The Book of the Prophet Ezekiel .

FEw of the other sacred Books have this Title in the originall prefixed . The word Sephar , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a book , signifieth any writing ; be it great or small , short or long , it hath this name in the Hebrew language . Jer. 3.8 . a Bill of divorce is mentioned ; the word in the originall is Sephar , a book of Divorce . It was the use of the Jewes to call any Writing , though it had but a few lines in it , Sephar , a book . And so a Catalogue that had not many names in it , is called a book , Mat. 1.1 . The book ( or , the catalogue ) of the generation of Jesus Christ .

This Book of Ezekiel is large , having eight and fourty Chapters in it , and may rather be called a Volume , then Sephar , a Book , a Bill , a Catalogue . Some Books in the Scripture that are far less then this of Ezekiel have that title . Esther which is not long , hath this title , Megillath Esther , the Volume of Esther , or the Book of Esther , so it is in your Bibles . The word cometh from Gabal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to roll or fold up , for the use of the Jewes was to fold up their Writings , as being the best way to preserve them from dust and other dangers . These two words are sometimes found both together , as in this Prophet , Chap. 2. v. 9. There was sent unto the Prophet a hand , and in it there was Megillath Sephar , a roll of a Book .

The Jewes had many Megillaths , many such volumes or rolls , especially five , which they did use at severall times .

There was the Megillath of the Canticles , which they read at the Feast of the Passeover , because it contained much of the love of God to the Church , and in the Passeover they apprehended much of Gods love towards them .

2. Then they had the Megillath of Ruth , which was read a● the Feast of Pentecost , because it contained the Genealogie and originall of David their King , who was so beloved and dear unto them .

3. They had the Megillath of Ecclesiastes , and that they read at the Feast of Tabernacles , in memory of Gods protection of them forty yeers in the Wilderness , because that volume did contain in it many acts of Gods providence which watcheth over his people continually .

The fourth was the Megillath of Esther , which was read in the Moneth of Adar , because that discovered the plot of Haman , and the goodness of God that did deliver them from that imminent danger .

The last Megillath was the Book of the Lamentations , and this contained , as the summe , so the bewailing of the Babylonish captivity which was grievous unto them . This Book they read in the fifth Moneth which was answerable to the latter end of July .

These were all little books , little volumes , Ezekiel is rather a Megillath , and Ezekiel must be one volume , a book written in the Babylonish captivity , some five hundred and fourscore yeers before Christ ; so that it is above two thousand two hundred yeers since this book was written . From hence you may observe :

First , the Wisdome of God in causing this and other books to be written . A book is a writing , the originall word signifieth to write . Here is the wisdome and goodness of God , that the Prophecies of Ezekiel and other Prophets should be written . God will have his Church furnished with , and regulated by written truths , not unwritten traditions : The Jewes they had their Cabbala , which they say were full of secret Mysteries . The Papists , they have their Traditions , they call them unwritten verities , and wee call them unwritten vanities We have a sure word of Prophecie to stick unto , and they uncertain fancies , which corrupt the worship of God , and indanger immortall souls . Bellarmine hath a whole book de Verbo Dei non scripto , of the Word of God unwritten ; such words of God wee acknowledge not . It was the wisdome of God that the Prophets should write , and that their writings should be extant . When the Lawyer asked Christ what he should do to inherit eternall life , Christ doth not send him to unwritten Traditions , or to Jewish Cabbala's , but he sends him to a known and written Law , What is written in the Law ? how readest thou ? Luke 10.26 . So wee must look to what is written , and how we may reade , not what they tell us was revealed to such a Saint , and hath continued to so many generations , and is the truth of God : these are delusions . The writings of the Prophets and Apostles are sufficient for us , and wee acknowledge the infinite goodness of God , in that these should be written for us to have resort unto . If this Prophets , others , and Apostles works had not been written , there would have been great inconveniences ; some things would have been forgotten ; some neglected ; many things corrupted , and all things in time questioned , and so the whole truth would have been without authority in the hearts of people .

Secondly , see here the providence of God likewise , in preserving this book of Ezekiel ; which was written in Babylon , for there was the Prophet , and there he had his visions : for a book to be preserved in Babylon is a wonder . The Law was lost in Sion , in Manasses his dayes , and found again in Josiah his time : If the Law may be lost in Sion , much more may a Prophecie be lost in Babylon ; and if not lost in Babylon , yet it might have been left in Babylon ; if not left there , it might have miscarryed in their return ; if not then , yet when Titus and Vespasian took and sacked Jerusalem , it might there have perished , and been utterly extinguished , and we never have heard of this Prophecie of Ezekiel . But here is the hand of God manifested in it , that though this Prophecie were revealed to Ezekiel in Babylon , and run through so many hazards , yet it should be preserved to this very day .

Again , see where is the true antiquity : This book was written five hundred and fourscore yeers before Christ , two thousand two hundred yeers ago , and is not this book now very ancient ? other Prophets , and the whole Scripture are the true Antiquity . Papists , and many amongst us stand upon antiquity , and what is their antiquity ? The Fathers , or some Heathen Writers , are their antiquity . But what is the true antiquity but the Word of God ? That is Prima veritas , and pura veritas , the first truth , and the pure truth , that is the fountain , all other are but muddy channels . When any points are in controversie they flie to Fathers and to Antiquity , and what is found there they take for truth : but this is to desert God , and run to man . My people have forsaken me the fountain of living waters , Jerem. 2.13 . and hewed them out cisrerns , broken cisterns , that can hold no water . I am the fountain , saith God , my Scriptures are the fountain of living waters , yet they run to their own pits and cisterns that hold no water . Some moth-eaten and old writings , some ancient copies that have lain hid some hundreds of yeers from the world , are brought forth , & obtruded upon people for truths , and they must be truths . But for your direction , know , that if they be not in the Kings Records , what ever writings they be , never regard them : and if you will search , never search into inferiour Courts , search not books that are on this side the Kings Court , that are made of late ; but go to the King of heavens Records , have recourse to his Court , look into the Law of God ; Isa. 8.20 . To the Law and to the Testimony ; if they speak not according to this word , it is because there is no light in them ; throw them by ; that truth which is found in any writings , and not to be drawn out of Gods Book , is not from antiquity , these are the true Records , here is the true antiquity ; And so much for this word Book ; The Book of the Prophet Ezekiel .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ezekiel , that is the name of our Prophet . Among the Jewes there were no Sir-names , but every man had onely one name , as Samuel , David , Isaiah , Jeremie , Ezekiel , &c. This name Ezekiel doth signifie the strength of God , or , one strengthened by God : He had a great work to doe , he needed great strength for that work . He was to deale with wicked Princes , & wretched people , such as were exceeding opposite , desperately wicked , impudent , hard-hearted , rebellious . Therefore Chap. 3. vers. 8 , 9. Behold ( saith God ) I have made thy face strong against their faces , and thy fore-head strong against their fore-heads , &c. The Hebrew words here for strong , are Chazakim and Chazak , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I have made thy faces Chazakim , strong , I have given thee many faces , and I have given thee many strengths , strong both in the singular and plurall number , all the strengths that is fit for a Prophet that had such a great task to undertake and goe about . He was to reprove them for their sinnes , to threaten Gods judgements , to vindicate Gods justice in bringing them into captivity , himselfe was to endure much hardship , and many conflicts , for which ordinary strength would not suffice : therefore he is fitly called Ezekiel , the strength of God , or a man strengthened of God .

Or thus : Ezekiel doth signifie one girt of God : Cingere , vineire . for Chazack is to gird or bind , and Ezekiel is one whom God hath girt and bound up for some imployment : answerable to that expression of Paul , Behold ( saith he ) I goe goe bound in the Spirit to Jerusalem , so you read it ; but it may be , bound to the Spirit ; Acts 20 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the Spirit of God goes before me ; and I being bound to the guidance of the Spirit , doe follow the same whithersoever it leads me . So here , our Prophet was girt up of God from the world , bound in , or to the Spirit , and so followed that , which way soever it led him .

Touching this name of Ezekiel , you may observe a note or two .

First , see the wisedome of God in giving names sutable to the events that doe follow and fall out afterward . Ezekiel was to deale with a stubborne people , a rebellious house , that did oppose heaven , that did stand it out against God to the uttermost . There was need therefore of a strong Prophet to subdue their rebellious spirits . If an ordinary man had come , he would soone have been discouraged , his spirit would have sunk and fallen within him ; therefore here the Lord ordereth it so , that a name shall be given unto him which shall be sutable to the event , he shall be a man of God , he shall be strong , strengthened , girt up of God , to deale with a proud , rebellious , obstinate people .

You may find in Scripture divers names that have been imposed through the wisedome and guidance of God upon parties before their birth , and the event hath answered afterward very fully : as Gen. 17. Thou shalt call his name Isaac . Isaac signifieth laughter , and Isaac proved matter of laughter to his father and mother all their dayes , he was a dutifull sonne , you never read that Isaac fell into such sinnes as some other of the Patriarchs and Prophets fell into . He was a child of laughter to them . So 1 Chron. 22.9 . His name shall be Solomon , for I will give peace and quietness unto Israel in his dayes : and the event was answerable to his name . So Josiah , 1 Kings 13.2 . it signifies the fire of the Lord , and Josiah was the fire of God indeed to make a reformation , to pull downe Jeroboams Altar , and to offer upon it the Priests of the high places that had burnt Incense upon it , to burn mens bones thereon , to throw out idolatry , and to destroy the high places . So the name of our blessed Saviour which was imposed before his birth , Thou shalt call his name Jesus , They shall call his name Emanuel , he shall save his people , he shall be God with us , and it was so . Luke 1. Call his name John . John noteth Gracious , and he was gracious in the eyes of his very enemies , he had favour in the eyes of Herod , favour in the eyes of the people . Gods wisedome is seen in ordering of names before-hand , sutable to events that follow afterward .

2. This should direct parents to impose incouraging names upon their children . What incouragement was it to Ezekiel to think of his name , the strength of God , a man girt up of God for some great designe and imployment ? Names at first were imposed for distinctions sake , and not only so , but to shew the hopes and desires of parents touching their children for the time to come ; Obvirtutis auspicium imponunt u● vocabula , Jeron . Good names were prognosticall , Parents expected , and children were incouraged much by them : Leah nameth her son Judah , which is praise , that she might praise God for him , and he might do things worthy of praise all his dayes , and the Tribe of Judah did worthily in Israel .

Thus much from the name of Ezekiel .

The Boook of the Prophet Ezekiel .

This word Prophet , is not in the Hebrew . The Book Ezekiel , or the book of Ezekiel : But it is in the body of the Prophecie , Chap. 2. v. 6. They shall know that there hath been a Prophet among them . Prophet is from the Greek word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it signifies one that foretells things to come . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word Nabi of Naba , which signifies to fore-know , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-tell , or discover things . Some derive it from a root , which signifieth to bud , to bring forth : for as a tree drawes sap from the earth , sends forth that sap into leaves and fruit , becomes profitable and serviceable unto man ; so doth the Prophet , he drawes sap from the root , which is God , from him he hath many hidden deep and divine truths , which hee reveals and sends forth for the delight and benefit of others .

Prophets were of two sorts , distinguished by the Temples ; some were Prophetae priores , and others Prophetae posteriores . The former Prophets were those of the first Temple , the latter Prophets were those of the latter Temple , and they were Haggai , Zachariah , Nehemiah , Ezra , and Malachi ; these Prophets continued but forty yeers after the second Temple was built , and then did Prophecie depart from Israel , Trausiit prophetia ab Israele , Shind . which was the saddest blow one of them , that ever Israel had . All the rest were Prophets of the first Temple , and among them was our Prophet Ezekiel and Daniel , though they were in the captivity ; for the first Temple was not yet destoyed , and they had lived at Jerusalem among the Prophets : and the Prophets of the former Temple ( it is observed ) had the largest visions , and the fullest discoveries of the minde of God , more was discovered in the first Temple then in the second , till Christ his comming : for the second Temple had Prophets but forty yeers after it was built , and the first Temple had Prophets for four hundred and thirty yeeres .

The Prophets ( to speak for the honour of this our Prophet ) were all honourable men , men of great esteem and worth , they were men of God , as it is said , 1 King . 17.24 . I know thou art a man of God , Ish Elohim , a man of the Gods , a man of God the Father , a man of God the Son , a man of God the Holy Ghost , hee had to do with all , a man of Gods counsell , a man of Gods protection , a man of Gods countenancing , a man of God that stood for God , a man of God that would plead the cause of God in the corruptest times , against the desperate enemies . A Prophet was a man of God .

That they were very honourable , you shall find by that passage , 1 Sam. 10.11 . Is Saul also among the Prophets ? It is a Proverbiall speech , and noteth a thing that is very rare and unusuall ; What , is Saul that was a man of mean condition , Saul that was erewhile seeking his fathers Asses ; is Saul now come to so high and honourable a condition , as to be a mong the Prophets ? This was matter of wonder . The Prophets they were so honourable , and in so high an esteem , that it was counted a strange thing for any to come to that dignity and preferment , that were not of the Propheticall race , the Tribe of Levi , or such as were in order to those holy functions .

They were likewise men priviledged , Psal. 105.15 . Touch not mine Anointed , and do my Prophets no harm ; Anointed is the same with Prophet , as Expositors observe , though it is carryed otherwise in the generall apprehension of men for Kings , but anointed here is the same with Prophet : They were anointed when the Holy Ghost was given unto them , and they were called unto their Office ; this was their anointing of God , and they must not be touched nor harmed . Gen. 20.7 . saith God to Abimelech , Give the man his wife , for he is a Prophet ; he is an honourable man , he is a man of high account in mine eyes . Princes must not wrong a Prophet , God spake to a Prince , Give him his wife , for he is a Prophet ; the greatest person in the world should not dare to touch a Prophet that is a man so honourable , a man of God , and so gifted , and sent of him to such great imployments .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further , a Prophet was called in Scripture a Seer , 1 Sam. 9.9 . Let us go to the Seer , for he is now called a Prophet that was before time called a Seer ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that i , from the Hebrew word to see , and not barely to see , but to see exactly , curiously , throughly into things . The Prophets saw through the clouds , they saw into the heavens , they saw into the very counsell of God . Isa. 30.10 . Which say to the Seers , See not ; you see too much , the meaning is , you see too acurately , why do you see so , and tell us such things ? So Abraham he was a Prophet , you heard before , he was likewise a Seer , Joh. 8.56 . Abraham rejoyced to see my day ; he saw it distinctly , he saw it so , as it affected him , he saw it and was glad .

There is , besides this word , another name in the Hebrew , which the Prophets had , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that was Chozeh . Isa . 30.10 . That say to the Prophets , Prophecie not , the Hebrew is La chozim , to those that foresee , and foretell things : you have a conjuncture of these three in one verse , 1 Chron. 29.29 . They are written in the book of Samuel , Haroah , the Seer , and in the book of Nathan Hannabi the Prophet , and in the book of Gad , Hachozeh the Seer . The word cometh of Chazah to contemplate , to see ; from which root comes our English word , to gaze , and so it is interpreted , Isa. 47.13 . Star-gazers ; this only by the way .

Our Prophet had the honour to be a Seer as well as a Prophet , therefore verse 1. it is said , I saw visions , I had the honour to see visions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and visions of a God .

These Titles of Seer and Prophet , as they set out the dignity , so likewise they point out the duty of the person . As they were Seers , they were the eyes of the Church , Oculi Ecclesiae . to see good coming , or evill , that they might incourage them upon the one , and draw them to repentance upon the other . As they were Prophets they were os Domini , the mouth of the Lord , to speak to the people whatsoever the Lord himself did make known to them .

All this then doth but serve to breed in you an honourable esteem of this our Prophet ; hee is a man of God ; hee is a man honourable among the rest of the Prophets ; hee is a Seer ; he is the eye of the Church ; he is the mouth of God .

Having thus opened unto you the Title , I shall now shew to you ; 1. The scope and occasion of this Prophet . 2. The nature and condition of it . 3. The seasonableness of this Prophecie for this time . 4. What benefit you are like to have by this Prophet ; and then divide the Prophecie in generall , and fall into the Chapter .

1. For the scope and occasion of this Prophecy . In generall , it is to shew the certainty of Jerusalems destruction , and the seventy yeers captivity , which were now in question ; and so to confirm the Prophecy of Jeremy , being of the same argument .

Jeremy having prophecied of the captivity of Jerusalem for seventy yeers , the utter ruine of the City and Temple ; many , both in Jerusalem and Babylon ( the captivity being begun , for now Ezekiel and divers were in Babylon ) murmured and complained of Jeremy , that he was a false Prophet ; that hee had not the Spirit of God ; that hee had misled the people ; that he had brought them into bondage by his fair words , put them upon yeelding unto the King of Babylon , and betrayed them : You shall finde false Prophets bestirred themselves , and opposed his prophecy both in Sion and in Babylon , as Jer. 28.1 , 2 , 3. Hananiah being at Jerusalem , when Jeremiah was in the house of the Lord , in the presence of the Priests and of all the people , saith he , Thus speaketh the Lord of Hosts , the God of Israel , saying , I have broken the yoak of the King of Babylon ; within two full yeers will I bring again into this place all the vessels of the Lords house that Nebuchadnezzar King of Babylon took away from this place , and carryed them to Babylon ; And I will bring again to this place Jeconiah the sonne of Jehoiakim , King of Judah , with all the captives of Judah that went into Babylon . Here is a false Prophet contradicts all that Jeremiah had spoken , touching the seventy yeers captivity .

The false Prophets likewise in Babylon , they were at work , and they strengthen the hands of the false Prophets at Jerusalem by their doctrine , Jer. 29.8 , 9. Thus saith the Lord of Hosts , the God of Israel , Let not your Prophets and your Diviners that be in the midst of you deceive you , neither hearken to your dreams which you cause to be dreamed , for they prophecy falsly unto you in my name , I have not sent them , saith the Lord . And in the 24 , 25 , 26 , 27 , 28. verses of the same Chapter , you shall find , that Shemaiah the Nehelamite , sent Letters from Babylon to all the Priests , and to all the people that were at Jerusalem , accusing Jeremiah for a mad man , for making himself a Prophet , for sending Letters to them in Babylon , for lengthening out the captivity to seventy yeers , for incouraging them to build houses , to plant gardens , to eat the fruit of them , he would have Jeremiah imprisoned and set in the stocks .

Thus Jeremiah was accused , cryed down at home and abroad , his prophecy was sleighted , scorned by many , and most were troubled at what Jeremiah had prophecied : This made such work , both at Jerusalem and at Babylon , that the people of God were much despondent , and their enemies mightily insultive : Now hereupon the Lord stirreth up Ezekiel , powreth out his Spirit upon him calleth him forth to prophecy , setteth him a work to justifie Jeremiah , and to ratifie what he had fore-told concerning the Babylonish captivity , threatning ruine to the City and Temple , to Kingdome and King , to their Nobles , Priests and all the people .

Hereupon , ( saith Josephus ) the prophecy of Ezekiel , as soon as ever it was written ( I conceive he meaneth not the whole Prophecy , but some part of it ) was sent to Jerusalem , but little fruit came of it ; For Zedekiah being then King , and having seen it , he would neither believe Jeremy nor Ezekiel , but presently concludes , that both were lyers and false Prophets ; and that upon this ground ; Jeremiah had said , Chap. 21.7 . that Zedekiah should be carryed captive into Babylon ; and Ezekiel denyed that he should see Babylon , Chapt. 12.13 . Hereupon , saith Zedekiah , they were both false , here is a contradiction , the one saith , I shall be carryed into Babylon , the other saith , I shall not see Babylon . But God quickly made this good , 2 King . 25.7 . for shortly after , Nebuchadnezzar came , besieged Jerusalem , took Zedekiah captive , put out both his eyes , bound him with fetters of brass , carried him to Babylon , which he never saw .

From hence by the way you may observe ; first , upon what sleight and weak grounds Princes and people will cast off prophecies and truths of God , even upon mistakes and misapprehensions . Zedekiah could not apprehend what truths there were in these two prophecies , had he compared one thing with another , hee might easily have seen truth ; but small matters will make Princes and people turn off the truths of God , especially when they are not sutable to their own spirits ; and in these dayes people can without much ado turn off any truths Ministers bring , if they be not sutable to their apprehensions and fancies .

2. That God will make good the word of his Ministers and Prophets , though they seem contradictory to mens fancies and sense . Jeremiah saith , that Zedekiah shall go into Babylon , and Ezekiel saith he shall not see Babylon : God makes it good notwithstanding the prophecy is thrown away . The word of God shall take hold upon Princes , Nobles , people , and slay them if they have despised and stood out against it .

But from this generall scope of Ezekiels prophecy , that hee is sent to strengthen and justifie Jeremy , take this observation , That it is good for Ministers to strengthen the doctrine , works , hands and hearts one of another . A Prophet is questioned , trod under foot , his prophecy thrown out as false ; an Ezekiel is stirred up to justifie a Jeremy : When Ministers justifie one another , the work goes on with more strength ; when there is a double witness to a truth , it will seal it more strongly to the heart . God gave foure Euangelists ; one had been a great mercy ; but that things might be ratified in your hearts , sealed up in your consciences , you have foure Euangelists , each one strengtheneth the doctrine and things of another : So the consent of Ministers and Prophets is a great matter to ratifie truths in the hearts and consciences of people , and to establish the Church . It is good therefore for an Ezekiel to strengthen a Jeremy .

2. More specially the scope of the Prophet is , to comfort the captives that were then in Babylon ; for they began now to be troubled that they had hearkened to Jeremiah , yeelded to the King of Babylon , because Jeremy had prophecied that Jerusalem should be destroyed , the Temple burnt , and that all should be laid waste , whereas Jerusalem stood still ; and now five yeers were gone , and nothing done unto the City or Temple ( for it was in the fifth yeere of Jehoiachins captivity , that Ezekiel began his Prophecie ) They now began to be discouraged that they had left their habitations , that they had hearkned to Ieremy so far , as to come to Babylon : they were likewise disheartened in Babylon , they met with much hardship there , being put upon building , planting , sowing , and other difficulties , : yea , the Babylonians themselves scoffed at them , and said , Sing us one of your songs of Sion . This made them to droop , and to wish , O that we were at Ierusalem again , that we had never hearkened to Ieremy . The Iewes also at Ierusalem reproched them , and they said , they were men of cowardly and base spirits , discouraged with the words of a timerous and lying Prophet , one Ieremy , and thereupon yeelding themselves into the hands of Nebuchadnezzar , they wretchedly betrayed the City , Religion and their Countrey ; these things went to the very bowels and reins of the godly , and did greatly disturb them . Hereupon the Lord , to support , their spirits , to comfort them in these their distresses , and to be an Ezekiel , even the strength of God unto them , stirreth up Ezekiel , sets him on work .

Lastly , the scope of the Prophet is the same with the rest of the Prophets , viz. to lead unto Christ , as you may see by reading , Luke 24.44 . Act. 3.18.21.24 . They spake of Christ , and led to him ; but it is more especially aimed at by this our Prophet , who begins with the Law executed , a Captivity , but ends with a Temple , and restauration by Christ , thereby leading the people that were captives in Babylon , to Christ the King of Ierusalem . In Ephes. 1.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . you have this expression , That he might gather together in one , all things in Christ , the word notes , to summe up , or to make a brief collection of the heads of all that was spoken before ; implying , that much hath been said of Christ by others , and that the chief heads of all should be summed up , brought together , and be found in Christ . Much was spoken by David of Christ , much by Isaiah , much by Ieremy , Zachariah , Ezekiel ; now the summe of all that is in them , and in the rest , shall be gathered together as in one head , you shall meet it all in Jesus Christ ; He is the Magazine and Treasury of all their strength and wealth , the chief things that ever have been spoke by the Prophets formerly , they are all concentred in him . He is the Alpha and Omega ; the Alpha of Genesis , The seed of the woman shall break the Serpents head ; and the Omega of the Revelations , The grace of our Lord Iesus Christ be with you all . So that all between Genesis and the Revelation , leads either directly or collaterally unto Jesus Christ , 1 Pet. 1.10 . The Prophets prophecied of grace that should come unto you , searching when , or what manner of time the Spirit of Christ which was in them did signifie , when it testified before-hand the sufferings of Christ , and the glory that should follow . See here , they shewed you the grace that should come , the Spirit testified in them of the sufferings of Christ , and of the glory that should follow . They were Seers , and they saw Christ , and the glory of Christ , and they lead the people up to Christ .

Thus you have the scope and occasion of our Prophets prophecying and writing ; it was to convince them of the heavie captivity of seventy yeers , to strengthen Ieremyes prophecy , to incourage the Church of God in Babylon , and to lead them unto Christ .

2. In the next place we are to shew you the nature and condition of this Prophecy , which is full of Majesty , obscurity and difficulty . Nazianzen saith , Orat. 23. That Ezekiel is the chiefest of all the rest for matter of admiration , and acuteness he is the greatest of all the Prophets , and the deepest ; which made Ierome say , there was in this Prophecy of Ezekiel a sea of Scripture , hee is so deep , a labyrinth of the mysteries of God , he is so dark , so difficult ; if he do but equalize other Prophets in dignity and worth , yet he exceeds them in difficulty and darkness . It must be said of this Prophet , as of Pauls Epistles , 2 Pet. 3. There are some things in them hard to be understood , and so there are many things in this Prophet which are hard to be understood : There are some strange words in him , such as are no where else in Scripture to be found : He hath dark visions in him , such as will exercise the greatest abilities in the world to find out the aim of God , and those truths that are wrapped up in them ; he hath uncertain Chronologies and Chorographies , mysticall Parables , forain Histories , and many transcendent matters , which may awaken your attention , and do call for the uttermost of mans industry in the opening .

Hence it was counted rashness for any one to read this Prophet till he was thirty yeers of age . And Ierome tels us , Maldonat . that it was prohibited among the Iewes , that any should read the beginning of Genesis , the book of Canticles , the beginning or ending of this Prophet , till he were thirty yeers of age . Ante aetatem sacerdotalem . The Rabbins think it not lawfull to interpret this Prophet , but only by touching some generall things in it ; particular things might not be descended into . One saith , A Lapid . Ezekiel is Ieremy vail'd , a hand shut up , and you know not what is in it ; like a book sealed up , and none can open it , or knowes what is written within . These expressions have been used to set forth the darkness and difficulty of our Prophet .

And I will appeal unto you all this day , that if that question were put to you , when you shall read this Prophet , which Philip once put to the Eunuch , Acts 8.30.31 . Vnderstand you what you read ? might you not all answer without blushing , How shall we understand without a guide ? And who is sufficient to guide your understandings through this difficult and dark Prophecy ? For mine own part I durst not have ventured to launch into this deep , unless I had been requested unto it : And being called unto it , I desire to go out in the strength of the Lord , and to be as a Star in his hand , guided by his Spirit , to lead you through the difficulties of this Hieroglyphicall Prophet .

But you will say , If this Prophet be so difficult and dark , surely hee is not seasonable , nor sutable to these times ; some other Scripture might have had the preheminence .

For this , take two or three answers : First , I finde that many Interpreters have fallen upon this Prophet in troublesome and tumultuous times . Gregory the great , he writ and preached upon this Prophet , when the Barbarians were almost at the gates of Rome , and when the sword was devouring multitudes . Ierome likewise studied and writ upon this Prophet , what time Alaricus , King of the Goths , took Rome and wasted all , and filled the Christian world with teares and blood . Calvin that great Light of Europe , spent his last breath upon this Prophet , and in times that were not very peaceable , but stirring and troublesom . Lavaters Lectures upon this Prophet were together with the commotions in France ; Gallicis tumultibus . and he professeth , that he did the more willingly give up himself to the study of this Prophet , that so hee might free his spirit , from the sad thoughts of the publike and private mischiefs which were in his dayes , and acknowlegdeth this was a remedy to him against many evills .

Secondly , I answer , that compare our times a little with the times and state of the Iewes , and wee shall see some seasonableness in handling this Prophet at this time .

1. The sins the Prophet cryes out of amongst them , are rife amongst us ; the sins then were Idolatry , Superstition , oppression , corruption in the worship of God , luxury , uncleanness , prophaneness , scorning at goodness , hiding their eyes from the Lords Sabbaths , and the like . Now I ask , are not all these sins alive , and too lusty in our Kingdome at this time , and in this City wherein we live ?

2. There was then a malignant party which was active and at work , and did oppose and hinder the reformation ( what lay in them ) which was on foot by Ieremy , by Ezekiel , by the three Children , by Bacuch , by the Rechabites ; all these and many others opposed the corruptions of the times , & laboured to have a reformation in the worship of God , to bring the people back again from their corrupt wayes to the Lord ; but there was a great opposition by the malignant party , and the chief opposers then were the Priests , and the false Prophets , who poysoned the judgements of the people , who suggested false things unto them , who fed them with vain hopes , with corrupt opinions and deceivable doctrines : the chief of the Priests were chiefest in malignancy and opposition , this you shall see , 2 Chron. 36.14 , 15 , 16. All the chief of the Priests and the people transgressed very much , they polluted the house of the Lord , they mocked the messengers of God , despised his words , and misused his Prophets ; this was the practice of those times ; Was there ever any great disorder , corruption in the Church , or any sedition , treason almost in the State , but some of the chief of the Priests have had their hands in it ? When the Calf was set up in Moses his dayes , Aaron the Priest had his head and hand in it ; when David was a dying , Adonijah makes the sedition and stir in the Kingdome , but Abiathar the Priest had a great hand in it ? Both in the State and in the Church you may well observe , that the chief of the Priests have had their hands in the evill , in the trouble . And have not we now a malignant party that oppose the reformation intended and begun ? Do they not set themselves with all their might against the Ieremies , Daniels , Ezekiels , and Rechabites of the Land that will not defile themselves ? There is such a party , you all know , that do oppose godliness , that despise the Prophets , scorne the Saints , make sad the hearts of the righteous , and strengthen the hands of wickedness , therefore this prophecy may be seasonable enough in regard of that malignant party that doth oppose too openly .

3. They had lost their countrey , their choysest comforts , they were in captivity and constant jeopardy of their lives , if they provoked the Babylonians , they were ready to fall upon them , and root them out presently ; and those at Ierusalam were in danger every day to have their liberties , estates , consciences , Religion , and lives taken from them ; And are not we like unto them ? and are not we even in a Land of liberty in a state of captivity ? Do not our estates , our liberties , our consciences , our Religion , our lives , and all lie at the stake ? Wee are even in Babylon in the midst of Sion ; wee are in a sad and heavie condition ; therefore this Prophecy may be seasonable now , considering our estate is so like to theirs .

4. The times then were such , that they loathed Manna , ordinary and plain truths would not down , unless truths were new and transcendent , they were weary of them , and slighted them ; Ieremy was too plain a Prophet for them , too low , and God gives them Ezekiel , a dark and hard Prophet . And is it not so in these dayes ? we have been fed with Manna so long , that we loath Manna , as a wormy thing ; If we have not something new , unheard of , transcendent , we are weary , wee think it not worth our going out of doors , if so , then here is a Prophet that may be sutable to these times , and your desires ; God gave them this Prophet in a time of affliction , and there was something in it ; for afflictions open mens understandings , Vexatio dat intellectum . and inlarge their capacities : when people are under pressures , then their understandings are quickest , then they are most apprehensive : therefore God gave them such a Prophet as might sute with their condition , in exercising their parts and graces to the full , when at the best . Now is a time of affliction , if your spirits be awakened , and the bent of them be after high and hard things , lo , here are difficulties and transcendencies for you ; here are high things to draw up your thoughts , to exercise your spirits , be they never so choice and apprehensive .

One thing more for the seasonablenesse of this Prophet , it is said heaven was open , & Ezekiel saw visions of God . If ever God hath opened heaven since Christ , now he hath done it in these sad times ; God hath now caused , & is causing you every day to see visions out of the Prophets , and out of the Gospel . These expository Lectures are openings of heaven , and let out cleare and choice light unto you from heaven ; therefore seeing heaven is opened , let visions of God be counted seasonable , and become acceptable unto you .

But if this Prophet be so dark and difficult , what is the benefit and fruit we shall have by him ?

This is the next head wee are to come unto , and the benfits of this Prophet are these : the darker the Prophet is , the more of God may you look for from him . God dwelleth in darkness , as well as in light . Psalm . 18.11 . He made darknesse his secret place . And Exod. 19.9 . God came to Moses in a thick cloud , Tenebrae sunt latibulum D●i . and there Moses had the most of God . Here God is coming to you in a dark Prophet , and questionless you shall find much of God in him ; here you shall see much of Gods mercy in upholding and comforting the spirits of his people , and providing for them in a strange land ; here you shall see much of Gods justice in punishing sinners for their sins and iniquities ; here you shall see much of Gods truth in fulfilling of prophecies ; here you shall finde much of Gods power in subverting of Kings and Kingdomes ; here you shall finde much of his manifold Wisdome in these dark visions ; here you shall finde more of God then you expect .

2. This prophecy is an exact History of the time of the Jewes being in captivity ; in it you have many passages , of Nebuchadnezzars reign and government , of his acts abroad and at home , and of Gods dealing with his people in the time of this their seventy yeers captivity . Were not Daniel and Ezekiel extant , wee should have such a great losse as the world could not tel how to repair it ; the acts of Gods dealing with his Church and people in that seventy yeers , would be swallowed up in a Chaos of darkness .

3. You shall see for what sins God subverteth and overthroweth Kingdomes and States . In this Prophet you shall find , that the Lord doth ruine glorious Churches , great Cities , mighty Kingdomes , men of great renown , families and posterities , and the particular sins for which he doth it ; Namely , for false worship , Idolatry , injustice , uncleannesse , prophaning of his Sabbaths , contempt of his Word , abuse of his Prophets , and sins of that nature . So that as it is , Prov. 21.30 . There is no wisdome , no counsel , nor understanding against the Lord . God will overthrow even Kings and their Councels , Kingdoms with their Nobility and Gentry , with their Magistrates and people ; God will overthrow them when he once sets upon such a worke , such a designe : There is no standing out against him .

4. You shall see here also the different carriage betweene the godly and the wicked , in times of Judgement . When judgements are abroad in the world , the inhabitants of the earth should learn righteousness ; but wicked men they grow more active against God , more impudent , more desperate and hard-hearted ; they combine and plot together to roote out the righteous : this you shall see in this Prophecie . And for the godly , you shall finde that when judgements are neare and upon them , they are mourning in secret , they get together , they that feare God speake often one to another ; they fast , they pray , they redeeme the time , they worke out their salvation with feare and trembling , they give God no rest , they will be at it at midnight : In a word , you shall finde the carriage of the godly to be exceeding contrary to the carriage of the wicked .

5. Here you shall find Gods new Covenant , wherein you shall see the riches of free grace , God doing all , both making the Covenant and performing it , both commanding and giving what he doth command unto your soules .

6. You shall finde that this Prophet is an Evangelicall Prophet , for he points at Christ , he will shew you where he is , he will lead you to the Temple , where you shall see Christ with his line in his hand , and measuring out a Temple for the times of the Gospel , measuring of his worship , his worshippers , and all that doth concerne the new Jerusalem . Much of Christ will be found at least in the conclusion of this Prophet .

7. You shall have a lively representation of the uncertainty of all things , and of all conditions in this world . In Lament. 4.12 . it is said there , that the Kings of the earth and all the Inhabitants of the world , would not have beleeved , that the adversary and the enemy should have entred into the gates of Jerusalem . None thought , none of the Kings of the earth , none of the Kings of Israel beleeved that ever Jerusalem , which was so fortified by mountaines round about , should be taken by the enemy : But you shall see in this Prophet , that even Jerusalem , the Citie of God , the Temple that was the glory of the world , and Sion the perfection of beauty , they are all laid wast : Neither Prince , Priest , Prophet , Nobles , nor any are spared , but all are destroyed , all are carried into captivitie , all are brought under , the sonnes , the precious sonnes of Sion are carried away into Babylon . So that there is no place , no condition , no prerogative that can priviledge any from the hand of God where once sinne is come to a perfection . Prov. 14.34 . Righteousness exalteth a Nation , but sinne is a reproach to any people . Let them be Jewes or Gentiles , let them be Kings , Priests , or Prophets , when sin is growne to a height , then the wrath of God comes to a perfection , and God will lay a Sion wast , God will raze a Temple , God will carry a Iehojakin , a Zedekiah , Prince and Prophet , Priest and People into captivitie . Is Sion gone ? is the Temple razed ? is Ierusalem laid in the dust ? What confidence then can any Kingdome , can any Citie have ? Let not England , let not London be secure . Feare and Tremble . Repent of sinne . Take heed of provoking God . Looke beyond the Kingdomes of the earth . Looke up to heaven , and make sure of that Kingdome which cannot be shaken , which cannot be taken from you . Thus you have some of the benefits that are to come by this Prophet .

We are now to fall upon the generall division of the Prophecy .

In this Prophet you have , 1. The Preface ; wherein is contained Gods appearing to Ezekiel , his calling of him and strengthning of him in his office ; And these are laid downe in the three first Chapters . 2. You have the Prophecy it selfe ; wherein you have these foure things . 1. The destruction of the Iewes by the Babylonish captivitie , with the causes thereof , viz. their sinnes . This is laid downe in the next 21. Chapters . 2. Threatning of judgement and destruction to severall Nations that had insulted over the people of God , being carried away captive , and the hand of God being upon them : these were the Ammonites , the Moabites , the Edomites , the Philistines , the Assyrians , and Babylonians : And this he doth from the 25. to the 33. Chapter . 3. Sharpe reproving of the Iewes for their iniquitie , for their hard-heartednesse , for their not improving the hand of God upon them ; & exhorting them to repentance , he tels them of freedome , some mercy and deliverance ; and after that againe of affliction and trouble that shall befall them : And this he doth from the 33. to the 39. Chapter . 4. A typicall Prophecy concerning Christ and spirituall freedome through him ; laid downe in the vision of the new Temple , and of the new Ierusalem , from the 39. Chapter to the end ; wherein there will be many glorious things made knowne in due time .

Thus you have the generall division of the Prophecy .

To come to the Chapter . Ver. 1 , 2 , 3. Now it came to passe , &c.

In this Chapter you have : 1. Ezekiels first vision , from the fourth verse to the end of the Chapter . 2. In the three first verses you have : 1. The time , what yeare , what moneth , what day this vision was , ver. 1 , 2. 2. The place ; 1. generall , the land of the Chaldeans ; 2. particular , by the river of Chebar ; ver. 3. 3. Together with this , you have the occasion ; his being there among the Captives . 3. The subject of this Vision , Ezekiel . Described ; 1. From his office ; a Priest . 2. From his parentage ; the sonne of Buzi . 4. The Author of this Vision ; God . I saw visions of God ; such visions as came from God .

Now it came to passe , &c.

Now ] The word in the Originall is And ; And it came to passe . It seemes a strange beginning of a booke ; especially when it referres to nothing said or writ before . There are many of the books of sacred Writ begin on this manner ; as Exodus , Leviticus , Numbers , Iosuah , Ruth , Samuel , Kings , and divers others . In historicall books , it may note the series , connect things antecedent with things consequent : but in propheticall books , it cannot note or make a connexion with things foregoing . Jonas begins his Prophecy so , and what was the antecedent to make up the connexion ? Here is the Quere , and difficultie , why the Prophet should begin his book on this manner , And it came to passe .

Some satisfie the doubt thus . They make it an idiome or proprietie of the Hebrew tongue , to begin books with this particle , And , or Now ; and so they make nothing of it . But surely this is not all , there is something wrapped up in this Now , or And , Van. which may be of instruction and use to us .

Now , or , And it came to passe . The Prophet doubtless was meditating upon the condition he was in ; meditating of the condition that he had been in . Time was that we were at Jerusalem , that we went with joy to the Temple , to the solemne Assemblies , that we heard the voyce of God , that we saw his glory , his beauty , his power and his strength there : Time was that we had communion with the Saints ; that we sung songs of Sion together with chearfulnes and with joy ; we had precious Ordinances , honourable Sabbaths , Sacrifices that did cheare our hearts , and seale up pardon of our sinnes to us , and intimate the good will of God in Christ to our soules ; wee sate under our Vines and under our fig-trees , and were in safetie . But now , now we eate the bread of mourners , wee drinke our own teares ; Now wee are deprived of all Ordinances , stript of all our comforts ; wee are sold into the hands of enemies , wee are become captives to a heathen Prince ; our bondage is grievous , and must continue seventy years . It is the fruit of our sinne . God is righteous in all his judgements , and if we willingly accept the punishment of our iniquitie , he will in wrath remember mercy , regard us in our low estate , he will sweeten and sanctifie our captivitie to us .

Such thoughts as these were in the breast of the Prophet . And I incline the rather to thinke so , because it was upon the Sabbath day ( as I shall shew you afterwards when I come to open some things that follow ) when he was meditating on this manner . Also you shall finde in Scripture relatives used without antecedents ; as Psal. 87.1 . His foundation is in the holy Mountaines . Here is a relative without any antecedent , yet the antecedent is supposed , and easily found out . His foundation , whose foundation ? the foundation of the Temple , the foundation of the Citie is in the holy Mountaines . The Scripture doth sometime lay downe things relatively and conjunctively , when the antecedent may be supposed and found out with a little inquiry . So here , And it was thus and thus with the Prophet , he was meditating , there was the Word in his bosome , and the particle And connects that with this Word of God revealed to him and exprest by him .

Hence then take this note : That the hearts of the servants of God are exercised with thoughts of Gods dealings with the Church and themselves . Their thoughts are better exercised then the world thinks . Ezekiel here had his thoughts busied about his former and present condition , his heart was exercised that way . I have other meate to eate ( saith Christ ) then yee know of ; So the Saints , they have other meat , other thoughts to feed upon then the world takes notice of ; It is oft unknown how their thoughts are exercised . Eli thought Hanna madde when he saw her lips goe ; but her heart was better employed then he fancied . Many thinke Gods people melancholy , and not worthy of their company , they are but heavy pieces , when their hearts are in heaven , and they are at solid and serious converse with God . You have an expression to this purpose in Cant. 1.2 . Let him kisse me with the kisses of his mouth . The Spouse had not spoke of her Beloved before . It is a strange speech to begin thus ; Let him kisse me with , &c. Who should kisse her ? here is no mention of Christ , no mention of God , no mention of any before , but on a suddaine , Let him kisse me with , &c. Though Christ had not been mentioned by her lips , yet Christ was deep in her thoughts , and in her desires , shee had meditated on Christ before , and so breakes out into this speech , Let him kisse me with , &c. And Ezekiel having his heart meditating , and taken up with the thoughts of his former and present condition , of the Church in generall , of Gods wrath to them , and Gods mercy in the middest of his wrath , breaks out , And , or now , in the thirtieth yeare it was so and so .

This then instructs us what is the practice of the choice Worthies of God , their hearts are meditating and taken up with divers things that the world is not aware of . It is good for us to be in meditation this way : Isaac he went out to meditate in the evening , and while he was meditating cometh Rebekah , the desire of his soul ; and the Prophet being in that posture , hath visions of God to cheare his soul , and the souls of his people . If you would be meditating , you may see heaven opened , and God coming down into your bosomes .

In the thirtieth yeere .

This time doth trouble Interpreters very much ; It is not said in the thirtieth yeere of what , or of whom , but barely in the thirtieth yeere . Here is an uncertain Chronologie , which makes a difficulty in the Prophet .

1. In the thirtieth yeer ; not the thirtieth yeer from the Jubilee , as some do make it , for the fifth yeer of Jehoiachins captivity corresponds not with the thirtieth from the Jubilee ; for as Junius , and some others ( that take pains in searching out the truth herein ) do observe , that falls in but with the ninth yeer from the Jubilee ; therefore we let that pass .

2. In the thirtieth yeer . Some make this to be the thirtieth yeer of his age , the Prophet was thirty yeers old , and then he began to prophecy . But this is not the practice of the Pen-men of Scripture , to compute the prophecies from their own age and birth ; and there is good reason for it , because prophecies and things that do concern the good of the Church so neerly and so much , do receive witness and strength from the time wherein they are extant , and those times must not be particular times , times of particular men that are not known , but the times must be such as arr known to the world , that all may be convinced the thing was done at such a time : now the birth of one that afterward was to be a Prophet , is not like to be a time so noted in the world , that the world then should take notice that Ezekiel was born , and did begin the computation of his prophecy from thence . It is not like therefore that this should be the meaning of the thirtieth yeere ; If so , he would have said in the thirtieth yeere of my life .

3. In the thirtieth yeer . That is , in the thirtieth yeer since the Law was found in Josiah his dayes , and since that great Passeover which was kept by him . In the 2 King . 22. there is mention of finding the book of the Law , and in Chapt. 23. of the great Passeover , and this was in the eighteenth yeer of Josiah his reign , verse 33.

Now if we compute the time from the eighteenth yeer of Josiah , it doth amount even to the thirtieth yeer in which our Prophet had his vision , and began his prophecy : For Josiah reigned thirteen yeers after this ( as you may observe in the Story ) hee raigned thirty and one yeers in all , 2 King . 22.1 . and then Iehoahaz his son raigned three moneths , Chapt. 23.31 . then Iehoiakim reigned eleven yeers , vers. 36. and Iehoiachin his son reigned three months before he was carried captive into Babylon , 2 King . 24. and five yeers of his captivity was past when Ezekiel began his prophecy . So then take the thirteen yeeres of Josiah , the eleven yeers of Iehoiakim , there is twenty four , then adde the five yeers of Iehoiachins captivity , that makes twenty nine , and then tahe three moneths that Iehoahaz reigned , and the three moneths that Iehoiachin reigned before hee was carried captive , it makes up twenty nine yeers and six moneths , therefore saith he in the thirtieth yeer , it was the thirtieth yeer current , and so I●positors do for the generality put it .

And whereas some would have it to be the thirtieth yeer of the ●haldean account ; it being according to them thirty yeers from the beginning of that Monarchy from Nebuchadonosor , ( as some call him ) who was the father of this Nebuchadnezzar the great , that carried away Iehoiachin into captivity : If it were the thirtieth yeer of that Monarchy , it falls in with the thirty yeers since the eighteenth of Iosiah , wherein the Law was found , and the Passeover kept ; so that these two may stand together , and there need be no jarring between Interpreters for this time .

In the fourth moneth . It was not the Moneth Tebet or Thebeth ( as some will have it ) which answers to that we call Ianuary ; but the moneth Tamuz , or Tammuz , that which answereth to part of Iune and part of Iuly ; ( about the time we are now in ) for the Iewes were to reckon their moneths from April , as Exod. 12.2 . This shall be the beginning of moneths , it shall be the first moneth of the yeer to you ; that moneth was Abib , Nisan , or Nissan , and answereth to part of March , and part of April ; now from thence this is the fourth moneth , and falleth in with the latter end of Iune and beginning of Iuly .

In the fifth day of the moneth . This I finde some do make to be the Sabbath day , and it is very probable that it should be so ; for Chapt. 3.16 . hee saith , that at the end of seven dayes the Word of the Lord came unto him again . Hence they collect , that it is not likely that God would step over the Sabbath day , and give Ezekiel visions upon another day , and not upon that ; for if Ezekiel had had his visions upon another day , the people should have been destitute of all the benefit , they were so imployed in their works of building and planting , and other accommodations for a captivity , that they had no leasure to resort unto Ezekiel upon a week day ; therefore they strongly conclude , that it was upon a Sabbath day , in the latter end of the week .

From hence observe :

1. That that time is not considerable wherein the Law of God is out of date ; the time was reckoned here from the eighteenth yeere of Josiah , wherein the Law was found . It was lost in Manassehs and Amons dayes , till the eighteenth yeere of Josiah , when being found , it was brought forth for the comfort and instruction of the people , for the worship and honour of God , and from that punctum the Spirit of God reckons the time , and begins the account . When Gods Law is out of the way , and his Worship down , that is no considerable time at all in the eye of God . Parties that are in the dark , or dead , wee do not reckon of their time . One converted in his old age , said , I have been long in the world , I have lived but a little time , meaning , since hee was converted , the time before was incomputable ; The widow that liveth in pleasure , the Apostle saith , is dead while shee lives , 1 Tim. 5.6 . and the world is dead that hath not the Law , the place is dead that hath not the Ordinances of God ; so long they have been , but they have not lived , they have not measured time ; and therefore the Spirit of God fixeth the account at the finding of the Law .

2. The things here not being specified , but left undetermined , that God would have us observe the remarkable passages in Church and States when they fall out , not one or two , but many , or all the chief : as the eighteenth yeer of Josiah , when the Law was found , when that great passeover was kept , when he and the people of God entred into a solemn covenant with God , when the great reformation was made among them , such great acts were taken notice of ; as also the changes in Babylon , when the Chaldean Monarchy began , when Nebuchadnezzar was put into the Throne , and his head lifted up above others . God would have us take notice of the chief acts of his mercy and providence at chief times . Hosea 14.8 . Ephraim shall say , What have I to do any more with Idols ? There will be a great alteration ; then it will be a remarkable time , said God , I have heard him , and observed him , and then followeth , Who so is wise , and he shall undrstand these things , prudent , and he shall know them .

Now is a time of memorable emergents , and they should be considered , the famous things of 1640. 1641. ought to be had in everlasting remembrance : a triennall Parliament , resurrection of Religion , Law and Gospel were found again , Reformation begun , Protestation and Covenants taken , the Kingdomes united here , and forain ones shaken in pieces .

3 This makes for the truth and strength of our Prophets visions and prophecy ; for when exact particular times and places are set down , that things were done in such a yeer of such a King , such a moneth , such a day of the moneth , it addes weight to an ordinary History ; and when the Spirit of God shall so punctually determine the time to a yeer , a moneth , a day , it is a strong seal to the truth of the visions and prophecy .

4. See here ( from the fifth day , ) that God hath a speciall care of his Sabbaths , and of the spirituall good of his servants . Of his Sabbaths , that they shall not lie in the dark , when they are in Babylon God will open heaven and appeare to a Prophet , and give him visions upon a Sabbath day . God will do it too upon a Sabbath day , that so the people which were in a sad condition , that laboured now in Brick and Clay again , that were building , planting , taken up with secular affaires , might have a seasonable opportunity for the good of their souls . The Sabbath was made for man , for the good of man , and they found it so . Though they be in Babylon , they shall have a Prophet , they shall have visions , and visions upon a Sabbath day , when they have liberty and opportunity to come to the Prophet to be instructed in these visions without prejudice to their Callings .

Ezekiel 1.1 , 2 , &c.

( As I was among the captives by the river Chebar ) that the heavens were opened , and I saw visions of God .

In the fifth day of the moneth ( which was the fifth yeere of Jehoiaxhins captivity . )

The Word of the Lord came expressly unto Ezekiel the Priest , the sonne of Buzi , in the land of the Chaldeans , by the River Chebar , and the hand of the Lord wast here upon him .

As I was among the captives by the river Chebar .

HEre is the place mentioned where the Prophet was , and the occasion of his being in it .

Among the captives .

The originall s , in the middest of the captivity , the abstract being put for the concrete , captives for captivity : and this is ordinary in the Scripture ; as circumcision for cirumcised , Phil. 3.3 . Election for Elected , Rom. 11.7 . the election hath obtained , that is , the elected , and here , in the middest of the captivity , is , in the midst of the captives .

In the middest , is not to be taken Geometrically and strictly , as if he were exactly in the middest of them proportionably every way considered ; but in the middest is to be understood , among the captives , they were captives , and so was he : As Josh. 7.13 . There is an accursed thing in the middest of you , that is , amongst you .

By the river Chebar .

This is the particular place ; The notes upon your quarto Bibles , do say , that this river Chebar was part of Euphrates . Rabbins and others say it is Euphrates it self . But if it were Euphrates , why should the Spirit of God change that name which was known , and take a name which was unknown ? Surely the Spirit of God would have said Euphrates ; and not Chebar . If it be a part or channel of Euphrates , why kept it not one of those names that is mentioned , Gen. 2. Gihon , Pison , Hiddekel ? Gihon it cannot be , for that river runneth toward Ethiopia ; Hiddekel it is most likely to be which lyeth in those parts , but that river kept its name , and was not changed , as appeareth , Dan. 10.4 . where it is said , He was by the ●iver Hiddekel : if Pison be it , some reason must be given of deserting that name , and imposing one new and unheard of . Interpreters therefore conceive this Chebar to be a river of it self , rising from the mountain Masius , ( running through Mesopotamia ) and emptying it self into Euphrates , at a place where is a Town called Chebar , whence the denomination probably may come ; but rather it is called Chebar , because of the plenty of waters that are in it , and for the plenty of grasse that is upon the banks thereof .

Neer this river had the Jewes their habitation , and they were placed together . Chapt. 3.15 . I came to them of the captivity , that dwelt by the river Chebar . Here they were placed , because the Jewes were odious to the Babylonians , as of old they were to the Egyptians , and dwelt distinct from them ; In Salmanassars time , when the ten Tribes were carried into Assyria , they were put in Halah , and Habor , by the river of Gozan , 2 King . 18. The Rabbins call this river Sabbation , the Sabbaticall river , because it flowed not , but desisted from its ordinary course upon the Sabbath day ; and Josephus saith , that it was certain this river did constantly forsake its course upon the Sabbath day ; God thereby miraculously intimated to them , that he would have them keep a Sabbath , though in a strange land . These captives were fixed by Gozan , or by Chebar , which is the particular place ; the next is the generall place , the land of the Chaldeans .

Chaldea was the countrey of Abraham , hee went from Vr of the Chaldeans , Genesis , Chapt. 11. verse 31. and Stephen calls it Mesopotamia , Acts 7.2 . Abraham was in Mesopotamia before hee dwelt in Charran . It lay on the north of Chaldea , between Euphrates and Tygris ; in verse 4. it is said , Abraham came out of the land of the Chaldeans , and dwelt in Charran : these two , Chaldea and Mesopotamia were promiscuously taken , sometimes being neer together , and sometimes distinctly . The chief city in Chaldea was Babylon now called Bagdat , from Baga , which in Arabick signifieth a garden , because it stood in a pleasant place , and had many gardens in it ; it was built by Nimrod , that mighty hunter , the first King that ever the world had ; when the tower in it was built up , nine thousand one hundred threescore and four paces from the ground , which is above nine of our miles , then it pleased God from heaven to confound their language , Quia ibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of one made threescore and twelve , hence was it called Babel , Gen. 11.9 . because God there confounded the language of all the earth , and their work together .

This countrey was called the land of Nimrod , Mic. 5.6 . Quae excussit . and the land of Shinar , Gen. 10.10 . which signifies shaking , because it shook their language , and scattered the people inhabited it , out of the land : It is branded by Zachary for the dwelling place of wickednesse , Zac. 5.11 . Out of this land of Chaldea , it is conceived by some , came the three Wise men , who offered the gifts to Christ ; for the Chaldeans were the chiefest Astrologers , and exactest Astronomers that were in the world , as you may observe , Dan. 2.

These Chaldeans were a martiall people , very cruell , Jer. 6.22 , 23. A people cometh from the North countrey , and a great nation , Jer. 50.41.42 . they shall lay hold on bow and speare , they are cruell , and have no mercy , their voyce roareth like the Sea , &c. They were polluted with abominable Idolatries , superstitions , sorceries , inchantments , and all manner of prophanenesse ; into this land , and among this people , did God bring the Jews , who had been so dear to him .

Babylon was the seat of the chiefest and greatest Monarch of the earth , thither came a continuall conflux of people from all parts of the world , to whose scornes and wrongs the Jewes were daily exposed ; they said , These are the holy people , these are they come out of the holy land , come and sing us one of the songs of Zion ; and so prophane was Belshazzar , as that hee took the holy vessells to quaffe and carouse in : into this land were they brought , and the godly were constrained to heare and see the blasphemies and abominations that were amongst them , and to beare the scornes and frownes of all commers .

Thus have I opened to you the particular place , by the river Chebar , and the generall place , the land of Chaldea .

Let us see now what observations will arise from hence :

1. Observe , that God is not tied to places ; let the place be never so holy , let it be the holy Land , the holy City , the holy Temple , God is not tied unto either of them , but hath his liberty to work and manifest himself where he pleaseth , even in Babylon . The Rabbins have a rule goeth for truth amongst them , Nunquam Spiritum sanctum extra terram sanctum prophetis 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 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Inhabitants of Jerusalem had polluted the holy City , prophaned the holy Temple , and defiled the holy Land with their Idolatries , and other wickednesses , then God departs , pitcheth his Tabernacle elsewhere , and powreth out his Spirit in Babylon . God is not tied to places , he can in a dungeon , 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 , ה a 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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 onely 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 mercie ; 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 .

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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ssendo fuit , om i●o fuit , fiendo factum est . the Word of the Lord by being , hath been , or , hath altogether been , had much being in me . Besides the visions I saw , there was a reall communication of truths to my understanding ; evident and expresse commanands from God came unto me , and it came so , as it had entrance and abiding in me : Accurate factum est , there was an accurate and reall work of it upon me , and in me . Prov. 3.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep sound wisdome ; the word for sound wisdome in the originall is , that which is essence or being ; intimating , that all other things are nothing ; and the Word of God that hath only substance and being in it , making substantiall where it comes , and so here it gave being , and was an ingraffed word in the soul and heart of the Prophet ; so that the meaning is , the Word came with that evidence and clearnesse unto mee , that I could not withstand it , it had such entity and substance in it , that it made me of a common man a Prophet .

And the hand of the Lord was there upon mee . ] The hand of the Lord is taken in two senses , especially in Scripture :

1. For judgement , or punishment , so you have it , Acts 13.11 . speaking of Elymas the Sorcerer , saith Paul , The hand of the Lord shall be upon thee , and thou shalt be blind ; Gods hand was upon Elymas , and he was stricken blind for perverting the Deputy . In this sense it is not taken here .

2. The hand of the Lord is taken for prophecy : When the Lord doth come upon the sons of men , and stirs up their spirits to prophecy , that is the hand of the Lord .

But yet this is not all : It noteth the vertue and power of the Spirit of God which came upon the Prophet ; not shaking , disturbing , and throwing of him down , as some Rabbies conceive , but changing , comforting , elevating and exciting the spirit of the Prophet to see divine mysteries ; and notes also , that efficacy and power which did set on the Word upon the heart and conscience of the Prophet ; that power which did subdue all opposition , carnall reasonings , and remove all impediments whatsoever stuck upon the heart of the Prophet , and hindred him in that work which God would have him to undertake ; It is this hand of the Lord that makes the Word mighty , spirituall , lively , according to that in Hebr. 4.12 . the Prophet felt the intrinsecall vertue of this hand , the Spirit of God in his own heart ; it was a quick and lively word unto him . This intrinsecall vertue of the Spirit , if it reached not the Prophets hearers , yet it abode in the prophecy , and it remains an efficacious prophecy to this day . It 's worth inquisition , what the vertue of the Spirit is , expressed here by the hand of God .

There are three things in it : The hand is 1. Symbolum roboris . 2. Index veritatis . 3. Instrumentum operationis .

1. The hand is Symbolum roboris , the Type or Embleme of strength ; therefore of a strong man , we say he is a man of his hands , that is the symbol of his strength : So the Spirit of God is a Spirit of strength , the hand of God notes the strength of God , and the Holy Ghost is the power and strength of God . Luke 1.35 . The Holy Ghost shall come upon thee , and the power of the Highest shall over-shadow thee : And greater is he that is in you then he that is in the world . The Spirit of God that is in the hearts of his children , he is of more strength then Beelzebub , the prince of Devils , and god of this world .

2. The hand is Index veritatis , the hand or finger doth shew a thing ; If you would have a man goe this way or that way , you shew him or point him with the finger , you direct him with your hand : Salomon , Prov. 6.13 . speaking of the wicked man , saith , He teacheth with his fingers , that is , he shewes others by his hand to do wickedly ; the Spirit of God is Index veritatis , this hand of God doth shew you the truth , 1 John 16.13 , 14. He shall shew you , saith Christ , things to come , He shall take of mine and shew it unto you ; It is the Spirit of Christ , this hand of God that sheweth you all things ; you will never know truths till this hand point to them , and teach you : you may have notions in your head , and guessings in your spirits and bosomes , but the reality and certainty of things will never be attained to , till the spirit of God acquaint you with them .

3. The hand is Instrumentum operationis , the instrument of action ; men do all by the hand , therefore it is called the Organ of organs by the Philosopher . So the Spirit of God that doth all , Zach. 4.6 . Not by might , nor by power , but by my Spirit : I will do all by that , saith God : It is the Spirit of God that doth convince ; it 's the Spirit that doth convert ; it 's the Spirit that doth dictate and inspire godly men ; it 's the Spirit that sanctifies ; it 's the Spirit that leads into truth , that comforts ; the Spirit is the great agent , the hand of God by which God doth all his works . It was the Spirit that moved upon the face of the waters at first ; the Spirit of God was the agent in the work of creation , and the great agent in the work of redemption and salvation .

These phrases being thus opened , observe hence :

1. That the Prophet received what he delivered to them from God ; The hand of the Lord was there upon me , and the Word of the Lord came expressly . The Prophets must deliver to the people what they receive from God , and not what they bring of themselves : They must not bring their own visions , their own conceits , what seemeth good in their own eyes ; but they must bring the Word of the Lord to the people ; They must not speak according to the humours of the people , as they move them , as they would have them , but they must speak as the Spirit of God moves them , as God will have them : 2 Pet. 1.21 . The holy men spake as they were moved by the Holy Ghost : 1 Cor. 11.23 . and Paul saith , What I have received of the Lord , that I deliver unto you ; he would not deliver any thing he had from the world , or from himself , but , what I received from the Lord that I deliver unto you . Ministers they are Gods Seeds-men , and they must have their seed from God , else they will sow tares .

2. It is of much concernment for Ministers , to see they have a good and clear Call to their Ministery . Ezekiel here stands much upon it ; I saw heaven opened , I saw visions of God , and the Word of the Lord came expresly to mee , and the hand of the Lord was there upon mee . Here were strong evidences of his Call to the work he was to go about . Ministers are to be the mouth of God to the people , and the mouth of the people to God , both are weighty businesses ; they deal about the eternall truths of the eternall God , your immortall souls , and the everlasting condition of them . The glory of God is concredited in a great measure unto them ; the great things of the Kingdome of Christ are put into their hands , to dispense as God shall move , and give them opportunity . Had they not need therefore to see to it , that their Call be right , and to make it out strongly and clearly , that God hath sent them ? If they can clear it up that God hath sent them , they may expect his assistance , his blessing , his protection and successe in their labours . How ever things prove , this will be their comfort in the midst of opposition , reproach , persecution , hazard of liberty and lives , I was called of God , I am in his work , in his way , he brought me into his Vineyard , hee will stand by mee , I will go on , let him do with me what he pleaseth . The clearnesse of a mans Call will add much comfort to a mans spirit in a black day ; it makes conscientious , pitifull and painfull ; a Ministers call being evident , the peoples consciences will be satisfied , will receive his doctrine ; then will they look upon him as their Pastor and Teacher , reverence him for his works sake , and are likely to receive much good by him : Whereas otherwise , if the Calling of Ministers reach no higher then a Patron or Prelate , there is seldome any good comes either to Ministers or people ; therefore it concernes them to look narrowly to it , that their Calling be of God , cleare and strong to themselves , else they cannot make it out to others ; neither shall finde that comfort , nor do that good which otherwise they might .

3. That in corrupt times , when Religion , the 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 onely 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 onely with Law and Gospel , with the Word of God , but that they come with the very hand , even the Spirit and power of God ; for all the efficacy and good done , is by the Spirit . If a Minister come and bring the letter onely without the Spirit , what evidence will there be to his owne soule , of the certaintie of those things whereof he speakes ? How will he be able to see into the spiritualnesse of them , to know that they are of God , and that they are to be commended to the people in the name of God , when he wants the Spirit of God to discerne them himselfe ? What prevalency can there be in the hearts of hearers , when the Minister comes not with demonstration of the Spirit ? What bottome is there for the faith of men , where there is the wisedome of words , without the power of the Spirit ? The hearers get most good when Gods letters come to them not without his seale , evidencing they are his letters . Hence saith Paul , 1 Cor. 2.4 , 5. My preaching was not with inticing words of mans wisedome , but in demonstration of the Spirit and of power , that your faith should not stand in the wisedome of men , but in the power of God . Then doth the faith of hearers stand in the power of God , when the Ministers come with evidence and demonstration of the Spirit of God .

Last of all , From these three verses generally considered , observe ; That when Gods servants are in deepe afflictions , then are usually brought in the sweetest consolations . Here is Ezekiel taken out of his own Countrey , deprived of his estate and friends , of the Temple , of Gods Ordinances and solemne Assemblies , and of all the sweet and good that Jerusalem afforded : He is brought into Babylon , he is a captive there , he is solitary now by the River side , he was in a distrest and forlorne condition . What man here would be in Babylon now , and not think himselfe very miserable ? When Ezekiel was in this condition , heaven is opened , visions are seene , God speaks expresly unto him , the hand of the Lord is there upon him . So that you may see , when we are in deepe 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 , M rs . A. G. and in that travell whereof shee dyed , who had been sometime in darknesse , and having much sought God and waited for the revelation of his countenance , when shee was almost spent in her travell and come neare her end , upon a suddaine shee sprang up and fixing her eyes towards heaven , said , He is come , he is come , he hath kissed me with the kisses of his mouth ; his love is better then wine ; I will not 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 onely in the world , but specially in the Church is his active providence , preserving , & destroying as seemeth best in his owne eyes , so that nothing is done there rashly , or without his will ; nothing otherwise , sooner or later then he hath decreed ; all creatures , actions , events , come under his will , rule , and power .

2. By a representation of Jesus Christ , the Judge and Governour of this world , who is the brightnesse of the glory of God , and the expresse image of his Person ; and this from the 22. verse to the end of the Chapter ; as the other is from the 4. verse to the 22.

This glory of God is presented to Ezekiel in this Vision , for these ends :

1. To breed in him an high reverence of divine Majestie . The sight of great and glorious things doe awaken our dull , heavie , sensuall spirits : naturally we are indifferent to the things of God , and unlesse something transcendent and glorious be presented to us , like Gallio we care little for other things : therefore in Exod. 19.16 . when the people saw the lightning , and heard the thunder , when God came downe upon the Mount in that glorious manner , this awakened them , and bred an awfull reverence in them of divine Majestie ; All the people that were in the Campe trembled .

2. To prepare and fit him for entertainment of what God should speake unto him . We are not alwayes in a frame to heare God speake , there are great distempers in our spirits : you have all experience enough of the truth of this : therefore it is said , Psal. 46.10 . Be still and know that I am God ; Be still , let not your spirit be in a rage , taken up with the world , the cares , feares , pleasures , and businesses of it , be not parling with a lust , but be still and know that I am God .

3. It is to incourage him to his work , and to frame his spirit to a ready execution thereof . Ezekiel was to enter upon a heavie taske , he was to deale with the stubborne Jewes , a rebellious people . He knew that Jeremiah had preached 35. yeares , and other Prophets in times better then he was in , and little or no good had been done upon this hard-hearted people . Therefore lest Ezekiel should be discouraged , that his heart might not faint , but be quickned to the worke , the Lord doth shew him his glory in these Hieroglyphicks , his glory in these creatures , his glory in his Sonne , that so seeing the glory of God , he might be warm'd , oyl'd , and incourag'd to run about this worke . For the sight of glory is potent with a gracious heart , to make it active for God . We cannot ( says Peter and John in Act. 4.20 . ) but speake the things which we have seene and heard . Joh. 1.14 . Mat. 17.1 , 2. Now they had seene his glory as the glory of the onely begotten Sonne of God . They had been in the mount , seene Christ transfigured , and his face shine as the Sunne . And having seene his glory and heard his voice , this incouraged them , notwithstanding all difficulties , to be active for him . This was Gods way to appeare to his servants , to incourage them to the worke he would set them about . Exod. 3. God appeared to Moses in a burning bush . To Joshua in a vision like a man with a sword in his hand . Josh. 5.13 . 2 King . 6.17 . Act. 10. To Elisha by horses and chariots of fire . Peter being confirmed by a vision of a sheet let downe from heaven , goes and preacheth to the Gentiles . And Ezekiel here hath vision upon vision , that so being strongly confirmed , he might not feare the faces of Jewes or Babylonians , but proceed with life and spirit about the worke he was sent .

Note : The sight of Gods glory is very efficacious upon the spirits of men . If God let out his glory , it will worke strangely upon good and bad . When they came to apprehend Christ , saith he to them , Joh. 18.6 . I am he . It is conceived that Christ let out some glimpse of his glory , this did so astonish them that presently they recoyled , and fell to the ground . Isaiah when he saw the glory of the Lord , Isa. 6.5 , 6. he cryeth out , Woe is me , I am undone , I am a man of uncleane lips , and I dwell among a people of uncleane lips . And then God manifesting his glory so farre for his good , that his lips were touched by an Angel ; Now Lord ( saith he ) here am I , send me , I am ready to goe , though it be on a message of death , though it be to root up Nations and Kingdomes . So it was with Job , I have heard of thee ( saith he ) by the hearing of the eare , Job 42.5 , 6. but now mine eye seeth thee , ( that is , thy glory ) Wherefore I abhorre my selfe in dust and ashes ; I will speake no more against God , I will doe whatsoever thou shalt command or expect at my hands . So Isa. 40.5 , 6. The glory of the Lord shall be revealed , and all flesh shall see it together : And what then ? All flesh is as grasse , and all the goodlinesse thereof is as the flower of the field . There is no greater or more efficacious way , to take off your hearts from the creature , Videnti Deum omnis creatura est angusta . then to behold the glory of God . There was no man that ever saw the glory of God , but he looked upon the creature as nothing afterward .

I looked , and behold , a whirlewind came out of the North , &c.

In this Verse we have the first part of the vision , and it is of a Tempest ; A whirlewind is a sudden wind , which takes up what is obvious , and carrieth it in a circular motion , wheeling it about , and hurling it here and there . Theodoret calls it the blast of a storm ; the Septuagint a wind which takes away trees , houses , lesser things , A Lapid . and disperseth them . Some have been eye-witnesses of whirlewinds in Italy , which have taken away stabula cum equis , stable with horses , carried them up into the aire , and dashed them against the mountains ; so mighty are these whirlewinds in some countreys .

Out of the North.

The Northern winds are very piercing ; and if we respect the Prophet in this whirlewind , it was to purge the aire , that the visions might be clearer and more conspicuous to his eyes , and himself better disposed to the reception of them ; Bacons Naturall History . for Southern winds make the humors fiuide , and the body heavie , they relax the sinews , and prejudice the motions of the man : But Northern winds shut up the humors , consolidate the parts of the body , intend the spirits , make man more lively , fit to receive and do .

But there is something else in this North-wind ; great difference there is among Expositors concerning this vision , and no man almost knoweth where to fasten ; what I conceive to be the truth you shall have .

By this whirlwind from the North , is meant Nebuchadnezzar , with his army that should come and besiege Jerusalem . Jer. 1.13 , 14. this is set out under the representation of a seething pot ; I saw ( saith he there ) a seething pot from the face of the North ; ( so the Hebrew is ) and what is that ? Out of the North an evill shall break forth upon all the Inhabitants of the land ; The evill is , The Families of the Kingdomes of the North shall come against Jerusalem , vers. 15. There is the evill ; the Babylonians shall come to Jerusalem , and be a wind , a whirlewind , a tempest to it .

Nebuchadnezzar and his Army are compared to a whirlewind , in the sudden rising , swift going , and terrible execution .

1. In the sudden rising , winds ( you know ) rise suddenly . Act. 2.2 . Suddenly there came a sound from heaven , as of a rushing mighty wind , which sheweth that winds do come unexpectedly . Jonah 1.4 . No sooner was Jonah in the Ship , but God sent out a great wind upon the Sea , such a wind should Nebuchadnezzar be , he should come suddenly upon them . Jer. 6.26 . The spoiler shall come suddenly upon thee : Habak. 2.7 . Shall they not rise up suddenly that shall bite thee ? and awake that shall vex thee ? A metaphor taken from a Dog , Serpent , or wild Beast , when a man passeth by the way before ever he thinks of it , the Dog , Serpent , or wild Beast starteth up , bites or stings him , so should Nebuchadnezzar be , ( for he speaks of him in that second of Habakkuk ) he should come suddenly and set upon Jerusalem , and overthrow it as a mighty storm and tempest doth a tree or house .

How could this be sudden , when the Prophets had foretold them of it long before ?

To this I answer , first ; That because they did not believe what the Prophets did foretell , touching Nebuchadnezzar and his destruction of Jerusalem , therefore it was sudden to them , though foretold . Lam. 4.12 . The Kings of the earth , and all the Inhabitants of the world would not have believed that the adversary and the enemy should have entred in at the gates of Jerusalem . Neither King nor people would believe the Prophets , they would not be perswaded that ever an enemy should enter within the gates of Jerusalem , and lay it wast .

2ly . Though they were foretold , though they did believe it , yet because they were not prepared for it when it did come , therefore it was sudden unto them . Luke 21.34 . Take heed , lest by any means your hearts be overcome with surfeiting and drunkennesse , and that day come upon you unawares : though men believe that evill shall come , if they be taken unawares , unprepared , it is sudden to them . So these , either not believing , or not being prepared , though they did believe , the coming of Nebuchadnezzar was to them as a whirlewind very sudden .

2. In its swift going ; The wind is said to have wings , 2 Sam. 22.11 . because of its swiftnesse and speedy motion ; and Ships that are driven by it , are said to be swift , Job 9.26 . And so it is said of the Chaldean horses , that they are swifter then Leopards . Hab. 1.8 . Leopards are very swift creatures , so swift , that Claudian fastens this Epithet upon them , Pardi fulminei , Leopards are as swift as lightening and thunder ; and therefore , Dan. 7.6 . Alexander is compared to a Leopard , because of his speedy conquering the world . Celerity in matters of war is of great moment : And it would do well , that those that are now interessed in it , would make more speed ; for speed doth great things . Alexander being asked the question how he overcame the world in so little time , answered , By not delaying : every opportunity was taken . These Chaldeans and their horses were very swift , and they came with great speed upon Jerusalem , and therein resembled the wind .

3. In its terrible execution : A whirlewind , or any wind which bringeth a tempest , what dreadfull work doth it make ? Houses , Mountains , Trees , Steeples , are shaken and torn in pieces ; what can stand before a tempestuous wind ? You may see the power thereof in 1 King . 19.11 . A great strong wind rent the mountains , and brake in pieces the rocks . The strength of rocks and mountains was weaknesse to the strength of the winds ; those great vessels at Sea , viz. Ships , when a storm cometh , how are they battered and shaken , sunk and split against the rocks ? There is terrible execution done by the winds at Sea and Land , when they are in their strength . So Nebuchadnezzar and his forces were very terrible : Habak. 1.6 . and so on , we may see the terriblenesse of them ; I will raise up the Chaldeans , a bitter and hasty nation ; and verse 7. They are terrible and dreadfull : and verse 9. They shall come all for violence , their faces shall sup up as the East-wind : that wind was most vehement and scorching in Judea , and devoured all that was green ; so did the Chaldeans devoure and destroy all their pleasant things ; they shall gather the captives as the sand . The wind drives great heaps of sand together , raiseth a mountain presently , so should they gather the captives as heaps of sands . Then afterward , verse 10. They shall scoffe at the Kings , and the Princes shall be a scorn unto them , they shall deride every strong hold , for they shall heap dust and take it . No person , no hold can stand before them . In these respects Nebuchadnezzar and his army are compared to a whirlewind , and a whirlewind out of the North.

A great cloud .

Clouds are moist vapours , exhaled from the earth and Sea by the Sun , and condensated by the cold in the middle region , and carried by the winds up and down , this way and that way : they are the bottels of heaven which God doth fill with Wine or Vinegar , with Mercy or Wrath. This cloud here likewise doth represent the same thing again unto us ; Nebuchadnezzar and his army , Jer. 4.13 chiefly , his army . In the Prophets Ezekiel and Jeremiah oftentimes his army and and himself are compared to a cloud , and that in three respects .

1. Clouds cover the face of heaven ; many vapours gathered together , rise up and darken the Sun , and keep from us the comfortable aspect thereof . Ezek. 32.7 . I will cover the Sun with a cloud . The same word that is used for a cloud , doth signifie likewise a multitude , a great company . Ped●tum equ●tumque 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 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 le ts 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 . Vpon 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 .

VERS. 4.

And I looked , and behold a whirlwinde came out of the North , a great Cloud , and a fire infolding it selfe , and a brightnesse was about it , and out of the middest thereof as the colour of amber , out of the midst of the fire .

A fire infolding it selfe , &c.

A Fire infolding it self : or , as the Hebrew word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignis se involvens , Mont. a fire that doth put forth it self , and receive it self into it self ; like unto a wave of the Sea that riseth high , and falleth into it self again : or as in an House on fire , the fire breaks forth strongly , and the flame returns into it self presently . The Septuag. render it bright shining fire , which comes out of a cloud , viz. lightning ; Ignis fulguraens . and how ever some think it not to be meant of the lightning , because lightning goeth straight forth , and never returneth , according to that , Mat. 24.27 . The lightning cometh out of the E●st , and shineth even unto the West , and so doth not infold it self ; yet we have Scripture to confute this conceit : Exod. 9.24 . there was fire mingled with the hail , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word in the originall , fire that doth infold it self : And they that curiously observe the lightning , may find that it doth oftentimes return into it self , and passe ( as it were ) as a ball in the aire , or as wound up into a Globe . But this reacheth not the meaning yet in the Text , A fire infolding it self : Zanchius thinks it rather a fierie globe which remov'd in the cloud , and like Cabbage leaves grow up into themselves , and infolding , make a Globe ; so the flames of this fire turned into themselves , and became a globe ; and it 's probable to be this , because it 's said , there was a brightness round about it , the fiery globe within begat that circular brightnesse , which lightning being transparent could not do ; and the rather it's thought to be this then lightning , because the colour is said to be as the colour of amber , whereas if it had been lightning , that is transient , and the colour hardly observable ; therefore it should seem to be some fixed thing ; I conceive it to be vapours in the clouds , kindling and burning into themselves , the flame turning inward , and making a globe ; Ignis se accendens , Shindl. and thus I find it expounded , A fire kindling it self : and so it is most naturall to the cloud to have vapours in it , which fire and kindle themselves , and burn into the form of a globe . Now what is meant by this fire infolding it self , or this fiery globe , is very doubtfull ; they that come neerest to the truth , take it to be the wrath of Nebuchadnezzar , or rather the wrath of God in using Nebuchadnezzar to burn the City and Temple ; but with submission to the judgement of the learned and godly , I take the fire to be meant of sin , the sins of Prince and people , Priests and Prophets did kindle and involve them in the fire their own sins took hold of and consumed them . Prov. 5.28 . His own iniquities shall take the wicked himself , and he shall be holden with the cords of his own sin : A mans sins will turn upon him , take hold of him and bind him ; and so here Jerusalems sins kindle upon her self , take hold of her and burn her : sin we find in Scripture cometh up to the nature of fire . Prov. 16.27 . In the lips of the ungodly there is a burning fire ; and it 's likened to fire , because of the destructive nature ; whatsoever fire takes hold of , it consumeth ; and so doth sin : Job 5.2 . Wrath killeth the foolish man , and envy slayeth the silly one : and Prov. 1.32 . The turning away of the simple shall slay them . So then Jerusalems sins , the sins of Kings and Nobles , the sins of Prophet , Priest and people , are here to be understood by this fire infolding it self , which drew the wrath of God into Jerusalem , and so kindled , fired , and consumed them all .

From hence note , that the cause of Kingdomes , Cities , Prince and peoples ruine is in themselves , their own sins are the fire infolding : Hos. 13.9 . O Jerusalem , thou hast destroyed thy self , thou art the cause of thine own spoil and captivity , thou hast set up the Calves , worshipped them , and they bleat so against thee , that they have undone thee . Israels sin was Israels destruction ; and so Jerusalems , it was not the whirlewind , nor the cloud ; not Nebuchadnezzar or his army , that could have made one breach upon Jerusalems , or led one soul into captivity , if there had not been sin amongst them , it was their own sin which kindled divine wrath , and brought in their destruction , otherwise they had been safe enough ; Jerusalem might have stood to this , been as great and glorious as ever . The principles of our mine are in our selves : Iron breeds the rust , garments the moths which devour them . The ill humors in a mans body , fire and consume the house by a burning feaver ; children breed the worms which bring them to their graves ; and States the sins which bring them to their ends ; where sin is bred and countenanced , it proves consumptio totius , families , cities , kingdomes go down where sin goes up . Let not kingdoms therfore blame God or others , but let them and all say , The root of the evill is in our selves , we should never be laid wast , if we were true to God , faithfull and close to the rule ; if we did not sin , there would be no fire to consume us and ours .

A brightnesse was about it .

There being a Globe of fire within , it sent forth beams which produced an answerable brightnesse ; which brightnesse ( the cloud being thick and dark of it self ) was a window to let in the Prophets eye to see what was in the cloud .

By this brightnesse is shadowed out unto us , the terrible Majesty and glory of divine presence , putting it self forth in the punishment of sinners : As fire begets a splendor round about where it is ; so do the judgements of God set out to the world his glory , justice , holinesse . Psal. 9.16 . The glory of his judgement in punishing ill doers , is a solid , constant , spreading glory , as that brightnesse was not flashie in the cloud , occasioned by the lightning , but fixt certain , and on every side .

The note hence is , that execution of justice upon delinquents makes God and Magistrates glorious ; there was a bright splendor in the cloud , Exod. 15.6 . upon the destruction of Pharaoh and his army in the red Sea , it 's said , Thy right hand , O God , is become glorious in power , thy right hand , O God , hath dashed in pieces the enemy , and in the greatnesse of thine excellency thou hast overthrown them that rose up against thee . This act of justice was a glorious and powerfull work ; so when God destroyed the Bethshemites , 1 Sam. 6.20 . Who is able to stand before this holy God , say they ? The holinesse of Gods justice and power shine so clearly in the world , that they dazle mens eyes and hearts , and makes them tremble before God : when Phinehas executed justice , how honourable was he in the hearts of the godly ? what a great and glorious reward did he get by it ? Never was Solomon more honourable then when he executed justice between the two Harlots , and called for the sword to decide the controversie ; our Magistrates are clothed with scarlet , and they may think that makes them honourable , but their robes never bring true honour to them if justice be not done : one act of justice executed upon delinquents makes them more honourable then all the scarlet robes in the world . How glorious and dreadfull was the Parliament , Strafford . when that great man fell in Israel ! And if justice were executed upon delinquents , and they had their due , we should be glorious in power , dreadfull to nations , terrible to our enemies , they would say , Who is able to stand before the God of this Parliament ? before the God of this kingdome ?

Out of the middest thereof as of the colour of amber .

That is , out of the middest of the fire , not out of the middest of the wind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or out of the middest of the cloud . The Hebrew word for Amber , is a word that is found no where else in all the Scripture but in this Prophet , and but twice more , viz. at the 27th . verse of this Chapter , and at the second verse of the 8th . Chapter . Rabbi Iarchi confesseth hee knoweth not what the meaning of this word is ; another Rabbi saith it was the name of an Angel , who instructed Ezekiel . The Septuagint , Jerome , and divers others translate it Electrum , amber ; and because here is mention of the colour of Amber , we must inquire what Amber this was . There be divers kindes of Amber ; one sort of Amber is called Succinum , Succinum quarundas arborum s● cus . which is the juice of certain trees , the gum of Pine trees , which being hardened by the aire , is yellow and bright ; that is white and duskish is bastard Amber .

A second sort of Amber is a liquid substance which flowes from the Sea rock , and about the Sea shoares , and being hardened by the aire , winds and water floats up and down upon the Sea , especially about Florida , and other Indian shoars , and it is of a honyish and waxie colour .

The third kinde of Amber is metallicall , made of metalls , and those more precious then gold , as Jerome , inferiour to it , as Zanchius saith . This Amber is compounded of gold and shining silver , is very precious , and of great use . But besides this , there is yet another metallicall Amber , called Aurick●lcum , the choisest and purest Brasse , and this is thought to be t●● Chasmal or Amber here mentioned , according to that , Rev. 1.15 . His feet were like to fine brasse , as if it had burned in a fiery furnace . Brasse doth most needy resemble fire . The colour of Amber here is a fiery colour , and surely this is neer the truth ; but yet it cometh not up fully to the nature of the word here : for I do not finde amongst those that search into the nature of words , that this word Chasmal is interpreted Amber , as the learned observe , Prunam ardentissimam , or , summe ignitam . it signifies a coal that is fired most intensively ; a coal that hath the utmost heat it 's capable of , so hot , that presently it burneth any thing it toucheth : such coals are more red and lively then others , and it comes neerest to the nature of the word to render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fest●nant●r excidens consumens . Color insignis , Calv. as the colour of a burning coal . Hence Junius and Tremelius render the word , Color vividissimus , the most lively colour ; for nothing hath a more lively colour then hot coals , or fine Brasse burning in the fire : either of which , you may take , but I rather cleave to that of burning coals , which being in the midst of the fire , might so sparkle and shine , as to dazle the eyes : and whether Chasmal in this place , were not more fitly rendred , as the colour of burning brass , or of a burning coal , then as the colour of Amber , I leave to consideration .

Now what is meant by this Amber or coal , there is great dispute ; some understand by it Christ , because he is more precious then Amber , more lively then any burning coal whatsoever . But we must lay this sense aside , because there is a Vision of Christ in the latter end of the Chapter . The soundest Expositors by Chasmal , leade us to some inferiour to Christ , viz. the Angels , who are called Seraphims , Animalia ignea , as Kimchi hath it ; of Saraph , to burne , and Seraphims are fiery burning creatures , Isa. 6.2 . About it stood the Seraphims , that is , the fiery burning Angels ; answerable to the Chasmal or burning coales here . So in Iudges 13.20 . an Angel went up to heaven in a flame of fire , that element was most sutable to Seraphicall and Angelicall nature . 2 King . 6.17 . There were horses and chariots of fire round about Elisha , and Angels were in those chariots . They are likened to fire , because of their ardent and burning zeale to doe the will of God , Psal. 103.20 .

For the word [ Colour ] the colour of amber , in the Hebrew it is , the eye of amber , the organ is put for the object : so you have it used , Numb . 11.7 . The colour of it was as the colour of Bdelium ; the Hebrew is , the eye of it was as the eye of Bdelium .

Now having given you the meaning of Chasmal , viz. that he saw Angels of fiery colour , like to hot burning coales , so intense and zealous that they were ready to doe and execute whatsoever God would have done ;

Note hence ;

1. That heavenly things are so transcendent , and we so weake , that we can comprehend or receive very little of them . They must be presented in things beneath their excellency , to make us capable of a little of them . Per corporales ostensiones incorporearum percipimus notitiam . Prad . God must manifest his minde here by winds , clouds , by brightnesse of a cloud , by a fire infolding , by burning coales , that so we may take up a little of the minde of God . Joh. 3.12 . saith Christ to Nicodemus , If I have spoken to thee of earthly things , and thou doest not understand them , how wilt thou understand if I speake unto thee of heavenly things ? Nicodemus a Doctor in Israel , did not apprehend the doctrine of regeneration , when expressed in his owne Dialect : had Christ spoken of the great things of the kingdome of heaven in their own nature , how could he or any of us have understood ? Here wee see darkly and as in a glasse . God is pleased to goe in the way of man with us , to condescend to our capacities , and to present heavenly things in Hieroglyphicks , winds , clouds , fire and coales , that so we may have a little apprehension of the nature of those things .

2. That heavenly Spirits are most pure and lively . So much the word Chasmal leads us unto ; it noteth coales that have no darknesse , no smoake in them , that are altogether fiery , and so lively as that they cannot be more lively . Such is God , he is light , and no darknesse , he is more lively then all the world beside . He is Actus purissimus , all his actions exceed our apprehensions . Such are Angels , they are pure and lively creatures , Heb. 1.7 . Angels are Spirits for their puritie , and flames of fire for their activitie and zeale . Rev. 15.6 . Sunt luminaria clarissima , specula pura , quantum possibile est summa luci simillima . Dionysius . the seven Angels are clothed in pure and white linnen , and their breast girded with golden girdles : pure linnen they have and golden girdles , no spot in the linnen , no drosse in the gold ; to set out their puritie : and girt they are , to shew their readinesse and zeale to doe the will of God : they are as burning lively coales , that if God doe but speake the word , they run , they flie . But of this more hereafter .

VER. 5.

Also out of the midst thereof came the likenesse of foure living creatures ; and this was their appearance , they had the likenesse of a man .

NOw we come to that part of the Vision concerns the living creatures , from thi● fift ver. to the 15. where Gods glory and government of the world are set out from superiour causes , viz. Coelestiall things .

These foure Creatures are commended to us : 1. From their generall nature , they are living creatures . 2. From their number , they are foure . 3. From their forme , they had the likenesse of a man . 4. From their severall parts : as 1. Their faces , and the number of them , ver. 6.8.10 . 2. Their wings , the number , situation , and use of them , ver. 6.8.9.11 . 3. Their feet set out by the figure and colour of them , ver. 7. 4. Their hands set out by the figure and situation of them , ver. 8. 5. From their motion , which was forthright , ver. 9.12 . And this is illustrated from the qualitie of it ; it was swift , ver. 14. They ran ; it was as speedy as lightning ; and from the cause of it , which was the Spirit , ver. 13. whither the Spirit was to goe . 6. From their colour , which was like burning coales and lampes , ver. 13.

What these living creatures are , is the great dispute among Expositors : Some make them to be the foure Covenants of God ; 1. That with Adam . 2. That with Noah . 3. That with Moses . 4. That with the Apostles . Some make them to be all the creatures . Some the foure cardinall Vertues , Justice , Wisedome , Fortitude , Temperance . Some the foure faculties in the soule : The Rationall , Irascible , Concupiscible , and Conscience . Some the foure chiefe Passions ; Joy , Griefe , Hope , and Feare . Some the foure Monarchies : Assyrian , Persian , Grecian , and Roman . Some the twelve Tribes of Israel , in their Stations , East , West , North , South , when in the Wildernesse . Some the foure Elements , of which mans body doth consist . Some the foure Evangelists , Matthew , Marke , Luke , John : and this being the opinion of Jerome and Gregory the Great , prevail'd much , but now is deserted . Others understand by these foure creatures , those be compleat and more perfect in the Church . Others expound them to be Christ , but Christ is brought in , in the latter end of the Chapter , sitting upon the throne : These creatures are some distinct ones from him , and inferiour to him . By them then we are to understand the Angels , which have a great part under God in the government of the world . The word Chaia , living creatures , doth not onely signifie a creature that is corporeall , living , and sensible , but it notes out to us any living beeing , or substance , whether corporeall or spirituall , and so Tully calls Intelligentias animales , living intelligences , in Quast . Acad. l. 4.

The best Interpreters goe this way , and understand by the living creatures , Exercitus invisibiles , Principalities and powers , and we need not fetch light from men , where the Scripture gives interpretation it selfe . Ezek. 10. There you have frequent mention of Cherubims , which were these living creatures , for ver. 8. it 's said , There appeared the forme of a mans hand under their wings . They had the same faces , one excepted , and as many , ver. 14. and Ezekiel saith , ver. 15. This is the living creature that I saw by the river of Chebar . And more plaine yet in the 20th verse , This is the living creatures that I saw under the God of Israel by the river Chebar , and I knew that they were the Cherubims . Although he cald it before the living creature , in the singular number , yet here he changeth the number and saith , they were the Cherubims . Wee may trust Ezekiels judgement , he was guided by the Spirit , and his Cherubims doe hold forth the same parties to us , that Isaiahs Seraphims did to him .

The word Cherubim notes generally any figure of man or beast , say the Hebrews , but specially of the figure of a young man or a childe , with wings stretched out : Exod. 25. Such were the two Cherubims before the Arke . The Chaldeans call a little childe , Rabi or Rabia ; Whence some derive the word Cherubim , quasi Cherabia , as a little childe ; others fetch it from Caph , which notes likenesse , and Rob or Rab , which words signifie , as in generall qualitie and quantitie , so multitude and magnitude , so that Cherubims etymologiz'd are tanquam multi & magni , as it were many and great .

The word Cherub , notes not onely Angels , but Angels as they appeared and were figured with any externall forme of man or beast , and such figures were Hieroglyphicall , They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , incorporeall , without flesh & bones , Luk. 24.39 . They are pure as God is actus purissimus . as herein this vision ; The Prophet saw not these Cherubims , or Angels , or living creatures , but the likenesse of them ; for the nature of Spirits is invisible , no soule , no Angel , neither God himselfe can be seene ; how then is their likenesse presented to the Prophet ? it's no bodily likenesse , but a likenesse in life , qualitie , and motion . But the Text saith , They had the likenesse of a man , that is , not in his nature and essence , but in some qualities , they had the face , hands , thighs and legs of a man , all which set out some choice qualities in the Angels ● they had also something of the beast and bird , and if they w●re in nature like the living creatures , Angels were strange Monsters , and not Spirits in compound .

By their likenesse unto man is laid before us the rationalitie , knowledge , and understanding of Angels ; they are not ignorant creatures , but ipse intelligentie , the most understanding creatures in heaven or earth . 2 Sam. 14.20 . The widow of Tekoah told David , he was wise according to the wisedome of an Angel of God , to know all things that are in the earth ; that is , he was very wise , as the Angels are , to search out , understand , and discover things ; A multitudine scientiae : Cherubim quasi Cherabbim . Therefore Ierome thinks they are called Cherubims from their much knowledge , Cherubims , as it were , Rabbies , Doctors , Teachers of others ; and this office some Angels have had . Dan. 8.16 . Gabriel , Make this man to understand the vision : and Chap. 10.14 . I am come to make thee understand what shall befall thy people in the latter dayes ; They have propheticall knowledge in them , and a treasury of things that are past and done long since . Rev. 4.6.8 . There is mention of foure beasts , or living creatures , ( the same with these in Ezek. ) full of eyes before and behinde , because they see and know what is past and what is before them ; their naturall knowledge is great , being such excellent Spirits ; but besides that they have much revealed to them concerning God , Christ , the Church , and things contingent . Hence is it said , 1 Pet. 1.12 . Which things ( namely of Christ and the Gospel ) the Angels desire to looke into . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Exod. 25. The word notes bowing down , to prie heedfully into a thing , John 20.5 . The Cherubims were made looking down towards the Mercy-Seat , and here the Angels look into the things of Christ , in whom are hid the treasures of Wisdome ; and so they grow in this knowledge daily , as also in experimentall knowledge , arising from things done daily in the world and in the Church . Angels love to be at the Congregation , to meet the Saints , and learn of and amongst them ; they understand partly by their essences , and partly by species communicated to their understandings as to ours . Angels are good Philosophers , they know the Principles , Causes , Effects , Life , Motions , Death of naturall things . Rev. 7.1 , 2. and 16.5 . They are great Statists , and know the affaires of Kingdomes : Dan. 10.13 . saith Gabriel , I remained with the Kings of Persia , he became a Courtier , and acquainted himself with the affaires of Persia .

Four living creatures .

These were four Angels in particular ; some conceive Michael , Gabriel , Raphael , and Vriel , which were chief over the rest the whole Host of Angels . But that is not the sense , neither that God only uses four Angels in his service : for many thousands are imployed , Luke 2.13 . There was a multitude of the heavenly Host , and 2 King . 6.17 . there was an army with the Prophet ; but it relates to the object , viz. The world , which is distinguished into four parts , East , West , North and South , the work of these Angels laid in all those parts , and none of them exempt from the presence , observation and operation of the Angels .

Obs. 1. That God imployes not ignorant silly ones in his service , but those are intelligent , Angels that are wise and very knowing ; such should the Angels of the Churches be ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priests lips should keep knowledge , Mal. 2.7 . And as God is termed , 1 Sam. 2.3 . a God of knowledges ; so should he be a man of knowledges : the Pharisees were blind guides , and what a multitude of blind Priests were there till within these few yeeres in the Christian world ? and too many there are to this day that have their right eye darkned , Zach. 11. last . But the man of God should have new and old in his treasury , and be throughly furnished unuo every and word and work .

2. That the Angels are in all quarters of the world , taking notice of mens words , works and wayes they go , I had almost said of their very thoughts , and that they do , Si signo externo prodantur , Lesl . if discovered by some sign ; Angels can be present at all times , know what devils or other men can know of us ; any voyce , any act they are privie to ; yea , by outward expressions they may gather what is within , they being spirits , can insinuate far into our hearts and natures , though not immediately know our thoughts . Therefore we should carry our selves soberly , righteously and holily in this world in regard of them : 1 Cor. 11.10 . the woman is to have power on her head because of the Angels , she is to be covered , and to carry her self modestly , reverendly , because of the Angels . Psal. 138.1 . Before the gods will I sing to thee : the vulgar hath , in conspectu Angelorum , before the Angels , their presence should awe men and women , and keep them from all dishonesty , evill words , acts , gestures , secret grudging , all discontents and distempers ; for as they are rejoyced to discern a good frame of spirit in you , Grata est Angelis pia significatio , Aug. to see you keep that order God hath set in the Church and State , to walk as Christians to the honour of God ; so they are grieved to see the contrary , Magna cura vigilanti studio ad●unt nobis omnibus horis & locis succurrentes & providentes omnibus necessitat bus nostris gemitus nostros & suspiria referentes ad Deum . Amb●lant nobiscum , in omnibus viis nostris , considerantes quam piè quam honestè in med o pravae nationis conversemur , adjuvant laborantes , protegunt quiescentes , hortantur pugnantes , coronant vincentes ; grandi● eis cura de nobis , August . Soliloq. c. 27. and you must answer for your sins against these great officers in the great family of heaven and earth : a thing that is little thought on , but if it be a sin to despise and grieve a believer , a brother that is inferiour to an angel , is it not much more a sin to dishonour their presence , and grieve their persons ? Smoak drives away Bees , and an ill savour Doves , so do ill passages drive away the Spirit and Angels of God , Eccl. 5.6 . The Angel that is of Gods councell , a witnesse of our wayes , will not take it well , the Angell may smite thee for neglect of duties , ill performances of them .

3. That men should be ashamed to be ignorant , seeing angels are likened unto them for knowledge and understanding . Many men , yea , such as are called Christians are brutish in their knowledge , their souls serve only for salt to keep their bodies from putrefaction , Eph. 2.12 . without God in the world ; that is , without the fear , authority and soveraignity of God falling upon their hearts , and without the knowledge of God in their heads ; and God may say of many Christians , My people is foolish , they have not known me , they are foolish children , they have none understanding , they are wise to do evill , but to do good they have no knowledge ; Jer. 4.22 . The Apostle bids us in understanding to be men ; shall we be babes only , let us now be Angels in understanding ; David was wise as an Angel , and the Saints shall judge the Angels , 1 Cor. 6. The evill Angels , they are very subtile , they have their depths , methods , wiles , and how shall we do it , if we be ignorant ; they come to the Assemblies to get advantage to accuse us , let us get knowledge to condemn them .

4. That God doth interest Angels and use their service in the government of the world ; not only men , Magistrates and Ministers , but Angels also . Carcer Dei & Angelorum . The Jews made Jerusalem the prison of God and Angels , they thought that neither God nor his Angels did appeare , or rule any where else . To take off this conceit , God appeares to Ezekiel in Babylon after this manner , to convince him , that he and his Angels do govern there , and in all quarters of the world , as well as at Sion ; that God rules in the world is granted , but that Angels should help to sway the Scepter is not so credible . A little therefore to clear it , 2 Cor. 4.4 . In whom the God of this world hath blinded their minds ; some understand it of the true God that created the world , but the best interpreters give us in Satan here , and make him the god of the world , Exemplo imperio & suggestione . and that by example , command and suggestion , and Christ doth thrice call Satan the prince of the world , Joh. 12.31.14.30.16.11 . and Eph. 2.2 . according to the Prince of the power of the aire , the spirit that now worketh . Vnaquaeque res v sibil●s habet Angelicam potestatem sibi praepositam , Aug in l. 83. qu. 79. q. In hoc mundo visibil nih●l n si per creaturam nv●sibilem d sponi potest . Thom. 1. part qu. 110. The devill hath great power in the aire to raise winds , to cause storms , thunder , lightning , which is the power of the aire , and the same power hath he in the spirits of the children of disobedience , and by that spirit whereof he is Lord , he can move them any way , as the winds and clouds , and carry them against Christ and his truths . Now hence I infer , that if Satan and ill Angels be as gods , princes in this world , have power in the aire and hearts of wicked men , then must it needs follow , that good Angels are as Gods , and princes , and have as much power in the world and hearts of good men as they , otherwise devils should gain by their fall more then ever they had by their standing , and it 's not credible that wicked damned spirits should have more honourable titles and larger power then the holy and glorious Angels .

What be those services the good Angels are imployed in ?

Answ. 1. To inform us of Gods will , and God of our wayes .

They acquaint us with Gods mind , Gen. 18.19 . Angels told Abraham and Lot what God would do to Sodome : an Angell tells Elijah , 2 King . 1.3 . what to say to the Messengers of the King of Samariu● an Angel tels the Apostles , Act. 1.11 . that Christ shall return in that manner they had seen him go up to heaven . Christ tels John , Rev. 22.16 . that he had sent his Angels to testifie those things in the Churches : the Angel tels Daniel that he came forth to give him skill and understanding , Chap. 9.22 . Mat. 1.20.2.13 . An Angel informs Joseph of the minde of God , touching Mary and Christ . So to inform God what is done here among men , the Angels went up the ladder as well as came down , Zach. 1.11 . The Angel sent out by the Lord , certified the Angel Christ , that stood among the Myrtle trees , Per M●nistros more potentisst●m regis omnia faci● , Bonav . that they had travelled up and down the world , and behold , say they , all the earth sitteth still , and is at rest ; This God doth for honour and not necessity , he knoweth all things , but he will have them witnesses of his will .

2. In opposing the great enemies of Christ and his Church , whereupon they intermedle with Kings and Kingdomes , and the great affaires thereof . Dan. 10.20 . Knowest thou wherefore I come unto thee ? now will I return to fight with the King of Persia , and when I am gone forth , lo , the Prince of Grecia shall come . This Angel Gabriel oppos'd the cruell Edicts of Cambyses , King of Persia , who laboured to keep the Jewes in captivity longer , and to oppresse them sorer then others had done ; but Gabriel kept them from execution , and brought his kingdome to ruine by degrees ; and therefore he saith the Prince of Grecia shall come , I will leave Persia , and go into Greece , and stir up Alexander to come into Persia and spoile the King of his kingdome : when Princes are stirred up by flatterers and prophane wretches to oppresse the godly , to hinder the work of the Temple , then Angels do fight against them . Elesbaan King of the Ethiopians being in armes against Dunaam a Tyrant , his army was much oppressed with famine and the power of the Tyrant , whereupon he dyed to God for help , and presently heard , Gabriel , Gabriel , Gabriel , thrice he heard that voyce from heaven , intimating , that Gabriel would help him ; whereupon he joyned battell with the Tyrant , overcame , kill'd most , and took the Tyrant King of the Homerites , Baron . anno . 523. Ammonius de gestis , Francorum , l. 3. c. 87.88 . Vbi non est contrarietas voluntatis , non est pugna . and bound him in chaines . At a great battell between Clotharius and Theodoricus was seen an Angel with a drawn sword , and many were slain on both sides . Some understand these Princes to be Spirits , if good , there is no discord between them ; good Angels are without sin , and so no opposition in their wills to Gods , or one another ; if of evill Angels , it 's that wee aim at , the good Angels oppose and contend against the evill with all their strength , Rev. 12.7 . Michael and his Angels fought against the Dragon and his . There was a great battell in heaven , the Devill and his angels were cast out , which is for the great comfort of Sion ; certainly devils and devillish men would over-run all , if there were not Angels imployed in the four quarters of the world , to keep the Church and people of God : when Balaam and Balak would have curst Gods people , an Angel cometh forth and fights against them , Numb . 22.22 . This is one great office of the Angels , to fight against Princes , Potentates , and men of the earth , that seek to oppresse the people of God , and labour to hinder Temple work and the welfare of Sion .

3. To execute the judgements of God upon wicked men : the death of their first-born in Egypt ( which was the chiefest of the plagues , and touched them neerest ) was done by a destroying Angell ; who therefore is called Hammaschchit , Exod. 12.23 . the destroyer shall not come into their houses , but into the Egyptians he did come ; the singular number is put for the plurall , a thing usuall in Scripture , and so the sense is , that Angels were the destroyers of Egyptians : and the Psalmist in the 78. Psalm . 49. saith , God did this work by sending evill Angels among them ; not that these Angels were wicked spirits , as some have thought , but Angels or messengers of evill , of death unto them . The Egyptian Sorcerers used the help of wicked Angels to oppose Moses and harden the Egyptians , and God used the help of good Angels to punish evill doers ; they have been , and are imployed in such service ; the Angels that came to Lots house , smote the Sodomites with blindnesse , great and small , which were at Lots door , Gen. 19.11 . They fetched fire from heaven , and destroyed the place , ver. 13. When seventy thousand died of the plague , 2 Sam. 24.17 . in Davids dayes , it is made the work of an Angel , ver. 17. he saw the Angel that smote the people ; it was an Angel that slew 185000. Assyrians . Isa. 37.36 . Psal. 35.5 , 6. It 's their work to chase and persecute wicked men ; often Angels of God do suddenly destroy them . Act. 12.23 . And immediately the Angel of the Lord smote him ; Lorinus thinks it was the Devill did it , but it was some good Angel , that being zealous for God , did vindicate his glory , which was given to a mortall sinfull man . Angels cannot indure this dishonour ; Josephus in his 19th . Book and 8. Chap. sets out this story fully , how he came in , in cloth of silver , was saluted as a God , saw an Owle over his head , Ego ill● v●stra ap●llat une 〈…〉 vitam relinquere ju●eor satali necessitate coarguente vestrum mudacum & quem ●●n●●talem salu●ast●s admo●tem 〈◊〉 . felt a pain in his bowels , and said , I whom yee all call a God , am commanded to leave my Godship , and by death to confute your lie of my immortality . Neither belongeth it to Angels only to punish the wicked , but to exercise chastisement upon the godly ; an Angel meets Moses in the Inn , and would have slain him ; Exod. 4.24 . So the Greek and Chaldee reade it ; and that because he neglected the circumcision of Moses ; an Angel smote Zachary with dumbnesse , because of his unbeliefe , Luke 1. So an Angel corrected David for his sin of numbering his people .

4. To defend the godly , to save and deliver them from harms : this is a constant office ; they keep the Saints from evill men , spirits and things . Rev. 7.1 , 2 , 3. Four Angels stood on the four corners of the earth , and held the four winds of the earth , that they should not blow on the Sea , or any tree : and another Angel cryes to the four , hurt not the earth , sea , trees , till we have sealed the servants of our God in their foreheads . Psal. 34.7 . The Angel of the Lord encampeth round about them that feare him , and delivereth them ; Angels are like Armies round about the Generall , and keep from danger ; when Jacob was to meet with his brother Esau , ( who came with a band of four hundred men against him ) the Angels of God met him , ( they are forward to this service ) Gen. 32.1 , 2. And when he saw them , what , said he , This is Gods host , what need I fear my brothers host ? and he called the place Mahanaim , or Machanaim ; It 's in the duall number , and notes two Hosts , two Camps : if my brother have one band , I have two , if he have men , I have Angels , if four hundred men , I have twice four hundred Angels . When Elisha was in Dothan , the King of Syria sent a great Host with horses and Chariots , and they came by night , compast the City about , and now Elisha is a lost man , and Gehezi cryes out , Alas Master , what shall we do ? Fear not , saith he , 2 King . 6.14.15 , 16 , 17. they that be with us , are more then they that be with them ; and when the young mans eyes were opened , he saw the mountains full of Horses and Chariots of fire , and that round about Elisha ; was there an army against Elisha ? here is an army for him : were they many ? here are more : were there Chariots and Horses ? here be Chariots and Horses of fire . When Daniel was in the den of Lions , hee had no fire to scare them , no weapon or strength to kill them , but an Angel is sent to shut their mouths ; so that here is a wonder , a Lamb amongst Lions , and not rent in pieces ; where Angels are the Lambs keepers , there the Lions are toothlesse and mouthlesse ; the Angels have a speciall charge of the godly : Psal. 91.11 . He shall give his Angels charge over thee , the Angels stand charged with the custody of the godly , and when a guard is set about a person of quality , who dares come neer to hurt such a one ? It 's said in the 7. verse , A thousand shall fall at thy side , and ten thousand at thy right hand , but it shall not come nigh thee ; It 's nigh , when at a mans side , at his right hand ; but it shall not come nigh to hurt thee ; and what 's the reason ? for , hee shall give his Angels charge , &c. They look well to their charge , they neither slumber nor sleep , Rev. 21.12 . Gods care of his Church now , is greater then it was under the Law ; for the wrath is double to what it was then , there are twelve Angels at the gates of Jerusalem ; whereas in Ezekiel 9.2 . there were but six . The Church being now inlarged , the enemies are inraged , and the guarding Angels increased ; no sooner were the Apostles imprisoned , but an Angel brings them forth , Act. 5.8 , 9. and what great things the Angel did for Peter , Act. 12. is known to all ; Ver. 15. his deliverance was so great , that they could not believe hee was come forth and knockt at the door , but that it was his Angel ; whence the opinion of Tutelar Angels hath received great strength : some affirm from hence , Dan. 6 . 2● . that every man hath his particular Angel to keep him , which seems rather a Platonicall conceit , then a Scripture truth , for Isidorus Clarius turns this place , his Messenger , Nuncius ejus . and so the word is used in Scripture . Judg. 2.1 . The Angel of the Lord came up , or Messenger , as it 's in the Margent ; and Mal. 3.1 . I will send my Messenger , the Hebrew is my Angel : and surely this party that knockt at the door was Peters Messenger , not his Angel ; and if this be well rendred Angel , why is not that so rendred , Luke 7.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Angels of John being departed ; it 's the Messenger , and so it were better here , his Messenger , then his Angel : for shall we suppose the faithfull so ignorant , as to think an Angel could not come in without knocking , and having doors opened ? Besides , the apparition of an Angel woud have affrighted them greatly . Not to stick at this , although we find not warrant in the Word for assignment of a particular Angel to every man , yet wee acknowledge many Angels appointed to that work . Matth. 18.10 . Their Angels ( not their Angel ) behold the face of my Father .

5. To guide and leade the godly in good and safe wayes . Gen. 24.7 . Hee shall send his angels before thee , and thou shalt take a wife unto my son from thence ; So ver. 40. hee will send his Angel with thee and prosper thy way : the businesse of marriage is so weighty and honourable , that Angels presence and assistance is in it ; Angels are present and president over that work : Psal. 91.11 , 12. They are charged to keep thee in all thy wayes , to beare thee up in their arms , that is , their strength shall be imployed to uphold and lead thee in a good way : God begets children to himself by the Word and Spirit , and puts them forth to Angels to nurse , to guide , and lead ; it 's a metaphor taken from Nurses , that bear their children upon their arms , and lift them over thresholds , Exod. 32.34 . Behold , Angeli reges , & Domini eorum sunt quos regunt . saith God to Moses , my Angel shall go before thee , he was to go to Canaan , and an Angel was to lead him that way , Angels are well acquainted with the wayes to heaven , if you will go that way , you are sure to meet with Angels .

6. To comfort ; next Christ and the Spirit , Angels are the best comforters , because they stand neerest God always , before his face , and they are sent to comfort Gods servants , when in straits , under pressures . Mary was a poore Maid , of mean condition , and to her comes an Angel , Luke 1.30 . Feare not Mary , thou hast found favour with God , So Cornelius , thy prayers and almes are come up , a memoriall before God . Acts 10.4 . Chap. 27.24 . When the Ship was tossed , waves , winds and darknesse conspired their ruine , then saith Paul , an Angel stood by me , and said , Fear not Paul , God hath given thee thy life and the lives of all with thee , wherefore be of good cheer , he had drunk a cup of Angelicall consolation , and knew well to comfort them with the same consolation . When Daniel fasted and prayed , and was much afflicted for his people , Dan. 9. Chap. 10.11.12 . O Daniel , a man greatly beloved , understand the words that I speak unto thee ; for unto thee am I now sent , fear not Daniel . Mary rises early , and meets with Angels that comforted her , John 20. Luke 22.43 . An Angel appeared to Christ and strengthened him , the servant comforted the master .

7. To look unto the souls of men , that they fall not into the hands of Devils at their death ; for if the Devill durst contend with Michael for the body of Moses , much more for the souls of men . Luke 16.22 . Lazarus soul was carried by the Angels into Abrahams bosome , men carry the carkasse to the ground , but Angels carry the soul to glory , they guard it through the clouds into the presence of the blessed God : before he had none but Dogs to pity him , now hee hath Angels to attend him . The Devill is mighty busie while we live , hee goes about like a roaring Lion , but at death then he is most busie , and presumes there is a tree cut down for his fire .

8. They are Gods reapers at the end of the world . Mat. 24.31 . He shall send his Angels , and they shall gather together his elect from the four winds , from one end of the world to another ; they must blow that terrible trumpet , awaken the dead , and cite them to judgement ; they must gather the ashes , bones , limbs , bodies of Saints together . Matth. 13.41 , 42. The Son of man shall send his Angels , and they shall , &c. Basil in his Hom. of 40. Martyrs , tels of one that seeing them thrust in a Winters night into a cold lake , he saw Angels descend , and putting Crowns upon all their heads , but one .

9. To declare Kingdomes , Cities , People cursed . Judg. 5.23 . Curse yee Meroz bitterly , said the Angel of the Lord , A Lapid . in locum . because they came not out to help , &c. Some think this Angel was Michael , who was Generall in this war , but that is the opinion of men , not the warrant of Scripture .

10. The Angels have work and power in the Church of God . Rev. 15.6 . Seven Angels came out of the Temple , and Chap. 14.15 , 17. Another Angel came out of the Temple ; Angels being in the Temple is often spoken of , and notes some power , that they have in the Assemblies under the Gospel . Zach. 3. Ribera . The stone with seven eyes some make to be Christ with his Angels that are imployed for the government of the Church throughout the world ; and surely Michael and his Angels do contend daily in the Assemblies against the Dragon and his ; In the Assemblies , Devils are present and active , Satan stood at Joshuahs right hand to resist him , to hinder all the Temple work ; when we are neer God , devils are neer us , intending mischief , but Angels are at hand , and hinder their designes ; they observe us and our carriages in the Congregation . Eccl. 5.6 . Make not vowes , and then slight them , there is an Angel present ; and it will not be enough to say it was an error , God will be angry , and an Angel may smite thee for it ; this is spoken of us , when we are in the House of God , there the Angels keep speciall watch .

Lib. 6. de bello Iudaico , Relinquamus has fedes . L. 7. c. 12. Migremus hinc . Aud to major humana vox exced●re deos , Tacit. Josephus saith , that the voyce of an Angel was heard out of the Temple , saying ; Let us leave these seats ; they had a place in the Church as well as others : and again , he saith , the Angels were the keepers of the Jewish people , and that a little before the Romans coming , was heard a voyce out of the Temple , Let us go hence : and a Heathen Writer saith , that a voyce greater then mans was heard , That the gods were departing .

VERS. 6.

And every one had four faces , &c.

NOw we come to their severall parts ; and first of their faces , which are mentioned here in the 8th . and 10th . verses , every one had foure faces , and the likenesse of their faces were : 1. The face of a Man . 2. Of a Lion . 3. Of an Oxe . 4. Of an Eagle .

In some Pictures you may see severall faces , so drawn they are , that which way soever you look , a severall face is presented : so here , before was the face of a man , behinde of an Eagle , on the right side of a Lion , and on the left side of an Oxe : here is not a face but is compared to the face of some principall creature , man is the chief of all the rest ; a Lion is the King of wilde Beasts ; the Oxe is the chief of tame ones , and the Eagle of Birds .

The face of a man types out unto us the understandings of Angels , and that their administrations are with knowledge and equity ; of this hath already been spoken .

This face is put , first , to shew the excellency of reason , which must have the introduction into , and managing of all actions , else they are neither humane nor Angelicall .

By this face also is noted their humanity and love to mankinde ; Angels are of a loving nature , and most carefull of men : therefore it is said , Heb. 1. last , They are ministring Spirits sent out , &c.

The face of a Lion types out the strength of Angels ; A Lion is a creature of great strength , Prov. 30.30 . The strongest amongst beasts , and turneth not away for any ; he never flies or feares . Isa. 31.4 . A●st . nunquam fugit aut metu●t . If a multitude of Shepheards be called forth , he will not be afraid of them , nor abase himself at their noise ; and Judg. 14.18 . What is stronger then a Lion , said the Interpreter of Sampsons riddle ? and we may say among all creatures , what is stronger then an Angel ? The Scripture calls the Devill the strong one , Mat. 12.29 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so it calls the Angel , Rev. 10.1 . I saw a mighty Angel ; and they are very mighty , an Angel can hinder the blowing of the wind , Rev. 7.1 . stop the mouths of Lions , Dan. 6.22 . break iron chains , open prison doors and iron gates , Acts 12. an Angel can smite with blindnesse , Gen. 19.11 . 2 King . 6.18 . Both Sodomites and Syrians were so smitten ; Angels work upon the fancy , Matth. 2.13.19 , 20. suggest many things of great and good use to the mind ; for if Devils can take the word out of our mindes , sow tares in the field , Luke 8.12 . Matth. 13.24 , 25. put devillish thoughts into the heart , Joh. 13.2 . work powerfully in the heart of the disobedient , Eph. 2.1 . and trouble their spirits , 1 Sam. 16.15 . I see not but good Angels may do as much , being more potent then they . Rev. 12. Michael and his Angels overcame the Dragon and his ; and Psal. 103.20 . they excell in strength , they are called exercitus coelestis ; Luke 2.13 . one can do more then a great Army ; one slew 185000. in a night , 2 King . 19.35 . They are Bellatores fortissimi , and have appeared like Warriors ; David saw an Angel with a sword in his hand stretched over Jerusalem , 1 Chron. 21.16 . Elisha saw them with horses and Chariots of fire , 2 King . 6.17 . Angels are Gods Militia . Psal. 68.17 . the Chariots of God are 20000. even thousands of Angels , they stand alwayes before God , and can do what ever God wills and commands .

This consideration of the strength of Angels , should adde to our comforts and Gods praises ; if a man be in danger , and have a strong convoy appointed by the King , he is secure , much comforted , and thankfull too , that Majesty hath appointed it : God hath given us the mighty Angels that are stronger then Lions to be our guard to convoy us through the Wildernesse of this world ; let it multiply our comforts and Gods praises .

The next face is that of an Ox ; and it notes out the obsequiousnesse , faithfulnesse , patience and usefulnesse of angels in their ministrations ; for an Ox accustomed to the yoke is very tractable , not stubborn , kicking and flinging , as untamed Heifers are , Hos. 10.11 . Ephraim is as a Heifer that is taught , and loves to tread out the corne : a Heifer taught , and delighting in his work , is willing to it : such are Angels , Psal. 103.20 . They hearken to the voyce of his Word , they look upon God as the great Generall , and if he give out the word , they give out their strength , and go about the work willingly , they are very obsequious to his commands ; if he sayes , Go smite Herod for his pride , Balaam for his covetousnesse , David for his vain-glory , Senacherib for his blasphemy , and Sodom for its uncleannesse , presently they go .

Praestat fidum maisterium . 2. Faithfulnesse ; an Ox doth faithfull service , Horses do oft deceive in their service , but an Ox seldome in plowing or carrying of burthens : So Angels are faithfull in their ministrations , they fail not in the least particular ; the Angels would not let John worship him ; the Angels would not suffer Lot to linger in Sodom .

3. Patience ; an Ox is a patient creature , what burthen soever is laid upon him , or what work soever heels imployed in , the Ox is not impatient ; So the Angels they are patient in their ministration , though they meet with much opposition . The Prince of Persia withstood Gabriel 21. dayes , Dan. 10.13 . In the midst of oppositions and great services , they are without all impatience , though their work never end , Rev. 4.8 . yet they never complaine .

4. Usefulnesse ; Prov. 14.4 . much increase is by the strength of the Ox , no creature more usefull to the support of a family then the Ox ; for of old , all the plowing was by Oxen. Elijah findes Elisha plowing with twelve yoke of Oxen , 1 King . 19.19 . And Job had five hundred yoke of Oxen , and it 's said , they were plowing , Job 1.3.14 . no mention of Horses : and in some places of this Kingdome they make greatest use of Oxen : by their strength , Kingdomes and Families are maintained . Therefore Moses , Deut. 3.17 . compares Joseph to the Bullock or Ox , because he sustained his fathers family and Egypt with corne , Exod. 22.1 . If an Ox or Sheep were stoln , and so killed , or sold , the thiefe was to restore five for the Ox , four for the Sheep ; and the reason was , because of the service and usefulnesse of those creatures ; they served for sacrifice to God , to plow the earth , to feed and cloath the family , in other things they were to restore only double . David makes it one part of the happinesse of a Commonwealth , that the Oxen be strong to labour , Psal. 144.14 . Oxen are needfull and usefull creatures ; and Angels herein resemble Oxen , they are ministring spirits , sent out for the service of Gods family , they live not to themselves , but to the publike : In the Revelations you may reade what great services the Angels are imployed in ; they sound the trumpets , and powre out the vials of Gods wrath , they preserve the Saints from the violence of Devils and devilish men .

This instructs man to be like Angels in these qualities ; if God command , call for any duty , to be obsequious , yeelding , and to say with Samuel , Here I am , Speak Lord , thy servant is willing to heare , ready to obey ; and when we are in the service , let us be faithfull , do it conscionably , let us be patient , although we meet with delayes , oppositions , reproaches , and loss ; let us be serviceable and profitable to others ; Angels have no benefit by their ministrations , God hath the glory , and man the good .

The last face is that of an Eagle , and in it , as in a glasse , we may see the perspicaciousnesse , swiftnesse , and vivacity of the Angels ; for these three are Eagles observable :

1. They are quick-sighted , Job 39.29 . Her eyes behold afar off , speaking of the Eagle , from the top of the rocks , out of the clouds , they are said to behold fishes swimming in the Seas , so strong is their sight , that they soar aloft , and can a long time behold the Sun with open and stedfast eyes : In aquila Cicurata Merlin in Jobum c. 39 Scaliger hath seen it in a tam'd Eagle . A man of acute parts that can see quick and far into matters , we say he is Eagle-eyed : the Angels are not wanting in this particular ; they are quick-sighted , 2 Sam. 14.20 . and Rev. 4.6 . The four beasts they are mentioned , being the same here in Ezekiel are said to be full of eyes before and behind , and in the 8th . verse full of eyes within ; they have much naturall knowledge , much revealed knowledge set o●t by their ●yes within , and much experimentall knowledge coming in by their observation and deep insight into things , noted by their eyes before and behind ; they soar aloft , stand before God , behold the face of God alwayes , Matth. 18.10 .

2. Eagles are swift in their flight , 2 Sam. 1.23 . Swifter then Eagles , and Job 9.26 . The Eagle maketh hast to the prey . Pindar calls the the Eagle the queen of Birds ; Lam. 4.19 . for her swiftnesse , no Foul flies more swiftly then the Eagle : hence , when things were to be done suddenly , the Scripture mentioneth the Eagle , Hos. 8.1 . He shall come as an Eagle against the House of the Lord , that is , Nebuchadnezzar shall come suddenly . Angels are no dull creatures , in a night the destroying Angel slew all the first-born in Egypt ; in a night 185000. in the camp of Senacherib : and Dan. 9.21 . Gabriel came flying swiftly to Daniel , and suddenly there was with the Angel a multitude of the heavenly hosts , Luke 2.13 .

3. Eagles are fresh and lively alwayes , age and sicknesse works not upon them as upon other Birds ; Nec annis debilitatur , nec morbis obnoxia est . the Eagle in her age is youthfull ; how then doth shee die ? Pliny tels us , that it 's neither age or sicknesse that kils the Eagle , but hunger , the upper bill groweth so over her under , that she cannot open her mouth to take in sustenance , and so dies . Psal. 103.5 . Their youth is renewed like the Eagles ; Crebra mutatione pennarum , Hieron . Imberbes ut juvenes . the Eagle is renewed by the oft change of her feathers . The Cherubims before the Mercy-Seat ( which represented the Angels ) were without beards , to shew their vigour , vavacity and eternity . Angels never grow old , they are alwayes lusty and lively , their service doth not weare them out ; it 's mans sin that withers and consumes him more then his work . Adam should never have look'd old , never have decayed , but retain'd an immortall vivacity , if he had not sinned ; they are lively in their service , not dull .

Observ . 1. That Angels are fit for publike and great service ; they have four faces , a Mans , a Lions , an Oxes , an Eagles , which tels us they have all is requisite to great undertakings ; they have wisdome to consult , to contrive and manage the affairs of the world prudentially ; they have the strength of a Lion to execute ; they have the willingnesse and faithfulnesse of the Ox to rejoyce the heart of the commander ; patience to undergo the difficulties of the work , and usefulnesse for the publique ; they are quick-sighted to discern and prevent the designes of enemies , and speedy to dispatch much in a little time , and that with cheerfulnesse ; this is meant by their four faces , which notes their perfection and fitnesse for service in all parts of the world ; in regard of which , and the Prophet to whom this vision was made , they are said to have one face before , another behind , and on each side one ; and that God doth use their service in all creatures rationall and irrationall ; they have the shapes of men , birds and beasts .

2 That suitable persons ought to be imployed in publique and great services ; God imployes Angels in the government of the world , who are wise , trusty , strong , and speedy : and you know what men God calls for , in the State and Church , Exod. 18.21 . Provide thou out of all the people able men , such as fear God , men of truth , hating covetousnesse , and place such over them to be Rulers of thousands , hundreds , fifties , tens ; he must search amongst all the people for such , far and neer , and if in one Tribe he cannot find them , he must in another . The time hath been , that seniority , money , favour , friendship , hath carryed the great places in this City , but you have smarted for it , in stead of good Angels you have had il spirits , now I hope you will not look who hath most money in his hutch , best friends to back him , but most wisdome in his head , and zeal in his heart , and God on his side ; now I trust you will learn of God , and imploy such as have the faces of men , Lions , Oxen and Eagles , men full of wisdome , courage , trust , serviceablenesse to the publike , and of great dispatch , such should be in the City , in the Army . So for the Church , you know what men God points you to , 1 Tim. 3. and 1 Pet. 5. Gods Bishops must not Lord it over Gods heritage , and exercise dominion over it , Gods Officers must not be Prelaticall ; it 's the fleece , and not the flock that such men look after , unlesse it be to scatter , to wound their conscience and suck their blood ; some of that Sect , in stead of preaching to save souls , have only plotted to ruine Kingdomes .

3. That Angels being noble and glorious creatures , disdain not to do service to them that are far beneath themselves . Man at first , when in his glory , was under the Angels , but now since he sinn'd , he is fallen lower , as low as hell ; man is now a miserable , mortall creature , he hath a vile body , a defiled conscience , and a polluted soul , yet Angels that are stiled Gods , Psal. 8.5 . so is the originall , that are Cherubims of glory ; Heb. 9.5 . that are holy ; Mat. 25.31 . Elect ; 1 Tim. 5.21 . that are of the privie Councell of Heaven , and the life-guard of God himself , Matth. 18.10 . even these blessed creatures are not ashamed to serve us , though we have the sent of the earth and hell about us , though we do oft grieve and offend them with our sinfull carriages , and the great God their Lord and Master , yet they despise us not , but cheerfully minister unto us . Would any great Prince attend a mean man full of sores and vermine ? if so , it argues wonderfull humility ; it 's more that Angels do , in waiting upon us : it 's monstrous pride then in men that have parts , place , honour , greatnesse , grace , what ever it be , not to stoop to those that are inferiour : thou hast not more worth in thee any way then an Angel hath : and Angels condescend to serve us , therefore let not us minde high things , but condescend to men of low estate , and not be wise in our own conceit , Rom. 12.16 .

4. That God affects speed in his service ; Angels are swift as Eagles , and dispatch great things in a little time , they know a dull lazie motion is not the motion heaven approves , Zach. 2.4 . saith one Angel to another , Run , speak to the young man ; going is not sufficient , where running can be had : Festina lente , is not a Motto for heaven gates ; In the worst work that ever was in the world , Christ calls for speed , What thou dost do quickly , Joh. 13.27 . when Judas was about his treason . Speed and life in businesses is commendable , acceptable : Matth. 5.25 . Agree with thine adversary quickly ; Zach. 8.21 . Darius would have his decree done speedily , Ezra 6.12 . and God would have his Decrees and Will fulfilled , done with speed : It 's Gods will now , that you should help him against the mighty . When the Temple was to be built , the people came so fast , brought in so much , that they were bid to stay , and that work of theirs was pleasing to God and man . We have a Babel to pull down as well as a Temple to build , can you be imployed better ? Luke 16. you are Stewards , & may quickly be call'd to account , Be speedy in what you do .

In the the 11th verse you have one thing more touching their faces , and that is , their faces were stretched upwards , thus were their faces ; it 's in your books , as if it had reference only to the former verse and not to that followes in the eleventh ; but Montanus and others that render the Hebrew exactly , reade it thus : But their faces and their wings were stretched upwards ; it 's true , they have the faces of men and beasts , but they are stretched upward , they looked up to him that sate upon the Throne , which was Christ : the Cherubims faces , Exod. 25.20 , 21. were towards the Mercy-seat , and that was above upon the Ark ; so that there and here , the Cherubims , these Angels looke upward .

Obser . 1. That all creatures depend upon Christ , these Angels have the faces of Men , Lions , Oxen , Eagles , and look up to him ; if there were nothing in it but this , that Angels in their own nature looking up , it might convince us , that all inferiour creatures do depend upon him , as well as those noble ones ; but when they come in with the faces of other creatures looking up , it 's cleere evidence , that all depend upon Christ : Col. 1.16 , 17. By him were all things created that are in heaven , and that are in earth , visible and invisible , whether Thrones or Dominions , Principalities or Powers , all things were created by him , and for him , and by him all things do consist : he holds all in his hand , heaven and earth , men and Angels , they all consist and subsist in him . Heb. 1.3 . He upholds all things by the word of his power .

2. That in all our ministrations , we are to have our instructions and directions from Christ : Angels look up to him , if hee speak they hear , they move and act , if not , they stir not . Moses and Aaron did nothing in the State or Church , without direction from God : Princes must look into the Law of God continually , Deut. 1.7 . that they may do things warrantably : the Centurions souldiers and servants did come , go , and do at his appointment , not their own ; and Angels run not of their own heads , they will heare a word of command , have a commission from Christ , before they go . It 's not enough that wee be knowing , full of courage , quick to dispatch much , a Commission , a Warrant from God we must have , else all our doing is nothing ; nay , let us do the will of God without knowing , wee are warranted by God to do it ; it 's rather sin then service , Pro. 3.5 , 6. Lean not to thine own understanding , let it be never so great , acute , cleere , it 's not beyond Angels , they look up to God , and so must thou , In all thy wayes acknowledge him , and he shall direct thy paths . Christ is the great Counsellour , and wee must not in one or two , or some great exigence of businesse consult with him , but in all our wayes , what ever we attempt for our selves , families , State , Church , we must consult with him sits upon the Throne , and he will direct our paths ; Most miscarry in their wayes , or make little progresse , because they consult not at all , or very little with Christ ; whereas if men did consult with Christ , and do all upon his warrant , upon a divine ground , they should never miscarry in their ways , but proceed farther in the paths of godlinesse in a few weeks , then they did before in may yeeres : when David had consulted with God , he could say , God was at his right hand , so that he should not be moved , Psa. 16.

3. That the pleasure of Christ is worthy our waiting for ; Angels look up and attend what he will say , and make known unto them ; these holy , glorious and mighty creatures think not much to wait upon Christ , and exercise their patience till he please to reveal his minde . Christ is a great King , the only Counsellour , and his counsell of infinite worth , and it 's not State , but equity , that all creatures wait upon him , Angels do it , & shall we grudge at it ? Psal. 123.1 , 2. Vnto thee lift I up mine eyes , O thou that dwellest in the heavens . Behold , as the eyes of servants looke to the hand of their Master , and as the eyes of a maiden to the hands of her Mistresse , so our eyes wait upon the Lord our God : He interprets the meaning of looking up , which is waiting upon God , for manifestation of himself : Psal. 5.3 . David would direct his Prayer to God , and look up , not down to the world , downe to corruption , but up to God , what he would speak : Psal. 85.8 . I will heare what God the Lord will speak : Mic. 7.7 . Let the resolution of the Prophet be thine , I will look unto the Lord , I will wait for the God of my salvation , my God will hear mee .

4. That Christ is an object of admiration and adoration : The looking upwards is Signum admirationis & typus reverentiae ; the Cherubims looked towards the Mercy-seate , admiring and adoring him was figured by it ; and wee lift up our faces towards heaven , when we admire and adore God : you have the phrase in Job 22.26 . Thou shalt have thy delight in the Almightie , and lift up thy face unto God ; That is , admire and adore that God thou delightest in . Where is most delight , there is most admiration and adoration . Christ is the delight of Angels , when he was incarnate , they bowed downe to pry into that mystery ; and now he is glorified , they look up to admire him ; there is matter of admiration in Christ , all in him is not yet drawne out and discovered , 2 Thes. 1.10 . Christ shall come to be admired in all them that beleeve . As it 's in a Country when it 's discovered , still new and new things are met with ; so in Christ , Rev. 22.1 , 2. There the vision of Christ is compared to River-water , and that is alwayes new , fresh , and to a tree of life with twelve manner of fruits every moneth . The vision and fruition of God is new , savoury and pleasant unto them every moneth , day and houre ; and this is to Angels as well as to any other . 2. To adore him , Heb. 1.2 . Let all the Angels of God adore him . They doe look up , acknowledge him God , and tender to him that glory the Father hath ; even adoration ; Christ that was despised , rejected of men , the stone disallowed of the Master builders , that we hid our faces from , and esteemed not , he is the object of Angels adoration .

5. That the service of Jesus Christ is honorable service ; Angels doe stretch up their faces and waite for it ; and it 's the glory of the Angels , that they are ministring Spirits , sent out by Christ , Heb. 1.14 . is a comparison between the glory of Christ and Angels , and their glory is that they are his servants ; we think the service of great persons an honour to us ; Who is greater then Christ ? all power in heaven and earth is given unto him , Mat. 28. And he is more honorable then all Princes , he is King of Kings , and must be honoured as the Father , Joh. 5. Servire Deo , est regnare . Philo. The Apostles counted it their great honour to be servants of Christ ; Paul , James , Jude , Peter , begin their Epistles with it , they set it in the front , as the most honourable title ; this service is liberty , not bondage , Servitus Christianorum regia est l bertas , August : in Psal. 99. his Spirit is a Spirit of libertie , his Law is a law of libertie ; and Rom. 8.2 . The Law of the Spirit of life in Christ , hath made me free from the law of sinne and death ; he is not the servant of Christ , is the slave of Satan ; this service is spirituall , profitable , honourable ; David had rather be a doore-keeper in Christs house , then dwell in the Tents and Courts of wickednesse , Psal. 84. Luther said , He had rather fall with Christ , then stand with Caesar . Joh. 12.26 . If any man will serve me , him will my Father honour ; if wee serve Christ , Angels are our fellow-servants , Rev. 22.9 .

6. That holy creatures have heavenly minds : Angels look up , and that in their imployments , their eyes are fixed above upon the Lord Christ , and it 's certain where there is holinesse , it carries upward ; water will rise as high as the spring ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from looking upwards ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the same , Os homini sublime dedit . and so doth the water of the Spirit ; Pauls conversation was in heaven , Phil. 3.20 . Rev. 10.2 . An Angel hath sea and earth under his feet ; and Rev. 12.1 . The Church hath the Moone under her feete , all ceremoniall worship , all mutables in the world ; and saith , Cant. 7.10 . I am my beloveds , and his desire is towards me . The Church finding Christs affection towards her , cannot but look out , and look up . Most men look downwards , and are neither like Angels nor men , more like swine , wormes , moules . Many are loath to come neere God , lest he should say , Put off thy shooes from thy feete , put off thy earthlinesse ; if we would have God look down from heaven , we must look up to heaven ; David said , When I awake I am still with thee , Psal. 139.18 . He was with God when he lay downe , and with him when he awaked and rose .

The next thing is their wings , mentioned in the sixt verse ; every one had foure wings ; and verse 8. under their wings on their foure sides ; and in the 8th , they foure had their faces and their wings ; and in the 9th , their wings were joyned one to another : 11th , their wings were stretched upward , two of every one was joyned one to another , and two covered their bodies .

Angels are set forth to us in Scripture with wings : here with foure ; In Isa. 6. and Rev. 4. with six wings each of them : and they are said to be winged for the agilitie of their natures , and swift motion in executing their office . Omnis spiritus ales est . Tertullian saith , Every Spirit is winged , they fly in a moment into any part of the world , to execute the commands of God . Gabriel came flying to Daniel , Chap. 9.21 . and that swiftly . Astronomers observe , that from the center of the earth ( which is 3000. to the surface ) up to the Sunne is above foure millions of miles , to the Firmament , where the fixed starres are , Clavius in Sphaeram . Lessius de omnipot : Dei . above fourscore millions of miles , and from thence to the place of the blessed , where Saints and Angels are , more millions then from the earth to the Firmament . So that according to their account , it must be above 160. millions from heaven to earth ; and this space the Angel came flying in a little time : we thinke a Bullet out of a Musket flies swiftly , and it doth , for it hits the bird or mark ere the report is heard , and will fly 180. miles in an houre , according to its motion . The Sunne moves swifter 1160000 miles in one houre ; the fixed starres about the aequinoctiall Moone 42. millions of miles each houre ; and yet the motion of an Angel is swifter , being a Spirit , and passing through the ayre without opposition ; no creature in heaven or earth moves faster then an Angel .

Their wings are foure ; but the Seraphims in Isa. 6. and the foure Beasts in Rev. 4. are set out by six wings each of them . A question hereupon arises ; Why the Visions being correspondent , the Angels here are described onely with foure wings : Ans. That paire of wings is wanting here did cover the face of Isaiah his Seraphims , and Johns foure beasts ; for they standing before the throne and face of God , were not able to behold such Majestie , brightnesse , and glory , with open face , although they were most pure creatures . We cannot look upon the Sunne in its strength and glory , but we cover our eyes with our hand ; so they their faces with their wings ; now here was something in stead of these wings , and did the office of those wings , and that was the Firmament : Ver. 22. The likenesse of the firmament upon the heads of the living creatures : and ver. 26. Above the firmament was the throne . This firmament interposed between the lustre of divine glory , and their eyes , as the wings did in the Prophets and Apostles vision , and therefore here was no need of that paire of wings ; they were not before the throne , but sub expanso , and to doe works beneath in the world .

Observ . That the glory and Majesty of God is such as no eye can fully behold ; there wings , here the firmament is interposed between God and Angels . When God came downe upon Mount Sinai , and manifested his majestie and glory , what said the people ? Speake thou to us , and not the Lord , lest we die . They could not endure the shine of Moses face , much lesse the lustre and majestie of the Lords ; something must interveene , else man dyes for it .

Touching the wings of these our Angels , three things are laid downe ; 1. The conjunction of their wings ; 2. The Extention of them ; 3. The use .

The Conjunction is in the 9th verse ; Their wings were joyned one to another ; and ver. 11. Two wings of every one were joyned one to another . The extremitie of their wings when stretched out and ready to flie , did touch one another ; so as they seem'd to have but one wing .

Observ . 1. That there is mutuall love and much agreement between the Angels : the Connexion of their wings , notes the Connexion of their hearts ; and the Hebrew is ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Sisters that love one another intirely , and work together most sweetly , so are the Angels , they love and labour together most sweetly ; Foemina ad sororem suam . there be no divisions or distractions among them , what businesse soever is appointed , they all agree in ; wee men can hardly agree in any one businesse ; Aliud stans , aliud sed●ns de republica sentis , Declam : in Ciceron . so many men , so many minds : Salust told Tullie , that his minde was very changeable concerning the Common-wealth ; and it 's true of most of us , what we allow now in matters of the State or Church , wee condemne anon , and so are at agreement neither with others , nor with our selves ; but Angelicall concord parallels , yea exceeds our discord ; Angels are all love , peace , and unitie .

Alae aequaliter extentae , elevatae , conjunctae . 2. That there is a blessed harmony in the works of God done by Angels , their wings goe evenly , joyntly , not one before another , above another divided any way , but there is unitie and uniformitie in all their actions and operations . Could wee behold the actions and works of Angels , wee should see such glory and beauty , as never was seene in the works of men . If we look upon a building that is uniforme , and every part proportionable , wee are much taken with it : A garden that is drawne out exactly , and every thing in it set in order : An Army that keepeth ranke and posture , and proceeds in all things according to rule , how beautifull and comely are they ? All the actions of Angels are such , one runneth not before another , one is not divided from another , one disallowes not what another doth , but their harmony and correspondency is such , that if a man could see the same , he would be ravished with the works of Angels . Jam. 3.16 . Where envying and strife is , there is confusion ; but among Angels there is no envie , no strife , so no confusion .

Mutuas sibi invicem tradunt operas ad exequenda Dei decreta . 3. That wee should joyne our helps for furtherance of the works of God : Angels joyne their wings , and afford help to each other to doe the will of God ; Devils and wicked men joyne together against God and his wayes ; Psal. 2.2 . The Kings of the earth set themselves , and the Rulers take counsell together against the Lord , and against his Anointed , &c. And good men should joyne together , their heads , their purses and abilities whatsoever , to further Gods worke . If Angels appeare and put forth their wings to doe the will of their God , let us appeare and put forth our hands to doe the worke of our God .

The second thing about their wings is , they were stretched upwards , not let downe , drawne up , resting upon their bodies , but extended as ready for service as might be , ver. 11.

This notes unto us the readinesse of Angels to doe the will of Christ ; their faces look up , attend his commands , and their wings are stretched out to fly about them as soone as they are made knowne ; as a Hawke that is upon the wing , watches till the fowle rise , and then falls upon her , and flyes after her immediately . Angels are upon the wing before the command goes out , and when it 's out , God shall not need to use motives or arguments to put them on . The manifestation of his will , is the strongest motive unto them ; and it should be so with us ; We pray that Gods will may be done on earth as it 's done in heaven ; the meere manifestation of Gods will therefore should prevaile with us as with Angels ; but let God manifest his will , bring forth his strong arguments to move us , yet we have no wings , or if wings , not stretched forth , or if stretched forth , wee rather flag then fly with them .

The third thing is the covering of the wings , ver. 11. Femora . two covered their bodies , their thighes , feet ; that is in Isa. 6.1 . their uncomely parts : which are in Scripture-phrase call'd the feete . One wing did cover the fore-part of their body , another their hinder parts .

Obs. 1. In this covering of their bodies , God propounds them a patterne of chastitie and modestie unto us ; Those parts are hid , which might uncovered , argue disreverence of God , or concupiscence in them , or be offensive unto men : God loves chaste spirits , and chaste behaviours ; the Angels are very chaste , and would not have any undecent thing objected to divine view , whose authoritie and majestie they adore ; Nihil impurum in conspectum Dei veniat . No impure thing must come into the sight of God , therefore God ordered , Exod. 20.26 . That there must be no steps to his Altar , lest the nakednesse of the Priests were discovered in their going up , and so offence given to God and man ; and further he appointed linnen breeches to cover the Priests nakednesse , Exod. 28.42 .

2. It notes out to us that Angelicall nature is a thing hidden , and too high for us , while we are in our houses of clay , their natures are beyond the reach of mans braine , and that wee are so farre from the knowledge of Gods face , nature , and abilitie to behold them , that we cannot know and behold the lowest parts , the very feet of Angels , they are vail'd up from us : As too transcendent for our capacities , we know not the natures of any creatures here below , not of a flower , a fly ; we describe things , but doe not , cannot define them ; I would see the proudest of you all define the nature of a straw , as one preached in Cambridge to all the Scholars : Vitreum vas lam●imus , pultem non attingimus . if we know not the nature of these visibles , of bodies , then much lesse of Angels , and if not of Angels , least of all of God .

3. That men are apt to Idolize choice Instruments imployed in Gods service , and therefore the Angels are covered with wings to prevent it . Such is the beauty , wisdome , strength , use and celeritie of Angels in Gods service , that man is apt to deifie them . John falls down to worship before the feete of an Angel , Rev. 22.8 . And when Paul and Barnabas had heal'd a creeple , the Lycaonians said , The Gods are come downe to us in the likenesse of men , and they would have sacrificed to them , Act. 14. And should the Angels appeare to us in their natures without being covered up , wee should take them to be Gods ; but they will not have that honour , they will hide their beauty and excellency , and desire the glory onely be given to God .

The next thing wee are to come unto , is their feete in the seventh verse .

VER. 7.

And their feete were straight feete , and the sole of their feete was like the sole of a calves foot , and they sparkled like the colour of burnished brass .

STraight feete ] They were feete of men , and by a Synecdoche , feete are put for the leggs and thighs ; the Septuagint read it , Their thighs were right or straight ; and therefore could not be the thighs or feete of beast , which in the hammes are with compasse and not straight ; they were neither bending inward nor outward , but straight as pillars : Columnarum instar . This types out to us :

1. That the wayes of Angels are all straight and right ; feete in Scripture are put for wayes ; inward of the soule , outward of the whole man . Pro. 4.26 . Ponder the path of thy feete . Psal. 119.105 . Thy word is a lamp unto my feet ; that is , all my actions ; and Eccles. 5.1 . Keepe thy foote when thou goest to the house of God ; that is , thy thoughts , affections , will , reason , and all within : Take the feete of Angels for their thoughts , desires , wils , reason , actions ; they are all right , there is no act of theirs voyde of reason , as the acts of brutes are , none done by rash motion or suddain passion , as too many of mens are , they goe not without warrant , and when they goe , they goe in the way appointed of God , never turne out , but are exact , keeping to his will .

2. They are firme , constant in their resolutions , and service for God : that is noted by feete in Scripture ; for feete are the basis and foundation of things . Exod. 30.28 . The Laver and his foote ; that is , his basis whereon he rested ; mens feet or legs are the foundation whereon the body rests . In Eccles. 12.13 . Firmitas homini debebatur in pede , ad quem pertinebat onus totius corporis quod per lincam rectam incumberet , De Subtil . they are called the strong men : and Cant. 5.15 . Christs legs are said to be as pillars of marble : and Scaliger saith , that mens firmnesse is in their feete , on which the burden of the whole body directly depends . Here then we have the firmnesse and constancy of Angels to goe on in Gods work , no burthen can make them buckle , no act , no force can put them out of their way , no wearinesse can make them sit still ; Angels will meet and stop Balaam , and give him commands ; the Angel will have Lot out of Sodome .

The sole of their feet was like the sole of a Calves foot . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

As it were the sole of a round foot , Quasi planta pedis rotundi : pedes rotundos , like a globe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cumt alaribus , Horat. Ad omnen occasionem & nutum Dei. so the Hebrew signifieth both round , and a Calf that is fat , and hath round feet , smooth , round , and movable to carry any way : the Septuagint hath it winged feet . Mercury the Poets god , was painted with shoes which had wings : This sets out unto us , both the swiftnesse of Angels , of which before , and also their usefulnesse to move any way to do service in any part of the world , like a Bowle or Globe is equally disposed for motion into any of the four quarters of the world ; so are the Angels ready to move any way upon every occasion and hint from heaven : man cannot do so , one man is fit for one service , not for all ; one is fit for counsell , another for war , a third for Sea , a fourth for Land , &c.

They sparkled like the colour of burnished brasse .

Steel or Brasse being polished or burnished , shines very beautifull , and sends out eye-dazling beams , such as have much glory in them : and by this colour of their feet , we are led into these observations .

Obser . 1. That the Angels are unpolluted in all their ministrations : they contract no filth , no soile to their feet ; when they are in motion they are pure spirits , act purely , and abide most pure , their feet are like polished , not polluted , burnished , not blemished brasse , and so hold forth to us an example of purity in our ministrations ; that wee should be conversant in them , so as to be unblemished , 1 Tim. 2.8 . lifting up holy hands , &c. 2 Pet. 3.11 . What manner of persons ought yee to be in all manner of holy conversation ? here it 's answered , like Angels .

2. That the works of God by Angels or men done rightly with a streight foot , that is , done according to Gods will , have much glory and efficacy in them , they shine like the polished brasse , there is their glory ; and sparkle , there is their efficacy . When the Angel destroyed Senacharibs host , what glory and efficacy was in that work ? When the Angel came to Manoah , and went up from him in a flame of fire , how glorious was this sight , how efficacious was the work in the heart of Manoah ? John preached the truth with a right foot , and without delay , when call'd to it ; and hee was a burning and a shining light , Joh. 5.35 . Herod found him so : Mark 6.20 . He feared John , knowing hee was a just and holy man , the glory of his justice and holinesse shines into his head , and the power of them affected his heart ; hee knew , hee feared ; actions done according to Gods will , hold forth much of God in them ; 1 Cor. 14.24 . If an unbeliever come in and heare them prophecy , that is , according to the minde of God , carry the action as becomes the Church and the presence of God , he is convinced , and almost converted , and saith , God is in you of a truth ; hee sees so much glory , feels so much power , that hee can contain no longer , &c. Isa. 52.7 . Their feet are beautifull to your eyes , and their actions are efficacious in your hearts ; Gods will is the Standard and measure of all actions , and when they are done according to it , they are very glorious and beautifull .

3. That they are cheerfull in the wayes and works of God : they go not dully about their service , their feet do shine , they have more delight in doing one act of Gods will , then wee have in doing all the naturall acts of our lives ; you shall finde them in a sweet posture and frame alwayes : Rev. 4.9 . they give glory , honour and thanks to God , and Rev. 5. they are brought in singing , and singing a new song , which notes their cheerefulnesse , and intention of it : so in Luke 2. ver. 13 , 14. Angels are the Quiristers of heaven , they make heaven heavenly .

The last part they are described by , is their hands .

VERS. 8.

They had the hands of a man under their wings .

SOme would make sixteen hands to each living creature or face , but that 's not likely ; we finde no number set down , and therefore will be content to leave that undisputed , whether two , four , eight or sixteen ; Hands they had , and hands of a man ; and that under their wings on their four sides .

The hand notes action : Eccles. 9.10 . Whatsoever thy hand findest to do , do it with thy might : So Prov. 3.27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. 3. de anima . The Philosopher calls it the Instrument of Instruments , and saith , God hath given to man two speciall Organs , to the body the hand , to the soul reason ; and look what use reason is of to the soul , the hand is of the like use unto the body ; yea , soul , reason , body , are all beholden to the hand for the service that it doth , the great things in families , Cities , Kingdomes are done by the hand . Scalig. faith , Scal. exercit . 256. Nature hath armed man with three things , Reason , Speech , Hands . Reason is the hand of the understanding ; Speech the hand of Reason , and Hand the Executresse of Speech that doth the commands ; all things would be as dead , if the hand did not quicken them by the spirit and motion of art .

Obser . 1. That Angels are fit for service ; they have hands , and hands are not made in vain ; they are for work : where there are no hands , no power , strength , or way to put forth that power , there is no fitnesse for service ; but Angels have power and wayes to execute that power ; they have hands , not for ornament , but for action .

2. That Angels do their works rationally , they have the hands of a man ; look as men do manage the works of their hands judiciously and wisely , so do Angels ; there is nothing defective , superfluous , perverse , rash , indiscreet , or culpable in their ministrations , they know all circumstances , and misse not in any : how wisely did the Angel manage the businesse with Mary ? Luke 1.28 . hee salutes her , shee feares ; In the 30. verse hee comforts her , and tels her , shee should conceive , and have such a son as never woman had ; and when she doubted of it , ver. 34. How shall this be , seeing I know not man ? ver. 35. the Angel tels her , The Holy Ghost , &c. And farther , see the wisdome of the Angel , he tels her , ver. 36. that her Cousin Elizabeth had conceived a son in her old age , and that was the sixth moneth with her , and how ever thou thinkest it impossible for thee that art young without man to conceive , and for her is old with man to conceive , ver. 37. yet nothing is impossible with God .

3. That knowledge must issue into actions : Angels are full of eyes , and full of hands too , their actions are answerable to their knowledge , Rev. 4.8 . They are full of eyes within , and they rest not day and night ; if they have no service in the world beneath , they will be praising God above ; they know much , and therefore act much . Knowledge without practice is little worth ; Scire tuum nihil est n si te scire hoc sciat alter , Pers. if hid from others , it is as nothing , as not being , saith the Poet : Unlesse Learning , Knowledge be improv'd , it 's of no account : the Egyptians painted a tongue , and a hand under it , to shew that Knowledge and Speech is efficacious and good , Quid prodest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Nazian. when that which is known and said is done . What good doth the unpracticall speech of Golden-tongued men ? Let men be Chrysostomes , golden-headed and golden-mouthed , if they be not golden-handed too , it 's nothing . God would not have us all eye , and rest in knowledge , Joh. 13.17 . If yee know these things , happy are yee if yee do them ; and Rev. 22.14 . Blessed are they that do his commands , that they may have right to the tree of life ; happinesse is intailed to doing , not knowing : and the Angels seem to finde greater happinesse in doing Gods commands abroad in the world , then standing alwayes in his presence , Psal. 103.20 . They hearken unto the voyce of his word , if he bid them go they are gone , and account it their greatest honour to be doing ; they have hands , and would not be idle : knowledge without action , is a man without arms ; it 's wine shut up in the vessell , that doth good to none , and will corrupt at last , and ma● the vessell , such knowledge will be like the poyson that lies long in the body , and at last kills without remedy .

4. That Angels are great agents , and do much service ; they have hands on their foure sides , at least they had four hands , and they were able to do much , and great service ; some make more ; and no hands of theirs is idle : one Angel can do more then thousands of men , witnesse that great slaughter in a night , and other things formerly spoken of . Briareus , a great doer is said to have an hundred hands .

5. That God doth carry on his works here in the world by invisible vertue , by hands under wings , by wayes and means not seen : There is vis plastica in the womb , which forms and perfects the birth , yet is not seen ; and in the womb of the world God hath vires plasticae , which form and perfect his works , yet not seen ; much is done by the power of Angels , yet their power not seen . Mighty things are done by Gods Spirit in the Ordinances in the Assembly , in our hearts , and yet Gods Spirit is an invisible agent : the Minister , the Word would not do it , unlesse some invisible vertue went along therewith , Zaeh . 4.2 , 3. though none were found to powre oile into the Lamps , yet God had Olive trees were not thought of , nor seen : Zachary saw not , the Candlestick , Bowle , Lamps , or two Olive trees , till the Angel awakened him , and made him see , that God had wayes to communicate vertue unto the Church he knew not of , and that though the Church were poor , low , not able to make a considerable Army to carry them to Jerusalem , and plant them there , yet he had his Spirit to work it out for them ; and therefore saith , Not by might , not by power , but by my Spirit , 2 Thes. 2.8 . The Lord shall consume Antichrist by the Spirit of his mouth : and so the two witnesses , Fire goes out of their mouths and devours their adversaries , Rev. 11.5 . in an invisible way , by a secret work : It was a hand under the wing that made peace betwixt Scotland and us , that gathered this Parliament , that hath , and doth keep it ; it 's invisible vertue that hath made them unanimous and magnanimous ; invisible vertue that upholds this Kingdome , that restrains the remainder of wrath , that daunts the adversary , that hath shaken the Prelacy , and brought forth the great things in our dayes ; it 's the hand under the wing that hath opened the hearts and purses of many to further the great service in hand .

6. That wee are to do Gods works without noise or notice of our selves ; Angels that are agents for God , have their hands under their wings , their actions are seen , but not their hands . In Jud. 13. when Manoah Catechized the Angel , and asked him , What is thy name ? v. 17. the Angel would not tell him , but said , Why askest thou thus after my name , seeing it is secret ? ver. 18. And you shall not finde the names of above two Angels in Scripture , Gabriel and Michael . Angels are jealous of Gods glory , and had rather conceale their hands and names , then God should lose the least degree of his glory : for Manoah would therefore have known his name , that he might have honoured the Angel afterward ; and we are very apt to look at the instrument , and neglect the principall : it 's wisdome to muffle up our selves and to hold forth God as much as may be Mat. 5.16 . Let your light so shine before men , that they may see your good works , &c. he doth not say , that they may see you , but see your good works , and glorifie their father , not you : As Fishers , they would have the bait seen , not themselves ; they would catch the fish with their bait , not scare them with their sight . Mat. 6.1 . Take heed you do not your almes before men to be seen of them ; almes must be given , but wee and our hands must be hid . Paul exhorts the Philippians , to hold forth the word of life , Phil. 2.16 . not themselves , but the Word of God which is the word of life .

7. That their operations and presence are together ; they are not in heaven , and so work on earth , or in one part of the world and work in another , but their hands are under their wings , whither their wings do carry them , there they act , and not elsewhere . The Angel came down to stir the water in the pool , Joh. 5.4 . and cure the Party that stept in first ; they have not that power to work at any distance .

8. That Angelicall vertue and nature is hid from us , it 's too high for our capacity ; their hands , their operative vertue we cannot discover , or see into : a little of the Angels is presented to us by these faces , wings , feet , hands , &c. but the distinct knowledge of Angels as Angels is reserv'd til wee are like the Angels in heaven ; therefore wee must not intrude into those things which we have not seen , vainly puft up with our fleshly minds , but be content to be ignorant of their natures and many of their actions and excellencies , till we come to glory .

Now from their parts we come to their motions ; and it 's said ;

Vers. 9 They turned not when they went , they went every one streight forward .

Vers. 12. And they went every one streight forward , whither the spirit was to go they went , and they turned not when they went .

Vers. 14. And the living creatures ran , and returned as the appearance of a flash of lightning .

They turned not when they went . Which way soever they moved , they turned neither face , wings nor bodies , but went streight forward , there was no digression , regression , wandring , no circulation , but their motion was streight , they moved in linea recta , they move , and move not impertinently , but directly . By this motion of Angels , is set out Gods government in the world ; they are his agents , our Prophet seemes to crosse himself in ver. 14. it 's said , they ran and returned , and ver. 17. they returned not when they went ; here in this 9th , they turned not when they went : this knot must be loosed , or else our Prophet will suffer .

The Solution of this doubt is , that the Angels being in their work appointed of God , went on without turning or looking back til they came to the issue and end of it , til they came to the place appointed , and then they returned unto God to give account of their service , and to receive new instructions . They went not back after the work was begun , but after it was ended ; what ever difficulties interposed in the way , none of them could drive back , or divert the Angels , till their work was done , and then they presently returned .

Obser . 1. That the works of God in ordering the things of the world are streight : Angels are as Gods hands , and in them is the agency of his work , and they go streight on , and there be no windings , no turnings in their operations ; the works of God seem crooked to us , but there is nothing crooked in them . A Carpenter that builds a house hath some pieces of timber long , some short , some bowing , some streight , of all which hee builds a goodly house , but some rude ignorant fellow understands not the reason of that diversity , and when the work is done there is nothing seen defective , but all is streight and perfect ; so in the works of providence and divine dispensations in the world , they seem crooked , ( and therefore some have called providence crooked and winding ) but no such thing is in them : Psal. 18.30 . His wayes are perfect , Deut. 32.4 . His work is perfect ; take the work of creation , providence , redemption , they be without obliquity , deformity , or defect , but men are not so , and the reason is given , for all his wayes are judgement , that is , all his administrations , all his doings are judicious , right and equall .

2. That Angels persist in and carry on their work ; they are constant and persevere ,

Constantia est in proposito , perseverantia in opere .

Charles the 5th his Motto was , Plus ultra .

Faelicitatis index ultimus dies , Solon .

they turn not back , they give not over , but proceed to the end ; they are not slothfull , weary , unfaithfull , but active , lively , holding on to the end ; This may be usefull to our thoughts : Angels go on , and lively in their work , shall we be lazy ? they persevere , shall wee draw back , or turn aside ? Lots wife looked back , and she was turned into a pillar of Salt , Gen. 19.26 . she looked to the things behind , which was unwarrantable , and God did severely punish her , shee had part of Sodomes judgements , which were brimstone , salt , and burning , Deut. 29.23 . And she was made a pillar of salt to season after-ages , with the feare not only of backsliding , but also of back-looking . Josephus saith , hee saw this pillar in his dayes , Antiq. l. 1. c. 12 which was neer two thousand yeers after ; but Borchardus that liv'd some 300. yeeres since , saith , it was in his dayes . Adrichomius saith , it 's yet extant ; and the Targum hath it , that it will indure to the day of judgement . Whether this materiall pillar be extant or not , is doubtfull ; Christ hath set up a spirituall pillar , that will endure to the end , to make us faithfull to the end : Remember Lots wife , Luke 17.32 . Look back and die , go on in the wayes and commands of God and live . It was the reproach of the Israelites , that they would have gone back to Egypt , and they died for it in the wildernesse . Matth. 10. Hee that endures to the end shall be saved : and Luke 9.62 . No man having put his hand to the Plough , and looking back is fit for the kingdome of heaven . A man plowing , if he look back , endangers the Oxen which plow , and must needs make crooked furrowes , and mar all : so one that hath begun to plow in Gods field , if he look back , he is unfit for heaven . Exod. 17.12 . Moses hands were steady till the going down of the Sun , and so must ours till the Sun set , till our lives end : Gal. 4.9 . How turne yee againe to weake and beggerly Elements ? Gal. 5.7 . Yee did run well : It 's dangerous when either of these come in against a people ; but the godly have a promise , Jer. 32.40 . I will put my feare in their hearts , that they shall not depart from mee .

3. That they keepe close to the work in hand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They fetched no compasse . to what is injoyn'd , they divert neither one way nor other , as they give not over , so they turne not aside upon any pretence whatsoever , but hasten to the execution of what is commanded ; how un-Angelicall are wee that have such roving spirits in all our imployments ? tho●gh we look not back , yet we look aside . God complains , This people draw nigh with their lips , but their heart is farre from mee ; they are in my house , and in my work , but their hearts are in neither , they look towards me , as if they were my people , but their hearts look another way , as if they were worldlings , hypocrites ; like Watermen , they rowe one way , and look another . Ezek. 33.31 . With their mouth they shew much love , but their heart goeth after their covetousnesse ; wee are too guiltie of this evill , our hearts are seldome at home . What 's said of the Harlots feete , Pro. 7.11 . They abide not in her house ; the same may be said of our hearts , they abide not in the house : When you walke abroad and keepe the path , the Spaniel that is with you ranges over much ground , and seldome is in the path ; so is it with our hearts , we may be in the path of duties , but our hearts ranging over the world , heaven and hell . Jam. 5.17 . Elias prayed earnestly ; in the Originall , it 's he prayed in prayer , intimating , a man may be at prayer , in prayer , and yet be a prayerlesse man , not pray , and that because the heart is not in it ; So in hearing , you may heare and not heare , &c. What 's the reason Christ knocks at the dore so oft , and is not let in ? the heart is dead asleep , or abroad .

4. Ad transitum facici suae aut tractum faciei suae objectum . So Piscat . That Angels have the scope and marke in their eye which they aime at : They went every one streight forward ; the Hebrew is , to the way or passage of his face , that path was before his face ; that is , they went thither where their eyes or faces were fixed ; as they looke not back nor aside , so they alwayes looke upon the marke , each goeth forward to that is before him ; this keeps them on to the work , and in the work , they have the marke in their eye . Pro. 4.25 . Let thine eyes look right on , and let thine eye-lids looke streight before thee ; looke to the charge appointed , to that is right , to that is set before thee of God , and this will quicken thy industry . Phil. 3.13 , 14. Forgetting those things which are behinde , and reaching forth unto those things which are before , I presse towards the marke . Paul had not his eye upon what was done bygone , or on what was upon either side of him , but upon that was before him , the marke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heaven , eternall life was the marke in his eye , and he pressed after them , he was as intent upon them , and as pursuant of them , as he was in the work of persecuting the Saints , he reached after them as the one thing necessary , Assequitur nulla qui sequitur multa ; Is Angelicus qui nec multus nec varius est . we set not the mark before us , in stead of heaven , Christ , eternall life ; we have the world , our pleasures , and a multitude of things in our eyes , and so we are divided , and doe nothing .

5. That Angels minde and pursue every one his own work , not others : They went forward to the worke , object , mark set before their faces ; he that had his work designed him in the East , minded not his work lay in the West ; each acted his own part , and fell not upon any thing concern'd another , although their imployments lay the same way ; what was before their faces , that they did and nothing else : Devills compasse the earth , and medle with all men , and with all matters ; it 's not so with the good Angels , they kept their station , and doe keep order , they intermedle not with ought concerns them not . The Apostle would have Christians to be Angelicall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Thes. 4.11 . Study to doe your own businesse , those things concerne our generall and particular calling ; if men will with their wit and curiositie run out of their bounds , they are extravagant and busi-bodies . Some think because they are Neighbours , they may medle in all contentions ; because Subjects , they may interpose in all State-affaires ; because Christians , deale with others sinnes ; but this is to break the hedge , to break out of our own callings into others , and such though they seeme great doers , doe nothing . 2 Thes. 3.11 . There are some among you that walke disorderly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . working not at all , they are busie-bodies : What busie and doe nothing ? Yes because they doe things impertinent unto them , unfruitfull , unprofitable , out of place . When Peter medl'd too far in Johns matters ; What shall this man doe ? Christ takes him up sharply ; What is that to thee ? Joh. 21.22 . And some thinke this made Peter so sharpe against that sinne afterwards , and to looke upon it as bad as theft and murther ; 1 Pet. 4.15 . Let none of you suffer as a murtherer , or as a thiefe , or as an evill doer , or as a busie-body in other mens matters .

They ran , and returned .

Here is the qualitie of their motion , it was swift , they had wings to fly , and feete to run : much hath been spoken of the Angels swiftnesse ; I shall here therefore touch upon their returne when their work is done , they make no stay , they linger not at all , but returne with all speed ; when God sends them out or calls them in , their motion is very speedy ; it 's set out here by a flash of lightning , that is the soonest into the world and out againe of any sensible creature , in a moment it is in your houses and out againe , in a moment it shines from East to West , and is gone , it 's very glorious and marvellous active . Angels are Cherubims of glory , Heb. 9.5 . and the most active of all Gods works , and when their work is finished they retire immediately ; as lightening when it 's come to its period , doth reciprocate and fall back into its selfe without delay ; so doe the Angels returne to him sent them out , to know his farther pleasure and to doe him more service .

Obs. 1. That Angels in their services are glorious and terrible : They are like the lightning , which shines , dazles , and doth dreadfull things . Judg. 13.20 . When Manoah and his wife saw the Angel goe up to heaven in a flame of fire , they fell downe on their faces to the ground , and thought they should dye , ver. 22. It was a received opinion among the Jews , that if they saw God or an Angel , they should dye upon it . Judg 6.22 , 23. Gideon a mightie man of valour , cryes out , Alas , O Lord God , because I have seen an Angel of the Lord face to face : and the Lord said , Feare not , thou shalt notidye : If they had a vision being awake , they apprehended death , but they never had experience of any that dyed upon any such occasion , this rose rather from the apprehension of glory & majesty in God and Angels , and consciousness of their own weaknes & guilt , as not able to abide the presence of those glorious creatures , that came immediatly from the presence of the glorious God ; and we finde that some have been much affrighted , and almost struck dead , at the presence of the holy Angels . Mat. 28.2 , 3 , 4. An Angel comes from heaven , whose countenance was like lightning , and his rayment as the Sunne , and for feare of him the Keepers of the Sepulchre did shake and became like dead men , there was no spirit left in them , the glory of the Angel did exanimate them : they are glorious and terrible in their ministrations ; and so should the Ministers of the Gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the Angels of the Church be : Nazianz. saith of Basil , his speech was thunder , and his life lightning . Such were James and John , Boanerges , sonnes of thunder , Mark . 3.17 . They were terrible to sinners in their preaching , like thunder and lightning .

2. That account is to be rendered to God of all our services : whom God sets awork , he will reckon with ; Angels returne and become responsable to God their Lord and Master , those mightie and glorious creatures , when their work is finished , doe willingly and chearfully returne , and give in their answer ; God looks for it , and they delight to doe it ; and , account we must all give of our work in the world . Rom. 14.12 . Every one of us shall give account of himselfe unto God ; God will say to us , Come , give account of your Stewardships , Luk. 16.2 . Every one hath a talent , is a Steward , hath some trust committed to him , and he must not thinke to run , and never returne ; let men act how they will , returne they shall , be they never so great , be they Princes , Magistrates , Commanders , &c. Eccles. 12. God shall bring every worke unto Judgement , with every secret thing , whether it be good or evill ; both the work and the workman must be questioned . Mat. 12.36 . Of every idle word that men shall speake , they shall give an account of in the day of Judgement .

3. That Angels are lively and unweariable in their negotiations , they run and returne as a flash of lightning ; when they had done great service in the world , they were as lively at the end of it as at the beginning , they return back with as much life and speed as they went forth , and were ready for new imployments , they return'd as to give account of what was done , so to receive new commands and worke . This is a good patterne for us all , that in the workes of God those imployments he calls us to , we grow not weary of ; one sinne fits for another , and men are unweariable in that trade ; So one dutie should fit for another , and wee should never be tyred in our spirits , Ad laetitiam et animi pacem magnum pondus habent rectae actiones . though we be in our bodies . Gal. 6.9 . Let us not be weary in well-doing ; the wicked are weary of and in well-doing : What profit is it , say they , that wee keepe his Commandements , and that we walke humbly before the Lord of Hosts ? Mal. 3.14 . When will the new Moone be gone , that we may sell corne , and the Sabbath , that we may set forth Wheat ? Amos 8.5 . Psal. 36.3 . He hath left off to be wise , and to doe good . Mal. 1.13 . They said , What a wearinesse is it ! and snuffed at it , and brought that was torne , lame , sicke ; but the godly are never weary of Gods work , Desidia est mors superstes , Vacua est vita . though sometimes they are weary in it , through the strength of the flesh , weaknesse of grace , and other discouragements , but they having tasted how gracious the Lord is , are not , will not , cannot be weary of his service ; his Commandements are not grievous to them .

4. That they seek not themselves , but the honour and glory of their Master , they stay not when their work is done , upon pleasure , curiositie to see or know any thing , but immediately returne , and are taken up wholly with the glorifying of God , they are attent , watching his Commands , for they look up ; they are intent upon his work , they turne not to either side , look not backe , but goe streight forward ; they contend for his glory , they runne , returne , and give account , and would have new Commissions , be at work againe , and have God to be glorified to their utmost abilities . Isa. 6.3 . Holy , holy is the Lord of Host , the whole earth is full of his glory ; they see God so glorious , excellent , and holy in himselfe , so glorious in all his works , that they minde not themselves , but God , and make it their onely and great designe , to glorifie God , Rev. 4.8 , 9. And this is our duty and comfort if done . 1 Cor. 10.31 . Whether you eate or drinke , &c. The glory of the infinite , holy , wise , and great God , should be precious to us , we should attend his commands , intend his worke , contend against all lets , within or without , and promote his worke and glory to our utmost . That worke is not referr'd to Gods glory , but our gaine , credit or profit , is a dead work . Omnibus operibus nostris coelestis intentio adjungi debet . Aquinas . The School-men call for a right intention in every work , as that which animates and inlivens the same : and though we cannot actually intend Gods glory alwayes in every thing , yet there should be a vertuall intention of it . A bowle runs , an arrow flies by vertue of that arme first sent them forth , and all our actions should proceed in the strength of a morning or primary intention of Gods glory .

One thing yet remaines touching the motion of Angels , namely , the efficient cause of their motion , and it 's the Spirit , set down in these words :

VER. 12. Whither the Spirit was to goe they went .

SOme doubt there is what is meant by the Spirit here , not the counsell or will of the Angels ; and so the sense to be , that they went which way they had a minde , whither their own wills and spirit carried them ; and my reason is , because they are brought in here as servants and officers ; and therefore not to be left to their own wills , but to be under command , and at the will of another ; Souldiers goe not where they please , but where their Generall pleaseth . By Spirit , we are to understand , neither the will of Angels , nor winds , nor the soule of man , ( for Spirit in Scripture doth signifie all these ) but the essentiall and eternall Spirit of God ; and this is evident by the 20th verse , Whithersoever the Spirit was to goe they went ; it 's not said , whithersoever their Spirit was to goe they went , but whithersoever the Spirit ; that is , the Holy Ghost , coessentiall and coequall with the Father and the Sonne , whither that Spirit of wisdome and power led them , thither they went ; when that Spirit bad them returne they returned , as that Spirit moved them , so they moved .

Object . The Spirit of God neither goes nor moves from place to place , being infinite ; how then can this be meant of the Spirit ?

Ans. This is spoken humanitùs , after the manner of men , in regard of the vision Ezekiel had , Non mutatione loci , aut essentiae , sed declaratione potentiae & gratiae . it seemed so to him , but the Spirit being infinite , neither goes nor moves by reall change of place or essence , but by declaration of its power and grace . When the Spirit or God doth that is unusuall , then they are said to come and be present . Againe , the Spirit went in the Angels , not simply in it selfe ; there was in the Angels imperium & impetus Spiritus , the imposition and impression of the Spirit , which carried them on .

Observ . That Angels , although exceeding wise , full of knowledge , active , and able to doe great service , yet are not at their own dispose , they move not at their own pleasure , they went not where they listed ; Let the abilities of the creature be never so rare , excellent , they must be under the power of a Superior , they must be ordered and directed by a higher cause . Angels themselves are not Lords of themselves , they are not sui juris ; much lesse men that are lower then Angels , 1 Cor. 6.19 . Men are bought , and they must be his servants at his dispose that hath bought them , and that is God : And therefore they must not abuse their bodies and soules to fornication , any sinne , but glorifie God with both .

2. That it 's the Spirit of God is the great Agent that sets Angels aworke , they performe nothing by their owne vertue and strength , but at the command and impulse of the Spirit they act , they set out , proceed , finish , returne ; As it 's in a Ship at Sea , there are the winds without to drive it , and the Pilot within to guide it to what place he pleaseth ; so here is the command of the Spirit ab extra , and the impetus intra , to carry out and order these ; the great things Angels have done , have been done by the Spirit of God ; if they suggest good thoughts ; if an Angel strengthen Christ in his agony ; if they reveal mysteries and things to come to Daniel and others ; if contend against Princes , and agitate the great affaires of the kingdome , it 's by vertue of the Spirit of God , that works efficaciously in them , and in good men that are imployed for the glory of God , the publique good of Church or State . When choice garments were to be made for Aaron , Exod. 28.3 . the 31. and v. 3. Cunning and carved work in gold , silver and brasse was to be made for the Tabernacle , it was the Spirit of God that inabled and acted men for that service : When great things were to be done by the Judges in Israel , it 's said , The Spirit came upon them , and the Spirit moved them , Judg. 3.10 . The Spirit of the Lord came upon Othniel , and hee judged Israel , and went out to war , and the Lord delivered the enemies into his hand , and his hand prevailed . So Jephtah , Judg. 11.29 . and Sampson , Ch. 13.25 . The Spirit came upon them , and moved them , and they did great things ; And this is set down to let us see , that it 's the Spirit doth all in the Magistracy , and in Martiall affaires , in City and Camp ; yea , and Church too , Zach. 4.6 . Not by might , nor by power , but by my Spirit , saith the Lord of Hosts : oft mention is made of the Lord of Hosts , and truths that concern the Temple , are sealed up with it in this Prophet more then others ; because there needed to such a work as building the temple , the power of a mighty God ; so many , so mighty were the enemies ; yet God would not do it by the might and power Zorubbabel had , but by His Spirit .

3. That Angels are led , and easily led by the Spirit , they went ; it notes their duciblenesse or tractablenesse ; they went without dispute , without delay , immediatly , cheerfully , and they went whither the Spirit was to go , that is , whither the Spirit would have them go ; the Spirit is so infinitely wise , holy and good , that even Angels do freely and fully submit to the conduct of it ; and therefore it is , that they go streight forward , that there is no crookednesse in their works ; that they do such speedy and honourable service ; and if such glorious , able , and perfect creatures be willingly led by the Spirit , shall we that are base and beggerly refuse the manuduction of the Spirit ? if so , we forsake the choisest mercy : for Rom. 8.14 . As many as are led by the Spirit of God , are the sonnes of God , be they Angels or men . It seems there are but few that are led by the Spirit of God , because he saith , As many as are led , intimating , all are not , few are : there be other spirits that leade men ; there is a spirit of envie , Jam. 4.5 . of the world , 1 Cor. 2.12 . of whoredomes , Hos. 4.12 . of security , Isa. 29.10 . a spirit of error , 1 Jo. 4.6 . of Antichrist , ver. 3. and by these most men are not only led , but driven , quenching , grieving , vexing and resisting the good Spirit of God , more like devills then Angels : but let us when we have imperium , or impetum , monitum , or motum Spiritus , let us say , whither the Spirit will have us go we will go , what that will have us do , wee will do ; offer up our selves , freely and fully to the conduct of the Spirit , and that will leade you into all truth , and into the land of uprightnesse . It 's an argument you are of the world , if you receive not the Spirit of truth , and submit not to the guidance thereof , John 14.17 .

VER. 13.

As for the likenesse of the living creatures , their appearance was like burning coals of fire , and like the appearance of lamps : it went up and down among the living creatures , and the fire was bright , and out of the fire went out lightning .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Hebrew word notes a Torch or burning wood , where the fire and flame are more tenacious and strong , titiones , firebrands , that are lively , and flaming , heating and lightning .

In this verse is set out , not the figure and shape of the living creatures , that was done in the 10th verse ; but the colour of their faces : which is described ,

First , by similitudes .

1. They are liken'd to burning coals of fire . 2. To lamps .

Secondly , by the motion of it , It went up and down among the living creatures .

Thirdly , by the operation and efficacy of it , lightning went forth of it .

For the better understanding of this dark verse ; we must consider , that the Lord Jesus Christ , being exceedingly offended with the wickednesse of the Jewes , is presented in the vision to the Prophet , sitting as an angry Judge upon the throne , ready to take vengeance on them for their sins ; they were Idolatrous , oppressive , prophane , ingratefull , slighting , and persecuting the prophets ; therefore Christ comes arm'd against them with zeale and fury , and suffer they must : hereupon the Angels being inflamed with the zeal and indignation of their Lord and Master , are said to be like burning coals and lamps . When men have a holy anger against sin and sinners , and are zealous for God , how do their faces burn and glow , and their eyes sparkle ? so was it here , the Angels were affected much to see the Lord Christ so wronged by a company of sinfull wretched men ; whereupon their colour became fiery , their faces burned with zeal , and their eyes sparkled , and they were ready to execute the sentence of the Judge upon this delinquent people .

It went up and down among the living creatures .

The fire and flame that stood not still , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was in perpetuall motion , Mithhallecheth , it made it self to walk of it own accord and pleasure ; it went up and down ; it , that was fire went up and down among those four formed creatures : some make it the likenesse and appearance it self that went up and down , but it 's better to understand it of the fire which is distinct from the likenesse of the creatures , and it 's the vigour of Christs Spirit . Vertue came out from Christ , the King and Judge upon the Throne , which was like fire and flame , to prepare , quicken , and actuate these spirits to a fuller execution of divine pleasure .

It was light , and out of the fire went forth lightening .

Here you have the operation of this fire : it was light , that is , it did inlighten the Angels ; they saw by this light what was to be done in this great design of Christ in saving the innocent , and punishing the guilty . Out of it went forth lightning ; that is , the effect of it was dreadfull unto men , as lightning is ; the judgements of Christ executed by Angels in the world , work effectually for the benefit of the godly , and for the undoing of the wicked .

Observ . 1. That the Lord Christ doth use Angels in the execution of his judgements upon sinners ; an Angel smote Herod , Senacheribs host , Pharaohs first-born , the Sodomites . Psal . 35.5 , 6. it's the Angel of the Lord that chaseth and persecutes the wicked .

2. That Angels are zealous , forward and effectuall in executing judgements upon delinquents ; they are burning Coals , Heb. 1.7 . they are called a flame of fire ; fire is hot , and notes their zeal and forwardnesse ; it 's active and consuming , which notes their effectualnesse : Angels are like the fire that fell upon Elijah's sacrifice , which consumed the sacrifice , the wood , stones , dust , and licked up the water , 1 King . 18.38 . So effectuall was that fire , that nothing could stand before it ; and when the Lord Christ sends out Angels , none can stand before them , they are so zealous of , and effectuall in the execution of his judgements . The wicked are but as the wood , stones , dust and water , these flames of fire will consume them . This should quicken Magistrates and those be armed with authority , to be zealous and forward in punishing malefactors , and executing judgement upon delinquents . Rom. 13.4 . The sword is not given them in vain , they are revengers of Gods quarrell , and it 's Angelicall to execute wrath upon them do evill ; it was Sauls sin that he spared Agag , but Samuels glory that hee hewed him in pieces , hee was zealous , forward and effectuall in it ; so Asa in removing his mother Maachah from being Queen , because she had made an Idoll in a grove , which he cut down , 2 Chron. 15.16 . and brake her Idoll in pieces , and burnt it . Those are appointed of God to see justice done , if they do it not , become guilty themselves . Old Eli a Judge in Israel , because hee was too partiall towards his sons , God was angry , and his end was sad . Lewis the 11th , King of France , having pardoned a murtherer twice , and suing again for his life , said , What , dost thou ask pardon again ? Iam tertium homicidium perpetrasti . this is the third murther thou art guilty of : his fool standing by , said , The other two are thine , who didst pardon them , this is his first ; had justice been executed then upon him , hee would never have fallen into this . So another Lewis having pardoned a murtherer , and afterward reading that in the 106. Psalme v. 3. Blessed are they that keep judgement , and he that doth righteousnesse at all times ; presently recalled the pardon , and said , Non minus coram Deo veus est quam si ●pse perpetrass●● . That Prince which doth not punish delinquents when he may , is no lesse guilty before the Lord , then if he himself had done the fact . Let those therefore that it concerns , be zealous of , ready to , and effectuall in the execution of justice upon delinquents .

3. That Angels have new influence from Christ suitable to the Ministration they are to be imployed in ; though Angels be creatures of much knowledge , wisdome , strength , speed , and usefulness , yet when Christ is to imploy them , they must have new vertue and influence ; it went up and down among the living creatures : Let them be as burning coals , they have need of more heat ; let them be as lamps , they have need of more light , their services are great , and Christ contributes unto them continually : as they have new instructions , Quae adsingulares vocationes & effectiones corum sunt necessariae . so new accessions and additions of vertue which are needfull to their callings and operations . If they have need of divine vertue to further them in their operations , much more have we need of fresh supplies . Joh. 15.5 . Without me yee can do nothing ; hee saith not , you may do something , or you can do little , but plainly , without mee you can do nothing ; it 's the vertue and influence of Christ which inables Angels and men to do the duties of their places and callings , Phil. 4.13 . I can do all things through Christ that strengthens me ; when Hee sits upon the Throne , sends out fire and flame , light and heat to strengthen us , then can wee do all things , 1 Cor. 12.5 . There are difference of admininistrations , but the same Lord ; it 's the Lord Christ , that appoints the administration of men and Angels , that gives direction about them with supplyes of grace and strength , to exercise them ; when we go about any imployments of our generall and particular callings , wee should consider our own impotency , and look up to Christ , who hath all fulnesse , and is ready to send out vertue to supply all our wants ; therefore Paul tels the Philippians , Chap. 4. ver. 19. My God shall supply all your need according to his riches in glory , by Christ Jesus .

4. That the divine vertue comes from Christ , is an active thing , it went up and down , it rested not . Men have sought after the perpetuall motion , and lo , here it is : this vertue acted continually in the Angels ; it went not by a transitive motion , from one Angel to another , but the motion was immanent , continually acting in them , and therefore it is called fire , which is a living active thing . The Word of God was as fire . Jer. 20.9 . His Word was within mine heart as a burning fire shut up in my bones , and I was weary with forbearing , and I could not stay ; it overcame him , and quickened him up to his work , when hee thought to preach no more ; many a Christian thinks to heare , pray , reade , meditate , receive no more , but there is vertue gone out from Christ , that will walk up and down in them , and cause them to fall to it again : that vertue comes forth from Christ , is no dull thing . 1 Cor. 15.10 . Paul had fire from Christ , and it set him awork ; I laboured more abundantly then they all ; see how active he was , hee exceeded all the rest of the Apostles ; and how came that about ? what metall was he made of ? he had fire from Christ , it was not I , but the grace of God that was with mee , that went up and down in him , and fired his affections and spirit . David , Psal. 39.3 . thought to be silent , and not to speak any more before the wicked , I , even from good conference he refrained ; but what was the issue ? my heart was hot within mee ; the vertue and fire he had from Christ began to work , while I was musing , the fire burned and flamed out , then I spake ; Hee could hold no longer : So Acts 4.20 . Wee cannot but speak the things we have seen and heard ,

5. That actions done by divine vertue , afford light and lightning : the fire went up and down among the Angels , put them upon execution of judgement ; and from hence , ( these actions being so done ) prove light and lightning to the world ; they are seen , and seen far . They are light to the godly : when Angels execute Gods judgements upon sinners , the Saints see much in it ; they see matter of feare and praise ; of feare , in that Gods power , wrath , and hatred are manifested in them against sin and sinners : of praise , in that themselves are delivered , and justice is performed . Psal. 58.10 , 11. The righteous shall rejoyce when hee seeth the vengeance , hee shall wash his feet in the blood of the wicked : when the wicked are taken away by a divine stroke , by the hand of justice , and God hath the glory of his justice , the righteous rejoyce at it : but is that all ? no , Hee washeth his feet in the blood of the wicked , that is , by this judgement he fears and reformes ; it 's a metaphor taken from the practice of those parts , where they went barefoot , or with Sandalls , and so contracted much filth , and used to wash and cleanse their feet when they came in ; so here , the godly seeing the hand of God upon the wicked , feares , and judges himself for his sins , purges his conscience and affections , and stands now in awe of that God who hath stricken the wicked for those sins , which hee himself in part is guilty of . Waldus , a man of note in Lions , seeing one struck dead in his presence , he washed his hands in his blood , for presently he gave almes to the poor , instructed his family in the true knowledge of God , and exhorted all came unto him to repentance and holinesse of life .

They are lightning to the wicked , that is , dreadfull and confounding . In this worke of executing judgement , as they are lamps to light the godly , so they are burning coales , and lightning to destroy the wicked . How terrible was the destroying Angel when the plague was in Davids dayes ? Rev. 16. when the Angels powred out their vials of wrath , how dreadfull were they ? men blasphemed and repented not , to give glory to God .

VERS. 15.

Now , as I beheld the living creatures , behold one wheel upon the earth by the living creatures , with his four faces .

WEe have done through divine vertue two parts of the Vision and now are coming to the third ; That of the wheeles , which hath its darknesse and difficulties ; and here the glory of God in his providence is considerable from earthly things and second causes .

In the Vision of the wheels , two things I shall present unto you : First , the signification . Secondly , the description of these wheels .

What these wheels may signifie , there is great variety of opinions ; with all which I will not trouble you . Wheels by a Synecdoche , some think , is put for a Chariot , in which God is presented to the Prophet , guarded with Angels on every side , who stand with great reverence and readinesse to do his will ; and by this Chariot they understand the Majesty , Glory , Providence and Kingdome of God , in which he rules all things at his pleasure , as a Waggoner or Pilot ; Quasi auriga . and by the wheels the Immensity , Eternity , celerity , perspicacity , and efficacy of God in his operations . Some thinke by Chariot , is meant the Church , and by the wheels the Apostles . These are thoughts of men , we will therefore labour to give you the thoughts and intention of Gods Spirit , so neer as we can . By the Wheels wee are to understand this visible world , with all things in it , the kingdomes of the earth , and the Church of God , and condition of all humane things , which are all in motion and uncertain ; and that this is the sense of the Wheels may be gathered from the Prophet , in the 10th Chapter and 13th verse , where it 's said , Ipsis nomen vocatum est hic orbis , or , ipsae vocatae sunt orbis , Iun. as for the wheeles , it was cryed unto them in my hearing , O wheel , O world . Their name is the or this world : the word in the Hebrew is Haggalgal , and not the same with the usuall word for wheel , and it 's both Substantively and distinctively used , and notes out this world in which we live , in which Ezekiel was ; it 's not Galgal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but haggalgal , which is demonstrative and distinguishing : Psal. 77.18 . there is the same word , and it 's not rendred in the wheel , Illuxerunt coruscationes orbiterae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For the Greeks do absolutely take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the world , Heins . in Iacob . 3.6 . but in the heaven , or in the round ; that is , the ayre ; and the Vulgar translates it , The lightnings have shined in the world : and so the Septuagint . Seeing it's evident , that by the wheels is meant the world and things therein ; it 's needfull to examine the fitnesse of this comparison , and so to see the wisdome of Gods Spirit in it .

Orbe rotundato sydera quaeque micant . 1. The wheel or wheels are round , such is the form of the world , it 's called orbis globus , from the roundnesse .

2. A wheel is movable , and mutable , that part is on high is presently at the bottome , and that which is at the bottome is quickly again at the top : and this informs us in the mobility and mutability of all humane and mundane things , and is principally intended by this vision of the wheels : Kingdoms , Churches , Families , volvuntur , revolvuntur , are daily wheel'd about , mov'd , changed , and never long permanent in any condition . The four great Monarchies , the Babylonian , Persian , Grecian , Roman , how were they kickt like Foot-balls , and tossed like Tennisballs from one to another , and at last devoured by each other ? After that great rent made in the house of David by Jeroboam , what changes , what wars and famines were in the kingdomes of Judah and Israel , you find in the Books of the Kings and Chronicles ? You may see the relation of these wheels in one Chapter : 1 King . 16. you shall finde , that in twelve or thirteen yeers of Asa's reign , King of Judah , there was the death of Baasha , Elah , Zimri , Tibni , Omri , that were wretched Kings , and made fearfull stirs and murthers in Israel : and beside , wicked Ahab in that time began his reign , and troubled all Israel . The Church , what a low ebb was it at in Elijah's dayes , when he complains , Gods Covenant is forsaken , his Altars thrown down , his Prophets slain , himself left alone , and his life also sought for ? 1 King . 19.14 . The Church now , when Ezekiel had this vision , was in captivity , without a Temple , Altar , Sacrifice ; and the Church is never long in any settled condition . Rev. 8.1 . There was silence in heaven about the space of half an hour ; under the ten fiery Persecutions , the Church had no rest , but in Constantines times it had a little , but presently the Arrian heresie brake out , and did more mischieve the Church then all the persecutions before . The Church is wheeled about from condition to condition , sometimes it 's in Egypt , sometime in the Wildernesse , sometimes in Canaan , and sometimes in Babylon ; it 's Noahs Arke that rides upon rough waters , and is not like to take harbour before Christ comes . So for families and persons , they are in a movable condition : Aetas parentum pejor avis mox datura progeniem vitiosiorem , Horat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eccles. 1.4 . One generation passeth away , and another cometh ; that goes , and a third hastens after them to the grave : 1 Cor. 4.9 . Wee are made a spectacle to the world , a Theatre , that is , we come into the world , and act here a little while upon the Stage of it , and presently we are gone ; Kings , Princes and all conditions of men do so ; Noah and his Generations are gone , David and his . If wee come neerer our selves , the Merovignian family was driven out by Pippin , son of Martel , and that family by Hugh Capet ; so that there have been three races of the royall line in France ; the Plantagenets race here is wholly gone , or lies in obscurity ; great is the incertainty , motion and mutation of the things in this world , the wheels are up and down , and not consistent ; Job is very rich and poor in one day ; Haman in great favour and under great displeasure in a wheel of time . There is a story very suitable to this vision of the wheels , and brought in by Expositers to give light unto it , which I may not omit ; and it 's of Sesostris a King of Egypt , who had a golden Chariot , bedecked with many precious stones , and when hee rode in it , no meaner persons must draw it then foure Kings that hee had conquered ; one of the four cast his eye altogether upon the wheel , and being demanded the reason of it by Sesostris , said , I see in this wheel the mutability of all conditions , that part of the wheel is neerest heaven , is by and by upon the earth , and contrary , that is upon the earth is presently again neerest heaven . This wrought so upon Sesostris , that hee thought his condition might change , and therefore freed those Kings from that servitude , and would not have his Chariot drawn any more by them . Belisarius , Generall of Justinian forces , overcame the Persians in the East , the Vandals in Africa , the Goths in Italy , and did extraordinary service , at last had his eyes put out , his whole estate taken away , and forced to begge of passengers without the gates of Rome , Baron . Da obolum Belisario , quem extulit virtus , caecavit invidia , O give one farthing to Belisarius , whom his own vertue advanced , and others envie hath blinded . Adonibezek , who sate upon the top of this wheel , was soon brought under ; hee had seventy Kings with their thumbs and toes cut off , and put like dogs under his table to eat scraps , 1 Cor. 7.31 . and himself was made acquainted with that condition . In the present affaires of Ireland , wee may see the mysterie of Ezekiels wheels ; all things are running , moving , and working to a change . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jam. 3.6 . he calls it the wheel of nature , or rather of this Generation , shewing , that the present Generation is hastening out of the world .

3. Wheeles make in their motion a great noise and ratling , Joel 2.5 . Like the noise of Chariots on the tops of mountains ; so the things in the world move not silently , but make a great stir and mighty noise . Rev. 6.1 . when the first seal was opened , and Christ rode abroad upon his white horse of the Gospel , conquering the Nations , there was as the noise of thunder , and stirs and tumults were raised in Kingdomes , and mighty oppositions were made in the world : Chap. 19. when Christ shall judge the great Whore , and avenge the blood of the Saints , it will not be without noise : vers. 6. I heard , as it were , the voyce of a great multitude , and as the voyce of many waters , and as the voyce of mighty thunderings , saying , Allelujah : for the Lord God omnipotent reigneth ; there is the voyce of the people like waters , a low and lesse noise ; and there is the voyce of Parliament and Armies a greater , a thundring voyce ; the things now in motion in this kingdome and others , make a great thundring in the world , as in former dayes , between the Houses of York and Lancaster were fought seventeen pitched fields , in which eight Kings and Princes perished , forty Dukes , Marquesses and Earls , 200000. of the people , besides Barons and Gentlemen ; which things were not done without a great noise .

4. Wheeles are moved by some hand , and set on running , else they stir not : so this world is moved , acted and governed by divine vertue . Things are carryed in this world like wheels , Psal. 113.9 . up and down , backwards and forwards , as if all were left at six and seven , and hurried up and down by some blind chance or fortune , which we exclude , and only acknowledge all to be moved , ordered , and effected by divine providence ; it 's God that by his providence and the ministery of his Angels , that sets all the wheels in the world in motion : a Sparrow falls not to the ground , nor a haire off our heads without his will .

5. By the motion of the wheel many works are done ; the Potters of old made their vessels by the motion of the wheele ; Ier. 18.3 . by it the corn was ground , and justice was done . Prov. 20.26 . He bringeth the wheele over them ; that notes the punishment of evill-doers : it 's a metaphor from husbandmen , that in hot countreys did by the help of a wheele break the ears of corn , and so get it out ; Isa. 28.28 . and justice is the wheele that breaks men , and gets out the truth , and separates the chaffe from the Wheat : in some place a wheele hath been used to break the bones of sinners . Hence Tully saith , 5. Tuscul . beatam vitam in rotam non ascendere . That an innocent life had nothing to do with the wheel . So that by the motion of the wheele much hath been done , and God by the rotations and strange motions in the world , brings about great works . Dan. 9.25 . the walls of Jerusalem should be built in a troublous time . In the 9. verse and Chap. 1● . of the Revelation , mention is made of trumpets and vials , which note great stirs and changes in the world , and notable effects follow thereupon ; We hope that the stirs of our time are the preparation to the most glorious work of Antichrists ruining , our reforming , Christ reigning , and the Jewes raising ; old things are passing away , and all things are becoming new ; old Religion , viz. Popery , old Prelacy , old Service and Ceremonies are going downwards , and they that led into captivity , are themselves a leading into captivity , Rev. 13.10 .

Observ The world and things in it , are not fit for us to fix our hearts upon . The world it self , and all in it , are of a wheeling nature , uncertain , movable , and running away ; and the word Galgal a wheele , and the world , signifies also a mote , chaffe , straw , any thing driven before the wind , and so it is used , Isa. 17.13 . Chegalgal , as a wheeling thing , before the whirle-wind ; the margent renders it as a thistle , or thorne ; the one shewes the vanity of the world , the other the vexation of it . Shall wee let out our hearts to that runs from us like a rolling thing , and if wee overtake it , runs into us like a thorn ? they that will be rich , catch the world , pierce themselves thorow with many sorrowes , 1 Tim. 6.9 , 10. and breake upon this wheele ; Because it runs smoothly sometimes , men are taken with the motions of the world , but at length you shall find its motion rough , swift , ready to overthrow and break you all in pieces : they are broken in Ireland , and wee are breaking here ; now let the Apostles counsell be acceptable : 1 Cor. 7.29 , 30 , 31. Brethren , the time is short ; let them that have wives , be as if they had none ; let them that weep , be as if they wept not , and them that rejocye , as if they rejoyced not , and they that buy , as if they possessed it not ; and they that use this world as not abusing it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterit , decipit . and why all this ? for the fashion , or shew , of this world passeth away , it acts otherwise then you expect , if you affect the world , wives , children , or any part of it , it will deceive you ; you think to hold it , and it 's but a shadow , no substance ; and a shadow , a shew , going away ; let us therefore not look at this wheel , but at him that moves the wheel ; who is unchangeable , unmovable , of infinite being , in comparison of whom the world is a drop , a little dust ; let us with David say , Whom have we in heaven but thee ? and there is none in earth we desire in comparison of thee ; let us let go our hold of the world , draw in our affections from it , hopes after it , and look only after that City , Heb. 11.10 .

Having given you the signification of the Wheels , the next thing premised , is the description of them ; and now I come to the particular handling of the Wheeles , where we shall meet with difficulties and excellencies .

VER. 15 , 16.

Now as I beleld the living creatures , behold one wheele upon the earth by the living creatures , with his four faces .

The appearance of the wheels , and their work was like unto the colour of a Berill : and they four had one likenesse , and their appearance , and their work was , as it were , a wheel in the middle of of a wheel .

IN these Verses they are described : 1. From their number , implyed in the 15th , expressed in the 16th verse , foure . 2. The place where they were , and that is the earth . 3. Their colour : they were like a Berill . 4. Their likenesse between themselves ; they foure had one likenesse . 5. Their form was , as it were , a wheele in a wheel .

Touching the first , viz. the number of the wheels , they were four : mention is made of one in the 15th verse , but it 's one with four faces ; not the faces of the four Cherubims , but of four wheels : which wheels were so like , that they are said to be one wheel , hee that saw one saw all : As in some picture of a Prince , when wee have seen the same in divers places , or oft in the same , wee say , this is one and the same picture ; so here , our Prophet saith hee saw all the wheels , but they were so like , that they might well be called one and the same : for the Prophet mentions in the 16th verse , wheels , and four wheels , and one likenesse of them . Here by a figure called Hypallage , we may make the sense more easie thus ; there appeared one face in the four wheels , for , one wheel having four faces . In the 10th . Chapt. it 's out of all dispute that there were four wheels , Verse , 9. When I looked , behold the four wheels by the Cherubims , one wheel by one Cherub , and another wheel by another Cherub ,

These wheels being four , represent to us the four parts of the world , Eastern , Western , Northern , Southern , that in them are great stirs and changes .

The next thing in this verse , is the place ; I saw one wheel upon the earth : how could that be , when Ezekiel saw the vision in heaven ?

Answ. This is a vision , and it appeared to him to be on the earth , not the true earth , but the earth in a vision : as in pictures if a wheel , a Chariot , a City , be drawn , and presented to the eye , they are presented as being upon the earth .

Observ . 1. That all inferiour causes , wheels , instruments , agents whatsoever , are but as one wheel before the Lord . All things in the four quarters of the world were presented by God to the Prophet as one wheel ; to us they are many , mighty , divers , contrary , infinite , but unto God they are otherwise , all the Armies , Parliaments , Kingdoms , Crowns , Agents in this world are but one cause , one wheel before the great God , they are a small thing to him . Isa. 40.15 , 16 , 17. Behold , the nations are as the drop of a bucket , and are counted as the small dust of the ballance : behold , hee taketh up the Isles as a very little thing ; Lebanon is not sufficient to burn , nor the beast thereof sufficient for a burnt offering : all nations before him are as nothing , and they are counted to him lesse then nothing , and vanity .

2. That changes , stirs , and tumults , are here on the earth , not in heaven ; the Prophet saw the wheels on earth , not in heaven ; there be no wheelings , no turnings , no troubles , no wars , no deaths , no diseases , no sins , no feares , no teares , no wicked men , no wicked thing , and so no changes ; it 's only the prerogative of heaven , to say , I am the Lord , I change not , Mal. 3.6 . the world cannot say it . Jam. 1.17 . With him is no variablenesse , or shadow of turning ; in God and heaven , there is nothing of the wheel , all is constant , immutable , but on earth it 's contrary , the things under the Sun are vanity , inconstancy , and change it self .

3. That all the inferiour agents and causes , are at the dispose of the superiour , of Angels ; they have a great interest in the government of the world , the wheel is by the living creatures , at their feet , to move and turn it which way they please ; if they will bespeak wars in the North , or South ; if they will have the world in an uproare , it 's done ; Angels are Gods hands and deputies , in the administration of all things here below , in the world God supports and subverts kingdomes by them . Dan. 10. Gabriel tels Daniel , that hee withstood the Prince of Persia 21. dayes , and his counsellers that sought to oppresse the people of God , and that hee would go again and fight with him ; Kingdomes , and the affaires of them , yea , the quarters of the world , under God are ordered by Angels ; and while Angelicall and divine protection are over kingdomes , they prosper , but when God is provoked by the sins of a people , hee leaves the wheels of that Kingdome to men and devils , it runs to ruine . Then the Princes and Potentates are deluded with strong delusions , grow tyrannicall , Idolatrous , false , hostile , &c. then the kingdome growes weak , without spirit , counsell , strength , successe , and is infinitely intangled with difficulties , internall , externall ; good counsels are slighted or opposed , opportunies of doing that kingdome good not discerned , dangers not foreseen , or put off without due consideration . Blasphemers , traytors , oppressors and enemies to publike good are set up , divisions , seditions , domestique wars ( if not forein ) are made and maintained , and all things work strongly to ruine ; it 's observ'd by some , that there are more wars and desolations among Christians then others , and the reason is given , their sinnes are greater then others , and provoke God to take away his own , and Angelicall protection , they leave the wheeles of kingdomes to men of corrupt minds , that move them wholly for private interests . This informs us of the honour and greatnesse of Angels that have the wheels of the world in their hands ; wee look upon them as great men , which have the command of some Province or Countrey ; what then are Angels , that have the rule of the whole world under God ? Know , though their place be great , yet they are under command , and move not , but as they are moved by the Spirit of God : Let us also take heed , how we offend persons imployed in such great services as they are .

4. That there are turnings and wheelings in all estates and parts of the world ; the four living creatures noted the four parts of the world , and their agencies in them , and by them , now are presented the wheels ; every living creature had a wheel by it , and this strongly implies that there are wheelings , turnings , and changes in all parts ; yea , the very same that are in one part are at one time or other in another part , the wheels are alike ; Are wars , plagues , famin in one countrey ? they are or will be in another . Do men die here ? so in all parts : are men unfaithfull now ? so they were of old ; in Davids dayes hee said , Men of high degree are a lie , and men of low degree vanity , Psal. 62.9 . Are there unseasonable times here ? such are abroad : are things carryed by violence , oppression , injustice here ? so they are elsewhere : are there designes , plots upon our Kingdome and Church ? so there are upon others ; whatever befalls one State , befalls another , internally , and externally ; the wheels are the same , and move alike , though sometimes backward in one part of the world , and forward in another ; there is no stability any where , but all things are in flux : in vain then do men travell the world to finde certainty and content in it ; in vain do we tumble up and down here and there , thinking to finde settlednesse , and something satisfactory : the world is like it self every where ; go East , West , and there is nothing but a wheel , and a wheel running . Salomon had tryed all conditions ; hee had wealth , wisdome , and opportunities for he saith , Who shall come after the King ? intimating , that none can travell farther then hee did , to search and know the world and creatures , Eccles. 1. and all conditions ; and what doth hee conclude , but vanity of vanities ? that is , all is extreme and superlative vanity ; and because men will not believe it , hee doubles and trebles it , Vanity of vanities , all is vanity ; take any place , or any thing in that place , it 's vanity , empty , fruitlesse , inconstant ; so farre from satisfying , that it vexeth . Hence some have pictured Salomon upon an high hill , and all the world coming towards it , and climbing up , thinking to finde happinesse there , but he beats them down with a rod , saying , It 's not here , it 's not here . Wee must not look for stability , content , certainty among the wheels , but above them ; now it s not time to look about and abroad , but to look above the world , and the wheeles of it . Christ hath told us what 's to be had in this world ; and it 's certain : in the world , saith hee , you shall have tribulation ; and do you not finde it ? surely now it's eminent and pungent ; and hee hath told us what 's to be had in himself : In mee you shall have peace ; if wee have tribulation in the world , wee may have peace in Christ .

VER. 16.

The appearance of the wheels , and their work , was like unto the colour of a Berill : they four had one likenesse , and their appearance , and their work was , as it were , the wheel in the middle of a wheel .

HEre we have the colour , likenesse and form of the wheels to examine ; first , their colour ( as for the work , that is , the matter whereof they were made , or the artificiall form of them ) Their colour and work was like the Berill : the Hebrew is , as the eye , or , colour of Tarshish ; the word Tarshish in Scripture sometimes notes a City , Jon. 1.3 . sometimes a precious stone , Exod. 28.20 . Esa. 2.16 . it 's the same word ; and Interpreters observe there is a Sea also called Tharshish , and it 's like to be that where the City Tarshish was ; for Tarshish that Jonah fled to , was a Sea town . When our Prophet saith , the colour was like the colour of Tarshish , hee means not the city ; the dispute is between the Sea or a Stone : some render it , as the colour or vision of the Sea ; others , as the colour of a precious stone ; and then the Quere growes , what stone , whether of a Chrysoltie , a Hyacinth , a Crystal , or a Berill : that here is meant a stone , is determined by infallible testimony , even Scripture it self : Ezek. 10.9 . The appearance of the wheels was as the colour of a Tarshish stone ; and it 's well rendered by our Interpreters a Berill stone ; for neither the Chrysolite nor Hyacinth do set out a Sea colour , the one being yellow , the other sky-colour , and the scope of the wheels and description of them , is to possesse us with the uncertainty and fluctuation of all things , which is livelily set out by the Sea ; we are therefore to hold to the Crystal or Berill ; it 's true , the Crystal hath a watry colour , and its originall from the water , yet it doth not so fully set out the Sea colour as the Berill , which is a green stone , and they are counted best that have the Sea-greens . Rurus de gemmis . Beryllus Thalassius . The best rendering of this word Tarshish , is the Sea Berill , because it hath altogether a Sea-colour , and mindes us of the Sea , by whose floating condition the uncertainty of all things is laid before us .

Obser . 1. That the things herein this visible world , are as uncertain and instable as the waters of the sea , they are never quiet , but always rowling up & down from shoar to shoar , even in the greatest calm ; these waters are in motion , and suddenly in a rage by vertue of the winds , which lift up the waves to heaven , and make all stormy and outragious : there is no stability at all in these waters , and the world is as unstable as any Sea , as Euripus it self , that ebbes and flowes seven times a day : all creatures are in motion , and tending to corruption ; all conditions are full of changes and inconstancy ; who can tell how many inhabitants have been in some one street , in some one house , what wares have been brought in and sold out of some one shop ? Men blesse and curse , love and hate in one day , in one hour : Amnon is sick for Tamar till his lust be satisfied , and then immediately hates her : Ahashuerus turns off Vashti , and entertains Esther : Reuben , Gen. 49.4 . unstable as water ; Pharaoh in the throne , anon in the bottome of the Sea : Hezekiah sound now , and heares by and by , Set thy house in order , for thou shalt dye ; Jerusalem besieged , and freed in one night ; in youth wee are altogether for pleasure , in manhood for credit , in age for riches , as if thick clay must be our Viaticum for heaven . Wee are fixt in nothing , and nothing is firm to us ; what certainty is there in honours , riches , pleasures ? What constancy in health , wealth , worship ? Una dies interest inter maximam civitatem & nullam . What Seneca said of a great city burnt , there 's a dayes difference between a great city and none ; the like may be said of most things and conditions .

2. It s deceitfulnesse ; the Sea hath a pleasant colour to allure , it 's greenish , which is most suitable unto the senses ; and yet it deceives many , if not most ; it fils with fears , it impoverisheth many , shipwracks them , promiseth safety , and drowns thousands ; oft it looks calm , and invites to come on , and being on , it becomes rough and ruinous . Hence the Poet calls it , fallax profundum . A Merchant carrying Figs at Sea , suffered shipwrack , and sitting by the Sea shoare , beholding it pleasant and calm , said , Novi quid velis , ficus vis ; you would have me again to venture through the deeps , but I will trust you no more ; he spake wittily , and did wisely : we should prove as wise for this world , trust it not , it 's a deceitfull thing ; it promiseth content , but that cluster never grew on the worlds thorns ; the Devill ever disquiets whom hee possesses , and so doth the world , it promises pleasure , but payes with smart : Breve est quod delectat , aeternum quod cruciat , an hours pleasure and eternall torture : Dives dainties now bite like a Serpent , and sting like a Cockatrice , it promiseth much good , even to make them , but it 's otherwise ; A●hans wedge of gold purchased the stones beat out his brains ; Judas thirty pieces bought the halter strangled him ; Sichem's lust brought the sword upon himself and the city . It promises help in time of trouble ; it rather sinks then helps , like a man in the Sea with his pockets full of gold ; it hastens his drowning , it helps him not to the shoar , Prov. 11.4 . Riches profit not : it tels us of continuance and abode with us , but here it guls us greatly ; the best thing the world hath , deals with us like false friends , they leave us in the lurch , and say as the ten Tribes to Rehoboam , Look to thine house David , 1 King . 12.16 . Health saith , I must leave you , now look to your selves ; Prov. 23. Riches take wings and fly away , Eagles wings and flie with strength : Are not mens estates , liberties , honours , priviledges now upon the wing ? If Nebuchadnezzar be in the palace among his Nobles , anon hee is in the Park among the Beasts all night : as Jacob said of Laban , Gen. 31.7 . Your father hath deceived mee , and changed my wages ten times ; so may wee say of the world , it hath , it will deceive us , we look for honour , it will change our wages , and give us disgrace ; we look for riches , and it gives us poverty . Adonijah you may find in one day upon the Throne , and at the horns of the Altar , he will be King , and have the lives of all in his hand , 1 King . 1.5 , 50. and before night he runs to secure his owne life : it tels us of happinesse , successe , victory , life ; but Zedektab sees Jerusalem taken , his sonnes slain before his owne face , then his eyes being put out , he is bound in fetters , and carried to Babylon : Good Josiah goes forth to battell , and he is slain ; Ahab goes forth against the Assyrians , victory is promised him , but hee is wounded and dies of his wounds : Richard the third , after his cruelties , is slain in Bosworths fields ; and at the battell of Edge-hill , were not some taken , many wounded , and more slain ? Joab pretended kindnesse to Amasa , but it proved cruelty , he kissed him , and killed him , 2 Sam. 20. Agag is hewn in pieces like an Ox ; Jezabel eaten by Dogs , like a piece of carrion ; Bajazet carried in an Iron cage up and down the world by great Tamberlane . Trust it not , it 's like Jael , shee beganne with Milke and Butter , but ended with a Nayle and Hammer . An Emperour of Turkey married his daughter to a Basha , and after one nights pleasure , sent for his head the next morning .

They four had one likenesse .

All the wheels were equall , none higher then other , greater , lesser , but an even and suitable proportion between them all , no difference was to be espied at all .

1. This informs us that there is no stability in any part of the world , but changes every where , and such in other parts as they finde with us . But of this before .

2. That Gods administration of the World , and all the wheels of it , is equall and harmonious ; this is set out to us by the likenesse of the wheels , although in the world and things of it there be disparities , inconstancies , strange motions and mutations ; yet the wisdome and providence of God moves and turns the wheels , so that there is an admirable equability and harmony in all things ; and if our eyes were opened , we should see and say , that no wheel could be moved better , to us the wheels seem all out of course , and to run with crooked motions , and to be hurried contrary wayes by men and devills ; but all things are in their right course , Nulla l●nea possit melius dirigi ; Rectissime omnia inter se consentiunt . and move that way God would have them ; and what ever the appearance be , all things agree well among themselves . Wee oft condemn the sentence the Judge hath given , and blame a man for going about when he may goe a neerer way ; but when the reasons are made known , then we are satisfied .

Their appearance and their worke was as it were a wheele in the midst of a wheele .

Here you have the forme of the wheeles : a wheele in a wheele . This is hard to explaine unto you . The words may be taken either transverse , Vt duo circu li ad rectos angulos se intersecantes . or comprehensive .

1. Transverse ; the wheeles were crosse-wise intangled in one another ; as the lines or circles in a globe cut and crosse one another ; they were so intangled , Vt transversa esset complexio , they were in one another crosse-wise ; and hereby is laid before us the severall crosse , intangled , and difficult motions of things in the world ; all things doe not goe one way , nor evenly in our fight and apprehension , but there are crosse motions , great intricatenesse , and knottinesse in the affaires of the world .

2. Comprehensive ; a wheele in a wheele , not the gnave stocke in the midst of the wheele , to which the spokes are fasten'd ; for that hath not the forme of a wheele : but there was one wheele in another ; as the orbes of the heavens comprehend one another ; as in some Water-works , and Watches , there be wheeles one in another : and then the meaning is , that there is a secret hidden motion or wheele , that moves the wheeles which way soever they run .

Observe first , that the motions of the world , and kingdomes are perplexed and crosse motions ; like a wheele in a wheele ; Saul moved with all his strength to settle the kingdome upon his own Son ; but he met with a contrary motion ; David is anointed to be King , and the men of warre came to David to Hebron , to turne the kingdome of Saul to him , 1 Chron. 12.23 . And so Adonijah said to Bathshebah , the kingdome that was mine is turned about and become my brothers ; hee met with a crosse wheele that carried the kingdome from him , 1 King . 2.15 . How perplexed , intangled , were the motions of the Jewish affaires , both in Babylon and at Jerusalem , when the Prophet saw this vision ? The Papists doe erect regnum in regno , an ecclesiasticall monarchy in the temporall , exempt from temporall jurisdiction , onely subject ob pacem , or bonum commune , if subject at all ; and so they give Monarchs a broken right in some things but defeasible in other things by their spirituall Monarchie . Nebuchadnezzars wheele was in theirs , and intangled them much in both places . What crosse motions were in France , when the King of Navarre , Prince of Condee , the Admirall , and all that were of the Religion , looked for peace , and met with a massacre ? Are not there Romish , Spanish , French , and Popish wheeles moving in our Kingdome , Armies , and Councels ? Look at this instant upon the motions of this Kingdome , in Parliament , or out of it , and they are exceeding intricate ; Never was skaine of silke or thread so knotty , or involved , as the affaires of the kingdome and world are ; never bird so intangled in the Limetwigs or Net , as things are at this time .

2. The motions to mutations and ruines are very swift ; things move faster then we conceive to their ends ; The Jewes hasted out of Aegypt , and destruction hasted on the Aegyptians . A wheele in a wheele , notes intension of motion ; as Elias prayed in prayer , Jam. 5.17 . That is , he was intense ; so a wheele in a wheele , intimates intensenesse of the motion . All things make speed to their owne ruine .

3. There is a secret motion which carries on the wheeles , and moves them that way they goe , there is a wheele in a wheele , and that sets the other a moving ; as a spring in a Watch sets all the wheeles agoing ; some latent engine stirs the wheels of the world : in some places you shall see the waters suddenly fly all about you ; the cause of that motion is hidden ; so in all the motions , turnes , and stirres of the world , there is a secret wheele , divine providence , that sets on worke and carries on . That was a great wheele and turne , when ten tribes at once fell from Rehoboam , and ran to Jeroboam ; Politicians and Statesmen could see sedition , rebellion , and treason in that motion , the outward wheele was obvious , but the wheele in the wheele was not seene by every eye : Behold , I will rend the Kingdome out of Solomons hands , and give ten Tribes to thee , 1 King . 11.31 . If there be divisions , ruines , plunderings in a Kingdome , there is a wheele in those wheeles , a providence that acts and orders . Job 6.5 . Afflictions come not forth of the dust , nor trouble out of the ground , they come out of the wheele , God turnes that upon Kingdomes , and families ; as Micah 1.12 . Evill came downe from the Lord to the gates of Jerusalem ; God hath a wheele in all the wheeling businesses of the world . Anastasius the Emperour being inform'd of a conspiracy against him and the State , Zonar . commanded Justinian and Justinus , with many others , to be executed , by a voice in the night he was bid to spare Justinian and Justinus , for they were to doe good service , and they both afterward were Emperours : the motion of the wheele in the wheele sav'd their lives , and advanc'd them to honour . At the Battell of Keinton was a wheele in a wheele , the wheele at first ran for the adverse partie , but the wheele in the wheele turn'd it on our side : At Brainford , there was a wheele in a wheele . When the enemies plots have been their plagues , and their doings their undoings , the wheele in the wheele both moved and turn'd their owne workes upon them , Psal. 9.16 .

4. The motions of divine providence in the things of the world , are beyond the reach of the ablest braines . Providence walkes , works so darkly , deeply , changeably , wheeles about , so that mortalls cannot tell what conclusions to make : when the issues of things are extant , we can see what the antecedent motions carried in their wombe , otherwise not , unlesse wee have it by vision ; as here Ezekiel had ; or some extraordinary way . Providence hath such bouts and fetches , as puzzle the thoughts and hearts of the ablest and best : when the Children of Israel were at the borders of Canaan , they were carried backe againe to Ezion-gabor . Numb . 33. Exod. 13.18 . it 's said , God led them about through the way of the Wildernesse , by the red Sea : and so providence leads businesses about , they goe backwards and forwards , so that we cannot make sense of Gods motions in the world ; As in Characters , till a man learne , be instructed in them , he can make no sense of them ; and men now of rare abilities , cannot tell what sense to make of the motions of the wheeles . Mounsieur Chastileon , Admirall of France , at the match of Charles the 9th his Sister with the King of Navarre , was invited with the chiefe of the Protestants by the King to celebrate the marriage at Paris , and to confirme Peace ; the Protestants at Rochel advised him not to goe , but importunitie of others prevailed with him , he went and was massacred for it . Although he was of great wisdome , hee could not discerne what way the wheeles would move ; the wisest man is too weake to spell out the meaning of the wheels , and mysteries of providence ; once before he had refused to come to Court at the Kings sending , who sent Mounsieur Du Tore his cousen to advertise him of important affaires he had to communicate ; he suspecting , answered , the King means me no good , and tell him , there be no Count Egmonds in France ; I will not suffer my head so easily to be cut off , as he did in Flanders . Roderick King of Spaine to assure himselfe against the children and friends of King Vitiza , whom he had deposed , dismounted all the strong holds , and disarm'd the people ; this strengthened him against domestick enemies , not forein attempts ; For the Moores invading him , shortly after overthrew him , and finding little resistance , in seven or eight moneths conquer'd almost all Spaine . The Britains molested by the Picts and Scots , cald in the Saxons , who for some time served them to purpose , but in the end conquered them and their Countrey . These could not foresee what would be the issue of things ; the motions of providence are so secret and various , that it lyes not within the compasse of mans power to make certain conclusions therefrom .

5. There is a connexion of causes and things together in the world . Hosea 2.21 , 22. I will heare the heavens , and they shall heare the earth ; that shall heare the corne , wine , and oyle , and they shall heare Jezreel ; as in Architecture , there is a dependance and connexion .

VER. 17.

When they went , they went upon their foure sides , and they returned not when they went ; and so on to the end of the 21.

IN these Verses wee have two things :

1. Wee have the effect of the wheeles , which is motion laid downe in the 17 , 19 , 20 , & 21. Verses .

And 2. The adjuncts of them , which are two , 1. Height . 2. Eyes . in the 18th verse .

The commodiousness of their motion for all parts , and the forme of it , are both in this 17th verse . The Hebrew is , In going , they went to their foure foure sides , to the foure parts which were next to their sides , or through the foure parts ; and so the sense is ; they went to , into , or through the foure parts of the world : if you read it according to our translation , upon them ; the sense is , when the foure living creatures moved , the wheeles moved upon their sides ; It 's our phrase , when we ask one , which side went he of such a man ? we answer , upon , or on his right or left side : but the better sense to me is , they went according to their foure sides . Looke what side , what part of the world was appointed them , that the wheeles went to , and moved in .

And returned not ] They came not backe , but went forward : There might be varietie of motions , but no backe motions , no retrogradations , being once gone forth , they returned not .

The observation first is this : That in all parts , humane things move to their appointed period , and there is no returne of them being once there . Pharaoh and his Host came to their period in the bottome of the Sea , and never saw Aegypt more . The Patriarchs , Prophets , Apostles , Martyrs , have taken up their lodgings in the dust , and returne no more : What David said of the child , I shall goe to it , it shall not returne to me ; is a fit motto to all creatures , they must goe to those are gone before , not they returne to these : Cities , people , families , silver , gold , fine linnen , they must see that corruption those saw in former dayes .

2. That inferior causes move constantly in their motions , to doe the will of God : The wheeles turned not when they went , nothing could turne them backe ; nor the Angels in their administrations , but they goe on : Wee thinke it 's the creature makes stops , lets , in the affaires of the world ; but it 's Gods hand , his providence doth it , the wheeles , all inferior causes proceed in their motions , till God check them , and cause a stand ; Esa. 43.13 . I will worke , and who shall let it ?

VER. 18.

As for their Rings they were so high , that they were dreadfull , and their Rings were full of eyes , round about them foure .

19. And when the living creatures went , the wheeles went by them ; And when the living creatures were lift up from the earth , the wheels were lift up .

20. Whither soever the Spirit was to goe they went , thither was their Spirit to goe , and the wheels were lifted up over against them : for the Spirit of the living creatures was in the wheels .

21. When those went , these went , and when those stood , these stood : and when those were lifted up from the earth , the wheels were lifted up over against them ; for the Spirit of the living creatures was in the wheels .

IN the 18th verse , we have the rings of the wheels described , from their highnesse , and eyenesse . They were so high , they caused terror , so full of eyes , they caused wonder : The Hebrew reading is somewhat different , it runs thus ; And the rings of them , both height to them , and feare to them , or by reason of them ; that is , Propter cas . the wheels were so high , that they bred terror , struck feare into the Prophet . The word Rings in the Hebrew is Backs , their backs were high , dreadfull , that is , their Circumferences or Rings were so , of such breadth and altitude , ( for there is no difference between those in rings and circles ) that they caused feare to those looked upon them .

Now what is meant by this height and greatnesse of the wheels , must be opened unto you ; and it 's this : the motions of second causes and changes of things here in this world , are so great , so incomprehensible by man , that they produce feares and terrors to the sons of men ; Men are troubled , that they cannot fathome the deeps , and measure the heighth and breadth of the wheels : when men see times and seasons changed , kingdomes dashed in pieces , the godly brought into bondage , the wicked advanced , truth persecuted , errours in credit , justice troden down , and all things moving by contrary motions ; they stand amazed , and not able to reach the causes of things , to measure the wheels , and see into the exact motions of them , they become sensible of their own weaknesse , and say , O the heighth of the wheels ! O the shallownesse of our spirits !

Observ . 1. That the causes and motions , and changes in the world , are unknown to the sons of men ; the wheels are too high for them to measure ; man is so beetlelish and purblind , that the dim sight of his soul pierceth not into the secrets and knowledge of causes , Eccles. 3.11 . it only comes at the out-side and extremities of things , the superficies of the wheel , but not the heighth and depth of it , not the true nature and causes of things ; so that admiration , opinion , not science is begotten in man ; this Agrippa knew , that writ a Book of the vanity of Sciences : and Zanche , that writ a Tractat , Quod nihil scitur ; and Socrates was judged the learned man , so that hee said , This I know , that I know nothing ; ● Cor. 13.12 . and above all these , the Apostle saith , 1 Cor. 8.2 . If any man thinke he knoweth any thing , he knoweth nothing yet as hee ought to know ; and elsewhere , Wee see through a glasse darkely , things are a riddle to us , we know not what to make of them . Look into the world , and what can we make of it ? the wheels in every quarter have such a heighth as none can reach ; second causes move so suddenly , as none can spy them out : Cast your eye upon Physicall wheels , and they are too high for Physicians to measure : what reason can they give of Antipathies ; or that some trees should have a venomous root on the one side , and a remedy on the other ? they meet with diseases and difficulties that are Ludibria medicorum , and must referre you to occult qualities : Cast your eye upon Politicall wheels , and there you will finde such heighths and depths , as neither Ahitophel can measure , nor Machiavil can sound : Look at Theologicall wheels and motions , Deorum crimen syllatum faelix , Sen. and there be such heighths that none of the Prophets nor Apostles have been able to measure ; I will give you an instance in two or three : Jer. 12.1 , 2. Righteous art thou , O Lord , yet let me talk with thee of thy judgements : wherefore doth the way of the wicked prosper ? wherefore are all they happy that deal very trecherously ? Jeremiah a great Prophet is puzled at this heighth of the wheel ; Thou hast planted them , yea , they have taken root : they grow , yea , they bring forth fruit , thou art neere in their mouth , and far from their reines : Job is at a stand in this case , Chapt. 12.7 . Wherefore do the wicked live , become old ; yea , and are mighty in power ? God puts Job to it in the 38 , 39 , 40 , 41. Chap. So Asaph , Psal. 73. and Hab. 1.3 . were troubled at the prosperity of the wicked , and could not take the altitude of the wheels in their dayes ; Nature nor Grace could do it . If Solomon knew not the way of an Eagle in the aire , of a Serpent upon the rock , of a ship in the midst of the Sea , of a man with a maid , Prov. 30.19 . how shall we know the motions of the wheels in the world ?

2. That the consideration of the unsearchablenesse of Gods wayes , should beget feare and trembling in us ; the wheels had a heighth and dreadfulnesse upon that heighth : When a man comes to the sea shoare , beholds the vastnesse and strange motion of it , and findes hee is puzled , feare creeps upon him from the apprehension of the greatnesse and Majesty of God , who sits upon the floods , and commands the deeps : so here , when wee thinke of the wheels , how high they are , that wee cannot search out the cause of their motions , this way or that way , our souls should tremble at the Majesty of that God which sets such mighty wheels awork : Psal. 36.6 . Thy judgements are a great deep ; mens sins are a great deep , and Satans wayes are called a depth ; but Gods judgements , his wayes in the wheels are the greatest deep of all , they are unsearchable .

That Christian kingdomes are shaken in pieces with wars , when Heathen kingdomes are spared ; that there is such unequall dispensation of the means of grace in the world ; that the greatest part are without the knowledge of God and Christ to this day ; that many able men are laid by , or cast into corners , where are but handfuls of people , and great towns where are multitudes , have no Ministers , or such as preach holinesse , and the power of godlinesse out of their parishes ; that people are most hardened under the most powerfull means of grace ; that there be such unequall distributions of riches , talents , of nature and grace ; that precious young Ministers and others are taken away in a time of great need , when others that are vile and base are spared ; that wicked Pirats prosper at Sea , when honest men are shipwrackt ; that those have little or no means thrive , and those have the best who are barren : Gods working in sinfull actions , his fitting vessels for destruction , his leaving his ancient people the Jewes sixteen hundred yeers under a curse ; Rom. 11.23 . O the depth ! how unsearchable are his wayes ?

The next thing in the Verse to be touched , is the eyes in these rings .

And the rings were full of eyes round about them four , or , on every side to them four .

Every wheel had eyes : they were stellatae oculis , bedeckt with eyes , as the heaven with stars ; there were eyes within , and eyes without , and not a few , but many ; every ring , every wheel was full of eyes .

By eyes , we are to understand the active and infinite providence of God , which runs through all things , 2 Chron. 16.9 . The eyes of the Lord run to and fro throughout the whole earth ; that is , divine providence is active every where .

The Scripture by eyes , referring to God , intends : first , his knowledge and notice of things , Prov. 15.3 . The eyes of the Lord are in every place , beholding the evill and the good : secondly , his care , Psal. 34.15 . The eyes of the Lord are upon the righteous ; that is , hee careth for them : thirdly , his direction , Psal. 42.8 . I will guide thee with mine eye ; and these eyes note out Gods inspection , care and ordering the wheels in all their motions , and that in all quarters . The rings were full of eyes , and whatever the thoughts of men were , they moved according to direction of divine providence .

Observ . 1. That how ever the wheels and motions of them be too high for men , and dreadfull unto them , yet they are not so to God ; hee sees into all the wheels , they have eyes on every side , God knowes them throughly , their essences , qualities , operations ; we cannot pry into the state of Kingdomes , Councels , Armies , Cities ; there be as secrets of States , Arcana imperis , & arcana rotarum . so secrets of wheels in those States , which none know but God , and God knowes them perfectly : let wheels be never so great , terrible , move never such strange and crosse wayes ; as Kings , Armies , Parliaments are great wheels , and have unknown motions ; yet they are subject to the Lords eyes , he sees into all their secrets , and sees more in their motions then they themselves .

2. The motions of the wheels are considerable and judicious , they are not carryed on blindly ; how ever they seem to be carried , Non caeco impetu volvuntur rotae . yet they are carryed by reason and counsell ; there be eyes in the wheels ; when men do things rashly , injudiciously , we say ; Have you no eyes in your head ? here be eyes in the rings , and they move not casually . Those motions in the world , that seeme most confused , are composed and ordered motions : Are rich men made poor ; honourable men base ? are conquerers made captives ? do servants ride , and Princes go on foot ? are the wicked oppressors in the seats of justice ? are the godly beneath , and the vile above ? are the counsels of Jesuits , forainers , and desperate malignants entertained , and others rejected ? are there civil wars in a Land , great plundering , spoyling of Ministers , Christians , Parliament men themselves ? these things are not done without considerate and judicious motions of the wheels : Acts 4.27 , 28. When Herod , Pilate , Gentiles , Jewes , were gathered together against Christ , were not the motions then , ( though inhumane , bloody , and murtherous ) considerate , and providentiall motions ? The Text saith , They did whatsoever the hand and counsell of the Lord determined before to be done ; it was no blinde businesse , the wheels of it were full of eyes , and moved by the motions of heaven . Gods owne eye , heart , and head were in it . And now , when the Herods , Pilates , and Malignants of the world do stir against Christ and his members , the wheels move considerately .

3. The motions of the rings , wheels , and all second causes , are certain , arriving at the end appointed . They are full of eyes , which direct them to their journeyes end , so that they misse not the marke they aime at . What if many second causes be ignorant , blind , know not their own motions ; yet if they have guides infallible to lead them , it 's sufficient to conduct them to the intended end . If a seeing dog can lead a blind begger from place to place , direct his motion to the desired end ; shall not the eye of providence lead any , all second causes to their end ? Providence is an unerring thing , and disappoints not God of his expectation . The Pilot carries a great ship from harbour to harbour , over the Seas , through the stormes , and fulfils the mind of the Master ; and so Providence carries the great wheels up and down , to the very place appointed .

4. The least motions of the wheels are not without providence ; some think that the great things in kingdomes and the world , are transacted by providence , but for they lesser they passe in a casuall manner , providence reaches them not ; but the eyes were every where , the wheels were full of eyes ; not a few eyes , here and there one , but in every part , that so mans minde might be freed from such sinister thoughts , as that there should be any motion of any wheel without the direction and influence of providence . God hath made the least and greatest creatures , and hee causeth the least and greatest motions . Providentia ita cura● omnia , ut unum aliquid , ita singula , ut si illud curaret unicum , August in Confess : And the Schoolmen say , that providence is infinita in omnibus , infinita in singulis . Let us pitch our thoughts upon some lesser motion , the dispensation of a lot , the fall of a haire from the head , the preparations of the heart , the answer of the tongue , these are all of the Lord , and directed by providence ; the earth loseth not a pile of grasse ; the trees not a leafe ; the water not a fish ; the aire not a bird , without an ordinance of providence .

5. Providence orders the motion of the rings and wheels in all parts , all the world over ; not one , two , or three wheels had eyes , but all foure had eyes round about them : God by his divine providence ordered things as well in Babylon as in Sion ; Providence wrought in Aegypt , and in the red Sea . As there are wheels in all parts of the world , in all Kingdomes of the earth ; so there are eyes in all those wheels .

6. The works of God in disposing and governing second causes , are admirable , glorious , and beautifull workes : The wheels were full of eyes , fitly disposed , wisely carried on , certainly attaining their ends . Could we see the eyes in the wheels , we should never fault the workes of God in the world , but stand and admire their glory and beauty ; when the heavens are vailed with clouds , we have sowre and discontented thoughts of the heavens themselves , but when the clouds are gone , that we can see the Starres , those eyes of heaven , then we admire their beauty and glory ; and certainly , it 's a most glorious sight to see the heavens full of starres in a cleare night ; and it 's no lesse glorious to see the eyes in the wheels , and the choice acts of providence in all their turnings and windings : Caussin saith , the world in all its parts is ruled like a paper with musick lines , and if wee could see those lines , they would be as glorious as lines of gold .

7. The motions of the wheels are such as that they hold out a providence to all ; there is something in the wheels that none can reach , and something that any may see , they are full of eyes , and the weakest may see one providence or other ; if not all the eyes , yet some of them ; there be mysteries in the wheels to exercise the greatest , and eyes to satisfie the weakest : As no man but sees the stars in the heaven at one time or other ; so no man but may see the eyes in the wheels . That evill doth not over-run all , and the wicked devour the good , argues a providence . In one of the Conanie Islands , Johannes Metellus saith , there is a tree which drops water at every leafe , and sufficeth the Inhabitants and their flocks , being a drie Island without water . Mithridates , when in his cradle , had his clothes consumed with lightning , and his body not toucht : A father and a son shipwrackt at sea , the son sail'd to shoar upon the back of his dead father . In these particulars and such like providence doth eminently appeare .

VERS. 19.

And when the living creatures went , the wheels went by them : and when the living creatures were lift up from the earth , the wheels were lift up .

21. When those went these went , when those stood these stood ; and when those were lifted up from the earth , the wheels were lifted up over against them .

Here we have : 1. The motion of the wheels farther commended unto us . 2. Their station . 3. The time of both .

THe motion was forwards , upwards and downwards : and for the time of their motion and station , it was when the creatures moved or stood : as the Cherubims moved , so moved the wheels , forward , upward , downward ; and when they stood still , the wheels stood . The kind and manner of their motions , with their rest , depended on the living creatures ; they moved equally at their motion . What 's meant by the lifting up of the wheels must be inquired ; for Angels to be lifted up is not strange , they are heavenly creatures , and heaven is their habitation . But for the wheels to be lifted up , that is very strange , wee must search out the sense ; for into heaven they were not lifted . Expositers leave us in the dark , all except one that I have met with passe over this difficulty ; and what I find in that one is this : the lifting up of the Angels and the wheels , referre to the supreme cause , and seems to tell us , that inferiour and superiour causes , wheels and Angels are under the regiment of the first cause ; and if wee take the words actively , as Montanus doth render them , viz. the living creatures in lifting up themselves from the earth , the wheels lift up themselves also ; and that is , they looked up to heaven for direction and assistance , which may well be called a lifting up themselves , Psal. 25.1 . Vnto the Lord do I lift up my soul ; that is , to thee do I look for counsel , comfort , strength .

If wee take the words passively , when the living creatures are lift up from the earth , the wheels were lift up , then I will give you my thoughts what the sense may be , and it 's this : the lifting up is not meant of lifting up to heaven , but to service : when God should more then in an ordinary way let out himself to the Angels , give them new light , new strength , and so lift them up to great service , then the wheels also were lifted up proportionably to do their parts ; and the words in the Text invite me to conceive it to be the sense ; because it 's said , The spirit of the living creatures was in the wheels ; when God by his Spirit lifted up the Angels to great imploiments , then that Spirit lifted up the wheels , the second causes to more then ordinary service : and the word lifting up , notes service , a higher degree of it then before : 2 King . 19.4 . Lift up thy prayer for the remnant that are left . Hezekiah sends to Isaiah when Rabshakeh blasphemed , and Jerusalem was besieged , and saith , Isaiah ! thou art a Prophet , and hast more then an ordinary measure of the Spirit , lift up thy prayer , let it be extraordinary , such as may lift up the spirits of all to joyn with thee , higher then ever , such as may lift up Jerusalem out of misery . So Jehoiaehin , when he was set up upon the throne to governe and to do great service , it 's said , his head was lifted up , Jer. 52. and so in Psal. 12.10 . the lifting up of Gods hand notes doing of some great matter .

The next thing inquirable into , is the standing of the living creatures and the wheels , when the one stood , the other stood ; do the Angels stand still at any time ? they are active spirits , and alwayes in motion . Two things this standing implies :

1. A cessation from any service in hand , at the will and pleasure of God , if he would call off the Angels from their imployments before they were finished . In this sense the Angels are said to stand , and so the second causes they used , although they were both imployed in some other service : or ,

2. When they had perfected any work in hand , then they were said to stand , not idle , but in expectation of a new Commission ; like faithfull servants , when their work is done , present themselves before their Master , and demand their pleasure ; so the Angels , and second causes , hearken what God will say more , and what is the next word and work to be done , they wait upon God for new instructions .

Observ . 1. The motions of this inferiour world , and the second causes in it , do depend upon higher causes , even heavenly motions , the ministery of Angels : The observation is plain from the words , When the living creatures went , the wheels went by them . If the Angels move , the wheels move also : they are great things the Angels have in their hands ; the wheels of Nature , of States and Kingdomes , yea , of the Church it self .

2. Nothing in the world is casuall ; many things seem so to us , but in veritate rei are not so ; all things here below move at the motions of others ; and that which is ordered by the motion of Angels or God himself , cannot be casuall . The wheels are moved by Angels , Angels by God himself . God directs all ; nothing happens , falls out amongst us , wherein the hand of God or Angels is not ; things are not accidentall : if a thing could drop from the heavens , or be done on earth without God and his Angels , that were casuall and accidentall indeed . And because men see not the immediate or remote causes of things , who they be move the wheels on earth , therefore they attribute effects , events and accidentall things to fortune , chance , luck , to good , to bad dayes and hours , which proclaims mens ignorance and forgetfulnesse of God , Qui paratis mensam fortunae , Hier. Qui ponitis mensam fortunae , Vulg. Isai . 65.11 . Those that forget God , prepared a table for that troop ; for Fortune , some read it ; but those who know God , acknowledge his eye and hand , seeing and ordering all .

Austin misses his way , and so escapes the danger of death was intended : another being in a despairing humour , seeks a knife , a halter to undo himself , and findes a great treasure : a third hath his ring drops off his finger into the Sea , and after finds it in the bowels of a fish . God so directs all these accidentall things , that there is nothing done but by a secret instinct and hint from himself , Absconditum quid ? and in all such passages we should mind something of God .

3. That nothing can let the motion of the wheels when Angels and Providence would have them stir . When the living creatures moved , the wheels went presently ; it 's not in the power of second causes , of men or devils , to hinder the work of God in the hand of Angels . The King of Persia may withstand Gabriel 21. dayes together , Dan. 10.13 . but the wheels moved all the time , Gabriel prevailed , and Gods work prospered in his hand : wicked men make head against God , Providence , Angels , and think to stop the wheels when they move not on their side , but all is in vain ; if a man should catch hold of a Chariot , running to stop or turn the course of it , were it not folly or madnesse in him ? and because he would be the Chariots remora , that may prove his ruin : so here , men and devils do ruine themselves in opposing the wheels , which notwithstanding all oppositions , proceed and keep their course . And let me tel you a riddle , Gods works go on through the hearts , heads and hands of his greatest enemies , Providence fetches them in , and makes them subservient to the worke ; they oil the wheels , although they know it not , and forward the work , though against their wils . God in this kind makes use of kine and cart , men and devils , yea , any creature to carry his Ark to its place .

4. That God doth sometimes raise the spirit of the creature to more then an ordinary heighth , and inables it to unwonted service , The living creatures and wheels were lifted up . So Moses , when called up to the mount , his spirit was raised much , else the service had been too hot and hard for him . Joshuah was advanced when it was told him , that there should not any man stand before him all the dayes of his life , Josh. 1.5 . Jeremy tells the Jews , that the Chaldeans whom they thought would depart , and not meddle with their City , hee tels them , that though they had smitten the whole army of the Chaldeans , and that there remained but wounded men , yet they should rise up every man in his Tent , and burn the City with fire , Jer. 37.10 . When men are wounded , thrust thorow , as the Hebrew is , they can have but little strength ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how should they be able to do it ? God would lift them up to that service , as David when he grappled with the Bear and Lion , incountred with Goliah , had his spirit lifted up to a great heighth . Hence that in Zachary 12.8 . H● that is feeble among you at that day , shall be as David , that is , such a warrier as David , who , though a young stripling , slew a Bear , a Lion , and Goliah ; and the house of David shall be as God , and as the Angel of the Lord . The godly , though weak , yet shall be lifted up to divine and Angelicall strength ; this was made good in the time of the Maccabees , when the people of God were weak , Antiochus fierce and vile , then God raised up the spirit of Judas , Jonathan , and Simeon , to do extraordinary things ; this was also made good in the time of the Apostles : what great things did they do ; and Paul saith , I can do all things through Christ that strengtheneth me ; what bitter things did they and others suffer ? and it was not common strength , but speciall influence , Phil. 1. To you it is given , not onely to believe , but also to suffer : Blandina's spirit was heighthned above the malice and torments of men , for having animated her children to suffer , and sent them as conquerors to Christ their King , shee comes forth to suffer before the tormentors cheerfully , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. lib. 5. as called to supper with Christ her husband , as one comes to a marriage supper , and after stripes , tearing with wilde beasts , burnings , putting into a net , and tossings by a Bull , being without sense of torment by reason of her faith and conference shee had with Christ , at last they killed her with the sword ; and the enemies confessed , they never saw such a woman , suffering such things so couragiously and constantly . As sometimes God suspends the ordinary operation of the creature , the Lions mouths are shut , they touch not Daniel ; the fire burnes not the three children : so , sometimes hee lifts up and extends the operation and strength of the creature to an extraordinary heighth ; the winds , what vertue doth God put into them ? how doth he raise them ? what terrible work do they make at Sea and Land , tear Navies in pieces , sink them in the deeps , and tosse Ships out of the water upon the drie land ? Ravens fed Elijah morning and evening , he goes in the strength of a cake and a cruze of water forty dayes , 1 King . 19. God hath lifted up many in these dayes to do more then ordinary service . Ezra . 1.5 . God had raised their spirits to go up to build the house of the Lord , so Hag. 1.14 .

5. That God at his pleasure puts stands to the motions of the second causes ; the Angels stood , and the wheels stood , and this was by the over-ruling hand of God , that can stop the course of nature , any wheels or agents whatsoever . Josh. 1● . 12 , 13. God staid the course of the Sunne and Moon , and made them stand still the space of a whole day ; and hereupon some gather , that the ebbings and flowings of all Seas ceased . In Hezekiahs dayes the Sun went backward ten degrees ; God stopt the course of the waters , and made them as steady as walls and mountains when the Israelites were to go through the red Sea ; Doth not he shut up the wombs of those are likely enough to be pregnant , and prevent generation ? did not hee take off the wheels of Pharaohs Chariot ? God can put a stand to the greatest wheels , 1 King . 12.21 . when an army of 180000. chosen men was brought into the field , to fight and fetch back the kingdome that was wheeled over to Jeroboam ; see what a stand God put to that army , Vers. 24. Yee shall not fight against your brethren , return every man to his habitation ; they did so , and presently that mighty army was disarmed . The buying in of Impropriations , a work of great and good concernment , God put a stand to it . The undertaking for Ireland hath the wheel stopt , if not taken off ; The motion of the wheels to the Isle of Providence are staied by the eye of providence ; Are there not stands in our consultations , and doth not God oft take wisdome from the wise ; and understanding from the prudent ? are there not stands in our Millitary affaires ? the mighty men do not alwayes finde their armes . Hath not God oft put a stand to the enterprise of our adversaries ? It 's the Lord that hath hedged up their way with thornes , and walled a wall that they have not found their paths ; and God hath hedged up our wayes , that we have not found our paths to a full and thorough reformation . This great wheel hath great stops ; the children are come to the birth , but there is no strength to bring forth : neither doth Gods work cease , when hee makes stops : A man who is printing a Book , defers the Edition , because he will make an Addition ; if it be delayed it 's inlarged , and that 's no losse ; stops of providence in the wheels of the world are Gods Parentheses , and while they are writing , the work goes on .

VER. 20.

Whithersoever the Spirit was to go , they went , thither was their spirit to go , and the wheels were lifted up over against them : for the spirit of the living creatures was in the wheels .

IN this Verse is laid before us the procreant cause of the wheels motion ; and that is the spirit , which is the first and highest agent , and moves both superiour and inferiour causes . This spirit is set out emphatically ; the spirit , or , that spirit ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the spirit of the Angels , but the eternall Spirit of God which was in the Angels , or the living creatures , that Spirit was in the wheels ; and with what motion it moved the living creatures , with the same it moved the wheels : this is the scope to shew that the four living creatures and four wheels were moved by the same Spirit of God .

Touching this Spirit , I spake in the 12th Verse , where I also shewed you how the Spirit is said to go , and move from place to place .

This answers a secret objection ; How could the wheels move at the motion of the living creatures ? they are dead and senslesse things , without any motive vertue in them . And this obiection is fully answered in these words : the Spirit of life was in the wheels .

That is rendered , the spirit of the living creatures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus vitalis , or , spiritus animalis . is in the Hebrew , Spiritus vitae , the Spirit of life , the inliv'ning , quickning spirit , the lively active spirit ; or the spirit of the living creatures , and per enallagen numeri , by a change of the singular number into the plurall , the spirit of the living creatures , and so the sense runs , that Spirit was in them , the same was in the wheels .

Object . If the same Spirit be in the wheels , are not they also living creatures , having the same spirit and motion ?

Answ. If I should say they were moved , as if they had the Spirit in them , this might helpe the difficultie , but doth not satisfie the Text ; which saith the Spirit , was in the wheels : therefore know , that as the living God is in every thing , moving and acting them according to their severall natures , and yet doth not make all to be living creatures ; so the Spirit of God was in these wheels , not animating , inliv'ning , but moving them to those services were commanded and appointed .

Observ . 1. That second causes move not of themselves , neither superior , nor inferior ; not the wheels which are weaker here beneath , nor the Angels which are stronger and above , they move not , but at the motion of the Spirit ; whither that was to go they went : Earth , Water , Winds , Beasts , Fowles , Men , their Councels , Warres , Peace , Trades , they all move ad motum Spiritus , it 's the Spirit of God that moves all the wheels . All motions , all wheels are subject to the Spirit , and regulated by it . When the Devill accused , tempted , smote Job , he and all his motions were ordered by a higher power ; So when the Devils entered into the swine , they did what , and moved whither the Spirit would have them to do , to goe .

2. No creatures , wheels , nor Angels , no causes inferior or superior , can go otherwhere , or act otherwise , then the Spirit would have them . Whither the Spirit went , thither they went , they moved not before the Spirit moved them ; and when they moved , they moved that way the Spirit moved : Devils and wicked men cannot be any where but where the Spirit would have them to be , nor do any thing but what the Spirit would have don . Pilate with the Gentils & people of Israel , were gathered together to do whatsoever the hand and counsell of God had determined before to be done , Act. 4.27 , 28. For the Spirit is the supreame , most potent , and efficacious agent , over-ruling all motions , so that no creature can move any other way then it doth . Prov. 21.1 . The heart of the King is in the hand of the Lord , he turneth it whithersoever he will . Kings cannot turne them whithersoever they will ; ill Counsellors cannot draw them which way they will , but they move which way the Spirit and providence of God will have them move . * * Est actuosissima illa operatio Dei quam vitare & mutare non possit . Sive sinat , sive incl net Deus , ipsum sinere vel inclinare , non sit nisi volente & operante Deo : quia voluntas regis non potest effugere actione Dei omnipotentis , quia rapitur omnium voluntas , ut velit & faciat , sive sit bona , sive sit mala . This turning or inclination , saith Luther , is that strong operation of God which the King cannot shun or change . If Kings hearts goe after out-landish women , as Solomons ; if carried to ill Counsellors , as Rehoboams ; if to Idolatry , as Jeroboams ; if to root out the godly and godlinesse it self , as Ahabs ; if to ruine their Kingdom , as Ahaz's did ; if to shed innocent blood , as Manasses did ; the hearts of Kings are in the hands of the Lord , hee turns them whithersoever hee will , in all those motions he acts in just judgement , not changing their wils , but making use of them to bring about his own designs .

3. The motions of the wheels are not unseasonable ; when the living creatures went , then the wheels went , and what is the cause of their motion ; the Spirit was in the wheels , and the Spirit was in the living creatures : if we condemne their motions and changes as untimely , we shall question and condemne the work and wisdome of the Spirit , which is infinitely wise and incontrollable in all its operations : men , even the best of them , are apt to fault the motions of the wheels , and to censure the acts of Providence as unseasonable ; the counsell is not good at this time that Achitophel hath given , 2 Sam. 17.7 . Did the Spirit then move that wheel seasonably ? yes , because the counsell , though not good for David , whose destruction it tended unto , yet it was good for the ruine of Achitophel and Absolom , and that was the intent of the Spirit in moving that wheel , Vers. 14. The Lord had appointed to defeat the good counsel of Achitophel , to the intent to bring evill upon Absalom , and Achitophel too . What ? civill wars in England , when Ireland lies a bleeding to death ; when such a time to vindicate the Palatinate , and wrongs sustained at the hands of the Emperor ; when such a time to help the Protestants in France ; what , now to have King and Parliament divided ? now to be imbroyled in a bloody , civill war , is not this most unseasonable ? Stay thy thoughts and censures , O vain man ; The Spirit of God is a Spirit of wisdome , and knowes when it is best to move the wheels . No Musician tunes it better then the Spirit of God , had these changes and motions been , and our enemies abroad at peace , they would have taken the advantage of our divisions and wars , and made a prey of us ; seeing therfore we must be let blood , or die , this great and wise Physician , the Spirit in the wheels hath done it seasonably : Are great towns plundered ? Counties disturbed ? Families impoverished ? or , Churches dissolved ? the righteous smitten ; the wicked spared ? and kingdomes shaken into pieces ? these motions , changes , are not unseasonable ; they are all in their appointed time : this war is in it's appointed time , Ezra 4.17 . There is mention of peace , and at such time , the time is observed ; so now , the war , and at such a time , such a time as is appointed , as the Spirit of God judges fittest . Eccl. 3.8 . There is a time of war and a time of peace , vers. 3. a time to kill , and a time to heal , a time to break down , and a time to build up ; the Spirit knowes and observes those times punctually , and moves not a wheel but in its due time , and so the motions of all are beautifull in Gods eye , and should be free from mans blame ; man knowes not his time , Eccles. 9.12 . But it 's not so with the Spirit , it knows times and seasons , and never misses to move the wheels in their due season . The travell of a woman at nine moneths is not more seasonable then the turning of the wheels at what time the Spirit pleaseth : If the tree , Psal. 1. bring forth her fruit in due season , and the Spirit moves the wheels in due season , none are too early , none too late .

4. The consent which is between heaven and earth ; the Angels and wheels is from the Spirit of God which moves in them . When the living creatures went the wheels went , when they stood , these stood , when they were lifted up , these were lifted up ; and what 's the ground of this harmony ? the Spirit was in them , that acted them , and ordered their motions ; having the same Spirit , they went the same way , and did the same work without difference , without contentions ; The Spirit of God is a Spirit of union , where that moves it moves not to discord , but to minde the same things , and to move the same wayes : Numb . 11.16 , 17. When the same Spirit which was upon Moses was put upon the seventy Elders , then they judged as hee judged , then they moved the same way , and did bear the burthen of the people together with Moses : and v. 25. then they prophesied , and it being told Moses , that Eldad and Medad prophesied , he will make no breach upon it , but finding the same Spirit in them that was in himself , said , Would God all the people were Prophets , and that the Lord would put his Spirit upon them , v. 29 hee knew the same Spirit would move them the same way that he went : So Elisha , when he had received the Spirit of God which Elijah had , hee moved his way , carried on that work hee did : 2 King . 2. Wicked Balaam , when acted by Gods Spirit , consents with the true Prophets , and prophesieth the happinesse of Israel , and cannot curse the people of God , though tempted and hired to it , Numb . 24.

5. That the wheeles readily do the will of God , and follow the Spirit , where ever it goes , thither their spirit was to go , the Spirit was in the motion ; and therefore they are said to have eyes , and the Spirit in them , and to move at the motion of the Spirit ; wheels have roundnesse , and so readinesse to move , but not Gods way , full of eyes they are , and looke at Gods ends ; but if they had not the Spirit in them , they would not move that way , or if they did , it would not be without dispute , sloth , murmuring ; it 's the Spirit makes them move the right way , and readily in that way ; where the Spirit is in any , there the motion is right and ready ; Ayre , Sea , Land , have no vigour in them , but what the Spirit puts in , and they move as the Spirit will have them : Psal. 148.8 . Fire and haile , snow and vapour , stormy wind , fulfilling his word , they all do the will of God , fulfill his word readily ; they have the vigour of Gods Spirit in them : Gen. 1.2 . The Spirit moved upon the face of the waters , not an Angel , not the wind , but the eternall Spirit of God , and so they move by vertue of the Spirit into their place , the Spirit createth , cherisheth and sustains all things ; and they are all obedient to the call of the Spirit , and tread in the paths of it , all creatures move after the Spirit : Psal. 104.30 . Thou sendest forth thy Spirit ; they are created , and thou renewest the face of the earth ; Herbs , Plants , Trees , Beasts , Fowls , all living creatures are created and formed by the Spirit , and move according to those principles , and instincts the Spirit puts into them , their motions and services are no other then what the Spirit leads them unto , and those motions they readily performe .

6. The wheels and second causes do go on and move incessantly , unweariably , in the way the Spirit puts them , they went whither the Spirit went ; neither the Spirit nor the wheels do faint or fail in their motions .

7. The Spirit of God is a living and lively Spirit , a Spirit of livelinesse , it 's the Spirit of the living God . 2 Cor. 3.5 . And the living God cannot have a dead and livelesse spirit ; it 's a Spirit of life : Rom. 8.2 . The law of the Spirit of life in Christ Jesus . The Spirit hath life in it self , it gives life to all : Job 33.4 . The Spirit of God hath made me , and the breath of the Almighty hath given me life , all life comes from this Fountain and Author of life ; Eve was called the mother of all living , that is , of all men and women ; but the Spirit is the father of all living , men , women , and other creatures . It 's the Spirit that maintains life , Act. 17.28 . Job 27.3 . All the while my breath is in me , the Spirit is in my nostrils , the Spirit of God is in that breath , and maintains life by it . The Spirit quickens and improves life , 2 Cor. 3.6 . The Spirit quickens ; not only makes life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but makes lively ; it 's the Spirit that quickneth , not only from death , but from deadnesse and dulnesse : Cant. 4.16 . Awake , O North-wind , and come thou South , blow upon my garden , that the spices thereof may flow out : the meaning is ; Let the Spirit breath in the Ordinances , and quicken up the Saints , and then they will be lively , active and fragrant as spicerie . The Spirit rested upon Christ , Isa. 11. and he was quick in understanding , and quicke in operation : Act. 10.38 . hee was anointed with the Holy Ghost , and with power , and went about doing good ; the Spirit made them lively ; and so it 's the work of the Spirit that makes the Saints lively and active ; it 's the Spirit that leads unto life .

8. It 's that Spirit of God which worketh all in all things ; the Spirit is in the wheels , and works in them and by them ; we speak not now of the choice operations of the Spirit in the Elect , but the common operations of the Spirit in all creatures . There be admirable qualities , instincts and excellent operations in Plants , Birds , Beasts , what ever they be , it 's the Spirit that wrought them there ; the Spirit is in the wheels , the instincts in the Bees and Birds to build so curiously ; in the Locusts , to go out by bands ; in the Ants , to gather their meat in Summer ; in the Conneys , to make their houses in the rocks ; in the Spider , to weave so fine a web , is put in by the Spirit of God . 1 Sam. 10.6 . The Spirit of the Lord will come upon thee , and thou shalt prophesie , and be turned into another man ; that is , thou shalt have gifts fit for government ; the Spirit wil instruct and inable thee to rule this people .

The consideration of this point should be a stay to our spirits , which way soever the wheels move , the Spirit of God is in them ; When we look abroad , behold the crosse and confused motions of the world , our hearts repine , murmure , sink in us , shift , and wee are ready to start aside out of our places to unwarrantable practices ; but let us remember the Spirit of God is in the wheels , and stirs them at its owne pleasure ; If Shimei curse , David sees , God in that motion , and saith , Let him alone , God hath bid him : so Job , when all was taken away by the Chaldeans , Sabeans , he was so far from impatience , that hee falls a praising and blessing God : there is no just ground of impatience in the world ; it 's the Spirit in the wheels , which moves them .

It should also help our faith , because in all designes of men , motions of the wheels , God hath his designe going on ; the Spirit is in the wheels , which is an invisible , but a strong agent , and doth invisible work , carrie on the Lords designe , how ever the motions of the wheels seem to us ; let the wheel be intangled , run , stand still , or move contrary wayes , yet Gods work goes on , and our faith should get up .

VER. 22 , &c.

And the likenesse of the firmament upon the heads of the living creature , was as the colour of terrible Crystall stretched forth over their heads above .

23. And under the firmament were their wings , streight the one towards the other : every one had two , which covered on this side , and every one had two , which covered on that side their bodies .

24. And when they went , I heard the noyse of their wings , like the noyse of great waters ; as the voyce of the Almighty , the voyce of speech , as the noyse of an host : when they stood , they let down their wings .

25. And there was a voyce from the firmament , that was over their heads when they stood , and had let down their wings .

IN these Verses we have the fourth Vision , or fourth part of the generall Vision , which is concerning the firmament . This Vision , as formerly hath been shewne , holds forth unto us the glory of God : and of that glory which lies in his providence and government of the world , wee have spoken in the precedent parts of this Vision ; there is yet more , and higher glory to be spoken of , and that is the glory of God , in the person of Christ . This Vision of the firmamen , is preparatory to the Vision of Christ upon the Throne ; it 's described ,

1. From the place of it ; it was upon the heads of the living creatures .

2. From the colour : it was like Crystal , and terrible Crystal .

3. From the n●yse came thence ; vers. 25.

In the 23. and 24. Verses , wee have a renewed and intermixt description of the living creatures from their wings , the situation , the number , the office , and noyse of them .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d stendere , expandere . To begin with the Firmament ; the Hebrew word is Rachiah from a word signifies to draw out and make thin , as metals are , and wooll , to stretch out , as Curtains and Tents are , Isa. 40.22 . whence heaven is called expansum , because it is stretched out over the whole earth ; the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of the firmnesse and permanency ; hereupon wee call it the firmament , not from the hardnesse or solidity , as if it were like Iron , or Stone , but from the firmnesse of it , that it hath endured many thousand yeers , and is not melted by its motion , nor at all changed ; it 's taken sometimes for the ayre , sometimes for the clouds , and sometimes for heaven it self , and so wee may take it here ; even the starry firmament .

This firmament was over the heads of the living creatures , the wheels & Angels were under it , and it was between the Lord Christ and these creatures , and did the office of that pair of wings which did cover the faces of the Seraphims in Isa. 6.2 . great was the glory of Christ , and through this vail of the firmament presented to them .

The colour and likenesse of it was as the terrible crystal .

We must a little explain these words , it was the likeness of the firmament , not the firmament it self . The Hebr. words run thus , the ice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the terrible , or the terrible ice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ice , water hardened by cold , whence Crystal hath its birth ; for , though ice be not Crystal , yet Crystal is from ice ; when ice is hardened into the nature of a stone , it becomes Crystal ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nat. hist. . l. 37. c. 2. more degrees of coldnesse , hardnesse , and cleernesse , give ice the denomination of Crystal , and the name Crystal imports so much , that is , water by cold contracted into ice , and Pliny saith , the birth of it is from ice , vehemently frozen ; and so you see the originall of Crystal .

The Epithet here added , terrible , hath some difficulty in it , that heaven , a visionall firmament , should be terrible , seems strange : terriblenesse ariseth from newnesse , greatnesse , or the glory of a thing : Things new and strange , do cause fear : as when the earth opened , and swallowed up Corah , Dathan and Abiram , there was great feare , it was a terrible thing ; and this is called a new thing , Numb . 16.30 . If the Lord make a new thing : so when new sights are seen in the heavens , they cause astonishment to the beholders : as comets , the standing of the Sun , and the like .

2. Things great are dreadfull ; great waters , great mountains , great armies , Deut. 1.19 . he calls the Wildernesse a great and terrible wildernesse : Joel 2.11 . the day of the Lord is great and terrible : and so , the Lord great and terrible , Nehem. 4.14 . from the greatnesse of it therefore might this Crystal be terrible .

3. The glory of it , that might make it terrible ; for glorious things are so , lightning is glorious and dreadfull : when Gods glory appeared in the mount , it was terrible unto Moses , and made him to quake , Heb. 12.21 . At Pauls conversion there was a glorious light , which stroke feare into all were with him , Act. 9. And this Crystalline firmament was full of glory : Crystal is a cleer thing , receives the light , so as to affect the eyes much , in like manner this firmament had a great cleernesse , and transparency , being the foot-stool of Christ sitting upon the Throne . Suppedaneum Christi sedentis in throno . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Septuag. sometimes translate the Hebrew word for terrible , glorious , Deut. 10.21 . Who hath done for thee these great and terrible things ? great and glorious things , say they ; so Isa. 64. ver. 3. Thou diddest terrible things ; they render it glorious things ; Tam vehementer nitebat ut form dinem aspicienti afferret , Pol. Divinitatem quandam praese fer●bat , Mald. for they are terrible : and here from the gloriousnesse of this Crystal or Crystalline visionall firmament , it may be called terrible ; and this I conceive to be the true cause of its terriblenesse , it was so glorious , that none could behold it without being dazled , astonished and put into a trembling .

Observ . 1. That all creatures are under Christ , even Angels themselves , they and the wheels are under the firmament where Christ is , he walks above ; his feet are where creatures heads are , all are subject to the power of Christ , and hee sits above , and hee rules them , and over-rules their actions . Angels and all wheels stoop to him ; the Prophet saw the wheel on the earth , the Angels under the firmament , but Christ was above , 1 Cor. 15.27 . All things are put under him , all Angels , all men , all devils ; God hath highly exalted him , and given him a name which is above every name , Phil. 2.9 .

2. That heavenly things are pure and glorious , and hold forth the glory of God , Rev. 22.1 . they have the cleernesse , splendor , and lively colour of the Crystal . The higher wee ascend , the more purity , beauty and glory ; there is more in the ayre then in the earth and waters ; more in the Sun , more in the stars and firmament , then in the inferiour things : Gods glory is every where , the earth is full of it ; If wee look downwards , we may see it , but if we look upwards , we shall see more excellency and glory . How much glory is in the Sun ? who can tell how many wonderfull things it hath in it ? and so the firmament , Psal. 19.1 . The heavens declare the glory of God , and the firmament sheweth his handy work . The out-spread firmament , that is so vast , so transparent , so beset with stars , that darts down such sweet influences , it holds forth Gods glory exceedingly ; the glory of his wisdome , power , goodnesse ; There is much of Gods glory seen in it : Job 37.18 . The sky or firmament is compared to a looking-glasse ; not because you may see severall species of things , as we see severall faces in the water , and birds in the ayre , but chiefly , because in it wee see so much of the glory of God , even most of his attributes , we should be oft looking in this glasse , and observe the glory of God .

3. That the things above are dreadfully glorious , so glorious , that our weak eyes cannot behold ; Incu●iunt sacrum quendam honorem . the glory of the firmament was as the terrible Crystal , such as caused dread in a Prophet ; what eye can look upon the Sun in its glory and strength ? could we see an Angel in his glory , Jud. 6. Jud. 13. Sensibile excellens destruit sensorium . it would terribly affright us ; when Angels vayl'd up their glory in humane shapes , it made great Worthies of God to quake ; as Gideon , Manoah , and others : glorious objects work strongly upon our spirits , and quickly scatter them . And if the glory of creatures be such , what is the glory of God himself ? 1 Tim. 6.16 . God dwels in the light , which no man can approach unto : it 's such exceeding glorious light , that no created eye can endure ; that light or glory is Gods habitation , and so glorious a one it is , that wee cannot look upon it . Act. 22.11 . Paul could not behold that glorious light shined about him . The earth , heavens and world , which are Gods out-house , we may behold , but his glory , which is himself , his inmost roome , we may not , wee cannot eye ; this light is darknesse unto us , there is so much brightnesse in it , that it will put out our eyes ; and whether this glory be accessible by the Saints or Angels , may 〈◊〉 disputable ; because God is invisible , and his glory inaccessible , and besides , the Angels , they had wings to cover their faces , Isa. 6. And here they are presented to Ezekiel under the firmament , with that upon their heads , which shewes , that they , and all creatures are distanced from God , and capable of seeing his glory only in that way , he thinks good to propound it . That in Mat. 18.10 . seems to speak the contrary , where it 's frid , that in heaven , their Angels do alwayes behold the face of my father ; it 's true , they are in the speciall presence of God , have sweet and satisfactory communion with God , stand ready to do his will ; but God hath no face in heaven , and whether they see his essentiall glory , I leave to farther inquiry .

4. That all things here below are expressed to the eye and view of Christ , the firmament is so cleere that Christ sees through it . It 's the window of heaven , and through it hee looks into the world ; it 's a molten looking-glasse ; Job 37.18 . and as wee may see Gods attributes and glory in it , so Christ sees our shapes , thoughts , distempers and motions : he saw Saul when he got the Letters to Damascus , to persecute the Saints ; the Lord Christ saw him , and knew the bloodinesse of his mind , and said unto him , Saul , Saul , Acts 9. many are Atheisticall , and say in their hearts , as hee in Job 22.13 . How doth God know ? can he judge through the dark clouds ? Esa. 29.15 . they do evill in the dark , and say , who seeth us ? and who knoweth us ? there is one in the heavens that seeth through the clouds , and darknesse it self , they are as the Sun and Firmament to him ; darknesse is no darknesse , the firmament is as light it self ; all things done in Armies , Councels , Markets , Shops , Families , Closets , Beds , Hearts , are naked and open to the eyes of him , with whom wee have to do , Heb. 4.13 .

I come now to the 23. Verse , where the glory of Christ is set out from his Ministers , or Officers ; and they are the living creatures .

VER. 23.

And under the firmament were their wings , streight the one toward the other : every one had two , which covered on this side , and every one had two , which covered on that side their bodies .

I Have spoken before of the wings ; yet somewhat I shall adde ; four wings they had , and more wee may not give them , though it may seem in this Verse they had more : for it 's said , their wings were streight , that is , stretcht out , and then , that they had two on this side , and two on that side ; but the meaning is , when they did flie , those wings that did cover upward , were stretcht out , and the other did still cover their bodies or feet .

The scope of the verse is , to shew that the Ministery of the Angels doth refer to , and set out the glory of Christ , and that may be seen in the observations to be given .

Obser . 1. That where Christ is , there the Angels are neer unto him , he was above the firmament , and they just under it ; the firmament was upon their heads , there was only a glorious transparent firmament betweene Christ and them , distanced from Christ they are , but not far .

2. The Angels , wise , strong , serviceable , swift and glorious creatures , attend Christs Throne , and are subject unto him , they were under the firmament about his Throne . Is it not for the honour and great glory of a King , to have Nobles , Potentates and Princes under him , attending in his Court ? It was much for Ahashuerus his glory and honour , when he had the Nobles and Princes of the Provinces before him , and under him , Est. 1.3 . And so it 's much for the honour of Christ , that hee hath Angels , which are greater then the Kings of the earth , attending him .

3. They are ready to exercise the will and pleasure of Christ , this farther advances the honour of Christ ; their wings were stretched out , and they willing to move in any service , if their Lord gave out the word : when the Centurions servants were so willing to go and come at his bidding , it made much for his honour , Matth. 8.9 . ready , cheerly , active servants are an ease and honour to their Masters : unreadinesse and unwillingnesse in inferiours , do disparage authority , and stain the glory of it ; Angels that serve at Christs Throne are never unready or unwilling for any service .

4. They are unanimous in their Ministrations , they fall not out by the way , their wings are streight the one towards the other , they cary on the work put into their hands with love , sweet agreement , peace and constant . At the birth of Christ they sung all one song , and sung without division , Glory to God on high , on earth peace , good will towards men ; as they sung , so they act , there is no disagreement amongst them : Can two walke together , except they be agreed ? Angels do flie together , and act together ; they are so agreed , that no devill , no creature can divide them , they have all but one minde , and serve the Lord Christ with one consent ; and what honour is this to Christ , that hath so great , so many servants , and all minding the same thing ?

5. They reverence the greatnesse and Majesty of Christ ; though they be high and glorious , yet they see so vast a distance between Christ and themselves , that they cover their faces , Isa. 6. and their bodies here , they come not into his presence rudely , but with great respect and reverence . As God is to be had in reverence of all that are about him , Psal. 89.7 . so Christ is reverenced by all the Angels that are about him . Women are to be vail'd in the assemblies , because of the Angels , 1 Cor. 11.10 . to shew their reverence and subjection to them being present ; and Angels are covered , to shew their reverence and subjection unto Christ ; it 's an honour to the Angels , that in reverence to them the women are to be vail'd ; and it 's a great honour to Christ , that Angels reverence and adore him .

6. They are carefull to prevent all offence in their ministrations , either of God or man , of Christ or any creature ; they cover up their bodies , their feet , that nothing obscene may be seen and give distaste , nothing excellent be seen , and draw to an over-valuing and Idolizing of them ; so wise and cautious they are ; and this addes much to the glory of Christ , that his servants the Angels , never give advantage to men or devils , to reproach their Lord and Master . Alas , how much doth Christ suffer by us , even by Ministers , and others in their ministrations ? Men see our weaknesse , our pride , our vain-glory , miscarriages many wayes , and rejoyce in our flesh , even when Christ is reproached . But Angels passe through all their imployments , so that they are blamelesse , and Christ made beautifull , whom they serve .

7. That Angels are furnished for their ministrations ; they have wings to flie , and wings to cover their bodies , what ever may make them and their services acceptable , speedy , successfull , they have it ; and this is for the honour of Christ , those he imployes in his work hee inables and accommodates , they go not forth empty , unqualified ; he sent Apostles , and fill'd them with his Spirit , hee gives gifts to men , and wings to Angels .

VER. 24.

And when they went , I heard a noyse of their wings , like the noyse of great waters , as the noyse of the Almighty , the voyce of speech ; as the noyse of an host ; when they stood , they let down their wings .

HEre is a farther description of the Angels , by their going , their noyse , their standing , and letting down their wings . The principall is the noyse of their wings ; and that I shall make most inquiry into . A difficulty incounters us in the beginning of the Verse , when they went , I heard the noyse of their wings ; rather when they did fly was the noyse of their wings , then when they went . The originall will help us something in this strait ; it 's otherwise there : thus the words are read , And I heard the noyse of their wings , like the noyse of great waters ; as the voyce of the Almighty when they went ; so that there the originall brings it in , and so wee may take it thus ; the noyse of their flying was as the noyse of great waters , and the noyse of their going , as the voyce of the Almighty ; or , rather thus : by going we may understand their motion , the execution of their office , and that made a great noyse , which is amplified and set out by divers similitudes .

The first similitude is of great waters : waters that run among the stony and rocky mountains , make a terrible noyse , gulling into the earth , and threatning the foundations of the mountains ; hence Job 14.19 . the waters are said to weare the stones , they eat into them , making concaves and chambers therein ; and for their noyse in the 46. Psalm . v. 3. there it 's no gentle murmuring , but a roring ; the Sea roares , so that it 's heard in some places many miles .

The second similtude is , as the voyce of the Almighty , or , the voyce of God : some understand hereby , a great voyce , because it 's the usuall dialect of the Hebrew tongue , to expresse great things , by saying , they are things of God ; as Cedars of God , for tall and great ones , Psal. 80.10 , 11. Rivers of God , for great rivers , and full of waters , Psal. 65.10 . Mountains of God , for high ones , Psal. 36.6 . so a trembling of God , 1 Sam. 14.15 . for a very great trembling : and in like propriety of speech , the voyce of the Almighty , for a great voyce ; some truth in this may be granted , but somewhat more then a great voyce in generall is to be looked at , Psal. 18.13 . it being a Vision , and Hieroglyphicall things presented to the Prophet therein , we must therefore refer it to that in Psal. 29. even the thunder , which is called the voyce of the Lord , vers. 4. The voyce of the Lord is powerfull , the voyce of the Lord is full of Majesty ; it breaks the Cedars , yea , the Cedars of Lebanon ; and so to that Ps. 18.13 .

The third Similitude , is the voyce of speech : some mystery lies in this , that their noyse should be like an articulate voyce , the speech of man . And two things may be intended in it ; either the speech of man that is upon some terrible designe , and so speaks grievous words , even words of death , and so it holds analogie with the other similitude of Waters , and of Thunder ; or else by voyce of speech , the noyse of their wings , the judgements they executed did speak and proclaime Gods commands , his wrath , and the peoples sins ; if the judgements seemed terrible , as they were indeed ; the cutting down of a kingdome , the ruine of the chiefest City and people in world ; the voyce of speech was , God commands , God is angry ; you are guilty , and we must proceed .

The 4th and last similitude , is , as the noyse of an host , this is a dreadfull noise ; there is beating of Drums , sound of Trumpets , clattering of Armour , jumping of Chariots , rattling of wheels , neighing , stamping , prauncing and rushing of Horses , the roaring of Cannons , the clamors of men wounded , groanes of men dying : Carry me out of the Host , for I am wounded , saith Ahab : O the dolefull complaints that are there , such as would astonish a man of spirit to heare ; the noyse of the Angels was such a noyse .

Observ . 1. That the judgements of God executed upon kingdomes , cities , persons , are very dreadfull : they are like roarings of the Sea , when great storms be , and mighty Navies are dashed in pieces , and sunk into the deeps ; they are formidable as the noyse of an Army , marching or fighting . How dreadfull were the plagues of Egypt ? that in Exod. 9.23 , 24. when hail , thunder , and fire were mingled together , was very grievous , such as never was ; the burning of Sodome was dreadfull , yet Jerusalems judgement was sorer , Lam. 4.6 . all their pleasant things were spoyled , women and maids ravished in the streets ; their mighty men troden under feet ; young men and virgins crushed , troden down as grapes in the Wine-presse ; Priests and Elders dyed for famine , children swooned in the streets , powred out their souls in their mothers bosomes for want of bread and water , pitifull women sod their children of a span long , and made meals of them ; they were slain in the Sanctuary , terrors were round about , and no way to escape left ; if they looked for comfort , there was none to give it ; Princes were hanged up by the hands , those did weare scarlet , imbraced dung-hils , Sabbaths ; Sanctuary , Law , Vision , all failed , prevailing fire was in their bones , death they longed for , and found it not , God was against them , their enemies prospered , and mockt at them and their Sabbaths : Where 's your God ? what 's become of all your worship , sacrifice , prayers , fastings ? they clapt their hands , hissed , wagged their heads , and said of Jerusalem , Is this the perfection of beauty , the joy of the whole earth ? this is the day that we looked for ; These expressions you have in the Book of Lamentations . David , a King , a Prophet , a man of a warlike spirit , that feared not the Bear , the Lion , Goliah , saith , my flesh trembleth for feare of thee , I am afraid of thy judgements , Psal. 119.120 . When other things did not daunt him at all , Gods judgements did ; there was daunting terror in them and no marvell , there is wrath in them , such rage , wrath , fury , as is in wild beasts : Hos. 5.14 . I will be unto Ephraim as a Lion , and as a young Lion to the House of Judah : I , even I will teare and go away , I will take away , and none shall rescue ; such terror as is in an earthquake , that shakes the foundations of all : Isa. 29.6 . such as in a strong winde , and an overflowing showre : Ezek. 13.13 . such as in a flail that beats out the corn , and breaks the straw in pices : Hab. 3.12 . such as in the Sea or Earth swallowing up ; Psal. 21.9 . What a dreadfull cry , when Corah and his company sunk alive into the earth , when Pharaoh and his host were overwhelmed in the Sea ! such terror is in Gods judgements ; yea , more dreadfull yet , such as in thunder , lightning and devouring fire , Isa. 29.6 . yea , such as is in fire and brimstone , Psal. 11.6 . God is Baal-chemah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahum 1.2 . A Lord of wrath , so the originall is , a Possessour of wrath , and in his judgements doth distribute terrors and sorrows ; him therefore should the sonnes of men reverence .

2. Gods Judgements have the voyce of speech in them , they speak unto sinners , Mic. 6.9 . The Lords voyce cryeth unto the City , and the man of wisdome shall see thy Name : heare yee the rod , and who hath appointed it ; If the first voyce be the cry of the Prophets and Ministers , the second is the cry of the Judgements of God the rod speaks aloud , it proclaims Gods anger , wrath , fury , jealousie , revenge , his Omniscience , holinesse , justice ; the terror of the Almighty , it proclaimes our folly , shame and ingratitude , treachery and great guiltinesse before God ; it cries to us for repentance : when destruction lay at the gates of Ninivie , they understood the language thereof , and repented in dust and ashes , Jon. 3. It cries to us for righteousnesse , when Gods judgements are in the earth , the Inhabitants of the world will learne righteousnesse , Isa. 26.9 . They cannot learne unlesse they be taught ; and do they not teach , and teach many lessons to feare God , whom men have forgotten in their prosperity , to make restitution to men whom they have wronged in the day of their wills ; to be charitable in censuring others , and rigide in censuring themselves ?

3. Angels are not only swift , but efficacious in their motions , and administrations : The great waters , mighty thunders and numerous armies make way before them , and nothing can withstand their force ; and so it is with Angels when they are upon service , none can stand before them ; they destroy armies , shake kingdoms , move all the wheels in the quarters of the world , and their motions are not faint , but forcible .

4. It 's not every eare that heares the noyse of Angels wings , though their noyse be great , efficacious , like waters , thunder , the voyce of speech , as an host , yet all heare them not ; it 's the Prophet heares them , and such as have divine spirits : the operations of Angels are unperceiveable to most of the world ; all eyes see not visions , neither do all eares heare the things that visions do speak ; few are capable of divine mysteries ; To you it is given to know the mysteries of the Kingdome , Mat. 13.11 . There be mysteries in the government of the world , as well as in the Kingdome of heaven , and it 's a speciall gift to be acquainted with them ; Gods secrets are made known to them that feare him , Psal. 25.14 . some choyce , precious , excellent spirits , they heare , they see what others do not ; such as turn from iniquity , Dan. 9.13 . such as are wise , Hos. 14.9 . they understand , such as are deeply interested in the truth and Churches cause , as have suffered much , and have their drosse purged out by the fire of afflictions ; they heare , they see more , and greater things then the men of the world ; Nehemiah , Isaiah , Daniel , Ezekiel , John , that were men of great sufferings , they heard voyces others heard not : In the Revelation it 's said oft , Hee that hath an eare to heare , let him heare , every man hath an outward eare , but not the inward , the eare of the heart , whereby to perceive the meaning of the Spirit ; men heare not the voyce of the Spirit in the Churches , they heare men , but not the Spirit , what that speaks in the Ordinances , and as they heare it not in them , so they heare not the Spirit in the wheels , nor the voyce of it in the great judgements of God .

VERS. 25.

And there was a voyce from the firmament , that was over their heads when they stood , and had let down their wings .

HEre we have a description of the firmament , from the noyse that came from it , and that is the cause of the Angels making their appearance before the Lord , and the manner of their appearance is ; they stood with their wings let down .

Whose voyce this was , comes now into question ; it was not a voyce of the firmament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De super firmenta . but from above , which is in the originall , besides from the firmament ; so that it was not the noyse or voyce of the firmament , neither of any Angel ; for they are here present under the firmament , but it was the voyce of Christ , of him that was above upon the throne , and it hath much in it .

1. It sets out the Majesty and State of Christ , who like a mighty Emperor , sits upon his Throne , and speaks unto his Nobles and people at distance .

2. His authority , calling in the Angels , his great agents in the world , from their services to appeare before him , they upon this voyce come from the quarters of the world , and stand about his Throne , to give account of their administrations , to receive new instructions , and are sent out by him to great services .

3. To awaken , quicken and prepare the Prophet , who had hard things to meet with , harsh people to deal withall ; but when hee saw Angels come and go at the voyce of Christ , it hushed all objections , and set his spirit to attend to the voyce of Christ , to receive instructions from him , and to do his will ; thought hee , Shall those glorious Angels , those great Agents in the world , hearken to Christ , be informed by him , execute his Will , and shall I a poore captive stick at it , dispute the case with him ? no , no , I will be like to these Angels , heare , receive , and obey .

Of the standing of the Angels , formerly hath been spoken in the 21th Verse , to which I refer you .

The letting down their wings , notes their cessation from imployment , as Birds or Fowls when they fall upon their feet on trees or ground , let down their wings , and rest from flying .

Obser . 1. The voyce of Christ is mighty and efficacious , a voyce that shooke the firmament , that commanded the Angels : there is Majesty , Authority , efficacy in it ; Rev. 1.15 . it 's said to be as the sound of many waters , which notes the terriblenesse and efficaciousnesse of it , being strong , piercing , powerfull as water , that breaks into the great ships , and eats into the hard rocks , and makes a dreadfull noyse . What an efficacy and Majesty was in that voyce of Christ , Act. 9.4 . Saul , Saul , why persecutest thou me ? it strook Saul , ( who was a stout and stiffe Pharisee ) to the ground : so that in Mat. 22.12 . Friend , how camest thou in hither , not having a wedding garment ? and hee was speechlesse . When Christ spake these few words , I am he , they went backward , and fell to the ground , Joh. 18.6 . three words overthrew a great multitude , and it 's observable they went backward and fell . The Majesty and Power of Christs speech was such , as if stricken with thunder and lightning in their faces , they fell backward ; when he rebuked the winds and Seas , those fierce and senslesse creatures heard his voyce and obeyed it : when he preached , his hearers said , he spake with authority , and not as Scribes and Pharisees ; there is a mighty operation in the voyce of Christ , it enters into the hearts of the wicked , into the graves , and makes the dead to heare . Now is the houre , saith Christ , that the dead shall heare the voyce of the Son of God , Joh. 5.25 . hee means the dead in sins : verse 28. The houre is coming , in which all that are in their graves shall heare his voyce : his voyce was so powerfull , it fetched Lazarus out of the earth , Joh. 11. There is power in the word of a King , Eccles. 8.4 . Christ is the greatest King , and in his Word is the greatest power : Power over the living and dead : hence the Word of Christ is compared to piercing and efficacious things , to goods and nails fastned , Eccles. 12.11 . to a hammer and fire , Jerem. 23.29 . to a burning fire , Jer. 20.9 . to mighty weapons , 2 Cor. 10.4 . to arrowes in the heart of Kings , Psal. 45.5 . to a sword , Ephes. 6.17 . a two-edged sword , Rev. 1.16 . sharper then a two-edged sword , Hebr. 4.12 . it 's also likened to the voyce of a trumpet , Rev. 1.10 . that awakened men at midnight , and summoned them to the battell .

2. When we are out of businesse in a quiet posture , then are we fittest to heare the voyce of Christ ; when they stood and had let down their wings , then was the voyce from the firmament , then were they fit to heare , magnalia Christi , the Oracles and Commands of Christ ; when our hands and hearts are fill'd , intangled with earthly imployments , how unapt are we to spirituall things ? and if our hearts be turbulent , stirr'd in passion , they are fitter to heare Satans voyce then Christs . A sedate quiet minde out of passion , out of all intanglements , is most capable of divine things , Eccles. 9.7 . The words of wise men are heart in quiet spirits , well composed mindes : when there are great winds and tempests , wee heare not others speaking ; when the wind blowes in the soul , and there is a tempest , wee cannot heare God speaking ; Job 4.16 . There was silence , and I heard a voyce , then God spake when the silence was ; he delights in a calme and meek spirit , that is of great price with him , 1 Pet. 3.4 . when spirits are in such a frame , sequestred from the world , free from distempers , God loves to communicate hmself to them : in the night oft God appeared unto our fore-fathers , because then they were in a manner out of the world , and had tranquillity in their bosomes . When John was in Patmos , he heard Christs voyce ; when Ezekiel was by the river side , hee saw heaven opened , and heard a voyce from above ; that in Cant. 2.12 . The voyce of the Turtle is heard in our Land , it 's observable , the Turtle sings not in Winter , when the winds and stormes are , but when it 's Spring and Summer , all quiet and serene , then her voyce is heard : So Christs voyce is heard when Winter is over , when the tumults and stirs are laid .

3. As this voyce referres to Ezekiel , it affords this instruction : That there must be a voyce from above , before wee are fit to heare or do any service for God ; There be no preparations , qualifications in men by vertue of man , Ezekiel himselfe is not fitted for to preach the Word unto this captive people , till hee heare Christs voyce . Christ doth not only give the Word to be preached , but prepares the Organ to receive , and communicate it : preparatory works in man , by man are Popish conceits ; the Chymists by all their art and labour , cannot bring any materiall neerer Gold then at the first , it differs specifically from Gold , and so it doth when they leave it . Counterfeit Gold is no Gold ; it 's not man can prepare himself for God and his Service : The preparations of the heart and answer of the tongue are of the Lord , Prov. 16.1 . And Paul saith , Wee are not sufficient of our selves to thinke a good thought , 2 Cor. 3.5 . you may heare Paul telling of his preparatory workes , 1 Tim. 1.13 . I was a Blasphemer , a Persecuter , and injurious , what preparations were these to Grace and Apostleship ? Dead men have no preparation to life , or motion ; and living men oft-times are livelesse , unfit for divine mysteries and imployments , till a voyce from above prepare , quicken , and incourage them .

VER. 26.

And above the firmament that was over their heads , was the likenesse of a Throne , as the appearance of a Saphire stone ; and upon the likenesse of the Throne , was the likenesse as the appearance of a man above upon it .

27. And I saw as the colour of Amber as the appearance of fire round about within it : from the appearance of his loynes , even upward ; and from the appearance of his loynes even downward : I saw , as it were , the appearance of fire , and it had brightnesse round about .

28. As the appearance of the bowe that is in the cloud in the day of rain ; so was the appearance of the brightnesse round about : this was the appearance of the likenesse of the glory of the Lord ; and when I saw it , I fell upon my face , and I heard a voyce of one that spake .

IN these words we have the last and best part of the Vision , being of Christ in his Throne ; in the 26th Verse wee have the Throne discribed :

1. From the situation of it ; it was above the firmament .

2. From the colour or likenesse of it ; it was as a Saphire stone .

3. From the party in it ; and that was one had the appearance of a man .

The word Throne sometimes signifies Kingdomes , and Dominions , Dan. 9.7 . I beheld , till the Thrones were cast down ; that is , the kingdomes of the earth were ruin'd : sometimes it notes a choyce seat , fit for Kings and Judges to sit in , 1 King . 10.18 , 19. The King made a great Throne of Ivory , and overlaid it with the best Gold , there were six steps , and twelve Lions ; and there was not the like in any Kingdome ; In this last sense wee are here to take it , a seat for Christ to sit in , and so the Temple or Sanctuary is called the Throne of God , Jer. 17.12 . a glorious high Throne from the beginning , is the place of our Sanctuary . A Throne here holds out unto us sundry things : 1. Divine Majesty and highnesse of Christ . 2. Kingly Dignity . 3. Triumphant Glory . 4 Judiciary Power , Psal. 9.4 Thou satest in the Throne judging right . Kingly and judiciary power are chiefly meant , 2 Cor. 18.18 . I saw the Lord sitting upon his Throne , and all Host of heaven standing on his right hand and on his left : and Rev. 20.11 , 12. I saw a great white Throne , and him that sate on it , and the dead , small , and great , stood before God , and the Books were opened ; here Christ sate in judgement over the Jewes , and exercised his power , pronouncing sentence against them .

The next thing is the likenesse ; as the appearance of a Saphire stone . The glory of this Throne was great , Solomons was of Ivory and Gold , but Christs is of Saphire , The Scripture mentions Palaces , Psal. 45.8 . Towers , Cant. 7.4 . Beds , Amos 6.4 . Houses , Amos 3.5 . Vessels , Rev. 18.12 . And Thrones of Ivorie , 2 Cron. 9.17 . but none of Saphires ; Gemma gêmarum , Abulens . Hieroglyph . 41. the Saphire is a stone of admirable worth and splendor , the chiefest of Pearles ; and Pererius saith , it was among the Ancient alwayes of great esteeme : The Empire and high Priesthood were signified by it . Among the Egyptians , Aelianus . the chief Priest being Judges , also wore a Saphire about their necks ; and at this time , when Cardinals are newly created , Deorum munera & opima beneficia invitare conciliareque fertur , ut vel hinc Ecclesiasticis praesulibus omnium maxime dignā rude vulgus profiteatur , Ruen . de gemmis . Coelesti colore conspicui sunt Ruen . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aureis punctis lucere . the Pope sends to each of them a Saphire , which sets out dignity and greatnesse .

For the colour of the stone ; Pliny saith , in his lib. 37. c. 9. that it is of an ayrie colour , hee should have said of a skie or blew colour ; for when the heavens are most cleere , and have a transparent pleasant blew , then the Saphire doth most resemble them ; very fair and beautifull : Jerome will have Sapphire to be from Saphar , Pulcher , because these stones are very faire and delightfull . Pliny in the place before cited , saith , they do flame and sparkle with purple veins , much like the colour of Brimstone when it's first fired , there is a pleasant blew , with a little purple in it ; and so oft it 's in the heavens when they are cleer . The Saphire and heavens cleernesse , are brought in together by Moses , Exod. 24.10 . they saw the God of Israel , and there was under his feet , as it were , a paved work of a Saphire stone , and , as it were , the body of heaven in its cleernesse ; the pavement was Saphire , and the colour of it , as the cleernesse of heaven . Wee must inquire what the Saphire represents unto us ; for surely there is something , yea , much in it . Should wee tell you what vertue is given to this stone by men of great note , it would take up much time . Avicen , Albertus , and Mathiolus , affirm this stone to be good against Melancholy , and the quarterne ague : Galen and Dioscorides , that it helps against poysoning , ruptures and exulcerations ; but I will passe by such things , and come to that is neerer our purpose . The Saphire is an Embleme :

Symbolum libertatis . 1. Of liberty , so you shall finde it to speak in that Exod. 24.10 . the Israelites were come from their pavement of bricks to one of Saphire ; now the God of Israel was exalting them to precious liberty from their vile bondage .

Puritatis & soliditatis . 2. Of purity and solidity ; it hath the colour and cleernesse of heaven , it hath no impunity in it ; things impure are the ruine of themselves , and so are unsolid , but that 's pure is firm , as the firmament , Sublimitatis coelestium mysteriorum . Sapphirum coelestiali quid portendere significat ipsius color Sanct. it 's pure and solid : Hence the Saphire is a foundation stone of the new and heavenly Jerusalem , Rev. 21.19 .

3. Of the incomprehensiblenesse of divine mysteries ; it hath a skie colour , the colour of the firmament it self , and that blewnesse wee see in the heavens is intense light , and sets out the incomprehensibility of Gods wayes .

4. * * Caestitatis venereos compescit affectus . Rivet . Of chastity ; it 's an enemy to wanton lusts : hence Cant. 5.14 . Christs belly is said to be overlaid with Saphires , and his Throne being saphirine , it tells us , that Christ expects chastity in the spirituall marriage , between him and his Church .

5. Of vigour and cheerfulnesse , Lam. 4.7 . Their polishing was of Saphire , Vigoris & letitiae vultus eorum Sapphirus . their faces were saphirine ; so the Chaldee reades it , their countenance before were full of vigour , cheerfull , like those are well polished ; but now through famine , black they were , withered , and like a stick without all cheerfulnesse .

Gloriae . 6. Of glory ; and here in this Vision , Christs glory is likened to Saphire , the glory of his Throne was saphirine . From the likenesse of the Throne , wee come to the party , whose the Throne is , and that is , one had the appearance of a man : who this is must be cleered ; it was not God the Father , or God the Holy Ghost , for the learned observe , that neither Father nor the Holy Ghost have ever appeared in mans shape , but that will not hold , for the Antient of dayes God the Father appeared to Daniel , Chap. 7. Vers. 9. in the form of a man . Expositers do most agree it was the Lord Christ , and of that judgement shall wee be , not because they say so , this were a blinde ground for a rationall man to be led by , but because wee finde in Scripture , that Christ hath oft appeared in Vision like unto man , Dan. 9.13 . I saw in the night Visions , and behold one like the Sonne of man ; the Jews acknowledging this to be meant of Messiah : so in Rev. 1.13 . one like the Sonne of man appeared in the midst of the seven Candlesticks , and Rev. 14.14 . I looked , had behold a white cloud , and upon the cloud one sate like unto the Sonne of man . By these places we have good warrant to conceive , that it was Christ that did appear unto Ezekiel in this Vision .

Quest. But seeing Christ was not yet incarnate ; why is he here presented in the likenesse of man ?

Answ. 1. Because in his divine nature hee is invisible , and being to manifest himself , he appeared in the form of man , as being most suitable to the nature of man .

2. It was a prefiguration of his incarnation , that in the fulnasse of time his Divine nature should assume our flesh into the unity of his person .

3. That according to his humane nature , hee should sit upon the Throne of God , and judge the sonnes of men : hee was administrator Patris , the great Agent of his Father .

Whether Christ in this Vision sate or stood , is doubted , because it 's said , above upon it ; neither standing nor sitting being expressed : but my inclinations are to conceive , that the Lord Christ sate , and stood not .

1. Because Thrones are not for standing , but sitting ; and we never find in Scripture , that any stood in Thrones , but sate they have ; sitting in Thrones , is the usuall phrase of Scripture , 1 King . 2.12 . Solomon sate upon the Throne of David his father , and in the 22th Chap. 10. The King of Israel , and the King of Judah , as they sate each upon his Throne ; and Isa. 6.1 . Isaiah s●● the Lord sitting upon a Throne , Rev. 4.10 . The twenty four Elders fell down before him that sate on the Throne .

2. Kings and Judges here on earth do not use to stand , but sit , which doth more fully set out their State and Majesty , and if Kings on earth do so , how much more this King in heaven ? Besides , standing is a servants posture , Deut. 17.12 . and Ch. 10. v. 8. but sitting is not , Luke 17.7 , 8. that is the Masters , the Lords posture .

Obser . 1. The wisdome of Gods Spirit in laying down things to prevent the corruptions and mistakes of man ; wee are apt to think grosly of the divine nature , that God is visible , corporeall , contained in place , sitting as man ; but see how the Spirit of God carries it here , and takes off from all such conceits ; here is mention of likenesse , appearance of things , not that they were materially so ; it 's the likenesse of a Throne , the appearance of a Saphire , and upon the likenesse of the Throne , was the appearance of a man ; no true body : The Anthropomorphites thought God to be like unto us , to have his Throne in heaven , and sit in it ; and so far did these men proceed in this opinion , of Gods corporeity , and circumscription , that they assembled into troops , and threatned to stone all opposed it : So tenacious of , and violent for errors are men , even the deluded sons of men .

2. That man is not capable of immediate accesse to , and converse with God : Here be many steps and degrees before the Prophet comes to see Christ , and then it 's not in his Divine nature , but in the appearance of a man . Here be the living creatures in the way by the firmament over their heads , and then a Throne , and that of Saphirine colour , and afterward a sight of Christ in the form of a man , and then converse . If the Lord should not condescend to our weaknesse , and mantle up his Majesty , there could be no communion between him and us .

3. That the Lord Christ , who appeared like man , hath Kingly Majesty : Here is a Throne , and a Throne set before him . Thrones present royall Majesty unto us , and this Throne presenteth Christs when on earth he was in the forme of a servant , but in heaven he appeared to the Prophet in the form of a King . Neither hath he a Throne only , but what ever appertains to Kings : Vnction he had , and such as other Kings had not , hee was anointed with the Holy Ghost , and with power , Act. 10.38 . Promulgation , Zach. 9.9 . O daughter of Jerusalem , behold thy King cometh unto thee . A Crowne , Hebr. 2.9 . Wee see Jesus crowned with glory and honour ; the Jews crowned him with thornes , the Lord with glory ; A Scepter hee hath also , and better then of Gold , Hebr. 1.8 . A Scepter of righteousnesse is the Scepter of thy Kingdom ; A royall guard of Angels , they are under the firmament , stand ready at his foot-stool ; he hath his Agents and Ambassadors in the kingdome of the world , to declare his pleasure , to transact his appointments ; Ephes. 4.11 . Apostles , Prophets , Euangelists , Pastors , Teachers ; these negotiate the great affaires of this King , they dispense the mysteries of his Kingdome , he is not a titular King , but hath large Dominions , Dan. 7.14 . There was given him dominion and glory , and a Kingdome , that all people , nations , languages should serve him ; and Psal. 2.8 . The heathens are his inheritance , and the ends of the earth his possession . He hath a Legislative power , he makes and abrogates Lawes at his pleasure . Gen. 49.10 . He came of the Princely Tribe that made the Lawes ; Judah bare the Scepter , and gave the Lawes , and therefore by David is called , The Law-giver , Psal. 60.7 . and Christ descending thence , and being typified by the King of Judah ; he is the true Law-giver , Jam. 4.12 . there is one Lawgiver , and therefore , Matth. 28. last , Teach them to observe all things whatsoever I have commanded you ; hee hath a pardoning and punishing power , he pardoned Mary Magdalene , and punished him had not on his wedding garment .

4. That Christ is not only King , but the chiefest of Kings , his Throne is not on earth , but in heaven , it 's above the firmament that was over Angels heads , and Christs Throne is above them both ; so that all power in heaven and earth are under Christ ; his Throne is exalted above them all , Heb. 1.6 . Let all the Angels of God worship him ; the greatest Archangel must do it ; those Thrones , for so they are termed , Col. 1.16 . must stoop to this Throne , Ephes. 1.20.21 . God hath set Christ in heavenly places , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . among the heavenly thrones , yea , in supercelestiall places ; for it followes , hee hath set him far above all Principalitie and Power , and Might and Dominion , and every name that is named not only in this world , but also in that which is to come , and hath put all things under his feet , even Angels are under the firmament where his feet stand , and all the Princes of the earth are under him . Rev. 1.5 . Hee is the Prince of the Kings of the earth ; The inscription of his vesture and thigh , is King of Kings and Lord of Lords ; this title is not Xerxes , Nebuchadnezzars , nor Alexanders , but Christs alone : the kings of the world , when they sit upon their thrones , they have their expansum over their heads , some cloth of state made of the richest stuffe that the brains of men can reach unto , bedeckt with Diamonds and Pearles that are most costly ; but this over their throne intimates their subjection to some higher power , but it 's not so with Christ , hee is above the Expansum , nothing is over his head , Angels , Kings , Devils , are under his feet , and unto him must every knee bow .

5. That the Lord Christ , who hath such a glorious Throne , is exceeding glorious himself ; his Throne is like Saphires , of a Saphirine colour , which is very beautifull ; it 's like the glory of the heavens : if an earthly throne be a Throne of glory , as Hanna styles it , 1 Sam. 2.8 . what is this throne ? a resemblance of the Throne of his glory , which hee speaks of in Matth. 19.28 . and Chap. 25. vers. 31. The cloathing of the Kings daughter , Psalm . 45.13 . was wrought Gold , a glorious outside , but there was more glory within , shee was all glorious within ; so if Christs Throne , the outside of it be so glorious , what is hee in the Throne ? all glorious , all glory , Joh. 1.14 . Wee beheld his glory , the glory as of the only begotten . If Apostles saw glory in him , being on earth , in his low condition , what did our Prophet see in him , being above the firmament , in his Throne and glorious condition ? The Scriptures set him out , not only to be glorious , but glory : Psal. 24.8 . King of glory , Jam. 2.1 . Have not the faith of our Lord Jesus Christ the Lord of glory , in respect of persons . The word Lord in the second place is not in the originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but thus it stands there : have not the faith of our Lord Jesus Christ , the glory ; so that Christ is glory and the glory , the glory of heaven , the glory of the world , the glory of Sion , the glory of the soul : and not only is Christ glorious and glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but hee is , Heb. 1.3 . the brightnesse of glory ; that is , spotlesse , perfect , intense , exceeding glory , hee is the brightnesse of the glory of the Father , or the Fathers glory shines out most brightly and intensly in the Son ; the Fathers glory in the whole creation , is but darknesse to his glory in Christ , and therefore he is brightnesse of glory , and every thing that comes from Christ hath some beames of glory in it ; his works are called glorious , Luke 13.17 . they rejoyced for all the glorious things done by him , the liberty he purchased is glorious liberty , Rom. 8.21 . his Church is glorious , Ephes. 5.27 . his Gospel is glorious , 1 Tim. 1.11 .

6. That Christs Throne must not be of common stone , but precious ones , of Saphires ; the pavement of God was of stones or bricks of Saphire , Exod. 24.10 . and Christs throne must be of Saphires ; the Church is Christs Throne , visible and conspicuous as the heavens , Jerem. 3.17 . Jerusalem is called the throne of the Lord , and the Churches under the Gospel are the throne of Christ , hee sits in the Congregations , and bears rule in them , Rev. 2.13 . I know where thou dwellest , where Satans seat or throne is , there was a congregation of persecutors , Idolaters , and unclean parties ; for such sinners are mentioned in the 13. and 14. verses ; and this company was the seat and throne of Satan : many congregations are thrones of iniquity , and shall the throne of iniquity have fellowship with thee ? Psal. 94.20 . But godly congregations are the Seat and Throne of Christ . Now as the conscience , which is the invisible seat of Christ , must be pure , 1 Tim. 3.9 . holding the mystery of faith in a pure conscience ; so must the visible Seat of Christ be pure , the congregation where hee will sit and reigne ; therefore the promise is , Isa. 54.11 , 12. that the state of the Church under the Gospel , shall be better then it was under the Law ; there all stones were laid in the building , but here should be a difference made ; God will lay stones with faire colours , Saphires , Agats , Carbuncles , and pleasant stones ; and that it 's meant of Gospel-times and Churches , the words following in the 13. verse shew . All thy children shall be taught of the Lord , which Christ applies to these times , Joh. 6.45 . So then the Churches now are to be of Saphires , such as have a heavenly vertue and purity in them , not of Sand-stones , Tode-stones , or any High-way-stones , they are fitter to make Satan a seat then Christ a Throne , 1 Pet. 2.5 . they are called lively stones , not dead stones , that have no true grace in them , but lively ones they must be , that make a house , a throne for Christ : Stones , that it may be a solid building , lively , that it may be a usefull profitable building , and Saphire , that it may be a pure and glorious building .

7. Judiciary power is put into the hand of Christ , not only as God , but as man ; there was the appearance of a man , above upon the Throne , there sate the Sonne of man , Acts 23.3 . and sitting upon the Throne , imports power , and power judiciall , therefore when Christ tels his Disciples of sitting upon the twelve thrones , hee tells them also of judging the twelve tribes of Israel , Mat. 19.28 . and that Christ had such power , and that as Sonne of man , appeares , Joh. 5.27 . The father hath given the Son authority to execute judgement , because hee is the Son of man , verse 22. hee hath committed all judgement to the Son , both judgement of actions , things , and persons , Acts 17.31 . God will judge the world in righteousnesse by that man hee hath ordained , the last judgement shall be by Christ , even that great judgement : So particular judgements here , as now Christ sate in judgement upon Jerusalem , and sentenced them to death and captivity . And because judgement is opus potestatis , an act of power , therefore Christ himself tels us , that all power in heaven and earth is given unto him , Mat. 28.18 .

8. The Lord Christ actually ruleth the world , and all things in it ; hee sits upon the Throne , and exerciseth his power and authority , 1 King . 2.12 . There sate Solomon upon the throne of David his Father , that is , hee ruled the kingdome , and all the affaires of it : so Christ sitting upon the Throne , presents to us his active ruling ; the Prophet might see hee held the globe of the world in his hand ; that hee raised tempests out of the North , sent abroad the four living creatures in the severall parts of the world ; that hee orders the wheels , and causes them to stand or go at his pleasure ; the Lord Christ is not out of office , or idle now in heaven , though hee sits upon a Throne of glory at his Fathers right hand ; hee is not neglective of the world , he upholds it by his power , Heb. 1.3 . hee sends out his Angels to minister unto his , verse the last ; hee still gives gifts to men , and provides for his Church , Ephes. 4. and makes the Word the favour of life or death to men ; hee restraines the wrath of enemies , and hedges up their wayes , hee makes use of them as rods to drive his stragling sheepe into the fold ; hee subdues hearts and spirits to himself , and protects them being subdued ; hee discovers , confounds the enemies plots and persons .

9. The Lord Christ doth govern all with great tranquillity , and with great facility ; hee sits upon the Throne , and doth all that imployes quietnesse of mind . A sedate temper , there is no passion or perturbation in him , hee is a Lion for his power , a Lamb for his meeknesse ; hee rules by counsell and wisdome in much quietnesse , Act. 17.31 . he judgeth in righteousnesse , and what hee doth is done without difficulty ; let him speak the word , and presently it 's done ; if hee bid Nebuchadnezzar go and sack Jerusalem , carry them away to Babylon , hee goes , hee accomplisheth his will fully .

10. That Christ is ready ever to heare the causes and complaints of his Church , he sits upon the Throne , other Judges are of the Bench and Throne , and parties agrieved may come unseasonably to them , but it 's not so here , Christ sits upon the Throne , and that constantly , to assure us , that he is alwayes willing and ready to heare the motions his shall make , and to execute judgements upon their enemies : which is matter of great comfort to poor afflicted soules , that they may at any time finde this Judge sitting , and open their grievances unto him , and have audience ; other Judges are absent from their seats , or not at leasure , or stately , and will not give way to poore oppressed ones to ease themselves , and acquaint them with their suits , none of these are to be feared here .

11. Christ sitting on the Throne , prompts unto us , that Christ should accomplish the whole work of mans redemption , which the Father had appointed him , and so sit downe in glory upon the Throne . He appeared as man in that nature , hee did and suffered the will of God on earth , and in that nature he sate down at the right hand of God ; had not Christ been to fulfill all righteousnesse , he had not appeared as man sitting on the throne , and had he not done it , hee should never have returned to heaven and sate down in glory ; hee hath satisfied the Law , is freed from the guilt of our sins , and hath presently finished the work undertaken , and therefore told his Father he had glorified him on earth , he had finished the work he had given him to do ; and thereupon desired him to glorifie him , and set him upon the Throne , Joh. 17.4 , 5. which is done : and this may be of singular comfort against all our imperfections , corruptions , temptations , and death it self .

VERS. 27.

I saw , as the colour of Amber , as the appearance of fire round about within it , &c.

HEre the man that sate upon the Throne is described unto us : 1. In generall . 2. More particularly .

1. In generall ; I saw as the colour of Amber .

2. Particularly , upwards and downwards ; upwards , as the appearance of fire round about within it : from the appearance of his loynes upward ; so that this fire was more latent , and then downwards the fire was more visible , and had brightnesse about it . Touching the word Hashmal , or Chasmal , I have spoken largely in the 4th verse , Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinanter consumens . and it signifies a coale intensly hot , and , as it were , presently consuming what ever it touches ; such coals are most fierie and lively : and they that render the word color vividissimus , a most lively colour , or as the colour of a burning coal , give the truest sense of the word . Before it referred to the Angels , here to Christ : the word Chasmal read backward , is Lammashach , or Lammashiach , which is interpreted , the Messiah ; it 's the Cabalists observation , and the summe in generall is this : I saw as the colour of Amber ; I saw Christ that sate upon the Throne , all of an intense fierie colour , like the most hot burning coals : and so the Lord Christ is set forth , Rev. 1.14 , 15. His eyes were as a flame of fire , his feet like unto fine brasse , as if they burned in a furnace ; so here , from head to feet , Christ is presented in a fiery colour : and it 's frequent in Scripture , when acts of power and judgement are to be executed against kingdomes or churches , to have Christ presented in a fierie way : so Rev. 10.1 . the mighty Angel Christ , is brought in there with his face shining as the Sun , and his feet at pillars of fire ; and presently there were great thunders , and dreadfull things : so Rev. 2.18 . hee is brought in with eyes like fire , and feet like brasse , and then tels Thyatira hee hath a few things against her : so Rev. 19.11 , 12 , 13. In righteousnesse he doth judge and make war , and then his eyes were as a flame of fire , and his vesture dipt in blood : thus is he described , when some great designes are afoot , as sentencing a church , warring against his enemies , &c.

The particular description is next , which falls into farther inquiry : from his loynes upward , was as the appearance of fire within it ; there is a difference between the fire in the upward parts of Christ , and that in his lower , the one is externall , the other internall Within it , within what ? within the colour of the Amber ; or according to the word , as we have interpreted it , within that fire of burning hot coals , there was as the appearance of fire in the concave of it round about ; Ignis latens , & igniens intrinsecus , Sanct. so that there was a fire in a fire , a secret hidden fire burning inwardly ; this fire did not put forth its vertue so apparently as the other did , but burnt inwardly , and reflected upon it selfe . What this fire was , is our work to open unto you ; By fire within , Gregory in his seventh Homily , understands Christ before his incarnation , he was ignis in Judaea tantum , there only hee shined , the Gentiles knew him not ; but after his incarnation hee shined from his loynes downward , and was made known unto all ; but by it wee understand the divine nature of Christ , which being full of perfection , too bright for humane eyes , was more inward and remote from sense ; and it 's likened unto fire in regard of the lustre and efficacy of it , which none can indurc . By the burning hot coales , wee may understand the burning zeale of Christ to the glory of God in executing judgement upon the wicked , and at this time hee sate in judgement upon Jerusalem .

From his loynes downward , there was as the appearance of fire , and it had brightnesse round about it : this fire and brightnesse was more apparent , visible and enlightning then the other , and it represents to us the great glory and Majesty of the Lord Christ , as it is exhibitive to , and comprehensive by creatures ; it 's the glory of humane nature , which was the lower part of Christ , lesse glorious ; the strength of the divine natures glory shining through it , and giving out it self in that way and degree , as man is capable of : the Sun in a cloud may be beheld by the weakest eye , in it self not by the strongest , the glory of both Christs natures are shadowed out unto us in this verse .

And it had brightnesse round about ; Splendor ei circum : that fire produced a brightnesse , and a brightnesse on every side ; it sets out the glory of Christ in execution of justice upon those are delinquents : or , the glory of his presence and actions , hee dwels in light , and all his actions are lightsome .

Observ . 1. That the Lord Christ , as man , is very glorious ; hee was here in the appearance of man , and the Prophet saw him , having the colour of Chasmal , that is , like unto the most burning and hottest coale or coales ; not those in common fires , but those that are in a furnace , which glow and shine most ; Dan. 10.6 . Rev. 1.16 . in his transfiguration , which was a Praeludium to his glorious condition in heaven , Christs face shined as the Sun , Mat. 17.2 . What a glorious creature is the Sun ! and Christs face as glorious as that is : in Dan. 12.3 . it 's said , The wise shall shine as the brightnesse of the firmament , and they that turne many to righteousnesse , as the stars for ever ; but Christ , as the Sun , which is the great glory of the heavens ; the godly may have firmament , and star brightnesse , but Christ Sun brightnesse . Neither doth that reach the glory of Christs humane nature ; it goes beyond it , Acts 26.13 . when Christ appeared to Paul at his conversion , what saith hee ? I saw a light from heaven above the brightnesse of the Sun , shining round about mee ; this was the light of the glory of Christ glorified , and it was beyond the brightnesse of the Sun : The Star that led the Wise men to Christ , Epist ad Eph. Ignatius thinks did exceed all the rest in light and brightnesse , that none ever was like it ; be it so , yet the glory of Christs humane nature is far above it ; no creature is so glorious , as fully to represent the glory of it : therefore , saith the Apostle , Phil. 3. last , Hee shall change our vile bodies , and make them like , not the Stars or Sun , that were too low , but like his glorious body , the originall is , his body of glory : that is , his body which is exceeding glorious , above the glory of all creatures .

2. That the Lord Christ sitting upon the Throne in judgement , is very dreadfull : hee is , ignis vividissimus , as hot burning coals : the Propht Malachi tels you of his coming , and when hee comes , who may abide the day of his coming ; and who shall stand when he appeareth ? for he is like refiners fire ; and he shall sit as a refiner and purifier of silver , Chap. 3.2 , 3. A refiners fire is the hottest , it melts , purges , consumes , and is terrible ; such a fire is Christ in his judgements , Jerusalem could not stand before him , but hee destroyes them by the strength of Babylon , and afterward is terrible to Babylon it self , Jerem. 51.25 . I am against thee , O destroying mountain , speaking of Babylon , which destroyest all the earth , I will stretch out my hand upon thee , and rowle thee down from the rocks , and will make thee a burnt mountain ; this burning coal , Christ , will fire and burn down that great mountain ; and what then ? they shall not take of thee a stone for a corner , nor a stone for foundations , but thou shalt be desolate for ever ; severe was the Spirit of Christ against Babylon in the letter , and as severe is he now against Babylon in the mystery : hee shall destroy them that destroy the earth , Rev. 11.18 . Hee makes Jerusalem a burthensome stone to all that meddle with it , Zach. 12.3 . There is mention made in the 28. of our Prophet , 14. of stones of fire ; Christ is the stone of fire that breaks and burnes the kingdomes of the earth ; many kingdomes in Europe are on fire at this day , and almost broken in pieces , and burnt to ashes : we may see that Christ is terrible in his judgements , hee is riding now upon his red horse , taking peace from the earth ; dipping his garments in blood , and causing his great sword to eat flesh and drink blood ; he is upon his black horse , bringing in famine and pestilence ; the pale horse is sadled , and death is on the back of him , and intends to ride through our Cities , Countryes , Townes , Families , and make a great slaughter , Rev. 2.6 . and will yet be more terrible , vers. 17. the great day of his wrath is at hand , and who shall be able to stand ? neither Kings , great men , Captains , mighty ones , nor any other sort can do it ; they will call on rocks and mountains to fall upon them , and hide them from the face of him that sits on the Throne , and from the wrath of the Lamb ; his eyes sparkled with fire , his feet are like burning brasse , and out of his mouth issue flames of fire ; and to set out the dreadfulnesse of this Judge , Paul tels us , he shall come in flames of fire , 2 Thes. 1.8 . And as his appearance , so his name will be dreadfull , for he hath an unknown name belongs to him in his way of ruling and judgement , Rev. 19.12 . and this will be known when he sets up his Kingdome among the Jewes , saith Brightman .

3. That he is zealous in sentencing and punishing Malefactors , he is pruna summe ignita , and not only so , but here is a fire within , zeal in his breast , a spirit of burning within ; you may see the zeal of Christ in Joh. 2.14 , 15 , 16 , 17. The Temple being a type of Christ , and by divine appointment set apart for worship , should not have been made a place of merchandize , but Christ coming and finding in the Temple those that sold Oxen , Sheep , Doves , and changers of money sitting , made a scourge of small cords , and whipt them out of the Temple like a company of Rogues , drove out the Sheep and Oxen , powred out the changers money , overthrew the tables , bid them take away their Doves , and not make his Fathers House an house of merchandize ; they might have said , All these are brought for sacrificing , for publique service and the worship of God ; and what dost thou pretend Gods glory , and take away his sacrifice ? we will whip thee out of the Temple , and use thee as an enemy to God and his worship : and it was a wonder they did not , Christ being a poore man , having no countenance from the Rulers , and medling with rude fellowes , and dealing with them so sharply and shamefully , as to whip them out : it was wonder they tore him not in pieces , or stoned him to death for it ; Christs zeal was hot , and carried him on to punish and disgrace those delinquents , not fearing their rage or malice , so Gods glory might be repaired . This zeal in Christ was so intense , that it warmed the hearts of his Disciples , who upon it , remembred what was writ of him ; The zeal of thine house hath eaten mee up . How zealous was Christ in his carriage towards the Asian churches ? he tels Ephesus , that except shee repent , recover her first love , and do her fitst works , hee will come quickly , remove her Candlestick out of its place , and unchurch her , Rev. 2.5 . To Pergamus also he saith , Repent , for I come quickly , and will fight against thee with the sword of my mouth , verse 16. So for Thyatira , wherein Jesabel lived , and did much hurt . Behold , saith Christ , I will cast her into a bed , and them that commit adultery with her , into great tribulation , except they repent of their deeds ; and I will kill her children with death , &c. vers. 22.23 . So for Laodicea , how zealous is Christ against that zeallesse church ; I know thou art neither hot nor cold , I would thou wert cold or hot , so then , because thou art lukewarm , I will spew thee out of my mouth , Chap. 3.15 , 16. His proceeding with the churches , answers his apparition to John , in the vision which was with eyes as a flame of fire , and feet like burning brasse . Chap. 1.14 , 15.

4. That the divine nature of Christ is too glorious for mans eyes to behold ; and therefore is presented here more remote and hidden from the Prophets sight : There was the appearance of fire in the colour of Amber , or , within the outward fire ; this was glorious , that exceeding glorious , the fire in the fire ; here is infinite glory shut up , obscured by that is lesse glorious . You heard before of Christs humane nature , that it is very glorious ; much more the Divine that communicates the lustre & glory to the humane , 2 Pet. 1.17 . a voyce came from the excellent glory , glory that excell'd all the glory of the creature , that excell'd all the apprehensions of creatures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . from the glory greatly becoming , or great becoming glory ; it 's glory that greatly becomes the great God ; and such is the glory of the Divine nature of Christ , it 's excellent glory ; and if it were let out a little , in the strength and fulnesse of it , wee should be sunk by it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Glory is a weighty thing , the Hebrew word for glory , signifies gravitas , pondus , onus , intimating , that glory , as it 's a bright , so a heavie thing ; brightnesse and weightinesse are in it , 2 Cor. 4.17 . it 's call'd a weight of glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the glory of Christs divine nature would oppresse us , if fully opened to our view : Moses made a request to God , which if he had granted , would have been his death , Exod. 33.18 . I beseech thee ( saith he ) shew me thy glory , God tels him in the 20th verse , no man can see me and live , my glory will be a consuming fire unto thee ; yet God is pleased to communicate the glory of his divine nature here to Moses in that way might do him good , and not destroy him : hee puts him into the cleft of a rock , and shewes him his back parts , vers. 23. which was some glorious body , as Testatus thinks ; some humane shape , as others conceive , and not unlikely to be Christ , Oluaster Osiander . as hee appeared in his transfiguration , full of glory and Majesty ; thus God condescended to Moses , and so here to the Prophet , Non cadit sub sensum corporis . Juxta possibilitatem humanam . Fulgor ille tantae majestatis nos in nihilum redigeret . hee sees the glory of the divine nature in the humane , which in it self is not subject to mans sense , but through divine dispensation is made visible according to mans capacity . If wee cannot behold the Sun for its brightnesse , nor one creature behold another , without prejudice to it self ; how can wee behold the exceeding glory of the Creator , of the divine nature , without great danger , without death ? the glory of such Majesty would turn us into nothing .

5. That Christs actions , even judicary ones , are glorious ; there was brightnesse round about his presence , sitting in judgement , and his actuall punishing of the Jewes with war , famine , captivity , are all full of glory . This supreme Majesty executing judgement , fils all with brightnesse and glory ; when the Angels came with power to judge Babylon , Rev. 18.1 , 2. it 's said , the earth was lightned with his glory ; Acts of judgement and justice are glorious and shining : Ribera saith , this is meant of judgement upon Rome , which shall be evident to all , and fill the world with the glory of it , when it shall be fulfilled ; God was glorious , as well in destroying the Egyptians as delivering the Israelites ; there is so much beauty and brightnesse in works of justice and judgement , that they are call'd the glory of the Lord , Numb . 14.21 . The people upon the ill report brought upon the Land of Canaan murmured , thought to make a captaine , and go back to Egypt ; whereupon God threatned to smite them with the pestilence , and to disinherit them , Moses interposes , intercedes for them , God answers him , and saith , Rev. 14.11 . The fire and brimstone they are tormented with , is , vindicta Dei ex qua quasi sumus produt Dei laus & gloria , Alcazar . At thy request I have pardoned them ; but as truly as I live , all the earth shall be filled with the glory of the Lord ; what 's that ? the glory of his just judgements upon them in the Wildernesse : and shortly after , Corah and his confederates were swallowed alive by the earth ; Zimri and Cosbi were run thorow for their wickednesse , and in these and other particulars , was the glory of the Lord seen evidently : Would Magistrates and those have power in their hands , shine and be glorious ? let them execute judgement , and see justice done . Solomon by that act of judgement between the two Harlots , touching the dead and the living childe , became renowned . What a glorious act was in it , when Darius set Daniel at liberty , and caused his accusers to be cast into the den of Lions ? If men in place would punish delinquents , executing justice in the feare of God without respect of persons , distemper of affections , or any sinister respects , they would be like Angels , and enlighten the City and Kingdome with glory ; such a one is Sol justitiae , and fils the world with the beams of righteousnesse ; hee is dextra Dei , and relieves Kingdomes , Cities , Families with equity .

VER. 28.

As the appearance of the bowe that is in the cloud in the day of rain : so was the appearance of the brightnesse round about .

HEre is a description of that brightnesse or glory which compassed him that sate upon the Throne ; himself was glorious , the brightnesse of glory , and he had circumferentiall brightnesse , and this is resembled unto the Bowe in the cloud , that which we call the Rainbowe ; first mention of it is in the 9th of Genesis , verse 13. where God puts double honour upon it .

1. He ownes it for his ; I do set my Bowe in the cloud : and ,

2. Makes it foederall , a token of the Covenant between him and the earth ; and so by divine institution is exalted to a supernaturall work , a sacramentall signe .

I shall speak something of this Bowe Philosophically , and something Theologically .

1. Philosophically , the generation of it is in the wombe of a cloud , and the cause naturall , viz. the reverberation of the Sun-beames in a moyst cloud ; for when there is a moyst cloud opposit to the Sun , fitly disposed to receive the Sun-beams , and to reflect them , then is the Rain-bowes birth and appearance ; the figure of it a semicircle , sometimes lesse , but never greater ; sometimes there hath been a Rain-bowe in the night from the beames of the Moone , which is weak , and like a white cloud .

Mylichius observes , In lib. 2. Plin. that from the Sunne hath sometimes been a white Rain-bow , but constantly the Rain-bowe is of divers colours , specially blew , green , and red , all very glorious , Thaumantis filiam propter admirationem . In Theaeteto . and wonderfull , drawing the eyes of the world to behold it ; whereupon Plato thinks it 's called the daughter of Wonder , it 's so admired .

The naturall signification of it is rain , and moyst weather ; Scaliger saith , if it be in the morning , it betokens rain , Exercitat . 80. if in the evening , fair weather ; but we may finde by observation , that evening Rain-bows in our Horizons have been messengers of rain , as oft as morning ones ; the Grecians call it Iris , which Eustathius saith , is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nuntio , because it doth foretell rain ; some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contention ; because it presageth stormy and wet weathee ; Homer constantly calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a divine messenger , to tell the world there should be rain and storm . This is the observation of some learned ; that if the colours of the Bowe appeare thick , and end in blacknesse of a cloud , rain followes certainly , but if they grow cleerer , and so vanish , a serene followes .

Besides this signification , Lib. 12. c. 22. Pliny attributes a speciall operation to it ; where the hornes of the Bowe do light , Plants and Herbs are made more fragrant and pleasant ; Iridis incubatu Plantae fiunt odoratiores , Exercit. 80. Ad generationem mannae & mellis ●eri● . and Scal. is of the same opinion , who saith , the incubation of the Rainbowe upon Plants , makes them more odoriferous ? and Aristotle tels us , lib. 5. Hist. Animal . cap. 22. that it doth much conduce to the generation of hony-deaw .

2. For the Theolocall consideration of this Bow ; it is to put us in minde of the great flood that drowned the world , and to assure us , that God will never more do so ; Gen. 9.14 , 15. When I bring a cloud over the earth , and the Bowe shall be seen in the cloud , I will remember my Covenant between me , you , and every living creature , and the water shall no more become a flood to destroy all flesh . When we see the Bowe therefore in the heavens , wee should ,

1. Be led to consideration of divine Justice against the iniquities of the world , which hee punished most severely , as to destroy all flesh : And

2. To mind the rich mercy of God to our forefathers and our selves , to whom hee hath bound himself by covenant , and the Bow being the signe of it , that hee will never destroy the world again in that kinde ; and whereas some make the red colour in the Bowe a sign of the worlds destruction by fire at last , it hath foundation in mans brain , not in any institution of God .

But I come to the words of our Prophet ; here is a Bow in a cloud in the day of rain , Qui infra lumbos imaginis apparebat Maldon . A lapid . &c. some make the brightnesse here to be that which is downwards from his loynes , and to be like unto the Bow in the cloud , and so they exclude all the parts from his loynes upward , from having reference to this Bow , understanding by his upper parts , the divine nature , by his lower the humane ; and something there is in it , because the Text saith , in 27th verse : I saw from the appearance of his loynes downwards , as the appearance of fire , and it had brightnesse round about it . That fire had not the other : but it seems to mee more suitable to the Text and truth , that this brightnesse being in circuit round about it , did compasse , not the lower parts only , but the whole Throne and Person of Christ ; and so wee finde in Rev. 4.3 . where Christ is upon the Throne , that there is a Rain-bow round about it , and therefore conceive that here also the Rain-bow was round about the Throne .

We will not stand upon that longer , but come to see what the Bow points at : And ,

1. It is an Embleme of glory , Gods glory is much seen in the heavens alwayes ; but when the Bow is set in the cloud , Habet accessionem aliquam non spernendam , ac si Deus adderet aliquid ad nudum Coeli aspectum , Cal. It 's a glorious creature , and hath glorious colours in it , various , and yet beautifull , affecting the eye for the present , more then all the glory of the heavens besides ; and I finde among Interpreters , that it signifies ,

First , the glory and beauty of divine Providence in its various proceedings with the wicked and the godly , it punisheth the one , it rewards the other ; and when these are done , there is so much glory in it , that Angels and men are affected with it .

Secondly , the glory which is conveyed and communicated to the creatures ; for in the heavens the glory of God doth shine . You know the Rain-bowes originall and being is from the beams of the Sun , communicated , received , and reflected , and though it be glorious , yet it 's a borrowed glory , and so informs us , that the glory in all creatures is from another , from Christ , By him Kings raigne , He gives gifts to the sonnes of men , He enlightens every man that comes into the world .

2. It is a token of mercy and favour ; Symbolum clementiae , gratiae & misericordiae . it 's a Bow without arrows , the back ( saith Ramban ) of it being towards the heavens , and ends downward , it 's a signe of mercy ; for when one shooteth arrowes , hee holds the back from him . And that it is a signe of grace and mercy , we will make out by Scripture unto you : that covenant made by Noah about the waters in Isa. 54.8 , 9 , 10. is applyed to the Covenant of Grace , striken with man in Christ ; In a little wrath , saith God , I hid my face from thee for a moment , but with everlasting kindnesse will I have mercy on thee ; for this is ●s the waters of Noah unto mee : for as I have sworne that the waters of Noah should no more go over the earth , so have I sworne I would not be wroth with thee : for the mountains shall depart , and the hils be removed , but my kindnesse shall not depart from thee , neither shall the covenant of my peace be removed , saith the Lord , that hath mercy on thee . Here you see the Covenant of waters applyed to the Covenant of grace ; and in the Revelation you shall see the same signe , even the Rain-bow applied for a signe of grace , Rev. 4.3 . There is Christ sitting upon the Throne , and a Rain-bow round about it , which shewes , that the Throne of Christ is compassed about with mercy : and Rev. 10.1 . A Rain-bow was upon his head ; Christ is presented in Visions , crowned with the Rain-bow , as a messenger of grace and peace ; Isa. 9.6 . for hee is the Prince of peace , and his Crown is the Rain-bow , a certain Embleme of peace , Gen. 9.13 , 14. The Rain-bow hath variety of colours , and all glorious , and so doth the more fitly resemble the mercies of Christ , which are various and glorious .

This brightnesse then in the figure of a Rain-bow , signifies grace and mercy , held out to those that were godly , or should repent of their wickednesse ; the brightnesse before noted the glory of his judicary proceeding , and here being form'd into a Bowe , it betokens mercy .

Observ . 1. That mercy and grace come to us through the humane nature of Christ , from thence goeth out the brightnesse and the beams that make the Bow ; when the Word was made flesh , then went out glory , John 1.14 . and grace , Vers. 16. Then was Sol in nube , the most glorious Rain-bow that ever was or shall be in the world ; he was not a signe of peace , but our Peace , Ephes. 2.14 . By his blood we are brought nigh , for he is our peace .

2. God hath his dayes of Rain : When the flood was , then there was rain to purpose forty dayes together ; If God hath rained bread , Exod. 16. he hath rain'd wrath , Job 20.23 . snares , storms , fire , brimstone , Psal. 11. God rains blood upon kingdomes , Ezek. 38.22 . I will plead against him with pestilence , and with blood , and I will rain upon him , and his bands , and the many people with him , over-flowing rain , great hailstones , fire and brimstone .

3. That the Lord Christ in wrath remembers mercy , he mingles mercy with judgement ; hee sits as Judge upon the Throne ; hee pronounces s●●tence against a sinfull kingdome , executing the vengeance written against sinners ; and yet here hee is compassed with the Rain-bow ; shewing , that hee will not utterly destroy the Jewes , a remnant should be spared . When the great deluge of water was drowning the world ; yet Noah and his were saved , there was mercy in the midst of judgement : and here is a Judge with a Rain-bow over his head , to assure the godly , they should not perish in this flood of wrath , now powring out upon the Jews . Jerome saith of the Bowe , it is a sign of mercy , and the covenant which God made with man , that when it appeared in the cloud , we might know we should not perish by a flood ; and much more when Christ sits in judgement with the Rain-bow about him , may the godly know , that they shall not perish by the wrath of God ; if the glory of his Majesty , statelinesse of his Throne , terror of his Justice , and the greatnesse of his Power do at any time discourage us , wee must looke at the Rain-bow round about him , and remember his Throne is compassed with mercy . It 's said of the Jews , when they see the Rain-bow , they go forth , confesse their sins , but will not look upon it . Confession of sins , or any duty whatsoever , will do us no good , unlesse wee look upon the Bowe ; the mercy of Christ , now was a storm , and in it a Rain-bowe , for the Prophet , and godly to looke at , it 's said in the Text the Bowe in the cloud in the day of rain , then it 's a rainy day when God rains snares , fire and brimstone , and horrible tempest upon the wicked , even then the bow is in the cloud , and the righteous should look for it , and look to it ; they should remember the covenant and mercy of it : Is it not a rainy and stormy time now ? is not this great Prince angry with the kings and kingdomes of the earth ? doth he not frown , chide , and smite , and that with deadly strokes in many places ? Let us look at the Rainbow now , and know , if there should come an overflowing scourge , a deluge of wrath upon the world , yet the Noahs shall be arked and safe , the righteous shall be hid , Christ will manifest mercy to them . Saith John , Rev. 4.2 . I was in the Spirit , and behold , a Throne was set in heaven , and there was a Rain-bow round about the Throne ; no sooner was John in the Spirit , but he saw the Throne and the Rain-bow ; let us now be in the Spirit , look with eyes of faith , and wee shall see the Throne , him sits on it , and the bow round about him ; and then , though kingdomes lie under the floods of errors , superstition and ungodlinesse , though drown'd in troubles and blood , yet wee shall see God and Christ in a way of love and mercy towards us .

4. That Justice and Mercy do compasse the Throne of Christ ; there was brightnesse round about , and the bow was round about ; go to Christs Throne any way , there is nothing but justice for the sinner , unlesse penitent and believing , and if such , nothing but mercy .

This was the appearance of the likenesse of the Glory of the Lord ; and when I saw it , I fell upon my face , and I heard a voyce of one that spake .

Here is the conclusion of the Vision , and in it wee have the scope of all was presented to the Prophets view , and it is to manifest the infinite glory of God ; and then followes a double effect :

First , upon sight of it , he fell upon his face ; And

Secondly , He heares a voyce ; and so a fit pass … is made to that which followes .

The first thing is the manifestation of Gods glory : a●● 〈◊〉 glory of God is considerable ,

1. In God himself , in the Divine 〈◊〉 , and there it is infinite glorious , exceeding glory .

2. In the creation , as it is expressed and opened in the volume of the creatures , there Gods glory is greatly seen , Isa. 6.3 . The earth is full of his glory ; the Hebrew is , the fulnesse of the earth is his glory ; the world is glorious , and filled with Gods glory , it 's nothing else but Gods glory interpreted and opened unto us in the creatures , Quid est mundus nisi Deus explicatus ? and divine providence about them .

3. In divine dispensations towards his Church and people ; Gods glory is in the firmament , in all the creatures , but more specially and fully in the Church , Psal. 29.9 . In his Temple doth every one speake of his glory , there it is most visible , affecting and provoking of every one to speak . In the world few take notice of it , but in the Temple every one sees it , and speaks of it ; the world is God opened , and so glorious ; the Church is Christ opened , and so very glorious : this made David long to be in the Sanctuary , when hee was in the Wildernesse ; and why so ? to see thy power and thy glory , Psal. 63.2 . Could not David see them in the heavens , in the mountains , in the goodly Cedars , and other works of God ? Yes , but not as in the Sanctuary ; and therefore hee saith , to see thy power and glory ; so as I have seen thee in thy Sanctuary ; there I have seen thee otherwise then ever elsewhere ; there he saw the King upon his Throne and in his glory .

The glory of God in each of these , is held forth in this Vision , in some measure : there was the Spirit in the wheels , a fire within , by which the glory of the divine nature appeared : there was a whirlewind , a cloud , fire , brightnesse , living creatures , wheels moving severall ways , which represent the glory of God in the world , and government of it : there was a firmament and a throne , one sitting upon it , surrounded with a Rain-bow , which sets out the glory of God in his severall dispensations towards his Church , both in his judgements , mercies , and government thereof .

A Question is moved ; Whether our Prophet saw the glory of God ?

The Answer is ; It was the appearance of the likenesse of the glory of the Lord ; he doth not say , hee saw God in his essence ; it 's acknowledged by most , that we cannot see Gods essence while wee are Pilgrims on earth , In vid. ●●b . de viden . Deum , Hom. 2. 2. q. 174. 175. and absent in the flesh : Augustine and Aquinas are of opinion , that Moses and Paul saw God in his essence ; but they were men , and not without their errors : for had they seen Gods essence , their faith had ceased , being swallowed up in vision .

The School-man would help it thus : the light of glory in them had not a permanent being , but was given them transitively . Esse perman●ns per modum transeuntis . But this answer will not bear up the opinion : for faith and vision of glory cannot consist in a larger tract , or in the least instant of times ; as in one man there cannot be a perfect and obscure light together , the full light of the Sun , and least degree of darknesse cannot at once be in the eye . And farther , if they saw the essence of God , they had not the act of faith , but evidence ; for if a man had seen Rome , and after remembers it , Non habet fidem , sed evidentiam de eo quod vidit . he saith not he believes there is such a City , but hee hath seen it ; and so of Gods essence : It must not be granted that ever any saw Gods essence , you have incontrollable authority for it , Joh. 1.18 . No man hath seen God at any time . Durand . saith , these words are to be understood exclusively ,

1. Of corporeall vision ; for with a bodily eye , none ever did , or shall see God .

2. Of intellectuall naturall Vision ; because a naturall understanding cannot attain unto the cleer vision of God .

3. Of the vision of comprehension ; from all created understandings ; though Angels and Saints in heaven see God , yet not comprehensively : and 1 Tim. 6.16 . whom no man hath seen , nor can see ; there 's a deniall both of the fact and the possibility ; Aust. himself confesseth in l. 2. de Trin. C. 16 , 17 , 18. That the substance of God is not ullo modo corporaliter visibilem , not to be seen at all with the eyes of flesh ; and the rule of School-men touching visions and apparitions , is infallible , that the nature of God is not seen with the eyes of the body , but only some corporeall thing is exhibited , which being visibly seen , or sensibly perceived , God is invisibly represented to the understanding . Al. Halcus .

But Moses saw God face to face , Exod. 33.11 . So Jacob saw God face to face , Gen. 32.

Answ. Those Patriarchs and Prophets that are said to see God , saw him in divers resemblances , and this is an unanswerable argument , that they never saw Gods essence , for that is pure , immixt , alwayes alike , neither standing nor sitting , having no parts , no shape or likenesse to any thing ; therefore saith Athenasius , those Fathers saw God in some creature , Deum non fuiss ab antiquis p●r●bus v●sum nost: 〈◊〉 assumptio●e creaturae , secundum Deitatem vero esse 〈◊〉 v sio●●em . not in his own nature , for it is invisible .

Again , this phrase of seeing God face to face , in the Hebrew dialect imports two things : First , Familiarity . Secondly , Perspicuity .

1. Familiarity , they had familiar converse with God , Deut. 5.4 . the Lord talketh with you face to face ; you asked him questions , and he gave you answers ; and it 's evident that this is intended in the phrase , Exo. 33.11 . The Lord spake to Moses face to face , as a man speaks with his friend , Moses questioned it with God , and God most friendly answered him : So in Numb . 12.8 . Mouth to mouth will I speak with him , it notes the presentiality and familiarity of God with Moses .

2. Perspicuity , cleernesse ; they saw God face to face ; that is , comparatively ; others saw God in dreames and visions , which were more obscure , but these saw God more cleerly , had more illustrious visions of God ; they saw Gods back-parts , these saw Gods face ; and the phrase is used in the New Testament , 1 Cor. 13.12 . Then shall wee see face to face ; that is , more fully and perfectly then here ; but whether wee shall see the divine essence in patria , in heaven , is questionable . Chrysost. Hom. 14. on John , saith , That before the incarnation the Son of God was Angelis invisibilis ; and if they in their glory saw not the divine nature of Christ , it 's like wee shall not . Whether Christ saw the Father or Holy Ghost with the eyes of his body , is questionable , if some doubt it , others deny it : Halens . grants , that the soul of Christ saw God perfectly from his conception ; but hee saith not , the eye of his body saw him : Aquinas saith , that glorified eyes shall see God in that manner , as now our eyes do see the life of man ; life not seen with a bodily eye , as a thing visible by it self , but by the intervention of something else , and so accidentally becomes sensible ; it 's our understanding , not the eye , reacheth life , and so in God .

But in 1 John 3. we shall see him as hee is .

Answ. He speaks of a new and unutterable way of seeing God . Wee shall see him as hee is to be seen , mediante lumine gloriae ; the beams of the Sun so fill the eye , that wee cannot behold the nature of it ; and whether it be so in heaven , wee shall not know , till wee come there ; let us get holinesse , and then wee shall see him will resolve this doubt .

Observ . 1. That all the glory is seen of God in this life any wayes , is but the appearance and likenesse of the glory of God . There was much and great glory in this vision , there is more in the world in the creatures , more in the Church , and yet all this is only a shadow , and a small appearance of the glory of God . If we should see ten thousand Torches lighted up in a dark night , they make a glorious light ; yet are they nothing to the light of the Sun , when that comes , torch-light , star-light , seem appearances of light , rather then light it self : So when the glory of God shall be revealed , it will darken all other glory ; and there was not so great a difference between the light in Goshen , and darknesse in Egypt , as there will be between the glory of God and that glory now appeares in the world . The glory of God is neither expressible or comprehensible by any or all the creatures . The glory that Isaiah saw on the earth , and that Ezekiel saw in the heavens , did not expresse the thousand part of this glory ; and neither heaven not earth are able to comprehend the same .

2. See the infinite goodnesse of the Lord , that will expose that to the eyes of his servants , which is so deare unto him ; his own glory . Precious things of Princes and great ones , are not common for the view of all , but choyce friends , favorites shall see them . God hath nothing more precious then his glory ; yet this shall his choyce friends and favourites see ; and because they cannot see it in the perfection of it , God will draw a picture of it with his own hand , and hold forth to the eyes of his here : Ezekiel had an appearance of the glory of the Lord , but it 's the greater mercy , that God will put forth creating power in a vision , and present the likenesse of his glory in variety of things , according to the capacity , and for the advantage of his servants : so Moses saw the glory of the Lord in the Mount ; so Christ shewed unto Peter , James , and John , his glory in his transfiguration , Matth. 17. Isaiah , hee had a glorious vision , Chap. 6. and so glorious it was , that it 's called the glory of the Lord ; and this did the Prophet Isaiah see in the likenesse and appearance of it , not in its own nature , for no man you ever could so see the glory of God and live .

Jehovah : this name by the learned Jewes , is called ,

1. Hashsham , that name emphatically , as the chiefest of all the rest .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. The name of four letters .

3. The great Name .

4. The blessed Name ; for the high Priest did pronounce it only once a yeer , and that in the Temple , at the feast of Propitiation , at the solemne blessing , Numb . 6.24 , 25.

5. The glorious Name ,

6. The name Separate , shem Hammephoraash , because separate from ambiguity , saith Maimon , from our knowledge saith the son of Maimon .

7. The name appropriated to God , because it is most proper to him .

8. The name of remembring , because it brings to mind the being of God .

9. The name of essence or being , Shemhaguetzem , a name of substance .

Plebi sub poena mortis ejus pronuntiatio vitita fuit , Buxtorf . Qui pronuntiat nomen Tetragrammatum , non habet partem in suturo seculo . The Jewes are exceeding superstitious about this name , and say it must not be pronounced ; they term it The unexpressible Name ; themselves never utter it , but Adonai , or Elohim in stead of it : they tell us , that the womans son in the 24. of Levit. was accused of blasphemy , and stoned to death , because hee pronounced this name Jehovah . And there is a relation of the Priests of the Sanctuary , that not knowing how to read this name , being written by Moses , * * Spasmo correpti interiorint . Gerard. in loc. Shindl. they laughed , and were smitten to death of God for it . It 's strange to think what miracles the Jewes attribute to this name ; Moses had it writ in a Rod or Staffe , Christ got it , and put in his thigh , and so by vertue of it , they both did all their miracles : they tell of one David a Magician , that by vertue of this name went in one day a journey of ten dayes . But to leave Rabbinicall conceits ; This name Jehovah imports essence , Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit , est . being , existence ; and by it , the eternity , independency , efficacity and truth of God are laid before us , together with his being ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and here it 's attributed to Christ , and tels us , that hee hath his being of himself ; he is compleat in himselfe , and an infinite sea of being ; Eternall , Rev. 1.8 . Independent , Rev. 1.5 . Efficacious , giving being , life and perfection to all creatures , Hebr. 1.2 , 3. Col. 1.16 , 17. hee is true , yea , truth ; fulfilling the promises , 2 Cor. 1.20 .

Observ . 1. Jesus Christ , who sate upon the Throne here , is JEHOAVH , of the same essence with the Father and the Holy Ghost ; hee is not consimilar , but consubstantiall with them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alius pater , alius filius , alius spiritus , but not aliud pater , aliud filius , aliud spiritus . not like the Father , or like the Spirit , but the same ; the one differs from the other personally , but not essentially , 1 Joh. 5.7 . There be three that beare record in heaven , the Father , the Word , and the Holy Ghost , and these three are one ; one in essence , one in propriety , one JEHOVAH , Jer. 23.6 . the Prophet speaking of Christ , tels us what his name shall be called , Jehovah Zidkenus , The Lord our righteousnesse , and in Mal. 3.1 . Jehovah whom you seek shall suddenly come to his Temple : by the name JEHOVAH , is meant Christ , who is God : and this is of great concernment ; it 's the foundation of our faith in Christ , of our worshipping of Christ , of our salvation by Christ , and of all good from Christ ; if he were not Jehovab , the Gospel should be a lie , our faith a fancie , our worship false , the Church a fable , all men lost , and that for ever .

2 Again , that the glory here represented in this Vision , was not the glory of a creature , but of Jehovah , there was a man presented to his eye , but Jehovah to his faith : it was the appearance of the glory of the Lord ; not only of Christ as man , but as God-man , and so the glory was glorious glory .

And when I saw it , I fell upon my face .

Here is the first effect of it , when hee had this vision , beheld this glory , hee was amazed , so smitten with the lustre of it , that hee could stand no longer , but down hee falls , and that upon his face . There is frequent mention in Scripture , that upon visions , and appearances of Divine Majesty the servants of God have falne down , Dan. 8.17 . He fell upon his face , and Saul , Acts 9.4 . hee fell to the earth , Abraham hee fell on his face when God appeared to him , Gen. 17.3 . The three Disciples Christ took up into the mount , when they saw the glory , and heard the voyce , they fell on their faces . There is a great difference between falling on the face , and falling on the back . To fall forward , notes respect and humility , but to fall backward is a note of sin and guilt : Abraham fell twice upon his face ; the Prophets oft ; the godly , when they are to deale with God , fall forwards , the wicked backward , Cadere in faciem , observantiae est , & humilitatem semper olet ; sed retro cadere peccatum supponit , aut indicat , Jer. except old Eli. Wee read not of any good man that fell backward : but all those came to take Christ , Joh. 18.6 . went backwards , and fell to the ground : So Isa. 28.13 . Precept upon precept , that they might go and fall backwards .

There be divers reasons or grounds of mens falling upon their faces , in visions and apparitions of God .

1. The Majesty of God that is present in these visions , and some way or other represented to those that have the Visions : so Dan. 10.9 .

2. The lustre of Divine glory that accompanies the same ; this made Paul and his company fall to the ground , Act. 26.13 , 14.

3. Some new and dreadfull thing that appeares in the Vision as here ; creatures with four faces , and four wings , wheels , rings , full of eyes , and so high , that they are dreadfull .

4. Sense of their owne frailty and weaknesse ; Visions having divine Majesty , Glory , and some terriblenesse in them , have wrought strange effects upon infirme men ; they have lockt up their senses , and put them in a deep sleep , Dan. 8.18.10 . Chap. 9. made them sick and faint many dayes , Dan. 8.27 . much grieved and troubled their spirits , Dan. 7.15 . taken away their strength and comelinesse , Dan. 10.8 . smitten dumb , Dan. 10.15 . breathlesse , verse 17.

5. To testifie two things : first , thankfulnesse for some mercy received or promised ; upon this ground Abraham fell on his face , Gen. 17.23 . when God appeared to him , and told him , that hee would make a covenant with him , and multiply him exceedingly , hee fell on his face , to manifest , as his humility , so especially the gratefull frame of his spirit towards God for such a mercy .

2. Reverence , worship and respect unto divine Majesty ; falling upon the face notes so much in the language of Canaan , 2 Chro. 20.18 . Jehosaphat bowed his head with his face to the ground , and all Judah and the inhabitants of Jerusalem fell before the Lord and worshiped him : so bowing in Psal. 72.9 . is to note reverence and worship , They that dwell in the wildernesse shall bow before him , and his enemies shall lick the dust ; they shall come in to Christ , and by bowing their faces to the ground , and licking the dust of his feet , shall testifie their reverence and subjection unto him , so Isa. 49.23 .

That which made our Prophet fall down on his face here , was feare and amazement at the apprehension of the Majesty of Christ , the great glory that appeared , newnesse and dreadfulnesse of things in the Vision .

Observ . 1. See what mischiefe sin hath done unto us ; it hath disabled us from partaking of our greatest good , the sight of glory is the happinesse of the creature : when Peter saw Christs transfiguration but dimly , hee said ; O Master , it 's good being here ! but sin hath made us incapable of the sight of glory ; Peter and the rest fell upon their faces , and could not behold it as otherwise they might . Cum magno moerore pensare & considerare cum lachrymis debemus in quantam miscriam & infirmitatem cecidimus , qui & ipsum bonum ferre non possumus ad quod videndum creati sumus .

Gregory in his 8th Hom. . saith , it 's matter of great mourning , to consider wee are fallen into such an estate , as that wee cannot behold what would make us happy ; wee cannot indure that good , that glory , which God created us to behold ; yea , such weaknesse hath sin brought us to , that wee cannot bear the sight of the appearance of the likenesse of glory . They are weake eyes that cannot indure the Sun-beams ; they more weake that cannot indure the light which is more remote from the brightnesse and glory of the Sun ; and so here , man cannot indure the glory of the Lord , nor the likenesse of it , nor the appearance of the likenesse .

2. That the sight of glory is an humbling thing ; when the Prophet saw the appearance of the glory of the Lord , hee falls upon his face , then hee is conscious of his own weaknesse and worthlesnesse , then hee trembles , and sees the great disproportion between Majesty and nothingnesse , Isa. 40.5 . The glory of the Lord shall be revealed , and all flesh shall see it ; and then followes , all flesh is grasse ; glory will convince us that wee are but grasse ; it 's not hearing will do it , at least , not so effectually : seeing , and seeing of glory doth humble mightily , seeing of miserie causeth grief , mine eye affecteth mine heart ; but seeing of glory causeth godly sorrow , Job 42.5 , 6. Now mine eyes seeth thee , Nisi aliquid de aeternitate in mente videremus , nunquam in facie nostra poenitendo caderemus , Gre. I abhorre my self , and repent in dust and ashes ; when hee saw the Lord and his glory , then hee abhorred himself , his own righteousnesse , all his confidences , duties , and what ever the heart and wit of man catcheth hold of , and repented , and said , What am I unto God , the great , the glorious God ? he is so infinitely glorious and distanced from mee , that I am no better then dust and ashes , Isaiah and worthy to be buried under them out of his sight ; and so Isaiah , when he saw the glory of the Lord , then was hee sensible of his own vilenesse , and cryes out , Wo is mee , I am undone , because I am a man of unclean lips , though a Prophet , yet a man of unclean lips , for mine eyes have seen the King , the Lord of Hosts ; he had heard the Seraphims cry , Holy , holy , holy , the Lord of Hosts , the whole earth is full of his glory ; but this wrought not so powerfully as the sight of his glory ; now hee saw his sin , what a great and soul sinner he was , and therefore saith he , Wo is me , &c.

3. That those be throughly humbled with the sense of their own vilenesse , and weakness , are fittest to hear divine truths , and to receive divine mysteries . Ezekiel falls on his face , and then heares a voyce ; so was it with Daniel , flesh and blood is apt to be lifted up , to trust in something of its own ; men look at , and like their own parts , their graces , some confidence or other we are apt to catch hold of , but we must let all go , below in our own eyes , if we will be fit auditors of Christ , we must fall down at the feet of his Throne , if wee will heare him speak from his Throne : Jam. 4.6 . he giveth grace to the humble ; they finde the choycest favours at his hands ; Moses , a meek man , yea , the meekest of all living , and God shewed himself the most to him , and so to him as not to others , Numb . 12.8 . He spake to him mouth to mouth , Deut. 34.10 . There arose not a Prophet in Israel like to Moses , whom the Lord knew face to face . Isa. 66.2 .

And I heard a voyce of one that spake .

This is the second effect following his sight of the glory of God ; hee first falls upon his face , and then hears a voyce , this was the voyce of him that sate upon the Throne , and was so glorious , that the Prophet could not behold him ; it was not the voyce of the heavens , Psal. 19.3 . nor of the thunder , Psal. 29.3 . but of Christ , and the voyce of Christ is taken in the Scripture :

First , for an extraordinary voyce , having extraordinary power with it , Joh. 5.28 . those that are in the grave shall heare his voyce , that is , the power of his voyce shall fetch them out of their graves .

Secondly , for the doctrine of Christ , Joh. 10.27 . My sheep heare my voyce , that is , my Doctrine ; they do not hear Christ immediately speaking , but they heare his Gospel , his Ministers opening it unto them .

Thirdly , for the speech of Christ , speaking unto others , Act. 9.4 . I heard a voyce , saying , Saul , Saul , &c. such is the voyce here , Christ speaking himself unto Ezekiel .

This Vision and Voyce was ;

First , to affect the Prophet , that hee might be humbled , awakened , quickned up , and prepared to the work the Lord Christ intended him .

Secondly , to confirm him ,

1. In his call to his Ministery ; hee was to be a Prophet to this people in a strange Land , and therefore hath an extraordinary call to it , Christ from heaven appeares .

2. In the truth of his Prophecie ; hee should utter nothing but what he had from Christ , the author of all truth , hee would put words into his mouth .

3. In the whole race and work of his Ministery , that hee might not be discouraged ; seeing that hee had seen such a vision , heard such a voyce .

Thirdly , to confirm the Jewes , Gentiles , all to whom this Prophecy should come , of the Majesty , reality , and truth of it .

Note 1 God sets one sense awork after another ; his eye was taken up before with the sight of great and glorious things , now his eares come to be exercised and fill'd with as choyce truths , as the eye had objects ; and after there is a roll for his taste and touching , God lets in mercy and goodnesse to us through every window and door .

Note 2 That grat feare doth astonish and hinder judgement ; hee heard a voyce , but knew not whose it was , feare doth disturb and surprize .