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
heaven opened in this City in a week How many visions have you from the Prophets What manifestations of truths are there What discoveries of the minde and will of God to your souls are there in these dayes I saw visions of God saith Ezekiel and so may you The Word of the Lord came expresly The Hebrew is emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ssendo fuit om iâ—o fuit fiendo factuÌ„ est the Word of the Lord by being hath been or hath altogether been had much being in me Besides the visions I saw there was a reall communication of truths to my understanding evident and expresse commanands from God came unto me and it came so as it had entrance and abiding in me Accurate factum est there was an accurate and reall work of it upon me and in me Prov. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep sound wisdome the word for sound wisdome in the originall is that which is essence or being intimating that all other things are nothing and the Word of God that hath only substance and being in it making substantiall where it comes and so here it gave being and was an ingraffed word in the soul and heart of the Prophet so that the meaning is the Word came with that evidence and clearnesse unto mee that I could not withstand it it had such entity and substance in it that it made me of a common man a Prophet And the hand of the Lord was there upon mee The hand of the Lord is taken in two senses especially in Scripture 1. For judgement or punishment so you have it Acts 13.11 speaking of Elymas the Sorcerer saith Paul The hand of the Lord shall be upon thee and thou shalt be blind Gods hand was upon Elymas and he was stricken blind for perverting the Deputy In this sense it is not taken here 2. The hand of the Lord is taken for prophecy When the Lord doth come upon the sons of men and stirs up their spirits to prophecy that is the hand of the Lord. But yet this is not all It noteth the vertue and power of the Spirit of God which came upon the Prophet not shaking disturbing and throwing of him down as some Rabbies conceive but changing comforting elevating and exciting the spirit of the Prophet to see divine mysteries and notes also that efficacy and power which did set on the Word upon the heart and conscience of the Prophet that power which did subdue all opposition carnall reasonings and remove all impediments whatsoever stuck upon the heart of the Prophet and hindred him in that work which God would have him to undertake It is this hand of the Lord that makes the Word mighty spirituall lively according to that in Hebr. 4.12 the Prophet felt the intrinsecall vertue of this hand the Spirit of God in his own heart it was a quick and lively word unto him This intrinsecall vertue of the Spirit if it reached not the Prophets hearers yet it abode in the prophecy and it remains an efficacious prophecy to this day It 's worth inquisition what the vertue of the Spirit is expressed here by the hand of God There are three things in it The hand is 1. Symbolum roboris 2. Index veritatis 3. Instrumentum operationis 1. The hand is Symbolum roboris the Type or Embleme of strength therefore of a strong man we say he is a man of his hands that is the symbol of his strength So the Spirit of God is a Spirit of strength the hand of God notes the strength of God and the Holy Ghost is the power and strength of God Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee And greater is he that is in you then he that is in the world The Spirit of God that is in the hearts of his children he is of more strength then Beelzebub the prince of Devils and god of this world 2. The hand is Index veritatis the hand or finger doth shew a thing If you would have a man goe this way or that way you shew him or point him with the finger you direct him with your hand Salomon Prov. 6.13 speaking of the wicked man saith He teacheth with his fingers that is he shewes others by his hand to do wickedly the Spirit of God is Index veritatis this hand of God doth shew you the truth 1 John 16.13 14. He shall shew you saith Christ things to come He shall take of mine and shew it unto you It is the Spirit of Christ this hand of God that sheweth you all things you will never know truths till this hand point to them and teach you you may have notions in your head and guessings in your spirits and bosomes but the reality and certainty of things will never be attained to till the spirit of God acquaint you with them 3. The hand is Instrumentum operationis the instrument of action men do all by the hand therefore it is called the Organ of organs by the Philosopher So the Spirit of God that doth all Zach. 4.6 Not by might nor by power but by my Spirit I will do all by that saith God It is the Spirit of God that doth convince it 's the Spirit that doth convert it 's the Spirit that doth dictate and inspire godly men it 's the Spirit that sanctifies it 's the Spirit that leads into truth that comforts the Spirit is the great agent the hand of God by which God doth all his works It was the Spirit that moved upon the face of the waters at first the Spirit of God was the agent in the work of creation and the great agent in the work of redemption and salvation These phrases being thus opened observe hence 1. That the Prophet received what he delivered to them from God The hand of the Lord was there upon me and the Word of the Lord came expressly The Prophets must deliver to the people what they receive from God and not what they bring of themselves They must not bring their own visions their own conceits what seemeth good in their own eyes but they must bring the Word of the Lord to the people They must not speak according to the humours of the people as they move them as they would have them but they must speak as the Spirit of God moves them as God will have them 2 Pet. 1.21 The holy men spake as they were moved by the Holy Ghost 1 Cor. 11.23 and Paul saith What I have received of the Lord that I deliver unto you he would not deliver any thing he had from the world or from himself but what I received from the Lord that I deliver unto you Ministers they are Gods Seeds-men and they must have their seed from God else they will sow tares 2. It is of much concernment for Ministers to see they have a good and clear Call to their Ministery Ezekiel here stands much upon it I saw
the acquaintance of wicked men the Prophet Micah will give you reason for it Chap. 7.4 The best of them is a brier the most upright is sharper then a thorne hedge You think some of them are faire men have good natures good parts great places and you may bee intimate with them lean upon them and get good by them if not doe good to them but you are deceived saith he the best of them for wit parts birth breeding place is a brier yea the most upright those that are civill What shall you what can you have frō a Scorpion but aculeum vulnus venenum clam palam insidiabuntur Somper lanam saepe vitam perdunt When one commended Julian the Cardinall to Sigismund the Emperour he answered Tamen Romanus est And so when any wicked man is commended to you answer Tamen sentis est that have a form of godlinesse and walk according to their light even they are sharper then a thorn hedge And because it is incident to the nature of man to minde great ones and seeke their acquaintance he speakes in the verse before of Princes Judges and great men and beats men off from looking after leaning upon them the sheep run to the hedge for shade in the heat and shelter in the storm but what 's the issue If they eseape with their lives yet they goe off with rent garments and if the best of them bee briers what are the worst of them When David was become a Courtier he met with a spear and found Saul sharper then a thorn hedge his spirit was vext with him and no marvell wicked men vex the spirit of God who hath more patience and wisdome then man who is without all corruption and altogether holy yet his spirit is vexed with them Isa 63.10 Therefore the Spirit of God counsels us what acquaintance to seek Job 22.21 Acquaint thy selfe with God and be at peace and thereby good shall come unto thee he will not be a brier or thorne to run into thy hand he will not vex thy spirit trust him he will not deceive or disappoint thee 5. See what fruit to look for from them fruits sutable to their nature 1 Sam. 24.13 Wickednesse proceedeth from the wicked it is a proverb and they have much truth and strength in them and it was ancient then and in all ages hath been made good observ'd that wickednesse comes from the wicked by it David cleares himselfe taxes his malicious enemies and confutes Saul himselfe As for me I am accused to be a seditious and traiterous fellow a man that seekes thy life O Saul thou hast followers and flatterers about thee to exasperate thee against me that put thee on to hunt me as a Partridge on the mountain and to spill my blood but I am no such man as they pretend and thou conceivest I had thee at advantage was counselled to take away thy life and could have done it but wickednesse was not in me I cut off the lap of thy Coat when I could have cut off thy Head I will make thee judge who is the wicked man those that accuse mee thou that pursutest the soule of an innocent man or my selfe that have spared thee having such advantage Wickednesse proceeds from the wicked if I had been a wicked subject as thou and others thought thy life had gone but thy Courtiers thy Counsellers are wicked yea and thou art wicked and nothing but wickednesse comes from you and that proceeds as light from the Sunne water from the fountaine breath from the nostrils Christ tells us wee must not look for good from them Matth. 7.16 Doe men gather grapes of thorns or figges of thistles If you looke for such fruit you will be deceived they may grow green as the vine and figge-tree but their fruit is different what fruit have Papists and Prelaticall ones brought forth in Church or State these many yeares corrupt trees cannot beare good fruit briers thornes brambles may bring fruit for Gadarens and swine not for Christ and his Disciples Judg. 9. The Olive tree had its fatnesse the Figge tree its sweetnesse and good fruit the Vine its pleasant wine they would not leave their places for promotion For usually when men are promoted they lose of their excellencie the Olive trees Figge trees Vines they lose of their fatnesse if not all their fatnesse of their sweetnesse if not all their sweetnesse but what had the bramble fire and fire to consume the Cedars of Lebanon brambles are of aspiring nature and when they are got up they fire States and Kingdomes 6. Then it 's no great losse when wicked men are taken away when briers and thorns are cut down and Scorpions killed who is damnified by it Spina sunt pestes terrae frugum morbi Plin. wicked men are the very plagues of the earth they suck away the sweet from the Vine the fat from the Olive It was said of Nero that he was venenum terrae and when that pitcher was broken it was gain not losse matter for praise not mourning the Husband-man is not grieved when the grieving thorn and pricking thistle are cut out of his corn Prov. 11.10 When the wicked perish there is shouting shouting on earth that justice is done his wickednesse at an end the Church and State eas'd of such a burthen rid of such a thorn and shouting in hell Isa 14.9 When Jehoiakim died there was no lamentation made for him hee was a wicked and worthlesse King his carkasse was no better then the body of an Asse and hee had the buriall of an Asse drawn and cast out in the high-way or ditches Jer. 22.18 19. hee had an infamous buriall and such saith Olimpiodorus is the end of every Magistrate or Minister that teaches and governs well but lives ill his end is infamous hee is buried in infamy but godly men are of great worth Heb. 11.38 the world was not worthy of them those precious ones mentioned there and those are living now God valued and values above the world godly men are the Pillars of the earth they are the marrow blood and soul of the world the world languishes and lies adying when they are pull'd away Moses Exod. 32.10 held Gods hands Moses is a man that hath power in earth and in heaven hee is a man that when there is a danger can go up to the heavens and so put the Lord to it that he saith Let mee alone that I may destroy this wicked people and I will make thee a great nation he would have hired him to have come to an accommodation men are now upon accommodating but a Moses will not accommodate no not with God himself when his people are in danger but he will have a blessing upon good terms hee will have Gods wrath removed and a reconciliation between heaven and earth or else Moses will never be quiet with God what a losse is such a man after his death if God had not
will countenance thee 1 Sam. 15.25 26. so Elijah was no white-livered Prophet but a man of metall 1 King 18.15 17 18 19. As the Lord of hosts liveth before whom I stand speaking to Obadiah I will surely shew my self to Ahab this day I but Jezabel hath vow'd thy death and Ahab makes search for thee all the land over and if thou be found thou art a dead man Well saith Elijah I will shew my self and when he came into his presence what a salute had he Art thou hee that troubleth Israel I 'll have thee dispatched one way or other is the Prophet daunted now no but replies I am not he but it 's thou and thy fathers house send and gather to mee all Israel what a commanding what a suspicious word was this he might have thought that this man would get power about him and offer violence to him and his house thou thinkest to have my blood but I will have the blood of all the false Prophets c. Who might not think that Elijah rather was King then Ahab 2 Chron. 26.17 18. When King Vzziah would have burnt incense to the Lord the Priest resisted Vzziah and thrust him out of the Temple they that are in publike place are to be men of courage and therefore they must not feare 3. God is with his those hee calls and imployes in publique service Josh 1.9 Why should hee be strong and of good courage for the Lord thy God is with thee Jer. 1.8 Jer. 1.19 Be not afraid of their faces for I am with thee to deliver thee Gods presence should put life into us when inferiour natures are backt with a superiour they are full of courage when the Master is by the Dog will venture upon creatures greater then himself and feares not at another time hee will not do it when his Master is absent When God is with us who is the supreme it should make us fearlesse it did David Psal 118.6 The Lord is on my side my help I will not feare what man can do unto mee let him do his worst frown threat plot arm strike the Lord is on my side he hath a speciall care of mee hee is a shield unto mee I will not feare but hope as it 's in the next verse I shall see my desire on them that hate mee I shall see them changed or ruin'd our help is in the name of the Lord but our feares are in the name of man God takes speciall care of men in publique place the Angels of the Church are as the stars in his right hand Rev. 1.16 hee holds them fast and it 's said of Christ Isa 49.2 That he was hid in the shadow of his hand in the protection of his hand is the Septuagint Vmbra est symbolum protectionis it defends from the heat of the Sun that was in Judea exceeding hot God hides Christ yea all are eminent and under who belong to him in a speciall manner and delivers them from danger Zach. 2.5 I will be unto Jerusalem a wall of fire round about who shall dare to come neer it then to hurt the Magistrates Ministers or people there Some think it alludes to the Cherubim that with a fiery flaming sword kept Paradise others to the fiery Chariots round about Dothan 2 Kin. 6.17 where Elisha was either of these is good and notes protection but there is another and it may be more suitable interpretation and it 's this When they travelled in the wildernesse oft wilde beasts would be assaulting them specially in the night when they laid down to rest then they made a circular fire about them and so no beast Lion Wolfe or Leopard dare middle with them the fire was a wall to them and hence the expression seems to be taken that God when wilde beasts wicked men should offer violence to Jerusalem hee would be a wall of fire round about it 4. Those are in publique place are in Gods place I have said yee are Gods Psal 82.6 Moses was to Aaron in stead of God Exod. 4.16 And so Ministers they are in Christs stead 2 Cor. 5.20 and they must be like unto God fearlesse of men but dreadfull unto men It 's an ill thing to see a drunken god to heare a swearing god and it 's as ill to see a trembling fearfull god a Magistrate a Minister afraid of man when as they having the Image and authority of God stampt upon them are to make others especially sinners to quake Rom. 13.4 The Apostle bids evill doers not the powers be afraid why they are the Ministers of God and beare not the sword in vain they must not feare but make others do it so did the Apostles and Prophets John made Herod quake and Paul mad Felix tremble here were Lambs scaring Lions 5. They that are godly true Christians their godlinesse their cause suffers by their fearefulnesse they have receiv'd another spirit then that of the world 1 Cor. 2.12 even the Spirit of God which is no timerous cowardly Spirit the Apostle denies that 2 Tim. 1.7 God hath not given us the Spirit of feare but of power of love and a sound minde where there is a base feare there is sicknesse of mind no soundnesse and there is little love and lesse power those that have the Spirit of Christ and the Spirit of God it is not for them to feare have you the Spirit of the Lord of Hosts in you have you the Spirit of Jesus Christ in you and will you feare and tremble before men that have the spirit of devils in them the Spirit of the Lord of Hosts is like himself and the Spirit of Jesus Christ is like Christ himself he was not afraid of any if therefore men in place have this Spirit they must not feare for they do dishonour Christianity and the Spirit they have received from their Lord and Master Jesus Christ 6. There is not that in wicked men as should make us to feare them if wee consider they are Briers Thorns Scorpions contemptible things rather to be despised then fear'd if they had truth grace and God with them then they might be feared they have not God with them they are a rebellious house and hee is against them they cannot pray to fetch in might to make them dreadfull if they say a prayer the prayer of the wicked is abomination to the Lord they are full of feares themselves and have no true valour in them that arises from other and better principles then they have if they had truth of grace God with them then wee might feare them but their guilt their wickednesse doth weakâ—â—hem and multiply their feares can wicked men be without feares Isa 8.12 feare yee not their feare they have a slavish distracting heart-smiting tormenting hellish feare Saul feared the people 1 Sam. 15.24 Is there not a spirit of feare upon many in Ireland and England too have not Judges feared the Courts they have sate in 6. God will
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
winde that filled all the house and the Spirit with it that filled all them So when Cornelius and his company heard Peter preach in a private room the holy Ghost fell on them all Acts 10.44 As no place can include the Spirit of God so can none exclude it There were Saints in Neroes Court and this hand of God had been working there it 's not a dungeon any prison can keep out the Spirit of God from comming to and comforting of his servants Glover found the truth of it when he said O Austin he is come 4. The more separate from the world the more fit for communion with God Ezekiel must goe into the plain and there the Lord would talk with him hee could have conversed with him at Telabib among the people in his own habitation but the Lord declines that intimating that while we are conversant with worldly and wicked men wee are incapable of divine mysteries but when we are remote from them solitary and sedate we are fitter to heare God speake When the Church was allured into the Wildernesse Hosea 2.14 then God would speak and that comfortably unto her It was by the river Cbebar he had his former visions when he was absent from popular noyse domestick troubles his minde serene and contemplative then the Lord opened himselfe unto him Christ oft left the multitude and when he was gotten aside into the mount then was his transfiguration and the voyce This is my beloved Sonne in whom I am well pleased heare him Matth. 17. VERS 23. Then I arose and went into the plain c. IF ought have need of opening in this verse it is the glory of the Lord and there is no cloud upon this The verse expounds it selfe it is the glory he saw before by the river Chebar that glorious vision he had there is represented again here unto the Prophet The Vision was not like the Temple fixed to a place but it was moveable it was first presented to him at Chebar and now again in this plain The reasons of this second apparition of the glory of God are First to possesse the heart of the Prophet with greater reverence of divine Majesty hee was unwilling to the service called to by God sought excuses thought to decline it which argued neglect of divine Majesty to strike out such distempers and to strike in a deeper impression of feare and respect to God This glorious vision is set before his eyes and frames him to a fitnesse for that imployment he might now see Christ sitting as Judge compassed about with glory having Angels ready to execute his pleasure power in and over all parts of the world and if hee should refuse the imployment appointed hee ran a manifest hazard of his life Secondly to confirme the truth of the Prophesie and him in it Thirdly to prepare the Church in all ages to an high esteeme of this Prophesie that was ushered into the world with such glorious vision Observ 1. Divine vertue makes men obedientiall unto the command of God The hand of the Lord was upon him hee bids him goe forth and presently he arose and went forth into the plaine If things enjoined suit not with our wills opinions and humours we deny them excuse and take off our selves from the doing of them or deferre them but let God enjoyn what hee will bee it harsh to flesh and blood contrary to our wills carnall reason c. if divine vertue once come upon us and the Spirit move in us wee will doe it God bid Abraham take his sonne his onely sonne Isaac whom he loved goe and sacrifice him upon a mountaine in the land of Moriah Gen. 22. Flesh and blood had much to object here but because hee was acted by divine vertue therefore hee obeyed presently he rose early took his sonne went to the place stretched out his hand to slay him and to make him a Sacrifice we stick oft at small things when nature only workes not at any thing when the Spirit of God works in us 2. They are obedient to God simply upon his command meet with mercies unexpected Ezekiel goes forth upon command not knowing what was to come what was to be done and hee meets with an extraordinary mercy he saw the glory of the Lord a ravishing a satisfying mercy Abraham obeying the command of God heares the voyce of an Angel twice and meets with a multitude of blessings Gen. 22.17 In blessing I will blesse thee and in multiplying I will multiply thy seed as the starres of heaven and as the sand of the sea shore and thy seed shall possesse the gate of his enemies and in thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce So Jacob returned from Laban to his fathers house upon divine command and he meets with Angels Gen. 32.1 hee met with God and like a Prince prevailed with him for a blessing vers 28. No man ever lost by his obedience unto God though we see no reason for things yet if we have the will of God that 's reason enough let us be tractable and forward to do the will of God and wee shall not lose our labour wee may meet with mercies unexpected as some by coming to the Ordinances have done 3. See the goodnesse of the Lord in two things First in that hee will manifest his glory to the view of mortall sinfull creatures his glory is precious a hidden thing and not obvious to creatures yet here as before he is pleased in a Vision to present it to the sight of Ezekiel it was to the Ambassador of a Prince that Hezekiah shewed the house of his precious things Isa 39.2 and it was a great favour to let them see such rarities it was a greater favour from God to let Ezekiel see this rarity of rarities his Glory Secondly that God should act over the same thing again present the same Vision in living creatures wheels eyes firmament a throne and one sitting upon it and give a sight of his glory the second time this sets out Gods goodnesse abundantly men are unwilling to do the same thing twice when as they may do it better the second time then the first and advantage themselves by it but God hath no advantage doth it perfectly at first yet simply for mans good he condescends to do the same thing again So Ezekiel may be brought to a fitnesse for divine dispensations incouraged too and in his work he shall have a sight of glory and a glorious Vision presented to him the second time by Gods own hand wee think repetitions of things in vain a Sermon twice over is stale unwelcome oft neither Minister nor people find any savour in it and so of other things but God repeats the Vision without prejudice to himself or damage to the Prophet 4. Sin makes us uncapacious of happinesse it 's mans happinesse to see the glorious God and have communion with him While Adam stood
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
of the Lords house that Nebuchadnezzar King of Babylon took away from this place and carryed them to Babylon And I will bring again to this place Jeconiah the sonne of Jehoiakim King of Judah with all the captives of Judah that went into Babylon Here is a false Prophet contradicts all that Jeremiah had spoken touching the seventy yeers captivity The false Prophets likewise in Babylon they were at work and they strengthen the hands of the false Prophets at Jerusalem by their doctrine Jer. 29.8 9. Thus saith the Lord of Hosts the God of Israel Let not your Prophets and your Diviners that be in the midst of you deceive you neither hearken to your dreams which you cause to be dreamed for they prophecy falsly unto you in my name I have not sent them saith the Lord. And in the 24 25 26 27 28. verses of the same Chapter you shall find that Shemaiah the Nehelamite sent Letters from Babylon to all the Priests and to all the people that were at Jerusalem accusing Jeremiah for a mad man for making himself a Prophet for sending Letters to them in Babylon for lengthening out the captivity to seventy yeers for incouraging them to build houses to plant gardens to eat the fruit of them he would have Jeremiah imprisoned and set in the stocks Thus Jeremiah was accused cryed down at home and abroad his prophecy was sleighted scorned by many and most were troubled at what Jeremiah had prophecied This made such work both at Jerusalem and at Babylon that the people of God were much despondent and their enemies mightily insultive Now hereupon the Lord stirreth up Ezekiel powreth out his Spirit upon him calleth him forth to prophecy setteth him a work to justifie Jeremiah and to ratifie what he had fore-told concerning the Babylonish captivity threatning ruine to the City and Temple to Kingdome and King to their Nobles Priests and all the people Hereupon saith Josephus the prophecy of Ezekiel as soon as ever it was written I conceive he meaneth not the whole Prophecy but some part of it was sent to Jerusalem but little fruit came of it For Zedekiah being then King and having seen it he would neither believe Jeremy nor Ezekiel but presently concludes that both were lyers and false Prophets and that upon this ground Jeremiah had said Chap. 21.7 that Zedekiah should be carryed captive into Babylon and Ezekiel denyed that he should see Babylon Chapt. 12.13 Hereupon saith Zedekiah they were both false here is a contradiction the one saith I shall be carryed into Babylon the other saith I shall not see Babylon But God quickly made this good 2 King 25.7 for shortly after Nebuchadnezzar came besieged Jerusalem took Zedekiah captive put out both his eyes bound him with fetters of brass carried him to Babylon which he never saw From hence by the way you may observe first upon what sleight and weak grounds Princes and people will cast off prophecies and truths of God even upon mistakes and misapprehensions Zedekiah could not apprehend what truths there were in these two prophecies had he compared one thing with another hee might easily have seen truth but small matters will make Princes and people turn off the truths of God especially when they are not sutable to their own spirits and in these dayes people can without much ado turn off any truths Ministers bring if they be not sutable to their apprehensions and fancies 2. That God will make good the word of his Ministers and Prophets though they seem contradictory to mens fancies and sense Jeremiah saith that Zedekiah shall go into Babylon and Ezekiel saith he shall not see Babylon God makes it good notwithstanding the prophecy is thrown away The word of God shall take hold upon Princes Nobles people and slay them if they have despised and stood out against it But from this generall scope of Ezekiels prophecy that hee is sent to strengthen and justifie Jeremy take this observation That it is good for Ministers to strengthen the doctrine works hands and hearts one of another A Prophet is questioned trod under foot his prophecy thrown out as false an Ezekiel is stirred up to justifie a Jeremy When Ministers justifie one another the work goes on with more strength when there is a double witness to a truth it will seal it more strongly to the heart God gave foure Euangelists one had been a great mercy but that things might be ratified in your hearts sealed up in your consciences you have foure Euangelists each one strengtheneth the doctrine and things of another So the consent of Ministers and Prophets is a great matter to ratifie truths in the hearts and consciences of people and to establish the Church It is good therefore for an Ezekiel to strengthen a Jeremy 2. More specially the scope of the Prophet is to comfort the captives that were then in Babylon for they began now to be troubled that they had hearkened to Jeremiah yeelded to the King of Babylon because Jeremy had prophecied that Jerusalem should be destroyed the Temple burnt and that all should be laid waste whereas Jerusalem stood still and now five yeers were gone and nothing done unto the City or Temple for it was in the fifth yeere of Jehoiachins captivity that Ezekiel began his Prophecie They now began to be discouraged that they had left their habitations that they had hearkned to Ieremy so far as to come to Babylon they were likewise disheartened in Babylon they met with much hardship there being put upon building planting sowing and other difficulties yea the Babylonians themselves scoffed at them and said Sing us one of your songs of Sion This made them to droop and to wish O that we were at Ierusalem again that we had never hearkened to Ieremy The Iewes also at Ierusalem reproched them and they said they were men of cowardly and base spirits discouraged with the words of a timerous and lying Prophet one Ieremy and thereupon yeelding themselves into the hands of Nebuchadnezzar they wretchedly betrayed the City Religion and their Countrey these things went to the very bowels and reins of the godly and did greatly disturb them Hereupon the Lord to support their spirits to comfort them in these their distresses and to be an Ezekiel even the strength of God unto them stirreth up Ezekiel sets him on work Lastly the scope of the Prophet is the same with the rest of the Prophets viz. to lead unto Christ as you may see by reading Luke 24.44 Act. 3.18.21.24 They spake of Christ and led to him but it is more especially aimed at by this our Prophet who begins with the Law executed a Captivity but ends with a Temple and restauration by Christ thereby leading the people that were captives in Babylon to Christ the King of Ierusalem In Ephes 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have this expression That he might gather together in one all things in Christ the word notes to summe up or
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
as some call him who was the father of this Nebuchadnezzar the great that carried away Iehoiachin into captivity If it were the thirtieth yeer of that Monarchy it falls in with the thirty yeers since the eighteenth of Iosiah wherein the Law was found and the Passeover kept so that these two may stand together and there need be no jarring between Interpreters for this time In the fourth moneth It was not the Moneth Tebet or Thebeth as some will have it which answers to that we call Ianuary but the moneth Tamuz or Tammuz that which answereth to part of Iune and part of Iuly about the time we are now in for the Iewes were to reckon their moneths from April as Exod. 12.2 This shall be the beginning of moneths it shall be the first moneth of the yeer to you that moneth was Abib Nisan or Nissan and answereth to part of March and part of April now from thence this is the fourth moneth and falleth in with the latter end of Iune and beginning of Iuly In the fifth day of the moneth This I finde some do make to be the Sabbath day and it is very probable that it should be so for Chapt. 3.16 hee saith that at the end of seven dayes the Word of the Lord came unto him again Hence they collect that it is not likely that God would step over the Sabbath day and give Ezekiel visions upon another day and not upon that for if Ezekiel had had his visions upon another day the people should have been destitute of all the benefit they were so imployed in their works of building and planting and other accommodations for a captivity that they had no leasure to resort unto Ezekiel upon a week day therefore they strongly conclude that it was upon a Sabbath day in the latter end of the week From hence observe 1. That that time is not considerable wherein the Law of God is out of date the time was reckoned here from the eighteenth yeere of Josiah wherein the Law was found It was lost in Manassehs and Amons dayes till the eighteenth yeere of Josiah when being found it was brought forth for the comfort and instruction of the people for the worship and honour of God and from that punctum the Spirit of God reckons the time and begins the account When Gods Law is out of the way and his Worship down that is no considerable time at all in the eye of God Parties that are in the dark or dead wee do not reckon of their time One converted in his old age said I have been long in the world I have lived but a little time meaning since hee was converted the time before was incomputable The widow that liveth in pleasure the Apostle saith is dead while shee lives 1 Tim. 5.6 and the world is dead that hath not the Law the place is dead that hath not the Ordinances of God so long they have been but they have not lived they have not measured time and therefore the Spirit of God fixeth the account at the finding of the Law 2. The things here not being specified but left undetermined that God would have us observe the remarkable passages in Church and States when they fall out not one or two but many or all the chief as the eighteenth yeer of Josiah when the Law was found when that great passeover was kept when he and the people of God entred into a solemn covenant with God when the great reformation was made among them such great acts were taken notice of as also the changes in Babylon when the Chaldean Monarchy began when Nebuchadnezzar was put into the Throne and his head lifted up above others God would have us take notice of the chief acts of his mercy and providence at chief times Hosea 14.8 Ephraim shall say What have I to do any more with Idols There will be a great alteration then it will be a remarkable time said God I have heard him and observed him and then followeth Who so is wise and he shall undrstand these things prudent and he shall know them Now is a time of memorable emergents and they should be considered the famous things of 1640. 1641. ought to be had in everlasting remembrance a triennall Parliament resurrection of Religion Law and Gospel were found again Reformation begun Protestation and Covenants taken the Kingdomes united here and forain ones shaken in pieces 3 This makes for the truth and strength of our Prophets visions and prophecy for when exact particular times and places are set down that things were done in such a yeer of such a King such a moneth such a day of the moneth it addes weight to an ordinary History and when the Spirit of God shall so punctually determine the time to a yeer a moneth a day it is a strong seal to the truth of the visions and prophecy 4. See here from the fifth day that God hath a speciall care of his Sabbaths and of the spirituall good of his servants Of his Sabbaths that they shall not lie in the dark when they are in Babylon God will open heaven and appeare to a Prophet and give him visions upon a Sabbath day God will do it too upon a Sabbath day that so the people which were in a sad condition that laboured now in Brick and Clay again that were building planting taken up with secular affaires might have a seasonable opportunity for the good of their souls The Sabbath was made for man for the good of man and they found it so Though they be in Babylon they shall have a Prophet they shall have visions and visions upon a Sabbath day when they have liberty and opportunity to come to the Prophet to be instructed in these visions without prejudice to their Callings Ezekiel 1.1 2 c. As I was among the captives by the river Chebar that the heavens were opened and I saw visions of God In the fifth day of the moneth which was the fifth yeere of Jehoiaxhins captivity The Word of the Lord came expressly unto Ezekiel the Priest the sonne of Buzi in the land of the Chaldeans by the River Chebar and the hand of the Lord wast here upon him As I was among the captives by the river Chebar HEre is the place mentioned where the Prophet was and the occasion of his being in it Among the captives The originall s in the middest of the captivity the abstract being put for the concrete captives for captivity and this is ordinary in the Scripture as circumcision for cirumcised Phil. 3.3 Election for Elected Rom. 11.7 the election hath obtained that is the elected and here in the middest of the captivity is in the midst of the captives In the middest is not to be taken Geometrically and strictly as if he were exactly in the middest of them proportionably every way considered but in the middest is to be understood among the captives they were captives and so was he As Josh 7.13
There is an accursed thing in the middest of you that is amongst you By the river Chebar This is the particular place The notes upon your quarto Bibles do say that this river Chebar was part of Euphrates Rabbins and others say it is Euphrates it self But if it were Euphrates why should the Spirit of God change that name which was known and take a name which was unknown Surely the Spirit of God would have said Euphrates and not Chebar If it be a part or channel of Euphrates why kept it not one of those names that is mentioned Gen. 2. Gihon Pison Hiddekel Gihon it cannot be for that river runneth toward Ethiopia Hiddekel it is most likely to be which lyeth in those parts but that river kept its name and was not changed as appeareth Dan. 10.4 where it is said He was by the â—iver Hiddekel if Pison be it some reason must be given of deserting that name and imposing one new and unheard of Interpreters therefore conceive this Chebar to be a river of it self rising from the mountain Masius running through Mesopotamia and emptying it self into Euphrates at a place where is a Town called Chebar whence the denomination probably may come but rather it is called Chebar because of the plenty of waters that are in it and for the plenty of grasse that is upon the banks thereof Neer this river had the Jewes their habitation and they were placed together Chapt. 3.15 I came to them of the captivity that dwelt by the river Chebar Here they were placed because the Jewes were odious to the Babylonians as of old they were to the Egyptians and dwelt distinct from them In Salmanassars time when the ten Tribes were carried into Assyria they were put in Halah and Habor by the river of Gozan 2 King 18. The Rabbins call this river Sabbation the Sabbaticall river because it flowed not but desisted from its ordinary course upon the Sabbath day and Josephus saith that it was certain this river did constantly forsake its course upon the Sabbath day God thereby miraculously intimated to them that he would have them keep a Sabbath though in a strange land These captives were fixed by Gozan or by Chebar which is the particular place the next is the generall place the land of the Chaldeans Chaldea was the countrey of Abraham hee went from Vr of the Chaldeans Genesis Chapt. 11. verse 31. and Stephen calls it Mesopotamia Acts 7.2 Abraham was in Mesopotamia before hee dwelt in Charran It lay on the north of Chaldea between Euphrates and Tygris in verse 4. it is said Abraham came out of the land of the Chaldeans and dwelt in Charran these two Chaldea and Mesopotamia were promiscuously taken sometimes being neer together and sometimes distinctly The chief city in Chaldea was Babylon now called Bagdat from Baga which in Arabick signifieth a garden because it stood in a pleasant place and had many gardens in it it was built by Nimrod that mighty hunter the first King that ever the world had when the tower in it was built up nine thousand one hundred threescore and four paces from the ground which is above nine of our miles then it pleased God from heaven to confound their language Quia ibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of one made threescore and twelve hence was it called Babel Gen. 11.9 because God there confounded the language of all the earth and their work together This countrey was called the land of Nimrod Mic. 5.6 Quae excussit and the land of Shinar Gen. 10.10 which signifies shaking because it shook their language and scattered the people inhabited it out of the land It is branded by Zachary for the dwelling place of wickednesse Zac. 5.11 Out of this land of Chaldea it is conceived by some came the three Wise men who offered the gifts to Christ for the Chaldeans were the chiefest Astrologers and exactest Astronomers that were in the world as you may observe Dan. 2. These Chaldeans were a martiall people very cruell Jer. 6.22 23. A people cometh from the North countrey and a great nation Jer. 50.41.42 they shall lay hold on bow and speare they are cruell and have no mercy their voyce roareth like the Sea c. They were polluted with abominable Idolatries superstitions sorceries inchantments and all manner of prophanenesse into this land and among this people did God bring the Jews who had been so dear to him Babylon was the seat of the chiefest and greatest Monarch of the earth thither came a continuall conflux of people from all parts of the world to whose scornes and wrongs the Jewes were daily exposed they said These are the holy people these are they come out of the holy land come and sing us one of the songs of Zion and so prophane was Belshazzar as that hee took the holy vessells to quaffe and carouse in into this land were they brought and the godly were constrained to heare and see the blasphemies and abominations that were amongst them and to beare the scornes and frownes of all commers Thus have I opened to you the particular place by the river Chebar and the generall place the land of Chaldea Let us see now what observations will arise from hence 1. Observe that God is not tied to places let the place be never so holy let it be the holy Land the holy City the holy Temple God is not tied unto either of them but hath his liberty to work and manifest himself where he pleaseth even in Babylon The Rabbins have a rule goeth for truth amongst them Nunquam Spiritum sanctum extra terram sanctum prophetis loquâ— and is firmly believed that the Holy Ghost never spake unto the Prophets out of the holy Land and therfore they say Jonas fled to Tarshish from the face of the Lord to avoid the inspiration of the Almighty But here we see in Chaldea by the river Chebar is Ezekiel inspired here heaven is opened unto him here hee seeth visions of God here the Word of the Lord cometh expresly unto him and here the Spirit of God doth work mightily in him One shift they have for this They say Ezekiel was a Prophet before hee was carried out of the Land of Canaan before he came into Chaldea But we have nothing in Jeremy nor Ezekiel nor in any other part of Scripture that Ezekiel was a Prophet and moved to prophecy before he came into Chaldea and therefore it is said verse 3. That the hand of the Lord was upon me there there first in that polluted land I never had the Spirit of the Lord before I came into Chaldea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Inhabitants of Jerusalem had polluted the holy City prophaned the holy Temple and defiled the holy Land with their Idolatries and other wickednesses then God departs pitcheth his Tabernacle elsewhere and powreth out his Spirit in Babylon God is not tied to places he can in a dungeon
it is that Vision is put for prophecy Isa 1.1 3. In a Vision there is alwayes such an irradiation of the mind such divine satisfying over-powering strong light that the partie who hath the Vision is put out of all doubt and dispute concerning the truth of the thing he hath seene or is represented Moller Ps 89.20 4. There is in a vision a strong impulse upon the spirit of the partie to doe that which is the minde of God concerning that vision 5. It is when they are awake God speaks to men by dreames in the darke when they are asleepe but usually visions are when men are awake All these are found here in the Prophet Ezekiels vision 1. There are representations of diverse things to him he was an Hieroglyphicall Prophet he had more things presented unto him of that nature then any Prophet besides All that followeth here in this Chapter are representations of things to Ezekiel in this vision 2. It is of things to come for this Prophecie being either of the ruine of Jerusalem or of the state of the Church still it was of that which was not present but future 3. The Prophet he had strong inlightnings he had such irradiations of his minde that he was satisfied touching the thing therefore he saith The word of the Lord came expresly unto him the hand of the Lord came upon him in a great deale of strength 4. He had a mightie impulse though he was backward unwilling to goe on in the worke of God yet the Spirit came upon him with power and put him on And lastly it was when he was awake walking up and down by the river Chebar there he had these visions Thus much for the nature of a vision now these visions were visions of God I saw visions of God Not that he saw God oft and so every sight of God made a new vision for no man can see God and live but visions revealed to him by God which did in some measure set out the glory and majestie of God and so they are called visions of God Or visions of God by way of opposition and exclusion thus I saw visions of God I had divine visions not Satanicall delusions for Satan hath his Prophets and they have their visions whereby they delude the world not dreames and conceits of mine own no Angel no Devill no dreame no fancy of mine presented them unto me but they were propheticall visions such as God himselfe hath presented Or visions of God lastly in regard of the eminency of them I saw visions of God that is choice rare difficult transcendent visions Things that excell in Scripture-phrase usually are said to be things of God As the Mountains of God the Cedars of God the Citie of God as you may reade Psal 36.6 Psal 80.10 Jonah 3.3 1. Observe here the certaintie of the things contained in this Prophet He doth not say I heard but I saw visions of God The sense of sight is the most certaine most active most discerning most evidentiall of all the senses Therefore 1 Joh. 1.1.3 That which we have seene with our eyes which we have looked upon we declare unto you There was certaintie in that which they saw One eye-witnesse is more then ten heare-says then ten eare-witnesses Thales being asked the Question Quantum oculâ— ab auribus How much truth should differ from a lie his answer was As much as the eyes differ from the eares intimating that what you heare may be false but what you see that is certain The Prophet here saw visions of God to shew the certaintie of these visions and so of the whole Scriptures which are visions of God 2. See here the dignitie of these Visions they are visions of God such as are great glorious transcendent things Mens words works things are meane poore and worthlesse but the things the visions of God they are so high so excellent that few can reach them they are beyond the apprehensions of ordinary men yea the Prophets themselves did not see all that was in those visions God did vouchsafe unto them This shews the things of God have transcendency in them are of great authoritie and challenge answerable esteem These are visions of God and must with all Scripture be valued accordingly Hence the Ancients have called the Scriptures An Epistle of God sent from Heaven to the sonnes of men Therefore in them is nothing impertinent empty but all in them is glorious full of sense mysteries and Spirit this strengthens the authoritie of Scripture Ne titubet fides that our faith may not stagger at all but be confident and build upon them as visions and truths of God 3. See here that when God beginneth once to let out mercy to his servants he stints not presently but proceeds I saw not one vision but I saw visions of God hee had many choice ones It was kindnesse that Ezekiel had such a name The strength of God it was kindnesse that the Lord would open heaven to him it had been great kindnesse if he had seen but one vision but for Ezekiel to have heaven opened and to see visions of God many visions one after another this sheweth the great kindnesse of God When Rachel had her first son she called his name Joseph which signifieth adding or increase for she said The Lord shall adde to mee another son Gen. 30.24 Now God hath begun to shew kindnesse he shall not only give me this but he shall give me another son also When the Lord hath bestowed one mercy on you you may name it Joseph increase addition for God will bestow another upon you Abraham had many mercies from God one after another and Moses a multitude of mercies he converseth with God face to face he heareth God speak he hath Gods presence to go along with him yea he seeth all Gods goodnesse and glory to passe before him When mercies come forth God will not presently shut the door of mercy again Heaven is opened visions are presented one after another Psal 36.10 Continue thy loving kindnesse the Hebrew is draw forth or draw out thy loving kindnesse A metaphor either taken from vessels of Wine which being set abroach once yeeld not only one cup but many cups so when God setteth abroach the Wine of his mercy he will not fill your cup once but twice and seven times or taken from a Mother who hath her breasts full of milk drawes them out for her childe not once but often the child shall have the breast many times in the day and many times in the night so when God beginneth to shew mercy to you he will draw out his breasts of consolation and will bestow mercy after mercy upon you or from a line which is extended for so God being in a way of mercy will extend the line of mercy and measure out mercy after mercy for you Is not heaven now opened Do you not see visions of God this day How often is
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
the 26th to the end Some others put them all together and make them one Vision these being all parts of it Before I come to open this Vision or any parts thereof it will be needfull to shew you the scope of this Vision which will helpe us in the understanding of the same The scope of this Vision is to set forth the glory of God and this appeareth from the last verse of the Chapter where it is said This was the appearance of the likenesse of the glory of the Lord. The Spirit interprets all to be a manifestation of the glory of God This glory of God is evidenced two wayes 1. By his powerfull providence in the administration and ruling of all the creatures in the world For all creatures are under the command of God and he doth dispose of them for what services he pleaseth and not onely in the world but specially in the Church is his active providence preserving destroying as seemeth best in his owne eyes so that nothing is done there rashly or without his will nothing otherwise sooner or later then he hath decreed all creatures actions events come under his will rule and power 2. By a representation of Jesus Christ the Judge and Governour of this world who is the brightnesse of the glory of God and the expresse image of his Person and this from the 22. verse to the end of the Chapter as the other is from the 4. verse to the 22. This glory of God is presented to Ezekiel in this Vision for these ends 1. To breed in him an high reverence of divine Majestie The sight of great and glorious things doe awaken our dull heavie sensuall spirits naturally we are indifferent to the things of God and unlesse something transcendent and glorious be presented to us like Gallio we care little for other things therefore in Exod. 19.16 when the people saw the lightning and heard the thunder when God came downe upon the Mount in that glorious manner this awakened them and bred an awfull reverence in them of divine Majestie All the people that were in the Campe trembled 2. To prepare and fit him for entertainment of what God should speake unto him We are not alwayes in a frame to heare God speake there are great distempers in our spirits you have all experience enough of the truth of this therefore it is said Psal 46.10 Be still and know that I am God Be still let not your spirit be in a rage taken up with the world the cares feares pleasures and businesses of it be not parling with a lust but be still and know that I am God 3. It is to incourage him to his work and to frame his spirit to a ready execution thereof Ezekiel was to enter upon a heavie taske he was to deale with the stubborne Jewes a rebellious people He knew that Jeremiah had preached 35. yeares and other Prophets in times better then he was in and little or no good had been done upon this hard-hearted people Therefore lest Ezekiel should be discouraged that his heart might not faint but be quickned to the worke the Lord doth shew him his glory in these Hieroglyphicks his glory in these creatures his glory in his Sonne that so seeing the glory of God he might be warm'd oyl'd and incourag'd to run about this worke For the sight of glory is potent with a gracious heart to make it active for God We cannot says Peter and John in Act. 4.20 but speake the things which we have seene and heard Joh. 1.14 Mat. 17.1 2. Now they had seene his glory as the glory of the onely begotten Sonne of God They had been in the mount seene Christ transfigured and his face shine as the Sunne And having seene his glory and heard his voice this incouraged them notwithstanding all difficulties to be active for him This was Gods way to appeare to his servants to incourage them to the worke he would set them about Exod. 3. God appeared to Moses in a burning bush To Joshua in a vision like a man with a sword in his hand Josh 5.13 2 King 6.17 Act. 10. To Elisha by horses and chariots of fire Peter being confirmed by a vision of a sheet let downe from heaven goes and preacheth to the Gentiles And Ezekiel here hath vision upon vision that so being strongly confirmed he might not feare the faces of Jewes or Babylonians but proceed with life and spirit about the worke he was sent Note The sight of Gods glory is very efficacious upon the spirits of men If God let out his glory it will worke strangely upon good and bad When they came to apprehend Christ saith he to them Joh. 18.6 I am he It is conceived that Christ let out some glimpse of his glory this did so astonish them that presently they recoyled and fell to the ground Isaiah when he saw the glory of the Lord Isa 6.5 6. he cryeth out Woe is me I am undone I am a man of uncleane lips and I dwell among a people of uncleane lips And then God manifesting his glory so farre for his good that his lips were touched by an Angel Now Lord saith he here am I send me I am ready to goe though it be on a message of death though it be to root up Nations and Kingdomes So it was with Job I have heard of thee saith he by the hearing of the eare Job 42.5 6. but now mine eye seeth thee that is thy glory Wherefore I abhorre my selfe in dust and ashes I will speake no more against God I will doe whatsoever thou shalt command or expect at my hands So Isa 40.5 6. The glory of the Lord shall be revealed and all flesh shall see it together And what then All flesh is as grasse and all the goodlinesse thereof is as the flower of the field There is no greater or more efficacious way to take off your hearts from the creature Videnti Deum omnis creatura est angusta then to behold the glory of God There was no man that ever saw the glory of God but he looked upon the creature as nothing afterward I looked and behold a whirlewind came out of the North c. In this Verse we have the first part of the vision and it is of a Tempest A whirlewind is a sudden wind which takes up what is obvious and carrieth it in a circular motion wheeling it about and hurling it here and there Theodoret calls it the blast of a storm the Septuagint a wind which takes away trees houses lesser things A Lapid and disperseth them Some have been eye-witnesses of whirlewinds in Italy which have taken away stabula cum equis stable with horses carried them up into the aire and dashed them against the mountains so mighty are these whirlewinds in some countreys Out of the North. The Northern winds are very piercing and if we respect the Prophet in this whirlewind it was to
purge the aire that the visions might be clearer and more conspicuous to his eyes and himself better disposed to the reception of them Bacons Naturall History for Southern winds make the humors fiuide and the body heavie they relax the sinews and prejudice the motions of the man But Northern winds shut up the humors consolidate the parts of the body intend the spirits make man more lively fit to receive and do But there is something else in this North-wind great difference there is among Expositors concerning this vision and no man almost knoweth where to fasten what I conceive to be the truth you shall have By this whirlwind from the North is meant Nebuchadnezzar with his army that should come and besiege Jerusalem Jer. 1.13 14. this is set out under the representation of a seething pot I saw saith he there a seething pot from the face of the North so the Hebrew is and what is that Out of the North an evill shall break forth upon all the Inhabitants of the land The evill is The Families of the Kingdomes of the North shall come against Jerusalem vers 15. There is the evill the Babylonians shall come to Jerusalem and be a wind a whirlewind a tempest to it Nebuchadnezzar and his Army are compared to a whirlewind in the sudden rising swift going and terrible execution 1. In the sudden rising winds you know rise suddenly Act. 2.2 Suddenly there came a sound from heaven as of a rushing mighty wind which sheweth that winds do come unexpectedly Jonah 1.4 No sooner was Jonah in the Ship but God sent out a great wind upon the Sea such a wind should Nebuchadnezzar be he should come suddenly upon them Jer. 6.26 The spoiler shall come suddenly upon thee Habak 2.7 Shall they not rise up suddenly that shall bite thee and awake that shall vex thee A metaphor taken from a Dog Serpent or wild Beast when a man passeth by the way before ever he thinks of it the Dog Serpent or wild Beast starteth up bites or stings him so should Nebuchadnezzar be for he speaks of him in that second of Habakkuk he should come suddenly and set upon Jerusalem and overthrow it as a mighty storm and tempest doth a tree or house How could this be sudden when the Prophets had foretold them of it long before To this I answer first That because they did not believe what the Prophets did foretell touching Nebuchadnezzar and his destruction of Jerusalem therefore it was sudden to them though foretold Lam. 4.12 The Kings of the earth and all the Inhabitants of the world would not have believed that the adversary and the enemy should have entred in at the gates of Jerusalem Neither King nor people would believe the Prophets they would not be perswaded that ever an enemy should enter within the gates of Jerusalem and lay it wast 2ly Though they were foretold though they did believe it yet because they were not prepared for it when it did come therefore it was sudden unto them Luke 21.34 Take heed lest by any means your hearts be overcome with surfeiting and drunkennesse and that day come upon you unawares though men believe that evill shall come if they be taken unawares unprepared it is sudden to them So these either not believing or not being prepared though they did believe the coming of Nebuchadnezzar was to them as a whirlewind very sudden 2. In its swift going The wind is said to have wings 2 Sam. 22.11 because of its swiftnesse and speedy motion and Ships that are driven by it are said to be swift Job 9.26 And so it is said of the Chaldean horses that they are swifter then Leopards Hab. 1.8 Leopards are very swift creatures so swift that Claudian fastens this Epithet upon them Pardi fulminei Leopards are as swift as lightening and thunder and therefore Dan. 7.6 Alexander is compared to a Leopard because of his speedy conquering the world Celerity in matters of war is of great moment And it would do well that those that are now interessed in it would make more speed for speed doth great things Alexander being asked the question how he overcame the world in so little time answered By not delaying every opportunity was taken These Chaldeans and their horses were very swift and they came with great speed upon Jerusalem and therein resembled the wind 3. In its terrible execution A whirlewind or any wind which bringeth a tempest what dreadfull work doth it make Houses Mountains Trees Steeples are shaken and torn in pieces what can stand before a tempestuous wind You may see the power thereof in 1 King 19.11 A great strong wind rent the mountains and brake in pieces the rocks The strength of rocks and mountains was weaknesse to the strength of the winds those great vessels at Sea viz. Ships when a storm cometh how are they battered and shaken sunk and split against the rocks There is terrible execution done by the winds at Sea and Land when they are in their strength So Nebuchadnezzar and his forces were very terrible Habak 1.6 and so on we may see the terriblenesse of them I will raise up the Chaldeans a bitter and hasty nation and verse 7. They are terrible and dreadfull and verse 9. They shall come all for violence their faces shall sup up as the East-wind that wind was most vehement and scorching in Judea and devoured all that was green so did the Chaldeans devoure and destroy all their pleasant things they shall gather the captives as the sand The wind drives great heaps of sand together raiseth a mountain presently so should they gather the captives as heaps of sands Then afterward verse 10. They shall scoffe at the Kings and the Princes shall be a scorn unto them they shall deride every strong hold for they shall heap dust and take it No person no hold can stand before them In these respects Nebuchadnezzar and his army are compared to a whirlewind and a whirlewind out of the North. A great cloud Clouds are moist vapours exhaled from the earth and Sea by the Sun and condensated by the cold in the middle region and carried by the winds up and down this way and that way they are the bottels of heaven which God doth fill with Wine or Vinegar with Mercy or Wrath. This cloud here likewise doth represent the same thing again unto us Nebuchadnezzar and his army Jer. 4.13 chiefly his army In the Prophets Ezekiel and Jeremiah oftentimes his army and and himself are compared to a cloud and that in three respects 1. Clouds cover the face of heaven many vapours gathered together rise up and darken the Sun and keep from us the comfortable aspect thereof Ezek. 32.7 I will cover the Sun with a cloud The same word that is used for a cloud doth signifie likewise a multitude a great company Pedâ—tum equâ—tumque nubes Heb. 12.1 Livie speaks of a cloud of horse-men and foot-men and Epiphanius speaks
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
may heare and not heare c. What 's the reason Christ knocks at the dore so oft and is not let in the heart is dead asleep or abroad 4. Ad transitum facici suae aut tractum faciei suae objectum So Piscat That Angels have the scope and marke in their eye which they aime at They went every one streight forward the Hebrew is to the way or passage of his face that path was before his face that is they went thither where their eyes or faces were fixed as they looke not back nor aside so they alwayes looke upon the marke each goeth forward to that is before him this keeps them on to the work and in the work they have the marke in their eye Pro. 4.25 Let thine eyes look right on and let thine eye-lids looke streight before thee looke to the charge appointed to that is right to that is set before thee of God and this will quicken thy industry Phil. 3.13 14. Forgetting those things which are behinde and reaching forth unto those things which are before I presse towards the marke Paul had not his eye upon what was done bygone or on what was upon either side of him but upon that was before him the marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven eternall life was the marke in his eye and he pressed after them he was as intent upon them and as pursuant of them as he was in the work of persecuting the Saints he reached after them as the one thing necessary Assequitur nulla qui sequitur multa Is Angelicus qui nec multus nec varius est we set not the mark before us in stead of heaven Christ eternall life we have the world our pleasures and a multitude of things in our eyes and so we are divided and doe nothing 5. That Angels minde and pursue every one his own work not others They went forward to the worke object mark set before their faces he that had his work designed him in the East minded not his work lay in the West each acted his own part and fell not upon any thing concern'd another although their imployments lay the same way what was before their faces that they did and nothing else Devills compasse the earth and medle with all men and with all matters it 's not so with the good Angels they kept their station and doe keep order they intermedle not with ought concerns them not The Apostle would have Christians to be Angelicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 4.11 Study to doe your own businesse those things concerne our generall and particular calling if men will with their wit and curiositie run out of their bounds they are extravagant and busi-bodies Some think because they are Neighbours they may medle in all contentions because Subjects they may interpose in all State-affaires because Christians deale with others sinnes but this is to break the hedge to break out of our own callings into others and such though they seeme great doers doe nothing 2 Thes 3.11 There are some among you that walke disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working not at all they are busie-bodies What busie and doe nothing Yes because they doe things impertinent unto them unfruitfull unprofitable out of place When Peter medl'd too far in Johns matters What shall this man doe Christ takes him up sharply What is that to thee Joh. 21.22 And some thinke this made Peter so sharpe against that sinne afterwards and to looke upon it as bad as theft and murther 1 Pet. 4.15 Let none of you suffer as a murtherer or as a thiefe or as an evill doer or as a busie-body in other mens matters They ran and returned Here is the qualitie of their motion it was swift they had wings to fly and feete to run much hath been spoken of the Angels swiftnesse I shall here therefore touch upon their returne when their work is done they make no stay they linger not at all but returne with all speed when God sends them out or calls them in their motion is very speedy it 's set out here by a flash of lightning that is the soonest into the world and out againe of any sensible creature in a moment it is in your houses and out againe in a moment it shines from East to West and is gone it 's very glorious and marvellous active Angels are Cherubims of glory Heb. 9.5 and the most active of all Gods works and when their work is finished they retire immediately as lightening when it 's come to its period doth reciprocate and fall back into its selfe without delay so doe the Angels returne to him sent them out to know his farther pleasure and to doe him more service Obs 1. That Angels in their services are glorious and terrible They are like the lightning which shines dazles and doth dreadfull things Judg. 13.20 When Manoah and his wife saw the Angel goe up to heaven in a flame of fire they fell downe on their faces to the ground and thought they should dye ver 22. It was a received opinion among the Jews that if they saw God or an Angel they should dye upon it Judg 6.22 23. Gideon a mightie man of valour cryes out Alas O Lord God because I have seen an Angel of the Lord face to face and the Lord said Feare not thou shalt notidye If they had a vision being awake they apprehended death but they never had experience of any that dyed upon any such occasion this rose rather from the apprehension of glory majesty in God and Angels and consciousness of their own weaknes guilt as not able to abide the presence of those glorious creatures that came immediatly from the presence of the glorious God and we finde that some have been much affrighted and almost struck dead at the presence of the holy Angels Mat. 28.2 3 4. An Angel comes from heaven whose countenance was like lightning and his rayment as the Sunne and for feare of him the Keepers of the Sepulchre did shake and became like dead men there was no spirit left in them the glory of the Angel did exanimate them they are glorious and terrible in their ministrations and so should the Ministers of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angels of the Church be Nazianz. saith of Basil his speech was thunder and his life lightning Such were James and John Boanerges sonnes of thunder Mark 3.17 They were terrible to sinners in their preaching like thunder and lightning 2. That account is to be rendered to God of all our services whom God sets awork he will reckon with Angels returne and become responsable to God their Lord and Master those mightie and glorious creatures when their work is finished doe willingly and chearfully returne and give in their answer God looks for it and they delight to doe it and account we must all give of our work in the world Rom. 14.12 Every one of us
shall give account of himselfe unto God God will say to us Come give account of your Stewardships Luk. 16.2 Every one hath a talent is a Steward hath some trust committed to him and he must not thinke to run and never returne let men act how they will returne they shall be they never so great be they Princes Magistrates Commanders c. Eccles 12. God shall bring every worke unto Judgement with every secret thing whether it be good or evill both the work and the workman must be questioned Mat. 12.36 Of every idle word that men shall speake they shall give an account of in the day of Judgement 3. That Angels are lively and unweariable in their negotiations they run and returne as a flash of lightning when they had done great service in the world they were as lively at the end of it as at the beginning they return back with as much life and speed as they went forth and were ready for new imployments they return'd as to give account of what was done so to receive new commands and worke This is a good patterne for us all that in the workes of God those imployments he calls us to we grow not weary of one sinne fits for another and men are unweariable in that trade So one dutie should fit for another and wee should never be tyred in our spirits Ad laetitiam et animi pacem magnum pondus habent rectae actiones though we be in our bodies Gal. 6.9 Let us not be weary in well-doing the wicked are weary of and in well-doing What profit is it say they that wee keepe his Commandements and that we walke humbly before the Lord of Hosts Mal. 3.14 When will the new Moone be gone that we may sell corne and the Sabbath that we may set forth Wheat Amos 8.5 Psal 36.3 He hath left off to be wise and to doe good Mal. 1.13 They said What a wearinesse is it and snuffed at it and brought that was torne lame sicke but the godly are never weary of Gods work Desidia est mors superstes Vacua est vita though sometimes they are weary in it through the strength of the flesh weaknesse of grace and other discouragements but they having tasted how gracious the Lord is are not will not cannot be weary of his service his Commandements are not grievous to them 4. That they seek not themselves but the honour and glory of their Master they stay not when their work is done upon pleasure curiositie to see or know any thing but immediately returne and are taken up wholly with the glorifying of God they are attent watching his Commands for they look up they are intent upon his work they turne not to either side look not backe but goe streight forward they contend for his glory they runne returne and give account and would have new Commissions be at work againe and have God to be glorified to their utmost abilities Isa 6.3 Holy holy is the Lord of Host the whole earth is full of his glory they see God so glorious excellent and holy in himselfe so glorious in all his works that they minde not themselves but God and make it their onely and great designe to glorifie God Rev. 4.8 9. And this is our duty and comfort if done 1 Cor. 10.31 Whether you eate or drinke c. The glory of the infinite holy wise and great God should be precious to us we should attend his commands intend his worke contend against all lets within or without and promote his worke and glory to our utmost That worke is not referr'd to Gods glory but our gaine credit or profit is a dead work Omnibus operibus nostris coelestis intentio adjungi debet Aquinas The School-men call for a right intention in every work as that which animates and inlivens the same and though we cannot actually intend Gods glory alwayes in every thing yet there should be a vertuall intention of it A bowle runs an arrow flies by vertue of that arme first sent them forth and all our actions should proceed in the strength of a morning or primary intention of Gods glory One thing yet remaines touching the motion of Angels namely the efficient cause of their motion and it 's the Spirit set down in these words VER 12. Whither the Spirit was to goe they went SOme doubt there is what is meant by the Spirit here not the counsell or will of the Angels and so the sense to be that they went which way they had a minde whither their own wills and spirit carried them and my reason is because they are brought in here as servants and officers and therefore not to be left to their own wills but to be under command and at the will of another Souldiers goe not where they please but where their Generall pleaseth By Spirit we are to understand neither the will of Angels nor winds nor the soule of man for Spirit in Scripture doth signifie all these but the essentiall and eternall Spirit of God and this is evident by the 20th verse Whithersoever the Spirit was to goe they went it 's not said whithersoever their Spirit was to goe they went but whithersoever the Spirit that is the Holy Ghost coessentiall and coequall with the Father and the Sonne whither that Spirit of wisdome and power led them thither they went when that Spirit bad them returne they returned as that Spirit moved them so they moved Object The Spirit of God neither goes nor moves from place to place being infinite how then can this be meant of the Spirit Ans This is spoken humanitùs after the manner of men in regard of the vision Ezekiel had Non mutatione loci aut essentiae sed declaratione potentiae gratiae it seemed so to him but the Spirit being infinite neither goes nor moves by reall change of place or essence but by declaration of its power and grace When the Spirit or God doth that is unusuall then they are said to come and be present Againe the Spirit went in the Angels not simply in it selfe there was in the Angels imperium impetus Spiritus the imposition and impression of the Spirit which carried them on Observ That Angels although exceeding wise full of knowledge active and able to doe great service yet are not at their own dispose they move not at their own pleasure they went not where they listed Let the abilities of the creature be never so rare excellent they must be under the power of a Superior they must be ordered and directed by a higher cause Angels themselves are not Lords of themselves they are not sui juris much lesse men that are lower then Angels 1 Cor. 6.19 Men are bought and they must be his servants at his dispose that hath bought them and that is God And therefore they must not abuse their bodies and soules to fornication any sinne but glorifie God with both 2. That it
's the Spirit of God is the great Agent that sets Angels aworke they performe nothing by their owne vertue and strength but at the command and impulse of the Spirit they act they set out proceed finish returne As it 's in a Ship at Sea there are the winds without to drive it and the Pilot within to guide it to what place he pleaseth so here is the command of the Spirit ab extra and the impetus intra to carry out and order these the great things Angels have done have been done by the Spirit of God if they suggest good thoughts if an Angel strengthen Christ in his agony if they reveal mysteries and things to come to Daniel and others if contend against Princes and agitate the great affaires of the kingdome it 's by vertue of the Spirit of God that works efficaciously in them and in good men that are imployed for the glory of God the publique good of Church or State When choice garments were to be made for Aaron Exod. 28.3 the 31. and v. 3. Cunning and carved work in gold silver and brasse was to be made for the Tabernacle it was the Spirit of God that inabled and acted men for that service When great things were to be done by the Judges in Israel it 's said The Spirit came upon them and the Spirit moved them Judg. 3.10 The Spirit of the Lord came upon Othniel and hee judged Israel and went out to war and the Lord delivered the enemies into his hand and his hand prevailed So Jephtah Judg. 11.29 and Sampson Ch. 13.25 The Spirit came upon them and moved them and they did great things And this is set down to let us see that it 's the Spirit doth all in the Magistracy and in Martiall affaires in City and Camp yea and Church too Zach. 4.6 Not by might nor by power but by my Spirit saith the Lord of Hosts oft mention is made of the Lord of Hosts and truths that concern the Temple are sealed up with it in this Prophet more then others because there needed to such a work as building the temple the power of a mighty God so many so mighty were the enemies yet God would not do it by the might and power Zorubbabel had but by His Spirit 3. That Angels are led and easily led by the Spirit they went it notes their duciblenesse or tractablenesse they went without dispute without delay immediatly cheerfully and they went whither the Spirit was to go that is whither the Spirit would have them go the Spirit is so infinitely wise holy and good that even Angels do freely and fully submit to the conduct of it and therefore it is that they go streight forward that there is no crookednesse in their works that they do such speedy and honourable service and if such glorious able and perfect creatures be willingly led by the Spirit shall we that are base and beggerly refuse the manuduction of the Spirit if so we forsake the choisest mercy for Rom. 8.14 As many as are led by the Spirit of God are the sonnes of God be they Angels or men It seems there are but few that are led by the Spirit of God because he saith As many as are led intimating all are not few are there be other spirits that leade men there is a spirit of envie Jam. 4.5 of the world 1 Cor. 2.12 of whoredomes Hos 4.12 of security Isa 29.10 a spirit of error 1 Jo. 4.6 of Antichrist ver 3. and by these most men are not only led but driven quenching grieving vexing and resisting the good Spirit of God more like devills then Angels but let us when we have imperium or impetum monitum or motum Spiritus let us say whither the Spirit will have us go we will go what that will have us do wee will do offer up our selves freely and fully to the conduct of the Spirit and that will leade you into all truth and into the land of uprightnesse It 's an argument you are of the world if you receive not the Spirit of truth and submit not to the guidance thereof John 14.17 VER 13. As for the likenesse of the living creatures their appearance was like burning coals of fire and like the appearance of lamps it went up and down among the living creatures and the fire was bright and out of the fire went out lightning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Hebrew word notes a Torch or burning wood where the fire and flame are more tenacious and strong titiones firebrands that are lively and flaming heating and lightning In this verse is set out not the figure and shape of the living creatures that was done in the 10th verse but the colour of their faces which is described First by similitudes 1. They are liken'd to burning coals of fire 2. To lamps Secondly by the motion of it It went up and down among the living creatures Thirdly by the operation and efficacy of it lightning went forth of it For the better understanding of this dark verse we must consider that the Lord Jesus Christ being exceedingly offended with the wickednesse of the Jewes is presented in the vision to the Prophet sitting as an angry Judge upon the throne ready to take vengeance on them for their sins they were Idolatrous oppressive prophane ingratefull slighting and persecuting the prophets therefore Christ comes arm'd against them with zeale and fury and suffer they must hereupon the Angels being inflamed with the zeal and indignation of their Lord and Master are said to be like burning coals and lamps When men have a holy anger against sin and sinners and are zealous for God how do their faces burn and glow and their eyes sparkle so was it here the Angels were affected much to see the Lord Christ so wronged by a company of sinfull wretched men whereupon their colour became fiery their faces burned with zeal and their eyes sparkled and they were ready to execute the sentence of the Judge upon this delinquent people It went up and down among the living creatures The fire and flame that stood not still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was in perpetuall motion Mithhallecheth it made it self to walk of it own accord and pleasure it went up and down it that was fire went up and down among those four formed creatures some make it the likenesse and appearance it self that went up and down but it 's better to understand it of the fire which is distinct from the likenesse of the creatures and it 's the vigour of Christs Spirit Vertue came out from Christ the King and Judge upon the Throne which was like fire and flame to prepare quicken and actuate these spirits to a fuller execution of divine pleasure It was light and out of the fire went forth lightening Here you have the operation of this fire it was light that is it did inlighten the Angels they saw by this light what was to be done in this
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
the glory of the Lord but it 's the greater mercy that God will put forth creating power in a vision and present the likenesse of his glory in variety of things according to the capacity and for the advantage of his servants so Moses saw the glory of the Lord in the Mount so Christ shewed unto Peter James and John his glory in his transfiguration Matth. 17. Isaiah hee had a glorious vision Chap. 6. and so glorious it was that it 's called the glory of the Lord and this did the Prophet Isaiah see in the likenesse and appearance of it not in its own nature for no man you ever could so see the glory of God and live Jehovah this name by the learned Jewes is called 1. Hashsham that name emphatically as the chiefest of all the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The name of four letters 3. The great Name 4. The blessed Name for the high Priest did pronounce it only once a yeer and that in the Temple at the feast of Propitiation at the solemne blessing Numb 6.24 25. 5. The glorious Name 6. The name Separate shem Hammephoraash because separate from ambiguity saith Maimon from our knowledge saith the son of Maimon 7. The name appropriated to God because it is most proper to him 8. The name of remembring because it brings to mind the being of God 9. The name of essence or being Shemhaguetzem a name of substance Plebi sub poena mortis ejus pronuntiatio vitita fuit Buxtorf Qui pronuntiat nomen Tetragrammatum non habet partem in suturo seculo The Jewes are exceeding superstitious about this name and say it must not be pronounced they term it The unexpressible Name themselves never utter it but Adonai or Elohim in stead of it they tell us that the womans son in the 24. of Levit. was accused of blasphemy and stoned to death because hee pronounced this name Jehovah And there is a relation of the Priests of the Sanctuary that not knowing how to read this name being written by Moses * Spasmo correpti interiorint Gerard. in loc Shindl. they laughed and were smitten to death of God for it It 's strange to think what miracles the Jewes attribute to this name Moses had it writ in a Rod or Staffe Christ got it and put in his thigh and so by vertue of it they both did all their miracles they tell of one David a Magician that by vertue of this name went in one day a journey of ten dayes But to leave Rabbinicall conceits This name Jehovah imports essence Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit est being existence and by it the eternity independency efficacity and truth of God are laid before us together with his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here it 's attributed to Christ and tels us that hee hath his being of himself he is compleat in himselfe and an infinite sea of being Eternall Rev. 1.8 Independent Rev. 1.5 Efficacious giving being life and perfection to all creatures Hebr. 1.2 3. Col. 1.16 17. hee is true yea truth fulfilling the promises 2 Cor. 1.20 Observ 1. Jesus Christ who sate upon the Throne here is JEHOAVH of the same essence with the Father and the Holy Ghost hee is not consimilar but consubstantiall with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alius pater alius filius alius spiritus but not aliud pater aliud filius aliud spiritus not like the Father or like the Spirit but the same the one differs from the other personally but not essentially 1 Joh. 5.7 There be three that beare record in heaven the Father the Word and the Holy Ghost and these three are one one in essence one in propriety one JEHOVAH Jer. 23.6 the Prophet speaking of Christ tels us what his name shall be called Jehovah Zidkenus The Lord our righteousnesse and in Mal. 3.1 Jehovah whom you seek shall suddenly come to his Temple by the name JEHOVAH is meant Christ who is God and this is of great concernment it 's the foundation of our faith in Christ of our worshipping of Christ of our salvation by Christ and of all good from Christ if he were not Jehovab the Gospel should be a lie our faith a fancie our worship false the Church a fable all men lost and that for ever 2 Again that the glory here represented in this Vision was not the glory of a creature but of Jehovah there was a man presented to his eye but Jehovah to his faith it was the appearance of the glory of the Lord not only of Christ as man but as God-man and so the glory was glorious glory And when I saw it I fell upon my face Here is the first effect of it when hee had this vision beheld this glory hee was amazed so smitten with the lustre of it that hee could stand no longer but down hee falls and that upon his face There is frequent mention in Scripture that upon visions and appearances of Divine Majesty the servants of God have falne down Dan. 8.17 He fell upon his face and Saul Acts 9.4 hee fell to the earth Abraham hee fell on his face when God appeared to him Gen. 17.3 The three Disciples Christ took up into the mount when they saw the glory and heard the voyce they fell on their faces There is a great difference between falling on the face and falling on the back To fall forward notes respect and humility but to fall backward is a note of sin and guilt Abraham fell twice upon his face the Prophets oft the godly when they are to deale with God fall forwards the wicked backward Cadere in faciem observantiae est humilitatem semper olet sed retro cadere peccatum supponit aut indicat Jer. except old Eli. Wee read not of any good man that fell backward but all those came to take Christ Joh. 18.6 went backwards and fell to the ground So Isa 28.13 Precept upon precept that they might go and fall backwards There be divers reasons or grounds of mens falling upon their faces in visions and apparitions of God 1. The Majesty of God that is present in these visions and some way or other represented to those that have the Visions so Dan. 10.9 2. The lustre of Divine glory that accompanies the same this made Paul and his company fall to the ground Act. 26.13 14. 3. Some new and dreadfull thing that appeares in the Vision as here creatures with four faces and four wings wheels rings full of eyes and so high that they are dreadfull 4. Sense of their owne frailty and weaknesse Visions having divine Majesty Glory and some terriblenesse in them have wrought strange effects upon infirme men they have lockt up their senses and put them in a deep sleep Dan. 8.18.10 Chap. 9. made them sick and faint many dayes Dan. 8.27 much grieved and troubled their spirits Dan. 7.15 taken away their strength and comelinesse Dan. 10.8
voyce of that glorious Person sate upon the Throne Two things fall into consideration here touching the Spirit The first is the Spirits entrance into him The second the Spirits setting him upon his feet 1. It entred into him there be phrases in Scripture concerning the Spirit which import motion of it from place to place but must not be so understood 1. The sending of the Spirit Gal. 4.6 2. The coming of the Spirit Joh. 15.26 3. The descending of the Spirit Joh. 1.32 4. Receiving of it Joh. 20.22 5. The entring of the Spirit These all seem to imply the moving of the Spirit from one place to another but the Spirit of God is infinite in essence filling heaven and earth and changes not place the thing aimed at in them is 1. Operation 2. Manifestation 3. Impletion When the Spirit works effectually in any manifests it self by any fils the heart of any with divine graces and influences when it doth either of these or all these then it 's sent descended come received entred But for the phrase here The Spirit entred into mee a like one is in Hab. 3.16 Rottennesse entred into my bones that is it came not ab extra but there was a disposition and principle in him before to rottennesse but now it wrought it manifested it self and filled him with it so here the Spirit was in the Prophet before but now there was a more lively operation and manifestation of it yea farther this entrance of Spirit notes out his filling with the Spirit it possessed him fully there was abundance of the Spirit in him to fit him for and confirm him in his Propheticall Function The Spirit entred into him took him up and singled him out for divine service 2. It set him upon his feet here the efficacious operation of the Spirit appeares that which nature could not do the Spirit did it chased away all distempering fears inabled him to stand up to behold glory to heare the King speak from his Throne of glory and to be ready to do his will what ever he should say this was a great work of the Spirit in our Prophet Observ 1. From the Prophets being down and set up by the Spirit that the Spirit is the chief comforter the words of Christ Stand up and I will speak unto thee were good and comfortable words but the Spirit wrought the solid and lively comfort which scattered the clouds of feare confirmed him and set him up To speak good words to one sick in prison is a comfortable thing but to heal the sick party to bring out the prisoner is reall comfort thus did the Spirit it healed the sick heart of the Prophet and freed him being imprisoned with feares the reall and choyce comfort is from the Spirit hence the Spirit is called the Comforter in John four times Joh. 14.16 26. Chap. 15.26 and Chap. 16.7 and not only the Comforter but the Comforter that testifies of Christ that teacheth all things that abides with you for ever as appeares in the places before mentioned Men comfort the Word comforts Angels comfort it was an Angel comforted Christ in his Agony Luke 22.43 but none comfort like the Spirit Ezekiel had the Spirit of God the great and solid Comforter to raise confirme and comfort him 2. That those the Lord Christ intends to set up for Officers in his Church he gives his Spirit unto the Spirit enters into Ezekiel before he is called he is filled with the Spirit the gifts and graces of it When Officers of an inferiour nature were to be made in the Apostles dayes even officers to serve tables what men must be looked out men of honest report full of the Holy Ghost and Wisdome they must be such as the Holy Ghost hath entred into and filled else they were unfit for that service Act. 6.3 much more then should they be fill'd with the Spirit that are for the highest place in the Church of God Act. 9.17 Saul was fill'd with the Holy Ghost Acts 11.24 it 's said of Barnabas hee was full of the Holy Ghost the Spirit entred into them and they preached Acts 13.2 They must be separated for the work whereunto the Lord had call'd them even for the chief places in the Church of God the Offices in the Church are for men that have the Spirit of Christ in them in some fulnesse of it those places are not for others such as are fill'd with wine with the world with a spirit of envie error contention and Antichristianisme but have not the Spirit of Christ in them the false and lying Prophets had no entrance of the Spirit into them and therefore the Lord saith he sent them not Jer. 14.14 They flattered themselves they were call'd and sent of God and had the Spirit as Zedekiah said to Micaiah Which way went the Spirit from mee to thee 1 King 22.24 but they neither had it nor were sent of God but ran and were not sent Ier. 23.21 And unlesse men have the Spirit enter into them they are neither fit for that Function nor satisfyingly know they are call'd to it many among us are called of men that were never call'd of God 3. That man by his naturall abilities cannot reach or receive the things of God Ezekiel must have the Spirit enter into him before hee can heare or understand any thing to purpose reason and discourse is not more above the capacity of a Beast then the things of Christ and his Spirit are above the capacity of man 1 Cor. 2.14 The naturall man receives not the things of the Spirit of God for they are foolishnesse unto him the preaching of the Gospel and Christ crucified was a stumbling-block to the Iewes and foolishnesse to the Greekes the Iewes were skill'd in the Law and the Greeks in Philosophy and neither of them entertain Christ or his Gospel their knowledge and abilities served them to take offence at Christ and to condemn the Gospel for foolishnesse and it 's not all that naturall abilities do not only not reach the things of the Spirit but they cannot do it neither can hee know them saith the Text for they are spiritually discerned Tell a naturall man that God hath begotten a Son that God is man that a Virgin hath brought forth that God hath purchased a Church by his blood that men are reconciled unto God and justified by the death of Christ Verba audit spiritualem sensum non assequitur they are riddles unto him such truths are like a sealed book the spirit and life of them he is incapable of tell him that a man must deny himself mourn for his sins walk in the Spirit believe in another for salvation and these things are foolishnesse unto him 4. That the Word without the Spirit is inefficacious when hee pake the Spirit entred had not there been entrance of the Spirit the Word had not prevail'd the Prophet had not been raised the Word is of little moment and power unlesse
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
Papists do nor disabilities as sundry Christians do but looke out some promises made of such things as are commanded see free Grace and draw strength from thence through the promise to inable us to stand upon our feet being down to walk being up and to persevere in the walking 7. It is the Spirit of God that inables to discerne the things of God and assures our spirits of the truth and reality of them the Spirit entred into the Prophet set him upon his feet that hee heard him that spake unto him now having the Spirit hee was fitted to heare Christ inabled to judge of what hee spake to satisfie his soul concerning the truth reality and excellency of his Doctrine Job 10.27 My sheepe heare my voyce and a stranger will they not follow Verse 5. they can distinguish between the voyce of Christ and all others and how come they to do it they are Sheep not Goats not Wolves not Foxes and how come they to be Sheep Christ powres out his Spirit upon them that enters into them and brings them into the fold and inables them to heare and know the Shepheards voyce and the Shepheard himself 1 Cor. 2.12 Wee have received not the spirit of the world but the Spirit which is of God that wee might know the things that are freely given to us of God If the Apostle had not had the Spirit and the Spirit of God hee could not have apprehended the things of Christ and the Gospel they are such deep and spirituall things that none but the Spirit of God can search out or discover being searched out into whom the Spirit enters spiritualizing his heart and head he is a man fit to trade with Christ and to heare him speak for Vers 15. the spirituall man judgeth all things hee hath a principle within to taste and discern the nature of them hee only hath a fitnesse though not a fulnesse to judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath a discerning faculty and according to the measure of that hee judgeth VER 3 4 5. 3. And he said unto me Son of man I send thee to the children of Israel to a rebellious nation that hath rebelled against mee they and their fathers have transgressed against mee even unto this very day 4. For they are impudent children and stiff-necked I do send thee unto them and thou shalt say unto them Thus saith the Lord God 5. And they whether they will heare or whether they will forbeare for they are a rebellious house yet shall know that there hath been a Prophet among them EZekiel being raised comforted and fill'd with the Spirit fitted to heare the Lord Christ and to do him service In these verses we have his Call to his Office and the parties specified he is sent unto and the reason of his sending to them His Call in these words I send thee The parties hee is sent unto are the children of Israel who are described to be First a rebellious nation and this their sin is amplified three wayes 1. It 's against mee 2. It 's the same evill their fathers have done they transgressed against me and so have their children 3. It 's continued to this day Secondly impudent children Thirdly stiff-necked Fourthly a rebellious house The reason of his sending is that they might know there hath been a Prophet among them I shall first open the words of this third verse and after give you the Observations I send thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittens In the Hebrew it is I am sending thee or about to send thee the present tence in the Scripture noteth the purpose and firm resolution of the mind Luke 19.8 saith Zachâ—us the half of my goods I give to the poor that is I purpose and decree to give them it 's the firm resolution of my minde but it notes more here I send thee I intend and am resolved to make thee a Prophet that is not all I ordain constitute thee to be a Prophet for mitto here non propositum mittentis nec motum missi sed auctoritatem significat and that will appeare from Jer. 14.14 The Prophets prophesie lies in my Name they pretend saith God that they have commission and countenance from me but I sent them not I never intended or constituted them to be Prophets they never had authority from mee I commanded them not neither spake unto them they went of their own heads for their own ends and if they be Prophets they are lying ones my authority did never establish them but it shall punish them Children of Israel That is the Jewes that were brought into Babylon who were call'd the children of Israel from Jacob who wrestling with God and prevailing had his name changed from Jacob to Israel Gen. 32.28 Thy name shall be no more Jacob but Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as a Prince hast thou power with God and with men and hast prevailed Not Israel because he had seen God as some interpret it nor Israel because hee was a man right with God but Israel is of a word signifies to rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominari instar principis se gerere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the addition of el to it and so it followes in the verse because thou hast prevailed with God here was a good root but the branches were degenerate the sons of Israel were not like their father Israel a praying and prevailing people sons of Israel according to the flesh externall shews and in opinion so the most of them were but they did not follow the faith and purity of their father Israel Rom. 9.6 They are not all Israel that are of Israel A rebellious Nation The word for Nation is in the plurall number Goiim which word is mostly in Scripture applied to the unbelieving Gentiles those that were without God and strangers to the common-wealth of Israel as Hab. 1.5 The Heathens and Psal 106.42 He gave them into the hand of the Heathens it 's Goiim the Septuagint renders it Into the hands of their enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Jewes accounted the Gentiles and in disgrace call'd them Goiim an abominable Nation and at this day they call the Christians so and make that name which was common before to all Gentiles now since Christ to be speciall to Christians The Turks they call Ishmaelites and Aethiopians Cushites but the Christians Goiim an abominable Nation and here the Spirit of God calls them Goiim a rebellious Nation by way of contempt The Prophet prophesied against the Syrians Egyptians Babylonians and others which in common sense of the word were the Nations but here it 's put upon the Jewes who were as vile in the eyes of God as the Gentiles were in theirs for they had forsaken the truth entertained their Idolatries and corruptions and turned aside Ad nesaria scelera to notorious wickednesses something of most Nations about them they
and so to impudencie when the Calves were first mentioned in Israel the people trembled at it but afterwards they could kisse Calves and sacrifice to Baal Hos 13.1 and out-stand the threats of the Prophet Sin banisheth shame from its habitation so that the sinner and shame are disacquainted Psal 52.1 Why boastest thou thy selfe in mischief O mighty man Doeg boasteth of his bloodinesse that hee had kill'd the Priests at the command of Saul Zeph. 3.5 The unjust knoweth no shame Though men foam out their shame Jude 13. and glory in their shame Phil. 3.19 yet they will know no shame It 's an exceeding evill to be past shame to be impudent in sinning if ever God shew mercie to such sinners they must be ashamed What fruit had you in those things whereof now yee are ashamed Rom. 6.21 yee were impudent in committing but now yee are ashamed in confessing and remembring of them 2. That where there is an impudent face there is a hard stiffe heart if the heart were not stony before God the face would not be impudent before man Act. 7.51 Yee stiff-necked and uncircumcised in heart there was brawnishnesse within and impudency without and a hard heart is one of the greatest evills Mercies prevail not what mercies had they in the Wildernesse in Canaan and yet they did not move them Miracles will not do it when they took Christ hee said I am hee and they all fell backward to the ground after this Peter cuts off Malchus his ear Christ heals it here were two miracles yet they did no good upon their hard hearts they went on laid hands on Christ who wrought the miracles bound him as a malefactor and thought to make him sure for doing any more miracles Pharaoh saw ten miracles the Israelites woar a miracle about them fortie yeers their clothes and shoes ware not out they were new at fortie yeers end yet these wrought not upon their hard hearts Pliny tels of a river in Lucania that turns leaves and sticks into stones It is not fasting and prayer will do it many are hardened in them There be waters that what ever is cast in they turn into stone and some mens hearts grow stonie in what ever Ordinances they are A hard heart is a grievous disease worse then the stone in the reins or bladder It was Nabals disease and death and most men are sick and die of that disease 3. That God sends his Prophets and Ministers about hard services such as are full of discouragements when they are look'd upon with a carnall eye Ezekiel had presently to object Lord wilt thou send mee to a people that is impudent I shall never make them blush to a people hard-hearted I shall never make impression on their spirits by any truths I shall preach unto them my labour will be in vain are they a rebellious nation do they rebell against thee and will they not much more rebell against me this is a hard task if thou regard'st not me yet regard thy truths What shall they be cast away about such a people as this O spare me and spare thy truths No saith God I send thee unto them and thou shalt speak unto them they are hard tasks that God puts his servants upon Isaiah was called to a hard service Chap. 6.9 10. to preach ruine and destruction to a people and so unwelcome he was that he saith Chap. 8.18 I am for a signe and wonder in Israel Jeremiah is set over nations and kingdomes to root out Quid est praed care nisi furorem populi in se derivare Luth. to pull down and to destroy Chap. 1.10 the Kings of Judah the Princes Priests and People he was to deal withall and Vers 19. it 's said They shall fight against thee Preaching provokes all sorts of men and so hard did Jeremiah find his work although God promised to be with him he was so derided saw so little good come of his labours that he resolved to lay down his Calling and to speak no more in the name of the Lord Jer. 20.9 Knox when called to preach he burst forth into an abundance of tears and so withdrew himself to his chamber and was full of grief and troubled till he was compell'd to preach Preaching is a warring 2 Tim. 2.4 and Preachers are souldiers hence Paul calls Timothy a good souldier of Christ and when we come to spoil and plunder people of their goods their lusts wills humours opinions and to take away their strong holds their carnall reasoning against Christ in the Gospel and wayes of God they are in a rage take up arms against us Paul fought with Beasts at Ephesus 1 Cor. 15.32 and they gored him and sought his death The Galatians that would have at first pull'd out their eyes for Paul thrust out their tongues against Paul hee was their enemy because hee told them the truth those cryed Hosannah a little before were ready to cry Crucifie crucifie hardly a Prophet or an Apostle but suffered by the hands of their hearers 4. Ministers should not so much look at the persons they are sent to or the event of their ministerie as at their Call I send thee saith God look thou to that trouble not thy self at the persons that are so wicked nor at the successe of thy ministerie but consider I have call'd and sent thee Gods will and command must content us support us what if wee be scoffed at reviled made the off-scouring and filth of the world yet here is the comfort of a true Prophet of a true Minister Christ sent him and hee that set him awork will pay him his wages whether they heare or heare not to whom hee is sent the Nurse hath her wages whether the childe live or die and wee are a sweet savour of Christ unto God in them that are saved and in them that perish 2 Cor. 2.15 The souldier hath his respect and reward whether hee kill men or take them alive and wee are acceptable unto God as well in the deaths as the lives of men This consideration comforted Isaiah Chap. 49.4 5. I have laboured in vain I have spent my strength for nought yet surely my judgement is with the Lord and my work with my God and though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength Hee would look at God and not at the difficulty of the work or discouragements from men and want of successe sometimes God gives large incouragement promises hope successe providing for our infirmities at other times bare a commission and command must suffice to do that would make ones heart ake it 's his prerogative to send whom he will and upon what service he will Let us lay aside all discouraging thoughts look to our Call rest in Gods will and know it's honour to be in his service though nothing come of it wee are acceptable to him if not to men and shall
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
will not heare God himself They will not hearken unto me though there be infinite equity in it that they should give me their eares hearts all their strength and intentions for I have created them of nothing redeemed them being worse then nothing I have prepared eternall mansions in the heavens for them that do heare me I speak the words of Wisdome and Life I aim at their good and comfort in all that I speak yet they will not heare mee Here is the strength and perfection of stubbornnesse a childe not to heare its parents a people not to heare their Minister subjects not to heare their Prince is thought bad enough but children people subjects not to heare their God is the height of iniquity And because they will not heare Christ therefore they will not heare his Messengers but despise persecute and murther them and that because he sends them Joh. 15.21 All these things will they do unto you for my name sake 3. Corruption lies not only hid in the heart of sinners but breaks out in an impudent manner they are impudent and hard-hearted there is stoninesse within and impudency without 4. Sin is of a spreading infectious nature the whole house of Israel are impudent and hard-hearted the one corrupted another as it 's in a bunch of grapes if one be corrupt it will corrupt its neighbour and that another till they be all alike so was it here one infected another till the whole house was so it 's like the leprosie in a garment or house that spreads through all Gen. 6.12 All flesh had corrupted its way upon the earth From the 8th and 9th Verses observe 1. That the Ministers of God must look for opposition in their way their face and foreheads were against the Prophet they would be like beasts that use to push with their horns and heads 1 Cor. 16.4 There is an effectuall dore opened unto me and there are many adversaries when God opens to his Ministers a dore of hope to do good there presently appeares many adversaries to shut that dore again and so to take away the hope and opportunity of doing good it was at Ephesus and there hee met and fought with beasts in the race of his Ministery he met with Hymeneus Alexander and Demetrius that opposed him John met with a Diâ—trâ—phes and wee must looke for many such 2. Divine vertue and and assistance doth accompany a Divine Call I have made thy face strong against their faces I call'd thee and strengthened thee the Hebrew is I give thee a face strong I do and will inable thee with spirit and audacity to out-face them In Matth. 28. ult Go preach and lo I am with you to the end of the world he sends them and seconds them hee calls them and incourages them I am with you peculiari assistentia by my grace strength comfort direction spirit those that are call'd of Christ and sent of him therefore may with comfort expect the help of Christ to go through the work he hath put them in Paul when sent to the Corinthians he came in demonstration of the Spirit and power 1 Cor. 2.4 And in Col. 2.29 he saith The working of grace was mighty in him in power and efficacy wee are lost discouraged at the greatnesse and difficulty of the work Who is sufficient for these things said Paul but when he look'd at Christ he said I can do all things through Christ that strengtheneth mee and if we would look more at him and lean upon him wee should do more Non militat propriis viribus sed armatur coelesti virtute and do better if thoughts of our weaknesse of the work of our oppositions and enemies sink us Christ gives balm spirit and a face to out-face all a Minister doth not warfare in his own strength but is arm'd from above 3. What ever Ministers have it 's given if they be indued with the Spirit wisdome liberty of speech courage or any other excellency it 's that the Lord Christ bestowes upon them I have made thee so and so Let not us be lift up our Master Christ had in him all the treasures of Wisdome the Spirit above measure he was full of grace and truth did more then all his fame was great and yet he was humble and bade us learn of him he did not sleight or despise men of mean talents and infinitly beneath himself but acknowledged the least good was in any and incouraged it his steps should wee follow and not swell with a conceit of worth nor with reality of parts and excellencies it 's the practice of too many to sleight others and build up themselves by their ruines but this is a worldly and wicked practice never taught by Christ his Doctrine is Let each esteem others better then themselves Look not every man on his own things but on the things of others Phil. 2.3 4. it's injury and indignity to Christ not to reverence and esteem his graces and gifts in others Bernard tells of one who beweiling his own condition said he saw thirty vertues in another whereof he had not one in himself and perhaps saith Bernard of all his thirty he had not one like this mans humility this grace is the glory of a Christian and especially of a Minister pride is for Prelates and humility for Prophets God brooks not pride in any least of all in his Messengers Christs Disciples had a tincture of it their thoughts were aspiring who should be greatest but he sets a child before them and tells them who is greatest not he that hath the strongest head the best notions doth the most service but he is the most humble he is the most high humility is so valued of God that he likes it in malefactis rather then pride in recte factis a man that is innocent and proud is lesse in Gods eye then he that is guilty and humble let us rather minde the good in others to honour them and maintain love then that is in our selves to lift us up and make us sleight others 4. Christ puts insuperable vertue and strength into his servants such as the powers of darknesse and the world cannot prevail against I have made thy face strong against their faces as an Adamant as a rock let the winds waters flouds blow wash beat they prevail not against the Adamant the Rock they are res indomabiles so is the power vertue and grace of Christ in the heart and head of a faithfull Minister reproach and derision put Jeremiah to it had almost silenc'd him I will preach no more Jer. 20.9 but his Word was as a burning fire shut up in my bones and I was weary with forbearing and I could not stay there was vertue within which would out and act God had told them that they should fight against him but not prevail Jer. 15.20 Luke 21.15 Christ tells his Disciples hee will give them a mouth and wisdome which all their adversaries should not
his Name be glorious and so it 's vox laudis and brought in to answer the Objections and Cavils the people might make they might say What will God leave us expose us to the people of forain enemies shall we and ours be cut off will he thus deal with his people is it come to this What equity is in it The Angels to prevent such murmurings and vile speech said Blessed c. even when hee is in a way of judgement hee is to be honoured and made glorious Blessed is the glory of the Lord from his place Wee must make some search into these words and inquire after the person the place and the glory The person here is taken to be Christ who appeared unto the Prophet in the Vision The place the Throne where Christ sate and the glory that 's mentioned in the end of the first Chapter And Christ now being about to go off his Throne and put an end to the Vision the Angels cryed Blessed be the glory of the Lord from his place This is not all wee must expect from the words they type out unto us the departure of the Lord from the Temple that God would be gone and take away that which was the chief glory of it From his place God is illocall and the Rabbins use that word to signifie Gods illocality which notes place Makom is a space or place because all things subsist in them Hammakom per Antiphrafin is illocalis infinitus one that subsists or is comprehended in no place and so is an attribute of God How then is God here said to have place Nimekomo From his place God properly hath no place it 's sensu metaphorico that place is given to him where hee in any speciall manner doth manifest his glory power grace and goodnesse that is said to be his place And three places God is said to have in the Scripture 1. The heavens Isa 66.1 Heaven is my throne and 1 King 8.30 heare in heaven thy dwelling place 2. The humble heart Isa 57.15 that is Gods dwelling place And 3. The Temple in Sion Psal 132.13 14. Sion was his habitation there was his rest and abode that is in the Temple being in Sion in the Temple and Sanctuary were his voyce his Way Psal 18.6 Psal 77.13 That was the place where his honour dwelt Psal 26.8 The habitation of his glory The words are in the originall the place of the habitation or Tabernacle of his glory alluding to that in Exod. 40.24 25. where it 's said The glory of the Lord filled the Tabernacle So the glory of the Lord filled the Temple there was the presence of God there was manifestations of his glory there hee heard Prayers and there he gave out many gracious answers there he accepted of their sacrifices and communicated himself unto them there was the Ark and sign of Gods presence and the Cherubims from between which God gave out the answers In these things lay the glory of the Temple but now God would be gone and all the glory of the Temple should depart God moved not from place to place being infinite illocall immovable but he is said to depart when he ceases to do as formerly hee did in the soul when you find not God acting and manifesting himself you say hee is gone Here now God would answer them no more not accept their sacrifice nor heare their prayers c. hee would not do as formerly he had done he would not protect them any longer but look upon them as being unworthy of his presence glory protection and hope and in his wrath leave them to ruine and spoyl of their adversaries and this was Gods departing according to that in Hos 5.15 I will go and return to my place till they acknowledge their offence That phrase blessed glory of the Lord you may for the better understanding conceive thus Blessed be the glorious Lord or the glory the Lord or if you will take it as it 's read the meaning is that the glory of the Lord is to be celebrated Observ 1. That those that are call'd to imployment in the Church of Christ have need not only of Christs word but Christs Spirit also Christ had spoken largely unto Ezekiel and here the Spirit lifts him up and doth in especiall manner animate and arm him to the work when the Apostles had been long with Christ heard his Sermons seen his Miracles life joyned with him in prayer all this would not do it though Christ had forty dayes spoken to them in pa ticular of the things of the Kingdome Acts 1.3 till they had the Spirit and were fill'd with that therefore Christ bid them wait for it he knew they had need of it ver 4. and that it would do more in them then all he had said unto them the Spirit would be Doctor intus and acquaint them with all truth The Spirit would purge out their feares and distempers it would warm heat seal ratifie and make them resolute in the work 2. That the Angels do sympathise with the Church and people of God in their miseries This voyce was as I shewed in the opening the voyce of the living creatures and they made a noise lamenting the state of Jerusalem God being upon the leaving of it and exposing it to great misery Ah said they the blessed and glorious Lord is going from his place and all miseries are now stepping in upon his people this affected them wee know that the Angels reioyce at the conversion of sinners and by the Law of contraries we infer they are sadded at the destruction of sinners of States and Churches they have been imployed to comfort in trouble and where there is no sympathy there is little solace Do you not think that the Angel seeing Christ his Lord and Master in his agony that hee did sympathise first with him and then strengthen him Angels being without sin are as full of pity as the Devils are of cruelty God Christ and the Spirit are full of pity and it cannot be that Angels which are so neer them should be voyd of it no they have a holy sympathy with us in Gods departure from a place is sad newes even to Angels 3. The happinesse of a people is to have the Lord and his glory amongst them and their greatest misery is to have God depart from them most think the happinesse of a people to lie in liberty honour plenty of all things David once subscribed to it Psal 144.15 Happy are the people are in such a case but he quickly crosseth out that subscription and said yea happy is that people whose God is their Lord there 's the happinesse to have God amongst them hee is the glory of a people Zach. 2.5 hee was the glory in the midst of Jerusalem there God dwelt as his worship Laws oracles miracles testified and so hee made Jerusalem glorious among all nations Where true Religion is pure Worship and Ordinances and God working for the good
and second causes in the government of the world and execution of his judgements all creatures have being from and dependance on God and he may imploy them to what service he will 2. Gods judgements do oft come suddenly and swiftly wings make a noyse and wheels do rattle in a moment and judgements come in an instant Hos 10.13 in a morning shall the King of Israel be cut off utterly Belshazzar in a night Dan. 5.30 Nebuchadnezzar in an hour driven from his palace and pride Dan. 4.33 3. There is much harmony and love between the Angels their wings touch kisse they go lovingly together in the execution of their offices they have like affections as a woman to her sister they sang sweetly together at the birth of Christ there is no contention envie or division among them but much love they are neer God and the neerer any are to God the more love is in them if wee could agree better and love more wee should be Angelicall In the 14th Verse is laid down what the Spirit did with the Prophet after it had lift him up It took him away after the Sublation there was an Ablation The Prophet was carried by the power of the Spirit to Tel-abib this was not a visionall thing but reall for being lifted up hee was taken away from the place where hee saw the Vision hee was not set down and so left to go to Tel-abib but hee was carried in the arms of the Spirit as Philip was caught up by the Spirit and carried to Azotus Acts 8.39 40. The Spirit was the fiery Chariot that carried Philip and our Prophet through the ayre to their severall places And I went in bitternesse in the heat of my spirit The Hebrew is I went bitter in the hot anger of my spirit Here the infirmity of our Prophet appeares much in that after hee had seen and heard such great and glorious things had found such favour in the eyes of Christ as to have his Spirit enter into him comfort him confirm him and to bestow propheticall gifts upon him yet now hee should be unwilling to obey Christs call be in bitternesse and opposition to his Will this is grandis infirmitas If I go and preach of the glory departing from the Temple I shall stir up the people against me they will stone me if not I shall offend God The Prophet now thought upon Gods anger against his people his departure out of the Temple the ruine of the City the stubbornnesse and impudency of the house of Israel now the weightinesse of the work injoyn'd him by Christ seised upon him and now like Jonas hee thought to decline the service his spirit was bitter he in a great heat that he was so pressed to a work so little affected and over-powerd by the Spirit of God that will he nill he on he must for the next words are But the hand of the Lord was strong upon me Which words do declare that had not Gods hand over-powered him hee would not have set upon that hard work of the Propheticall office feares difficulties dangers carnall reason unbeliefe self-love one or all of these would have turned him back if the hand of God had not strongly prevailed with him By hand of the Lord some understand the Spirit of Prophesie as if that did mightily urge him so the Chaldee Exposition is others understand by it divinum auxilium or virtus spiritus which is as a hand to help we may safely understand the Spirit by it which put forth its mighty power upon and in the Prophet Why the Spirit is resembled to a hand I shewed in the first Chapter v. 3. A hand is symbolum energiae index rei instrumentum aperationis there is strength in the hand it shewes what is to be done and effects it so here the Spirit took hold of the Prophet which notes his power shewed him his duty and caused him to do it Was strong The Hebrew root signifies fortiter apprehendere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenere as one that holds loose joints and nerves of the body to strengthen and confirm them that so the man may be more compact and able to do any thing it notes laying hold with strength as men in danger of drowning and the Septuagint frequently renders it by a word notes so much as Ezek. 7.13.22.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to hold by strength and this sense suits with the hand of the Lord that took hold of the Prophet whose spirit was remisse infirm like a member out of joynt and strengthened it and inabled it to do what was intended and appointed the Spirit held the Prophet by its mighty power that he could not wrest from it by any means but like a man conquered must yeeld and do what was required Observ 1. The Prophets were put on too and carried on in their works of Prophesie and giving the Scriptures by extraordinary acts of the Spirit that enters into Ezekiel takes him up takes him away with mighty power comes upon him and constrains him to prophesie here was inspiration and impulsion of the Spirit 2 Pet. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. Prophecie came not by the will of man but holy men of God spake as they were moved by the Holy Ghost it was not their own spirit moved that is private but it was the Spirit of God which is divine and publique and carried them on with might so that the Scriptures are not inventum humanum but Oracula Dei they are not of man but of God therefore Philo saith Propheta est interpres Dei dictantis Oracula the Spirit dictates all and man only utters or writes what is dictated and as the Scriptures are not of man but of the Spirit so their interpretation is not of man but of the Spirit likewise Let Councels Fathers Churches give their sense of Scripture it 's private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it 's not private because it 's divine the sense of the Holy Ghost and private in this place of Peter is not opposed to publique but to divine and the words are to be read no Scripture is of a mans own interpretation that is private contrary to divine 2. The Holy Ghost is God and a person distinct from the Son the Spirit was in the living creatures in the wheeles and in Ezekiel how could this be if the Spirit were not God none but God can be at the same time in many places it 's his peculiar prerogative and nature to be every where The beams of the Sun are in severall places but not the essence or body of the Sun that is in one place only but the Holy Ghost was in its essence in the Angels in the wheels in Ezekiel it was in Jeremiah who lived then at Jerusalem it was in all the Saints there in Daniel and
will Ezekiel was in bitternesse in the heat of his spirit unwilling to be a Prophet to this people yet he went I went Jonas he goes to Ninive but his heart is not full on the work there was not a throughnesse in it he saw there was a necessity of it God had power to punish disobedience and could quickly crush him and therefore now in a prudentiall way hee would go and prophesie to Ninive there was in him an unwilling willingnesse his spirit was not totally willing as you may gather from Chapt. 4.1 2 3. He was against the sparing of Ninive it stuck upon his spirit that he should lie under the imputation of a false Prophet hee wishes death upon it which shewes that his spirit was not wholly in the service wee do the worke and will of God oft times with great unwillingnesse as women part with their joyntures or children as Merchants throw their goods overboard in a storm as many now assessed part with their goods to the publique service necessity is too strong for them and prudence puts them on and there 's a willing unwillingnesse so it is with the godly they pray and heare unwillingly they give unwillingly c. This is from the imbecillity of grace the power of corruption misapprehension of God and his wayes violence of temptations intanglements with the world pressures of guilt and unsuccessefulnesse of service let us be sensible of our unwillingnesses in Gods wayes be humbled for them and strive to do all animo prompto Deut. 28.47 48. Because thou servest not the Lord thy God with joyfulnesse and gladnesse of heart for the abundance of all things therefore shalt thou serve thine enemies it 's good for us to have our wills and whole hearts in the works of God 8. The infirmities of Gods people do not interrupt his love and grace Ezekiel went in bitternesse in heat of spirit but the hand of the Lord was strong upon mee This great distemper in the Prophet did not distemper God it did not cause him to retract or divert his love but hee takes hold of him by his hand and upholds him as a parent would do to a childe falling or down the weaknesse or sicknesse of a childe doth not estrange the heart of the parent it rather inlarges and drawes out the bowels more fully and so it is with God Psal 103.13 14. As a father pitieth his children so the Lord pitieth them that feare him and why so Hee knowes our frames hee remembers wee are but dust the Lord knowes what weak and frail things we are The word for frame notes a formed vessell of earth and the Chaldee expounds it of our evill concupiscence which carrieth us into errour God knowes that wee are earthen vessels full of lusts and infirmities which lead us from him which disable us to serve him Now here is the love bowels goodnesse of a God because we are so therefore he pitieth us so Psal 78.37 38. Their hearts were not right nor stedfast with God but God was right and stedfast with them hee being full of compassion forgave their iniquity and destroyed them not Infirmities may bring crosses but cannot cut off from mercies this should strengthen our faith comfort our hearts and incourage us with a holy boldnesse to go to the Throne of Grace Hebr. 4.15 16. Christ saith the Apostle is a mercifull high Priest touched with the feelings of our infirmities and what infers hee upon it Let us go boldly to the Throne of grace that wee may obtain mercy and finde grace in time of need 9. The Spirit of Christ is the healer and helper of our infirmities Ezekiel was distempered and sick of the busines and the hand the Spirit of the Lord was strong upon him that helped that healed him Psal 107.20 He sent out his word and healed them the Spirit in that word did the cure and here he sent his Spirit to seise upon Ezekiel to work out the ill humour to settle his thoughts and sweeten his spirit that was so imbittered the Spirit is compared to oil Psal 45.7 1 John 2.27 and that is of a mollifying cleansing healing and quickning nature when Christ was anointed then he healed the broken hearted Luke 4.18 hee dropped that oile into their hearts and that did soften purge heale and quicken them Gifts of healing are attributed to the Spirit 1 Cor. 12.9 and helping our infirmities in prayer is the work of it Rom. 8.26 the Spirit brings the strength wee are infirm and can do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Spirit together with us and for us takes up the work that wee faint not it answers to the word here was strong took hold on mee bound up my spirit together and strengthened mee not suffering my spirit to run out Lastly the Spirit works invincibly Ezekiel may strugle but the Spirit will overcome that was strong upon him men would not come in to Christ and do his work unlesse a Spirit mightier then their own come upon them Gods Spirit is a Spirit of power Luke 1.35 The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee the Holy Ghost is the power of the Highest and when Paul preached it was in demonstration of Spirit and power 1 Cor. 2.4 and his Ministery was able to beat down strong holds 2 Cor. 10.4 5. to cast down all high things and to captivate thoughts and spirits to the obedience of Christ the Spirit works invisibly it 's a hand under a wing and it works invincibly it 's a strong hand there is none can stand before the strength of it Antichrist shall be consumed by the Spirit of the Lord 2 Thes 2.8 This Spirit is fire to consume enemies it 's a hand powerfull to fetch in the friends under election the Jews are now stiffe enemies of Christ but when the Spirit of grace is poured out upon them when this hand takes hold of them then they will mourne come in submit to Christ no violence doth the Spirit offer to the wills of men Oportet non tantum moveri sed novum fieri Prosp notwithstanding it works invincibly it files off the enmity and aversnesse of our wills to God and inclines them to yeeld omnipotenti suavitate suavi omnipotentia VER 15. Then I came to them of the captivity of Tel-abib c. IN this Verse is the terminus of his journey and his condition at the end of it mourning and sadnesse The word Tel-abib signifies a heap of new fruits or green eares of corn A cervum novarū frugum Ad opera rustcana exercenda of TEL acervus ABIB spica maturescens Jerome and the Vulgar translate it a heap of new fruit or corne and Jerome thinks the Jewes were placed there to plough sow reap thresh and that now they were beating out the new corn but this opinion wee cannot admit for it was in the fourth moneth Chap. 1.1 that Ezekiel
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
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