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
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
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
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
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
all the Prophets in Canaan 2 Chro. 36.15 16. The Lord God sent to them by his Messengers because hee had compassion on them but they mocked the Messengers of GOD despised his Word and misused his Prophets untill the wrath of the Lord arose and there was no remedy or healing God saw nothing would do them good but that they must be ruin'd by warer be thrown into captivity and buiried in Babylon yet such was the compassion and goodnesse of God that hee gives them a Prophet here to try them what they would do whether they would heare and learn righteousnesse God will not be overcome with mans evill but will overcome evill with good when the Jewes had taken Christ the heire and put him to death yet hee being risen powres out his Spirit upon the Apostles and gives them both to Jewes and Gentiles and Peter at a Sermon converted some of those that had washt their hands in his blood when God will nothing shall hinder his mercy and kindnesse hee will give the choysest Ministers to the corruptest people 3. That sinners in time come to a heighth and perfection of sinning they were not only a rebellious house but a house of rebellion when it comes to the abstract once it 's at the heighth as there is a going on in Gods ways to perfection Heb. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there is in sins wayes James tels us of sin finished perfected Chap. 1.15 Hence Eccles 8.11 mention is made of hearts fully set to do evill and Jerem. 3.5 Judah is said to speak and do evill as shee could and Israel sins are call'd mighty sins Amos 5.12 Fortia peccata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall is bony sins as men when their bones are come to their full growth are strong and men of might so is it in sinning when sins are come to their full growth then are they mighty sins the like is that in Jer. 44.16 17. As for the word thou hast spoken unto us in the name of the Lord we will not hearken unto thee but wee will certainly do whatsoever thing goeth out of our own mouth to burn incense to the Queen of Heaven and to powre out drink-offerings unto her as wee have done wee and our fathers our Kings and our Princes c. this was the sin of Judah her whole heart and will was in it and Israel was not behind Hos 2.5 I will go after my lovers that gave me my bread and my water my wooll and my flax mine oyle and my drink they sinned with greedinesse as they in Ephes 4.19 which sets out the greatnesse of their sin The Scripture calls such sinners sons of Belial Judg. 19.22 Sons of Belial beset the house round about where the Levite and his Concubine were in the old mans house at Gibeah they got her and forced her to death these were sons of Belial indeed without profit as some interpret the word without yoke as others that is lawlesse rebellious men men of wickednesse given to wickednesse as Hophni and Phineas 1 Sam. 2.12 such as Christ will have nothing to do with 2 Cor. 6.15 unlesse it be to destroy them 4. That sin is an imbittering thing the house of rebellion may be turn'd the house of bitternesse that deals bitterly with me and imbitters my Spirit against them Hos 12.14 Ephraim provoked him to anger most bitterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peccata sunt amaritudines Dei O iniquitas Peccati quae suavitatem Dei in amaritudinem convertit with bitternesses Ephraim sins were sins full of bitternesse they turn Gods sweetnesse into bitternesse his patience into wrath his bowels into wormwood if any thing can sadden divine nature and imbitter the same it 's sin What a bitter thing is it that God should be thrust out of his Throne and Temple and an Idoll set up What a bitter thing that the heart and conscience which is the seat of God should be the habitation of lusts and Devils when God sees this it doth much imbitter his Spirit When Christ hung upon the Crosse they gave him gall and vineger to drink which was a bitter provocation and when wee sin wee give God and Christ pure gall to drink Lam. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words there are The Lord is righteous for I have rebell'd against his Commandment the Hebrew is otherwise because I have made bitter his mouth I have given him gall and wormwood to drink a cup of rebellion and disobedience he is righteous in these bitter afflictions because I have imbittered his mouth and Spirit with my bitter sins Felle amaritudine propinare Deo God is all love sweetnesse mercy and would not afflict and deal bitterly with us if wee did not drinke to him in gall provoke him by our sins to it Hos 13.16 Samaria shall become desolate for shee hath rebelled against God the Vulgar is Quoniam ad amaritudinem concitavit Deum suum because shee hath stirred up God to bitternesse and hee will deal as bitterly by her they shall fall by the sword saith God their Infants shall be dashed in pieces and their women with child shall be ript up Here was great bitternesse wee think but it 's nothing to the bitternesse of our sins our sins crosse Gods will darken his glory murthered his Son grieve vex his Spirit deface his work and burthen him daily There is a double bitternesse considerable about sin the bitternesse in sin and that for sin this last God never tastes but all man-kind hath and shall taste feares sorrows troubles sicknesse death c. but the other bitternesse in sin God alwayes tastes it Deut. 32.32 their grapes are grapes of gall their clusters are bitter both their works and worship are bitter there is hypocrisie and superstition in them there cannot be the least dram of Gall in any thing his people do especially in worship but the Lord tastes it and distastes it our mouths are so out of relish that wee finde sweet in sin which is gall wormwood yea bitternesse it self Job 20.12 13 14. Though wickednesse be sweet in his mouth hee hides it under his tongue keeps it and will not forsake it yet his meat in his bowells is turned it is the gall of Asp◠within him It 's a metaphor from a man given to his appetite who meeting with some sweet pleasing morsell keeps it long in his mouth sucks out the sweet delights his sense with it Quod palatum oblectavit viscera d srumpit and lets it not go down too quickly but when it 's down it proves a poysoned bit and though it pleased his palate yet it torments his bowels so sin in most mens mouths in their fancies and to their senses is sweet and they roll it up and down in their thoughts and delight themselves in a conceited pleasure of it but there is the gall of Asps in it the bitternesse of death and Solomon who had
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
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
pleasure upon sinners Take thee a sharp knife a razor and cause it passe upon thy head and beard the Prophet might not take what instrument hee pleaseth but what Christ appointeth it was he set apart Nebuchadnezzar Nebuzaradan and the Chaldeans to shave Ierusalem and therefore the whole work is given to God Isa 7.20 The Lord shall shave with a razor that is hired by them beyond the river by the King of Assyria the head and the hair of the feet and it shall also consume the beard this is spoken of Senacherib and verified also in Nebuchadnezzar both these were razors in the hand of God by which he shaved the head the Princes and Nobles Counsellors were out off by him The beard the Priests and strong men The feet the common people It 's the Lord appoints and sets instruments on work to afflict Churches and States Amos 3.6 Shall there be evill in a city and the Lord hath not done it there is no razor shaving in a city but the Lord hath set it on work there Micah 1. â—2 evill came down from the Lord to the gate of Ierusalem it came from above and it came to Ierusalem hereupon the Prophet in Chap. 6.9 said to them the Lords voyce cryeth to the city and the men of wisdome shall see thy Name hear yee the rod and who hath appointed it 3. When God hath been long provoked by a people the comes with sharp and sweeping judgements amongst them and that is set out by the razor he had waited much upon them they went on in their sins but now God calls for a razor and that should go to the quick Muscul in Isa Radere non est simpliciter auferre sed sic auferre ut praecedentis status vix ulla supersint vestigia God would not reap them or lop them in those cases the stub and trunk are left but hee would shave them not leave a politique body or Church state that place in Isa 7.20 holds out the truth fully he would spare neither head beard or feet every condition of people the honourable the mean the lowest should be shaven he would not only strip them of their clothes but shave them and take away their native beauty he would fill them with mourning make them a scorne cut off their limbs and destroy their lives there should be no city no Temple no King no Priest no Sabbath no God left them but hath not God shaven them in Germany in Ireland and is he not shaving us now 4. That there is no standing out against God what ever our number or strength is his judgements are irresistible men here are compared to hairs his judgement to a razor can the softest or harshest hair withstand the razor can any one or all the hairs of the head or beard do it no the razor will easily passe through all as a fithe through grasse or corn hairs are weak things razors sharp and strong Pharaoh was the strength of Egypt but God by the red Sea did shave him and many thousands more from off the face of the earth the great men of the world are no more to God then hairs before the razor he cuts off the spirit of Princes Psal 76.12 he challengeth the briers and thorns of the earth Who would set them against me in battell I would go through them I would burn them together Isa 27.4 5. The judgements and proceedings of God with sinners are not rash sine consilio but suâ—â—â—â— judicio he weighs out the hair and proportions suitable judgements unto those that were represented by it the infinite wise God is exact in his proceedings hence you have it in Scripture that God doth weigh actions Psal 1.2 3. the paths of men Isa 26.7 their spirits Prov. 16.2 he examines how they are clog'd with sin and guilt God measured the covetousnesse of Babylon which was exceeding great and he brought answerable judgements upon her Ierem. 51.13 14. God would send Caterpillars to eat up all her wealth Let God deal with Babylon or Sion hee observes a proportion in his judgements Ier. 46.28 speaking of Iacobs seed hee tells them hee will correct them in measure the afflictions of the Church seem great and oft are great yet never are they without measure Psal 80.5 Thou feedest them with the bread of tears and givest them tears to drink in a great measure 6. There is no escaping of Gods judgements for hard-hearted sinners here are diversity of judgements fire sword dispersion if one did not take then another would overtake them if the fire did not scorch them the sword should cut them off if not that they should be scattered 1 King 19.15 16 17. God bids Elijah anoint Hazael King of Syria Iehu King of Israel and Elisha Prophet in his room and tels him there should be no escaping for sinners if they escaped Hazaels sword they should die by Iehu's if not by his they should by Elisha's not that he used the sword but by his prayers and by his prophecies in Ier. 1.10 he was set over kingdomes to root out pull down and to destroy many escape the swords of Princes and are smitten by the swords of Prophets Let not sinners think to delude God he will meet with them one way one time or other Amos 9.1 2 3. God comes there in judgement he stands upon the altar and bids them smite the lintell of the dore that the posts may shake this was spoken of Ierusalem not of Dan and Bethel God would not at all appear there and what followes God would destroy them there would be fleeing presently and what saith hee Hee that fleeth shall not flee away and hee that escapeth of them shall not be delivered let them dig to hell climb up to heaven hide themselves in Carmel in the botome of the Sea God will follow them find them out and make them smart if enemies should carry them away and shew favour to them God will send a sword and it shall slay them vers 4. See Amo. 2.13 14 15 16. nothing will priviledge not speed strength courage bow horse these are good but in time of judgement they will not secure not a great house though of stone Amos 3.15 not gods of gold and silver Isai 2.20 21. not heaps of such treasure Ezek. 7.19 They shall cast their silver in the streets and their gold shall be removed their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord not horns of the Altar 1 King 2.28 30.31 not prayer Jer. 11.14 not fasting and sacrifice Ier. 14.12 7. That in great judgements and generall destructions God of his infinite mercy spares some few Ezekiel must take a few and bind up in his skirts all must not be destroyed the fire and sword devoureth many but the dispersion preserved some and some few are left in Iudah God is just and yet when hee is in the way of his judgements he forgets
chiefest in malignancy and opposition this you shall see 2 Chron. 36.14 15 16. All the chief of the Priests and the people transgressed very much they polluted the house of the Lord they mocked the messengers of God despised his words and misused his Prophets this was the practice of those times Was there ever any great disorder corruption in the Church or any sedition treason almost in the State but some of the chief of the Priests have had their hands in it When the Calf was set up in Moses his dayes Aaron the Priest had his head and hand in it when David was a dying Adonijah makes the sedition and stir in the Kingdome but Abiathar the Priest had a great hand in it Both in the State and in the Church you may well observe that the chief of the Priests have had their hands in the evill in the trouble And have not we now a malignant party that oppose the reformation intended and begun Do they not set themselves with all their might against the Ieremies Daniels Ezekiels and Rechabites of the Land that will not defile themselves There is such a party you all know that do oppose godliness that despise the Prophets scorne the Saints make sad the hearts of the righteous and strengthen the hands of wickedness therefore this prophecy may be seasonable enough in regard of that malignant party that doth oppose too openly 3. They had lost their countrey their choysest comforts they were in captivity and constant jeopardy of their lives if they provoked the Babylonians they were ready to fall upon them and root them out presently and those at Ierusalam were in danger every day to have their liberties estates consciences Religion and lives taken from them And are not we like unto them and are not we even in a Land of liberty in a state of captivity Do not our estates our liberties our consciences our Religion our lives and all lie at the stake Wee are even in Babylon in the midst of Sion wee are in a sad and heavie condition therefore this Prophecy may be seasonable now considering our estate is so like to theirs 4. The times then were such that they loathed Manna ordinary and plain truths would not down unless truths were new and transcendent they were weary of them and slighted them Ieremy was too plain a Prophet for them too low and God gives them Ezekiel a dark and hard Prophet And is it not so in these dayes we have been fed with Manna so long that we loath Manna as a wormy thing If we have not something new unheard of transcendent we are weary wee think it not worth our going out of doors if so then here is a Prophet that may be sutable to these times and your desires God gave them this Prophet in a time of affliction and there was something in it for afflictions open mens understandings Vexatio dat intellectum and inlarge their capacities when people are under pressures then their understandings are quickest then they are most apprehensive therefore God gave them such a Prophet as might sute with their condition in exercising their parts and graces to the full when at the best Now is a time of affliction if your spirits be awakened and the bent of them be after high and hard things lo here are difficulties and transcendencies for you here are high things to draw up your thoughts to exercise your spirits be they never so choice and apprehensive One thing more for the seasonablenesse of this Prophet it is said heaven was open Ezekiel saw visions of God If ever God hath opened heaven since Christ now he hath done it in these sad times God hath now caused is causing you every day to see visions out of the Prophets and out of the Gospel These expository Lectures are openings of heaven and let out cleare and choice light unto you from heaven therefore seeing heaven is opened let visions of God be counted seasonable and become acceptable unto you But if this Prophet be so dark and difficult what is the benefit and fruit we shall have by him This is the next head wee are to come unto and the benfits of this Prophet are these the darker the Prophet is the more of God may you look for from him God dwelleth in darkness as well as in light Psalm 18.11 He made darknesse his secret place And Exod. 19.9 God came to Moses in a thick cloud Tenebrae sunt latibulum Dâ—i and there Moses had the most of God Here God is coming to you in a dark Prophet and questionless you shall find much of God in him here you shall see much of Gods mercy in upholding and comforting the spirits of his people and providing for them in a strange land here you shall see much of Gods justice in punishing sinners for their sins and iniquities here you shall see much of Gods truth in fulfilling of prophecies here you shall finde much of Gods power in subverting of Kings and Kingdomes here you shall finde much of his manifold Wisdome in these dark visions here you shall finde more of God then you expect 2. This prophecy is an exact History of the time of the Jewes being in captivity in it you have many passages of Nebuchadnezzars reign and government of his acts abroad and at home and of Gods dealing with his people in the time of this their seventy yeers captivity Were not Daniel and Ezekiel extant wee should have such a great losse as the world could not tel how to repair it the acts of Gods dealing with his Church and people in that seventy yeers would be swallowed up in a Chaos of darkness 3. You shall see for what sins God subverteth and overthroweth Kingdomes and States In this Prophet you shall find that the Lord doth ruine glorious Churches great Cities mighty Kingdomes men of great renown families and posterities and the particular sins for which he doth it Namely for false worship Idolatry injustice uncleannesse prophaning of his Sabbaths contempt of his Word abuse of his Prophets and sins of that nature So that as it is Prov. 21.30 There is no wisdome no counsel nor understanding against the Lord. God will overthrow even Kings and their Councels Kingdoms with their Nobility and Gentry with their Magistrates and people God will overthrow them when he once sets upon such a worke such a designe There is no standing out against him 4. You shall see here also the different carriage betweene the godly and the wicked in times of Judgement When judgements are abroad in the world the inhabitants of the earth should learn righteousness but wicked men they grow more active against God more impudent more desperate and hard-hearted they combine and plot together to roote out the righteous this you shall see in this Prophecie And for the godly you shall finde that when judgements are neare and upon them they are mourning in secret they get together
in a prison in a Babylon let down his Spirit into the heart of any servant of his and raise him to a propheticall height 2. Observe that no place is so wicked but God can raise up instruments to do him and the Church service there Babylon was a seat or land of wickednesse a sinke of all sin the mother of Harlots and abominations of the earth Rev. 17.5 Yet here even out of Hell it self Quasi ab ipsis inferis doth God raise up a Prophet for his people It was said by Nathaniel Joh. 1.46 Can any good come out of Nazareth Much more may it be said Can any good come out of Babylon Can any good come out of Rome What was answered there Come and see So here come and see a Prophet in Babylon come and see the Spirit of God powred out upon Ezekiel even there And to this may the first word of the prophecy have some respect as if the Prophet had said They have had Prophets in Jerusalem a long time but no Prophets elsewhere behold now also is a Prophet in Babylon God can raise up to himself Saints in Nero's Court he can raise up instruments ordinary and extraordinary to do him service in Babylon in Rome in Egypt in most prophane and vile places that are overspread with all Idolatries and abominations whatsoever 3. See here a door open for the inlargement of the Church a type of Gods goodnesse toward the Gentiles The Church had been shut up for 850. yeers in Judea for so long it was from Joshuahs entring into Canaan to the captivity but now hee openeth a door for the Gentiles here is a Prophet a Church in Babylon here is a way made for the bringing in of the Gentiles and enlarging the borders of Sion God will not only have mercy upon Jewes but upon the Babylonians 4. That the godly are wrapped up in the same calamity with the wicked Ezekiel is among the captives and many others with him they lost their countrey friends estates liberties ordinances they were in great misery brought very low under a heathen King amongst enemies exposed to the scorns and wrongs of all and Ezekiel Daniel the three Children Mordecai and many others were all in the same condition The children of God are subject to the same outward publike or private calamities that the wicked are All things come alike unto all if you look upon the outward face of things there is no exception Good Josiah was slain in the battell as well as wicked Ahab Naboth was stoned as well as Achan If David a man after Gods own heart prosper in the wars so doth Nebuchadnezzar a heathen a tyrant sicknesses diseases deaths of what kinde soever are common to good as well as to bad the sword plague famine hath seised upon the carkasses of the godly as well as the wicked If wicked women die in child-birth so doth good Rachel There is no condition but may befall the children of God 1 Pet. 5.10 the same afflictions are accomplished in your brethren that are in the world and no temptation hath taken hold of you but such as is common to the nature of man Whatsoever affliction then you have whether publike or private this may be some solace it is no other then what befell Ezekiel Daniel and hath befallen the godly in all generations 5. That the godly are mingled in this world with the wicked and prophane men of great worth great grace rare excellencies they are not so priviledged as to be exempted from the society of the wicked and ungodly Here is Ezekiel amongst the Chaldeans Joseph was amongst the Egyptians and Job saith of himself Chap. 30.29 that he was a brother to Dragons and a companion to Owles and David cryes out Psal 120.5 Wo is me that I sojourne in Mesech and that I dwell in the tents of Kedar that is with a barbarous and prophane people that were like to the posterity of Mesech and Kedar The Church of Smyrna Rev. 2.9 was pestred with the Synagogue of Satan and Pergamus vers 13. had her dwelling where Satans seat was In that City if you observe the 14. 15. verses you shall finde there was much Idolatry and persecution for there were those that held the Doctrine of Balaam who taught Balac to cast a stumbling block before the children of Israel to eat things sacrificed to Idols and to commit fornication and there Antipas my faithfull Martyr was slain Where there is Idolatry will be persecution and uncleannesse and where these be is the seat of Satan and the Church of Pergamos was seated even where Satan had his seat and throne therefore it is no strange thing for the people of God to dwell amongst the wicked In Canticles the Church of Christ is said to be a Lilly among thornes a Lilly and none growing neer but thornes that scratch prick and tear the Church Micah 7.4 The best of them is as a brier the most upright is sharper then a thorne hedge the best of the wicked are Briers and Thornes one time or other It is the lot of the godly to be among the Chaldeans while they live here in the world 6. See here that God hath a speciall care of his Church and people when they are in the lowest and worst condition Where now is Jerusalem become Where is the glory of all the world now they are carried into captivity now they are in a strange land under a strange King and government now they are deprived of all their sacrifices and services of that nature now they are imprisoned now they are in danger of their liberties and lives every day yet as the Psalmist saith Thou remembrest us in our low estate in this low estate when they are at the river Chebar in the land of the Chaldeans doth God remember them and sends an Ezekiel to them and unto him even in Chaldea in Babylon were the heavens opened and he saw visions of God Where there are the greatest enemies God will shew himself a friend where the Church is exceedingly straitned God will give enlargement Now his people are in Babylon in captivity he sends a Prophet to them Ezekiel the strength of God such a Prophet as shall be strong to keep them off from Idolatry though they were amongst Idolaters strong to comfort their hearts against all the strong discouragements they had strong to lead them toward God and heaven though they had false Prophets to lead them down to hell strong to oppose the false Prophets to reprove them stoutly to incourage the people faithfully and to make known the mind of God unto them without flattery They shall have a Prophet though they be in Babylon this should stay up the spirits of the godly if they should be driven into Wildernesses God will provide Ezekiels for them 7. Observe from the place that we are to take heed of judgeing the condition of men by their outward afflictions When great calamities come people
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
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
mindes sow tares in the field Luke 8.12 Matth. 13.24 25. put devillish thoughts into the heart Joh. 13.2 work powerfully in the heart of the disobedient Eph. 2.1 and trouble their spirits 1 Sam. 16.15 I see not but good Angels may do as much being more potent then they Rev. 12. Michael and his Angels overcame the Dragon and his and Psal 103.20 they excell in strength they are called exercitus coelestis Luke 2.13 one can do more then a great Army one slew 185000. in a night 2 King 19.35 They are Bellatores fortissimi and have appeared like Warriors David saw an Angel with a sword in his hand stretched over Jerusalem 1 Chron. 21.16 Elisha saw them with horses and Chariots of fire 2 King 6.17 Angels are Gods Militia Psal 68.17 the Chariots of God are 20000. even thousands of Angels they stand alwayes before God and can do what ever God wills and commands This consideration of the strength of Angels should adde to our comforts and Gods praises if a man be in danger and have a strong convoy appointed by the King he is secure much comforted and thankfull too that Majesty hath appointed it God hath given us the mighty Angels that are stronger then Lions to be our guard to convoy us through the Wildernesse of this world let it multiply our comforts and Gods praises The next face is that of an Ox and it notes out the obsequiousnesse faithfulnesse patience and usefulnesse of angels in their ministrations for an Ox accustomed to the yoke is very tractable not stubborn kicking and flinging as untamed Heifers are Hos 10.11 Ephraim is as a Heifer that is taught and loves to tread out the corne a Heifer taught and delighting in his work is willing to it such are Angels Psal 103.20 They hearken to the voyce of his Word they look upon God as the great Generall and if he give out the word they give out their strength and go about the work willingly they are very obsequious to his commands if he sayes Go smite Herod for his pride Balaam for his covetousnesse David for his vain-glory Senacherib for his blasphemy and Sodom for its uncleannesse presently they go Praestat fidum maisterium 2. Faithfulnesse an Ox doth faithfull service Horses do oft deceive in their service but an Ox seldome in plowing or carrying of burthens So Angels are faithfull in their ministrations they fail not in the least particular the Angels would not let John worship him the Angels would not suffer Lot to linger in Sodom 3. Patience an Ox is a patient creature what burthen soever is laid upon him or what work soever heels imployed in the Ox is not impatient So the Angels they are patient in their ministration though they meet with much opposition The Prince of Persia withstood Gabriel 21. dayes Dan. 10.13 In the midst of oppositions and great services they are without all impatience though their work never end Rev. 4.8 yet they never complaine 4. Usefulnesse Prov. 14.4 much increase is by the strength of the Ox no creature more usefull to the support of a family then the Ox for of old all the plowing was by Oxen. Elijah findes Elisha plowing with twelve yoke of Oxen 1 King 19.19 And Job had five hundred yoke of Oxen and it 's said they were plowing Job 1.3.14 no mention of Horses and in some places of this Kingdome they make greatest use of Oxen by their strength Kingdomes and Families are maintained Therefore Moses Deut. 3.17 compares Joseph to the Bullock or Ox because he sustained his fathers family and Egypt with corne Exod. 22.1 If an Ox or Sheep were stoln and so killed or sold the thiefe was to restore five for the Ox four for the Sheep and the reason was because of the service and usefulnesse of those creatures they served for sacrifice to God to plow the earth to feed and cloath the family in other things they were to restore only double David makes it one part of the happinesse of a Commonwealth that the Oxen be strong to labour Psal 144.14 Oxen are needfull and usefull creatures and Angels herein resemble Oxen they are ministring spirits sent out for the service of Gods family they live not to themselves but to the publike In the Revelations you may reade what great services the Angels are imployed in they sound the trumpets and powre out the vials of Gods wrath they preserve the Saints from the violence of Devils and devilish men This instructs man to be like Angels in these qualities if God command call for any duty to be obsequious yeelding and to say with Samuel Here I am Speak Lord thy servant is willing to heare ready to obey and when we are in the service let us be faithfull do it conscionably let us be patient although we meet with delayes oppositions reproaches and loss let us be serviceable and profitable to others Angels have no benefit by their ministrations God hath the glory and man the good The last face is that of an Eagle and in it as in a glasse we may see the perspicaciousnesse swiftnesse and vivacity of the Angels for these three are Eagles observable 1. They are quick-sighted Job 39.29 Her eyes behold afar off speaking of the Eagle from the top of the rocks out of the clouds they are said to behold fishes swimming in the Seas so strong is their sight that they soar aloft and can a long time behold the Sun with open and stedfast eyes In aquila Cicurata Merlin in Jobum c. 39 Scaliger hath seen it in a tam'd Eagle A man of acute parts that can see quick and far into matters we say he is Eagle-eyed the Angels are not wanting in this particular they are quick-sighted 2 Sam. 14.20 and Rev. 4.6 The four beasts they are mentioned being the same here in Ezekiel are said to be full of eyes before and behind and in the 8th verse full of eyes within they have much naturall knowledge much revealed knowledge set oâ—t by their â—yes within and much experimentall knowledge coming in by their observation and deep insight into things noted by their eyes before and behind they soar aloft stand before God behold the face of God alwayes Matth. 18.10 2. Eagles are swift in their flight 2 Sam. 1.23 Swifter then Eagles and Job 9.26 The Eagle maketh hast to the prey Pindar calls the the Eagle the queen of Birds Lam. 4.19 for her swiftnesse no Foul flies more swiftly then the Eagle hence when things were to be done suddenly the Scripture mentioneth the Eagle Hos 8.1 He shall come as an Eagle against the House of the Lord that is Nebuchadnezzar shall come suddenly Angels are no dull creatures in a night the destroying Angel slew all the first-born in Egypt in a night 185000. in the camp of Senacherib and Dan. 9.21 Gabriel came flying swiftly to Daniel and suddenly there was with the Angel a multitude of the heavenly hosts Luke 2.13 3. Eagles are
Ark so that there and here the Cherubims these Angels looke upward Obser 1. That all creatures depend upon Christ these Angels have the faces of Men Lions Oxen Eagles and look up to him if there were nothing in it but this that Angels in their own nature looking up it might convince us that all inferiour creatures do depend upon him as well as those noble ones but when they come in with the faces of other creatures looking up it 's cleere evidence that all depend upon Christ Col. 1.16 17. By him were all things created that are in heaven and that are in earth visible and invisible whether Thrones or Dominions Principalities or Powers all things were created by him and for him and by him all things do consist he holds all in his hand heaven and earth men and Angels they all consist and subsist in him Heb. 1.3 He upholds all things by the word of his power 2. That in all our ministrations we are to have our instructions and directions from Christ Angels look up to him if hee speak they hear they move and act if not they stir not Moses and Aaron did nothing in the State or Church without direction from God Princes must look into the Law of God continually Deut. 1.7 that they may do things warrantably the Centurions souldiers and servants did come go and do at his appointment not their own and Angels run not of their own heads they will heare a word of command have a commission from Christ before they go It 's not enough that wee be knowing full of courage quick to dispatch much a Commission a Warrant from God we must have else all our doing is nothing nay let us do the will of God without knowing wee are warranted by God to do it it 's rather sin then service Pro. 3.5 6. Lean not to thine own understanding let it be never so great acute cleere it 's not beyond Angels they look up to God and so must thou In all thy wayes acknowledge him and he shall direct thy paths Christ is the great Counsellour and wee must not in one or two or some great exigence of businesse consult with him but in all our wayes what ever we attempt for our selves families State Church we must consult with him sits upon the Throne and he will direct our paths Most miscarry in their wayes or make little progresse because they consult not at all or very little with Christ whereas if men did consult with Christ and do all upon his warrant upon a divine ground they should never miscarry in their ways but proceed farther in the paths of godlinesse in a few weeks then they did before in may yeeres when David had consulted with God he could say God was at his right hand so that he should not be moved Psa 16. 3. That the pleasure of Christ is worthy our waiting for Angels look up and attend what he will say and make known unto them these holy glorious and mighty creatures think not much to wait upon Christ and exercise their patience till he please to reveal his minde Christ is a great King the only Counsellour and his counsell of infinite worth and it 's not State but equity that all creatures wait upon him Angels do it shall we grudge at it Psal 123.1 2. Vnto thee lift I up mine eyes O thou that dwellest in the heavens Behold as the eyes of servants looke to the hand of their Master and as the eyes of a maiden to the hands of her Mistresse so our eyes wait upon the Lord our God He interprets the meaning of looking up which is waiting upon God for manifestation of himself Psal 5.3 David would direct his Prayer to God and look up not down to the world downe to corruption but up to God what he would speak Psal 85.8 I will heare what God the Lord will speak Mic. 7.7 Let the resolution of the Prophet be thine I will look unto the Lord I will wait for the God of my salvation my God will hear mee 4. That Christ is an object of admiration and adoration The looking upwards is Signum admirationis typus reverentiae the Cherubims looked towards the Mercy-seate admiring and adoring him was figured by it and wee lift up our faces towards heaven when we admire and adore God you have the phrase in Job 22.26 Thou shalt have thy delight in the Almightie and lift up thy face unto God That is admire and adore that God thou delightest in Where is most delight there is most admiration and adoration Christ is the delight of Angels when he was incarnate they bowed downe to pry into that mystery and now he is glorified they look up to admire him there is matter of admiration in Christ all in him is not yet drawne out and discovered 2 Thes 1.10 Christ shall come to be admired in all them that beleeve As it 's in a Country when it 's discovered still new and new things are met with so in Christ Rev. 22.1 2. There the vision of Christ is compared to River-water and that is alwayes new fresh and to a tree of life with twelve manner of fruits every moneth The vision and fruition of God is new savoury and pleasant unto them every moneth day and houre and this is to Angels as well as to any other 2. To adore him Heb. 1.2 Let all the Angels of God adore him They doe look up acknowledge him God and tender to him that glory the Father hath even adoration Christ that was despised rejected of men the stone disallowed of the Master builders that we hid our faces from and esteemed not he is the object of Angels adoration 5. That the service of Jesus Christ is honorable service Angels doe stretch up their faces and waite for it and it 's the glory of the Angels that they are ministring Spirits sent out by Christ Heb. 1.14 is a comparison between the glory of Christ and Angels and their glory is that they are his servants we think the service of great persons an honour to us Who is greater then Christ all power in heaven and earth is given unto him Mat. 28. And he is more honorable then all Princes he is King of Kings and must be honoured as the Father Joh. 5. Servire Deo est regnare Philo. The Apostles counted it their great honour to be servants of Christ Paul James Jude Peter begin their Epistles with it they set it in the front as the most honourable title this service is liberty not bondage Servitus Christianorum regia est l bertas August in Psal 99. his Spirit is a Spirit of libertie his Law is a law of libertie and Rom. 8.2 The Law of the Spirit of life in Christ hath made me free from the law of sinne and death he is not the servant of Christ is the slave of Satan this service is spirituall profitable honourable David had rather be a doore-keeper in Christs
Angel tels her The Holy Ghost c. And farther see the wisdome of the Angel he tels her ver 36. that her Cousin Elizabeth had conceived a son in her old age and that was the sixth moneth with her and how ever thou thinkest it impossible for thee that art young without man to conceive and for her is old with man to conceive ver 37. yet nothing is impossible with God 3. That knowledge must issue into actions Angels are full of eyes and full of hands too their actions are answerable to their knowledge Rev. 4.8 They are full of eyes within and they rest not day and night if they have no service in the world beneath they will be praising God above they know much and therefore act much Knowledge without practice is little worth Scire tuum nihil est n si te scire hoc sciat alter Pers if hid from others it is as nothing as not being saith the Poet Unlesse Learning Knowledge be improv'd it 's of no account the Egyptians painted a tongue and a hand under it to shew that Knowledge and Speech is efficacious and good Quid prodest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian when that which is known and said is done What good doth the unpracticall speech of Golden-tongued men Let men be Chrysostomes golden-headed and golden-mouthed if they be not golden-handed too it 's nothing God would not have us all eye and rest in knowledge Joh. 13.17 If yee know these things happy are yee if yee do them and Rev. 22.14 Blessed are they that do his commands that they may have right to the tree of life happinesse is intailed to doing not knowing and the Angels seem to finde greater happinesse in doing Gods commands abroad in the world then standing alwayes in his presence Psal 103.20 They hearken unto the voyce of his word if he bid them go they are gone and account it their greatest honour to be doing they have hands and would not be idle knowledge without action is a man without arms it 's wine shut up in the vessell that doth good to none and will corrupt at last and ma◠the vessell such knowledge will be like the poyson that lies long in the body and at last kills without remedy 4. That Angels are great agents and do much service they have hands on their foure sides at least they had four hands and they were able to do much and great service some make more and no hands of theirs is idle one Angel can do more then thousands of men witnesse that great slaughter in a night and other things formerly spoken of Briareus a great doer is said to have an hundred hands 5. That God doth carry on his works here in the world by invisible vertue by hands under wings by wayes and means not seen There is vis plastica in the womb which forms and perfects the birth yet is not seen and in the womb of the world God hath vires plasticae which form and perfect his works yet not seen much is done by the power of Angels yet their power not seen Mighty things are done by Gods Spirit in the Ordinances in the Assembly in our hearts and yet Gods Spirit is an invisible agent the Minister the Word would not do it unlesse some invisible vertue went along therewith Zaeh 4.2 3. though none were found to powre oile into the Lamps yet God had Olive trees were not thought of nor seen Zachary saw not the Candlestick Bowle Lamps or two Olive trees till the Angel awakened him and made him see that God had wayes to communicate vertue unto the Church he knew not of and that though the Church were poor low not able to make a considerable Army to carry them to Jerusalem and plant them there yet he had his Spirit to work it out for them and therefore saith Not by might not by power but by my Spirit 2 Thes 2.8 The Lord shall consume Antichrist by the Spirit of his mouth and so the two witnesses Fire goes out of their mouths and devours their adversaries Rev. 11.5 in an invisible way by a secret work It was a hand under the wing that made peace betwixt Scotland and us that gathered this Parliament that hath and doth keep it it 's invisible vertue that hath made them unanimous and magnanimous invisible vertue that upholds this Kingdome that restrains the remainder of wrath that daunts the adversary that hath shaken the Prelacy and brought forth the great things in our dayes it 's the hand under the wing that hath opened the hearts and purses of many to further the great service in hand 6. That wee are to do Gods works without noise or notice of our selves Angels that are agents for God have their hands under their wings their actions are seen but not their hands In Jud. 13. when Manoah Catechized the Angel and asked him What is thy name v. 17. the Angel would not tell him but said Why askest thou thus after my name seeing it is secret ver 18. And you shall not finde the names of above two Angels in Scripture Gabriel and Michael Angels are jealous of Gods glory and had rather conceale their hands and names then God should lose the least degree of his glory for Manoah would therefore have known his name that he might have honoured the Angel afterward and we are very apt to look at the instrument and neglect the principall it 's wisdome to muffle up our selves and to hold forth God as much as may be Mat. 5.16 Let your light so shine before men that they may see your good works c. he doth not say that they may see you but see your good works and glorifie their father not you As Fishers they would have the bait seen not themselves they would catch the fish with their bait not scare them with their sight Mat. 6.1 Take heed you do not your almes before men to be seen of them almes must be given but wee and our hands must be hid Paul exhorts the Philippians to hold forth the word of life Phil. 2.16 not themselves but the Word of God which is the word of life 7. That their operations and presence are together they are not in heaven and so work on earth or in one part of the world and work in another but their hands are under their wings whither their wings do carry them there they act and not elsewhere The Angel came down to stir the water in the pool Joh. 5.4 and cure the Party that stept in first they have not that power to work at any distance 8. That Angelicall vertue and nature is hid from us it 's too high for our capacity their hands their operative vertue we cannot discover or see into a little of the Angels is presented to us by these faces wings feet hands c. but the distinct knowledge of Angels as Angels is reserv'd til wee are like the Angels in heaven therefore wee must
Spirit and regulated by it When the Devill accused tempted smote Job he and all his motions were ordered by a higher power So when the Devils entered into the swine they did what and moved whither the Spirit would have them to do to goe 2. No creatures wheels nor Angels no causes inferior or superior can go otherwhere or act otherwise then the Spirit would have them Whither the Spirit went thither they went they moved not before the Spirit moved them and when they moved they moved that way the Spirit moved Devils and wicked men cannot be any where but where the Spirit would have them to be nor do any thing but what the Spirit would have don Pilate with the Gentils people of Israel were gathered together to do whatsoever the hand and counsell of God had determined before to be done Act. 4.27 28. For the Spirit is the supreame most potent and efficacious agent over-ruling all motions so that no creature can move any other way then it doth Prov. 21.1 The heart of the King is in the hand of the Lord he turneth it whithersoever he will Kings cannot turne them whithersoever they will ill Counsellors cannot draw them which way they will but they move which way the Spirit and providence of God will have them move * Est actuosissima illa operatio Dei quam vitare mutare non possit Sive sinat sive incl net Deus ipsū sinere vel inclinare non sit nisi volente operante Deo quia voluntas regis non potest effugere actione Dei omnipotentis quia rapitur omnium voluntas ut velit faciat sive sit bona sive sit mala This turning or inclination saith Luther is that strong operation of God which the King cannot shun or change If Kings hearts goe after out-landish women as Solomons if carried to ill Counsellors as Rehoboams if to Idolatry as Jeroboams if to root out the godly and godlinesse it self as Ahabs if to ruine their Kingdom as Ahaz's did if to shed innocent blood as Manasses did the hearts of Kings are in the hands of the Lord hee turns them whithersoever hee will in all those motions he acts in just judgement not changing their wils but making use of them to bring about his own designs 3. The motions of the wheels are not unseasonable when the living creatures went then the wheels went and what is the cause of their motion the Spirit was in the wheels and the Spirit was in the living creatures if we condemne their motions and changes as untimely we shall question and condemne the work and wisdome of the Spirit which is infinitely wise and incontrollable in all its operations men even the best of them are apt to fault the motions of the wheels and to censure the acts of Providence as unseasonable the counsell is not good at this time that Achitophel hath given 2 Sam. 17.7 Did the Spirit then move that wheel seasonably yes because the counsell though not good for David whose destruction it tended unto yet it was good for the ruine of Achitophel and Absolom and that was the intent of the Spirit in moving that wheel Vers 14. The Lord had appointed to defeat the good counsel of Achitophel to the intent to bring evill upon Absalom and Achitophel too What civill wars in England when Ireland lies a bleeding to death when such a time to vindicate the Palatinate and wrongs sustained at the hands of the Emperor when such a time to help the Protestants in France what now to have King and Parliament divided now to be imbroyled in a bloody civill war is not this most unseasonable Stay thy thoughts and censures O vain man The Spirit of God is a Spirit of wisdome and knowes when it is best to move the wheels No Musician tunes it better then the Spirit of God had these changes and motions been and our enemies abroad at peace they would have taken the advantage of our divisions and wars and made a prey of us seeing therfore we must be let blood or die this great and wise Physician the Spirit in the wheels hath done it seasonably Are great towns plundered Counties disturbed Families impoverished or Churches dissolved the righteous smitten the wicked spared and kingdomes shaken into pieces these motions changes are not unseasonable they are all in their appointed time this war is in it's appointed time Ezra 4.17 There is mention of peace and at such time the time is observed so now the war and at such a time such a time as is appointed as the Spirit of God judges fittest Eccl. 3.8 There is a time of war and a time of peace vers 3. a time to kill and a time to heal a time to break down and a time to build up the Spirit knowes and observes those times punctually and moves not a wheel but in its due time and so the motions of all are beautifull in Gods eye and should be free from mans blame man knowes not his time Eccles 9.12 But it 's not so with the Spirit it knows times and seasons and never misses to move the wheels in their due season The travell of a woman at nine moneths is not more seasonable then the turning of the wheels at what time the Spirit pleaseth If the tree Psal 1. bring forth her fruit in due season and the Spirit moves the wheels in due season none are too early none too late 4. The consent which is between heaven and earth the Angels and wheels is from the Spirit of God which moves in them When the living creatures went the wheels went when they stood these stood when they were lifted up these were lifted up and what 's the ground of this harmony the Spirit was in them that acted them and ordered their motions having the same Spirit they went the same way and did the same work without difference without contentions The Spirit of God is a Spirit of union where that moves it moves not to discord but to minde the same things and to move the same wayes Numb 11.16 17. When the same Spirit which was upon Moses was put upon the seventy Elders then they judged as hee judged then they moved the same way and did bear the burthen of the people together with Moses and v. 25. then they prophesied and it being told Moses that Eldad and Medad prophesied he will make no breach upon it but finding the same Spirit in them that was in himself said Would God all the people were Prophets and that the Lord would put his Spirit upon them v. 29 hee knew the same Spirit would move them the same way that he went So Elisha when he had received the Spirit of God which Elijah had hee moved his way carried on that work hee did 2 King 2. Wicked Balaam when acted by Gods Spirit consents with the true Prophets and prophesieth the happinesse of Israel and cannot curse the people of God though tempted and
let down their wings and rest from flying Obser 1. The voyce of Christ is mighty and efficacious a voyce that shooke the firmament that commanded the Angels there is Majesty Authority efficacy in it Rev. 1.15 it 's said to be as the sound of many waters which notes the terriblenesse and efficaciousnesse of it being strong piercing powerfull as water that breaks into the great ships and eats into the hard rocks and makes a dreadfull noyse What an efficacy and Majesty was in that voyce of Christ Act. 9.4 Saul Saul why persecutest thou me it strook Saul who was a stout and stiffe Pharisee to the ground so that in Mat. 22.12 Friend how camest thou in hither not having a wedding garment and hee was speechlesse When Christ spake these few words I am he they went backward and fell to the ground Joh. 18.6 three words overthrew a great multitude and it 's observable they went backward and fell The Majesty and Power of Christs speech was such as if stricken with thunder and lightning in their faces they fell backward when he rebuked the winds and Seas those fierce and senslesse creatures heard his voyce and obeyed it when he preached his hearers said he spake with authority and not as Scribes and Pharisees there is a mighty operation in the voyce of Christ it enters into the hearts of the wicked into the graves and makes the dead to heare Now is the houre saith Christ that the dead shall heare the voyce of the Son of God Joh. 5.25 hee means the dead in sins verse 28. The houre is coming in which all that are in their graves shall heare his voyce his voyce was so powerfull it fetched Lazarus out of the earth Joh. 11. There is power in the word of a King Eccles 8.4 Christ is the greatest King and in his Word is the greatest power Power over the living and dead hence the Word of Christ is compared to piercing and efficacious things to goods and nails fastned Eccles 12.11 to a hammer and fire Jerem. 23.29 to a burning fire Jer. 20.9 to mighty weapons 2 Cor. 10.4 to arrowes in the heart of Kings Psal 45.5 to a sword Ephes 6.17 a two-edged sword Rev. 1.16 sharper then a two-edged sword Hebr. 4.12 it 's also likened to the voyce of a trumpet Rev. 1.10 that awakened men at midnight and summoned them to the battell 2. When we are out of businesse in a quiet posture then are we fittest to heare the voyce of Christ when they stood and had let down their wings then was the voyce from the firmament then were they fit to heare magnalia Christi the Oracles and Commands of Christ when our hands and hearts are fill'd intangled with earthly imployments how unapt are we to spirituall things and if our hearts be turbulent stirr'd in passion they are fitter to heare Satans voyce then Christs A sedate quiet minde out of passion out of all intanglements is most capable of divine things Eccles 9.7 The words of wise men are heart in quiet spirits well composed mindes when there are great winds and tempests wee heare not others speaking when the wind blowes in the soul and there is a tempest wee cannot heare God speaking Job 4.16 There was silence and I heard a voyce then God spake when the silence was he delights in a calme and meek spirit that is of great price with him 1 Pet. 3.4 when spirits are in such a frame sequestred from the world free from distempers God loves to communicate hmself to them in the night oft God appeared unto our fore-fathers because then they were in a manner out of the world and had tranquillity in their bosomes When John was in Patmos he heard Christs voyce when Ezekiel was by the river side hee saw heaven opened and heard a voyce from above that in Cant. 2.12 The voyce of the Turtle is heard in our Land it 's observable the Turtle sings not in Winter when the winds and stormes are but when it 's Spring and Summer all quiet and serene then her voyce is heard So Christs voyce is heard when Winter is over when the tumults and stirs are laid 3. As this voyce referres to Ezekiel it affords this instruction That there must be a voyce from above before wee are fit to heare or do any service for God There be no preparations qualifications in men by vertue of man Ezekiel himselfe is not fitted for to preach the Word unto this captive people till hee heare Christs voyce Christ doth not only give the Word to be preached but prepares the Organ to receive and communicate it preparatory works in man by man are Popish conceits the Chymists by all their art and labour cannot bring any materiall neerer Gold then at the first it differs specifically from Gold and so it doth when they leave it Counterfeit Gold is no Gold it 's not man can prepare himself for God and his Service The preparations of the heart and answer of the tongue are of the Lord Prov. 16.1 And Paul saith Wee are not sufficient of our selves to thinke a good thought 2 Cor. 3.5 you may heare Paul telling of his preparatory workes 1 Tim. 1.13 I was a Blasphemer a Persecuter and injurious what preparations were these to Grace and Apostleship Dead men have no preparation to life or motion and living men oft-times are livelesse unfit for divine mysteries and imployments till a voyce from above prepare quicken and incourage them VER 26. And above the firmament that was over their heads was the likenesse of a Throne as the appearance of a Saphire stone and upon the likenesse of the Throne was the likenesse as the appearance of a man above upon it 27. And I saw as the colour of Amber as the appearance of fire round about within it from the appearance of his loynes even upward and from the appearance of his loynes even downward I saw as it were the appearance of fire and it had brightnesse round about 28. As the appearance of the bowe that is in the cloud in the day of rain so was the appearance of the brightnesse round about this was the appearance of the likenesse of the glory of the Lord and when I saw it I fell upon my face and I heard a voyce of one that spake IN these words we have the last and best part of the Vision being of Christ in his Throne in the 26th Verse wee have the Throne discribed 1. From the situation of it it was above the firmament 2. From the colour or likenesse of it it was as a Saphire stone 3. From the party in it and that was one had the appearance of a man The word Throne sometimes signifies Kingdomes and Dominions Dan. 9.7 I beheld till the Thrones were cast down that is the kingdomes of the earth were ruin'd sometimes it notes a choyce seat fit for Kings and Judges to sit in 1 King 10.18 19. The King made a great Throne of Ivory and
within shee was all glorious within so if Christs Throne the outside of it be so glorious what is hee in the Throne all glorious all glory Joh. 1.14 Wee beheld his glory the glory as of the only begotten If Apostles saw glory in him being on earth in his low condition what did our Prophet see in him being above the firmament in his Throne and glorious condition The Scriptures set him out not only to be glorious but glory Psal 24.8 King of glory Jam. 2.1 Have not the faith of our Lord Jesus Christ the Lord of glory in respect of persons The word Lord in the second place is not in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thus it stands there have not the faith of our Lord Jesus Christ the glory so that Christ is glory and the glory the glory of heaven the glory of the world the glory of Sion the glory of the soul and not only is Christ glorious and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hee is Heb. 1.3 the brightnesse of glory that is spotlesse perfect intense exceeding glory hee is the brightnesse of the glory of the Father or the Fathers glory shines out most brightly and intensly in the Son the Fathers glory in the whole creation is but darknesse to his glory in Christ and therefore he is brightnesse of glory and every thing that comes from Christ hath some beames of glory in it his works are called glorious Luke 13.17 they rejoyced for all the glorious things done by him the liberty he purchased is glorious liberty Rom. 8.21 his Church is glorious Ephes 5.27 his Gospel is glorious 1 Tim. 1.11 6. That Christs Throne must not be of common stone but precious ones of Saphires the pavement of God was of stones or bricks of Saphire Exod. 24.10 and Christs throne must be of Saphires the Church is Christs Throne visible and conspicuous as the heavens Jerem. 3.17 Jerusalem is called the throne of the Lord and the Churches under the Gospel are the throne of Christ hee sits in the Congregations and bears rule in them Rev. 2.13 I know where thou dwellest where Satans seat or throne is there was a congregation of persecutors Idolaters and unclean parties for such sinners are mentioned in the 13. and 14. verses and this company was the seat and throne of Satan many congregations are thrones of iniquity and shall the throne of iniquity have fellowship with thee Psal 94.20 But godly congregations are the Seat and Throne of Christ Now as the conscience which is the invisible seat of Christ must be pure 1 Tim. 3.9 holding the mystery of faith in a pure conscience so must the visible Seat of Christ be pure the congregation where hee will sit and reigne therefore the promise is Isa 54.11 12. that the state of the Church under the Gospel shall be better then it was under the Law there all stones were laid in the building but here should be a difference made God wll lay stones with faire colours Saphires Agats Carbuncles and pleasant stones and that it 's meant of Gospel-times and Churches the words following in the 13. verse shew All thy children shall be taught of the Lord which Christ applies to these times Joh. 6.45 So then the Churches now are to be of Saphires such as have a heavenly vertue and purity in them not of Sand-stones Tode-stones or any High-way-stones they are fitter to make Satan a seat then Christ a Throne 1 Pet. 2.5 they are called lively stones not dead stones that have no true grace in them but lively ones they must be that make a house a throne for Christ Stones that it may be a solid building lively that it may be a usefull profitable building and Saphire that it may be a pure and glorious building 7. Judiciary power is put into the hand of Christ not only as God but as man there was the appearance of a man above upon the Throne there sate the Sonne of man Acts 23.3 and sitting upon the Throne imports power and power judiciall therefore when Christ tels his Disciples of sitting upon the twelve thrones hee tells them also of judging the twelve tribes of Israel Mat. 19.28 and that Christ had such power and that as Sonne of man appeares Joh. 5.27 The father hath given the Son authority to execute judgement because hee is the Son of man verse 22. hee hath committed all judgement to the Son both judgement of actions things and persons Acts 17.31 God will judge the world in righteousnesse by that man hee hath ordained the last judgement shall be by Christ even that great judgement So particular judgements here as now Christ sate in judgement upon Jerusalem and sentenced them to death and captivity And because judgement is opus potestatis an act of power therefore Christ himself tels us that all power in heaven and earth is given unto him Mat. 28.18 8. The Lord Christ actually ruleth the world and all things in it hee sits upon the Throne and exerciseth his power and authority 1 King 2.12 There sate Solomon upon the throne of David his Father that is hee ruled the kingdome and all the affaires of it so Christ sitting upon the Throne presents to us his active ruling the Prophet might see hee held the globe of the world in his hand that hee raised tempests out of the North sent abroad the four living creatures in the severall parts of the world that hee orders the wheels and causes them to stand or go at his pleasure the Lord Christ is not out of office or idle now in heaven though hee sits upon a Throne of glory at his Fathers right hand hee is not neglective of the world he upholds it by his power Heb. 1.3 hee sends out his Angels to minister unto his verse the last hee still gives gifts to men and provides for his Church Ephes 4. and makes the Word the favour of life or death to men hee restraines the wrath of enemies and hedges up their wayes hee makes use of them as rods to drive his stragling sheepe into the fold hee subdues hearts and spirits to himself and protects them being subdued hee discovers confounds the enemies plots and persons 9. The Lord Christ doth govern all with great tranquillity and with great facility hee sits upon the Throne and doth all that imployes quietnesse of mind A sedate temper there is no passion or perturbation in him hee is a Lion for his power a Lamb for his meeknesse hee rules by counsell and wisdome in much quietnesse Act. 17.31 he judgeth in righteousnesse and what hee doth is done without difficulty let him speak the word and presently it 's done if hee bid Nebuchadnezzar go and sack Jerusalem carry them away to Babylon hee goes hee accomplisheth his will fully 10. That Christ is ready ever to heare the causes and complaints of his Church he sits upon the Throne other Judges are of the Bench and Throne and parties agrieved
into his mouth 3. In the whole race and work of his Ministery that hee might not be discouraged seeing that hee had seen such a vision heard such a voyce Thirdly to confirm the Jewes Gentiles all to whom this Prophecy should come of the Majesty reality and truth of it Note 1 God sets one sense awork after another his eye was taken up before with the sight of great and glorious things now his eares come to be exercised and fill'd with as choyce truths as the eye had objects and after there is a roll for his taste and touching God lets in mercy and goodnesse to us through every window and door Note 2 That grat feare doth astonish and hinder judgement hee heard a voyce but knew not whose it was feare doth disturb and surprize Ezekiel Chap. 2. vers 1. And hee said unto mee Son of man stand upon thy feet and I will speak unto thee IN the former Chapter wee met with great deeps and difficulties mysteries of a high nature and if any light have appeared in the opening of them let him that sits upon the Throne have the glory of it by his assistance we have gone over sundry rocks and through some deeps In quibus liberis gressibus locut onis nostrae inâ—repidum pedem ponamus Greg. Hom 9. in Ezek. and we desire by the same assistance to proceed and now wee are come from the Mountains to the Plains where wee may walk with more safety The glory of the Lord being set out in this government of the world in his dispensations towards his Church in the antecedent Chapter The scope of this Chapter is to corroborate Ezekiel smitten down with the sight of glory and to shew his Call unto his Propheticall Office the parts are the confirming sending and instructing of the Prophet 1. His confirmation and comforting is laid down in the two first verses 2. His sending in the three next to the sixth verse 3. His instructing from the sixth to the ninth after that mention is made of a roll in the two last verses and in the beginning of the next Chapter which is of much concernment as in its place may appeare The confirming of the Prophet is 1. By the Word of God in the first verse 2. By his Spirit in the second verse In the first verse are two things considerable 1. The party speaking 2. The matter spoken where you have 1. The Appellation Son of man 2. The Command Stand upon thy feet 3. The ground of it which is a gracious promise And I will speak unto thee It 's Christ who speakes and unto Ezekiel whom hee calls the Son of man the originall is the sonne of Adam that is of earthly man for as the Apostle saith 1 Cor. 15.47 The first Adam was of the earth earthly and Adam signifies earth or red earth whereof his body was made and when we read in Scripture this phrase it notes out to us 1. Our base beginning that we are of the earth there is no man be he never so excellent high wise honourable but hee is the son of Adam terrae filius a brat of the earth Psal 49.2 Both low and high Adam and Ish the base man and the noble man as the Chaldee renders it both the sons of Adam and the sons of Jacob are so they have all one father and all one mother and that is the earth 2. Our frailty that wee are earthen vessels and soon broken in pieces Psal 9.20 Put them in feare O Lord that the nations may know themselves to be but men they think themselves gods but shew them thy power thine iron Rod and Scepter bring a War a plague a Famine amongst them and then they will know that they are frail weak men 3. Our worthlesnesse and fitnesse to be rejected who amongst us regards a clod of the earth an earthen vessell silver or golden ones some prize and prize too much but earthly ones are contemptible Nations are as the drops of the bucket and small dust of the ballance Isa 40. and are not they contemptible things this made David to wonder and say Psal 144.3 Lord what is man that thou takest knowledge of him or the son of man the son of earth that thou makest account of him that thou visitest him Psal 8.4 and Job 7.17 What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him these be high and great expressions to be bestowed upon so poor a thing as man is to take knowledge of him and such knowledge as to make account of him as to minde him visit him magnifie him to set the heart upon him this is exceeding much from an infinite great and glorious God towards worthlesse men and not credible if the Spirit of God had not revealed it 4. Our end that wee are earth thence wee came and thither we must Gen. 3.19 Dust thou art and unto dust thou must return This title of Son of man I do not find given to any but three in the Book of God once to Daniel Chap. 8. 17. Vnderstand O sonne of man forty times and upwards to Christ and above eighty times to this our Prophet but with this difference Ezekiel is called the Son of man by another Christ alwayes calls himself so Ezekiel is four times in this Chapter so called and it 's given him 1. To prevent pride say some Expositers hee had a glorious Vision was among Angels saw the Lord Christ and was to enter upon the Propheticall Function the least of which might stir corruption and make pride blossome when Paul had his rapture into the third heavens and heard things unutterable what saith he 2 Cor. 12.7 Lest I should be exalted above measure through the abunance of revelation there was given to mee a thorne in the flesh the messenger of Satan to buffet me c. Paul was in danger of being lifted up but God prevented it and so here Ezekiel is minded of his mean originall his frailty worthlesnesse and end that he might not be exalted with his Vision or Office we are exceeding apt upon the receit of great mercies to grow proud and confident which are evill in any but worst in a Prophet and therfore to prevent these hee calls him Son of man 2. To frame his spirit to a right estimate of himself through out the whole course of his Office that what ever good was done Nihil supra naturae humanae vires sibi assumeret he should still remember he was the Son of man and it was God not he that did it It 's a hard thing to keep the heart in an humble frame and fitnesse to give unto God the glory of what he doth by us God helps our Prophet by this title which runs through the whole Prophecy and took such interest in his heart that whatsoever was seen heard said or done by him the Son of man the glory of all was given to Christ the Son of
That men unable and unhonest in the Office of the Church set up by him were never sent by him hee gives gifts and graces to men and then sends them the Spirit entred into Ezekiel and then I send thee He hath the power of sending it depends on his will and that is sacred hee would not put in an insufficient or corrupt man upon any terms and therefore he hath set rules and lawes to shew what men hee would have in those holy Functions he hath given precedents of his own choosing Rom. 1.5 By whom wee received Grace and Apostleship first Grace and then Apostleship 2 Cor. 3.6 Who hath made us able Ministers of the new Testament The Lord Christs Ministers are able not only in parts but chiefly in the Spirit that is light and life in them such hee sends such hee approves and as for ignorant and evill ones see what the Lord saith Hos 4.6 Because thou hast rejected knowledge I will also reject thee that thou shalt be no Priest to mee Christ would not have a prophane ignorant man to be in that Calling 3. That those are sent of Christ may not delegate their power and execute the office by others but must do it themselves the Prophet might not appoint another being sent of Christ to the children of Israel I send thee and thou shalt say unto them thus saith the Lord Ambassadours are themselves to deliver their messages and not others for them or in their stead Ministers are Ambassadors and 2 Cor. 5.20 for Christ and do preach and pray in Christs stead who is their Head and Lord whereupon saith Paul Wo unto mee if I preach not the Gospel 1 Cor. 9.16 And what 's the ground of it Vers 17. The dispensation of the Gospel is committed unto me I am commanded to do it I may not I dare not commit or delegate this trust this power to others Delegation is actus imperii an act of power and all the Officers of the Church must be obsequious not imperious therefore Hierarchists and those that substitute others to preach in their stead usurpe the power of Christ to whom it belongs to delegate men to preach in his stead and over thousands of Churches if he please 4. That those Christ sends and sets over people are by divine institution I send thee to the children of Israel he was not a Prophet to others but unto them and that by divine authority Act. 20.28 Take heed unto all the flock over which the Holy Ghost hath made you over-seers this was the Church of Ephesus and the Elders of it were set there by no lesse authority then that of the Holy Ghost the Office Power Jurisdiction over such a people is not humane arbitrary ad placitum but of divine institution 2. That many are call'd and seem to be Israelites which in truth are not the Jewes were call'd the children of Israel here and were so according to the flesh but they were not so in the Spirit they had not the principles of Jacob in them they walked not in his steps they had his name but not his faith they were call'd Israelites but were not true Israelites Rom. 9.6 they are not all Israel that are of Israel in the true sense of the Scripture they are not all Israel that is spirituall such as Jacob was men of Prayer wrestling with God prevailing like Princes but they are of Israel according to the flesh and fleshly Israelites to whom the promises pertained not in Matth. 8.12 they are called children of the kingdome but yet such as should be cast out into utter darknesse they thought themselves safe in being called so and conceiting themselves such but they were deluded and so now many thousands think themselves Christians Saints when in truth they are nothing lesse the very contrary enemies to true Christians and Saints The Papists boast that they are Catholiques Christians the Church of God but it 's in no better sense then these rebellious Jewes are termed the children of Israel What are titles when truth is wanting no other then a kind of blaspheming Rev. 2.9 I know the blasphemy of them that say they are Jewes and are not they were Jews by name and did reproach the Christians and the Lord Christ but were not Jewes in truth Rom. 2.28 29. Hee is not a Jew which is one outwardly in circumcision of the flesh but hee is a Jew which is one inwardly whose heart is circumcised and is one in the Spirit Now these men saying they are Jewes and were not did blaspheme much prejudice and wound the honourable name of being a Jew and what were they a Synogogue of Satan and now those think call themselves Christians and are not they blaspheme and wound that honourable name of Christians and so they that call themselves churches and are not they blaspheme and wrong that honourable name of Church Papists say they are the Church be it so it 's the church of Satan not of Christ they worship Idols not Christ they are Babel not Bethel they have the title not the substance 3. That when Gods people degenerate and fall to sinfull practices then they lose their glory and contract reproach before the Israelites fell to Idolatrous courses and violation of divine Law they were Gods Inheritance Deut. 4.20 his Portion Deut. 32.9 his peculiar Treasure Exod. 19.5 his Strength and his Glory Psal 78.61 his anoynted Ones Psal 105.15 they were so honourable in his account and precious in his eye that hee suffered none to do them harm he rebuked Kings for their sakes and hee gave Egypt a ransome for them men and people for their life Isa 43.3 4 God thought nothing too deare for them no titles too good a kingdome of Priests a holy Nation Exod. 19.6 but when they fell from him to sinfull and base courses then their honourable titles are turned into reproachfull and bitter ones they are called here Goiim prophane rejected pollution sterquilinium excrementa mundi so the Jewes accounted of the Gentiles and so God accounts of them here they judged so of the Babylonians and God metes out the same measure unto them in Prov. 14.34 it 's said Righteousnesse exalts a Nation but sin is a reproach to any people even to Gods own people it makes them vile hatefull Viles facit Syr. abominable to God and man and brings such terms as proclaims their shame Isa 1.10 God calls them Rulers of Sodome and people of Gomorrah Isa 57.3 sons of the Sorceresse the seed of the Adulterer and Whore an hypocriticall Nation Isa 6.10 a nation not desired Zeph. 2.1 a thievish Nation Mal. 3.9 the generation of his wrath Jer. 7.27 Loammi none of my people Hos 1. 4. See here the great evill is in Sin it is Rebellion against God 1 Sam. 12.15 not only great Sins Idolatry Murther c. but even all sin it 's a casting off God a withdrawing from his Laws Commands Authority as Hos 4.12 They have gone
accept of mee a tender father men go on a long time in a carelesse sleepie or scorning way but when sicknesse comes death is before them and they ready to take possession of an eternall condition then their conscience stings them and they feel what an evill it is that they have opposed neglected undervalued the Prophets and Sons of the Prophets The Adulterer will be roused out of his pleasing dream and soft bed at last Prov. 5.12 13 and say How have I hated instruction and my heart despised reproof and have not obeyed the voyce of my teachers nor inclined mine eare to them that instructed me there will be strong convictions in the bosome of such a finner and conscience will sound in his eares and set upon his spirit those truths of his teachers that formerly have been despised When Pharaoh and the Egyptians were in the red sea and the old world had the flood about its eares what languages did their consciences speak did they not tell them they had had Moses and Noah Prophets and Preachers of righteousnesse and gave no ear to them did they not sting them to death and make them cry out and say O that wee had hearkened to those servants of the living God whilest wicked men are hearing sometimes their consciences are netled and gall'd Act. 5.17 The high Priest and all with him when they heard and saw what was done by the Apostles they were filled with indignation and John 8.59 the Jewes were so vexed at Christ that they took up stones to cast at him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disserrabatur Super Martyrem Stephanum dentibus colubrinis stridebant quem quasi serpentem in corde habebant Aug. Serm. 6. de sanct and those that heard Stephen Act. 7.54 they were cut to the heart and gnashed on him with their teeth with the Saw of anger malice and envie they were even sawn in sunder and gnashed on him with their teeth and if the Word were so terrible while they had shifts to evade the stroke of it and comforts to allay the power of it what would it be to them at last when all shifts and comforts should fail them Some have confessed their consciences have been so cudgell'd at the hearing of some men as they never were in all their dayes before others that truths have been so darted into them they could not get them out in a week or moneth after they have stuck like arrowes in their livers and have been half-deaths unto them Mortes dimidiatae what will the Word be at last unto rebellious sinners it will arrest them and be most terrible unto them Zach. 1.6 Did not not my words take hold of their fathers it did and will do in these dayes John 12.48 the Word of Christ will judge and condemn sinners be an Anathema Maranatha unto them and they shall know it 8. That the Prophets shall be witnesses at last for or against their hearers they shall know there hath been a Prophet amongst them his person his pains his truths his life his sufferings his death will all come in for witnesses one day every Prophet every Preacher that Christ sends is a witnesse as well as an Officer or a Minister Acts 26.16 I have made thee a Minister and a witnesse all faithfull Ministers are Christs witnesses Act. 1.8 They beare witnesse of Christ and his Doctrine and if wee receive not him and his doctrine they will be Christs witnesses against us when the Lord Christ shall say to a people I have knockt at your dores many yeers together but yee would not open unto me I tendered life and salvation grace and glory in my Gospel and Ordinances but you would none of them you had your Farmes Oxen Wives to take up your thoughts Mammon to serve honour and praise to seek of one another examples of men to follow c. as for mee and my Prophets my Ministers you despised or only gave the hearing and that was all and my charge is not false here are my witnesses What say you to it Speak you Ministers of such a City and such a place What did you not preach many a Sermon shed many a teare swet many a drop make many a prayer for them did yee not earely and late watch for the good of their soules c Yea Lord but they would not receive us they would not believe our report wee made of thee they would not take thy yoke upon them c. wee shook off the dust of our feet against them This will be dreadfull when such witnesse of the Prophets comes in against hearers VER 6. And thou Son of man be not afraid of them be not afraid of their words though bryers and thornes be with thee and thou dost dwell among Scorpions be not afraid of their words nor be dismaid at their looks though they be a rebellious house THe Prophet being struck down with the sight of his glory which sate upon the Throne in the former Chapter is lifted up and comforted by the Spirit in the two first verses and call'd to publique service in the three next and that among a wreched rebellious people In this and the two next Verses the Lord Christ gives him instruction concerning his Office First negatively in the 6th verse Be not afraid of them I have made thee a Prophet and it 's not for a Prophet to feare the face of man Secondly positively in the 7th verse where hee informs him whose words he must speak unto them Thou shalt speak my words unto them it 's not for a Prophet to speak his own words but the words of him that sends him Thirdly both negatively and positively in the 8th verse Be not thou rebellious like the rebellious house they will not heare me submit to my Lawes walk in my wayes they go after their own counsels wils lusts but be not thou like them and then positively open thy mouth and eat that I give thee In the 6th verse you have 1. The Appellation Son of man 2. The Instruction Prohibition or Duty Be not afraid which is often repeated in the Verse 3. The causes and grounds of feare are specified which are divers First the quality of their persons thou maist pretend they are great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes and Nobles but be not afraid Mehem from them The second cause is their words they will reproach thee and seek by evill speeches to discourage thee but Be not thou afraid of their words The third is their looks they will look strangely frown bitterly swell against thee and brow-beat thee Be not dismaid at their looks The fourth is their disposition 1. Metaphorically by Briers Thorns and Scorpions they will scratch and teare sting and kill 2. Literally They are a rebellious house Feare not be not afraid be not dismaid c. These words are four times mention'd in the verse to shew our aptnesse unto fear and to shew the forwardnesse of the Lord Christ
wills and power are no rules they may sin we must give account and therefore may and must examine prove all things and hold fast that which is good humane things it 's our duty it 's wisdome and safety to question and search into but divine things are without dispute and all questioning to be believed and obeyed therefore saith Christ Yee are my friends if yee do whatsoever I command you Joh. 15.14 then we shew the greatest love to Christ when we give him absolute obedience 2. That the symbols and truths which Christ gives are the meat that the souls of Prophets and Ministers must feed upon Eat what thou findest eat this roul it 's this emphatically other rouls and books they may look into but this they must eat the Book of Christ is the book for their studies many Schollers study other books more then the Scriptures then the rouls of Christ they are Heluones librorum book-eaters Fathers School-men Historians Poets and Pamphlets they devoure and are least acquainted with the Scriptures but Christs command is to eat this roul search the Scriptures meditate in the Law night and day hee sends us to no other A young disciple asking an old Rabbi whether he might not have time to learn the Greek tongue said if hee would do it neither by night nor by day he might because by night and day he was to study the Law hereby he intimated that schollers greatest study should be in the Word of God Paul therefore exhorts Timothy to give attendance to reading to exhortation to doctrine hee bids him meditate upon these things give himself wholly to them 1 Tim. 4.15 his whole strength and time should be in them mans life is short and if it were never so long it should be spent in the knowledge of the holy Scriptures when Paul was at the gates of death 2 Tim. 4.6 you shall find hee sends for the Books and Parchments Paul would study them over again it 's said of Ambrose that to his death he ceased not to write Commentaries and expound Scriptures and dyed at that in the Psalme Great is the Lord Epistola Dei ad hom nes missa Aug 2. serm in Ps 90. Omnia etiam minima plena sunt sensu mysterio spiritu Bas Hom. 6. and greatly to be praised This Book they must eat read study with great diligence and make it their own Alphonsus King of Aragon read over the Scriptures some twelve or fourteen times notwithstanding his great and publique imployments and one of note read over the new Testament with Beza's larger notes sixteen times in three yeers the Scriptures are heavens Epistles sent to men it cannot be read too often being full of divine mysteries 3. That when Ministers and Messenges of God have eaten and digested the truths of God then they are fit to go and preach them to the people of God Eat this roul and go first eat then go Elijah must eat and then take his journey and so Ministers must first eat themselves then feed others if the Nurse her self do not eat shee will have no milk for her child if shee eat and do not digest turn it into blood and milk all is in vain so the Messengers of God must turn what they eat what they read in succum sanguinem and then being their own in their hearts and bowels they will speak from the heart 4. That faith is requisite to the receit of spirituall things he opened his mouth and eat the roul he received the truths and believed look how necessary a mouth is to take in the meat of the body to chew it and send it down to the other parts else there is no benefit comes to a man by it so necessary is faith to take in the spirituall food of the soul Faith is the mouth and stomach of the soul if that receive in truths digest and send them to the organs of actions benefit accrues to the man if not prejudice Joh. 6.35 36. Christ tels them that he is the Bread of life that hee comes to him shall never hunger and that he believes on him shall never thirst but yee have seen mee and believe not though Christ were Bread and Water of life because they had no faith no mouth to eat and drink thereof therefore they had no benefit and as a man that can receive no food must die so here Joh. 8.24 If yee believe not that I am hee you shall die in your sins here is prejudice irreparable death eternall for want of faith our Prophet received the fruits Christ tendered and got by them all Believers are or may be gainers by the truths of Christ 1 Thes 2.13 The word wrought effectually in them that believed Faith makes good concoction of that meat and answerable operation But Heb. 4.2 The word preached did not profit them not being mixed with faith in them that heard it where is no faith to receive into the soul there is no profit the eare may set it into the head but faith must bring it into the heart and keep it there till it be spirit and life to the man The originall is the word of hearing did not profit them being not united by faith to them that heard Observ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sculpere as well as aperire God open'd the roul for mee to read and I open'd my hart for him to write The godly must act and put forth their graces towards farther reception of spirituall things when Christ will give Ezekiel donum Prophetiae a Roul to eat hee opens his mouth he sets awork his faith to receive this gift of Prophesie faith in the habite is like the mouth shut up nothing enters but in exercise it 's like the mouth open and ready to receive it 's infinite mercy that God at any time will offer us spirituall favours and excellencies wee should therefore be forward and stir up our souls and graces to the receit of such mercies It 's a lazie and ill excuse for godly ones to say they can do nothing Grace is an active and an inabling thing and where there is a principle of life as all godly men have there is a specificall difference between that man and another hath it not a man without it cannot act and stir up himself to a further reception of spirituall things because hee is dead but a man hath it can and ought to quicken up his own soul to spirituall things The Prophet had received the Spirit that entred into him and hee opened his mouth exercised his faith to take what the Lord should give the Apostle Paul bids Timothy stir up the gift of God that was in him 2 Tim. 1.6 hee would have men deal with their gifts and graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they do with fire under the ashes they blow them off and blow the fire up and there is a flame fit for service sloth feare infirmitie carnall reason are ashes that
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
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
both they and he shall die if it be not done The second ab utili it may be they will turn upon admonition and so be saved if not yet the Prophet delivers his own soul and there is advantage by it The words in the 16th Verse have little difficulty in them At the end of seven dayes It 's probable the sitting still and silence of the Prophet was from Sabbath to Sabbath on that day he had his glorious Vision and seven dayes after he had a new Revelation Junius The Word of the Lord came to him all the six dayes hee was solitary mourning meditating and silent but on the seventh the Lord appeared again unto him and so after hee had upon Sabbaths revelations from God Observ 1. That God beares with the weaknesses and distempers of his servants Ezekiel declines the Call of Christ shew vs his great ingratitude having had such great favours from Christ seen so much glory and being commanded once twice to go and preach to the house of Israel yet hee sits down is silent and that seven dayes together this might have provoked the Lord to great wrath to have refused him as a stubborn self-willed man and made him to say hee would never admit him to be his Prophet put such honour upon him intrust him with such great matters but the Lord beares with his weaknesse yea his continued weaknesse sometimes Gods anger kindles and breaks out quickly and that for little things in our eyes and opinions as the man gathered a few sticks on the Sabbath hee must be stoned to death those peeped irreverently into the Ark the Lord smote 50000 and upward dead for it presently 1 Sam. 6. Ananias and Saphira a small matter in our conceits it was to keep back a portion of their goods and to excuse it with a lie for this God was wroth and they died Acts 5. but the weaknesses of his children hee beares with and those great ones 2. Mans will and weaknesse cannot hinder the efficacy and execution of Gods decree the Prophets spirit was against this work he refused sate still seven dayes together and would have frustrated Gods intentions if he could but it was decreed in heaven that decree was efficacious his will must be brought off and he must be the man to execute Gods pleasure in a propheticall way to the house of Israel Jonas departs will prejudice Gods designe concerning Ninive but the Lord knew how to humble him to fetch him back being fled and to make him instrumentall to his ends notwithstanding his wilfulnesse and weaknesse Psal 33.9 He commanded and it stood fast and vers 11. The counsell of the Lord standeth for ever let there be contrary counsels wills commands they stand not Gods brings them to nought hee makes them of none effect Prov. 19.21 There are many devices in a mans heart hee thinks not to do this and not to do that and it shall be so and so neverthelesse the counsell of the Lord shall stand he will perfect the work hee hath begun in men and by men notwihstanding their infirmities 3. Spirituall imployments must have sedate quiet well-composed affections and spirits the Spirit of Prophecy came not upon Ezekiel all the time he was distempered and discontented but when time had wrought off the distemper and the il humor was digested then was he stirred by the Spirit of prophecy when the Minstrell was tun'd then the hand of the Lord came upon Elisha 2 King 3.15 Mens hearts and spirits are like Minstrells out of order quickly and long in tuning and right setting but the musick is sweetest when the Instrument is best set then God delights to communicate his Spirit to us to imploy us In the night oft God appeared to the Patriarchs then were they most quiet and fittest to receive instruction In Augustus his dayes when there was peace throughout the world then was Christ given then was hee born When there is peace throughout the little world then are wee aptest for reception of Christ his instructions and readiest for his service God will not commit weighty and great things to men without due fitnesse for them The Prophet had this time deeply to consider of the businesse and to get himself into such a frame as might best sort with the Function he was to be in 4. The Lord doth not leave his long although they be in distempers at the end of seven dayes the Word of the Lord came unto him wee may by our failings and distempers drive away God from us but he will visit us again hee may be gone all the week but come again at the end of it Psal 30.5 Gods anger is for a moment our weeping for a night and joy in the morning it 's not long this good Physician will be absent from his Patient and when he comes he will comfort and cure 5. Our Prophet brought not his own but the Word of the Lord unto the people it 's his Word must be commended unto them Prophets Apostles Ministers are his Ambassadours and must speak what is given them in Commission If they go or speak of their own heads they provoke God and wrong the people Jer. 23.30 I am against the Prophets saith the Lord that steal my word every one from his neighbour the false Prophets would take some sayings of the true Prophets and mingle them with their own lies and errours to get the more credit unto them and sometimes by false interpretations they would wrest the Word to establish their own phantasies they would prophesie for their own glory and profit and this was stealing of the Word they did handle the Word alieno sensu spiritu fine then God or the true Prophets intended so that their word was not conceived to be the Word of God but their own and yet they would fasten it upon God vers 31. I am against the Prophets that use their tongues and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith The word is Lokekim which signifies lenire mollificari dulcorare they flattered and smoothed up the people speaking things pleasing and said He saith they made God the author of their dreams which the Lord reproves in the 32. verse and saith Behold I am against them that prophesie false dreames and do tell them and cause my people to erre by their lies and their lightnesse yet I sent them not nor commanded them therefore they shall not profit this people at all saith the Lord people had need look to their teachers what they are whether sent of God and such as speak the truths of God otherwise they can look for no blessing no profit but when men come in Gods name and with Gods Word you may looke for great benefit you must expect reality for here are two words which note reality and being debar is verbum res 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehi factum est fuit Gods words are things of great weight and worth VER 17. I have made thee
yet hee is also the Lion of the Tribe of Judah and can shake Kingdomes consciences with his voyce let us feare before him 3. When Christ sends Prophets and Ministers hee doth not denude himself of his power and authorize them to condemne or absolve at their pleasure they must depend upon Christ heare him speak and say of the wicked Thou shalt surely die before they pronounce a man a dead man a wicked man their power is declaratorie and if Christ do not declare to them they must not declare against others Jam. 4.12 There is one Law-giver who is able to save and to destroy Who art thou that judgest another none have power to make or impose Lawes upon the good or the bad but Christ all others must have warrant from him be they Princes or Prophets and why It 's he that hath the power to save and to destroy not they and therefore it followes Who art thou that judgest another it's arrogancy and boldnesse in any to step into Christs place and impose any lawes decrees or inventions of men upon the consciences of others or to judge the conditions of men without warrant from Christ and his Word Prophets may not do it much lesse others Hence what the Prophets and all Ministers say must be examined to the Law and to the Testimony Isa 8.20 if they speak not according to this Word it is because there is no light in them no mourning saith the Hebrew because Christ hath not appeared unto them warranted them and then their impositions and censures have no weight in them and we may prudentially refuse them 4. The fruit of sin is death if wickednesse be found in men death will be threatned from God wickednesse calls for its pay and that is death If I say to the wicked Thou shalt surely die when mans wickednesse clamors in heaven Christ will call the sound of death to be heard on earth Rom. 6.23 The wages of sin is death the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and properly signifies what ever is edible with bread and Synecdochically the wages or salarie of souldiers and it suites in both senses with our purpose Eph. 5.11 sin is a work and a work of darknesse a work of the flesh Gal. 5.19 and they commit it are workers of iniquity Psal 55. and it 's equity that work-men should have meat and wages and here is both death is the delicates that the sinner hath to feed upon and death the wages that the sinner earns such meat and wages he is sure to have others may misse of both work and have no meat work and go without wages but this work-man the wicked man hee shall never misse of either of these hee shall surely die his meat and wages shall not be with-held mans own sin will slay him Prov. 5.22 5. The Prophets and Ministers of Christ must not only warn the people but warn them oft warn them themselves and speak to warn put on others also to do it they must not be flack remisse in this businesse they must do it earnestly constantly use all means to regain the wicked the repetition of the words imports so much if thou givest him not warning nor speaks to warn he must be solicitous and frequent in the work Paul knew it and therefore counsells Timothy not only to preach the Word 2 Tim. 4.2 but to be instant in season and out of season carnall reason counts preaching unseasonable that is upon week dayes and occasionall but the servants of God must take all opportunities to warn sinners of their evill courses and to win souls Christ forbare his meat and drink and Paul his sleep to preach unto the people Acts 20.7 flesh and blood judges night preaching unseasonable if not unlawfull but Paul thought it not unseasonable to preach even till midnight to do them good hee was a night preacher and a day preacher vers 31. saith he by the space of three yeeres I ceased not to warn every one night and day such was his vigilancy and diligence he was exceeding carefull to prevent evill and to do them good Phil. 3.18 he told them often of the thing and warn'd them to take heed of the same men 6. There is hope of wicked men that live in dissolute wayes before the Lord term'd them a rebellious nation impudent children stiffe-hearted Briers Thorns Scorpions most rebellious that rebellious house and here he calls them wicked ones and yet they must be warn'd that they may return from their wicked wayes and live some are hopefull and curable where wickenesse prevails generally and all seems desperate Manasses was as wicked a King as lived a great Idolater a great dealer with Inchaunters Wizards and familiar Spirits a great seducer of the people to make them do worse then the nations did a great shedder of innocent blood so that the Text saith hee did wickedly above all that the Amorites did 2 King 21.11 yet this great sinner found mercy greater then all his sins 2 Chron. 33.12 13. hee humbled himself greatly hee prayed and God was intreated of him he is wicked one day may turn another day he may become penitent and believing the next day that is cursing blaspheming this day as in Saul some come in early at the third sixth ninth hour others late at the eleventh and twelvth the Thief came in at the last hour let times be never so corrupt persons desperately wicked yet there is hope and God may have a seed amongst them let us throw the net oft we may catch fish in mari mortuo 7. The end and scope of a Prophet and Ministers labours must be to save life he must warn the wicked that so hee may save his life preserve his soul Paul tels Timothy that by preaching and continuing in the Word hee should saye himself and those that heard him 1 Tim. 4.16 Mens lives and souls are in great danger daily Errours Heresies Lusts Temptations threaten ruine and destruction to men continually the work and care of the Prophets is to secure them from these and to recall them from their sinfull practices Jam. 5.20 He that converts the sinner from the errour of his way shall save a soul from death and hide a multitude of sins that which Ezekiel calls the sinners wicked way James calls the errour of his way his sinfull manners actions courses opinions humors affections and principles from these must the servant of God labour to deliver him It 's Ministers work and the end of the Ministery to save souls therefore First their scope must not be to shew learning wit eloquence 1 Cor. 1.17 The Apostle preached but not with wisdome of words not with excellency of speech Chap. 2.1 not with inticing words of mans wisdome vers 4. and he gives the reason of it lest the crosse of Christ should be made of none effect that is lest men should think they are saved rather by vertue of mans wisdome then Christs passion
son hee is of his seed family kingdome acted by his counsell and spirit it 's his trade to sin as it 's the Devils and this trade he delights in and followes a godly man hath given it over 1 John 3.8 Hee that hath this hope purifies himself and then followes Hee that commits sin and it 's in opposition to him that purifies himself from sin he is a man that minds not holinesse Besides this Joh. 8.34 He that commits sin is the servant of sin where sin reigns and its counsels lawes commands are obeyed by men there is the commission of sin it 's a ready a willing obedience to commit sin Rom. in Joh. is magnopere delectari peccato to have a mans will and heart in it when a mans thoughts counsels meditations purposes lie that way and he is given to that work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a sin-maker one that is an Artist a work-man such the Prophets speaks of Jer. 4.22 They are wise to do evill Ezek. 21.31 skilfull to destroy some are bunglers in that work others take pleasure in it and set it off better That in Rom. 13.14 Make no provisions for the flesh to fulfill the lusts thereof men love to provide for their families their wives and little ones and when they do so they make provision and so men love to provide for the flesh and lusts of it and then they make sin or commit sin There be three expressions in Scripture about sin which give us light in this point 1. Nomos hamartias the law of sin Rom. 7.23 2. Hodos the way of sin Matth. 7.13 3. Apotelesma the perfection of sin Jam. 1.15 When a man subjects to the law of sin chooses and walks in the way of sin and brings sin to a perfection then doth he commit sin And I lay a stumbling block before him The Hebrew is and I give a stumbling block before his face Miâ—sol comes of Cachal to dash against to offend to fall and a stumbling block is that a man dasheth his foot against is offended at and falls by the same with scandalum the bridge in a trap which when Vermine or wilde beasts touch they are taken so that to lay a stumbling block in a mans way is to trap him destroy him This phrase of Gods laying a stumbling block before him seems very harsh therefore some Fathers think the word stumbling black is not here put in an ill sense as tending to his destruction that turns from his righteousnesse but that it proceeds from favour not hatred When a just man goeth out from God God will crosse him in his sinfull way not let him thrive in it but cast in something contrary to his expectation and intention whereby he may come to see his error and be reduced according to that in Hos 2.6 7. Theod. thinks God will set hell before him and therefore he renders it Barathrum I will lay hell before him as if God would present the terrors of hell and state of the damned to him to make him consider and return to his former righteousnesse But this sense of the Fathers coheres not with what followes hee shall die this stumbling block is in order unto his death it was the watchmans part to propound heaven hell all arguments possible to do him good else he should die Some other Expositors would have it to be meant of punishment that God would punish such a sinner by some act of his make him smart repent and so to live therefore the Septuag render it Basanon torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God would afflict his body or conscience and if it be taken in this sense then you must cary it further God would punish him not in a saving but a destroying way and therefore this stumbling block comes not from love but revenging justice I conceive Gods laying a stumbling block is to be taken for the punishment of sin past and an occasion of sin future the righteous man having turn'd from his righteousnesse God might lay aside that peculiar care and providence which he exercised formerly towards that man hee may take away those means and helps should preserve from stumbling let him go on in just judgement for his deserting him and not recall him but turn all things into snares and stumblings unto him whereby corruptions are ripened and destruction is hastened Psal 69.22 Let their table become a snare before them and that should be for their welfare let it become a trap when God in his justice once orders it so that mens tables that is all their comforts do turn to their ruine then he laies stumbling blocks before them Neither is God the author of sin but the avenger of it by denying assistance propounding objects and exciting affections God may be said to â—ay stumbling blocks but he never infuses any corruption and so that in James God tempts no man Chap. 1. 13. is to be understood Gregory saith this laying a stumbling block Est nequâ—quam ad pecoandum premere sed nâ—lle a peccato liberare he is not the cause of any mans sin the occasion hee may be without sin A man may lay mony to try his servant God takes away estates from men gives peace to the wicked true hee laies before them outward occasions 2 Sam. 16.21 22. he gives Satan leave to tempt and seduce them 2 King 22.22 when they are out of his way hee carries them forward in their own evill way Psal 105.25 and this he doth in justice punishing one sin with the occasion or commission of another hence hee is said to adde iniquity to their iniquity Psal 69.27 to send them strong delusions or as the words are the efficacy or activity of errour 2 Thes 2.11 to give up to uncleannesse to vile affections to a reprobate sense Rom. 1.24 26 28. God finds sin in man and may draw it out without sin there is survitas in Rosa foetar in cadavere the Sun by his beams drawes forth the one and the other and without fault His righteosness shall not be remembred Men may remember it but God will not hee will have no regard to what is done to reward it his righteousnesse shall not be set against his iniquities to keep off punishments his righteousness shall be as filthy rags Isa 64.6 in the eyes of God When God pardons the sins of his people he blots them out and remembers them no more Isa 43.25 So when God deals with a man degenerates hee blots out his righteousnesse and remembreth it no more it is as if it had never been it neither profits him unto life nor frees him from death Ezek. 18.22 When a wicked man turns away from his sins they shall not be mentioned unto him that is they shall no way hurt him hee shall not heare of them nor see them any more and the righteous man that leaves his righteousnesse shall neither heare nor see it any more Aquinas hath a question Vtrum opera virtutum in
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
2. Book de divinationibus Quid habet authoritatis furor iste quem Divinum vocatis ut quae sapiens non videt ea videat insanus is qui humanos sensus amiserit divinos assecutus sit vaticinari idem sit quod insanire This opinion was also in the Apostles time Act. 26.24 Festus the Governour of Syria tells Paul that he was besides himselfe that much learning had made him mad In the Metaphoricall sense take it thus The Jewes cannot endure thee nor thy prophecy they are so bitter so rebellious obstinate and set against thee that they will not suffer thee to look out of doores and come among them they decline thee and thy prophecy they will not endure either of them and so thou art as a prisoner and man in bands not that he had any materiall bands upon him but was bound up in this sense their sinnes were the Prophets bonds and we may take up this observation from it That peoples sinnes doe imprison and imbondage the spirits of the Prophets and so hinder the course of the word This Paul knew and therefore requests the Colossians to pray That God would open to him and others a doore of utterance Col. 4.3 that they might not be straitned in the work of their Ministery Mens sinnes doe silence the Ministers and send them to prisons if you look not well to it your sinnes may quickly make this good I incline to the literall sense and then it 's doubtfull who bound the Prophet They shall put bands c. Not the Angels though God use them in the Government of the world yet we finde not that God uses them to binde his Prophets Some conceive it to be his friends and familiar acquaintance and that it was done in love if others had done it they would have left him in custody other where then in his own house but without prejudice to any I conceive it came from the people who either bound him or bespake his binding And my ground for it is this He is made a Watchman to the House of Israel in that capacitie and relation the Lord speaks unto him here is no mention of any domestick friends but of the people it was they without not they within as is cleare from the words They shall put bands upon thee and thou shalt not goe out among them Observ 1. Christ deales fairely not fraudulently with his he tells them at first what they must expect not gold and silver but bands and chaines They shall binde thee He told Jeremy they shall fight against him Jerem. 1.19 So Paul no sooner is called to preaching but he heares of suffering Act. 9.16 I will shew him how great things he must suffer and Mat. 24.9 Christ tells all the Apostles that they must be afflicted hated killed and this he doth in faithfulnesse love and wisdome that they might not be deceived in looking for other kinde of entertainment in the world that they might not have hard thoughts of him for hiding away such things from them that they might be confirm'd against such evills when they fell out and remember it was no more then the Lord foretold them of Job 16.2 They shall put you out of the Synagogues yea they shall kill you and think they do God good service and ver 4. These things have I told you that you may remember I told you of them when the time comes 2. No excellency exempts a Prophet from the malice of mens tongues and hands Ezekiel is immediately call'd and sent by Christ sees extraordinary Visions hath much converse with Christ is fill'd with the Spirit yet all this keeps him not out of bands they spake evill of him and bound him Christ himself was all excellency beauty goodnesse yet these preserved him not out of the hands of malice there 's nothing will satisfie it but mens liberties and lives malice feeds on such dainties 3. The generality of people are enemies to their own good and active to their own ruine the house of Israel they are against the Prophet they fetter and chain him up and think they have done well to make him secure from coming amongst them and alas what have they done thrust away the physician should cure them shut out mercy by shutting up a Prophet put out the light and now are there not droves and multitudes of people that would think it a happinesse to get all the Prophets silenced imprisoned banished if not more they would live in darknesse and die in darknesse and so undo themselves for ever Christ the great Prophet the people after all his precious Sermons and glorious miracles cry Away with this man Crucifie him crucifie him Luke 23.18 21. They had cryed Hosanna formerly but now the time being turn'd they turn against Christ there be many that shew some kindnesse outwardly to the Prophets but inwardly they are against them 4. Wicked ones deal severely cruelly with the Prophets when they fall into their hands they put bands not one or two but many bands upon Ezekiel and they were wreathed twisted heavie thick bands such as might not only hold but hurt and pain the Prophet when Ahab had got Micaiah into his hands he sends him to prison and commands him to be fed with bread and water of affliction that is with so little and so unsavory ut longam potius mortem trahat quam vitam sustentet hee would kill him non brevi morte sed lenta fame Jeremiah the Princes are wroth with him smite him put him in the prison Jer. 37.15 yea into the dungeon where he sunk into deep mire and had perished if Ebedmelech an Ethiopian had not been more propitious to him then his own countreymen the Jewes were Jer. 38.6 7. Josephus saith Antiq. 10. they put him into a muddy pit ut ibi praefocatus moreretur which might easily have been for he was usque ad collum mersus others think they aimed not at his present death but thought paedore fame lingeringly to consume him Peter when he fell into Herods hands he was bound with two chaines Acts 12.6 You may observe something in that verse there is a prison chains souldiers keepers all these mentioned in it which shew the severity of Herod A bare prison had been too much for such an Apostle but he must be chain'd and with two chaines and for feare he should get out of his chaines hee must be between two souldiers which probably were more afflictive to his spirit with their oaths c. then the iron was to his body and lest hee should get from these there was also the keepers at the dore watching Paul tels you how he was handled by wicked men 2 Cor. 11.23 24. In stripes above measure in prisons frequent in deaths oft of the Jewes five times received I forty stripes save one thrice beaten with rods once stoned thrice shipwrackt 5. Afflictive conditions seldome better mens spirits they were in Babylon under captivity and
five yeeers passed in that condition Chapt. 1.2 and yet their proud hearts not humbled their old enmity to the Prophets not worn out 2 Chron. 36.15 16 17. God sent them messengers Prophets and they mocked them misused them till the wrath came and there was no remedy and therefore he brought upon them the Chaldeans who led them into captivity where they were servants and slaves their wronging of the Prophets was the cause of their suffering and yet all their sufferings did not subdue their spirits and work them to entertain the truth and walk peaceably towards the Prophet they bind him in the land of bondage the Plough breaks the earth in many places but doth not better it but leaves it as it was nothing is put in by the Plough if the Master dung it and sow good seed in it when the Plough hath broken it then there is like to be a harvest but if nothing be sown weeds nettles thorns will grow where the Plough hath been and so afflictions may break our estates our bodies our sleep yet if nothing be added if God do not sanctifie them the harvest will be tares and not wheat 6. It 's no new thing for Prophets and Ministers to be roughly intreated and laid by as uselesse things Ezekiel 400. yeeres before Christ is shut up bound kept from coming among the people and this misery hath befallen the Prophets in severall ages 1 Kin. 18.4 Jezabel cut off the Prophets and then they were hid by fifties in caves Jeremy was shut up in the prison in the Kings Court Jer. 32.2 most of the Prophets and Apostles were restrained from their publique imployments shut up in prisons banisht or driven into corners and that proves oft a great sadding to ingenuous spirits not so much in that they suffer but because they are out of imployment but let those are in such conditions or may shortly be consider it 's no strange unwonted thing such afflictions have been formerly 1 Pet. 5.9 The same afflictions are accomplished in your brethren that are in the world besides God hath need of no men nor any of their parts VER 26. And I will make thy tongue cleave to the roof of thy mouth and thou shalt be dumb and shalt not be to them a reprover for they are a rebellious house HEre is a farther and full manifestation of his silence but there is doubt concerning the meaning of the words The Septuagint hath it I will bind thy tongue and this bond it 's conceiv'd was a divine precept God commanding him to be silent and thereupon it was that he forbare to speak unto them Others take the words literally and hold that the use of his tongue was taken away so that neither in publique nor in private hee might speak unto them but be a wordlesse and tonguelesse man amongst them whereupon they being troubled and wondring at what had befallen Ezekiel might search out the cause and become more willing to heare those sad messages he had to deliver But salve aliorum judicio I conceive the words are not to be taken in their literall sense 1. Because the Prophet is bid in the the next Chapter verse 9. to prepare him meat and to eat thereof which he could not do if his tongue had cleaved to the roof of his mouth the motion of the tongue is needfull to that action 2. It 's plain from the 14th verse of that 4th Chapter that it cannot be meant literally for there the Prophet speaks Then said I ah Lord God behold my soul hath not been polluted c. We are then to take the words figuratively thus Thou shalt be as a man whose tongue cleaves to his mouth as a man that is dumb such a one shalt thou be amongst them and this sense the words following infer Thou shalt not be to them a reprover they would not have thee to tell them of their sins of my judgements and the danger thereupon and thou shalt not be a reprover unto them and it 's the Scripture language to call them dumb that are in the place of Ministers and Prophets and preach not Isa 56.10 Observ 1. The Lord hath the power over Prophets lips to shut and open them at his pleasure I will make thy tongue cleave to the roof of thy mouth c. If God forbid the Prophets to speak they must be dumb as contrary if hee command they cannot be silent Amos 3.8 The Lord hath spoken who can but prophesie The Jewes objected against the Prophets that they prophesied no good unto them only sad things and were messengers of death the Prophet answers it 's true but God hath commanded hee hath spoken and who can be silent who shall dare not to deliver and heare his message he is a roaring Lion will tear in pieces disobedient Prophets and people he was to speak and to be silent when God would have it so Balaam knew this Numb 22.38 Lo I am come unto thee O Balak have I now any power at all to say any thing can I with canning do any thing so is the Hebrew the word that God putteth in my mouth that shall I speak it was in God to open or shut his mouth hee could not with all his canning do ought Prov. 16.1 The preparations of the heart in man and answer of the tongue is from the Lord and so the silence of the tongue and cessation of the spirit in man is from the Lord Prophets are to be silenced and suspended not when Prelates people will but when the Lord will 2. People are impatient of reproofs Thou shalt not be a reprover unto them for they are rebellious they would not indure him to deal roughly with them to convince them of their sins many affect the Prophets being shining lights but when they are burning lights they hate them when they scorchmen w th through reproofs and evident convictions of their guiltinesse then they hate them and seek to mischieve them Isa 29.21 Hee that reproved in the gate had a snare laid for him and Micaiah is a hatefull man to Ahab 1 King 22.8 because hee prophesied not good to him reproofs are veritates mordaces they have salt and fire in them which few men can indure especially being sore and therefore they wil imprison and murther the Prophets Put this fellow into prison saith Ahab vers 27. Let John reprove Herod and he is presently clapt into a prison Luke 3.19 Reproofs evidence to men that their sins are known awaken guilt and crosse them in the things they love and therefore they cannot indure them like Moses rod in hand it was without hurt but thrown down it became a Serpent so reproofs thrown forth prove Serpents to men they molest and sting them 3. The peoples sins do cause God to cut them short of spirituall mercies here was a Prophet furnished with the treasure of heaven and the Lord shuts up his mouth and makes him a dumb Prophet unto them and why so
not mercy a little of the hair shall be preserved when the rest goes to the fire sword and wind when all flesh had corrupted their wayes a generall flood was brought in Noah and his family were saved when Sodom was burnt with fire and brimstone Lot was bound up in the skirt of God when Athaliah slew all the seed royall Ioash was hid and escaped that treachery that butchery 2 King 11.1 2. No storm sinks all ships no plague famine war eat up all particulars God will have a number exempt Isa 1.9 God left them a small remnant a few clusters after the Vintage when the cities were to be laid waste the houses unpeopled a great forsaking to be in the midst of the land Isa 6.11 12. in the 13th verse it 's said but yet in it shall be a tenth God would spare a number though small he is mercifull hath tender bowels remembers his covenant his name and therefore in his hottest wrath shewes some mercy this made Ieremiah say Lam. 3.22 It is of the Lords mercies that we are not consumed he and some few more were hid from the common calamities they met with mercy in the midst of fire and sword this made Habakkuk pray Hab. 3.2 In wrath remember mercy 8. That the paucity preserved in common calamities are not all precious truly godly here was hair bound up in the skirt kept from fire sword destruction yet some of that hair of that number must be thrown into another fire reprobates for the present escape as well as elect vessels some choyce ones may be cut off and some vile ones may be kept In the flood all were not naught that were destroyed nor all good that were saved there was a wicked Cham in the Ark and Lots daughters that escaped the fire of Sodom were none of the best that fire had not purged out their lust and those were set at liberty from the brick and clay of Egypt afterward were destroyed for their unbelief Iud. 5. they were patient in their bondage preserved in the red Sea tempted God murmured in the wildernesse and there were destroyed of Serpents 1 Cor. 10.9 they were murmurers fornicators Idolaters unbelievers that God delivered from the tyrannie of Pharaoh and after perished by the stroke of God In a storm Cedars and Oaks are smitten when bushes and briers are spared and yet after they are cut up and cast into the fire Sinners may escape present wrath but there is wrath to come Luke 3.7 9. God may take occasion from the sin of some to bring in judgement upon all he must take of the remnant preserved and throw into the fire and out of that fire went forth fire into all the House of Israel Shechem ravisheth Dinah from thence the Lord took occasion to bring the sword by Iacobs sons upon the Shechemites who slew their males spoyled the city and took their sons and daughters captives Gen. 34. Davids sin in numbering the people and God sent in a plague amongst them for his sin which slew 70000. of them 2 Sam. 24. The people were not innocent if so God would not have destroyed them they were defiled with the contagion of his sin or under the guilt of others God may let in a judgement into a family city kingdom upon the sin of some one or few and when it 's in it may extend to all or most in them when one house is on fire all the rest are in danger that are neer and oft times do suffer Hanuns discourtesie to Davids messengers his sin against the law of nations provoked God and cost the Ammonites and Syrians dear for God stirred up Davids spirit who warred upon them and slew many thousands of them 2 Sam. 10. VER 5 6. Thus saith the Lord God This is Ierusalem I have set it in the midst of the nations and countries that are round about her 6. And shee hath changed my judgements into wickednesse more then the nations and my Statutes more then the countries that are round about her for they have refused my judgements and my Statutes they have not walked in them c. IN the ensuing part of the Chapter is the explanation of the types and in this explanation you have First the subject or head to be shaven opened unto you and that 's Jerusalem vers 5. Secondly Gods dealing with Ierusalem in the same verse Thirdly the motives that made him proceed in such a judiciall way verse 6 7. Fourthly Threatning of judgements answerable to the types from the 8. verse to the end This is Ierusalem It was not Ierusalem literally but represented Ierusalem it was a sign of the city that was to be shaven This head to be shaven is here by the Lords own mouth pronounced to be Ierusalem which was not only the head city of Iudah but of the whole world Things and persons that are eminent among others are call'd the heads or chief of them 1 Sam. 15.21 they took the chief or head of the things should have been destroyed and Chap. 9.22 Hee made them sit in the chiefest place and for persons Deut. 1.15 I took the chief of the Tribes that is the heads of them Psal 110.6 the heads over divers countries and so here Ierusalem was the head and principall of all other cities built upon mount Sion and had the Temple the Prophets the true worship and presence of God so Ierusalem as the head gave light influence and motion to the whole body the Law shall go forth of Sion and the word of the Lord from Ierusalem Isa 2.3 from thence all parts of the body had instruction and direction I have set thee in the midst of the nations and countries round about These words have occasioned some to think that Ierusalem was the heart and center of the earth lying in the midst of it on the South was Africa on the North Scythia Armenia and Pontus on the East Asia and on the West Europe and with these great parts of the world it was compassed about Hence the Spirit of God also affirms it to be in the midst of the earth Psal 74.12 and Ezek. 38.12 And infinite wisdome appeared in it that so the sound of Law and Gospel might disperse the better into all parts of the world But this opinion must not be taken in a Mathematicall sense as if it were so in the midst of the earth as that all other parts should be equidistant from it in their extremes as the line from the center for so it will hardly admit of truth some quarters of the world being of larger extent then others In the midst of the nations and countries we need not to extend to the whole world but only to those that were neighbouring thereunto or if we will have an eye to all nations and countries of the earth we must expound in the midst among or in and the sense then is safe I have set thee in or among the nations as head and chief thus
c. And if these doe not humble them he will have seven more judgements for them ver 18. and after them seven more 21. and if they prevail'd not seven more 24. and seven more after those three sevens v. 28. God would multiply their judgements by sevens and they found it truth what God said Judg. 2.15 whithersoever they went out the hand of the Lord was against them for evill as the Lord had said and they were greatly distressed they met with varietie of evills on every side and that which is worse then all these spirituall judgements seise upon their hearts so that either they see not evills coming to feare and prevent them or profit not by them being come and felt their great distresses and gracious deliverances did them no good their hearts were still Idolatrous and they went a whoring after other gods ver 17. So Hos 7.9 Strangers devoured Ephraims strength and he knew it not Gray haires were here and there and not discern'd 5. No refuge left when God is against a people riches will not profit Prov. 11.4 Zeph. 1.18 neither silver nor gold shall be able to deliver them in the day of the Lords wrath but the whole land shall be devoured then may they say with David Psal 142.4 Refuge failed me Will yee flie to Cities and Sanctuaries Levit. 26.31 I will make your Cities waste and bring your Sanctuaries to desolation Will yee flie to your owne hearts Ezek. 22.14 Can thine heart endure or hands be strong in the day that I shall deale with thee Will yee returne weep and pray unto God Deut. 1.45 The evidences or discoveries of Gods being against a people are these 1. When God is against a people they are unspirited their hearts are despondent within them Hos 4.1 God had a controversie with the land and Chap. 7.11 Ephraim is a silly Dove without heart they call to Egypt they go to Assyria they had no courage but were fearfull and faint-hearted like Doves when enemies and dangers were at hand when Jehu's letter came to Samaria the men of the city were exceedingly afraid and said Two kings were not able to stand before him how then shall we stand 2 King 10.4 their hearts failed them when man was in apprehension against them what will mens hearts do when God is against them his being with men puts courage and life into them Josh 1.9 Be strong and of good courage he not dismaid for the Lord thy God is with thee and his being against them daunts and damps all Isa 19.13 when God came against Egypt the heart of it melted and the spirits of it fail'd in the midst thereof 2. They are not successfull in their great and publique undertakings Deut. 28.29 Thou shalt not prosper in thy wayes thou shalt be only oppressed and spoyled evermore God blasts their enterprizes Jehoram comes out with a great army against Abijah hee had 800000. chosen and mighty men of valour Abijah had only 400000. half so many 2 Chro. 13.3 and what argument did he use v. 12. Behold God is with us for a Captain he is not with you and you shall not prosper and they did not but fell in the battell 500000. of them a strange victory that they should slay 100000. more then themselves were in number God was with the one and against the other therefore was the successe so glorious and great to Judah and so bloody and shamefull to Israel When God is against a people hee works wonders to ruine them there is a secret curse upon their counsel Isa 19.3 I will destroy the counsell of Egypt upon their goings out and what ever they put their hands to Deut. 28.19 20. Moses knew that it's Gods presence and countenance that makes things successefull God would send an Angell with him to drive out the Canaanites and to plant them in Canaan but that sufficed not him hee must have God go with him Exod. 33.2.15 3. He sets over them such as proves their ruine Lev. 26.17 I will set my face against you and they that hate you shall raign over you the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall persecute you intimating that when God is against a people he gives them persecuting rulers Rehoboam whipt them with Scorpions 1 King 12.14 Ahaz made Judah naked and distressed the land 2 Chron. 28.19.20 Manasseh fill'd Jerusalem with innocent blood 2 King 21.16 and made the people do worse then Heathens 2 Chron. 33.9 all the Kings of Israel were naught and many of them sore plagues unto the people and especially Ahab whom his wife Jezabel stirred up to do wickedly more then any before him 1 King 21.25 When Gods face was hid from and against a people he set such rulers over them as proved roaring Lions and ranging Bears Prov. 28.15 and I feare God is in controversie with the Christian world at this time because most Princes in it are haters of their people bringing them under and tyrannizing over them But if God will return in mercy he will give his people favour and they shall rule over their oppressours Isai 14.1 2. 4. Judgements awaken not prevail not to reform to return to God Isa 26.11 When thine hand is lift up they will not see they saw in a generall way that God was angry but not so as to humble themselves under his mighty hand they were rather hardened then humbled under the judgements of God Jerem. 2.10 In vain have I smitten your children they receive no correction Isa 1.5 Why should you be stricken any more you will revolt more and more God multiplyed judgements and they multiplied revolts God tried them with plagues famine wars bondage and spent much birch about them but they were stiff-necked hard-hearted judgement-proof and daily worse and worse and walked contrary to God they were stubborn and set light by his judgements when God is against a people his judgements are not sanctified they work not out the filth and mud that is in kingdomes and cities a wrong construction is made of them 5. There is a spirit of envie and bitternesse against those are deare to God and stand most for his wayes and worship they envied Gods people Isa 26.11 they mockt his Messengers misused his Prophets 2 Chron. 36.16 there was a malignant spirit in them in times of the Gospel when they went off from the old way of Jewish worship and were formed into Gospel fellowship there was bitternesse of spirit against them Acts 8.1 there was a great persecution of the Church which was at Jerusalem and they were all scattered abroad except the Apostles and quickly after Herod laid hands upon and killed James Chrysost and Theophyl tell you the reason In Matth. 17. A Lapid in Act. because he was a son of Thunder oppos'd the Jewes the old nationall way of worship therefore he was postulatus ad nocem the Jewes petitioned Herod to do it and the more Christianity spread and Churches multiplied in Judea
come there and the Prophet brings in the Lord swearing As I live saith the Lord surely because thou hast done so I will therefore diminish thee here is the certainty of judgement neither shall mine eye spare neither will I have any pity here is the severity of it Gods Worship and the Ordinances of it are his Name Mal. 1.11 12. Exod. 20.24 in all places where I record my Name that is where God puts his Worship 1 Kin. 14.21 Jerusalem is the city that God chused out of all Tribes to put his Name in 1 King 8.29 My Name shall be there Hence saith David Psal 76.1 In Judah is God known his name is great in Israel the Gentiles knew not God they had not his Name amongst them nothing of his worship no true prayer and that is his Name Gen. 4.26 not the seals of the Covenant Mat. 28.19 not the censures of the Church 1 Cor. 4.5 and these are his Name Now Gods Name is very precious and the prophaning of it is forbidden in a speciall manner Lev. 22.31 32. Yee shall keep my Commandments and do them I am Jehovah and yee shall not prophane my holy name when they presumptuously break any command of God say the Rabbies then they prophane Gods Name it 's the greatest presumption and violation of Gods commands to corrupt his worship to mingle our inventions with it the spirit and the strength of the second Command is against all invented worship and Idolatry which is a hating of God and provokes to jealousie and wrath more then other sins Ezek. 23.37 38. they had sinned in murther and adultery Idolatry but what went neerest to the heart of God even their corrupting of his Worship and that is set out with a speciall Emphasis This they have done unto me they have defiled my Sanctuary to defile it with blood is bad but with false worship with Idols and superstitions is abominable what makes God reject a people and count them the generation of his wrath Jer. 7.29 30. they set their abominations in the house call'd by my name and pollute it read the 8th of Ezekiel and see the conclusion Therefore will I also deal in fury mine eye shall not spare neither will I have pity and though they cry in my ears with a loud voyce yet will I not heare them VER 12. A third part of thee shall die with the pestilence and with famine shall they be consumed in the midst of thee and a third part shall fall by the sword round about thee and I will scatter a third part into all the winds and I will draw out a sword after them HEre 's an explication of the Type in the first and second verses with a farther aggravation of Jerusalems misery from the variety of punishments 1. Pestilence 2. Famine 3. Sword 4. Dispersion Four sore judgements Pestilence It 's from a word that signifies to speak and speak out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pestilence is a speaking thing it proclaimes the wrath of God amongst a people Drus fetches it from the same root In Hab. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Piel which is to decree shewing that the pestilence is a thing decreed in heaven not casuall Kirker thinks it 's call'd dever because it keeps order and spares neither great nor small the Hebrew root signifies to destroy to cut off and hence may the Plague or Pestilence have it's name The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death for ordinarily its death and it 's exprest by death Rev. 6.8 he sate on the pale horse kill'd with sword hunger death and beasts of the earth it referres to Ezek. 14.21 where the Pestilence is mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pestilence may be from a word signifies to spread spoil rush upon for it doth so 2 Sam. 24.15 70000. slain in three dayes and Plague à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to smite to wound for it smites suddenly and wounds mortally hence it is in Numb 14.12 I will smite them with the Pestilence this judgement is very grievous Psal 91.3 it 's call'd the noisome pestilence because it 's infectious contagious and therefore the French read it de la peste dangeruse from the dangerous pestilence it doth indanger those that come neer it and Musc hath it à peste omnium pessima and others the wofull pestilence it brings a multitude of woes with it to any place or person it comes unto it 's a messenger of wofull feares sorrowes distractions terrors and death it self With famine Of this sore Judgement hath been spoken in the 4th Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is exardere fame and the famine here is such an one as burns withers dries up a man when the calor nativus hath nothing able to feed upon it consumes the humidum radicale and man quickly perisheth The Scripture speaks of a three yeers famine 2 Sam. 21.1 a seven yeers famine Gen. 45.6 what numbers perished then when famines are mighty Luke 15.14 terrible Lam. 5.10 prevailing 2 King 25.3 and destroy not only the branches but the root Isa 14.13 By the sword round about thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charab signifies to dry up to lay waste to destroy whence Cherâ—b a sword is derived for it drawes out the blood dries up the body laies waste and destroyes Deut. 32.42 It 's said to eat flesh to drink and be filled with blood Isa 34.6 Here it 's put for wars the wars of the Babylonians against Jerusalem which are called The sword of the king of Babylon Ezek. 21.19.32.11 What a judgement the sword of war is wee begin to know and feel it dries up the blood of kingdomes it makes them wildernesses and destroyes round about hence the sword is said to be hurtfull Psal 144.10 powerfull Job 5.20 oppressive Jer. 46.16 bereaving Lam. 1.20 to reach to the Soul Jer. 4.10 to devour from one end of the land to the other so that no flesh shall have peace Jer. 12.12 I will scatter a third part into all the winds It 's such a scattering as is of dust or chaffe before the winds a fanning of them God would bring a wind out of the North should fan them as corn is fann'd and scatter them abroad Jer. 4.12 13. I will fan them with a fan Jer. 15.7 It 's the same word is here and notes a great fanning scattering of them and complaint is made of such scattering Psal 44.12 Thou hast scattered us among all the Heathens that was into the severall winds and countries round about and Zac. 7.14 I scattered them with a whirlewind amongst all the nations whom they knew not this was a heavie judgement to be remov'd from their own country friends to be scatter'd severall wayes to be with them whose language and manners they knew not that were cruell barbarous haters of God his Worship people to be servants and slaves to them this was a judgement sorer then pestilence
Gods glory be visible 198 how considerable 197 198 glory here is but appearance of glory 201 choyce ones have a sight of the glory of God 201 sight of glory is an humbling thing 205 368 manifestation of divine glory argues divine goodnesse 367 two things required to the sight of glory 367 Gnarum Vsed in a contrary sense 258 God Tied to no place 32 is carefull of his Church when lowest 34 he works invisibly 113 whether his essence may be seen 198 199 200 his presence and departure the greatest happiness misery of a people 311 God bears with the weaknesses of his 328 his proceedings are different with his and others 359 402 knowes things to come 387 hee yeelds to the weaknesses of his and mitigates what is grievous 414 415 Gods being against a people is dreadfull and wherein 437 438 439 how known 440 then he doth unheard of things 445 God no polygamist 227 Godly Mingled with wicked 34 they fare the better for the godly 36 God doth great things for the godly 50 51 there is opposition in the godly to the work of the Spirit 60 they must stir up themselves to farther reception of grace 293 may do the will of God unwillingly 319 whence that is 320 their condition is very changeable 325 they have need of new influence 363 the godly before Christ had the same Spirit and comforts that we now have 370 they will not defile themselves with little sins 413 414 Goiim 225 put upon the Jewes 226 Grace Where it is is ability to act 294 means of grace denyed to those would imbrace the same 299 grace insupportable 302 a gracious heart deprecates that is against it 413 H Haire Wherein citizens are resembled to the haire of the head 418 shaving off the hair what it notes 419 Hand Hand of the Lord what it is 56 it notes action 111 Heathens Truer to their God and principles then the Jewes 432 434 435 Heart A hard heart a great evill 238 it's the treasury for the Word 303 Heaven Opened how to be understood 48 49 heavenly things too high for us 80 they are pure and glorious 168 yea dreadfully glorious ibid. Hin How much it contain'd 406 Humble Fittest to heare divine things 206 quickely comforted 214 man hath in him principles of humiliation 214 the humble not long without the Spirit 370 Hunger Makes any thing pleasant 411 Holy They be holy are heavenly 103 holiness imboldens 274 holy men record their own infirmities 317 Holy-Ghost Is God 316 I Jehoiachin Observable things about him 37 Jehovah Of that name 202 Jerusalem The head City 426. how said to be in the midst of nations 427 Eulogies of it ibid. Jewes Vnconstant in Religion 435 Ignorance It will not excuse 346 Impudence 236 237 where the face is impudent the heart is hard 238 Infirmities Great best Saints have infirmities 317 they oft do Gods will unwillingly 319 they interrupt not Gods love 320 who heals helps them 321 Ingratitude It provokes God much 431 Josiah His posterity four times in 23. yeers carried captive 40 Israel Whence what 225 all not true Israelites are called so 230 house of Israel who meant by it 394 Judgements and Statutes 428 Judgements Of God upon Kingdomes cities are dreadfull 174 they speak 175 works of judgement glorious call'd glory 191 God is praise-worthy in them 312 they succeed one another 409 they are not casuall 413 end of them 416 they are sharp 422 irresistible ib. judicious and in measure 423 no escaping of them ibid. in great judgement some are spared 424 not all good that are spared 425 what makes God walk in the way of judgements 434 God is the great actor in all judgements 437 executeth them openly 442 severity in them 446 they are pleasing to God 460 judgements are instructions 465 Justice Execution of it makes glorious 78 K Kab How much it contain'd 411 Key Of heaven in Gods hand 50 Kingdome Wherein the happinesse and misery of kingdomes lyeth 311 Knowledge Should issue out into action 112 a tongue with a hand under it was the Egyptian Hieroglyphick ibid. L Law The godly under it had the same Spirit grace and comforts wee have under Christ 370 Living Creatures 82 83 Lifting up what it notâ—s 154 Life Power of life and death in Christs hand 342 Log How much 406 how many made a Hin 407 Looks of men daunt 256 M Magistrates should be forward to do justice 126 it makes them glorious 192 they must not be fearfull and why 269 Malice Nothing priviledges from it 375 entertains not the Word 461 Megillath 3 242 Man Not capable of immediate accesse to God 180 men in place meet with scratches 264 men of the world are politick for their own ends 324 his ruine is from himself 359 Mercy God addes one to another 54 Ministrations Service imployment in all these we must have instructions from Christ 101 God raiseth the spirit of the creature sometimes to great services 156 Ministers Subject to reproach 47 must deliver what they have from God 58 must see their call be clear ib. come with the Spirit of God 61 Ministers put upon hard things 238 their preaching provokes it 's plundring men of their lusts will c. 238 239 they must not look at event but their call 239 they witness for or against their hearers 249 not be fearfull 269 270 they must first digest truth and then deliver truth 292 they should feed upon the Word 294 what they have is given 301 they may not remove at pleasure from place to place 324 they are watchmen and must be men of knowledge 332 must indure hardship 334 they must depend upon Christ for more light 336 they must learne before they teach ib. warn others 337 343 do their office in the name of Christ 338 their power is declaratory 342 they may not impose upon conscience 342 their scope should be to save life 344 not to shew wit ib. not to please men not to get a living 345 their office is honourable ib. what Ministers are cruell and bloody 347 doing their duty shall save themselves if not others 349 unfaithfull Ministers perfidious to God and man 360 they need new supplie 363 they must expect bands and chains 374 oft are severely dealt with 375 it 's not new for them to be roughly handled 376 More No more opened 444 Mourning Why they used to mourn seven dayes 323 N Names Names given suitable to events 7 alteration of names 37 name of the wicked odious 41 Naturall abilities reach not spirituall things 219 O Oath Gods oath 447 lifting up the hand anciently the sign of an oath ibid. Obedient Obedience unto Christ must be absolute 291 what makes obedientiall 336 absolute obedience meets with mercies unexpected 366 Occasion God takes occasion from the sin of some to bring in judgement upon all 425 Officers Who fit for publike offices in State and Church 99 Christs officers indued with his Spirit 219 to set
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