ tels us what his name shall be called Jehovah Zidkenus The Lord our righteousnesse and in Mal. 3.1 Jehovah whom you seek shall suddenly come to his Temple by the name JEHOVAH is meant Christ who is God and this is of great concernment it 's the foundation of our faith in Christ of our worshipping of Christ of our salvation by Christ and of all good from Christ if he were not Jehovab the Gospel should be a lie our faith a fancie our worship false the Church a fable all men lost and that for ever 2 Again that the glory here represented in this Vision was not the glory of a creature but of Jehovah there was a man presented to his eye but Jehovah to his faith it was the appearance of the glory of the Lord not only of Christ as man but as God-man and so the glory was glorious glory And when I saw it I fell upon my face Here is the first effect of it when hee had this vision beheld this glory hee was amazed so smitten with the lustre of it that hee could stand no longer but down hee falls and that upon his face There is frequent mention in Scripture that upon visions and appearances of Divine Majesty the servants of God have falne down Dan. 8.17 He fell upon his face and Saul Acts 9.4 hee fell to the earth Abraham hee fell on his face when God appeared to him Gen. 17.3 The three Disciples Christ took up into the mount when they saw the glory and heard the voyce they fell on their faces There is a great difference between falling on the face and falling on the back To fall forward notes respect and humility but to fall backward is a note of sin and guilt Abraham fell twice upon his face the Prophets oft the godly when they are to deale with God fall forwards the wicked backward Cadere in faciem observantiae est humilitatem semper olet sed retro cadere peccatum supponit aut indicat Jer. except old Eli. Wee read not of any good man that fell backward but all those came to take Christ Joh. 18.6 went backwards and fell to the ground So Isa 28.13 Precept upon precept that they might go and fall backwards There be divers reasons or grounds of mens falling upon their faces in visions and apparitions of God 1. The Majesty of God that is present in these visions and some way or other represented to those that have the Visions so Dan. 10.9 2. The lustre of Divine glory that accompanies the same this made Paul and his company fall to the ground Act. 26.13 14. 3. Some new and dreadfull thing that appeares in the Vision as here creatures with four faces and four wings wheels rings full of eyes and so high that they are dreadfull 4. Sense of their owne frailty and weaknesse Visions having divine Majesty Glory and some terriblenesse in them have wrought strange effects upon infirme men they have lockt up their senses and put them in a deep sleep Dan. 8.18.10 Chap. 9. made them sick and faint many dayes Dan. 8.27 much grieved and troubled their spirits Dan. 7.15 taken away their strength and comelinesse Dan. 10.8
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
had his Vision and their harvests in those hot countries were not in the fourth moneth but rather in the first or second The Israelites came out of Egypt in the moneth Abib Exod. 13.4 and that was their first moneth Exod. 12.2 and answered to the latter end of that moneth is call'd January and to the beginning of the other call'd February and in Exod. 9.31 it 's said the Barley was in the eare the word is Abib an eare of corn and denominates the moneth because in it the Barley eared so then it could not be harvest when Ezekiel came to them at Tel-abib it was rather over wee take the word for the name of a place as Telmelah Telharsa in Ezra 2.59 in their Etymologie the one signifies a heap of wood the other a heap of salt yet by Ezra they are call'd places these were they went up from Telmelah Telharsa c. so Tel-abib here And it was in the middle part of Mesopotamia between two rivers Chebar and Saocorah and here they were placed as Junius thinks both to secure them that they might not think of geting away being shut up between two rivers or if they did not easily accomplish it and secondly to secure the place which was subject to inundations and so un-inhabited and opened to enemies but now by their labour art and strength might be made usefull and defensive By the river of Chebar of that River was spoken in Chap. 1. ver 1. I sate by them that sate and remained there astonished seven dayes Sitting notes a quiet posture of the body abiding in a place Exod. 16.3 when wee sate by the flesh-pots that is abode dwelt where wee had them Also great grief Lam. 2.10 The Elders of the daughter of Sion sit upon the ground and keep silence and so in that place in Isaiah 47.8 I shall not sit as a widow solitary mourning in deep sorrow to which alludes that in Lam. 1.1 How doth the City sit solitary how is she become as a widow great grief silenceth the whole man the tongue speaks not the body moves not Job 2.13 Jobs friends sit down with him upon the ground seven dayes and nights and none spake a word to him for they saw that his grief was very great so great it made them all quiet and husht and seven dayes he sate in that dolefull posture because they were used to mourn seven dayes in cases of great grief as Joseph mourned seven dayes for his father Gen. 50.10 Septemdialis luctus est quoddam acerbi doloris â—ndâ—cium benevolentis animi legitimum argumentum and seven dayes mourning is an argument of great grief and a testimony of much love If we refer our Prophets mourning to the condition which the Jewes were coming to it might be lawfull hee saw their death and funerall was at hand and so being sensible laid it deeply to heart and bewailed it seven daies testifying his good will and affection to them but if we refer it to his unwillingnesse to go in the service Christ call'd him to it is not excuseable but a farther argument of his great weaknesse The cause of the Prophets sitting there seven dayes might be to know the state of the people more exactly to whom he was to prophesie it might be upon divine command it might also be for faâ—ther direction from God when to begin his Prophecy a Prophet he was made but had no time appointed to begin his hard work it might also be to prepare and awaken the people that seeing him sit still sad amazed they might inquire what this strange sadnesse meant and so his word take the deeper impression when hee should speak unto them Astonished The Hebrew word Masmim from Shamam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes great astonishment even to wonder Isa 59.16 hee wondered that there was no intercessour it notes also desolation and may here be rendered I sate desolate seven dayes the Spirit left me in that place and men regarded me not being full of grief and telling them I had sad newes so the word is used Lam. 5.18 The mountain of Sion is desolate and thus we may take it the Vision being ended the Prophet set down there by the Spirit and neither seeing hearing or having to do now with Christ the living creatures wheels or the Spirit found himself desolate and was astonished at that great change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint renders it conversans intimating the Prophets meditating and inward discoursing of the miseries and woes were written in the roul and coming upon the people the hard task he had to perform among this people Observ 1. That in the place and condition God sets his they must abide in the same the Spirit brings Ezekiel to Tel-abib there hee continues abides till the Spirit adviseth his departure let him be among captives between overflowing rivers he continues and stirs not it must not be any sleight thing that removes men from the Calling God hath set them in Ministers may not at pleasure skip from place to place as if there were no tie upon them neither captivity incorrigiblenesse of persons nor discommodity of place are weighty enough to take off Ezekiel from that place and people the Spirit had set him over when the Holy Ghost hath set men over a flock they must take heed to that flock and not seek occasion to be gone upon discontents c. the worst are forwardest to remove the Bramble will leave his place to be King when the Olive Fig-tree and Vine will not stir Christ will not be made a King by intreaty nor by force 2. The men of this world are politique for their own ends the captivity were placed at Tel-abib between two rivers that they might not get away that they might make that part of the countrey strong and usefull worldly men are wiser in their generation then the children of light how cunningly did Pharaoh deal with the Israelites Exod. 1.10 Let us work wisely with them saith hee they multiply and we are in danger left upon any occasion they take part with our enemies or make a head of themselves or attempt an escape Come let us set task-masters over them wear them out with much work and imploy them to build cities for us Here was the cunning to avoyd the name of tyranny hee will not destroy them with sword fire open violence but work they must in brick and clay and fall by hard labour so hee covers up his cruelty under a faire pretence and provides for his own security and profit in the Israelites service Wicked and worldly men are all self and all their actions draw homewards they are their own centers the wisdome of the flesh of the Serpent of the world is theirs and they must needs be crafty for themselves 3. The condition of the Saints and servants of God is very changeable here Ezekiel hath a glorious Vision sight of and converse with Christ the company of
ride in triumph after great Victories then they scatter gold and silver plentifully and give the greatest honours and gifts unto men So Christ reserved the powring out of his Spirit in such plenty and invisible signes till his glorifying therefore Austine saith The Prophets had not another Spirit who foretold Christ to come but this is meant of that manner of giving which appeared not at all before They under the Law had not the Spirit given in that way and so largely but they had the same Spirit 2 Pet. 1.21 and Luke 1.41.67 3. The Spirit of Christ which the godly receive is not a Spirit of bondage but of comfort of grace and freedome this Spirit did not straiten the Prophet but enlarge him he was imprison'd with his own feares beate downe under sense of his owne worthlesnesse but this Spirit of Christ did set him at libertie and lifts him up againe and works graciously in him this Spirit is oft call'd the Comforter and that emphatically because no man no Angel no Ordinance doe or can comfort like the Spirit it helps against feares sinnes guilt temptations straitnesse of heart this made the Apostle say Where the Spirit of the Lord is there is libertie 2 Cor. 3.17 It knocks off bolts locks shackles it makes way for his owne graces to act and act with livelinesse and if there be strong holds within strong lusts that oppose it 's a Spirit of power and will carry all before it 2 Tim. 1.7 God hath not given us the Spirit of feare but of power such power as will conquer all the rebellions of a mans will bring all into order captivate every thought unto Christ and make a man able to doe the whole will of God an Ezekiel to prophesie to a rebellious people and to venture his life amongst them 4. Those Christ sends unto the Church he gives his Spirit unto Ezekiel hath the Spirit enters into him before he enters upon his office men voyd of the Spirit are not meet to be Church-officers all things in the Church come under spirituall consideration the people are to be professors of holinesse ordinances are holy and what should unholy officers doe there if they have not the Spirit of Christ they are none of his and what should they doe in the Church of Christ he will aske them one day Friends how came you in hither I sent you not 5. The Spirit performes what Christ promiseth In the 22th verse Christ bids the Prophet goe forth into the plaine and tells him he will there talke with him but being come thither the Spirit entred into him and spake with him Christ and the Spirit are one in Essence one in will and one in operation so that the Prophet was not deceived but it was the same as if Christ had spoken to him I will be with you to the end of the world saith Christ his Spirit was with them and so in that it was made good that he was with them the Spirit makes good what ever the Lord Jesus hath promised when it comes and it cannot be otherwise for these three Father Word and Holy Ghost are one and agree in one 1 Joh. 5.7 6. There is a language of the Spirit within a man The Spirit entred into mee and spake with mee How it speaks is hard to make out unto you Wee have heard that the Devill hath spoken in parties bewitched and possessed and you have text of Scripture for it Act. 19.13 14 15. When the sonnes of Sceva adjured the evill spirit in the Name of Jesus the evill spirit answered Jesus I know and Paul I know but who are yee Thus did the Devill expresse himselfe in the possessed and surely the Spirit of God can speak vocally in those where it dwells but that is not the ordinary language of the Spirit A man speaks to another Quando conceptum mentis alteri manifestat and as the Schools say of Angels Halens they speak manifestando suum volitum so we may say the Spirit speaks unto us by manifestation of its minde unto us Joh. 16.13 What the Spirit shall heare that shall be speake and he will shew you things to come and ver 14. he shall receive of mine and will shew it unto you 7. The proceedings of God with his own servants are various and darksome the Prophet was bid to preach oft before in the 22. verse he is called forth into the plaine and when he is there the Lord bids him goe and shut himselfe up in his house as it is in this 24. verse Now he will have him prophesie and presently he suspends him from his office and libertie neither is there any change in God but he by these various dispensations fulfills his eternall counsells 8. God considers the weaknesses of his servants beares with and provides well against them Ezekiel was timorous the House of Israel rebellious and like enough to offer violence to the Prophet if he should have presently propounded the dreadfull judgements of God that were at hand against Jerusalem and therefore he takes care of him and commands him to shut up himselfe that so he might be safe and not at first be discouraged at the wickednesse of the people or weightinesse of his worke God is full of bowells and tenders his when put upon difficult imployments VER 25. But thou O Sonne of man behold they shall put bands upon thee and shall binde thee with them and thou shalt not goe out amongst them THis verse speaks of the bands impos'd upon the Prophet and what these were we must inquire The word is Gnavothim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack renders catenae chains the Vulgar vincula bands Montanus funes ropes and not any ropes but funes contorti adeoque densi thick twisted ropes as the originall signifies Now these ropes or bands be taken literally by some and metaphorically by others Literally thus They seeing the Prophet sad seven dayes and now astonished at what he had seene and heard and observing some strange looks and carriages from him they thought he was or would be besides himselfe and therefore they bound him it was a conceit among Jewes and Gentiles that Prophets were a kinde of mad-men Hos 9.7 The spirituall man or as the Hebrew is the man of the Spirit is mad they thought him out of his wits our Prophet had received the Spirit of Christ and that wrought in him and the people might be apt enough to judge him a mad man 2 King 9.11 When a Prophet came to anoint Jehu said his Companions Wherefore cometh this mad fellow Prophets were reputed mad fellows and that not onely by the Jewes but by Gentiles also Plato in Phaedro saith Quidam divino beneficio sunt infani Martyr in 2 King 9.11 Kâ—mchi thinks that the Prophets were so call'd quod dum vaticinarentur speciem praeferrent hominis alienati cum à mente tum à sensibus ut Prophetae Sibyllae and Tullie in his
shall give account of himselfe unto God God will say to us Come give account of your Stewardships Luk. 16.2 Every one hath a talent is a Steward hath some trust committed to him and he must not thinke to run and never returne let men act how they will returne they shall be they never so great be they Princes Magistrates Commanders c. Eccles 12. God shall bring every worke unto Judgement with every secret thing whether it be good or evill both the work and the workman must be questioned Mat. 12.36 Of every idle word that men shall speake they shall give an account of in the day of Judgement 3. That Angels are lively and unweariable in their negotiations they run and returne as a flash of lightning when they had done great service in the world they were as lively at the end of it as at the beginning they return back with as much life and speed as they went forth and were ready for new imployments they return'd as to give account of what was done so to receive new commands and worke This is a good patterne for us all that in the workes of God those imployments he calls us to we grow not weary of one sinne fits for another and men are unweariable in that trade So one dutie should fit for another and wee should never be tyred in our spirits Ad laetitiam et animi pacem magnum pondus habent rectae actiones though we be in our bodies Gal. 6.9 Let us not be weary in well-doing the wicked are weary of and in well-doing What profit is it say they that wee keepe his Commandements and that we walke humbly before the Lord of Hosts Mal. 3.14 When will the new Moone be gone that we may sell corne and the Sabbath that we may set forth Wheat Amos 8.5 Psal 36.3 He hath left off to be wise and to doe good Mal. 1.13 They said What a wearinesse is it and snuffed at it and brought that was torne lame sicke but the godly are never weary of Gods work Desidia est mors superstes Vacua est vita though sometimes they are weary in it through the strength of the flesh weaknesse of grace and other discouragements but they having tasted how gracious the Lord is are not will not cannot be weary of his service his Commandements are not grievous to them 4. That they seek not themselves but the honour and glory of their Master they stay not when their work is done upon pleasure curiositie to see or know any thing but immediately returne and are taken up wholly with the glorifying of God they are attent watching his Commands for they look up they are intent upon his work they turne not to either side look not backe but goe streight forward they contend for his glory they runne returne and give account and would have new Commissions be at work againe and have God to be glorified to their utmost abilities Isa 6.3 Holy holy is the Lord of Host the whole earth is full of his glory they see God so glorious excellent and holy in himselfe so glorious in all his works that they minde not themselves but God and make it their onely and great designe to glorifie God Rev. 4.8 9. And this is our duty and comfort if done 1 Cor. 10.31 Whether you eate or drinke c. The glory of the infinite holy wise and great God should be precious to us we should attend his commands intend his worke contend against all lets within or without and promote his worke and glory to our utmost That worke is not referr'd to Gods glory but our gaine credit or profit is a dead work Omnibus operibus nostris coelestis intentio adjungi debet Aquinas The School-men call for a right intention in every work as that which animates and inlivens the same and though we cannot actually intend Gods glory alwayes in every thing yet there should be a vertuall intention of it A bowle runs an arrow flies by vertue of that arme first sent them forth and all our actions should proceed in the strength of a morning or primary intention of Gods glory One thing yet remaines touching the motion of Angels namely the efficient cause of their motion and it 's the Spirit set down in these words VER 12. Whither the Spirit was to goe they went SOme doubt there is what is meant by the Spirit here not the counsell or will of the Angels and so the sense to be that they went which way they had a minde whither their own wills and spirit carried them and my reason is because they are brought in here as servants and officers and therefore not to be left to their own wills but to be under command and at the will of another Souldiers goe not where they please but where their Generall pleaseth By Spirit we are to understand neither the will of Angels nor winds nor the soule of man for Spirit in Scripture doth signifie all these but the essentiall and eternall Spirit of God and this is evident by the 20th verse Whithersoever the Spirit was to goe they went it 's not said whithersoever their Spirit was to goe they went but whithersoever the Spirit that is the Holy Ghost coessentiall and coequall with the Father and the Sonne whither that Spirit of wisdome and power led them thither they went when that Spirit bad them returne they returned as that Spirit moved them so they moved Object The Spirit of God neither goes nor moves from place to place being infinite how then can this be meant of the Spirit Ans This is spoken humanitùs after the manner of men in regard of the vision Ezekiel had Non mutatione loci aut essentiae sed declaratione potentiae gratiae it seemed so to him but the Spirit being infinite neither goes nor moves by reall change of place or essence but by declaration of its power and grace When the Spirit or God doth that is unusuall then they are said to come and be present Againe the Spirit went in the Angels not simply in it selfe there was in the Angels imperium impetus Spiritus the imposition and impression of the Spirit which carried them on Observ That Angels although exceeding wise full of knowledge active and able to doe great service yet are not at their own dispose they move not at their own pleasure they went not where they listed Let the abilities of the creature be never so rare excellent they must be under the power of a Superior they must be ordered and directed by a higher cause Angels themselves are not Lords of themselves they are not sui juris much lesse men that are lower then Angels 1 Cor. 6.19 Men are bought and they must be his servants at his dispose that hath bought them and that is God And therefore they must not abuse their bodies and soules to fornication any sinne but glorifie God with both 2. That it
hired to it Numb 24. 5. That the wheeles readily do the will of God and follow the Spirit where ever it goes thither their spirit was to go the Spirit was in the motion and therefore they are said to have eyes and the Spirit in them and to move at the motion of the Spirit wheels have roundnesse and so readinesse to move but not Gods way full of eyes they are and looke at Gods ends but if they had not the Spirit in them they would not move that way or if they did it would not be without dispute sloth murmuring it 's the Spirit makes them move the right way and readily in that way where the Spirit is in any there the motion is right and ready Ayre Sea Land have no vigour in them but what the Spirit puts in and they move as the Spirit will have them Psal 148.8 Fire and haile snow and vapour stormy wind fulfilling his word they all do the will of God fulfill his word readily they have the vigour of Gods Spirit in them Gen. 1.2 The Spirit moved upon the face of the waters not an Angel not the wind but the eternall Spirit of God and so they move by vertue of the Spirit into their place the Spirit createth cherisheth and sustains all things and they are all obedient to the call of the Spirit and tread in the paths of it all creatures move after the Spirit Psal 104.30 Thou sendest forth thy Spirit they are created and thou renewest the face of the earth Herbs Plants Trees Beasts Fowls all living creatures are created and formed by the Spirit and move according to those principles and instincts the Spirit puts into them their motions and services are no other then what the Spirit leads them unto and those motions they readily performe 6. The wheels and second causes do go on and move incessantly unweariably in the way the Spirit puts them they went whither the Spirit went neither the Spirit nor the wheels do faint or fail in their motions 7. The Spirit of God is a living and lively Spirit a Spirit of livelinesse it 's the Spirit of the living God 2 Cor. 3.5 And the living God cannot have a dead and livelesse spirit it 's a Spirit of life Rom. 8.2 The law of the Spirit of life in Christ Jesus The Spirit hath life in it self it gives life to all Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life all life comes from this Fountain and Author of life Eve was called the mother of all living that is of all men and women but the Spirit is the father of all living men women and other creatures It 's the Spirit that maintains life Act. 17.28 Job 27.3 All the while my breath is in me the Spirit is in my nostrils the Spirit of God is in that breath and maintains life by it The Spirit quickens and improves life 2 Cor. 3.6 The Spirit quickens not only makes life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but makes lively it 's the Spirit that quickneth not only from death but from deadnesse and dulnesse Cant. 4.16 Awake O North-wind and come thou South blow upon my garden that the spices thereof may flow out the meaning is Let the Spirit breath in the Ordinances and quicken up the Saints and then they will be lively active and fragrant as spicerie The Spirit rested upon Christ Isa 11. and he was quick in understanding and quicke in operation Act. 10.38 hee was anointed with the Holy Ghost and with power and went about doing good the Spirit made them lively and so it 's the work of the Spirit that makes the Saints lively and active it 's the Spirit that leads unto life 8. It 's that Spirit of God which worketh all in all things the Spirit is in the wheels and works in them and by them we speak not now of the choice operations of the Spirit in the Elect but the common operations of the Spirit in all creatures There be admirable qualities instincts and excellent operations in Plants Birds Beasts what ever they be it 's the Spirit that wrought them there the Spirit is in the wheels the instincts in the Bees and Birds to build so curiously in the Locusts to go out by bands in the Ants to gather their meat in Summer in the Conneys to make their houses in the rocks in the Spider to weave so fine a web is put in by the Spirit of God 1 Sam. 10.6 The Spirit of the Lord will come upon thee and thou shalt prophesie and be turned into another man that is thou shalt have gifts fit for government the Spirit wil instruct and inable thee to rule this people The consideration of this point should be a stay to our spirits which way soever the wheels move the Spirit of God is in them When we look abroad behold the crosse and confused motions of the world our hearts repine murmure sink in us shift and wee are ready to start aside out of our places to unwarrantable practices but let us remember the Spirit of God is in the wheels and stirs them at its owne pleasure If Shimei curse David sees God in that motion and saith Let him alone God hath bid him so Job when all was taken away by the Chaldeans Sabeans he was so far from impatience that hee falls a praising and blessing God there is no just ground of impatience in the world it 's the Spirit in the wheels which moves them It should also help our faith because in all designes of men motions of the wheels God hath his designe going on the Spirit is in the wheels which is an invisible but a strong agent and doth invisible work carrie on the Lords designe how ever the motions of the wheels seem to us let the wheel be intangled run stand still or move contrary wayes yet Gods work goes on and our faith should get up VER 22 c. And the likenesse of the firmament upon the heads of the living creature was as the colour of terrible Crystall stretched forth over their heads above 23. And under the firmament were their wings streight the one towards the other every one had two which covered on this side and every one had two which covered on that side their bodies 24. And when they went I heard the noyse of their wings like the noyse of great waters as the voyce of the Almighty the voyce of speech as the noyse of an host when they stood they let down their wings 25. And there was a voyce from the firmament that was over their heads when they stood and had let down their wings IN these Verses we have the fourth Vision or fourth part of the generall Vision which is concerning the firmament This Vision as formerly hath been shewne holds forth unto us the glory of God and of that glory which lies in his providence and government of the world wee have spoken in the
the efficacy of the Spirit be in it if it be not quickned by the Spirit it is a dead letter Many thousands heare the Word who are fallen by Adams and their own sin but they are not set upon their feet as our Prophet was and the principall reason is the Spirit enters not into them it may stand and knock at the door but hath not entrance and therefore they are not lifted up out of their unbelief and other corruptions they are not removed from the Wildernesse to Canaan from the state of nature to the state of grace when therefore you finde such expressions in Scripture as that the Word is incoruptible seed 1 Pet 1.23 a burning fire Jer. 20.9 the power of God to salvation Rom. 1.16 the Word of life Phil. 2.16 that it 's quick powerfull sharper then any two edged sword piercing to the dividing asunder of the soul and spirit c. Hebr. 4. that it is converting the soul Psal 19.7 the grace of God that brings salvation Tit. 2.11 These and such like phrases you must understand not exclusively as if the word were and did so without the Spirit but conjunctively when the Spirit enters together with the Word then it is so the efficacy is not in sonitu ipso but proceeds ab arcano Spiritus instinctu all the vertue and operation is in the power of the Spirit neither is the Word uselesse it 's the Medium by which the Spirit works God is the Father of Lights yet is not the Son uselesse by it he enlightens us 5. That the Word is the Chariot of the Spirit when he spake Joh. 7.37 38 39. Acts 10.44 45 46 the Spirit entred into mee together with the Word of Christ went the Spirit that is vehiculum spiritus Joh. 20.22 Christ breathed upon them and that breath conveyed the Holy Ghost unto the Disciples so it 's the Word that carries the Spirit to men by the dispensation of the Word the Spirit is conveyed to our souls hence the Gospel is call'd the ministration of the Spirit 2 Cor. 3.8 and the Ministers of the Gospel the Ministers of the Spirit vers 6. The Law which was from Mount Sinai the Apostle calls a dead a killing letter but the Gospel which came out of Mount Sion he calls the Spirit or ministration of it and therefore more fully in Gal. 3.2 he saith Received yee the Spirit by the works of the Law or by hearing of faith not by the works of the Law that was the ministration of death but by the Gospel that was the ministration of the Spirit so that the word of Christ transports the Spirit over to the hearts of those that believe and if search should be made whether the Spirit do alwayes accompany the Word of Christ preached unto the sons of men some inferiour degrees and works of it may be allowed to go along with the Word Act. 7.51 Yee stiff-necked and uncircumcised in heart and eares yee do alwayes resist the Holy Ghost and Heb. 6.4 They were made partakers of the Holy Ghost there was something of the Spirit in the Word when it was preached unto these two sorts of Hearers the one resisted the Spirit in the Ordinance the other received the common gifts of it some weak operations of the Spirit may be yeelded alwayes to attend the Word but effectuall and powerfull do not the beams of the Sun are oblique and direct where oblique they produce weak effects where direct strong ones and so the operations of the Spirit are oblique towards all reprobates and the work is ineffectuall on them but direct upon the Elect and so strong efficacious 1 Thes 1.5 Our Word came not to you in word only but also in power and in the Holy Ghost Chap. 2. v. 13. it wrought effectually in them 6. What God commands his he gives them strength to do it Stand upon thy feet saith Christ verse 1. there is the command and the Spirit entred and set him upon his feet there is the strength given to fulfill the command Commands import power and free-will in us say the adversaries of free-grace wee say no let them stand upon free-will and their own strength wee will stand to free Grace Ezekiel cannot stand upon his feet till the Spirit set him up much lesse can hee tread in the wayes of holinesse and walk in them being commanded the word of Christ did it not his own will did it not naturall reason and strength did it not Divina vox jacenti Prophetae jussit ut resurgeret sed surgere omnino non possit nisi in hunc omnipotentis Dei spiritus intrasset quia ex omnipotentis Dei gratia ad bona opera conari quidem possumus sed haec implere non possumus si ipse non adjuvet qui jubet Greg. Hom. 9. in Ezek. but the Spirit given did it Without mee you can do nothing Joh. 15. not much not something not a little doth hee say but nothing when Christ commands therefore hee gives power to do hee bids Lazarus come forth of the grave he had neither will nor power to do it but Christ hee gave spirit and power to do it When hee bid Sinners believe repent walk in the Spirit c. hee gives the power to do so hee doth it for them Deut. 10.16 they are commanded to circumcise the foreskin of their hearts and Deut. 6.5 to love the Lord with all their hearts these they could not do but God promises to do them for them Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed to love him with all thine heart and all thy soul we are commanded to feare the Lord Psal 22.23 Feare him all the seed of Israel and Jer. 32.40 I will put my feare in their hearts that they shall not depart from mee We are bid to make us new hearts and new spirits Ezek. 18.31 and Isa 1.16 to wash us and make us clean and see what sweet promises are made Ezek. 36.25 26. I wil sprinkle clean water upon you and you shall be clean from all your filthinesse and from all your Idols will I cleanse you a new heart also will I give you and a new spirit will I put within you yea I will put my Spirit within you and cause you to walk in my Statutes and yee shall keep my Statutes and do them Vers 27. We are bid believe and trust in God oft in Scripture and Ephes 2.8 we finde Faith is the gift God and Mat. 12.21 In his Name shall the Gentiles trust and Phil. 1.29 To you it is given to beleeve Christ bid the Apostles to go and preach the Gospel to all Nations Mat. 28.19 how could they being not languaged do it they might have said it 's an impossible thing but Acts 2.4 They were filled with the Spirit and every man heard them speak in his own language when God commands therefore wee must not look at abilities as Arminians and
his Name be glorious and so it 's vox laudis and brought in to answer the Objections and Cavils the people might make they might say What will God leave us expose us to the people of forain enemies shall we and ours be cut off will he thus deal with his people is it come to this What equity is in it The Angels to prevent such murmurings and vile speech said Blessed c. even when hee is in a way of judgement hee is to be honoured and made glorious Blessed is the glory of the Lord from his place Wee must make some search into these words and inquire after the person the place and the glory The person here is taken to be Christ who appeared unto the Prophet in the Vision The place the Throne where Christ sate and the glory that 's mentioned in the end of the first Chapter And Christ now being about to go off his Throne and put an end to the Vision the Angels cryed Blessed be the glory of the Lord from his place This is not all wee must expect from the words they type out unto us the departure of the Lord from the Temple that God would be gone and take away that which was the chief glory of it From his place God is illocall and the Rabbins use that word to signifie Gods illocality which notes place Makom is a space or place because all things subsist in them Hammakom per Antiphrafin is illocalis infinitus one that subsists or is comprehended in no place and so is an attribute of God How then is God here said to have place Nimekomo From his place God properly hath no place it 's sensu metaphorico that place is given to him where hee in any speciall manner doth manifest his glory power grace and goodnesse that is said to be his place And three places God is said to have in the Scripture 1. The heavens Isa 66.1 Heaven is my throne and 1 King 8.30 heare in heaven thy dwelling place 2. The humble heart Isa 57.15 that is Gods dwelling place And 3. The Temple in Sion Psal 132.13 14. Sion was his habitation there was his rest and abode that is in the Temple being in Sion in the Temple and Sanctuary were his voyce his Way Psal 18.6 Psal 77.13 That was the place where his honour dwelt Psal 26.8 The habitation of his glory The words are in the originall the place of the habitation or Tabernacle of his glory alluding to that in Exod. 40.24 25. where it 's said The glory of the Lord filled the Tabernacle So the glory of the Lord filled the Temple there was the presence of God there was manifestations of his glory there hee heard Prayers and there he gave out many gracious answers there he accepted of their sacrifices and communicated himself unto them there was the Ark and sign of Gods presence and the Cherubims from between which God gave out the answers In these things lay the glory of the Temple but now God would be gone and all the glory of the Temple should depart God moved not from place to place being infinite illocall immovable but he is said to depart when he ceases to do as formerly hee did in the soul when you find not God acting and manifesting himself you say hee is gone Here now God would answer them no more not accept their sacrifice nor heare their prayers c. hee would not do as formerly he had done he would not protect them any longer but look upon them as being unworthy of his presence glory protection and hope and in his wrath leave them to ruine and spoyl of their adversaries and this was Gods departing according to that in Hos 5.15 I will go and return to my place till they acknowledge their offence That phrase blessed glory of the Lord you may for the better understanding conceive thus Blessed be the glorious Lord or the glory the Lord or if you will take it as it 's read the meaning is that the glory of the Lord is to be celebrated Observ 1. That those that are call'd to imployment in the Church of Christ have need not only of Christs word but Christs Spirit also Christ had spoken largely unto Ezekiel and here the Spirit lifts him up and doth in especiall manner animate and arm him to the work when the Apostles had been long with Christ heard his Sermons seen his Miracles life joyned with him in prayer all this would not do it though Christ had forty dayes spoken to them in pa ticular of the things of the Kingdome Acts 1.3 till they had the Spirit and were fill'd with that therefore Christ bid them wait for it he knew they had need of it ver 4. and that it would do more in them then all he had said unto them the Spirit would be Doctor intus and acquaint them with all truth The Spirit would purge out their feares and distempers it would warm heat seal ratifie and make them resolute in the work 2. That the Angels do sympathise with the Church and people of God in their miseries This voyce was as I shewed in the opening the voyce of the living creatures and they made a noise lamenting the state of Jerusalem God being upon the leaving of it and exposing it to great misery Ah said they the blessed and glorious Lord is going from his place and all miseries are now stepping in upon his people this affected them wee know that the Angels reioyce at the conversion of sinners and by the Law of contraries we infer they are sadded at the destruction of sinners of States and Churches they have been imployed to comfort in trouble and where there is no sympathy there is little solace Do you not think that the Angel seeing Christ his Lord and Master in his agony that hee did sympathise first with him and then strengthen him Angels being without sin are as full of pity as the Devils are of cruelty God Christ and the Spirit are full of pity and it cannot be that Angels which are so neer them should be voyd of it no they have a holy sympathy with us in Gods departure from a place is sad newes even to Angels 3. The happinesse of a people is to have the Lord and his glory amongst them and their greatest misery is to have God depart from them most think the happinesse of a people to lie in liberty honour plenty of all things David once subscribed to it Psal 144.15 Happy are the people are in such a case but he quickly crosseth out that subscription and said yea happy is that people whose God is their Lord there 's the happinesse to have God amongst them hee is the glory of a people Zach. 2.5 hee was the glory in the midst of Jerusalem there God dwelt as his worship Laws oracles miracles testified and so hee made Jerusalem glorious among all nations Where true Religion is pure Worship and Ordinances and God working for the good
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
will Ezekiel was in bitternesse in the heat of his spirit unwilling to be a Prophet to this people yet he went I went Jonas he goes to Ninive but his heart is not full on the work there was not a throughnesse in it he saw there was a necessity of it God had power to punish disobedience and could quickly crush him and therefore now in a prudentiall way hee would go and prophesie to Ninive there was in him an unwilling willingnesse his spirit was not totally willing as you may gather from Chapt. 4.1 2 3. He was against the sparing of Ninive it stuck upon his spirit that he should lie under the imputation of a false Prophet hee wishes death upon it which shewes that his spirit was not wholly in the service wee do the worke and will of God oft times with great unwillingnesse as women part with their joyntures or children as Merchants throw their goods overboard in a storm as many now assessed part with their goods to the publique service necessity is too strong for them and prudence puts them on and there 's a willing unwillingnesse so it is with the godly they pray and heare unwillingly they give unwillingly c. This is from the imbecillity of grace the power of corruption misapprehension of God and his wayes violence of temptations intanglements with the world pressures of guilt and unsuccessefulnesse of service let us be sensible of our unwillingnesses in Gods wayes be humbled for them and strive to do all animo prompto Deut. 28.47 48. Because thou servest not the Lord thy God with joyfulnesse and gladnesse of heart for the abundance of all things therefore shalt thou serve thine enemies it 's good for us to have our wills and whole hearts in the works of God 8. The infirmities of Gods people do not interrupt his love and grace Ezekiel went in bitternesse in heat of spirit but the hand of the Lord was strong upon mee This great distemper in the Prophet did not distemper God it did not cause him to retract or divert his love but hee takes hold of him by his hand and upholds him as a parent would do to a childe falling or down the weaknesse or sicknesse of a childe doth not estrange the heart of the parent it rather inlarges and drawes out the bowels more fully and so it is with God Psal 103.13 14. As a father pitieth his children so the Lord pitieth them that feare him and why so Hee knowes our frames hee remembers wee are but dust the Lord knowes what weak and frail things we are The word for frame notes a formed vessell of earth and the Chaldee expounds it of our evill concupiscence which carrieth us into errour God knowes that wee are earthen vessels full of lusts and infirmities which lead us from him which disable us to serve him Now here is the love bowels goodnesse of a God because we are so therefore he pitieth us so Psal 78.37 38. Their hearts were not right nor stedfast with God but God was right and stedfast with them hee being full of compassion forgave their iniquity and destroyed them not Infirmities may bring crosses but cannot cut off from mercies this should strengthen our faith comfort our hearts and incourage us with a holy boldnesse to go to the Throne of Grace Hebr. 4.15 16. Christ saith the Apostle is a mercifull high Priest touched with the feelings of our infirmities and what infers hee upon it Let us go boldly to the Throne of grace that wee may obtain mercy and finde grace in time of need 9. The Spirit of Christ is the healer and helper of our infirmities Ezekiel was distempered and sick of the busines and the hand the Spirit of the Lord was strong upon him that helped that healed him Psal 107.20 He sent out his word and healed them the Spirit in that word did the cure and here he sent his Spirit to seise upon Ezekiel to work out the ill humour to settle his thoughts and sweeten his spirit that was so imbittered the Spirit is compared to oil Psal 45.7 1 John 2.27 and that is of a mollifying cleansing healing and quickning nature when Christ was anointed then he healed the broken hearted Luke 4.18 hee dropped that oile into their hearts and that did soften purge heale and quicken them Gifts of healing are attributed to the Spirit 1 Cor. 12.9 and helping our infirmities in prayer is the work of it Rom. 8.26 the Spirit brings the strength wee are infirm and can do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Spirit together with us and for us takes up the work that wee faint not it answers to the word here was strong took hold on mee bound up my spirit together and strengthened mee not suffering my spirit to run out Lastly the Spirit works invincibly Ezekiel may strugle but the Spirit will overcome that was strong upon him men would not come in to Christ and do his work unlesse a Spirit mightier then their own come upon them Gods Spirit is a Spirit of power Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee the Holy Ghost is the power of the Highest and when Paul preached it was in demonstration of Spirit and power 1 Cor. 2.4 and his Ministery was able to beat down strong holds 2 Cor. 10.4 5. to cast down all high things and to captivate thoughts and spirits to the obedience of Christ the Spirit works invisibly it 's a hand under a wing and it works invincibly it 's a strong hand there is none can stand before the strength of it Antichrist shall be consumed by the Spirit of the Lord 2 Thes 2.8 This Spirit is fire to consume enemies it 's a hand powerfull to fetch in the friends under election the Jews are now stiffe enemies of Christ but when the Spirit of grace is poured out upon them when this hand takes hold of them then they will mourne come in submit to Christ no violence doth the Spirit offer to the wills of men Oportet non tantum moveri sed novum fieri Prosp notwithstanding it works invincibly it files off the enmity and aversnesse of our wills to God and inclines them to yeeld omnipotenti suavitate suavi omnipotentia VER 15. Then I came to them of the captivity of Tel-abib c. IN this Verse is the terminus of his journey and his condition at the end of it mourning and sadnesse The word Tel-abib signifies a heap of new fruits or green eares of corn A cervum novarū frugum Ad opera rustcana exercenda of TEL acervus ABIB spica maturescens Jerome and the Vulgar translate it a heap of new fruit or corne and Jerome thinks the Jewes were placed there to plough sow reap thresh and that now they were beating out the new corn but this opinion wee cannot admit for it was in the fourth moneth Chap. 1.1 that Ezekiel
winde that filled all the house and the Spirit with it that filled all them So when Cornelius and his company heard Peter preach in a private room the holy Ghost fell on them all Acts 10.44 As no place can include the Spirit of God so can none exclude it There were Saints in Neroes Court and this hand of God had been working there it 's not a dungeon any prison can keep out the Spirit of God from comming to and comforting of his servants Glover found the truth of it when he said O Austin he is come 4. The more separate from the world the more fit for communion with God Ezekiel must goe into the plain and there the Lord would talk with him hee could have conversed with him at Telabib among the people in his own habitation but the Lord declines that intimating that while we are conversant with worldly and wicked men wee are incapable of divine mysteries but when we are remote from them solitary and sedate we are fitter to heare God speake When the Church was allured into the Wildernesse Hosea 2.14 then God would speak and that comfortably unto her It was by the river Cbebar he had his former visions when he was absent from popular noyse domestick troubles his minde serene and contemplative then the Lord opened himselfe unto him Christ oft left the multitude and when he was gotten aside into the mount then was his transfiguration and the voyce This is my beloved Sonne in whom I am well pleased heare him Matth. 17. VERS 23. Then I arose and went into the plain c. IF ought have need of opening in this verse it is the glory of the Lord and there is no cloud upon this The verse expounds it selfe it is the glory he saw before by the river Chebar that glorious vision he had there is represented again here unto the Prophet The Vision was not like the Temple fixed to a place but it was moveable it was first presented to him at Chebar and now again in this plain The reasons of this second apparition of the glory of God are First to possesse the heart of the Prophet with greater reverence of divine Majesty hee was unwilling to the service called to by God sought excuses thought to decline it which argued neglect of divine Majesty to strike out such distempers and to strike in a deeper impression of feare and respect to God This glorious vision is set before his eyes and frames him to a fitnesse for that imployment he might now see Christ sitting as Judge compassed about with glory having Angels ready to execute his pleasure power in and over all parts of the world and if hee should refuse the imployment appointed hee ran a manifest hazard of his life Secondly to confirme the truth of the Prophesie and him in it Thirdly to prepare the Church in all ages to an high esteeme of this Prophesie that was ushered into the world with such glorious vision Observ 1. Divine vertue makes men obedientiall unto the command of God The hand of the Lord was upon him hee bids him goe forth and presently he arose and went forth into the plaine If things enjoined suit not with our wills opinions and humours we deny them excuse and take off our selves from the doing of them or deferre them but let God enjoyn what hee will bee it harsh to flesh and blood contrary to our wills carnall reason c. if divine vertue once come upon us and the Spirit move in us wee will doe it God bid Abraham take his sonne his onely sonne Isaac whom he loved goe and sacrifice him upon a mountaine in the land of Moriah Gen. 22. Flesh and blood had much to object here but because hee was acted by divine vertue therefore hee obeyed presently he rose early took his sonne went to the place stretched out his hand to slay him and to make him a Sacrifice we stick oft at small things when nature only workes not at any thing when the Spirit of God works in us 2. They are obedient to God simply upon his command meet with mercies unexpected Ezekiel goes forth upon command not knowing what was to come what was to be done and hee meets with an extraordinary mercy he saw the glory of the Lord a ravishing a satisfying mercy Abraham obeying the command of God heares the voyce of an Angel twice and meets with a multitude of blessings Gen. 22.17 In blessing I will blesse thee and in multiplying I will multiply thy seed as the starres of heaven and as the sand of the sea shore and thy seed shall possesse the gate of his enemies and in thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce So Jacob returned from Laban to his fathers house upon divine command and he meets with Angels Gen. 32.1 hee met with God and like a Prince prevailed with him for a blessing vers 28. No man ever lost by his obedience unto God though we see no reason for things yet if we have the will of God that 's reason enough let us be tractable and forward to do the will of God and wee shall not lose our labour wee may meet with mercies unexpected as some by coming to the Ordinances have done 3. See the goodnesse of the Lord in two things First in that hee will manifest his glory to the view of mortall sinfull creatures his glory is precious a hidden thing and not obvious to creatures yet here as before he is pleased in a Vision to present it to the sight of Ezekiel it was to the Ambassador of a Prince that Hezekiah shewed the house of his precious things Isa 39.2 and it was a great favour to let them see such rarities it was a greater favour from God to let Ezekiel see this rarity of rarities his Glory Secondly that God should act over the same thing again present the same Vision in living creatures wheels eyes firmament a throne and one sitting upon it and give a sight of his glory the second time this sets out Gods goodnesse abundantly men are unwilling to do the same thing twice when as they may do it better the second time then the first and advantage themselves by it but God hath no advantage doth it perfectly at first yet simply for mans good he condescends to do the same thing again So Ezekiel may be brought to a fitnesse for divine dispensations incouraged too and in his work he shall have a sight of glory and a glorious Vision presented to him the second time by Gods own hand wee think repetitions of things in vain a Sermon twice over is stale unwelcome oft neither Minister nor people find any savour in it and so of other things but God repeats the Vision without prejudice to himself or damage to the Prophet 4. Sin makes us uncapacious of happinesse it 's mans happinesse to see the glorious God and have communion with him While Adam stood
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
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-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
as some call him who was the father of this Nebuchadnezzar the great that carried away Iehoiachin into captivity If it were the thirtieth yeer of that Monarchy it falls in with the thirty yeers since the eighteenth of Iosiah wherein the Law was found and the Passeover kept so that these two may stand together and there need be no jarring between Interpreters for this time In the fourth moneth It was not the Moneth Tebet or Thebeth as some will have it which answers to that we call Ianuary but the moneth Tamuz or Tammuz that which answereth to part of Iune and part of Iuly about the time we are now in for the Iewes were to reckon their moneths from April as Exod. 12.2 This shall be the beginning of moneths it shall be the first moneth of the yeer to you that moneth was Abib Nisan or Nissan and answereth to part of March and part of April now from thence this is the fourth moneth and falleth in with the latter end of Iune and beginning of Iuly In the fifth day of the moneth This I finde some do make to be the Sabbath day and it is very probable that it should be so for Chapt. 3.16 hee saith that at the end of seven dayes the Word of the Lord came unto him again Hence they collect that it is not likely that God would step over the Sabbath day and give Ezekiel visions upon another day and not upon that for if Ezekiel had had his visions upon another day the people should have been destitute of all the benefit they were so imployed in their works of building and planting and other accommodations for a captivity that they had no leasure to resort unto Ezekiel upon a week day therefore they strongly conclude that it was upon a Sabbath day in the latter end of the week From hence observe 1. That that time is not considerable wherein the Law of God is out of date the time was reckoned here from the eighteenth yeere of Josiah wherein the Law was found It was lost in Manassehs and Amons dayes till the eighteenth yeere of Josiah when being found it was brought forth for the comfort and instruction of the people for the worship and honour of God and from that punctum the Spirit of God reckons the time and begins the account When Gods Law is out of the way and his Worship down that is no considerable time at all in the eye of God Parties that are in the dark or dead wee do not reckon of their time One converted in his old age said I have been long in the world I have lived but a little time meaning since hee was converted the time before was incomputable The widow that liveth in pleasure the Apostle saith is dead while shee lives 1 Tim. 5.6 and the world is dead that hath not the Law the place is dead that hath not the Ordinances of God so long they have been but they have not lived they have not measured time and therefore the Spirit of God fixeth the account at the finding of the Law 2. The things here not being specified but left undetermined that God would have us observe the remarkable passages in Church and States when they fall out not one or two but many or all the chief as the eighteenth yeer of Josiah when the Law was found when that great passeover was kept when he and the people of God entred into a solemn covenant with God when the great reformation was made among them such great acts were taken notice of as also the changes in Babylon when the Chaldean Monarchy began when Nebuchadnezzar was put into the Throne and his head lifted up above others God would have us take notice of the chief acts of his mercy and providence at chief times Hosea 14.8 Ephraim shall say What have I to do any more with Idols There will be a great alteration then it will be a remarkable time said God I have heard him and observed him and then followeth Who so is wise and he shall undrstand these things prudent and he shall know them Now is a time of memorable emergents and they should be considered the famous things of 1640. 1641. ought to be had in everlasting remembrance a triennall Parliament resurrection of Religion Law and Gospel were found again Reformation begun Protestation and Covenants taken the Kingdomes united here and forain ones shaken in pieces 3 This makes for the truth and strength of our Prophets visions and prophecy for when exact particular times and places are set down that things were done in such a yeer of such a King such a moneth such a day of the moneth it addes weight to an ordinary History and when the Spirit of God shall so punctually determine the time to a yeer a moneth a day it is a strong seal to the truth of the visions and prophecy 4. See here from the fifth day that God hath a speciall care of his Sabbaths and of the spirituall good of his servants Of his Sabbaths that they shall not lie in the dark when they are in Babylon God will open heaven and appeare to a Prophet and give him visions upon a Sabbath day God will do it too upon a Sabbath day that so the people which were in a sad condition that laboured now in Brick and Clay again that were building planting taken up with secular affaires might have a seasonable opportunity for the good of their souls The Sabbath was made for man for the good of man and they found it so Though they be in Babylon they shall have a Prophet they shall have visions and visions upon a Sabbath day when they have liberty and opportunity to come to the Prophet to be instructed in these visions without prejudice to their Callings Ezekiel 1.1 2 c. As I was among the captives by the river Chebar that the heavens were opened and I saw visions of God In the fifth day of the moneth which was the fifth yeere of Jehoiaxhins captivity The Word of the Lord came expressly unto Ezekiel the Priest the sonne of Buzi in the land of the Chaldeans by the River Chebar and the hand of the Lord wast here upon him As I was among the captives by the river Chebar HEre is the place mentioned where the Prophet was and the occasion of his being in it Among the captives The originall s in the middest of the captivity the abstract being put for the concrete captives for captivity and this is ordinary in the Scripture as circumcision for cirumcised Phil. 3.3 Election for Elected Rom. 11.7 the election hath obtained that is the elected and here in the middest of the captivity is in the midst of the captives In the middest is not to be taken Geometrically and strictly as if he were exactly in the middest of them proportionably every way considered but in the middest is to be understood among the captives they were captives and so was he As Josh 7.13
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
heaven opened I saw visions of God and the Word of the Lord came expresly to mee and the hand of the Lord was there upon mee Here were strong evidences of his Call to the work he was to go about Ministers are to be the mouth of God to the people and the mouth of the people to God both are weighty businesses they deal about the eternall truths of the eternall God your immortall souls and the everlasting condition of them The glory of God is concredited in a great measure unto them the great things of the Kingdome of Christ are put into their hands to dispense as God shall move and give them opportunity Had they not need therefore to see to it that their Call be right and to make it out strongly and clearly that God hath sent them If they can clear it up that God hath sent them they may expect his assistance his blessing his protection and successe in their labours How ever things prove this will be their comfort in the midst of opposition reproach persecution hazard of liberty and lives I was called of God I am in his work in his way he brought me into his Vineyard hee will stand by mee I will go on let him do with me what he pleaseth The clearnesse of a mans Call will add much comfort to a mans spirit in a black day it makes conscientious pitifull and painfull a Ministers call being evident the peoples consciences will be satisfied will receive his doctrine then will they look upon him as their Pastor and Teacher reverence him for his works sake and are likely to receive much good by him Whereas otherwise if the Calling of Ministers reach no higher then a Patron or Prelate there is seldome any good comes either to Ministers or people therefore it concernes them to look narrowly to it that their Calling be of God cleare and strong to themselves else they cannot make it out to others neither shall finde that comfort nor do that good which otherwise they might 3. That in corrupt times when Religion the Chuâ—ch and Gods glory are greatly indangered God then takes care to raise up some extraordinary servants to vindicate his truth in his people his glory all was brought now to a desolate condition false Prophets prevailed Religion suffered Gods honour was low and now God takes Ezekiel that was one of the ordinary Priests before and bestowes a larger measure of his Spirit upon him and raiseth him up to be a Prophet and sets him awork to do great things in Babylon Though now men be not called immediatly by the voyce of God and Christ as of old yet by extraordinary instincts and motions of Gods Spirit they were heretofore and are still put upon great services Philip was a Deacon by his ordinay Calling but by extraordinary instinct and hints of Gods Spirit he was raised up to be an Evangelist and to do greater service unto the Church of God So Luther that was a Frier at first by extraordinary instinct of Gods Spirit was raised up to purge errors out of the Church and to glorifie God especially in clearing the doctrine of Justification by Free grace So Zwinglius Wickliffe and others in our dayes God hath not left himself without witnesse at this day he hath stirred up the spirits of some to do him great and extraordinary services 4. That those Ministers are fittest to speak to the people that finde the Word of God to have being in them The Word of the Lord came expresly to mee the Word of the Lord had being in him was ingraffed in him When the Word is a word of being in our hearts then it will be a word of power in your consciences That which comes from our hearts will reach to yours and will be effectuall in you otherwise the Word is but an empty sound it cometh from the teeth outward and reacheth but to your eares and seldome goeth down into your souls 5. Take this note that there are principles of opposition in the dearest servants of God to the work of his Spirit It is said the hand of the Lord came upon mee invaded mee so some render it I stood out against God I had my carnall reasonings I had stubbornnesse and opposition in my will I said there was a Lion in the way and I pleaded hard against this work and service But the Spirit of God came upon me came mightily upon me came with a strong hand upon me as he saith came so upon me that it subdued all my carnall reasonings subdued the stubbornness of my will it removed all my shifts and pretences and brought me off to go about the Work of God Is it not thus with most Christians When you would pray when you would do good is not evill present with you But when the Spirit of God cometh upon you it will overcome that indisposition that sluggishness that opposition it will work down distempers and frame you sweetly to go about the work of a God as it did Ezekiel 6. That the Word and Ordinances of it that visions and revelations do the heart of man reall good when divine vertue goes along with them otherwise not What if Ezekiel had seen never so many visions what if God had spoken never so expresly unto him unlesse the hand of God had been upon him too unlesse the Spirit of God had improved those visions and ingraffed those words in him all had been as an empty sound all had been as meer shadowes and sights to him But when the Spirit of God goes along then there is efficacy and benefit in any Ordinance take away the Spirit from the Word and Ordinances of God and they will be but dry bones without meat or marrow take the Gospel which is called the ministration of the Spirit if the Spirit be not in it the choisest promises the sweetest truths there what are they they are Literae damnatoriae and Leges mortis they are letters and lawes of death to the soul When the hand of the Lord is upon an Ordinance and upon a man in that Ordinance then is there good gotten and then doth the soul gain 2 Cor. 10.4 Our weapons are mighty through God 7. That all spirituall good received and done by the Saints is from the operation of Gods Spirit which therefore is called Gods hand Luke 11.20 If I by the finger or hand of God cast out devils this finger Mat. 12.28 is called the Spirit of God If I by the Spirit of God cast out Devills That which is called finger in one is called the Spirit in the other Now doe men receive any good have you faith have you love patience meeknesse understanding zeale godlinesse any all graces It is this hand of God that hath wrought them Doe you doe any divine good unto others It is this Spirit of God that workes by you and inableth you to doe that good Act. 6.10 They were not able to resist the wisedome and Spirit by
which he spake Stephen spake by the Spirit of God If you heare if any good be done or received it is from the Spirit which is the hand of God Therefore you should know to whom to give the glory and honour of all your receipts and of all your actions 8. Note here That the Messengers of God should come not onely with the Word of God but also with the hand of God they should â—â—ing his truths and his Spirit Ezekiel the Word of the Lord came expresly to him and the hand of the Lord was upon him It is needfull that Ministers come not onely with Law and Gospel with the Word of God but that they come with the very hand even the Spirit and power of God for all the efficacy and good done is by the Spirit If a Minister come and bring the letter onely without the Spirit what evidence will there be to his owne soule of the certaintie of those things whereof he speakes How will he be able to see into the spiritualnesse of them to know that they are of God and that they are to be commended to the people in the name of God when he wants the Spirit of God to discerne them himselfe What prevalency can there be in the hearts of hearers when the Minister comes not with demonstration of the Spirit What bottome is there for the faith of men where there is the wisedome of words without the power of the Spirit The hearers get most good when Gods letters come to them not without his seale evidencing they are his letters Hence saith Paul 1 Cor. 2.4 5. My preaching was not with inticing words of mans wisedome but in demonstration of the Spirit and of power that your faith should not stand in the wisedome of men but in the power of God Then doth the faith of hearers stand in the power of God when the Ministers come with evidence and demonstration of the Spirit of God Last of all From these three verses generally considered observe That when Gods servants are in deepe afflictions then are usually brought in the sweetest consolations Here is Ezekiel taken out of his own Countrey deprived of his estate and friends of the Temple of Gods Ordinances and solemne Assemblies and of all the sweet and good that Jerusalem afforded He is brought into Babylon he is a captive there he is solitary now by the River side he was in a distrest and forlorne condition What man here would be in Babylon now and not think himselfe very miserable When Ezekiel was in this condition heaven is opened visions are seene God speaks expresly unto him the hand of the Lord is there upon him So that you may see when we are in deepe affâ—ictions many times God commeth in with his sweetest consolations Gen. 15.1 Abraham in the Chapter before had gotten a victory and rescued Lâ—t his brothers sonne out of the hands of sundry Kings and being come home he falleth into a shaking fit and is filled with feare lest those Kings should reinforce their strength come upon him and his and destroy all While he is in this agony God commeth to him Feare not Abraham I am thy shield and exceeding great reward God came in his deepe distresse and brought in a sweet refreshing to his soule Elijah that great Prophet and worthy servant of God after he had made a sacrifice of Baals Priests and Jezabel sought after him to slay him and had vowed that he should die the death 1 King 19. if there were no more men in the world he was forced to flie for his life and he flieth into the Wildernesse and there was a great famine neither bed nor bread he had there and whither to goe he knew not he had many enemies he hardly knew a godly man left he was even weary of his life now he sitteth downe under a Juniper tree and desireth that God would take away his life It is enough now O Lord saith he take away my life for I am not better then my fathers I am even willing to die the world is so wretched and there so much hatred of thee and thine Ahab and Jezabel are against me all the Countrey and Land cry out of me as the troubler of Israel and to what purpose should I live any longer While he is in this condition God sendeth an Angel unto him and an Angel with bread to feed him and with glad tydings to comfort him John when he was in Patmos banished by Domitian in a place where were the condemned parties belonging to the State of Rome those that were the most desperate and vile wretches that they would faine be rid of they sent them to Patmos John was there and while he was there he had those revelations that were full of glory and excellency The three Children when they were in the fiery furnace the fire did them no hurt but loose their bands and set them at libertie and then one like the Sonne of God commeth and walketh amongst them and comforteth them in those fiery flames In deepe distresses then God doth often let out himselfe he dwelleth in the darknesse and letteth out himselfe and becommeth light to those that are in darknesse You know that passage in the booke of Martyrs of Glover and Austen Mr. Glover was sad and full of feares some dayes before he was to suffer his spirit was downe he quaked and trembled to thinke of the stake and of that bitter cup he was to drinke he was afraid that he should deny his Saviour and undoe his soule But the night before he was to suffer he cryed out unto Austen Ob Austen he is come he is come I knew a woman in travell M rs A. G. and in that travell whereof shee dyed who had been sometime in darknesse and having much sought God and waited for the revelation of his countenance when shee was almost spent in her travell and come neare her end upon a suddaine shee sprang up and fixing her eyes towards heaven said He is come he is come he hath kissed me with the kisses of his mouth his love is better then wine I will not exâ—hange my condition with the greatest Prince in the world the Lord is infinitely good he hath not deceived me neither will he ever deceive any Shee had these impressions upon her spirit till the breath went out of her body Thus God in great distresses in deepe afflictions bringeth in seasonable and sweet consolations And I looked and behold a whirlewinde came out of the North c. Wee are now come to the Vision some make five Visions in this Chapter The first is a Vision of a tempest in this fourth verse The second is of the foure living creatures with their description from this verse to the 15th The third is of the wheeles from the 15th verse to the 22. The fourth is of the Firmament from the 22. verse to the 26th The fifth is of a Throne with one in it from
give us in Satan here and make him the god of the world Exemplo imperio suggestione and that by example command and suggestion and Christ doth thrice call Satan the prince of the world Joh. 12.31.14.30.16.11 and Eph. 2.2 according to the Prince of the power of the aire the spirit that now worketh Vnaquaeque res v sibilâ—s habet Angelicam potestatem sibi praepositam Aug in l. 83. qu. 79. q. In hoc mundo visibil nihâ—l n si per creaturam nvâ—sibilem d sponi potest Thom. 1. part qu. 110. The devill hath great power in the aire to raise winds to cause storms thunder lightning which is the power of the aire and the same power hath he in the spirits of the children of disobedience and by that spirit whereof he is Lord he can move them any way as the winds and clouds and carry them against Christ and his truths Now hence I infer that if Satan and ill Angels be as gods princes in this world have power in the aire and hearts of wicked men then must it needs follow that good Angels are as Gods and princes and have as much power in the world and hearts of good men as they otherwise devils should gain by their fall more then ever they had by their standing and it 's not credible that wicked damned spirits should have more honourable titles and larger power then the holy and glorious Angels What be those services the good Angels are imployed in Answ 1. To inform us of Gods will and God of our wayes They acquaint us with Gods mind Gen. 18.19 Angels told Abraham and Lot what God would do to Sodome an Angell tells Elijah 2 King 1.3 what to say to the Messengers of the King of Samariuâ— an Angel tels the Apostles Act. 1.11 that Christ shall return in that manner they had seen him go up to heaven Christ tels John Rev. 22.16 that he had sent his Angels to testifie those things in the Churches the Angel tels Daniel that he came forth to give him skill and understanding Chap. 9.22 Mat. 1.20.2.13 An Angel informs Joseph of the minde of God touching Mary and Christ So to inform God what is done here among men the Angels went up the ladder as well as came down Zach. 1.11 The Angel sent out by the Lord certified the Angel Christ that stood among the Myrtle trees Per Mâ—nistros more potentisstâ—m regis omnia faciâ— Bonav that they had travelled up and down the world and behold say they all the earth sitteth still and is at rest This God doth for honour and not necessity he knoweth all things but he will have them witnesses of his will 2. In opposing the great enemies of Christ and his Church whereupon they intermedle with Kings and Kingdomes and the great affaires thereof Dan. 10.20 Knowest thou wherefore I come unto thee now will I return to fight with the King of Persia and when I am gone forth lo the Prince of Grecia shall come This Angel Gabriel oppos'd the cruell Edicts of Cambyses King of Persia who laboured to keep the Jewes in captivity longer and to oppresse them sorer then others had done but Gabriel kept them from execution and brought his kingdome to ruine by degrees and therefore he saith the Prince of Grecia shall come I will leave Persia and go into Greece and stir up Alexander to come into Persia and spoile the King of his kingdome when Princes are stirred up by flatterers and prophane wretches to oppresse the godly to hinder the work of the Temple then Angels do fight against them Elesbaan King of the Ethiopians being in armes against Dunaam a Tyrant his army was much oppressed with famine and the power of the Tyrant whereupon he dyed to God for help and presently heard Gabriel Gabriel Gabriel thrice he heard that voyce from heaven intimating that Gabriel would help him whereupon he joyned battell with the Tyrant overcame kill'd most and took the Tyrant King of the Homerites Baron anno 523. Ammonius de gestis Francorum l. 3. c. 87.88 Vbi non est contrarietas voluntatis non est pugna and bound him in chaines At a great battell between Clotharius and Theodoricus was seen an Angel with a drawn sword and many were slain on both sides Some understand these Princes to be Spirits if good there is no discord between them good Angels are without sin and so no opposition in their wills to Gods or one another if of evill Angels it 's that wee aim at the good Angels oppose and contend against the evill with all their strength Rev. 12.7 Michael and his Angels fought against the Dragon and his There was a great battell in heaven the Devill and his angels were cast out which is for the great comfort of Sion certainly devils and devillish men would over-run all if there were not Angels imployed in the four quarters of the world to keep the Church and people of God when Balaam and Balak would have curst Gods people an Angel cometh forth and fights against them Numb 22.22 This is one great office of the Angels to fight against Princes Potentates and men of the earth that seek to oppresse the people of God and labour to hinder Temple work and the welfare of Sion 3. To execute the judgements of God upon wicked men the death of their first-born in Egypt which was the chiefest of the plagues and touched them neerest was done by a destroying Angell who therefore is called Hammaschchit Exod. 12.23 the destroyer shall not come into their houses but into the Egyptians he did come the singular number is put for the plurall a thing usuall in Scripture and so the sense is that Angels were the destroyers of Egyptians and the Psalmist in the 78. Psalm 49. saith God did this work by sending evill Angels among them not that these Angels were wicked spirits as some have thought but Angels or messengers of evill of death unto them The Egyptian Sorcerers used the help of wicked Angels to oppose Moses and harden the Egyptians and God used the help of good Angels to punish evill doers they have been and are imployed in such service the Angels that came to Lots house smote the Sodomites with blindnesse great and small which were at Lots door Gen. 19.11 They fetched fire from heaven and destroyed the place ver 13. When seventy thousand died of the plague 2 Sam. 24.17 in Davids dayes it is made the work of an Angel ver 17. he saw the Angel that smote the people it was an Angel that slew 185000. Assyrians Isa 37.36 Psal 35.5 6. It 's their work to chase and persecute wicked men often Angels of God do suddenly destroy them Act. 12.23 And immediately the Angel of the Lord smote him Lorinus thinks it was the Devill did it but it was some good Angel that being zealous for God did vindicate his glory which was given to a mortall
in pede ad quem pertinebat onus totius corporis quod per lincam rectam incumberet De Subtil they are called the strong men and Cant. 5.15 Christs legs are said to be as pillars of marble and Scaliger saith that mens firmnesse is in their feete on which the burden of the whole body directly depends Here then we have the firmnesse and constancy of Angels to goe on in Gods work no burthen can make them buckle no act no force can put them out of their way no wearinesse can make them sit still Angels will meet and stop Balaam and give him commands the Angel will have Lot out of Sodome The sole of their feet was like the sole of a Calves foot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it were the sole of a round foot Quasi planta pedis rotundi pedes rotundos like a globe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cumt alaribus Horat. Ad omnen occasionem nutum Dei. so the Hebrew signifieth both round and a Calf that is fat and hath round feet smooth round and movable to carry any way the Septuagint hath it winged feet Mercury the Poets god was painted with shoes which had wings This sets out unto us both the swiftnesse of Angels of which before and also their usefulnesse to move any way to do service in any part of the world like a Bowle or Globe is equally disposed for motion into any of the four quarters of the world so are the Angels ready to move any way upon every occasion and hint from heaven man cannot do so one man is fit for one service not for all one is fit for counsell another for war a third for Sea a fourth for Land c. They sparkled like the colour of burnished brasse Steel or Brasse being polished or burnished shines very beautifull and sends out eye-dazling beams such as have much glory in them and by this colour of their feet we are led into these observations Obser 1. That the Angels are unpolluted in all their ministrations they contract no filth no soile to their feet when they are in motion they are pure spirits act purely and abide most pure their feet are like polished not polluted burnished not blemished brasse and so hold forth to us an example of purity in our ministrations that wee should be conversant in them so as to be unblemished 1 Tim. 2.8 lifting up holy hands c. 2 Pet. 3.11 What manner of persons ought yee to be in all manner of holy conversation here it 's answered like Angels 2. That the works of God by Angels or men done rightly with a streight foot that is done according to Gods will have much glory and efficacy in them they shine like the polished brasse there is their glory and sparkle there is their efficacy When the Angel destroyed Senacharibs host what glory and efficacy was in that work When the Angel came to Manoah and went up from him in a flame of fire how glorious was this sight how efficacious was the work in the heart of Manoah John preached the truth with a right foot and without delay when call'd to it and hee was a burning and a shining light Joh. 5.35 Herod found him so Mark 6.20 He feared John knowing hee was a just and holy man the glory of his justice and holinesse shines into his head and the power of them affected his heart hee knew hee feared actions done according to Gods will hold forth much of God in them 1 Cor. 14.24 If an unbeliever come in and heare them prophecy that is according to the minde of God carry the action as becomes the Church and the presence of God he is convinced and almost converted and saith God is in you of a truth hee sees so much glory feels so much power that hee can contain no longer c. Isa 52.7 Their feet are beautifull to your eyes and their actions are efficacious in your hearts Gods will is the Standard and measure of all actions and when they are done according to it they are very glorious and beautifull 3. That they are cheerfull in the wayes and works of God they go not dully about their service their feet do shine they have more delight in doing one act of Gods will then wee have in doing all the naturall acts of our lives you shall finde them in a sweet posture and frame alwayes Rev. 4.9 they give glory honour and thanks to God and Rev. 5. they are brought in singing and singing a new song which notes their cheerefulnesse and intention of it so in Luke 2. ver 13 14. Angels are the Quiristers of heaven they make heaven heavenly The last part they are described by is their hands VERS 8. They had the hands of a man under their wings SOme would make sixteen hands to each living creature or face but that 's not likely we finde no number set down and therefore will be content to leave that undisputed whether two four eight or sixteen Hands they had and hands of a man and that under their wings on their four sides The hand notes action Eccles 9.10 Whatsoever thy hand findest to do do it with thy might So Prov. 3.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist 3. de anima The Philosopher calls it the Instrument of Instruments and saith God hath given to man two speciall Organs to the body the hand to the soul reason and look what use reason is of to the soul the hand is of the like use unto the body yea soul reason body are all beholden to the hand for the service that it doth the great things in families Cities Kingdomes are done by the hand Scalig. faith Scal. exercit 256. Nature hath armed man with three things Reason Speech Hands Reason is the hand of the understanding Speech the hand of Reason and Hand the Executresse of Speech that doth the commands all things would be as dead if the hand did not quicken them by the spirit and motion of art Obser 1. That Angels are fit for service they have hands and hands are not made in vain they are for work where there are no hands no power strength or way to put forth that power there is no fitnesse for service but Angels have power and wayes to execute that power they have hands not for ornament but for action 2. That Angels do their works rationally they have the hands of a man look as men do manage the works of their hands judiciously and wisely so do Angels there is nothing defective superfluous perverse rash indiscreet or culpable in their ministrations they know all circumstances and misse not in any how wisely did the Angel manage the businesse with Mary Luke 1.28 hee salutes her shee feares In the 30. verse hee comforts her and tels her shee should conceive and have such a son as never woman had and when she doubted of it ver 34. How shall this be seeing I know not man ver 35. the
's the Spirit of God is the great Agent that sets Angels aworke they performe nothing by their owne vertue and strength but at the command and impulse of the Spirit they act they set out proceed finish returne As it 's in a Ship at Sea there are the winds without to drive it and the Pilot within to guide it to what place he pleaseth so here is the command of the Spirit ab extra and the impetus intra to carry out and order these the great things Angels have done have been done by the Spirit of God if they suggest good thoughts if an Angel strengthen Christ in his agony if they reveal mysteries and things to come to Daniel and others if contend against Princes and agitate the great affaires of the kingdome it 's by vertue of the Spirit of God that works efficaciously in them and in good men that are imployed for the glory of God the publique good of Church or State When choice garments were to be made for Aaron Exod. 28.3 the 31. and v. 3. Cunning and carved work in gold silver and brasse was to be made for the Tabernacle it was the Spirit of God that inabled and acted men for that service When great things were to be done by the Judges in Israel it 's said The Spirit came upon them and the Spirit moved them Judg. 3.10 The Spirit of the Lord came upon Othniel and hee judged Israel and went out to war and the Lord delivered the enemies into his hand and his hand prevailed So Jephtah Judg. 11.29 and Sampson Ch. 13.25 The Spirit came upon them and moved them and they did great things And this is set down to let us see that it 's the Spirit doth all in the Magistracy and in Martiall affaires in City and Camp yea and Church too Zach. 4.6 Not by might nor by power but by my Spirit saith the Lord of Hosts oft mention is made of the Lord of Hosts and truths that concern the Temple are sealed up with it in this Prophet more then others because there needed to such a work as building the temple the power of a mighty God so many so mighty were the enemies yet God would not do it by the might and power Zorubbabel had but by His Spirit 3. That Angels are led and easily led by the Spirit they went it notes their duciblenesse or tractablenesse they went without dispute without delay immediatly cheerfully and they went whither the Spirit was to go that is whither the Spirit would have them go the Spirit is so infinitely wise holy and good that even Angels do freely and fully submit to the conduct of it and therefore it is that they go streight forward that there is no crookednesse in their works that they do such speedy and honourable service and if such glorious able and perfect creatures be willingly led by the Spirit shall we that are base and beggerly refuse the manuduction of the Spirit if so we forsake the choisest mercy for Rom. 8.14 As many as are led by the Spirit of God are the sonnes of God be they Angels or men It seems there are but few that are led by the Spirit of God because he saith As many as are led intimating all are not few are there be other spirits that leade men there is a spirit of envie Jam. 4.5 of the world 1 Cor. 2.12 of whoredomes Hos 4.12 of security Isa 29.10 a spirit of error 1 Jo. 4.6 of Antichrist ver 3. and by these most men are not only led but driven quenching grieving vexing and resisting the good Spirit of God more like devills then Angels but let us when we have imperium or impetum monitum or motum Spiritus let us say whither the Spirit will have us go we will go what that will have us do wee will do offer up our selves freely and fully to the conduct of the Spirit and that will leade you into all truth and into the land of uprightnesse It 's an argument you are of the world if you receive not the Spirit of truth and submit not to the guidance thereof John 14.17 VER 13. As for the likenesse of the living creatures their appearance was like burning coals of fire and like the appearance of lamps it went up and down among the living creatures and the fire was bright and out of the fire went out lightning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Hebrew word notes a Torch or burning wood where the fire and flame are more tenacious and strong titiones firebrands that are lively and flaming heating and lightning In this verse is set out not the figure and shape of the living creatures that was done in the 10th verse but the colour of their faces which is described First by similitudes 1. They are liken'd to burning coals of fire 2. To lamps Secondly by the motion of it It went up and down among the living creatures Thirdly by the operation and efficacy of it lightning went forth of it For the better understanding of this dark verse we must consider that the Lord Jesus Christ being exceedingly offended with the wickednesse of the Jewes is presented in the vision to the Prophet sitting as an angry Judge upon the throne ready to take vengeance on them for their sins they were Idolatrous oppressive prophane ingratefull slighting and persecuting the prophets therefore Christ comes arm'd against them with zeale and fury and suffer they must hereupon the Angels being inflamed with the zeal and indignation of their Lord and Master are said to be like burning coals and lamps When men have a holy anger against sin and sinners and are zealous for God how do their faces burn and glow and their eyes sparkle so was it here the Angels were affected much to see the Lord Christ so wronged by a company of sinfull wretched men whereupon their colour became fiery their faces burned with zeal and their eyes sparkled and they were ready to execute the sentence of the Judge upon this delinquent people It went up and down among the living creatures The fire and flame that stood not still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was in perpetuall motion Mithhallecheth it made it self to walk of it own accord and pleasure it went up and down it that was fire went up and down among those four formed creatures some make it the likenesse and appearance it self that went up and down but it 's better to understand it of the fire which is distinct from the likenesse of the creatures and it 's the vigour of Christs Spirit Vertue came out from Christ the King and Judge upon the Throne which was like fire and flame to prepare quicken and actuate these spirits to a fuller execution of divine pleasure It was light and out of the fire went forth lightening Here you have the operation of this fire it was light that is it did inlighten the Angels they saw by this light what was to be done in this
Paul saith I can do all things through Christ that strengtheneth me what bitter things did they and others suffer and it was not common strength but speciall influence Phil. 1. To you it is given not onely to believe but also to suffer Blandina's spirit was heighthned above the malice and torments of men for having animated her children to suffer and sent them as conquerors to Christ their King shee comes forth to suffer before the tormentors cheerfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 5. as called to supper with Christ her husband as one comes to a marriage supper and after stripes tearing with wilde beasts burnings putting into a net and tossings by a Bull being without sense of torment by reason of her faith and conference shee had with Christ at last they killed her with the sword and the enemies confessed they never saw such a woman suffering such things so couragiously and constantly As sometimes God suspends the ordinary operation of the creature the Lions mouths are shut they touch not Daniel the fire burnes not the three children so sometimes hee lifts up and extends the operation and strength of the creature to an extraordinary heighth the winds what vertue doth God put into them how doth he raise them what terrible work do they make at Sea and Land tear Navies in pieces sink them in the deeps and tosse Ships out of the water upon the drie land Ravens fed Elijah morning and evening he goes in the strength of a cake and a cruze of water forty dayes 1 King 19. God hath lifted up many in these dayes to do more then ordinary service Ezra 1.5 God had raised their spirits to go up to build the house of the Lord so Hag. 1.14 5. That God at his pleasure puts stands to the motions of the second causes the Angels stood and the wheels stood and this was by the over-ruling hand of God that can stop the course of nature any wheels or agents whatsoever Josh 1◠12 13. God staid the course of the Sunne and Moon and made them stand still the space of a whole day and hereupon some gather that the ebbings and flowings of all Seas ceased In Hezekiahs dayes the Sun went backward ten degrees God stopt the course of the waters and made them as steady as walls and mountains when the Israelites were to go through the red Sea Doth not he shut up the wombs of those are likely enough to be pregnant and prevent generation did not hee take off the wheels of Pharaohs Chariot God can put a stand to the greatest wheels 1 King 12.21 when an army of 180000. chosen men was brought into the field to fight and fetch back the kingdome that was wheeled over to Jeroboam see what a stand God put to that army Vers 24. Yee shall not fight against your brethren return every man to his habitation they did so and presently that mighty army was disarmed The buying in of Impropriations a work of great and good concernment God put a stand to it The undertaking for Ireland hath the wheel stopt if not taken off The motion of the wheels to the Isle of Providence are staied by the eye of providence Are there not stands in our consultations and doth not God oft take wisdome from the wise and understanding from the prudent are there not stands in our Millitary affaires the mighty men do not alwayes finde their armes Hath not God oft put a stand to the enterprise of our adversaries It 's the Lord that hath hedged up their way with thornes and walled a wall that they have not found their paths and God hath hedged up our wayes that we have not found our paths to a full and thorough reformation This great wheel hath great stops the children are come to the birth but there is no strength to bring forth neither doth Gods work cease when hee makes stops A man who is printing a Book defers the Edition because he will make an Addition if it be delayed it 's inlarged and that 's no losse stops of providence in the wheels of the world are Gods Parentheses and while they are writing the work goes on VER 20. Whithersoever the Spirit was to go they went thither was their spirit to go and the wheels were lifted up over against them for the spirit of the living creatures was in the wheels IN this Verse is laid before us the procreant cause of the wheels motion and that is the spirit which is the first and highest agent and moves both superiour and inferiour causes This spirit is set out emphatically the spirit or that spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the spirit of the Angels but the eternall Spirit of God which was in the Angels or the living creatures that Spirit was in the wheels and with what motion it moved the living creatures with the same it moved the wheels this is the scope to shew that the four living creatures and four wheels were moved by the same Spirit of God Touching this Spirit I spake in the 12th Verse where I also shewed you how the Spirit is said to go and move from place to place This answers a secret objection How could the wheels move at the motion of the living creatures they are dead and senslesse things without any motive vertue in them And this obiection is fully answered in these words the Spirit of life was in the wheels That is rendered the spirit of the living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus vitalis or spiritus animalis is in the Hebrew Spiritus vitae the Spirit of life the inliv'ning quickning spirit the lively active spirit or the spirit of the living creatures and per enallagen numeri by a change of the singular number into the plurall the spirit of the living creatures and so the sense runs that Spirit was in them the same was in the wheels Object If the same Spirit be in the wheels are not they also living creatures having the same spirit and motion Answ If I should say they were moved as if they had the Spirit in them this might helpe the difficultie but doth not satisfie the Text which saith the Spirit was in the wheels therefore know that as the living God is in every thing moving and acting them according to their severall natures and yet doth not make all to be living creatures so the Spirit of God was in these wheels not animating inliv'ning but moving them to those services were commanded and appointed Observ 1. That second causes move not of themselves neither superior nor inferior not the wheels which are weaker here beneath nor the Angels which are stronger and above they move not but at the motion of the Spirit whither that was to go they went Earth Water Winds Beasts Fowles Men their Councels Warres Peace Trades they all move ad motum Spiritus it 's the Spirit of God that moves all the wheels All motions all wheels are subject to the
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
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
the acquaintance of wicked men the Prophet Micah will give you reason for it Chap. 7.4 The best of them is a brier the most upright is sharper then a thorne hedge You think some of them are faire men have good natures good parts great places and you may bee intimate with them lean upon them and get good by them if not doe good to them but you are deceived saith he the best of them for wit parts birth breeding place is a brier yea the most upright those that are civill What shall you what can you have frō a Scorpion but aculeum vulnus venenum clam palam insidiabuntur Somper lanam saepe vitam perdunt When one commended Julian the Cardinall to Sigismund the Emperour he answered Tamen Romanus est And so when any wicked man is commended to you answer Tamen sentis est that have a form of godlinesse and walk according to their light even they are sharper then a thorn hedge And because it is incident to the nature of man to minde great ones and seeke their acquaintance he speakes in the verse before of Princes Judges and great men and beats men off from looking after leaning upon them the sheep run to the hedge for shade in the heat and shelter in the storm but what 's the issue If they eseape with their lives yet they goe off with rent garments and if the best of them bee briers what are the worst of them When David was become a Courtier he met with a spear and found Saul sharper then a thorn hedge his spirit was vext with him and no marvell wicked men vex the spirit of God who hath more patience and wisdome then man who is without all corruption and altogether holy yet his spirit is vexed with them Isa 63.10 Therefore the Spirit of God counsels us what acquaintance to seek Job 22.21 Acquaint thy selfe with God and be at peace and thereby good shall come unto thee he will not be a brier or thorne to run into thy hand he will not vex thy spirit trust him he will not deceive or disappoint thee 5. See what fruit to look for from them fruits sutable to their nature 1 Sam. 24.13 Wickednesse proceedeth from the wicked it is a proverb and they have much truth and strength in them and it was ancient then and in all ages hath been made good observ'd that wickednesse comes from the wicked by it David cleares himselfe taxes his malicious enemies and confutes Saul himselfe As for me I am accused to be a seditious and traiterous fellow a man that seekes thy life O Saul thou hast followers and flatterers about thee to exasperate thee against me that put thee on to hunt me as a Partridge on the mountain and to spill my blood but I am no such man as they pretend and thou conceivest I had thee at advantage was counselled to take away thy life and could have done it but wickednesse was not in me I cut off the lap of thy Coat when I could have cut off thy Head I will make thee judge who is the wicked man those that accuse mee thou that pursutest the soule of an innocent man or my selfe that have spared thee having such advantage Wickednesse proceeds from the wicked if I had been a wicked subject as thou and others thought thy life had gone but thy Courtiers thy Counsellers are wicked yea and thou art wicked and nothing but wickednesse comes from you and that proceeds as light from the Sunne water from the fountaine breath from the nostrils Christ tells us wee must not look for good from them Matth. 7.16 Doe men gather grapes of thorns or figges of thistles If you looke for such fruit you will be deceived they may grow green as the vine and figge-tree but their fruit is different what fruit have Papists and Prelaticall ones brought forth in Church or State these many yeares corrupt trees cannot beare good fruit briers thornes brambles may bring fruit for Gadarens and swine not for Christ and his Disciples Judg. 9. The Olive tree had its fatnesse the Figge tree its sweetnesse and good fruit the Vine its pleasant wine they would not leave their places for promotion For usually when men are promoted they lose of their excellencie the Olive trees Figge trees Vines they lose of their fatnesse if not all their fatnesse of their sweetnesse if not all their sweetnesse but what had the bramble fire and fire to consume the Cedars of Lebanon brambles are of aspiring nature and when they are got up they fire States and Kingdomes 6. Then it 's no great losse when wicked men are taken away when briers and thorns are cut down and Scorpions killed who is damnified by it Spina sunt pestes terrae frugum morbi Plin. wicked men are the very plagues of the earth they suck away the sweet from the Vine the fat from the Olive It was said of Nero that he was venenum terrae and when that pitcher was broken it was gain not losse matter for praise not mourning the Husband-man is not grieved when the grieving thorn and pricking thistle are cut out of his corn Prov. 11.10 When the wicked perish there is shouting shouting on earth that justice is done his wickednesse at an end the Church and State eas'd of such a burthen rid of such a thorn and shouting in hell Isa 14.9 When Jehoiakim died there was no lamentation made for him hee was a wicked and worthlesse King his carkasse was no better then the body of an Asse and hee had the buriall of an Asse drawn and cast out in the high-way or ditches Jer. 22.18 19. hee had an infamous buriall and such saith Olimpiodorus is the end of every Magistrate or Minister that teaches and governs well but lives ill his end is infamous hee is buried in infamy but godly men are of great worth Heb. 11.38 the world was not worthy of them those precious ones mentioned there and those are living now God valued and values above the world godly men are the Pillars of the earth they are the marrow blood and soul of the world the world languishes and lies adying when they are pull'd away Moses Exod. 32.10 held Gods hands Moses is a man that hath power in earth and in heaven hee is a man that when there is a danger can go up to the heavens and so put the Lord to it that he saith Let mee alone that I may destroy this wicked people and I will make thee a great nation he would have hired him to have come to an accommodation men are now upon accommodating but a Moses will not accommodate no not with God himself when his people are in danger but he will have a blessing upon good terms hee will have Gods wrath removed and a reconciliation between heaven and earth or else Moses will never be quiet with God what a losse is such a man after his death if God had not
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
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
goes on by degrees in his wrath against a people he did not accomplish his anger and fury at first he began with lesser judgements but at last came up to a perfection before he had whipt them with scourges now hee would do it with Scorpions he had formerly done much vexed them with wars famine plague but never laid waste their city ruin'd their Temple scattered them into the four winds as now he would do hee had in times past corrected them like a father he would now execute them like a Judge the drops of his wrath had done no good now they should have the full vials all the wrath conceived against them should be inflicted accomplished 2. That wrath let out against a sinfull people oft times lies long upon them I will cause my fury to rest upon them they were 70. yeers under Gods displeasure in Babylon Gods wrath hath been upon the Jews that rejected the Gospel these 1600. yeers they would not be under the blessing of Christ they are under the curse of God his wrath abides upon them Gods anger and fury hath rested upon Germany above twenty yeers these kingdomes of Ireland and England are under it fervent prayer is requisite that God would remove his wrath and not let it rest upon us It 's a dreadfull thing to have settled plague or war amongst us The Barons wars in King John's Henry the third's and Edward the second 's dayes made sad times Gods wrath rested then for a long season upon this kingdome the choycest blood of it was let out and it brought a deplorable condition Let us repent and reform that wrath may not rest upon the kingdome and let us believe that wrath may not abide upon us John 3.36 He that believes not the wrath of God abideth on him man came into the world a childe of wrath an heir of wrath Christ is a remedy propounded for removall of that wrath if men believe not the wrath of God abides still on them goes along with them and will eternally sink them 3. God takes pleasure in executing judgement in accomplishing his wrath and causing his fury to rest upon impenitent and incurable sinners he will be comforted in it Prov. 1.26 I will laugh at your calamity God would bring calamities upon them just judgements for the setting at naught his counsels refusing his reproofs and rejoyce in them for as judgements are satisfaction to divine justice they are delightfull unto God Isa 30.32 in every place where the grounded staffe shall passe which the Lord shall lay upon him it shall be with Tabrets and Harps when God should destroy the Babylonians and Assyrians it should be with delight which the Tabrets and Harps expresse which were musicall Instruments used in wars and victories Exod. 15.20 And when God executed judgement upon spirituall Babylon Rev. 18.20 it was with joy therefore the Spirit of God calls for it Rejoyce over her thou heaven and yee holy Apostles and Prophets for God hath avenged you and himself on her also which was a comfort and ease a delight to God hence judgements in Scripture are term'd his pleasure Isa 46.10 11. I will do all my pleasure Calling a ravenous bird from the East and Chap. 48.14 Hee will do his pleasure on Babylon 4. The Word of God may be preached among a people and they through ignorance and malice not know it nor entertain it they shall know that I the Lord have spoken it they conceived not that it was the word of God which the Prophets delivered they thought them to be no more then other men and their word humane and therefore sleighted it there was much affected ignorance in them Isa 27.11 it 's a people of no understanding Jer. 4.22 My people are foolish they have not known me and as many were blind so many were malicious against the Prophets and their messages they brought from God Jer. 44.16 As for the words which thou hast spoken in the name of the Lord wee will not hearken unto thee but wee will do whatsoever thing goeth forth of our own mouth Christ came and preached to his own and they received him not they neither knew him nor his doctrine or if they did they maliciously rejected both 5. That wicked men shall be convinced and left without excuse they shall know that I the Lord have spoken they eyed men and not me they deem'd it mans voyce not heavens but they shall find that it was the voyce of God amongst them and what can men say when God hath spoken and hath not been hearkened unto every mouth will then be stopt they would not know but they shall know they would not own my truths but they shall feel my judgements and when they are upon them then will they remember the Prophets and their words which will be as burning coals in their bosomes then they will see what desperate revolts they have made from God how they are besieged with his power and cannot escape the stroke thereof when men shall see it 's the infinite great and glorious God that they have sleighted in the Prophets in the Ordinances then they will be struck dumb and fall under the wrath of that God 6. God will justifie his servants in their zealous labors for him They shall know that I have spoken it in my zeal it 's God speaks in the Prophets it 's his zeal they expresse let men be zealous against sin the iniquities of the times they are counted mad fiery fellows troublers of Israel seditious factious c. Paul was a zealous man and not only Festus an Heathen counted him mad Act. 26.24 but even the Christian Corinthians 2 Cor. 5.13 thought him besides himself and such conceits had the people of Christ who was a man of zeal they thought him too hot that his zeal was beyond his judgement Mar. 3.21 they plainly said he was besides himself Michal scoft at David as one of the fools for his zeal Let the world passe what censure it will upon Gods Ministers God will justifie those who are sincerely zealous and count their zeal his zeal 7. That the Lord is intense and will not recall his indignation when he deals with unfaithfull covenant-breaking persons as in Gods zeal there is intense love towards his Church when God promises mercy to his people it 's seal'd with this The zeal of the Lord of Hosts shall do it 2 King 19.31 so here is intense hatred wrath against his enemies therefore God beats them off from their own inventions in the second command by this consideration that he is a jealous God and his jealousie extensive to the 4th generation and Deut. 32.22 saith God A fire is kindled in mine anger and shall burn unto the lowest hell and shall consume the earth with her increase and set on fire the foundations of the mountains and what 's the reason of this indignation it's given in vers 21. they have moved me to jealousie with that which is not
up and send officers belongs to Christ 228 unable ones not sent by Christ 229 Ordinances do good when the Spirit is on them 60 efficacy of them is from Christ 294 they are Gods name 454 P Pan What the iron pan signifies 385 Patience God bears long with the sins of his people 400 yet forgets not their sins ibid. People enemies to their own good 375 their sins deprive them of spirituall mercies 379 like to hair in three respects 418 Gods people may become worse then Heathens 432 Perseverance Angels go on 116 Pestilence The etymologie and nature of it 455 Pity What the word notes 453 Place God hath three places 309 no holiness in them now 312 449 no place can hinder the working of the Spirit 364 how places become holy 448 Pope And his Hierarchy not of Christ 228 229 Principles There are opposite principles in the best of men to the wayes of Christ 319 Priest Occasion of setling the Priesthood upon Levi. 45 Prophet Whence 8 of the first and second Temple 9 a Prophet in Babylon 23 subject to scorne reproach 47 they were carried on in their propheticall work hy the might of the Spirit 316 they could not prophecy at their pleasure 326 they must speak the words of the Lord 336 how a Prophet should be received 338 counted mad men 373 Providence Acts in all motions 144 it puzzles the ablest unsearchable dreadfull 149 it 's in the least motions 152 works of it glorious beautifull ibid. 287 it over-rules secondary agents 403 Punishment conformable to sin 412 Q Quiet The quiet spirits are fittest to receive and act spirituall things 329 R Rainbow The naturall cause of it 192 the naturall and theologicall signification of it 193 194 Ram A war-like instrument and why so called 385 Rebellion What 226 what in Gods account 279 Relatives Vsed in Scripture without Antecedents 23 24 Repetition Of the same words and things of what use 466 Reproached such honoured 48 reproaches are bitter piercing things 464 Reproof People are impatient of them and why 378 379 Righteousnesse A double righteousnesse 350 two sorts of righteous men 351 righteousnesse of faith never fails and why 352 353 there be deceiveable righteousnesses 356 we must not confide in our own righteousnesse ib. three rules to help against it 357 Roul 282 the eating of it what 290 Prophets must feed upon Christs rouls 292 Ruine Kingdomes States the cause of their ruine is in themselves 77 mans is in himself 359 S Salvation Few saved 241 Saphire What it signifies and represents 177 178 Seraphims What. 80 Sephar 3. Shekel Of sanctuary why so called 405 Side The Prophet lying on his side and left side 393 394 Sight the certainest sense 53 54 Sgnification To impose higher significations on things then they have by nature belongs to God 72 281 Signes God deals with his people in signes and types 387 why ibid. hee gives to the sign the name of the thing signified 429 Sin A fire infolding 76 disables us from seeing glory 205 causeth Gods people to lose their glory 231 sin is rebellion ibid. progresse in it causeth impudencie 237 sinners come to a height of sinning 243 it's an imbittering thing 244 the fruit of it is death 343 difference betweene Hamartanein and Poiein hamartian 353 sin it makes uncapacious of happinesse 367 cuts off spirituall mercy 379 sin may so provoke that neither God nor man will shew mercy 391 God forgets not the sins of men 400 seldome any return from sinfull wayes 402 it defiles 453 Son of man opened and what it notes 210 how oft given to Ezekiel and why 211 Speed It 's required in Gods service 100 Spirit Why called the hand of the Lord 56 57 it's author of all good done and received 60 how said to move or go 122 the Spirit is the great agent in all 123 363 it works any where and cannot be shut out of any place 364 how the spirit of the living creature is said to be in the wheels 160 it moves all ib. consent between Angels and wheels is from the Spirit 162 the Spirit is living and lively 164 what is meant by Spirit 216 entrance what 218 369 a chief comforter ibid. whether it goes alwayes with the Word 221 it affects and visits the humble 370 it's a comforting and encouraging Spirit 371 Spirit speaks in a man 372 the Spirit enables to discerne 223 why the Spirit took up the Prophet 306 heals our infirmities 321 it works invincibly ibid. Standing Of that posture 212 Stubbornnes Men wil not hear God 299 Stumbling-block What meant by it 354 how God layes it 354 355 takes them out of the way of his 350 Sword What it doth 456 T Tel-abib What it signifies 322 Temple Was a part of worship 312 consecrate to what end 448 449 what defiled it 450 Terrible What makes so 166 Throne What it signifies 176 Christ sate not stood in it 179 Christs throne must be of Saphire 182 Time No good plea for sinners 402 Tongues Thorny in what respect 254 255 how the Prophets clave to the roof of his mouth 377 power of it in Gods hand 378 Tree Dropping water in a dry Iland 153 Truth All truth should be received 204 sweet to taste bitter in operation 318 V Vision What things are in a vision 52 visions have excellency in them 54 effects of them 204 why men fall upon their faces at visions 204 why the Prophet had a second apparition of Gods glory 365 Voyce Of Christ how taken 206 W Watchman Christ appoints watchmen in the Church 332 they must be knowing not sleepy 333 must endure hardship ibid. they are for the flocke 335 Weary Godly may be weary in but are not weary of Gods worke 120 121 Wheels What is meant by lifting up the wheels 154 none can hinder the motion of the wheels 156 God puts stands to them at his pleasure 158 they cannot move otherwise then they do 160 motion of the wheels never unseasonable 161 wheels move whither the Spirit will have them 163 wheele why the world likened to it 130 secret motion in the wheele 140 high dreadfull 143 149 motions of the wheels are judicious 151 Whirlewind Nebuchadnezzar compared to it in three things 67 68 Wicked The worse for the Word 245 without excuse having means 246 shall see what mercy they have refused 247 248 they are like thornes and wherein 252 like scorpions 258 we must take heed of them 262 267 their acquaintance not to be sought 265 what fruits they bring ibid. their losse not considerable 266 Christ knows who are such 241 there is hope of those are very wicked 344 they deal cruelly with the Prophets 375 lesser sins punished in the wicked more severely then greater in the godly 402 403 wicked men are worthlesse 252 421 Gods people more wicked then heathens 432 Will Mans will his ruine 299 Wisdome Mans crosse to Christ 318 Word The power of it from the Spirit 220 it's the Chariot of the