Exposition of Ezekiel 1-5, Commentary on Ezechiel · Chapter 1 · Verse 1-3 2
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 monethmonth (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 …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 foreign 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 loqu…. 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. foreignWhen 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, in a priſon, in a Babylon, let down his Spirit into the heart of any ſervant of his, and raiſe him to a propheticall height.
2. Obſerve, that no place is ſo wicked, but God can raiſe up inſtruments to do him and the Church ſervice there. Babylon was a ſeat or land of wickedneſſe, a ſinke of all ſin, the mother of Harlots, and abominations of the earth, Rev. 17.5. Yet here, even out of Hell it ſelf,Quaſi ab ipſis inferis? doth God raiſe up a Prophet for his people. It was ſaid by Nathaniel, Joh. 1.46. Can any good come out of Nazareth? Much more may it be ſaid, Can any good come out of Babylon? Can any good come out of Rome? What was anſwered there? Come and ſee. So here, come and ſee a Prophet in Babylon, come and ſee the Spirit of God powred out upon Ezekiel, even there. And to this may the firſt word of the prophecy have ſome reſpect, as if the Prophet had ſaid, They have had Prophets in Jeruſalem a long time, but no Prophets elſewhere: behold, now alſo is a Prophet in Babylon. God can raiſe up to himſelf Saints in Nero's Court, he can raiſe up inſtruments ordinary and extraordinary to do him ſervice in Babylon, in Rome, in Egypt, in moſt prophane and vile places that are overſpread with all Idolatries and abominations whatſoever.
3. See here a door open for the inlargement of the Church, a type of Gods goodneſſe toward the Gentiles. The Church had been ſhut up for 850. yeers in Judea (for ſo long it was from Joſhuahs entring into Canaan to the captivity) but now hee openeth a door for the Gentiles, here is a Prophet, a Church in Babylon, here is a way made for the bringing in of the Gentiles, and enlarging the borders of Sion. God will not only have mercy upon Jewes, but upon the Babylonians.
4. That the godly are wrapped up in the ſame calamity with the wicked. Ezekiel is among the captives, and many others with him; they loſt their countrey, friends, eſtates, liberties, ordinances, they were in great miſery, brought very low, under a heathen King, amongſt enemies, expoſed to the ſcorns and wrongs of all, and Ezekiel, Daniel, the three Children, Mordecai, and many others, were all in the ſame condition. The children of God are ſubject to the ſame outward publike or private calamities that the wicked are. All things come alike unto all; if you look upon the outward face of things, there is no exception. Good Joſiah was ſlain in the battell as well as wicked Ahab; Naboth was ſtoned as well as Achan: If David, a man after Gods own heart, proſper in the wars, ſo doth Nebuchadnezzar a heathen, a tyrant: ſickneſſes, diſeaſes, deaths, of what kinde ſoever, are common to good as well as to bad: the ſword, plague, famine, hath ſeiſed upon the carkaſſes of the godly as well as the wicked: If wicked women die in child-birth, ſo doth good Rachel. There is no condition but may befall the children of God;1 Pet. 5.10. the ſame afflictions are accompliſhed in your brethren, that are in the world; and no temptation hath taken hold of you, but ſuch as is common to the nature of man. Whatſoever affliction then you have, whether publike or private, this may be ſome ſolace, it is no other then what befell Ezekiel, Daniel, and hath befallen the godly in all generations.
5. That the godly are mingled in this world with the wicked and prophane; men of great worth, great grace, rare excellencies, they are not ſo priviledged as to be exempted from the ſociety of the wicked and ungodly. Here is Ezekiel amongſt the Chaldeans, Joſeph was amongſt the Egyptians: and Job ſaith of himſelf, Chap. 30.29. that he was a brother to Dragons, and a companion to Owles; and David cryes out, Pſal. 120.5. Wo is me that I ſojourne in Meſech and that I dwell in the tents of Kedar, that is, with a barbarous and prophane people, that were like to the poſterity of Meſech, and Kedar; The Church of Smyrna, Rev. 2.9. was peſtred with the Synagogue of Satan, and Pergamus, verſ. 13. had her dwelling where Satans ſeat was. In that City, if you obſerve the 14. & 15. verſes you ſhall finde there was much Idolatry and perſecution; for there were thoſe that held the Doctrine of Balaam, who taught Balac to caſt a ſtumbling block before the children of Iſrael, to eat things ſacrificed to Idols, and to commit fornication; and there Antipas my faithfull Martyr was ſlain. Where there is Idolatry will be perſecution and uncleanneſſe; and where theſe be is the ſeat of Satan, and the Church of Pergamos was ſeated even where Satan had his ſeat and throne; therefore it is no ſtrange thing for the people of God to dwell amongſt the wicked. In Canticles the Church of Chriſt is ſaid to be a Lilly among thornes; a Lilly, and none growing neer but thornes that ſcratch, prick, and tear the Church; Micah 7.4. The beſt of them is as a brier, the moſt upright is ſharper then a thorne hedge, the beſt of the wicked are Briers and Thornes one time or other. It is the lot of the godly to be among the Chaldeans while they live here in the world.
6. See here that God hath a ſpeciall care of his Church and people, when they are in the loweſt and worſt condition. Where now is Jeruſalem become? Where is the glory of all the world? now they are carried into captivity, now they are in a ſtrange land under a ſtrange King and government, now they are deprived of all their ſacrifices and ſervices of that nature; now they are impriſoned, now they are in danger of their liberties and lives every day; yet as the Pſalmiſt ſaith, Thou remembreſt us in our low eſtate, in this low eſtate, when they are at the river Chebar, in the land of the Chaldeans, doth God remember them, and ſends an Ezekiel to them, and unto him even in Chaldea, in Babylon, were the heavens opened, and he ſaw viſions of God. Where there are the greateſt enemies, God will ſhew himſelf a friend; where the Church is exceedingly ſtraitned, God will give enlargement; Now his people are in Babylon in captivity, he ſends a Prophet to them, Ezekiel, the ſtrength of God, ſuch a Prophet as ſhall be ſtrong to keep them off from Idolatry, though they were amongſt Idolaters, ſtrong to comfort their hearts againſt all the ſtrong diſcouragements they had, ſtrong to lead them toward God and heaven, though they had falſe Prophets to lead them down to hell; ſtrong to oppoſe the falſe Prophets, to reprove them ſtoutly, to incourage the people faithfully, and to make known the mind of God unto them without flattery. They ſhall have a Prophet, though they be in Babylon; this ſhould ſtay up the ſpirits of the godly, if they ſhould be driven into Wilderneſſes, God will provide Ezekiels for them.
7. Obſerve from the place; that we are to take heed of judgeing the condition of men by their outward afflictions. When great calamities come, people ordinarily grow great cenſurers, and condemn thoſe parties that are under them, to be the greateſt ſinners of all others. Take heed of this; If you will draw ſuch concluſions as theſe, the hand of God is upon ſuch; in ſuch a place there is the plague, there is the ſword cutting them off, they are carried out of their countrey into captivity, there they are impriſoned, there they are held in great bondage; ſurely theſe are none of Gods people, theſe are naught, vile perſons, reprobates; If you will judge thus, you will condemn the generation of the righteous: For Ezekiel, Daniel, Mordecai, the three Children, and many others very godly, were in the captivity, as well as thoſe that were very wicked; ſuch concluſions muſt not be drawn from the ſufferings of the Saints; you know the Prophets and Apoſtles met with very hard meaſure, while they were in the world, they were whipped, ſtocked, impriſoned, ſtoned, ſawn aſunder, tempted, tormented, ſlain with the ſword, and evill intreated every where; and if you ſhould meaſure their condition by their afflictions, condemnation muſt be their portion, and they muſt be in the catalogue of delinquents. Have not ſome in our dayes, been ſlayed, roaſted alive, cut in pieces, thrown into the river? have not their houſes, and many in them been burnt together in Ireland? Have there not been cruell and deſperate things done? Ireland now is full of blood, ſculs and graves; ſhall we ſay they are the greateſt ſinners that have ſuffered ſuch great things? When Pilate had mingled the blood of ſome of the Galileans with their ſacrifices, there were thoſe that preſently thought them greater ſinners then the reſt: but Chriſt hath taught them and us, Luke 13. what uſe to make of judgements upon others, not to cenſure them, but to repent our ſelves; Except you repent, you ſhall all likewiſe periſh; think not that they are greater ſinners then others, think not now that the Jewes in Babylon are greater ſinners then all others, think not thoſe in Ireland are greater ſinners then your ſelves. If hee be a wicked man that meets with great afflictions, then Chriſt muſt be the wickedeſt man that ever was; for he was vir doloris, a man of ſorrows, and had the greateſt affliction that ever befell any. As it was no argument of Zedekiah his goodneſſe, who at this time was in Jeruſalem, drank wine in bowles, and had a great deal of felicity; ſo it was no argument of Ezekiels guiltineſſe and ſinfulneſſe that he was in a ſtrange land, in Chaldea, among the captives, by the river Chebar. Paul, when he was at the barre, with Iron fetters about his heels, was a better man then Agrippa with his Crown on his head, and his Scepter in his hand, and ſitting in judgement to condemn him.Dan. 9. Daniel in his captivity is ſaid to be a man of deſires, a man that God tooke great delight in; when Jeconiah a King, and dwelling at Jeruſalem, is a deſpiſed broken Idol, a veſſell in which there is no pleaſure, Jer. 22.28. Thoſe that are in great affliction, may be greatly beloved, when thoſe who are in great proſperity may be greatly hated.
Vſe.That the wicked fare the better for the godly. There were many godly now in captivitie, as well as there were many wicked ones, and becauſe of the godly that were there, God powreth out the Spirit of prophecy upon Ezekiel, and by that means the very wicked come to have the benefit of his prophecy, and partake of his viſions. Many wicked ones have a ſhare in the publique duties of Gods worſhip, when the godly meet together in thoſe Exerciſes. Ezekiel in Chap. 33.32. is ſaid to be unto them as a ſweet ſong of one that hath a pleaſant voice, and can play well on an inſtrument; he was a ſweet ſong to ſweeten their bitter captivitie. Joſeph being in Potiphars houſe bringeth a bleſſing; and Jacob in Labans family increaſeth the ſtock of his Maſter, and Joſeph in Egypt ſaveth the Egyptians, and almoſt the whole world. Godly men and women are great advantages to the wicked, how ever they hunch and punch at them. Were the godly once out of the world, God would ſoon put fire to the foure quarters thereof, and the wicked ſhould preſently feele it.
Which was the fifth yeare of King Jehojachins captivitie.
Touching Jehojachin, there are many things remarkeable.
As,
1. In 2 Chron. 36.9. it is ſaid, that he was eight yeares old when he began to reigne; and in 2 King. 24.8. it is ſaid, he was eighteene yeares old when he began to reigne. Here ſeems to be a great difference in the Scripture, hardly to be reconciled, and it hath puzled many.
This difference is thus reconciled: The Kings of Iudah when they were in imminent danger, did uſe to declare their ſonnes to be their ſucceſſors, and ſo Iehojakim the father of this Iehojachin being beſet by Nebuchadnezzar about the ſecond or third yeare of his reigne, did declare his ſonne Iehojachin to be his ſucceſſor; Now in the book of Chronicles he ſpeaks of the time from the firſt declaration which was about the eight yeare of Iehojachins age, and the booke of the Kings mentions the time when he came to reigne alone, and reckons from thence: For Iehojakim reigned divers yeares after his ſonne was declared to be King, and reigned with his Father. So that the one book ſpeaks of the time he reigned with his Father, the other of the time that he reigned alone in the Throne.
2. It is remarkable touching Iehojachin that he had other names; As 1 Chron. 3.16. he is called Ieconiah, and Ier. 22.24. in diſgrace Coniah. He was a wicked King, and God cut off the firſt part of his name, a ſad preſage that ere long he would cut him off. Evill Kings who have had Gods name joyned with theirs, when they have rent themſelves from Gods commands and worſhip, he hath cut off his name from theirs, and taken mercy and peace from them. This you ſhall ſee in Eliakim, he was a wicked King; and in 1 Chron. 3.15. he is called Ioakim; El, that ſignifieth God, and was joyned to his name, is taken away. God would not ſuffer his name to be joyned with the name of ſo wicked a King any longer. So here in Ieconiah, Iah, which is one of the names of God, is taken away, and in hatred and contempt he is called Coniah: God was taken from his name, and departed from him too. When God will honour a man, he addes letters of his owne name to theirs; As Abram afterward was called Abraham, הa letter out of Gods name was put into his;Gen. 32.28. and ſo Iacob, his name was changed to Iſrael, a Prince of God, or one that prevails like a Prince with God.
When God changeth names in mercy, and makes an addition of letters of his own name unto mens,Magnae benevolentiae pondus. it is an argument of Gods great love, of great eſteeme and great honour to the partie; but it is an argument of diſgrace, when God either brands them, or detracts from their names. Thus God branded Ieroboam, Ieroboam the ſonne of Nebat that made Iſrael to ſinne, and Iudas the Traytor. And ſometime he detracts from their names, as here Ieconiah is called Coniah; the beginning and glory of his name is taken away; and he was (as Coniah ſignifieth) prepared of God, prepared of God for vengeance, prepared of God for a captivitie, for baſe ſervices, prepared of God to be a broken Idoll, to be caſt out and deſpiſed, as it is in that 22. of Ieremy.
3. This Iehojachin was written childleſſe, Ier. 22.30. Write this man childleſſe. A heavy doome to write a man childleſſe, eſpecially, a noble, a royall family, when children are much deſired by all, moſt by Princes, that ſo the Crown may not be alienated. Ieconiah is not written childleſſe in regard he had not any child; for ver. 28. it is ſaid, Wherefore have they caſt out him and his ſeed? He had ſeed, and yet was written childleſſe. How is that? He was as one that had no ſeed, he was deprived of the benefit and comfort of his ſeed; in effect he was a childleſſe man, becauſe his children were carried into captivitie, and none of them did inherit the Kingdome and ſucceed him in the Throne; for it is ſaid, ver. 30. No man of his ſeed ſhall proſper, ſitting upon the throne of David, and ruling any more in Iudah; they dyed in captivitie, and none of them did ſway the Scepter of that Kingdome.
But there is ſome objection lying againſt this; For in 1 Chron. 3.17. Salathiel is ſaid to be his ſonne, and his ſonne begotten in captivitie, Mat. 1.12. If Salathiel be his ſonne, and his ſonne begotten in captivitie, how then is this true that he was written childleſſe?
You muſt know (for anſwer) that this in the 1 Chron. and Mat. 1. is ſpoken after the legall account; for Jeconiah, or Jehojachin, having been 37. yeares in captivitie (as you ſhall read afterward) he had ſeene the death of his ſonnes and daughters, his unckles and kindred, ſo that he had none left of his own loynes, or any that were very neare unto him, to declare to be his ſucceſſor and to inherit the Crowne, therefore having neither ſonne, brother, unckle, nor kindred that were neare unto him, he was as a man childleſſe every way. Now Salathiel being his neareſt kinſman alive, he declareth him to be heire to the Crowne, and to ſucceed him in the royall dignitie, according to the order ſet downe by God in caſe of the want of iſſue, Numb. 27.8, 9. &c. And now this kinſman in the legall ſenſe is ſaid to be the ſonne of Jehojachin, that is, the ſucceſſor of Jehojachin; not that he was his naturall ſonne come out of his loynes, for Luk. 3.27. Salathiel was the ſonne of Neri, according to the naturall line. Be it then according to the legall account, that Jehojachin was his father, yet ſtill it holds good, Iehojachin was a man childleſſe.
4. In this King was ended the glory and royall dignitie of the houſe of David. It is true that Zedekiah reigned ſome yeares after him, but Zedekiah dyed before Iehojachin: and in the genealogie of Chriſt, Iehojachin is mentioned, not Zedekiah, neither is there mention of any more Kings of Iudah after him; he was the period of the booke of the Kings, and he finiſhed the line of the houſe of David. None out of his loynes, nor out of any other loynes did ſit upon the Throne till Chriſt came. As for Zerubbabel, who was thought to be King, and to ſit upon the Throne after the captivitie, it will appeare he was no King; for the learned obſerve that he was rather a Captain, Duke, or Leader of the people, and was ſtirred up of God to further and finiſh the worke of the Temple, after which (the Rabbins ſay) Zerubbabel returned into Babylon and there dyed.
But if that be not ſufficient to cleare it that he was no King, you may obſerve in Zach. 6.11. that when two Crownes were made, neither of them was ſet upon the head of Zerubbabel, but both were ſet upon the head of Ioſhua, the ſonne of Ioſedech the high Prieſt; ſhewing that all the power was inveſted in the high Prieſt, and tranſlated from Regall to Pontificall. So that Iehojachin was an unproſperous man, to lay the glory of the houſe of David and of his owne in the duſt: And hence that name is conceived likewiſe to be given him,foreign Ier. 22.11. The name of Shallum, which commeth of a word, ſignifies to perfect, finiſh, or put an end to a thing, becauſe he finiſhed the Kingly government of the h…uſe of David. And although ſome put this name upon Ieho…haz the ſonne of Ioſiah, making him that Shallum, yet others underſtand it of Iehoja…hin, and it is moſt probable to be him, becauſe (ſaith the Text) he went forth out of his place and was not to returne thither any more;2 King. 24.12. and ſo did none but Jehojachin, who voluntarily yeelded himſelfe to Nebuchadnezzar; he was that Shallum that put an end to all the Kings of Judah, and laid the royall glory in the duſt, and turned the government to the Prieſthood, where it continued till Chriſt came and ſate upon the Throne himſelfe.
5. His captivitie was long and ſore, 37. yeares was he a priſoner in Babylon, as appeares 2 King. 25.27. Others had there more libertie, they were not impriſoned, they had the benefit of the Prophets, advantage of all the Ordinances which were amongſt them, thoſe they had to ſweeten their captivitie, with many outward comforts, whereas Jehojachin lay in priſon, and was deprived of them; his Crowne, Throne, Scepter, Kingdome, Countrey, all were gone, and he is a captive impriſoned. A King, and a King of Iudah, one that had lived ſo high, and been in ſuch glory and great pompe, for him to lie in a priſon, and in a priſon in Babylon, not a few but twenty, almoſt fortie yeares; this is a thing obſervable in this King, and ſets forth the conſtancy of his miſery: He was one of Joſi…hs poſteritie, and it is obſerv'd that the poſteritie of Joſiah, who were Kings of Iudah, in 23. yeares were carried foure times into captivitie, whereas Ioſiah himſelfe enjoyed 31.2 King. 23 34. yeares in peace. And it appears thus; Iehoahaz his ſonne reigned three moneths, and then was carried away by Pharaoh Nechoh King of Egypt: after him Eliakim or Iehojakim, another ſonne of I…ſiah being made King,2 King. 24.1. was taken by Nebuchadnezzar twice (as ſome obſerve) and carried to Babylon; and then if it were ſo, they were five times in captivitie; but howſoever ſure we are that in the 11th yeare of his reigne,2 Chron. 36.5, 6. Nebuchadnezzar came up againſt Ieruſalem, and tooke Iehojakim and bound him in fetters to carry him to Babylon. After him Iehojachin whom we are ſpeaking of, is ſet up and reigneth three moneths & ten dayes, who being young and fearfull, yeeldeth himſelfe to Nebuchadnezzar that beſieged Ieruſalem, and was carried away together with many thouſand others into Babylon: After him Zedekiah his unckle who reigned 11. yeares,2 King. 24.10, 11, 12. and having broken his promiſe, violated his oath, and denying tribute to Nebuchadnezzar, is taken, his ſons ſlain before his eyes,2 King. 25.7. &c. himſelf carried away to Babylon, and there he dyeth; and all this was within 23. yeares; for this Zedekiah reigned 11. yeares, and Eliakim or Iehojakim 11. more, and the other two, three moneths a peece.
From all this obſerve:
1. The different proceeding of God with Kings that are good, and Kings that are evill. Good Kings, as David, Hezekiah, Iehoſaphat, Ioſiah, how precious are their names! how ſweet are they! like an oyntment powred out: how doe they keepe up the glory of their houſes! they are not written childleſſe, they are not written men that ſhall not proſper; God doth not brand them with any note of infamy, nor detract from their names, they are not carried into captivitie. But for Kings that are wicked, how doth the Lord proceed in his anger againſt them, and make their names to rot! See it in Ahaz, 2 Chron. 28.22. God ſets an Emphaſis, a ſtarre upon him, brands him with a note of diſgrace for all men to obſerve that reade his Story, This is that King Ahaz; What King was he? Even that King that in the time of his diſtreſſe did treſpaſſe yet more againſt the Lord; that King that ruined himſelfe and all Iſrael with him, that King that ſhooke the foundation of Church and State; This is that King Ahaz. So Jeroboam is branded, he is ſeldome or never mentioned but this is added to his name, he made Iſrael to ſinne. So Eliakim a wicked King had part of his name taken away; and here this Jehojachin is called Ieconiah and Coniah, a broken Idoll, a veſſell in which there is no pleaſure, a man that muſt be written childleſſe, a man that muſt be carried into captivitie, and be impriſoned 37. yeares. Good Kings are the glory of the world, the glory of that State where they live: but theſe evill Kings in Iudah and Iſrael, their memory ſtinkes, their names rot, their poſteritie is cut off, their houſes fall to the duſt, and they have a foundation of wrath for their iſſue, if they have any; foure times within the compaſſe of 23. years, were they carried into captivitie. God proceedeth againſt wicked Kings to the third and fourth generation, for their Idolatry and oppreſſion, for the evills they countenance and maintaine in their Kingdoms, and in his worſhip.
2. That afflictions are invalid to ſubdue corruptions. Five yeares they had been now in captivitie, and yet their corruptions were not mortified, all the hard things they had met withall, had not made them yeeld and ſtoope to God. Jeremiah had been Gods Hammer to batter them in Ieruſalem, in Sion, and God had exerciſed them five yeares with his wrath in Babylon, and yet their iron adamantine hearts were not broken, but Ezekiel muſt be ſtirred up now in the fifth yeare of Jehojachins captivitie, a Prophet that muſt be the ſtrength of God to breake them, that muſt lay on load and not ſpare. You ſee then that afflictions of themſelves doe not kill corruptions, they doe not breake the principle of ſtubbornneſſe, and ſtrength of rebellion that is in the hearts of men and women. Nay,2 Chron. 28.22. ſometimes it proveth ſo, that afflictions make us the worſe, like waters being reſtrained they ſwell higher and threaten heaven it ſelfe, ſo corruptions being reſtrained, they ſwell and threaten the ruine of States, Families, of ſoules and bodies to all eternitie: Iſa. 1.5. Why ſhould yee be ſtricken any more? yee will revolt more and more. Let God come with a plague to a Citie, with a ſword to a ſinfull Nation, let God come with any judgement, the judgements themſelves will never doe us good, unleſſe there be ſomething added to the judgements, unleſſe they be ſanctified to us; our proud ſtubborne hearts, our vile natures will ſtand it out againſt God, even when the ſword is in his hand.
Ezekiel the Prieſt, the Sonne of Buzi, &c.
Wee are now to come to the ſubject of the viſion, ſet downe in the firſt verſe indefinitely I, in the third ſpecially, Ezekiel; deſcribed from his office, a Prieſt, and from his parentage, the ſonne of Buzi. Joſephus, and ſome others, conceive the time of Ezekiels tranſmigration to be in Jehojakims dayes, but others make it to be in the dayes of Jehojachin the ſonne of Jehojakim, when he and ſo many thouſands were carried away by Nebuchadnezzar into Babylon, 2 King. 24.10, 11, 12. Then was Daniel, Mordecai, the three Children likewiſe, and Ezekiel carried into captivitie, as ſundry affirme. And that he was then carried into captivitie, is evident from the Text it ſelfe, for in the 40. Chapter of this prophecie, ver. 1. it is ſaid, In the 25. yeare of our captivitie; he joyneth himſelfe, and doth not ſay their, but our captivitie; and therefore was then brought into Babylon when Ieconiah was, and from that time began the captivitie, and the reckoning of the 70. yeares. Now he began to prophecy in the fifth yeare of the captivitie, thirty-foure yeares after Ieremy, Jere. 1.2.who began in the 13th yeare of Ioſiah, and had prophecied long, but done little good amongſt them, they were ſo obſtinate in his dayes; God ſtirreth up Ezekiel, and ſets him aworke, and he prophecieth 22. yeares, as wee may gather out of his owne prophecy, Chap. 29.17. In the 27th yeare the Word of the Lord came unto me: It was five years before he began to prophecy, and 22. years after wee heare of his prophecying. He might prophecy longer, but we finde it not recorded in holy Writ.
If it be demanded, What became of this Prophet Ezekiel? Antiquitie tels us that his end was very lamentable, and yet like a Prophets; for uſually the Prophets came to untimely deaths. Adrichomius ſaith, he was torne in pieces with horſes.Lib. de incarn. Verbi. Athanaſius tells us, he was killed for the peoples ſake. Epiphanius relates that he was ſlaine by the Ruler of the people for reproving his Idolatry. Chryſoſtome in his 46. Homilie upon Matthew 23. and thoſe words, O Ieruſalem, thou that ſlayeſt the Prophets, &c. ſaith thus; O Ieruſalem, I have ſent to thee Iſaiah the Prophet, and thou haſt ſawen him aſunder; I have ſent thee Ieremiah, and thou haſt ſtoned him to death; I have ſent to thee Ezekiel, and by dragging him amongſt the ſtones, thou haſt daſhed out his brains. All agree in this, that Ezekiel came to an untimely and bloudy end; and ſo did moſt of the Prophets and Apoſtles. What ever mens ends were in killing the Prophets, God had other ends; That by their bloud and death, the doctrine they delivered, being ſealed, might paſſe the better; That none ſhould look for great matters here in this world, when ſuch great Worthies were ſo ill intreated; That men might be ſtirred up by their example, to ſtand for the truth unto the death; That it might be a demonſtration of the judgement to come; ſeeing they were uſed ſo hardly here, ſurely it follows then that there is a time wherein God will call over things againe, and recompence the ſufferings of his Prophets, and be avenged on thoſe that had done them ſuch wrong. God had ſuch ends as theſe.
Hence note;
1. The wiſdome of God, that touching the lives and deaths of the Prophets and Apoſtles ſpeaks little. There is not much ſaid in the Scripture touching them; and why? Leſt we ſhould attribute too much to them, and too little to God. Wee are apt to looke at the pen rather then at him that made the pen, put in the inke, and writes with it. We looke at the inſtrument, and neglect the principall agent. Since the lives and deaths of Martyrs and holy men came into requeſt, God hath loſt too much of that honour hath been due unto him; creatures have had it.
2. See here the ingratitude of the people, that doe not onelyonly kick, but kil their Prophets, not only mock, but murther their Prophets. Iſaiah is ſawen aſunder, Ieremy ſtoned, Ezekiel his brains are daſhed out; Oh the ingratitude of the ſonnes of men, that doe thus requite God for the Prophets he ſends to them, that breake the earthen veſſels for bringing them heavenly treaſures in them!
Ezekiel the Prieſt.
He was both of the Propheticall and prieſtly dignity, which was not common, very few of the Prophets had this honour.foreign. The Hebrew word, is a Sacrificer; the Greek ſignifieth as much: one that medleth with holy things, that offereth ſacrifice for ſin. Prieſts were of high account, both among the Jewes and Gentiles: Among the Jewes, great was the honour the high Prieſt had; and the inferiour Prieſts had their honour likewiſe; None might take this honour to himſelf, but hee that was called of God, as was Aaron. Heb. 5.4. They had the charge and command of the Sanctuary, and of all things that did appertain to the Houſe of God. The Jews and their Rabbins do tell us, that there were twenty four ſeverall ſorts of gifts appointed of God for the Prieſts, all which are ſet down in their law expreſly, and are mentioned by Mr. Ainſworth, upon Numb. 18.19. Among the Heathens alſo they were very honourable; Potipherah was a Prieſt of On; the Chaldee ſaith, Prince of On, becauſe, thoug a Prieſt, yet he had Princely dignity.
The Prieſthood, you know, was intailed upon the Tribe of Levi, and it is very obſervable what was the occaſion of it, Exod. 32. When the people had ſinned in Idolatry, and grew ſeditious and tumultuous, Moſes ſtood in the gate of the Camp, and ſaid, Who is on the Lords ſide? Let him come unto mee. Whereupon all the ſons of Levi gathered themſelves together unto him, with their ſwords by their ſides, and preſently executed the commands and counſell of Moſes, and ſlew every man his brother, companion, neighbour, v. 27. They were one of the leaſt, if not the very leaſt Tribe of all the twelve, yet were they not fearfull, or backward unto this work, but ventured themſelves among the people, ſhewing great faith and zeal to vindicate Religion, and the glory of God. This fact and forwardneſſe of theirs was ſo well taken of God, that it brought a choyce bleſſing upon them and theirs, God fully rewarded them for it: for whereas a curſe was threatened againſt Levi, Gen. 49.7. I will divide them in Jacob, and ſcatter them in Iſrael, yet this curſe was turned into a bleſſing, and they are exalted to be neer the Lord in the holy things of the Temple that did appertain to his worſhip and ſervice; for after they had finiſhed that execution upon the people, the Text ſaith, verſe 29. That Moſes ſaid to them, Conſecrate your ſelves to day to the Lord, becauſe every man hath been againſt his ſon, and againſt his brother, that the Lord may beſtow upon you a bleſſing this day; and thereupon they were taken into the place of the firſt-born (that did all before) and had the Prieſthood ſetled upon their Tribe, together with a choice bleſſing, which is recorded, Deut. 33.8. 9, 10. And of Levi he ſaid, Let thy Thummim and thy Vrim be with thy holy one; Bleſſe Lord, his ſubſtance, and accept the work of his hands, ſmite through the loynes of them that riſe againſt him, and of them that hate him, that they riſe not again. Here was the occaſion of Levies being taken into the Prieſthood, and to ſerve with God, and to ſerve for ever.
From hence take this note which is very conſiderable: That it is good to appeare in the cauſe of God, and to be forward to vindicate his honour and glory, to ſtand for him and his people: It is good to vindicate God when he ſuffereth in his worſhip, in his ſervants, in his cauſe any way. The Tribe of Levi was forward to vindicate God, and God rewarded them, they had a bleſſing that day: So Phinehas hee was zealous for God, Numb. 25.10, 11. Phinehas (ſaith God) hath turned away my wrath from the children of Iſrael while he was zealous for my ſake among them, wherefore ſay, Behold, I give unto him my Covenant of peace, and hee ſhall have it, and his ſeed after him, even the Covenant of an everlaſting Prieſthood, becauſe he was zealous for his God. If we ſhall appeare in Gods cauſe, and venture our ſelves in his quarrell, we ſhall never loſe by it. Peter was a man forward, he put forth himſelf for Chriſt, hee would be firſt ſpeaking; when Chriſt had ſaid, Whom do you ſay that I am? ſaith hee, Thou art Chriſt, the Son of the living God; and preſently Chriſt faſtned a bleſſing upon him, Bleſſed art thou Simon Bar-Jonas, fleſh and blood hath not revealed this unto thee, thou art Peter, and upon this rock will I build my Church. Men that go upon good grounds, and will lift up Gods Sabbaths, Worſhip, Honour out of the duſt, though they do hazard lives, eſtates, or limbs, God will remember it, and they ſhall be recompenced. You ſhall finde in Iudges 5.18. That Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field; They went forth, and ſtood for God and his people againſt Iabin and Siſera, that came againſt Iſrael, and threatened ruine: And in Matth. 4.13.14, 15. when Chriſt cometh, hee preacheth the Goſpel firſt to them; God remembreth their kindneſſe, and rewardeth it, though it were long before: So you may lay the foundation of a mercy for your poſterities a hundred yeers hence. This ſhould put us on to appeare in the cauſe of God, whenſoever we ſee Idolaters, and the enemies of God lift up their heads, and ſtrike at truths, and God in his Ordinances and ſervants; put forth your ſelves, God will remember you, though you jeopard your very lives.
The ſonne of Buzi.
Ezekiel was neither the ſervant nor the ſon of Jeremy, as ſome have fancied, but the ſon of Buzi. This Buzi was a Prophet, if the rule of Jerome and the Rabbins be true.Filium Prophetae ſe aſſere re. Jerome ſaith, when a Prophet nameth his Parentage in the beginning of his Prophecy, it is to affirm that he was the ſon of a Prophet; and ſo ſay the Rabbins likewiſe, That man was a Prophet, whom the Scriptures ſet down to be the father of a Prophet. Then Buzi here who was the father of Ezekiel a Prophet, by theſe rules was a Prophet himſelf. But this is the voyce of men, not of heaven.
His name ſignifieth contempt, diſgrace, a man contemned, ſcorned, deſpiſed in the times and places where he liveth. You may hence note:
1. That the Prophets and Miniſters of God have alwayes been ſubject to deriſion and ſcorn. Iſay 8.18. I and my children are for ſignes and wonders in Iſrael. If the Vine do beare ſuch ill fruit, what then doth the Thorne bear? If there be mocking and ſcorning of the Prophets in Iſrael, what reproaches, what taunts and bitter ſarcaſmes will there be then in Babylon? 2 Chro. 36.16. They mocked the Meſſengers of God, and deſpiſed his words, and miſuſed his Prophets; They counted them teachers of lies, falſe Prophets, ſeditious, factious, ſuch as delivered ſtrange doctrines, plotted treaſons, &c. nothing was too vile, too bad to lay upon the Prophets and the ſons of the Prophets. Zedekiah ſmit good Micaiah on the cheek,1 King. 22.24. and ſaith he, Which way went the Spirit of the Lord from me to ſpeak unto thee? Thou fool, thou ſilly man, thou mad man, thou falſe fellow, thou deceiver of the King and people, which way went the Spirit of God from mee to thee? and ſo ſmites him on the cheek;Signum maximae ignominae. Now to ſmite on the cheek was a proverbiall ſpeech among the Hebrewes, and it was a ſigne of the greateſt diſgrace that could be done to any. This was the condition of the Prophets, while they were here in the world: And alſo of the Apoſtles, We are made as the filth of the world, and off-ſcouring of all things to this day. 1 Cor. 4.13.Paul a great ſcholar, full of the Holy Ghoſt, called by an extraordinary way, yet he ſaith of himſelf, and the reſt of the Apoſtles, that they were counted as the off-ſcouring of all things; men get up all every where, on every ſide, ſo the word carries it: the men of the world were like unto a man that raked every where to get a basket of filth, dirt and dung to throw in ſome ones face;foreign. ſo they ſcrape in the doctrines, lives and paſſages of the ſervants of God, do catch at all advantages, do ſeek every where to pick up ſomething, that they may have wherewithall to upbraid, reproach and revile them; and we are made as the very filth and dung upon the face of the earth. Was not Hus, that Worthy of God ſo counted? when the Prelate (who had the power of ordering things) had put a paper crown on his head with three ugly ſhaped devils upon it, and this Title over their heads, Haereſiarcha, Here is the Diabolicall Heretique, that great Heretique that hath three devils in him; and when they ſent him away to the ſtake with this farewell, Go thy wayes, we commit thy ſoul to the Devill; Was not here a man made the filth of the world? Even ſuch mockings, ſuch dealings, ſuch doings muſt the ſervants of God look for while they are here. They are the ſons of Buzi, they are Buzies indeed, men of contempt and ſcorn among wicked and vile men.
2. That whom the world contemneth, God will honour. Here is a Buzi, a man of contempt in the world, but God giveth him a ſon, and a ſon who is a Prophet, and a ſon whoſe name is recorded in Scripture, together with his own, all honourable things. Hannah was ſcorned, reproached by Peninnah, but God giveth her a Samuel, and honoureth her with the motherhood of ſuch a ſon: Joſeph was thrown out by his brethren, caſt into the pit, ſold to Potiphar, put into priſon, but God did lift him up in Egypt, and ſet him almoſt in the Throne, made him the next man to the King himſelf: Chriſt was the ſtone diſallowed and rejected by the builders, even the Maſter-builders, the great ones, the Rabbies, the Phariſees, but God makes him the chief corner ſtone, God ſets him up on high. This is for the comfort of thoſe that are godly and thrown out by the world, God will take them up and put honour upon them in a way they know not of.
From the Subject we come to the things fell out with the author of them, and they are theſe:
1. Heaven is opened.
2. Viſions are preſented.
3. They are ſeen of Ezekiel.
4. The author of them is ſpecified, Viſions of God.
The heavens were opened, and I ſaw viſions of God.
The word opening, among the Jewes, notes ſometime, not the reality, but the effect of a thing. Gen. 3.7. Their eyes were opened; they were not ſhut before, but now they ſaw that which they ſaw not before, and ſo their eyes are ſaid to be opened. In the Goſpel Chriſt is ſaid to open the eyes of the blind, the ears and mouth of the deaf and dumb, not that their mouths were abſolutely ſhut, or their ears abſolutely ſtopped, or their eyes ſo cloſed that they could not ſtir their eye-lids, but Chriſt opened them ſo, as hee made them to ſee, heare and ſpeak, to do that which they could not do before; ſo that in regard of the effect they are ſaid to be opened. Sometimes again it noteth the truth of a thing; and ſo Stephen ſaw heaven opened, and Chriſt ſtanding at the right hand of God; and Peter ſaw heaven opened, and a ſheet coming down to him.
The queſtion is, whether of theſe wayes it is to be taken here? Origen ſaith, That the heavens were open to the eyes of his body, there was a diviſion of the heavens, and ſo in a literall ſenſe he ſaw the viſions, and the things preſented to him; But Jerome ſaith,Non diviſione firmamenti, ſed fide credentis. The heavens were opened, not by the rending of the firmament, but by the faith of the believer. You may take it in the literall ſenſe, and according to the truth of a thing. The inconvenience objected againſt it is not conſiderable: for, it is ſaid, If the heavens were literally opened, how could Ezekiel ſee ſo far, as to ſee things in heaven? the ſtrength of his eyes could not reach it; for if the Sun and fixed Stars which are far above the Sun, are greater bodies then the earth, and ſeem ſo little unto us, how little would any thing in heaven ſeem to the eye, when it is exceedingly beyond both theſe?
Anſw. The heavens being opened, it doth not follow that Ezekiel muſt ſee the viſions in heaven, the things he ſaw might be neerer then the Stars or Sun. The Dove came down and lighted upon Chriſt, and the ſheet was let down from heaven unto Peter, and ſo the viſions might be neerer unto Ezekiel then the higheſt heavens; The heavens were opened, and he ſaw viſions of God. it is not ſaid that he ſaw viſions in heaven; and grant it to be in heaven, Stephen ſaw Chriſt there, and ſo might Ezekiel ſee the object of his viſion there: yet neither did Stephen by his naturall ſtrength ſee Chriſt, nor Ezekiel theſe viſions, but he that opened heaven did open their eyes, ſtrengthened them to ſee at ſuch a diſtance: Or, Secondly, you may take it effectively, that was done to the eye of faith, as if heaven had been opened. A thing is ſaid to be opened when that is removed which hinders coming at the thing ſhut up, the ſeven ſeals were looſed, Rev. 5. then was the book opened, when the ſhuts of the window are turned aſide, that the eye can come at the light, then the window is open, the impediments are taken away:Vbi diſcuſsis omnibus obſtaculis Deus facit ut fidelium oculi uſque ad gloriam ipſius coeleſtem penetrent. and heaven is open, when all lets being ſet aſide, God cauſeth the eyes of his to ſee divine viſions, or reveals divine myſteries unto them, as if heaven were open; and this is the way moſt peculiar to the ſervants of God. Hereafter (ſaith Chriſt) You ſhall ſee Heaven opened, and the Angels aſcending and deſcending upon the Son of man. The Angels are not corporeall, they cleave not the heavens aſunder in their deſcent, or aſcent, that is not the meaning, but the ſpirit of the Text is this; the impediments ſhould be taken away from their minds, they ſhould be ſo enlightened with the glory of the Goſpel, they ſhould ſee, as it were, even Angels come down and miniſter unto Chriſt; they ſhould, as the expreſſion is,Nova acie, apertis oculis. 2 Cor. 3.18. with open face behold as in a glaſſe the glory of God, ſee heaven opened in Chriſt, and the Angels deſcending upon the Son of man; And ſo did Ezekiel ſee heaven opened.
Obſerv. The Key of Heaven is in the hand of God, he openeth heaven at his pleaſure, and letteth out and in what parties and things he pleaſeth; Angels, viſions, and other things he lets out; he openeth heaven, and letteth in your prayers, your tears, your ſouls at his ſeaſons; the key of the grave, the key of the womb, the key of the clouds, the key of hell is in the hand of God, and he turns them at his pleaſure; but above all, the key of heaven is in the hand of God, he is Lord Chamberlain, there is none goeth out, nor comes in, till God himſelf turn the key. If you would have mercies, you muſt look up to God for them, and deſire him to turn the key. Rev. 3.7. he is ſaid to have the key of David, he opens and none can ſhut, he ſhuts and none can open; a key notes power, and the key of David chief power in the houſe, in the Kingdome; where that key is, there is the greateſt power; God hath that key in his hand, the key of David, all power to open and ſhut heaven when he will, he can open your hearts at his pleaſure, he can open Texts at his pleaſure, he can open dark things unto you; therefore ſeeing all power is in the hand of God; look up to him for mercies, and deſire him to turn the key for your good and his glory.
2. That God doth great things for thoſe that are truly godly, that are true beleevers. Heaven is opened for them, and onelyonly for them.
Wee doe not reade in the booke of God, that heaven was ever opened for any wicked man, wickedneſſe ſhutteth up heaven, godlineſſe hath the priviledge, to the godly heaven is opened. To Chriſt it was opened, Mat. 3.16. To Steven, Act. 7.56. To Peter it was opened, Act. 10.11. To John it was opened, Rev. 4.1.19.11. And it is opened to Ezekiel here in the Text, I ſaw heaven opened. It is ſhut againſt others, wicked men ſhall never ſee it open in merciemercy; the Judgement at laſt ſhall not be in heaven, but in the aire, or on the earth. It is the priviledge of beleevers to have choice mercies.
Great things God will doe for them that the world ſhall have no ſhare in. It was the godly that ſaw Chriſt after the reſurrection, and not any wicked man. It was for beleevers that Chriſt prayed, and not for the world, Joh. 17. It is for the heirs of ſalvation that the Angels are ſent forth to be miniſtring Spirits unto, Heb. 1. And it is for the faithfull the heavens are opened, that they may ſee what the glory of their Fathers houſe is, into what a familie they ſhall ere long be received. This ſets out the excellency of faith unto us; for as it is a hand to receive Chriſt and his benefits, a mouth to eate his fleſh, and drinke his bloud; ſo it is an eye to ſee into heaven, and the eye for which heaven is opened.