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THE REV. C. SIMEO, M.A.
Ezek. xi. 23. And the glory of the Lord went up from the
midst of the city, and stood upon the mountain which is on the
east side of the city.
THE vision with which the prophet Ezekiel was
favoured, and which he records in the first chapter,
is of very difficult interpretation. In it there were
represented to his view four Hving creatures, all
moved and actuated by the Spirit of God''; there
were also wheels moved by them'', and the glory of
God enthroned above them". The general import
of this vision we apprehend to be, that the God-man,
the Lord Jesus Christ, by the ministration of angels
and holy men devoted to his service, manages every
thing for the good of his Church. But from the
eighth chapter God shews, that when his people
shall provoke him by their impieties, he will withdraw
from them, and give them up to all those judgments
which their iniquities have deserved. This is at first
but slightly intimated '^ ; but in our text it is actually
carried into effect. The manner in ivhich his departure
took place, is deserving of particular attention. It was
by several successive steps ; The bright cloud, which
M^as the symbol of his presence, and which is here
called "his glory," left the accustomed place of its
residence between the Cherubim, and descended " to
the threshold of the House'." From thence it moved
to the court of the Temple, which was on the north
side, whither the Cherubims had already moved *".
After that, it went to the door of the last gate, at-
tended both by the Cherubims and the wheels^.
Then, lastly, with the Cherubims and the wheels, it
deserted the city altogether, and went to the moun-
tain on the east side of the city\ What was the
design of God in all these gradual removes, but to
^ Ch. i. ver. 4-14. Mb. ver. 15— 21. <= ib. ver. 26—28.
•^ Ch. viii. 6. " Ch. ix. 3.
' Ch. X. 3, 4, 18. The word " went," ver. 4. should rather be^
" had gone."
' ib. ver. ig.- " Ch. xi. 22, 23.
579.] BEEFIT OE MOURIG FOR SI. 159
manifest the reluctance with which he yields to the
necessity imposed upon him, of leaving his people
to the ruin they have merited ?
Hence then we take occasion to shew,
I. How averse God is to forsake his people —
Look we to his declarations ?
[What can be more express than his assertion, yea his oath,
that he " has no pleasure in the death of a sinner, but rather that
he should turn from his wickedness and live' ?" How pathe-
tically does he lament the obstinacy of those who withstand all
the influences, and defeat all the purposes of his grace : " How
long shall it be ere ye attain to innocency ?" " Wilt thou not be
made clean ? when shall it once be'' ?" The idea of abandoning
his people seems almost to overwhelm him : " How shall I give
thee up, Ephraim ? How shall I deliver thee up, Israel ? how
shall I make thee as Admah ? how shall I set thee as Zeboim^ ?'*
But of all the passages in Holy Writ in which the Divine compas-
sion towards obstinate offenders shines forth, there is none that
exceeds the lamentation of our blessed Lord over Jerusalem ;
" O that thou hadst known, even thou, at least in this thy day,
the things belonging to thy peace !" " O Jerusalem, Jerusalem,
how often would I have gathered thee even as a hen gathereth
her chickens under her vnngs, and ye would not."]
Look we to examples ?
[What more astonishing than the forbearance of God towards
the antediluvian world during the space of one hundred and twenty
years ! Mark his patience also towards his people in the wilderness,
where for forty years their conduct was one continued scene of mur-
muring and rebellion. Even towards the inhabitants of Jerusa-
lem, who had imbrued their hands in the blood of their Messiah,
he commanded his messages of mercy to be delivered in the first
place : that city which had exceeded all others in iniquity was to
be the most favoured of any in the whole universe, by the united
labours of all the Apostles. But we need no further proof of
God's backwardness to cast off his people, than what we may all
find ill our own bosoms. We all are living monuments of his
patience, and long-suffering, and forbearance. If his compassions
had not been infinite, not one of us would have been here this day,
to speak or hear of them.]
True it is, that '' his Spirit will not always strive
with men :" but yet he does not abandon them at
once ; as will appear, whilst we shew,
' Hos. viii. 5. '' Jar. xiii, 27-
' Hos. xi. 8, See also Ps. Ixxxi. 13 — 16.
160 EZEKIEL, XI. 23. [579.
II. What are th€ different steps by which his ap-
proaching departure may be discovered.
God ** has pleasure in the prosperity of his people :"
but, when constrained to leave them, he manifests
his anger gradually, in order to awaken them to re-
pentance, and to prevent the execution of his severer
judgments. He withholds,
1 . The manifestations of his love —
[Whilst his people conduct themselves in a becoming manner,
he delights in every possible exercise of mercy towards them. He
*^ draws nigh to them," and " lifts up the light of his countenance
upon them," and '' sheds abroad his love in their hearts," and
testifies to them of their adoption, and " witnesses with their
spirits that they are his." But when they draw back from him,
he withholds from them these gracious communications. They
now pray indeed, but find not a present and prayer- answering
God : they read also, but feel not that power and sweetness in the
word which they once did : they attend ordinances, but find them
not, as once, to be '^ the gate of heaven." The sun is hid be-
hind a cloud ; and they are no longer animated with his cheering
rays : " I hid me," says God, " and was wroth, because they
went on frowardly in the way of their hearts."
Inquire then, beloved, wliether any such calamity as this is
come upon you ? If it be, know that this is God's first step to-
wards a final departure-; and if you do not arrest his progress by
penitence and a renewal of your first works'", he will go yet far-
ther from you, and be brought back again to you with ten-fold
difficulty. If you have lost the cheering presence of your God,
know that he is already gone " to the threshold of the House."]
2. The influences of his grace —
[God is pleased to strengthen his people with might by his
Spirit in their inward man, so that they are enabled to overcome
the world, to mortify the flesh, and to withstand all the princi-
palities and powers of hell. He endues them with grace sufficient
for them : but, if they are unfaithful to the grace received, he
will withdraw it, and leave them to the unassisted efforts of their
own arm. Then, like Samson with his locks shorn, they will
become weak as other men : the world will regain its ascendant
over them : their natural propensities will return with renewed
force : and Satan will be able so to practise his former wiles, as to
gain the most fatal advantage over them. They are like Israel
before Ai, because of the Achan in their camp".
Here then is another subject of inquiry for us. Do we find
that we are less able than formerly to resist our besetting sins ?
"' Rev. ii. 5. & iii. 3. " Josh. vii. 11, 12.
579.] DEPARTUIIE OF GOD FROM HIS TEMPLE. 161
that we have less power to repress the workings of evil tempers,
and of corrupt affections ? Do we find that duty is more difficult
than in former times, and sin more easy and pleasant?
Then we may know that God has gone, not to the threshold only,
but even to the court. O fearful state ! What cries, and tears,
and labours, become the person that is reduced to it ! He has not
a moment to spare : if he would not lose God speedily and for
ever, he must humble himself before God in dust and ashes : he
must '^ repent and turn himself from all his transgressions, else
his iniquity will become his ruin."]
3. The warnings of his Spirit —
[The conscience of one that lives nigh to God is made ten-
der, as the apple of his eye : and if by any means he be betrayed
into sin, he mourns, and weeps, and never finds a moment's rest,
till he has " washed it away in the fountain opened for sin and for
uncleanness." But this sensibility is soon lost: it is God's pre-
sence only that preserves it : and if God's " Holy Spirit be quenched
by us, he will give us over to a hardness of heart," so that the
things which once would have occasioned the deepest humiliation,
shall now scarcely produce a sigh.
And can it be, that any one is so far left, as to have his eyes
blinded as to the malignity of sin, and his conscience seared as to
the commission of it? Yes: there are many who are
thus " beguiled by Satan from the simplicity that is in Christ ;"
and they have reason to fear that God will speedily take his flight,
and execute that threat, " If any man defile the temple of God,
him will God destroy." Verily, " there is but a step between
them and death."]
This leads us to set before you,
III. The dreadful state of those who are forsaken by
*' "Woe unto them," says God, ** when I depart
from them ° !" yes, woe unto them indeed ; for,
1 . They are delivered up into the hands of their
spiritual enemies —
[As, when Jesus had departed from Mount Olivet (ihe very
mountain on which the glory of God abode, when it had forsaken
the temple and city) that began to be fulfilled, " Your house is
left unto you desolate :" and when, " by grieving and vexing the
Holy Spirit we have provoked him to become our enemy," our
case is become altogether desperate : he says concerning us,
*' They are joined to idols ; let them alone." Then " the evil
spirit that had been driven out, taketh to him seven other spirits
" Hos. ix. 12.
VOL. VI. M
162 EZEKIEL. XI. 23. [579.
to occupy our hearts j" and our " last state becomes worse than
the first." ot that such a person must necessarily be given over
to gross and open vice : he may be left under the power of pride
and infidelity, or of terror and despondency, or of hardness and
obduracy : but, to whatever he is left a prey, " God swears in his
wrath, that he shall never enter into his rest."]
2. They live only to increase their guilt and mi-
[Everyday they live, they only augment the measure of their
iniquities : and, strange as it may seem, immediate death, though
attended with immediate damnation, would be to them a mercy.
In one view indeed, the shortest respite from death may ajjpear a
blessing : and so it would be, if they were not sealed up under
condemnation : but, being " given over to a reprobate mind,"
they live only " to heap up misery against the last days," and to
" treasure up wrath against the day of wrath." Unhappy soul,
-whoever thou art, when thus forsaken by thy God ! " Good
were it for that man if he had never been born."]
We will conclude this subject with answering two
1. How are we to reconcile this doctrine with
other parts of Scripture ?
[It is certain that the Scriptures speak much respecting the
determination of God never to forsake his peopleP And
we believe tliat God will fulfil his promises, and that not one of
them shall ever fail. But there are passages equally strong on the
other side^ ; and ihey in their place need equally to be enforced.
The former are necessary to encourage hope : the latter, to excite
pur fear. The truth is, we apprehend, that no person is war-
ranted in believing himself a Child of God, any farther than he
has an evidence of it in the confornjiiy of his soul to the will of
his heavenly Father. With the progress of sanctification his con-
fidence may well increase ; but with a declension in sanctity there
ought to be a proportionable relaxation of his confidence. When
therefore he is in a trulv spiritual state, he may fitly be carried
forward on the wings of hope, and love, and peace, and joy: bnt
when he declines from that state, he needs the quickening influ-
ence of jealousy and fear : and, if any " turn back unto perdi-
tion," they then prove to the world, that their former confidence
was delusive ; and we must say of them, as St. John does, " They
went out from us ; but they were not of us : for if they had been
of us, tliey would no doubt have continued with us : but they
went out, that they might be made manifest that they were not
all of us'."
P 1 Sam. xii. 22. Isai. liv. g, 10 Jer. xxxii. 40. Heb. xiii. 5.
'' 2 Chron. xv. 2, ] Cor. ix. 27. 2 Pet. ii. 20 — 22. ' 1 John ii, I9.
If men would receive the whole word of God, without contend-
ii)g for hunian systems, they would find no such contradictions as
they are apt to imagine : or, if they found some expressions which
they knew not how to reconcile with others, they would at least
learn to exercise candour towards those who differed from them,
and to leave the full explanation of these hidden mysteries till the
day when God himself shall cast the true light upon them. Our
concern is, not so much to reconcile the difficulties of Scripture,
as to learn from every part its appropriate instructionj and its le-
2. How are we to avert this awful calamity ?
[We should mark with extreme care the very first motions of
the Deity that indicate his displeasure. The occasional hidings of
his face should lead us to inquire, what there has been amiss within
us, what neglects or miscarriages that have grieved his Holy Spirit.
We should instantly betake ourselves to fasting and prayer, in-
treating him to " shew us, wherefore he contendeth with us ?'*
Like Jacob, we should " wrestle with him all the night, and say,
I will not let thee go until thou bless me :" and, having regained
his presence, we should labour constantly to *' keep a conscience
void of offence towards both God and man." Were we thus to
exert ourselves in the first instance, we should walk continually,
as it were, in the light of his countenance : but if we disregard
the first intimations of his displeasure, and suffer him to depart,
from his throne to the threshold, from the threshold to the court,
from the court to the gate, we shall find it no easy matter to re-
cover the testimonies of his love, and the influences of his grace.
*' Be instructed then, (says the Lord,) lest my soul depart fiom
thee^" Be instructed in the necessity of unintermitted watch-
fulness and prayer. Be instructed to " guard against the very
appearance of evil," on your own part, and against the smallest
withdrawment on the part of God. Thus will your whole life be
a continual feast ; and God will be greatly glorified in the whole
of your conversation.]
• Jer. vi. 8.
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