Exposition of Ezekiel 1-5, Commentary on Ezechiel · Chapter 1 · Verse
EZEK. 1.
The heavens were opened, and I ſaw viſions of God, &c.
The Word of the Lord came expreſly to Ezekiel the Prieſt, &c. And the hand of the Lord was there upon him.
And I looked, and behold a whirlwinde came out of the North, a great Cloud, and a fire infolding it ſelfe, &c.
I ſaw viſions of God.
GOD hath manifeſted himſelfe unto his Prophets ſeverall wayes.
1. By ſpeaking immediately unto them without interpoſition of any medium, even mouth to mouth and face to face. So he ſpake to Adam in Paradiſe; to Moſes, Exod. 33.11. The Lord ſpake to Moſes face to face, as a man ſpeaks to his friend. This manner of Gods manifeſting himſelfe was peculiar to Moſes above any, or all the Prophets beſides, as you may reade Deut. 34.10.
2. God manifeſted himſelfe to his people by Dreames, which was in the night ſeaſon: there was ſome repreſentation of ſomething unto them when they were aſleepe. Thus God manifeſted himſelfe to Jacob, Gen. 28.12. And Jacob ſaith, Gen. 31.11. that the Angel of God ſpake unto him in a dreame.
3. God hath manifeſted himſelfe to his people, by Viſions, Pſal. 89.19. Thou ſpakeſt in viſions to thy holy One. And Gen. 15.1. The Word of the Lord came unto Abraham in a viſion. Theſe three you have together in two verſes, Numb. 6. and part of the 8th. If there be a Prophet among you, I the Lord will make my ſelfe knowne to him in a viſion, and ſpeake to him in a dreame; and to Moſes will I ſpeake mouth to mouth. Here in the Text it is by way of viſion that God ſpeaks or appeares unto Ezekiel; I ſaw viſions of God.
In a Viſion there are theſe things:
1. There is ſome ſpecies or ſimilitude repreſented to the ſight, whether it be to the eye of the body externally, or to the eye of the minde internally, alwayes ſomething is repreſented to the eye.
2. A Viſion is of ſomething that is future, whether at ſome little diſtance, or very remote. Hence 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 ocul… 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 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,foreign …ſſendo fuit, om i…o fuit, fiendo factū 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.foreign Keep ſound wiſdome; the word for ſound wiſdome in the originall is, that which is eſſence or being; intimating, that all other things are nothing; and the Word of God that hath only ſubſtance and being in it, making ſubſtantiall where it comes, and ſo here it gave being, and was an ingraffed word in the ſoul and heart of the Prophet; ſo that the meaning is, the Word came with that evidence and clearneſſe unto mee, that I could not withſtand it, it had ſuch entity and ſubſtance in it, that it made me of a common man a Prophet.
And the hand of the Lord was there upon mee.] The hand of the Lord is taken in two ſenſes, eſpecially in Scripture:
1. For judgement, or puniſhment, ſo you have it, Acts 13.11. ſpeaking of Elymas the Sorcerer, ſaith Paul, The hand of the Lord ſhall be upon thee, and thou ſhalt be blind; Gods hand was upon Elymas, and he was ſtricken blind for perverting the Deputy. In this ſenſe it is not taken here.
2. The hand of the Lord is taken for prophecy: When the Lord doth come upon the ſons of men, and ſtirs up their ſpirits to prophecy, that is the hand of the Lord.
But yet this is not all: It noteth the vertue and power of the Spirit of God which came upon the Prophet; not ſhaking, diſturbing, and throwing of him down, as ſome Rabbies conceive, but changing, comforting, elevating and exciting the ſpirit of the Prophet to ſee divine myſteries; and notes alſo, that efficacy and power which did ſet on the Word upon the heart and conſcience of the Prophet; that power which did ſubdue all oppoſition, carnall reaſonings, and remove all impediments whatſoever ſtuck upon the heart of the Prophet, and hindred him in that work which God would have him to undertake; It is this hand of the Lord that makes the Word mighty, ſpirituall, lively, according to that in Hebr. 4.12. the Prophet felt the intrinſecall vertue of this hand, the Spirit of God in his own heart; it was a quick and lively word unto him. This intrinſecall vertue of the Spirit, if it reached not the Prophets hearers, yet it abode in the prophecy, and it remains an efficacious prophecy to this day. It's worth inquiſition, what the vertue of the Spirit is, expreſſed here by the hand of God.
There are three things in it: The hand is
1. Symbolum roboris.
2. Index veritatis.
3. Inſtrumentum operationis.
1. The hand is Symbolum roboris, the Type or Embleme of ſtrength; therefore of a ſtrong man, we ſay he is a man of his hands, that is the ſymbol of his ſtrength: So the Spirit of God is a Spirit of ſtrength, the hand of God notes the ſtrength of God, and the Holy Ghoſt is the power and ſtrength of God. Luke 1.35. The Holy Ghoſt ſhall come upon thee, and the power of the Higheſt ſhall over-ſhadow thee: And greater is he that is in you then he that is in the world. The Spirit of God that is in the hearts of his children, he is of more ſtrength then Beelzebub, the prince of Devils, and god of this world.
2. The hand is Index veritatis, the hand or finger doth ſhew a thing; If you would have a man goe this way or that way, you ſhew him or point him with the finger, you direct him with your hand: Salomon, Prov. 6.13. ſpeaking of the wicked man, ſaith, He teacheth with his fingers, that is, he ſhewes others by his hand to do wickedly; the Spirit of God is Index veritatis, this hand of God doth ſhew you the truth, 1 John 16.13, 14. He ſhall ſhew you, ſaith Chriſt, things to come, He ſhall take of mine and ſhew it unto you; It is the Spirit of Chriſt, this hand of God that ſheweth you all things; you will never know truths till this hand point to them, and teach you: you may have notions in your head, and gueſſings in your ſpirits and boſomes, but the reality and certainty of things will never be attained to, till the ſpirit of God acquaint you with them.
3. The hand is Inſtrumentum operationis, the inſtrument of action; men do all by the hand, therefore it is called the Organ of organs by the Philoſopher. So the Spirit of God that doth all, Zach. 4.6. Not by might, nor by power, but by my Spirit: I will do all by that, ſaith God: It is the Spirit of God that doth convince; it's the Spirit that doth convert; it's the Spirit that doth dictate and inſpire godly men; it's the Spirit that ſanctifies; it's the Spirit that leads into truth, that comforts; the Spirit is the great agent, the hand of God by which God doth all his works. It was the Spirit that moved upon the face of the waters at firſt; the Spirit of God was the agent in the work of creation, and the great agent in the work of redemption and ſalvation.
Theſe phraſes being thus opened, obſerve hence:
1. That the Prophet received what he delivered to them from God; The hand of the Lord was there upon me, and the Word of the Lord came expreſsly. The Prophets muſt deliver to the people what they receive from God, and not what they bring of themſelves: They muſt not bring their own viſions, their own conceits, what ſeemeth good in their own eyes; but they muſt bring the Word of the Lord to the people; They muſt not ſpeak according to the humours of the people, as they move them, as they would have them, but they muſt ſpeak as the Spirit of God moves them, as God will have them: 2 Pet. 1.21. The holy men ſpake as they were moved by the Holy Ghoſt: 1 Cor. 11.23.and Paul ſaith, What I have received of the Lord, that I deliver unto you; he would not deliver any thing he had from the world, or from himſelf, but, what I received from the Lord that I deliver unto you. Miniſters they are Gods Seeds-men, and they muſt have their ſeed from God, elſe they will ſow tares.
2. It is of much concernment for Miniſters, to ſee they have a good and clear Call to their Miniſtery. Ezekiel here ſtands much upon it; I ſaw heaven opened, I ſaw viſions of God, and the Word of the Lord came expreſly to mee, and the hand of the Lord was there upon mee. Here were ſtrong evidences of his Call to the work he was to go about. Miniſters are to be the mouth of God to the people, and the mouth of the people to God, both are weighty buſineſſes; they deal about the eternall truths of the eternall God, your immortall ſouls, and the everlaſting condition of them. The glory of God is concredited in a great meaſure unto them; the great things of the Kingdome of Chriſt are put into their hands, to diſpenſe as God ſhall move, and give them opportunity. Had they not need therefore to ſee to it, that their Call be right, and to make it out ſtrongly and clearly, that God hath ſent them? If they can clear it up that God hath ſent them, they may expect his aſſiſtance, his bleſſing, his protection and ſucceſſe in their labours. How ever things prove, this will be their comfort in the midſt of oppoſition, reproach, perſecution, hazard of liberty and lives, I was called of God, I am in his work, in his way, he brought me into his Vineyard, hee will ſtand by mee, I will go on, let him do with me what he pleaſeth. The clearneſſe of a mans Call will add much comfort to a mans ſpirit in a black day; it makes conſcientious, pitifull and painfull; a Miniſters call being evident, the peoples conſciences will be ſatisfied, will receive his doctrine; then will they look upon him as their Paſtor and Teacher, reverence him for his works ſake, and are likely to receive much good by him: Whereas otherwiſe, if the Calling of Miniſters reach no higher then a Patron or Prelate, there is ſeldome any good comes either to Miniſters or people; therefore it concernes them to look narrowly to it, that their Calling be of God, cleare and ſtrong to themſelves, elſe they cannot make it out to others; neither ſhall finde that comfort, nor do that good which otherwiſe they might.
3. That in corrupt times, when Religion, the Chu…ch, and Gods glory are greatly indangered, God then takes care to raiſe up ſome extraordinary ſervants to vindicate his truth, in his people, his glory; all was brought now to a deſolate condition, falſe Prophets prevailed, Religion ſuffered, Gods honour was low, and now God takes Ezekiel that was one of the ordinary Prieſts before, and beſtowes a larger meaſure of his Spirit upon him, and raiſeth him up to be a Prophet, and ſets him awork, to do great things in Babylon. Though now men be not called immediatly by the voyce of God and Chriſt, as of old, yet by extraordinary inſtincts and motions of Gods Spirit, they were heretofore, and are ſtill put upon great ſervices: Philip was a Deacon by his ordinay Calling, but by extraordinary inſtinct and hints of Gods Spirit, he was raiſed up to be an Evangeliſt, and to do greater ſervice unto the Church of God. So Luther, that was a Frier at firſt, by extraordinary inſtinct of Gods Spirit, was raiſed up to purge errors out of the Church, and to glorifie God, eſpecially in clearing the doctrine of Juſtification by Free grace: So Zwinglius, Wickliffe, and others in our dayes; God hath not left himſelf without witneſſe at this day, he hath ſtirred up the ſpirits of ſome to do him great and extraordinary ſervices.
4. That thoſe Miniſters are fitteſt to ſpeak to the people, that finde the Word of God to have being in them. The Word of the Lord came expreſly to mee; the Word of the Lord had being in him, was ingraffed in him. When the Word is a word of being in our hearts, then it will be a word of power in your conſciences. That which comes from our hearts, will reach to yours, and will be effectuall in you; otherwiſe the Word is but an empty ſound, it cometh from the teeth outward, and reacheth but to your eares, and ſeldome goeth down into your ſouls.
5. Take this note, that there are principles of oppoſition in the deareſt ſervants of God to the work of his Spirit. It is ſaid, the hand of the Lord came upon mee; invaded mee, ſo ſome render it. I ſtood out againſt God, I had my carnall reaſonings, I had ſtubbornneſſe and oppoſition in my will; I ſaid there was a Lion in the way, and I pleaded hard againſt this work and ſervice. But the Spirit of God came upon me, came mightily upon me, came with a ſtrong hand upon me, as he ſaith, came ſo upon me, that it ſubdued all my carnall reaſonings, ſubdued the ſtubbornneſs of my will, it removed all my ſhifts and pretences, and brought me off to go about the Work of God; Is it not thus with moſt Chriſtians? When you would pray, when you would do good, is not evill preſent with you? But when the Spirit of God cometh upon you, it will overcome that indiſpoſition, that ſluggiſhneſs, that oppoſition, it will work down diſtempers, and frame you ſweetly to go about the work of a God as it did Ezekiel.
6. That the Word and Ordinances of it, that viſions and revelations do the heart of man reall good, when divine vertue goes along with them, otherwiſe not. What if Ezekiel had ſeen never ſo many viſions; what if God had ſpoken never ſo expreſly unto him? unleſſe the hand of God had been upon him too; unleſſe the Spirit of God had improved thoſe viſions, and ingraffed thoſe words in him, all had been as an empty ſound, all had been as meer ſhadowes and ſights to him. But when the Spirit of God goes along, then there is efficacy and benefit in any Ordinance; take away the Spirit from the Word and Ordinances of God, and they will be but dry bones without meat or marrow: take the Goſpel which is called the miniſtration of the Spirit, if the Spirit be not in it, the choiſeſt promiſes, the ſweeteſt truths there, what are they? they are Literae damnatoriae, and Leges mortis, they are letters and lawes of death to the ſoul. When the hand of the Lord is upon an Ordinance, and upon a man in that Ordinance, then is there good gotten, and then doth the ſoul gain. 2 Cor. 10.4. Our weapons are mighty through God.
7. That all ſpirituall good received and done by the Saints, is from the operation of Gods Spirit, which therefore is called Gods hand. Luke 11.20. If I by the finger or hand of God caſt out devils; this finger, Mat. 12.28. is called the Spirit of God; If I by the Spirit of God caſt out Devills. That which is called finger in one, is called the Spirit in the other. Now doe men receive any good? have you faith? have you love, patience, meekneſſe, underſtanding, zeale, godlineſſe, any, all graces? It is this hand of God that hath wrought them. Doe you doe any divine good unto others? It is this Spirit of God that workes by you, and inableth you to doe that good. Act. 6.10. They were not able to reſiſt the wiſedome and Spirit by which he ſpake. Stephen ſpake by the Spirit of God. If you heare, if any good be done, or received, it is from the Spirit, which is the hand of God. Therefore you ſhould know, to whom to give the glory and honour of all your receipts, and of all your actions.
8. Note here; That the Meſſengers of God ſhould come not onelyonly with the Word of God, but alſo with the hand of God; they ſhould …ing his truths and his Spirit. Ezekiel, the Word of the Lord came expreſly to him, and the hand of the Lord was upon him. It is needfull that Miniſters come not onelyonly with Law and Goſpel, with the Word of God, but that they come with the very hand, even the Spirit and power of God; for all the efficacy and good done, is by the Spirit. If a Miniſter come and bring the letter onelyonly without the Spirit, what evidence will there be to his owne ſoule, of the certaintie of thoſe things whereof he ſpeakes? How will he be able to ſee into the ſpiritualneſſe of them, to know that they are of God, and that they are to be commended to the people in the name of God, when he wants the Spirit of God to diſcerne them himſelfe? What prevalency can there be in the hearts of hearers, when the Miniſter comes not with demonſtration of the Spirit? What bottome is there for the faith of men, where there is the wiſedome of words, without the power of the Spirit? The hearers get moſt good when Gods letters come to them not without his ſeale, evidencing they are his letters. Hence ſaith Paul, 1 Cor. 2.4, 5. My preaching was not with inticing words of mans wiſedome, but in demonſtration of the Spirit and of power, that your faith ſhould not ſtand in the wiſedome of men, but in the power of God. Then doth the faith of hearers ſtand in the power of God, when the Miniſters come with evidence and demonſtration of the Spirit of God.
Laſt of all, From theſe three verſes generally conſidered, obſerve; That when Gods ſervants are in deepe afflictions, then are uſually brought in the ſweeteſt conſolations. Here is Ezekiel taken out of his own Countrey, deprived of his eſtate and friends, of the Temple, of Gods Ordinances and ſolemne Aſſemblies, and of all the ſweet and good that Jeruſalem afforded: He is brought into Babylon, he is a captive there, he is ſolitary now by the River ſide, he was in a diſtreſt and forlorne condition. What man here would be in Babylon now, and not think himſelfe very miſerable? When Ezekiel was in this condition, heaven is opened, viſions are ſeene, God ſpeaks expreſly unto him, the hand of the Lord is there upon him. So that you may ſee, when we are in deepe aff…ictions, many times God commeth in with his ſweeteſt conſolations. Gen. 15.1. Abraham in the Chapter before had gotten a victory, and reſcued L…t his brothers ſonne, out of the hands of ſundry Kings, and being come home, he falleth into a ſhaking fit, and is filled with feare leſt thoſe Kings ſhould reinforce their ſtrength, come upon him and his, and deſtroy all. While he is in this agony, God commeth to him; Feare not Abraham, I am thy ſhield and exceeding great reward. God came in his deepe diſtreſſe, and brought in a ſweet refreſhing to his ſoule. Elijah that great Prophet and worthy ſervant of God, after he had made a ſacrifice of Baals Prieſts, and Jezabel ſought after him to ſlay him, and had vowed that he ſhould die the death,1 King. 19. if there were no more men in the world, he was forced to flie for his life, and he flieth into the Wilderneſſe, and there was a great famine, neither bed nor bread he had there, and whither to goe he knew not, he had many enemies, he hardly knew a godly man left, he was even weary of his life, now he ſitteth downe under a Juniper tree, and deſireth that God would take away his life; It is enough now, O Lord, (ſaith he) take away my life, for I am not better then my fathers; I am even willing to die, the world is ſo wretched, and there ſo much hatred of thee and thine; Ahab and Jezabel are againſt me, all the Countrey and Land cry out of me as the troubler of Iſrael, and to what purpoſe ſhould I live any longer? While he is in this condition, God ſendeth an Angel unto him, and an Angel with bread to feed him, and with glad tydings to comfort him. John when he was in Patmos, baniſhed by Domitian, in a place where were the condemned parties belonging to the State of Rome; thoſe that were the moſt deſperate and vile wretches, that they would faine be rid of, they ſent them to Patmos: John was there, and while he was there, he had thoſe revelations that were full of glory and excellency. The three Children, when they were in the fiery furnace, the fire did them no hurt, but looſe their bands and ſet them at libertie, and then one like the Sonne of God commeth and walketh amongſt them, and comforteth them in thoſe fiery flames. In deepe diſtreſſes then God doth often let out himſelfe: he dwelleth in the darkneſſe, and letteth out himſelfe, and becommeth light to thoſe that are in darkneſſe. You know that paſſage in the booke of Martyrs, of Glover and Auſten, Mr. Glover was ſad and full of feares ſome dayes before he was to ſuffer, his ſpirit was downe, he quaked and trembled to thinke of the ſtake, and of that bitter cup he was to drinke, he was afraid that he ſhould deny his Saviour, and undoe his ſoule. But the night before he was to ſuffer, he cryed out unto Auſten, Ob Auſten, he is come, he is come. I knew a woman in travell,Mrs. A. G. and in that travell whereof ſhee dyed, who had been ſometime in darkneſſe, and having much ſought God and waited for the revelation of his countenance, when ſhee was almoſt ſpent in her travell and come neare her end, upon a ſuddaine ſhee ſprang up and fixing her eyes towards heaven, ſaid, He is come, he is come, he hath kiſſed me with the kiſſes of his mouth; his love is better then wine; I will not ex…hange my condition with the greateſt Prince in the world; the Lord is infinitely good, he hath not deceived me; neither will he ever deceive any. Shee had theſe impreſſions upon her ſpirit, till the breath went out of her body. Thus God in great diſtreſſes, in deepe afflictions, bringeth in ſeaſonable and ſweet conſolations.
And I looked, and behold, a whirlewinde came out of the North, &c.
Wee are now come to the Viſion: ſome make five Viſions in this Chapter.
The firſt is a Viſion of a tempeſt in this fourth verſe.
The ſecond is of the foure living creatures, with their deſcription, from this verſe to the 15th.
The third is of the wheeles, from the 15th verſe to the 22.
The fourth is of the Firmament, from the 22. verſe to the 26th.
The fifth is of a Throne with one in it, from 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 onelyonly 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 onelyonly 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.Ped…tum equ… tum que nubes. Heb. 12.1. Livie ſpeaks of a cloud of horſe-men and foot-men; and Epiphanius ſpeaks of a cloud of Flies; another of a cloud of Locuſts; and the Apoſtle ſpeaks of a cloud of witneſſes: and here you have nub…s militum, a cloud of ſouldiers, and this cloud doth cover the face of the earth; this army of Nebuchadnezzar doth cover the land. 2 King. 25.1. It is ſaid, that he and all his hoſt came againſt Jeruſalem; all the Militia of 127. Provinces: and Hab. 1.8. their horſe-men ſhall ſpread themſelves, they ſpread themſelves through the countrey: Ezek. 39.9. Thou ſhalt aſcend, and come like a ſtorm, and ſhalt be like a cloud to cover the land, thou and all thy bands, and many people with thee. It is expreſly meant of Nebuchadnezzars army, which ſhould be ſo great, as that it ſhould cover the earth. The Talmud expounds thoſe words, they ſhall be like a cloud to cover the earth, of Nebuchadnezzars covering the land with his army.
2. A cloud is ſo ſwift, as that it is irreſiſtible; it powres out the rain and none can let; it will keep its way, go on, or break it ſelf in pieces. Iſa. 60.8. Who are theſe that flie as a cloud? clouds flie ſo ſwiftly, that there is no reſiſting of them. So this army of Nebuchadnezzars went with that ſwiftneſſe and irreſiſtibleneſſe, that it was not in the power of any to withſtand them, neither Joakim, nor Jehoiachin, neither Zedekiah, nor Pharaoh, King of Egypt, four Kings could not withſtand this Nebuchad: and many other heathen Kings that he had to deal withall, none of them could reſiſt him and his forces; he went on invincibly, ſtrong holds were nothing to him,Hab. 1.10. he made heaps of duſt, and took them at his pleaſure.
3. Laſtly, clouds are Emblemes of miſery and afflictions; and the Hebrew word for a cloud ſignifieth alſo calamity;foreign for clouds are full of waters, hail, fire, lightening, and thunderbolts, they ſend down ſuch things upon the ſons of men, as fill all with darkneſſe, fears and troubles; it's naturall for a cloud to be an Embleme of miſery, for clouds bring ſtorms and tempeſts. The day of the Lords wrath in Scripture, is ſet out by clouds, frequently. Zeph. 1.15. That day is a day of trouble and diſtreſſe, a day of darkneſſe and gloomineſſe, a… day of clouds and thick darkneſſe: So Joel 2.1, 2. Ezek. 30.3. and 34.12. So this army of Nebuchadnezzar is fitly compared to a cloud, becauſe of the miſery and calamity came along with it. Great miſeries have gone along with all armies, but ſpecially with this. Hab. 1.6. They were a haſty and bitter nation, they rained down their wrath upon Jeruſalem, they had inſtruments of death, they ſent out their thunder and lightening, and burnt the Houſe of God, the Kings houſe, and every great mans houſe in Jeruſalem, 2 King. 25.9. A terrible ſtorm was now upon Jeruſalem, when they ſhot their arrowes into the City, ſlew multitudes, burnt down all, and carried the people into captivity; what a ſtorm was here! So here God ſtorm'd Jeruſalem with Nebuchadnezzar his armie; and what are armies but clouds of blood and fire, the great ordnance of God, out of which he ſhoots thunderbolts of death, Iſ. 28.2. and by which he ſtorms the ſtrongeſt towns?
1. Obſerve here; That winds, clouds, and all vapours are ſubject to the power of God. Hee calls them forth at his pleaſure, and caries them which way he pleaſeth to execute his will: he ſent the whirlewind, and the great cloud; theſe lawleſſe creatures, over which no King, no Nation ever had command, (for who can command the winds or the clouds?) yet God hath abſolute power over winds: Prov. 30.4. He gathereth the wind in his fiſt, he can open it, and let out a wind where and when he will, to ſhake the foundations of the earth: He hath the waters in a garment covered up in cloud, and he only can powre them out, and make great floods; He is the father of the great rain, Amos 5.8. He calleth for the waters of the Sea, (that is, the vapours whereof the clouds and rain are made) and powreth them out upon the face of the earth. It is God that flieth upon the wings of the wind; Pſal. 18.11. It is God that rideth upon the clouds, and makes them his Chariot, and walketh upon the wings of the wind; Pſal. 104.3. It is God that rideth upon the ſwift clouds; Iſa. 19.1. God hath the uſe of the winds as a Fowle of his wings, and can flutter and make a great or ſmall wind as he pleaſeth; God hath the command of the clouds as a Prince of his chariot to drive it which way he pleaſeth.
If you have a wind at Sea or Land to do you good, remember that it came out of Gods hand; remember God rides upon that wind, and carried it that way you would have it: If the clouds, the bottles of heaven, be carried over your Gardens, Orchards, Lands, Habitations, Cities or Countreys, do water them and make them fruitfull, remember that God rideth in thoſe Chariots, that he openeth thoſe bottles of heaven, and lets down that which is ſweet and comfortable to the ſons of men: If they prove terrible unto you; if there be a ſtorm and tempeſt, remember it is God that ſends the ſtorme and tempeſt. All is in his hand.
2. That it is Gods prerogative to impoſe higher ſignifications upon things, then they have by nature. This whirlewinde out of the North, this great cloud, naturally had no other ſignification then other clouds and winds; God lifts them up to a higher honour, and makes them to repreſent Nebuchadnezzar and his Army, his own wrath and vengeance in that Nebuchadnezzar and in that Army of his. It is Gods priviledge to put things into a higher condition then they have by nature. No man, no Prince on earth could have put this ſignification upon that whirlewinde. The Rain-bow was before the flood, but had not that honour to be a witneſſe between God and man, that God would never drowne the world any more, till God himſelfe impos'd it. The braſen Serpent was no more then other braſſe, but by divine inſtitution it was made a type of Chriſt. Where ſuch inſtitution is not, no creature can be tranſlated to another or higher condition then that it was ſet in by the firſt creation, without ſin. To make garments ſignifie puritie, Croſſes Chriſt crucified, (beſides the ſuperſtition and injury in thruſting them out of their ranke) it's a preſumptuous ſtepping into the Throne of God, and a bold uſurpation of his prerogative; It belongeth unto him to impoſe ſignifications of a higher nature upon the creature then ordinarily it hath.
3. That the anger of God which way ſoever venting it ſelfe, makes a ſtorme and a terrible tempeſt. God was about to powre out his wrath by Nebuchadnezzar and his Army; and this prov'd ſuch a tempeſt, as ruin'd Jeruſalem: this verified Pſal. 11.6. VponUpon the wicked he ſhall raine ſnares, fire and brimſtone, and an horrible tempeſt, the portion of their cup. When Gods wrath once breaks out, it will be terrible to all it falleth upon.
What therefore will wicked men doe when God ſhall come out like a whirlewinde, when God ſhall come out as a great cloud, thunder, lighten in the world, raine fire and brimſtone and an horrible tempeſt? When God ſhall doe this, what will become of them? Wicked men in Ezek. 13.10, 11. are compared to a wall that is daubed up with untempered morter; When God ſhall come with a tempeſt and ſhake that wall, can it ſtand? No; it's ſaid it ſhall fall, a ſtormie winde ſhall rend it. The Jewes daubed with untempered morter, and when the ſtorme came, they fell; many Chriſtians daube up themſelves with the untempered morter of their own righteouſneſſe, of vaine hopes, of doing this and that. But when this whirlewinde blows, they will downe. Mat. 7.27. They are houſes built upon the ſand, and when the winds blow, the floods beat, and the raine falls, they will fall alſo, and fall from the hopes of heaven to the bottome of hell. Therefore looke to your foundation, looke that you be not built upon the ſand, but upon a rocke, and that you daube not with untempered morter, for there is a tempeſt already begun.
4. That God can bring adverſe power from any quarter, he can raiſe winde and clouds from the North, from remote places, thoſe we little thinke of; he can make uſe of a luſty, bitter, and mercileſſe Nation, and that ſuddenly, to awaken a ſecure people, to correct his owne ſervants, and to plague his enemies. It's likely they had ſuch thoughts at Jeruſalem as theſe; Surely Babylon is a great way off, Nebuchadnezzar hath his hands full, none of the Kings of the earth will or dare come neare Jeruſalem: Lam. 4.12. Wee are in no ſuch danger as theſe timerous Prophets ſpeake of; Why ſhould we trouble our ſelves with needleſs fears? we will on in our wonted wayes: and are not ſuch as theſe our thoughts? doe not wee thinke that foraine enemies are ſo imployed and taken up at home, that they have no leaſure to come and trouble us? But God can from the North bring a tempeſt, God can from foraine Nations bring in thoſe that can powre out their wrath upon us, and make as grievous a ſtorme as ever fell upon Jeruſalem. We doe not beleeve, and they did not beleeve. But what if God doe not bring it from abroad, cannot he raiſe up a ſtorme from within? Is there not already a winde out of the North, a whirlewinde and a cloud raiſed? and how ſoone doe any of us know but there may be blackneſſe, darkneſſe, and the day of the Lord round about us, we may be ſuddenly invironed with winds and dreadfull ſtormes, ſuch as our hearts never thought of, and our eyes never ſaw? Let us not be ſecure, a bloudy tempeſt is amongſt us already. The drunkard maybe ſecure when he is at Sea aſleepe upon the top of the Maſt, (though it may coſt him his life for doing ſo) but a ſober man will looke about him when he ſeeth the Ship ſhaken, and heareth the winds blow, and perceives the waves riſe; and if it be poſſible, ſave his owne life, and the Ship too. If you be ſober men, looke about you. Is not the ſtorme begun? Doe not the windes blow? Are not the clouds darke? Is not the day of the Lord upon us? If it be poſſible ſave your owne lives, and the Ship that you are in, that now begins to ſhake, to ſinke. The heathen Mariners had ſo much religion, that when there was a ſtorme every one cryed to his God; and ſo much charitie, as not to ſuffer Jonah to lie aſleepe, but goe to him and ſay, Awake thou ſleeper, what meaneſt thou? ariſe, call upon thy God, that if it may be, he may ſave both thee and us. Be not you behinde the heathen Mariners, ſhew ſo much religion and charitie in you, as every one to goe and call now upon his God. Cry to your God now, that he would ſtill the windes; That he would rebuke the waves; That he would ſtill this ſtorm. Cry to God now with all your ſtrength, and wraſtle with him night and day, that he may ſhew ſome mercy to his Beloved, and not give her up to be a ſpoile to the hands of enemies. Awaken your Jonahs that are aſleepe in your houſes. Call upon husband, wife, friends, Miniſter, all, and every one to put to their hearts and hands, to ſecure this Ship that is almoſt now ſplit and falling in peeces. Now take your Cenſers, for wrath is gone out from the Lord, put fire and incenſe in them, that if it be poſſible,Mat. 8.24. you may ſtop the wrath. When the Diſciples were at Sea, and a ſtorme aroſe, Chriſt being with them aſleepe in the Ship, they awake him, ſaying, Lord ſave us, we periſh. So doe you, Chriſt ſeems to be aſleepe, awake him with your prayers, and ſay, Lord ſave us, wee are called by thy name, wee are Chriſtians, ſave us, elſe wee periſh. Chriſt you ſee preſently aroſe, rebuked the windes, and the Sea, and there was a great calme. Be not ſecure now of all times, but thinke with your ſelves what you would doe if all the Nations of the world were come againſt England, if all the Counties in England were in an uproare, if this Citie were beſieged and fire throwne into it to burne the houſes. Thinke what you would doe then, doe it now, fit and prepare your ſelves for the ſtroake of God in the ſtorme and tempeſt, that how ever it goe with your bodies, eſtates, liberties, or lives, yet it may goe well with your immortall ſoules.
5. That God diſpoſes of winds and clouds for what ſervices he pleaſes. A whirlewinde is made Elijahs chariot to heaven, 2 King. 2.11. The Lord hath his way in the windes, Nah. 1.3. He anſwered Job out of the whirlewinde, Chap. 40.6. By a winde he conveys the holy Ghoſt to the Apoſtles, Act. 2.2. So for the clouds, God ſets his bow in them to witneſſe the ſecuritie of the world from drowning, Gen. 9. He created a cloud upon the Aſſembly, Iſa. 4.5. He went before the Iſraelites in a pillar of a Cloud, Exod. 13. And the glory of the Lord appeared in the Cloud, Exod. 16.10. The Temple was fild with a cloud, 2 Chron. 5.13. A cloud received Chriſt and carried him to heaven, Act. 1.9. When wee behold the clouds, and heare the winds, we ſhould be carried higher in our thoughts, then to look at them philoſophically in a naturall way, we ſhould minde them Theologically, as inſtruments of choice ſervices of God, as inſtruments of his power, wiſedome, and glory.