AN EXPOSITION Of the five first CHAPTERS OF THE PROPHET EZEKIEL, WITH USEFUL OBSERVATIONS THEREUPON.  
Delivered in several LECTURES in London, By WILLIAM GREENHILL.  Matth. 13.11. 
To you it is given to know the mysteries of the Kingdom.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nyssen.  
Ama Scripturas sanctas, & amabit te sapientia, Jerom.  
LONDON, Printed by Matthew Simmons for Benjamin Allen, and are to be sold at his Shop, at the sign of the Crown in Popes-head-Alley, 1645.   

Errata.  
PAge 3. Line 22. read Galal. 4.21. one. 9 24. desperatest. 10. 28. Haroeh. 29. 8. was there. 31. 1. Bagdet. 36. in marg. for use, put 8. 44. in marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 49. 17. the thing. 57 ●7. deal 1. 59 12. deal in. 62. 32. there's. 71. 4. Lo. & 18. a cloud. 73. 13 hasty. 76. 9 Sanctius. 76. 9 remained. 77. 18. to this day. 83. 13. creature. & 20. Cherub. & 21. deal of. 85. 25. unto every good. 88 25. Dunaan. 91. 13. watch. 97. 30. there. 101. 3 look. 101. 18. Deut. 17. 103. 2. Heb. 16. 104. 31. move. 107. 17. Isa. 6.2. that is. 112. in marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 113. 7. hand. 114. 18. your. 133. 38. the 8. 9 & 16. Chapter of. 139. in marg. Rueus. 140. 2. deceitful. 141. 31. Bosworth field. 148. 23. Sanchez. & 25. learnedst man, for. 149. in marg. Sylla tam. 150. 9 that those. & 10. deal that. & 29. Psal. 32.155. 2. Psal. 10.12.164.17. the. in marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 169. 14. exposed. 171. 7. conrent. 174. 17. awakened. 180. 18. way, a firmament. 189. 8. deal 2. 191. in marg. Oleaster. 191. 22. judiciary. 198. in marg. Thom. 199.7. time. 202. 2. Hashshem. 10. Hammephorash. 17. Shemhaetzem. 203. in marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 214. 11. Job 42.225. in marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 228. 16. know things to. 229. 8. offices— if set. 232. 26. rebellion. 234. 35, 36. your. 238 10. wore. 240. 3. a bare. 242. 24. Joh. 35. 2 Chro. 36.243. in marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 244 in marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 258. 34. add, they were plain. 286. 33. of my. 287. 3. henceforth. 290. 32. the. 293. 30. Obser. 5. 295. 20. revelation. 298. in marg. pudore. 300. 35. Diotrephes. 308.22. spoil. 309. 10. M●m●k●mo. 329. 10. God. 331. 13. Gods. 336. 37. did, hear what. 340. 12. require 342. 9 in. 343. 4. cause. 343. 38. same thing. 353. 16. 1 Joh. 3.3. 361. 10. from. 366. 7. visions. 393. 9 Louvain. 396. 29. is— days. 402. 23. crection. 405. 20. homer. in marg. Waserum. 419. 10. Hanun. 19 thing. 422. 17. stubble. 422. 26. deal but. 445. 2. severiores. 450. 12. Priesthood. 451. in marg. Mead. 452. 7. mentioned in.   

TO THE EXCELLENT PRINCESS, And most hopeful Lady, THE PRINCESS ELIZABETH HER HIGHNESS.  
May it please your Highness;  
SOLOMON, the wisest of Princes, counsels us to remember our Creator in the days of our youth; it's a great Virtue to be mindful of God timely: Timothy from a child knew the holy Scriptures: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chro. 34.3.  Josiah that good Prince, while he was yet young, or tender, (as the Hebrew bears it) began to seek after the Lord, he did that which was right in his sight, he walked in the ways of David, he turned not aside, 
● King. 22.2  to the right hand or left. The Lord takes special notice when young ones are mindful of him: the children's crying Hosanna, is recorded in the Gospel; 
Mat. 21.15.  children walking in the truth, is observed by John, 
Epist. 2.4. 1 King. 14.13.  and the Lord minded the good was found in the child of Jeroboam: doubtless God's eye is upon your Highness, for that good is found in you in these your tender years, and is well pleased, that your sweetness of nature, and choiceness of wit are joined with desire to know him, with love to his Worship, affection to the godly, and delight in such sentences as these are, viz.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Deus meus & omnia.  
La mia Grandezza dal Eccelso.  
All which with these precious speeches of yours, I had rather be a beggar here, than not go to heaven, and how shall I be sure to go to heaven? are acceptable to the Highest, and m●ke strong impressions upon us inferiors: Your desire to know the original tongues, that you may understand the Scripture the better, your resolution to write them out with your own Princely hand, and to come to the perfect knowledge of them, breed in us hopes that you will exceed all of your Sex, and be without equal in Europe, as Drusius said of his son, who at five years learned Hebrew, and at twelve writ it ex tempore, both in prose and verse. Encouraging instances your own Sex will afford, Eustochium profited so much in the Latin, Hebrew, and Greek, that in her time she was called the wonder of the world. Istrina Queen of the Scythians so excelled in Greek, that she taught her sons the Greek tongue. Zenobia Queen of the Palmirenians, was skilled in the Latin, Egyptian & Greek tongues, she read the Roman Story in Greek, abridged the Alexandrian, and all the Oriental histories. Politian hath an Epistle to Cassandra, a Venetian maid, whom he calls the glory of Italy, her delight was not in wool, but books, not in the spindle, or needle, but in the pen, not in paint, but in ink; she writ Epistles and Orations to admiration, she excelled in Logic and Philosophy, and had such perfections, as caused the learned to admire, if not adore her. Queen Elizabeth was so learned, that she read every Author in the original, and answered Ambassadors of most Nations in their own language, she went twice to Oxford, and once to Cambridge purposely to hear the learned Academical disputations, where herself made Latin Orations; she translated Sallust, and writ a Century of Sentences; she set apart some hours daily to read, or hear others read to her; she so excelled in learning and wisdom, that her teachers rather learned of her, than brought learning to her. Your Highness seems to aim at all the excellencies in the prementioned: for your writing out the Lords prayer in Greek, some texts of Scripture in Hebrew, your endeavour after the exact knowledge of those holy tongues, with other languages & learned accomplishments, your diligent hearing of the word, careful noting of Sermons, understanding answers at the catechising, and frequent questioning about holy things, do promise great matters from you. If the harvest be answerable to the spring, your Highness will be the wonder of the learned, and glory of the godly. It is my unhappiness that I cannot be sufficiently adjuvant to such Princely beginnings; yet because this following Treatise is an exposition of Scripture, I take the boldness to present it to your Highness, and shall continue to pray to him who is All, & able to give All, that he would preserve your Royal person, bless your hopeful endeavours, fill you with all divine perfections, make you a chief praise in Israel, and fit you for an eternal weight of glory.  
Your Highness' most humble servant, WILLIAM GREENHILL.   

To all Wellwillers of TRUTH; Especially to the Authors and Fautors of the Expository Lectures in this City.  
IN most Arts and Sciences are difficulties, in Divinity are depths; Plato, Aristotle, Euclid, have their nodos, and the Scriptures have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in them are dark say, Psal. 78.2. Riddles, Ezek. 17.2 Parables, Matth. 13.35. Wonders, Psal. 119 18. great things, Hos. 8.12. things hard to be uttered, Heb. 5.12. hard to be understood, 2 Pet. 3.16. Mysteries, Mat. 13.11. hidden & manifold Wisdom, 1 Cor. 2.7. Ephes. 3.10. the deep things of God, 1 Cor. 2.10. Much is in it that God hath intermixed the holy Scriptures with some difficulties. Hereby we are led up to conceive there be infinite depths in God, which eternity must take us up to study. They convince us of our incapacity of high things, Joh. 16.12. They prevent our undervaluing of divine Truth: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  flesh and blood is very apt upon reading, and apprehension of easiness to lay aside choice Works; God hath therefore hid some truths under the rocks, laid them deep, that so there might be digging and searching, 
Prov. 2.4.  as for treasures. Difficulties quicken and whet endeavours; sloth is a great gulf which hinders men from coming at the truth, and it made the Father fear, 
Ego vereor ne per nimiam negligentiam & stoliditatem cordis non solum velata sint nobis divina volumina, sed etiam signata Origen. In Verbo Dei abundat quod perfectus comedat, & quod parvulus sugat, Falg.  lest thereby the Lords Book should not only be shut, but also sealed up. Ingenuous spirits, when they hear of hard things, stir livelily, and what they get by sorest labour, is most precious. The rocky and knotty things in the Prophets and Apostles, suffice to exercise the greatest abilities and graces which are seated in humane nature; they keep men's thoughts from swelling into a conceit of omnisciency; they make us long to be where we shall know as we are known, 1 Cor. 13.12. and in the mean time, to pray with David, Open thou our eyes, 
Sine Deo, impossibile est discere Deum, Iren.  that we may see the wonders of thy Law; hard things drove David to the Lord, he knew, that without God he could not understand the things of God, whose glory it is, both to conceal and reveal a thing, Prov. 25.2. Mat. 16.17. Many have sued to God for further discovery of his mind, and have attempted to help us in Scripture difficulties: but all dark things are not yet cleared, nor all depths yet sounded; To this day a veil is upon the heart of the Jews in reading the old Testament, 2 Cor. 3.14, 15. and surely, the veil is not fully removed from the hearts of us Christians, we have seen very dimly into sundry things, not only of Paul, Peter and John, but of Moses and the Prophets, especially of this Prophet Ezekiel, who hath therefore been passed over, both by Writers and Readers, as dark, difficult, and less useful. Robert Stephen mentions one, 
Respons. ad censu. Theol. Paris. in praef.  and that a Sorbonist, who had lived above fifty years, and knew not what the new Testament meant; and have not sundry persons among us, lived their fifty years, and not known what Ezekiel meant? Hath he not been a Book clasped and sealed unto them? If this hieroglyphical Prophet have been a wonder to all for his Visions, yet he hath been known to few, by reason of the abstruseness of his Visions, which have kept off great Rabbis from employing their talents to open them. If weakness and error be found in these poor labours of mine, I entreat you to remember, I have been among prophetical deeps and difficulties, which may plead for him who knowing his own insufficiencies, came invita Minerva to this task. If any light appear for the better understanding of these enigmatical things; I must say with Daniel, There is a God in Heaven which revealeth mysteries, to him be all the glory. My prayers shall be to him inlightneth every man which cometh into the world, 
Dan. 2.  that he would anoint your eyes with eye salve, whereby you may daily see more into the great and glorious truths of God and those things which may strongly make for your eternal peace and comfort. So prayeth  
Your Friend and Servant in the Lord, W. G.   

The Introduction to the Work.  
ALL Scripture being the breath of God's Spirit, 2 Pet. 1.21. 2 Tim. 3.16. none can be Judge or Expounder of it but the same Spirit. Men are only Indices veritatis, they cannot bring a sense, but show you what is the sense of Scripture. Those are called to be Expositors, must not fetch senses ab extra, but take what is in the bowels of the Text, and hold forth unto others. A work which requires ability, wisdom, diligence, and faithfulness: Ability to inquire into the originals; wisdom to compare Scriptures, consider circumstances, and to discern the verity, spirituality and propriety of Texts and Phrases; diligence to dig and search after truth, which lieth deep, and hid; faithfulness to give out Truths being found, with their own lustre, not humane tincture. Whosoever doth thus, shall purchase favour in Heaven, if not esteem on earth. Expository work is ancient and honourable; Ancient as Nehemiahs' time, Chap. 8.8. the Levites gave the sense of the Law, they expounded it. In those days the Jews had their Perushim, Interpreters, which was above five hundred years before Christ: what ways they interpreted Scripture, 
Helvicus.  you may read in Shindl. Pentagl. page 1491. and in Weems his Christian Synagogue, 2 book, chap. 1. pag. 221. It's also Honourable; for the Lord Christ was an Expositor, Mark. 4.34. he expounded all things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Luke 24.27. he interpreted; and vers. 32. he opened the Scriptures. Paul also was an Expositor, Act. 28.23. he expounded. This work being so ancient and honourable, let it find the more acceptance with you.  
Some would have Expositors only give the literal sense without observation or application of any thing: if all people could prophesy, were skilful in Scriptures, as Ezra, mighty, as Apollo, I could like it. But because many truths lie so deep, and so closely couched, as all cannot easily discern or extract them, it is necessary to give the sense, and draw forth points observable, yet with a brievous perspicuity and perspicuous brevity. The literal sense may be strong meat for some, when observations may be milk for others. That course shall I take, and so I come to the Title.   

The Antiquity, Scope and Occasion of Writing, Nature, Benefit and Parts of this Prophecy handled in the Title.  

The Book of the Prophet Ezekiel.  
FEw of the other sacred Books have this Title in the original 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 original is Sephar, a book of Divorce. It was the use of the Jews 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 forty Chapters in it, and may rather be called a Volume, than Sephar, a Book, a Bill, a Catalogue. Some Books in the Scripture that are far less than 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 Jews 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 Jews had many Megillaths, many such volumes or rolls, especially five, which they did use at several 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 God's love towards them.  
2. Then they had the Megillath of Ruth, which was read a● the Feast of Pentecost, because it contained the Genealogy and original 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 God's protection of them forty years in the Wilderness, because that volume did contain in it many acts of God's providence which watcheth over his people continually.  
The fourth was the Megillath of Esther, which was read in the Month 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 sum, so the bewailing of the Babylonish captivity which was grievous unto them. This Book they read in the fifth Month 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 years before Christ; so that it is above two thousand two hundred years since this book was written. From hence you may observe:  
First, the Wisdom of God in causing this and other books to be written. A book is a writing, the original word signifieth to write. Here is the wisdom 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 Jews they had their Cabbala, which they say were full of secret Mysteries. The Papists, they have their Traditions, they call them unwritten verities, and we call them unwritten vanities We have a sure word of Prophecy to stick unto, and they uncertain fancies, which corrupt the worship of God, and endanger immortal souls. Bellarmine hath a whole book de Verbo Dei non scripto, of the Word of God unwritten; such words of God we acknowledge not. It was the wisdom 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 eternal 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 we must look to what is written, and how we may read, 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 we 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 Zion, in Manasses his days, and found again in Josiah his time: If the Law may be lost in Zion, much more may a Prophecy 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 miscarried 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 Prophecy of Ezekiel. But here is the hand of God manifested in it, that though this Prophecy 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 years before Christ, two thousand two hundred years 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 controversy they fly 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 motheaten and old writings, some ancient copies that have lain hid some hundreds of years 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 King's Records, what ever writings they be, never regard them: and if you will search, never search into inferior Courts, search not books that are on this side the King's Court, that are made of late; but go to the King of heaven's 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 God's 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 Jews there were no Surnames, but every man had only one name, as Samuel, David, Isaiah, Jeremy, Ezekiel, etc. This name Ezekiel doth signify the strength of God, or, one strengthened by God: He had a great work to do, he needed great strength for that work. He was to deal with wicked Princes, & wretched people, such as were exceeding opposite, desperately wicked, impudent, hardhearted, rebellious. Therefore Chap. 3. vers. 8, 9 Behold (saith God) I have made thy face strong against their faces, and thy forehead strong against their foreheads, etc. 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 plural number, all the strengths that is fit for a Prophet that had such a great task to undertake and go about. He was to reprove them for their sins, to threaten God's judgements, to vindicate God's justice in bringing them into captivity, himself 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 signify 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 employment: answerable to that expression of Paul, Behold (saith he) I go go 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, do 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 wisdom of God in giving names suitable to the events that do follow and fall out afterward. Ezekiel was to deal with a stubborn 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 soon 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 suitable to the event, he shall be a man of God, he shall be strong, strengthened, girt up of God, to deal with a proud, rebellious, obstinate people.  
You may find in Scripture divers names that have been imposed through the wisdom 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 days, he was a dutiful son, you never read that Isaac fell into such sins as some other of the Patriarches 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 days: 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 down Jeroboams Altar, and to offer upon it the Priests of the high places that had burnt Incense upon it, to burn men's 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. God's wisdom is seen in ordering of names beforehand, suitable to events that follow afterward.  
2. This should direct parents to impose encouraging names upon their children. What encouragement was it to Ezekiel to think of his name, the strength of God, a man girt up of God for some great design and employment? Names at first were imposed for distinctions sake, and not only so, but to show the hopes and desires of parents touching their children for the time to come; 
Obvirtutis auspicium imponunt u● vocabula, Jeron.  Good names were prognostical, Parents expected, and children were encouraged 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 days, and the Tribe of Judah did worthily in Israel.  
Thus much from the name of Ezekiel.  The book 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 Prophecy, 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 foreknow, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  foretell, or discover things. Some derive it from a root, which signifieth to bud, to bring forth: for as a tree draws sap from the earth, sends forth that sap into leaves and fruit, becomes profitable and serviceable unto man; so doth the Prophet, he draws sap from the root, which is God, from him he hath many hidden deep and divine truths, which he 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 years after the second Temple was built, and then did Prophecy departed from Israel, 
Trausiit prophetia ab Israele, Shined.  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 destroyed, 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 mind of God, more was discovered in the first Temple then in the second, till Christ his coming: for the second Temple had Prophets but forty years after it was built, and the first Temple had Prophets for four hundred and thirty years.  
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, he had to do with all, a man of God's counsel, a man of God's 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 Proverbial speech, and noteth a thing that is very rare and unusual; What, is Saul that was a man of mean condition, Saul that was erewhile seeking his father's 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 Prophetical race, the Tribe of Levi, or such as were in order to those holy functions.  
They were likewise men privileged, 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 carried otherwise in the general 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. Prince's must not wrong a Prophet, God spoke 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 employments.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 counsel 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 rejoiced 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, Prophesy 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. Stargazers; 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 evil, that they might encourage 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; he is a man of God; he is a man honourable among the rest of the Prophets; he 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 show to you; 

1. The scope and occasion of this Prophet.  
2. The nature and condition of it.  
3. The seasonableness of this Prophecy for this time.  
4. What benefit you are like to have by this Prophet; and then divide the Prophecy in general, and fall into the Chapter.    
1. For the scope and occasion of this Prophecy. In general, it is to show the certainty of Jerusalem's destruction, and the seventy year's captivity, which were now in question; and so to confirm the Prophecy of Jeremy, being of the same argument.  
Jeremy having prophesied of the captivity of Jerusalem for seventy years, the utter ruin 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 he had not the Spirit of God; that he had misled the people; that he had brought them into bondage by his fair words, put them upon yielding unto the King of Babylon, and betrayed them: You shall find false Prophets bestirred themselves, and opposed his prophecy both in Zion 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 yoke of the King of Babylon; within two full years will I bring again into this place all the vessels of the Lords house that Nabuchadnezzar King of Babylon took away from this place, and carried them to Babylon; And I will bring again to this place Jeconiah the son 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 year's 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 dreamt, for they prophesy falsely 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 years, for encouraging 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, cried down at home and abroad, his prophecy was slighted, scorned by many, and most were troubled at what Jeremiah had prophesied: 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, poureth out his Spirit upon him calleth him forth to prophecy, setteth him a work to justify Jeremiah, and to ratify what he had foretell concerning the Babylonish captivity, threatening ruin to the City and Temple, to Kingdom 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 liars and false Prophets; and that upon this ground; Jeremiah had said, Chap. 21.7. that Zedekiah should be carried captive into Babylon; and Ezekiel denied 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 carried into Babylon, the other saith, I shall not see Babylon. But God quickly made this good, 
2 King. 25.7.  for shortly after, Nabuchadnezzar 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, he might easily have seen truth; but small matters will make Princes and people turn off the truths of God, especially when they are not suitable to their own spirits; and in these day's people can without much ado turn off any truth's Ministers bring, if they be not suitable to their apprehensions and fancies.  
2. That God will make good the word of his Ministers and Prophets, though they seem contradictory to men's 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 general scope of Ezekiel's prophecy, that he is sent to strengthen and justify 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 justify a Jeremy: When Ministers justify 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 four Evangelists; one had been a great mercy; but that things might be ratified in your hearts, sealed up in your consciences, you have four Evangelists, each one strengtheneth the doctrine and things of another: So the consent of Ministers and Prophets is a great matter to ratify 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 harkened to Jeremiah, yielded to the King of Babylon, because Jeremy had prophesied that Jerusalem should be destroyed, the Temple burned, and that all should be laid waste, whereas Jerusalem stood still; and now five years were gone, and nothing done unto the City or Temple (for it was in the fifth year of Jehoiachins captivity, that Ezekiel began his Prophecy) They now began to be discouraged that they had left their habitations, that they had harkened to jeremy 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 Zion. This made them to droop, and to wish, O that we were at jerusalem again, that we had never harkened to jeremy. The jews also at jerusalem reproached them, and they said, they were men of cowardly and base spirits, discouraged with the words of a timorous and lying Prophet, one jeremy, and thereupon yielding themselves into the hands of Nabuchadnezzar, they wretchedly betrayed the City, Religion and their Country; 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 spoke of Christ, and led to him; but it is more especially aimed at by this our Prophet, who gins 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 jerusalem. In Ephes. 1.10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  you have this expression, That he might gather together in one, all things in Christ, the word notes, to sum 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 jeremy, Zachariah, Ezekiel; now the sum 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 Serpent's head; and the Omega of the Revelations, The grace of our Lord jesus 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 prophesied of grace that should come unto you, searching when, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. See here, they shown 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 prophesying and writing; it was to convince them of the heavy captivity of seventy years, to strengthen jeremyes' prophecy, to encourage the Church of God in Babylon, and to lead them unto Christ.  
2. In the next place we are to show 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 Jerome say, there was in this Prophecy of Ezekiel a sea of Scripture, he is so deep, a labyrinth of the mysteries of God, he is so dark, so difficult; if he do but equalise other Prophets in dignity and worth, yet he exceeds them in difficulty and darkness. It must be said of this Prophet, as of Paul's 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 not 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, mystical Parables, foreign Histories, and many transcendent matters, which may awaken your attention, and do call for the uttermost of man's industry in the opening.  
Hence it was counted rashness for any one to read this Prophet till he was thirty years of age. And Jerome tells us, 
Maldonat.  that it was prohibited among the jews, that any should read the beginning of Genesis, the book of Canticles, the beginning or ending of this Prophet, till he were thirty years of age. 
Ante aetatem sacerdotalem.  The Rabbins think it not lawful to interpret this Prophet, but only by touching some general things in it; particular things might not be descended into. One saith, 
A Lapid.  Ezekiel is jeremy veiled, a hand shut up, and you know not what is in it; like a book sealed up, and none can open it, or knows 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.  Understand 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 hieroglyphical Prophet.  
But you will say, If this Prophet be so difficult and dark, surely he is not seasonable, nor suitable to these times; some other Scripture might have had the pre-eminence.  
For this, take two or three answers: First, I find 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. Jerome 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 tears 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 troublesome. 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 he might free his spirit, from the sad thoughts of the public and private mischiefs which were in his days, and acknowlegdeth this was a remedy to him against many evils.  
Secondly, I answer, that compare our times a little with the times and state of the jews, and we shall see some seasonableness in handling this Prophet at this time.  
1. The sins the Prophet cries out of amongst them, are rife amongst us; the sins than were Idolatry, Superstition, oppression, corruption in the worship of God, luxury, uncleanness, profaneness, 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 Kingdom 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 jeremy, 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 ways to the Lord; but there was a great opposition by the malignant party, and the chief opposers than were the Priests, and the false Prophets, who poisoned 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 days, Aaron the Priest had his head and hand in it; when David was a dying, Adonijah makes the sedition and stir in the Kingdom, 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 evil, 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, daniel's, ezekiel's, 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, scorn 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 country, their choicest 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 jerusalam 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? We are even in Babylon in the midst of Zion; we are in a sad and heavy condition; therefore this Prophecy may be seasonable now, considering our estate is so like to theirs.  
4. The times than 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; jeremy 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 days? 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, we think it not worth our going out of doors, if so, then here is a Prophet that may be suitable 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 men's understandings, 
Vexatio dat intellectum.  and enlarge their capacities: when people are under pressures, than their understandings are quickest, than they are most apprehensive: therefore God gave them such a Prophet as might suit 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 seasonableness 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 clear 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 we 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 darkness 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 God's mercy in upholding and comforting the spirits of his people, and providing for them in a strange land; here you shall see much of God's justice in punishing sinners for their sins and iniquities; here you shall see much of God's truth in fulfilling of prophecies; here you shall find much of God's power in subverting of Kings and Kingdoms; here you shall find much of his manifold Wisdom in these dark visions; here you shall find more of God than you expect.  
2. This prophecy is an exact History of the time of the Jews being in captivity; in it you have many passages, of Nebuchadnezars reign and government, of his acts abroad and at home, and of Gods dealing with his people in the time of this their seventy year's captivity. Were not Daniel and Ezekiel extant, we should have such a great loss as the world could not tell how to repair it; the acts of Gods dealing with his Church and people in that seventy years, would be swallowed up in a Chaos of darkness.  
3. You shall see for what sins God subverteth and overthroweth Kingdoms and States. In this Prophet you shall find, that the Lord doth ruin glorious Churches, great Cities, mighty Kingdoms, men of great renown, families and posterities, and the particular sins for which he doth it; Namely, for false worship, Idolatry, injustice, uncleanness, profaning 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 wisdom, no counsel, nor understanding against the Lord. God will overthrow even Kings and their Counsels, Kingdoms with their Nobility and Gentry, with their Magistrates and people; God will overthrow them when he once sets upon such a work, such a design: There is no standing out against him.  
4. You shall see here also the different carriage between 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 hardhearted; they combine and plot together to root out the righteous: this you shall see in this Prophecy. And for the godly, you shall find that when judgements are near and upon them, they are mourning in secret, they get together, they that fear God speak often one to another; they fast, they pray, they redeem the time, they work out their salvation with fear and trembling, they give God no rest, they will be at it at midnight: In a word, you shall find 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 souls.  
6. You shall find that this Prophet is an Evangelicall Prophet, for he points at Christ, he will show 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 concern 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 believed, that the adversary and the enemy should have entered into the gates of Jerusalem. None thought, none of the Kings of the earth, none of the Kings of Israel believed that ever Jerusalem, which was so fortified by mountains round about, should be taken by the enemy: But you shall see in this Prophet, that even Jerusalem, the City of God, the Temple that was the glory of the world, and Zion the perfection of beauty, they are all laid waste: Neither Prince, Priest, Prophet, Nobles, nor any are spared, but all are destroyed, all are carried into captivity, all are brought under, the sons, the precious sons of Zion are carried away into Babylon. So that there is no place, no condition, no prerogative that can privilege any from the hand of God where once sin is come to a perfection. 
Prov. 14.34.  Righteousness exalteth a Nation, but sin is a reproach to any people. Let them be Jews or Gentiles, let them be Kings, Priests, or Prophets, when sin is grown to a height, than the wrath of God comes to a perfection, and God will lay a Zion waste, God will raze a Temple, God will carry a jehojakin, a Zedekiah, Prince and Prophet, Priest and People into captivity. Is Zion gone? is the Temple razed? is jerusalem laid in the dust? What confidence then can any Kingdom, can any City have? Let not England, let not London be secure. Fear and Tremble. Repent of sin. Take heed of provoking God. Look beyond the Kingdoms of the earth. Look up to heaven, and make sure of that Kingdom 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 general division of the Prophecy.  
In this Prophet you have, 

1. The Preface; wherein is contained Gods appearing to Ezekiel, his calling of him and strengthening of him in his office; And these are laid down in the three first Chapters.  
2. You have the Prophecy itself; wherein you have these four things. 

1. The destruction of the jews by the Babylonish captivity, with the causes thereof, viz. their sins. This is laid down in the next 21. Chapters.  
2. Threatening of judgement and destruction to several 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. Sharp reproving of the jews for their iniquity, for their hardheartedness, for their not improving the hand of God upon them; & exhorting them to repentance, he tells them of freedom, some mercy and deliverance; and after that again of affliction and trouble that shall befall them: And this he doth from the 33. to the 39 Chapter.  
4. A typical Prophecy concerning Christ and spiritual freedom through him; laid down in the vision of the new Temple, and of the new jerusalem, from the 39 Chapter to the end; wherein there will be many glorious things made known in due time.      
Thus you have the general division of the Prophecy.  

To come to the Chapter. Ver. 1, 2, 3. Now it came to pass, etc.  
In this Chapter you have: 

1. Ezekiel's first vision, from the fourth verse to the end of the Chapter.  
2. In the three first verses you have: 

1. The time, what year, what month, what day this vision was, ver. 1, 2.  
2. The place; 1. general, 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 son of Buzi.    
4. The Author of this Vision; God. I saw visions of God; such visions as came from God.    

Now it came to pass, etc.  
Now] The word in the Original is And; And it came to pass. It seems a strange beginning of a book; especially when it refers to nothing said or writ before. There are many of the books of sacred Writ begin on this manner; as Exodus, Leviticus, Numbers, josuah, Ruth, Samuel, Kings, and divers others. In historical books, it may note the series, connect things antecedent with things consequent: but in prophetical books, it cannot note or make a connexion with things foregoing. Ionas gins his Prophecy so, and what was the antecedent to make up the connexion? Here is the Quere, and difficulty, why the Prophet should begin his book on this manner, And it came to pass.  
Some satisfy the doubt thus. They make it an idiom or propriety 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 pass. 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 solemn Assemblies, that we heard the voice 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 Zion together with cheerfulness and with joy; we had precious Ordinances, honourable Sabbaths, Sacrifices that did cheer our hearts, and seal up pardon of our sins to us, and intimate the good will of God in Christ to our souls; we sat under our Vines and under our figtrees, and were in safety. But now, now we eat the bread of mourners, we drink our own tears; Now we are deprived of all Ordinances, stripped of all our comforts; we are sold into the hands of enemies, we are become captives to a heathen Prince; our bondage is grievous, and must continue seventy years. It is the fruit of our sin. God is righteous in all his judgements, and if we willingly accept the punishment of our iniquity, he will in wrath remember mercy, regard us in our low estate, he will sweeten and sanctify our captivity to us.  
Such thoughts as these were in the breast of the Prophet. And I incline the rather to think so, because it was upon the Sabbath day (as I shall show you afterwards when I come to open some things that follow) when he was meditating on this manner. Also you shall find in Scripture relatives used without antecedents; as Psal. 87.1. His foundation is in the holy Mountains. 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 City is in the holy Mountains. The Scripture doth sometime lay down 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 bosom, and the particle And connects that with this Word of God revealed to him and expressed by him.  
Hence then take this note: That the hearts of the servants of God are exercised with thoughts of God's deal 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 meat to eat (saith Christ) than ye 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 mad when he saw her lips go; but her heart was better employed than he fancied. Many think God's 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 kiss 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 kiss me with, etc. Who should kiss her? here is no mention of Christ, no mention of God, no mention of any before, but on a sudden, Let him kiss me with, etc. Though Christ had not been mentioned by her lips, yet Christ was deep in her thoughts, and in her desires, she had meditated on Christ before, and so breaks out into this speech, Let him kiss me with, etc. And Ezekiel having his heart meditating, and taken up with the thoughts of his former and present condition, of the Church in general, of God's wrath to them, and God's mercy in the midst of his wrath, breaks out, And, or now, in the thirtieth year 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 ware 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 cheer his soul, and the souls of his people. If you would be meditating, you may see heaven opened, and God coming down into your bosoms.  
In the thirtieth year.  
This time doth trouble Interpreters very much; It is not said in the thirtieth year of what, or of whom, but barely in the thirtieth year. Here is an uncertain Chronologie, which makes a difficulty in the Prophet.  
1. In the thirtieth year; not the thirtieth year from the Jubilee, as some do make it, for the fifth year 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 year from the Jubilee; therefore we let that pass.  
2. In the thirtieth year. Some make this to be the thirtieth year of his age, the Prophet was thirty years old, and then he began to prophecy. But this is not the practice of the Penmen 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 nearly 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 than 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 year; If so, he would have said in the thirtieth year of my life.  
3. In the thirtieth year. That is, in the thirtieth year since the Law was found in Josiah his days, 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 year of Josiah his reign, verse 33.  
Now if we compute the time from the eighteenth year of Josiah, it doth amount even to the thirtieth year in which our Prophet had his vision, and began his prophecy: For Josiah reigned thirteen years after this (as you may observe in the Story) he reigned thirty and one years in all, 2 King. 22.1. and then jehoahaz his son reigned three months, Chapt. 23.31. then jehoiakim reigned eleven years, vers. 36. and jehoiachin his son reigned three months before he was carried captive into Babylon, 
2 King. 24.  and five years of his captivity was past when Ezekiel began his prophecy. So then take the thirteen years of Josiah, the eleven years of jehoiakim, there is twenty four, then add the five years of jehoiachins captivity, that makes twenty nine, and then tahe three months that jehoahaz reigned, and the three months that jehoiachin reigned before he was carried captive, it makes up twenty nine years and six months, therefore saith he in the thirtieth year, it was the thirtieth year current, and so I●positors do for the generality put it.  
And whereas some would have it to be the thirtieth year of the chaldean account; it being according to them thirty years from the beginning of that Monarchy from Nebuchadonosor, (as some call him) who was the father of this Nabuchadnezzar the great, that carried away jehoiachin into captivity: If it were the thirtieth year of that Monarchy, it falls in with the thirty years since the eighteenth of josiah, 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 month. It was not the Month Tebet or Thebeth (as some will have it) which answers to that we call january; but the month Tamuz, or Tammuz, that which answereth to part of june and part of july; (about the time we are now in) for the jews were to reckon their months from April, as Exod. 12.2. This shall be the beginning of months, it shall be the first month of the year to you; that month was Abib, Nisan, or Nissan, and answereth to part of March, and part of April; now from thence this is the fourth month, and falleth in with the latter end of june and beginning of july.  
In the fifth day of the month. This I find some do make to be the Sabbath day, and it is very probable that it should be so; for Chapt. 3.16. he saith, that at the end of seven days 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 employed in their works of building and planting, and other accommodations for a captivity, that they had no leisure 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 year of Josiah, wherein the Law was found. It was lost in Manassehs and amon's days, till the eighteenth year 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 gins the account. When God's 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, we 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 he was converted, the time before was incomputable; The widow that liveth in pleasure, the Apostle saith, is dead while she 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 year of Josiah, when the Law was found, when that great  was kept, when he and the people of God entered 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 Nabuchadnezzar 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; than 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 Kingdoms united here, and foreign ones shaken in pieces.  
3 This makes for the truth and strength of our Prophet's visions and prophecy; for when exact particular times and places are set down, that things were done in such a year of such a King, such a month, such a day of the month, it adds weight to an ordinary History; and when the Spirit of God shall so punctually determine the time to a year, a month, 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 special care of his Sabbaths, and of the spiritual 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 appear 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 Day again, that were building, planting, taken up with secular affairs, 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, etc. 
(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 month (which was the fifth year of Jehoiaxhins' captivity.)  
The Word of the Lord came expressly unto Ezekiel the Priest, the son 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 original s, in the midst 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 midst of the captivity, is, in the midst of the captives.  
In the midst, is not to be taken Geometrically and strictly, as if he were exactly in the midst of them proportionably every way considered; but in the midst 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 midst 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 itself. 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. Gihen, Pison, Hiddekel? Gihen it cannot be, for that river runneth toward Ethiopia; Hiddekel it is most likely to be which lieth 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 itself, rising from the mountain Masius, (running through Mesopotamia) and emptying itself 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 grass that is upon the banks thereof.  
Near this river had the Jews their habitation, and they were placed together. Chapt. 3.15. I came to them of the captivity, that dwelled by the river Chebar. Here they were placed, because the Jews were odious to the Babylonians, as of old they were to the Egyptians, and dwelled 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 sabbatical 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 general place, the land of the Chaldeans.  
Chaldea was the country of Abraham, he went from Vr of the Chaldeans, Genesis, Chapt. 11. verse 31. and Stephen calls it Mesopotamia, Acts 7.2. Abraham was in Mesopotamia before he dwelled in Charran. It lay on the north of Chaldea, between Euphrates and Tigris; in verse 4. it is said, Abraham came out of the land of the Chaldeans, and dwelled in Charran: these two, Chaldea and Mesopotamia were promiscuously taken, sometimes being near together, and sometimes distinctly. The chief city in Chaldea was Babylon now called Bagdat, from Baga, which in Arabic 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, than 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 country 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 wickedness, 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 martial people, very cruel, Jer. 6.22, 23. A people cometh from the North country, and a great nation, 
Jer. 50.41.42.  they shall lay hold on bow and spear, they are cruel, and have no mercy, their voice roareth like the Sea, etc. They were polluted with abominable Idolatries, superstitions, sorceries, enchantments, and all manner of profaneness; 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 continual conflux of people from all parts of the world, to whose scorns and wrongs the Jews 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 profane was Belshazzar, as that he took the holy vessels to quaff and carouse in: into this land were they brought, and the godly were constrained to hear and see the blasphemies and abominations that were amongst them, and to bear the scorns and frowns of all comers.  
Thus have I opened to you the particular place, by the river Chebar, and the general 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 spoke unto the Prophets out of the holy Land; and therefore they say, Ionas 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 he seethe visions of God; here the Word of the Lord cometh expressly 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 he 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, profaned the holy Temple, and defiled the holy Land with their Idolatries, and other wickednesses, than God departs, pitcheth his Tabernacle elsewhere, and poureth 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 prophetical 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 wickedness, a sink of all sin, the mother of Harlots, and abominations of the earth, Rev. 17.5. Yet here, even out of Hell itself, 
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 poured 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 profane and vile places that are overspread with all Idolatries and abominations whatsoever.  
3. See here a door open for the enlargement of the Church, a type of God's goodness toward the Gentiles. The Church had been shut up for 850. years in Judea (for so long it was from Joshuahs' entering into Canaan to the captivity) but now he 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 Zion. God will not only have mercy upon Jews, 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 country, 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 public 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 battle 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 Nabuchadnezzar a heathen, a tyrant: sicknesses, diseases, deaths, of what kind soever, are common to good as well as to bad: the sword, plague, famine, hath seized upon the carcases of the godly as well as the wicked: If wicked women die in childbirth, 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 than you have, whether public or private, this may be some solace, it is no other than 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 profane; men of great worth, great grace, rare excellencies, they are not so privileged 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 Owls; and David cries out, Psal. 120.5. Woe is me that I sojourn in Mesech and that I dwell in the tents of Kedar, that is, with a barbarous and profane people, that were like to the posterity of Mesech, and Kedar; The Church of Smyrna, Rev. 2.9. was pestered with the Synagogue of Satan, and Pergamus, vers. 13. had her dwelling where Satan's seat was. In that City, if you observe the 14. & 15. verses you shall find 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 faithful Martyr was slain. Where there is Idolatry will be persecution and uncleanness; 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 Lily among thorns; a Lily, and none growing near but thorns that scratch, prick, and tear the Church; Micah 7.4. The best of them is as a brier, the most upright is sharper than a thorn hedge, the best of the wicked are Briers and Thorns 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 special 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 remember'st 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 show himself a friend; where the Church is exceedingly straitened, 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 encourage 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 judging 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 country into captivity, there they are imprisoned, there they are held in great bondage; surely these are none of God's 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 evil entreated 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 days, 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 cruel and desperate things done? Ireland now is full of blood, skulls 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 than 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 ourselves; Except you repent, you shall all likewise perish; think not that they are greater sinners than others, think not now that the Jews in Babylon are greater sinners than all others, think not those in Ireland are greater sinners than yourselves. If he be a wicked man that meets with great afflictions, than 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 goodness, who at this time was in Jerusalem, drank wine in bowls, and had a great deal of felicity; so it was no argument of Ezekiel's guiltiness and sinfulness that he was in a strange land, in Chaldea, among the captives, by the river Chebar. Paul, when he was at the bar, with Iron fetters about his heels, was a better man than Agrippa with his Crown on his head, and his Sceptre 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 took great delight in; when Jeconiah a King, and dwelling at Jerusalem, is a despised broken Idol, a vessel 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.  

Use.  That the wicked fare the better for the godly. There were many godly now in captivity, as well as there were many wicked ones, and because of the godly that were there, God poureth 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 public duties of God's 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 captivity. Joseph being in Potiphars house bringeth a blessing; and Jacob in Laban's 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 four quarters thereof, and the wicked should presently feel it.   

Which was the fifth year of King Jehojachins captivity.  
Touching Jehojachin, there are many things remarkable.  
As,  
1. In 2 Chron. 36.9. it is said, that he was eight years old when he began to reign; and in 2 King. 24.8. it is said, he was eighteen years old when he began to reign. Here seems to be a great difference in the Scripture, hardly to be reconciled, and it hath puzzled many.  
This difference is thus reconciled: The Kings of judah when they were in imminent danger, did use to declare their sons to be their successors, and so jehojakim the father of this jehojachin being beset by Nabuchadnezzar about the second or third year of his reign, did declare his son jehojachin to be his successor; Now in the book of Chronicles he speaks of the time from the first declaration which was about the eight year of jehojachins age, and the book of the King's mentions the time when he came to reign alone, and reckons from thence: For jehojakim reigned divers years after his son 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 jehojachin that he had other names; As 1 Chron. 3.16. he is called jeconiah, and jer. 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. Evil Kings who have had God's name joined with theirs, when they have rend themselves from God's 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 joakim; El, that signifieth God, and was joined to his name, is taken away. God would not suffer his name to be joined with the name of so wicked a King any longer. So here in jeconiah, jah, 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 adds letters of his own name to theirs; As Abram afterward was called Abraham, 
ה  a letter out of God's name was put into his; 
Gen. 32.28.  and so jacob, 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 men's, 
Magnae benevolentiae pondus.  it is an argument of God's great love, of great esteem and great honour to the party; but it is an argument of disgrace, when God either brands them, or detracts from their names. Thus God branded jeroboam, jeroboam the son of Nebat that made Israel to sin, and judas the Traitor. And sometime he detracts from their names, as here jeconiah 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 captivity, for base services, prepared of God to be a broken Idol, to be cast out and despised, as it is in that 22. of jeremy.  
3. This jehojachin was written childless, jer. 22.30. Writ this man childless. A heavy doom to write a man childless, especially, a noble, a royal family, when children are much desired by all, most by Princes, that so the Crown may not be alienated. jeconiah is not written childless 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 childless. 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 childless man, because his children were carried into captivity, and none of them did inherit the Kingdom 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 judah; they died in captivity, and none of them did sway the Sceptre of that Kingdom.  
But there is some objection lying against this; For in 1 Chron. 3.17. Salathiel is said to be his son, and his son begotten in captivity, Mat. 1.12. If Salathiel be his son, and his son begotten in captivity, how then is this true that he was written childless?  
You must know (for answer) that this in the 1 Chron. and Mat. 1. is spoken after the legal account; for Jeconiah, or Jehojachin, having been 37. years in captivity (as you shall read afterward) he had seen the death of his sons and daughters, his uncle's and kindred, so that he had none left of his own loins, or any that were very near unto him, to declare to be his successor and to inherit the Crown, therefore having neither son, brother, uncle, nor kindred that were near unto him, he was as a man childless every way. Now Salathiel being his nearest kinsman alive, he declareth him to be heir to the Crown, and to succeed him in the royal dignity, according to the order set down by God in case of the want of issue, Numb. 27.8, 9 etc. And now this kinsman in the legal sense is said to be the son of Jehojachin, that is, the successor of Jehojachin; not that he was his natural son come out of his loins, for Luk. 3.27. Salathiel was the son of Neri, according to the natural line. Be it then according to the legal account, that Jehojachin was his father, yet still it holds good, jehojachin was a man childless.  
4. In this King was ended the glory and royal dignity of the house of David. It is true that Zedekiah reigned some years after him, but Zedekiah died before jehojachin: and in the genealogy of Christ, jehojachin is mentioned, not Zedekiah, neither is there mention of any more Kings of judah after him; he was the period of the book of the Kings, and he finished the line of the house of David. None out of his loins, nor out of any other loins 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 captivity, it will appear 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 work of the Temple, after which (the Rabbins say) Zerubbabel returned into Babylon and there died.  
But if that be not sufficient to clear it that he was no King, you may observe in Zach. 6.11. that when two Crowns were made, neither of them was set upon the head of Zerubbabel, but both were set upon the head of joshua, the son of josedech the high Priest; showing that all the power was invested in the high Priest, and translated from Regal to Pontifical. So that jehojachin was an unprosperous man, to lay the glory of the house of David and of his own in the dust: And hence that name is conceived likewise to be given him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  jer. 22.11. The name of Shallum, which cometh 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 son of josiah, 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 return thither any more; 
2 King. 24.12.  and so did none but Jehojachin, who voluntarily yielded himself to Nabuchadnezzar; he was that Shallum that put an end to all the Kings of Judah, and laid the royal glory in the dust, and turned the government to the Priesthood, where it continued till Christ came and sat upon the Throne himself.  
5. His captivity was long and sore, 37. years was he a prisoner in Babylon, as appears 2 King. 25.27. Others had there more liberty, 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 captivity, with many outward comforts, whereas Jehojachin lay in prison, and was deprived of them; his Crown, Throne, Sceptre, Kingdom, Country, all were gone, and he is a captive imprisoned. A King, and a King of judah, one that had lived so high, and been in such glory and great pomp, for him to lie in a prison, and in a prison in Babylon, not a few but twenty, almost forty years; this is a thing observable in this King, and sets forth the constancy of his misery: He was one of Josi●hs posterity, and it is observed that the posterity of Josiah, who were Kings of judah, in 23. years were carried four times into captivity, whereas josiah himself enjoyed 31. 
2 King. 23 34.  years in peace. And it appears thus; jehoahaz his son reigned three months, and then was carried away by Pharaoh Nechoh King of Egypt: after him Eliakim or jehojakim, another son of I●siah being made King, 
2 King. 24.1.  was taken by Nabuchadnezzar twice (as some observe) and carried to Babylon; and than if it were so, they were five times in captivity; but howsoever sure we are that in the 11th year of his reign, 
2 Chron. 36.5, 6.  Nabuchadnezzar came up against jerusalem, and took jehojakim and bound him in fetters to carry him to Babylon. After him jehojachin whom we are speaking of, is set up and reigneth three months & ten days, who being young and fearful, yields himself to Nabuchadnezzar that besieged jerusalem, and was carried away together with many thousand others into Babylon: After him Zedekiah his uncle who reigned 11. years, 
2 King. 24.10, 11, 12.  and having broken his promise, violated his oath, and denying tribute to Nabuchadnezzar, is taken, his sons slain before his eyes, 
2 King. 25.7. etc.  himself carried away to Babylon, and there he dyeth; and all this was within 23. years; for this Zedekiah reigned 11. years, and Eliakim or jehojakim 11. more, and the other two, three months a piece.  
From all this observe:  
1. The different proceeding of God with Kings that are good, and Kings that are evil. Good Kings, as David, Hezekiah, jehosaphat, josiah, how precious are their names! how sweet are they! like an ointment poured out: how do they keep up the glory of their houses! they are not written childless, 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 captivity. 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 star upon him, brands him with a note of disgrace for all men to observe that read his Story, This is that King Ahaz; What King was he? Even that King that in the time of his distress did trespass yet more against the Lord; that King that ruined himself and all Israel with him, that King that shaken the foundation of Church and State; This is that King Ahaz. So Jeroboam is branded, he is seldom or never mentioned but this is added to his name, he made Israel to sin. So Eliakim a wicked King had part of his name taken away; and here this Jehojachin is called jeconiah and Coniah, a broken Idol, a vessel in which there is no pleasure, a man that must be written childless, a man that must be carried into captivity, and be imprisoned 37. years. Good Kings are the glory of the world, the glory of that State where they live: but these evil Kings in judah and Israel, their memory stinks, their names rot, their posterity is cut off, their houses fall to the dust, and they have a foundation of wrath for their issue, if they have any; four times within the compass of 23. years, were they carried into captivity. God proceedeth against wicked Kings to the third and fourth generation, for their Idolatry and oppression, for the evils they countenance and maintain in their Kingdoms, and in his worship.  
2. That afflictions are invalid to subdue corruptions. Five years they had been now in captivity, and yet their corruptions were not mortified, all the hard things they had met withal, had not made them yield and stoop to God. Jeremiah had been God's Hammer to batter them in jerusalem, in Zion, and God had exercised them five years with his wrath in Babylon, and yet their iron adamantine hearts were not broken, but Ezekiel must be stirred up now in the fifth year of Jehojachins captivity, a Prophet that must be the strength of God to break them, that must lay on load and not spare. You see then that afflictions of themselves do not kill corruptions, they do not break the principle of stubbornness, 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 itself, so corruptions being restrained, they swell and threaten the ruin of States, Families, of souls and bodies to all eternity: Isa. 1.5. Why should ye be stricken any more? ye will revolt more and more. Let God come with a plague to a City, with a sword to a sinful Nation, let God come with any judgement, the judgements themselves will never do us good, unless there be something added to the judgements, unless they be sanctified to us; our proud stubborn hearts, our vile natures will stand it out against God, even when the sword is in his hand.   

Ezekiel the Priest, the Son of Buzi, etc.  
We are now to come to the subject of the vision, set down in the first verse indefinitely I, in the third specially, Ezekiel; described from his office, a Priest, and from his parentage, the son of Buzi. Josephus, and some others, conceive the time of Ezekiel's transmigration to be in Jehojakims days, but others make it to be in the days of Jehojachin the son of Jehojakim, when he and so many thousands were carried away by Nabuchadnezzar into Babylon, 2 King. 24.10, 11, 12. Then was Daniel, Mordecai, the three Children likewise, and Ezekiel carried into captivity, as sundry affirm. And that he was then carried into captivity, is evident from the Text itself, for in the 40. Chapter of this prophecy, ver. 1. it is said, In the 25. year of our captivity; he joineth himself, and doth not say their, but our captivity; and therefore was then brought into Babylon when jeconiah was, and from that time began the captivity, and the reckoning of the 70. years. Now he began to prophesy in the fifth year of the captivity, thirty-foure years after jeremy, 
Jere. 1.2.  who began in the 13th year of josiah, and had prophesied long, but done little good amongst them, they were so obstinate in his days; God stirreth up Ezekiel, and sets him a-work, and he prophesieth 22. years, as we may gather out of his own prophecy, Chap. 29.17. In the 27th year the Word of the Lord came unto me: It was five years before he began to prophecy, and 22. years after we hear of his prophesying. He might prophesy longer, but we find it not recorded in holy Writ.  
If it be demanded, What became of this Prophet Ezekiel? Antiquity tells us that his end was very lamentable, and yet like a Prophets; for usually the Prophets came to untimely deaths. Adrichomius saith, he was torn in pieces with horses. 
Lib. de incarn. Verbi.  Athanasius tells us, he was killed for the people's sake. Epiphanius relates that he was slain by the Ruler of the people for reproving his Idolatry. chrysostom in his 46. Homily upon Matthew 23. and those words, O jerusalem, thou that slayest the Prophets, etc. saith thus; O jerusalem, I have sent to thee Isaiah the Prophet, and thou hast sawen him asunder; I have sent thee jeremiah, 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 bloody end; and so did most of the Prophets and Apostles. What ever men's ends were in killing the Prophets, God had other ends; That by their blood and death, the doctrine they delivered, being sealed, might pass the better; That none should look for great matters here in this world, when such great Worthies were so ill entreated; 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 again, and recompense 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 wisdom 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. We are apt to look at the pen rather than at him that made the pen, put in the ink, and writes with it. We look at the instrument, and neglect the principal 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 do not only kick, but kill their Prophets, not only mock, but murder their Prophets. Isaiah is sawen asunder, jeremy stoned, Ezekiel his brains are dashed out; Oh the ingratitude of the sons of men, that do thus requite God for the Prophets he sends to them, that break the earthen vessels for bringing them heavenly treasures in them!   

Ezekiel the Priest.  
He was both of the Prophetical 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 meddleth with holy things, that offereth sacrifice for sin. Priests were of high account, both among the Jews and Gentiles: Among the Jews, great was the honour the high Priest had; and the inferior Priests had their honour likewise; None might take this honour to himself, but he 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 several sorts of gifts appointed of God for the Priests, all which are set down in their law expressly, 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 entailed 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 Lord's side? Let him come unto me. Whereupon all the sons of Levi gathered themselves together unto him, with their swords by their sides, and presently executed the commands and counsel of Moses, and slew every man his brother, companion, neighbour, v. 27. They were one of the least, if not the very lest Tribe of all the twelve, yet were they not fearful, or backward unto this work, but ventured themselves among the people, showing great faith and zeal to vindicate Religion, and the glory of God. This fact and forwardness of theirs was so well taken of God, that it brought a choice 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 near 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 yourselves 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 firstborn (that did all before) and had the Priesthood settled 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; Bless Lord, his substance, and accept the work of his hands, smite through the loins 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 appear 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 he 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 he 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 appear in God's cause, and venture ourselves in his quarrel, we shall never lose by it. Peter was a man forward, he put forth himself for Christ, he would be first speaking; when Christ had said, Whom do you say that I am? saith he, Thou art Christ, the Son of the living God; and presently Christ fastened 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 God's Sabbaths, Worship, Honour out of the dust, though they do hazard lives, estates, or limbs, God will remember it, and they shall be recompensed. You shall find in judges 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 jabin and Sisera, that came against Israel, and threatened ruin: And in Matth. 4.13.14, 15. when Christ cometh, he preacheth the Gospel first to them; God remembreth their kindness, and rewardeth it, though it were long before: So you may lay the foundation of a mercy for your posterities a hundred years hence. This should put us on to appear 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 yourselves, God will remember you, though you jeopard your very lives.   

The son 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 voice 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 always been subject to derision and scorn. Isay 8.18. I and my children are for signs and wonders in Israel. If the Vine do bear such ill fruit, what then doth the Thorn 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, etc. 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 me to thee? and so smites him on the cheek; 
Signum maximae ignominae.  Now to smite on the cheek was a proverbial speech among the Hebrews, and it was a sign 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 offscouring 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 offscouring 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 one's 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 wherewithal 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 Diabolical Heretic, that great Heretic that hath three devils in him; and when they sent him away to the stake with this farewell, Go thy ways, we commit thy soul to the Devil; Was not here a man made the filth of the world? Even such mockings, such deal, such do 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 bvilders, even the Master-builders, the great ones, the Rabbis, 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 Jews, 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 eyelids, but Christ opened them so, as he made them to see, hear 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 ways 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 literal 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 literal 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 than 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 nearer than 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 nearer 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 natural 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, than 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 corporeal, 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 glass 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.  
Observe. 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 Kingdom; 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 believers. Heaven is opened for them, and only for them.  
We do not read in the book of God, that heaven was ever opened for any wicked man, wickedness shutteth up heaven, godliness hath the privilege, 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 mercy; the Judgement at last shall not be in heaven, but in the air, or on the earth. It is the privilege of believers to have choice mercies.  
Great things God will do 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 believers 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 ministering Spirits unto, Heb. 1. And it is for the faithful the heavens are opened, that they may see what the glory of their Father's house is, into what a family 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 eat his flesh, and drink his blood; 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, etc.  
The Word of the Lord came expressly to Ezekiel the Priest, etc. And the hand of the Lord was there upon him.  
And I looked, and behold a whirlwind came out of the North, a great Cloud, and a fire infolding itself, etc.  

I saw visions of God.  
GOD hath manifested himself unto his Prophet's several ways.  
1. By speaking immediately unto them without interposition of any medium, even mouth to mouth and face to face. So he spoke to Adam in Paradise; to Moses, Exod. 33.11. The Lord spoke to Moses face to face, as a man speaks to his friend. This manner of Gods manifesting himself was peculiar to Moses above any, or all the Prophets besides, as you may read Deut. 34.10.  
2. God manifested himself to his people by Dreams, which was in the night season: there was some representation of something unto them when they were asleep. Thus God manifested himself to Jacob, Gen. 28.12. And Jacob saith, Gen. 31.11. that the Angel of God spoke unto him in a dream.  
3. God hath manifested himself 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 myself known to him in a vision, and speak to him in a dream; and to Moses will I speak mouth to mouth. Here in the Text it is by way of vision that God speaks or appears 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 mind internally, always 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 always such an irradiation of the mind, such divine, satisfying, overpowering, strong light, that the party who hath the Vision is put out of all doubt and dispute concerning the truth of the thing he hath seen, or is represented.  

Moller. Ps. 89.20.  4. There is in a vision a strong impulse upon the spirit of the party to do that which is the mind of God concerning that vision.  
5. It is when they are awake. God speaks to men by dreams in the dark when they are asleep, but usually visions are when men are awake.  
All these are found here in the Prophet ezekiel's vision:  
1. There are representations of divers things to him, he was an hieroglyphical Prophet, he had more things presented unto him of that nature than 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 Prophecy being either of the ruin 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 enlightenings, he had such irradiations of his mind that he was satisfied touching the thing, therefore he saith, The word of the Lord came expressly unto him, the hand of the Lord came upon him in a great deal of strength.  
4. He had a mighty impulse, though he was backward, unwilling to go on in the work 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 majesty 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 Satanical delusions; (for Satan hath his Prophets, and they have their visions whereby they delude the world) not dreams and conceits of mine own, no Angel, no Devil, no dream, no fancy of mine presented them unto me, but they were prophetical visions, such as God himself 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 excel, in Scripture-phrase usually are said to be things of God; As the Mountains of God, the Cedars of God, the City of God; as you may read Psal. 36.6. Psal. 80.10. Jonah 3.3.  
1. Observe here the certainty 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 certain, most active, most discerning, most evidential of all the senses. Therefore 1 Joh. 1.1.3. That which we have seen with our eyes, which we have looked upon, we declare unto you. There was certainty in that which they saw. One eyewitness is more than 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 ears: intimating, that what you hear may be false, but what you see that is certain. The Prophet here saw visions of God, to show the certainty of these visions, and so of the whole Scriptures, which are visions of God.  
2. See here the dignity of these Visions, they are visions of God, such as are great, glorious, transcendent things. men's words, works, things are mean, poor, and worthless, 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 shows the things of God have transcendency in them, are of great authority, 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 sons of men. Therefore in them is nothing impertinent, empty, but all in them is glorious, full of sense, mysteries, and Spirit; this strengthens the authority 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, he had many choice ones. It was kindness that Ezekiel had such a name, The strength of God; it was kindness that the Lord would open heaven to him; it had been great kindness 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 showeth the great kindness of God. When Rachel had her first son, she called his name Joseph, which signifieth adding, or increase; for she said, The Lord shall add to me another son, Gen. 30.24. Now God hath begun to show kindness, 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 God's presence to go along with him; yea, he seethe all God's goodness and glory to pass 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 kindness, the Hebrew is, draw forth, or, draw out thy loving kindness: A metaphor either taken from vessels of Wine, which being set abroach once, yield 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, draws them out for her child, 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 show 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 mind and will of God to your souls are there in these days? I saw visions of God, saith Ezekiel, and so may you.  
The Word of the Lord came expressly.] The Hebrew is emphatical, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ssendo fuit, am 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 real communication of truths to my understanding; evident and express 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 real work of it upon me, and in me. Prov. 3.24. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Keep sound wisdom; the word for sound wisdom in the original 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 substantial 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 clearness unto me, 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 me.] 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; God's 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 virtue and power of the Spirit of God which came upon the Prophet; not shaking, disturbing, and throwing of him down, as some Rabbis 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, carnal reasonings, and remove all impediments whatsoever stuck upon the heart of the Prophet, and hindered him in that work which God would have him to undertake; It is this hand of the Lord that makes the Word mighty, spiritual, lively, according to that in Hebr. 4.12. the Prophet felt the intrinsical virtue of this hand, the Spirit of God in his own heart; it was a quick and lively word unto him. This intrinsical virtue of the Spirit, if it reached not the Prophet's hearers, yet it abode in the prophecy, and it remains an efficacious prophecy to this day. It's worth inquisition, what the virtue 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 Emblem 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  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 than Beelzebub, the prince of Devils, and god of this world.  
2. The hand is Index veritatis, the hand or finger doth show a thing; If you would have a man go this way or that way, you show him or point him with the finger, you direct him with your hand: Solomon, Prov. 6.13. speaking of the wicked man, saith, He teacheth with his fingers, that is, he shows others by his hand to do wickedly; the Spirit of God is Index veritatis, this hand of God doth show you the truth, 1 John 16.13, 14. He shall show you, saith Christ, things to come, He shall take of mine and show it unto you; It is the Spirit of Christ, this hand of God that showeth 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 bosoms, 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 spoke 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 Ministry. Ezekiel here stands much upon it; I saw heaven opened, I saw visions of God, and the Word of the Lord came expressly to me, and the hand of the Lord was there upon me. 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 eternal truths of the eternal God, your immortal souls, and the everlasting condition of them. The glory of God is concredited in a great measure unto them; the great things of the Kingdom 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 success 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, he will stand by me, I will go on, let him do with me what he pleaseth. The clearness of a man's Call will add much comfort to a man's spirit in a black day; it makes conscientious, pitiful and painful; a Ministers call being evident, the people's 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 than a Patron or Prelate, there is seldom any good comes either to Ministers or people; therefore it concerns them to look narrowly to it, that their Calling be of God, clear and strong to themselves, else they cannot make it out to others; neither shall find that comfort, nor do that good which otherwise they might.  
3. That in corrupt times, when Religion, the Church, and God's glory are greatly endangered, 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, God's honour was low, and now God takes Ezekiel that was one of the ordinary Priests before, and bestows a larger measure of his Spirit upon him, and raiseth him up to be a Prophet, and sets him a-work, to do great things in Babylon. Though now men be not called immediately by the voice of God and Christ, as of old, yet by extraordinary instincts and motions of God's 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 God's Spirit, he was raised up to be an Evangelist, and to do greater service unto the Church of God. So Luther, that was a Friar at first, by extraordinary instinct of God's Spirit, was raised up to purge errors out of the Church, and to glorify God, especially in clearing the doctrine of Justification by Free grace: So Zwinglius, Wickliff, and others in our days; God hath not left himself without witness 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 find the Word of God to have being in them. The Word of the Lord came expressly to me; the Word of the Lord had being in him, was ingraffed in him. When the Word is a word of being in our hearts, than it will be a word of power in your consciences. That which comes from our hearts, will reach to yours, and will be effectual in you; otherwise the Word is but an empty sound, it cometh from the teeth outward, and reacheth but to your ears, and seldom 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 me; invaded me, so some render it. I stood out against God, I had my carnal reasonings, I had stubbornness 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 carnal 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 evil 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 real good, when divine virtue goes along with them, otherwise not. What if Ezekiel had seen never so many visions; what if God had spoken never so expressly unto him? unless the hand of God had been upon him too; unless 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 mere shadows 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 choicest promises, the sweetest truths there, what are they? they are Literae damnatoriae, and Leges mortis, they are letters and laws 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 spiritual good received and done by the Saints, is from the operation of God's Spirit, which therefore is called God's 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 Devils. That which is called finger in one, is called the Spirit in the other. Now do men receive any good? have you faith? have you love, patience, meekness, understanding, zeal, godliness, any, all graces? It is this hand of God that hath wrought them. Do you do any divine good unto others? It is this Spirit of God that works by you, and enableth you to do that good. Act. 6.10. They were not able to resist the wisdom and Spirit by which he spoke. Stephen spoke by the Spirit of God. If you hear, 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 only 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 expressly to him, and the hand of the Lord was upon him. It is needful that Ministers come not only 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 only without the Spirit, what evidence will there be to his own soul, of the certainty of those things whereof he speaks? How will he be able to see into the spiritualness 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 discern them himself? What prevalency can there be in the hearts of hearers, when the Minister comes not with demonstration of the Spirit? What bottom is there for the faith of men, where there is the wisdom of words, without the power of the Spirit? The hearers get most good when God's letters come to them not without his seal, evidencing they are his letters. Hence saith Paul, 1 Cor. 2.4, 5. My preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power, that your faith should not stand in the wisdom 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 God's servants are in deep afflictions, then are usually brought in the sweetest consolations. Here is Ezekiel taken out of his own Country, deprived of his estate and friends, of the Temple, of God's Ordinances and solemn 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 distressed and forlorn condition. What man here would be in Babylon now, and not think himself very miserable? When Ezekiel was in this condition, heaven is opened, visions are seen, God speaks expressly unto him, the hand of the Lord is there upon him. So that you may see, when we are in deep afflictions, many times God cometh in with his sweetest consolations. Gen. 15.1. Abraham in the Chapter before had gotten a victory, and rescued L●t his brother's son, out of the hands of sundry Kings, and being come home, he falleth into a shaking fit, and is filled with fear lest those Kings should reinforce their strength, come upon him and his, and destroy all. While he is in this agony, God cometh to him; Fear not Abraham, I am thy shield and exceeding great reward. God came in his deep distress, and brought in a sweet refreshing to his soul. Elijah that great Prophet and worthy servant of God, after he had made a sacrifice of Baal's 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 fly for his life, and he flieth into the Wilderness, and there was a great famine, neither bed nor bread he had there, and whither to go he knew not, he had many enemies, he hardly knew a godly man left, he was even weary of his life, now he sitteth down 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 than 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 Country 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 tidings 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 feign 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 lose their bands and set them at liberty, and then one like the Son of God cometh and walketh amongst them, and comforteth them in those fiery flames. In deep distresses than God doth often let out himself: he dwelleth in the darkness, and letteth out himself, and becometh light to those that are in darkness. You know that passage in the book of Martyrs, of Glover and Austen, Mr. Glover was sad and full of fears some days before he was to suffer, his spirit was down, he quaked and trembled to think of the stake, and of that bitter cup he was to drink, he was afraid that he should deny his Saviour, and undo his soul. But the night before he was to suffer, he cried out unto Austen, Ob Austen, he is come, he is come. I knew a woman in travel, 
M rs. A. G.  and in that travel whereof she died, who had been sometime in darkness, and having much sought God and waited for the revelation of his countenance, when she was almost spent in her travel and come near her end, upon a sudden she 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 than wine; I will not exchange 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. She had these impressions upon her spirit, till the breath went out of her body. Thus God in great distresses, in deep afflictions, bringeth in seasonable and sweet consolations.   

And I looked, and behold, a whirlwind came out of the North, etc.  
We 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 four living creatures, with their description, from this verse to the 15th.  
The third is of the wheels, 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 needful to show you the scope of this Vision, which will help 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 likeness 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 ways:  
1. By his powerful 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 only in the world, but specially in the Church is his active providence, preserving, & destroying as seemeth best in his own eyes, so that nothing is done there rashly, or without his will; nothing otherwise, sooner or later than he hath decreed; all creatures, actions, events, come under his will, rule, and power.  
2. By a representation of Jesus Christ, the Judge and Governor of this world, who is the brightness of the glory of God, and the express 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 Majesty. The sight of great and glorious things do awaken our dull, heavy, sensual spirits: naturally we are indifferent to the things of God, and unless 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 down upon the Mount in that glorious manner, this awakened them, and bred an awful reverence in them of divine Majesty; All the people that were in the Camp trembled.  
2. To prepare and fit him for entertainment of what God should speak unto him. We are not always in a frame to hear God speak, 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, fears, pleasures, and businesses of it, be not parling with a lust, but be still and know that I am God.  
3. It is to encourage him to his work, and to frame his spirit to a ready execution thereof. Ezekiel was to enter upon a heavy task, he was to deal with the stubborn Jews, a rebellious people. He knew that Jeremiah had preached 35. years, and other Prophets in times better than he was in, and little or no good had been done upon this hardhearted people. Therefore lest Ezekiel should be discouraged, that his heart might not faint, but be quickened to the work, the Lord doth show him his glory in these Hieroglyphics, his glory in these creatures, his glory in his Son, that so seeing the glory of God, he might be warmed, oiled, and encouraged to run about this work. 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 speak the things which we have seen and heard. 
Joh. 1.14. Mat. 17.1, 2.  Now they had seen his glory as the glory of the only begotten Son of God. They had been in the mount, seen Christ transfigured, and his face shine as the Sun. And having seen his glory and heard his voice, this encouraged them, notwithstanding all difficulties, to be active for him. This was God's way to appear to his servants, to encourage them to the work 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 down from heaven, goes and preacheth to the Gentiles. And Ezekiel here hath vision upon vision, that so being strongly confirmed, he might not fear the faces of Jews or Babylonians, but proceed with life and spirit about the work he was sent.  
Note: The sight of God's glory is very efficacious upon the spirits of men. If God let out his glory, it will work 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 recoiled, 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 unclean lips, and I dwell among a people of unclean lips. And then God manifesting his glory so fare for his good, that his lips were touched by an Angel; Now Lord (saith he) here am I, send me, I am ready to go, though it be on a message of death, though it be to root up Nations and Kingdoms. So it was with Job, I have heard of thee (saith he) by the hearing of the ear, 
Job 42.5, 6.  but now mine eye seethe thee, (that is, thy glory) Wherefore I abhor myself in dust and ashes; I will speak no more against God, I will do 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 grass, and all the goodliness 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 whirlwind came out of the North, etc.  
In this Verse we have the first part of the vision, and it is of a Tempest; A whirlwind 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 whirlwinds in Italy, which have taken away stabula cum equis, stable with horses, carried them up into the air, and dashed them against the mountains; so mighty are these whirlwinds in some countries'.   

Out of the North.  
The Northern winds are very piercing; and if we respect the Prophet in this whirlwind, it was to purge the air, that the visions might be clearer and more conspicuous to his eyes, and himself better disposed to the reception of them; 
Bacon's Natural History.  for Southern winds make the humours fivide, and the body heavy, they relax the sinews, and prejudice the motions of the man: But Northern winds shut up the humours, consolidate the parts of the body, intent the spirits, make man more lively, fit to receive and do.  
But there is something else in this Northwind; 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 Nabuchadnezzar, 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 evil shall break forth upon all the Inhabitants of the land; The evil is, The Families of the Kingdoms of the North shall come against Jerusalem, vers. 15. There is the evil; the Babylonians shall come to Jerusalem, and be a wind, a whirlwind, a tempest to it.  
Nabuchadnezzar and his Army are compared to a whirlwind, 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 showeth 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 Nabuchadnezzar 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 by't 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 Nabuchadnezzar 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 Nabuchadnezzar 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 entered in at the gates of Jerusalem. Neither King nor people would believe the Prophets, they would not be persuaded that ever an enemy should enter within the gates of Jerusalem, and lay it waste.  
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 drunkenness, and that day come upon you unawares: though men believe that evil 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 Nabuchadnezzar was to them as a whirlwind very sudden.  
2. In its swift going; The wind is said to have wings, 2 Sam. 22.11. because of its swiftness 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 than Leopards. Hab. 1.8. Leopard's are very swift creatures, so swift, that Claudian fastens this Epithet upon them, Pardi fulminei, Leopards are as swift as lightning 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 whirlwind, or any wind which bringeth a tempest, what dreadful 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 rend the mountains, and broke in pieces the rocks. The strength of rocks and mountains was weakness 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 Nabuchadnezzar and his forces were very terrible: Habak. 1.6. and so on, we may see the terribleness of them; I will raise up the Chaldeans, a bitter and hasty nation; and verse 7. They are terrible and dreadful: 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 devour 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 scoff 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 Nabuchadnezzar and his army are compared to a whirlwind, and a whirlwind 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 bottles 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; Nabuchadnezzar and his army, 
Jer. 4.13  chief, 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 signify likewise a multitude, a great company. 
Ped●tum equ●tumque nubes. Heb. 12.1.  Livy speaks of a cloud of horsemen and footmen; 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 soldiers, and this cloud doth cover the face of the earth; this army of Nabuchadnezzar 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 horsemen shall spread themselves, they spread themselves through the country: 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 expressly meant of Nebuchadnezars 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 Nebuchadnezars covering the land with his army.  
2. A cloud is so swift, as that it is irresistible; it pours out the rain and none can let; it will keep its way, go on, or break itself in pieces. Isa. 60.8. Who are these that fly as a cloud? clouds fly so swiftly, that there is no resisting of them. So this army of Nebuchadnezars went with that swiftness and irresistibleness, 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 withal, 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 Emblems of misery and afflictions; and the Hebrew word for a cloud signifieth also calamity; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for clouds are full of waters, hail, fire, lightning, and thunderbolts, they send down such things upon the sons of men, as fill all with darkness, fears and troubles; it's natural for a cloud to be an Emblem 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 distress, a day of darkness and gloominess, a● day of clouds and thick darkness: So Joel 2.1, 2. Ezek. 30.3. and 34.12. So this army of Nabuchadnezzar 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 reigned down their wrath upon Jerusalem, they had instruments of death, they sent out their thunder and lightning, and burned the House of God, the King's house, and every great man's house in Jerusalem, 2 King. 25.9. A terrible storm was now upon Jerusalem, when they shot their arrows into the City, slew multitudes, burnt down all, and carried the people into captivity; what a storm was here! So here God stormed Jerusalem with Nabuchadnezzar his army; 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. He calls them forth at his pleasure, and caries them which way he pleaseth to execute his will: he sent the whirlwind, and the great cloud; these lawless 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 pour 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 poureth 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 Fowl 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 God's 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 Countries, do water them and make them fruitful, remember that God rideth in those Chariots, that he openeth those bottles of heaven, and let's 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 storm and tempest. All is in his hand.  
2. That it is God's prerogative to impose higher significations upon things, than they have by nature. This whirlwind out of the North, this great cloud, naturally had no other signification than other clouds and winds; God lifts them up to a higher honour, and makes them to represent Nabuchadnezzar and his Army, his own wrath and vengeance in that Nabuchadnezzar and in that Army of his. It is God's privilege to put things into a higher condition than they have by nature. No man, no Prince on earth could have put this signification upon that whirlwind. The Rainbow was before the flood, but had not that honour to be a witness between God and man, that God would never drown the world any more, till God himself imposed it. The brazen Serpent was no more than other brass, 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 signify purity, Crosses Christ crucified, (besides the superstition and injury in thrusting them out of their rank) 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 itself, makes a storm and a terrible tempest. God was about to pour out his wrath by Nabuchadnezzar and his Army; and this proved such a tempest, as ruin'd Jerusalem: this verified Psal. 11.6. Upon the wicked he shall rain 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 do when God shall come out like a whirlwind, when God shall come out as a great cloud, thunder, lighten in the world, rain fire and brimstone and an horrible tempest? When God shall do this, what will become of them? Wicked men in Ezek. 13.10, 11. are compared to a wall that is daubed up with untempered mortar; When God shall come with a tempest and shake that wall, can it stand? No; it's said it shall fall, a stormy wind shall rend it. The Jews daubed with untempered mortar, and when the storm came, they fell; many Christians daub up themselves with the untempered mortar of their own righteousness, of vain hopes, of doing this and that. But when this whirlwind blows, they will down. Mat. 7.27. They are houses built upon the sand, and when the winds blow, the floods beat, and the rain falls, they will fall also, and fall from the hopes of heaven to the bottom of hell. Therefore look to your foundation, look that you be not built upon the sand, but upon a rock, and that you daub not with untempered mortar, for there is a tempest already begun.  
4. That God can bring adverse power from any quarter, he can raise wind and clouds from the North, from remote places, those we little think of; he can make use of a lusty, bitter, and merciless Nation, and that suddenly, to awaken a secure people, to correct his own servants, and to plague his enemies. It's likely they had such thoughts at Jerusalem as these; Surely Babylon is a great way off, Nabuchadnezzar hath his hands full, none of the Kings of the earth will or dare come near Jerusalem: Lam. 4.12. We are in no such danger as these timorous Prophets speak of; Why should we trouble ourselves with needless fears? we will on in our wont ways: and are not such as these our thoughts? do not we think that foreign enemies are so employed and taken up at home, that they have no leisure to come and trouble us? But God can from the North bring a tempest, God can from foreign Nations bring in those that can pour out their wrath upon us, and make as grievous a storm as ever fell upon Jerusalem. We do not believe, and they did not believe. But what if God do not bring it from abroad, cannot he raise up a storm from within? Is there not already a wind out of the North, a whirlwind and a cloud raised? and how soon do any of us know but there may be blackness, darkness, and the day of the Lord round about us, we may be suddenly environed with winds and dreadful storms, such as our hearts never thought of, and our eyes never saw? Let us not be secure, a bloody tempest is amongst us already. The drunkard maybe secure when he is at Sea asleep upon the top of the Mast, (though it may cost him his life for doing so) but a sober man will look about him when he seethe the Ship shaken, and heareth the winds blow, and perceives the waves rise; and if it be possible, save his own life, and the Ship too. If you be sober men, look about you. Is not the storm begun? Do not the winds blow? Are not the clouds dark? Is not the day of the Lord upon us? If it be possible save your own lives, and the Ship that you are in, that now gins to shake, to sink. The heathen Mariners had so much religion, that when there was a storm every one cried to his God; and so much charity, as not to suffer Jonah to lie asleep, but go 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 behind the heathen Mariners, show so much religion and charity in you, as every one to go and call now upon his God. Cry to your God now, that he would still the winds; That he would rebuke the waves; That he would still this storm. Cry to God now with all your strength, and wrestle with him night and day, that he may show some mercy to his Beloved, and not give her up to be a spoil to the hands of enemies. Awaken your Jonahs' that are asleep 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 pieces. 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 storm arose, Christ being with them asleep in the Ship, they awake him, saying, Lord save us, we perish. So do you, Christ seems to be asleep, awake him with your prayers, and say, Lord save us, we are called by thy name, we are Christians, save us, else we perish. Christ you see presently arose, rebuked the winds, and the Sea, and there was a great calm. Be not secure now of all times, but think with yourselves what you would do if all the Nations of the world were come against England, if all the Counties in England were in an uproar, if this City were besieged and fire thrown into it to burn the houses. Think what you would do then, do it now, fit and prepare yourselves for the stroke of God in the storm and tempest, that how ever it go with your bodies, estates, liberties, or lives, yet it may go well with your immortal souls.  
5. That God disposes of winds and clouds for what services he pleases. A whirlwind is made Elijahs chariot to heaven, 2 King. 2.11. The Lord hath his way in the winds, Nah. 1.3. He answered Job out of the whirlwind, Chap. 40.6. By a wind he conveys the holy Ghost to the Apostles, Act. 2.2. So for the clouds, God sets his bow in them to witness the security 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 filled with a cloud, 2 Chron. 5.13. A cloud received Christ and carried him to heaven, Act. 1.9. When we behold the clouds, and hear the winds, we should be carried higher in our thoughts, then to look at them philosophically in a natural way, we should mind them Theologically, as instruments of choice services of God, as instruments of his power, wisdom, and glory.    
VERS. 4. 
And I looked, and behold a whirlwind came out of the North, a great Cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire.  

A fire infolding itself, etc.  
A Fire infolding itself: or, as the Hebrew word is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignis se involvens, Mont.  a fire that doth put forth itself, and receive itself into itself; like unto a wave of the Sea that riseth high, and falleth into itself again: or as in an House on fire, the fire breaks forth strongly, and the flame returns into itself 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 strait 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 enfold itself; yet we have Scripture to confute this conceit: Exod. 9.24. there was fire mingled with the hail, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the same word in the original, fire that doth enfold itself: And they that curiously observe the lightning, may find that it doth oftentimes return into itself, and pass (as it were) as a ball in the air, or as wound up into a Globe. But this reacheth not the meaning yet in the Text, A fire infolding itself: Zanchius thinks it rather a fiery globe which removed 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 brightness, which lightning being transparent could not do; and the rather its 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 itself: and so it is most natural 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 itself, or this fiery globe, is very doubtful; they that come nearest to the truth, take it to be the wrath of Nabuchadnezzar, or rather the wrath of God in using Nabuchadnezzar 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 man's sins will turn upon him, take hold of him and bind him; and so here Jerusalem's sins kindle upon herself, 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 Jerusalem's sins, the sins of Kings and Nobles, the sins of Prophet, Priest and people, are here to be understood by this fire infolding itself, which drew the wrath of God into Jerusalem, and so kindled, fired, and consumed them all.  
From hence note, that the cause of Kingdoms, Cities, Prince and people's ruin is in themselves, their own sins are the fire infolding: Hos. 13.9. O Jerusalem, thou hast destroyed thyself, 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. Israel's sin was Israel's destruction; and so Jerusalem's, it was not the whirlwind, nor the cloud; not Nabuchadnezzar or his army, that could have made one breach upon Jerusalem's, 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 ourselves: Iron breeds the rust, garments the moths which devour them. The ill humours in a man's body, fire and consume the house by a burning fever; 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, kingdoms go down where sin goes up. Let not kingdoms therefore blame God or others, but let them and all say, The root of the evil is in ourselves, we should never be laid waist, if we were true to God, faithful and close to the rule; if we did not sin, there would be no fire to consume us and ours.   

A brightness was about it.  
There being a Globe of fire within, it sent forth beams which produced an answerable brightness; which brightness (the cloud being thick and dark of itself) was a window to let in the Prophet's eye to see what was in the cloud.  
By this brightness is shadowed out unto us, the terrible Majesty and glory of divine presence, putting itself forth in the punishment of sinners: As fire begets a splendour round about where it is; so do the judgements of God set out to the world his glory, justice, holiness. Psal. 9.16. The glory of his judgement in punishing ill doers, is a solid, constant, spreading glory, as that brightness was not flashie in the cloud, occasioned by the lightning, but fixed certain, and on every side.  
The note hence is, that execution of justice upon delinquents makes God and Magistrates glorious; there was a bright splendour 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 greatness of thine excellency thou hast overthrown them that risen up against thee. This act of justice was a glorious and powerful work; so when God destroyed the Bethshemites, 1 Sam. 6.20. Who is able to stand before this holy God, say they? The holiness of God's justice and power shine so clearly in the world, that they dazzle men's 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 than when he executed justice between the two Harlots, and called for the sword to decide the controversy; 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 than all the scarlet robes in the world. How glorious and dreadful 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, dreadful 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 kingdom?   

Out of the midst thereof as of the colour of amber.  
That is, out of the midst of the fire, not out of the midst of the wind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or out of the midst 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 jarchi confesseth he 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 kinds of Amber; one sort of Amber is called Succinum, 
Succinum quarundas arborum s● cousin.  which is the juice of certain trees, the gum of Pine trees, which being hardened by the air, is yellow and bright; that is white and duskish is bastard Amber.  
A second sort of Amber is a liquid substance which flows from the Sea rock, and about the Sea shores, and being hardened by the air, winds and water floats up and down upon the Sea, especially about Florida, and other Indian shores, and it is of a honyish and waxy colour.  
The third kind of Amber is metallicall, made of metals, and those more precious than gold, as Jerome, inferior 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 choicest and purest Brass, and this is thought to be t●● Chasmal or Amber here mentioned, according to that, Rev. 1.15. His feet were like to fine brass, as if it had burned in a fiery furnace. Brass doth most needy resemble fire. The colour of Amber here is a fiery colour, and surely this is near the truth; but yet it cometh not up fully to the nature of the word here: for I do not find amongst those that search into the nature of words, that this word Chasmal is interpreted Amber, as the learned observe, 
Prunam ardentissimam, or, sum 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 than others, and it comes nearest 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 Brass 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 dazzle the eyes: and whether Chasmal in this place, were not more fitly rendered, 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 than Amber, more lively than 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, lead us to some inferior to Christ, viz. the Angels, who are called Seraphims, Animalia ignea, as Kimchi hath it; of Saraph, to burn, 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 coals here. So in judges 13.20. an Angel went up to heaven in a flame of fire, that element was most suitable to Seraphical and Angelical 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 zeal to do 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 coals, so intense and zealous that they were ready to do and execute whatsoever God would have done;  
Note hence;  
1. That heavenly things are so transcendent, and we so weak, 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 mind here by winds, clouds, by brightness of a cloud, by a fire infolding, by burning coals, that so we may take up a little of the mind of God. Joh. 3.12. saith Christ to Nicodemus, If I have spoken to thee of earthly things, and thou dost not understand them, how wilt thou understand if I speak unto thee of heavenly things? Nicodemus a Doctor in Israel, did not apprehend the doctrine of regeneration, when expressed in his own Dialect: had Christ spoken of the great things of the kingdom of heaven in their own nature, how could he or any of us have understood? Here we see darkly and as in a glass. God is pleased to go in the way of man with us, to condescend to our capacities, and to present heavenly things in Hieroglyphics, winds, clouds, fire and coals, 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 coals that have no darkness, no smoke in them, that are altogether fiery, and so lively as that they cannot be more lively. Such is God, he is light, and no darkness, he is more lively than 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 purity, and flames of fire for their activity and zeal. Rev. 15.6. 
Sunt luminaria clarissima, specula pura, quantum possibile est summa luci simillima. Dionysius.  the seven Angels are clothed in pure and white linen, and their breast girded with golden girdles: pure linen they have and golden girdles, no spot in the linen, no dross in the gold; to set out their purity: and girt they are, to show their readiness and zeal to do the will of God: they are as burning lively coals, that if God do but speak the word, they run, they fly. But of this more hereafter.    
VER. 5. 
Also out of the midst thereof came the likeness of four living creatures; and this was their appearance, they had the likeness 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 superior causes, viz. Celestial things.  
These four Creatures are commended to us: 

1. From their general nature, they are living creatures.  
2. From their number, they are four.  
3. From their form, they had the likeness of a man.  
4. From their several 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 quality 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 go.  
6. From their colour, which was like burning coals and lamps, ver. 13.      
What these living creatures are, is the great dispute among Expositors: Some make them to be the four 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 four cardinal Virtues, Justice, Wisdom, Fortitude, Temperance. Some the four faculties in the soul: The Rational, Irascible, Concupiscible, and Conscience. Some the four chief Passions; Joy, Grief, Hope, and Fear. Some the four Monarchies: Assyrian, Persian, Grecian, and Roman. Some the twelve Tribes of Israel, in their Stations, East, West, North, South, when in the Wilderness. Some the four Elements, of which man's body doth consist. Some the four Evangelists, Matthew, Mark, Luke, John: and this being the opinion of Jerome and Gregory the Great, prevailed much, but now is deserted. Others understand by these four creatures, those be complete 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 inferior to him. By them than 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 only signify a creature that is corporeal, living, and sensible, but it notes out to us any living being, or substance, whether corporeal or spiritual, and so Tully calls Intelligentias animales, living intelligences, in Quast. Acad. l. 4.  
The best Interpreters go 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 itself. Ezek. 10. There you have frequent mention of Cherubims, which were these living creatures, for ver. 8. it's said, There appeared the form of a man's 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 plain 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 called it before the living creature, in the singular number, yet here he changeth the number and saith, they were the Cherubims. We may trust Ezekiel's judgement, he was guided by the Spirit, and his Cherubims do hold forth the same parties to us, that Isaiahs' Seraphims did to him.  
The word Cherubin notes generally any figure of man or beast, say the Hebrews, but specially of the figure of a young man or a child, with wings stretched out: 
Exod. 25.  Such were the two Cherubims before the Ark. The Chaldeans call a little child, Rabi or Rabia; Whence some derive the word Cherubin, quasi Cherabia, as a little child; others fetch it from Caph, which notes likeness, and Rob or Rab, which words signify, as in general quality and quantity, so multitude and magnitude, so that Cherubims etymologized are tanquam multi & magni, as it were many and great.  
The word Cherub, notes not only Angels, but Angels as they appeared and were figured with any external form of man or beast, and such figures were hieroglyphical, 
They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incorporeal, 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 likeness of them; for the nature of Spirits is invisible, no soul, no Angel, neither God himself can be seen; how then is their likeness presented to the Prophet? it's no bodily likeness, but a likeness in life, quality, and motion. But the Text saith, They had the likeness 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 likeness unto man is laid before us the rationality, 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 wisdom 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: Cherubin quasi Cherabbim.  Therefore Jerome thinks they are called Cherubims from their much knowledge, Cherubims, as it were, Rabbis, 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 days; They have prophetical knowledge in them, and a treasury of things that are past and done long since. Rev. 4.6.8. There is mention of four beasts, or living creatures, (the same with these in Ezek.) full of eyes before and behind, because they see and know what is past and what is before them; their natural 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 look into. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exod. 25.  The word notes bowing down, to pry 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 Wisdom; and so they grow in this knowledge daily, as also in experimental 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 natural things. Rev. 7.1, 2. and 16.5. They are great Statists, and know the affairs of Kingdoms: Dan. 10.13. saith Gabriel, I remained with the Kings of Persia, he became a Courtier, and acquainted himself with the affairs 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 employed, 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 employs 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 Priest's 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 years in the Christian world? and too many there are to this day that have their right eye darkened, 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 men's words, works and ways 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 voice, any act they are privy 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 ourselves 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 herself 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, evil words, acts, gestures, secret grudging, all discontents and distempers; for as they are rejoiced 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● eyes 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 inferior 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 God's council, a witness of our ways, will not take it well, the Angel 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 sovereignty 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 evil, 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 evil Angels, they are very subtle, 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 appear, or rule any where else. To take off this conceit, God appears 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 Zion; that God rules in the world is granted, but that Angels should help to sway the Sceptre 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 air, 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 devil hath great power in the air to raise winds, to cause storms, thunder, lightning, which is the power of the air, 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 air 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 than ever they had by their standing, and it's not credible that wicked damned spirits should have more honourable titles and larger power than the holy and glorious Angels.  
What be those services the good Angels are employed in?  
Answ. 1. To inform us of God's will, and God of our ways.  
They acquaint us with God's mind, 
Gen. 18.19.  Angels told Abraham and Lot what God would do to Sodom: an Angel tells Elijah, 
2 King. 1.3.  what to say to the Messengers of the King of Samariu● an Angel tells the Apostles, 
Act. 1.11.  that Christ shall return in that manner they had seen him go up to heaven. Christ tells John, Rev. 22.16. that he had sent his Angels to testify those things in the Churches: the Angel tells 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 mind 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 traveled 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 intermeddle with Kings and Kingdoms, and the great affairs 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 opposed the cruel Edicts of Cambyses, King of Persia, who laboured to keep the Jews in captivity longer, and to oppress them sorer than others had done; but Gabriel kept them from execution, and brought his kingdom to ruin 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 spoil the King of his kingdom: when Princes are stirred up by flatterers and profane wretches to oppress the godly, to hinder the work of the Temple, than Angels do fight against them. Elesbaan King of the Ethiopians being in arms against Dunaam a Tyrant, his army was much oppressed with famine and the power of the Tyrant, whereupon he died to God for help, and presently heard, Gabriel, Gabriel, Gabriel, thrice he heard that voice from heaven, intimating, that Gabriel would help him; whereupon he joined battle with the Tyrant, overcame, killed 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 chains. At a great battle 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 evil Angels, it's that we aim at, the good Angels oppose and contend against the evil with all their strength, Rev. 12.7. Michael and his Angels fought against the Dragon and his. There was a great battle in heaven, the Devil and his angels were cast out, which is for the great comfort of Zion; certainly devils and devilish men would overrun all, if there were not Angels employed in the four quarters of the world, to keep the Church and people of God: when Balaam and Balak would have cursed God's 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 oppress the people of God, and labour to hinder Temple work and the welfare of Zion.  
3. To execute the judgements of God upon wicked men: the death of their firstborn in Egypt (which was the chiefest of the plagues, and touched them nearest) was done by a destroying Angel; 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 plural, a thing usual 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 evil Angels among them; not that these Angels were wicked spirits, as some have thought, but Angels or messengers of evil, 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 evil doers; they have been, and are employed in such service; the Angels that came to Lot's house, smote the Sodomites with blindness, great and small, which were at Lot's 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 David's days, 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 Devil did it, but it was some good Angel, that being zealous for God, did vindicate his glory, which was given to a mortal sinful man. Angels cannot endure 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 Owl 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 ye 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 read it; and that because he neglected the circumcision of Moses; an Angel smote Zachary with dumbness, because of his unbelief, 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 evil 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 cries 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 fear him, and delivereth them; Angels are like Armies round about the General, 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 God's host, what need I fear my brother's host? and he called the place Mahanaim, or Machanaim; It's in the dual 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, compassed the City about, and now Elisha is a lost man, and Gehezi cries 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 than they that be with them; and when the young man's 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, he 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 rend in pieces; where Angels are the Lambs keepers, there the Lions are toothless and mouthless; the Angels have a special 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 near 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 man's side, at his right hand; but it shall not come nigh to hurt thee; and what's the reason? for, he shall give his Angel's charge, etc. They look well to their charge, they neither slumber nor sleep, Rev. 21.12. God's care of his Church now, is greater than 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 enlarged, the enemies are enraged, 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 he was come forth and knocked 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 Platonical conceit, than 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 Margin; and Mal. 3.1. I will send my Messenger, the Hebrew is my Angel: and surely this party that knocked at the door was Peter's Messenger, not his Angel; and if this be well rendered Angel, why is not that so rendered, Luke 7.24. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Angels of John being departed; it's the Messenger, and so it were better here, his Messenger, than his Angel: for shall we suppose the faithful so ignorant, as to think an Angel could not come in without knocking, and having doors opened? Besides, the apparition of an Angel would 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 we 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 lead the godly in good and safe ways. Gen. 24.7. He shall send his angels before thee, and thou shalt take a wife unto my son from thence; So ver. 40. he will send his Angel with thee and prosper thy way: the business of marriage is so weighty and honourable, that Angel's presence and assistance is in it; Angels are present and precedent over that work: Psal. 91.11, 12. They are charged to keep thee in all thy ways, to bear thee up in their arms, that is, their strength shall be employed 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 ways 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 nearest God always, before his face, and they are sent to comfort God's servants, when in straits, under pressures. Marry was a poor Maid, of mean condition, and to her comes an Angel, Luke 1.30. Fear not Mary, thou hast found favour with God, So Cornelius, thy prayers and alms are come up, a memorial before God. 
Acts 10.4.  Chap. 27.24. When the Ship was tossed, waves, winds and darkness conspired their ruin, 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 Angelical 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 Devil 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 Abraham's bosom, men carry the carcase 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 he hath Angels to attend him. The Devil is mighty busy while we live, he goes about like a roaring Lion, but at death than he is most busy, 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, etc. Basil in his Hom. of 40. Martyrs, tells of one that seeing them thrust in a Winter's night into a cold lake, he saw Angels descend, and putting Crowns upon all their heads, but one.  
9 To declare Kingdoms, Cities, People cursed. Judg. 5.23. Curse ye Meroz bitterly, said the Angel of the Lord, 
A Lapid. in locum.  because they came not out to help, etc. Some think this Angel was Michael, who was General 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 employed 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 near God, devils are near us, intending mischief, but Angels are at hand, and hinder their designs; they observe us and our carriages in the Congregation. Eccl. 5.6. Make not vows, 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 special watch.  

Lib. 6. de bello judaico, Relinquamus has feeds. L. 7. c. 12. Migremus hinc. And to major humana vox exced●re deos, Tacit.  Josephus saith, that the voice 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 voice out of the Temple, Let us go hence: and a Heathen Writer saith, that a voice greater than man's was heard, That the gods were departing.    
VERS. 6. 
And every one had four faces, etc.  
NOw we come to their several parts; and first of their faces, which are mentioned here in the 8th. and 10th. verses, every one had four faces, and the likeness of their faces were: 

1. The face of a Man.  
2. Of a Lion.  
3. Of an Ox.  
4. Of an Eagle.    
In some Pictures you may see several faces, so drawn they are, that which way soever you look, a several face is presented: so here, before was the face of a man, behind of an Eagle, on the right side of a Lion, and on the left side of an Ox: here is not a face but is compared to the face of some principal creature, man is the chief of all the rest; a Lion is the King of wild Beasts; the Ox 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 show the excellency of reason, which must have the introduction into, and managing of all actions, else they are neither humane nor Angelical.  
By this face also is noted their humanity and love to mankind; Angels are of a loving nature, and most careful of men: therefore it is said, Heb. 1. last, They are ministering Spirits sent out, etc.  
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 fears. Isa. 31.4. 
A●st. nunquam fugit aut metu●t.  If a multitude of Shepherds be called forth, he will not be afraid of them, nor abase himself at their noise; and Judg. 14.18. What is stronger than a Lion, said the Interpreter of Sampsons' riddle? and we may say among all creatures, what is stronger than an Angel? The Scripture calls the Devil 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 blindness, 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 minds, sow tares in the field, Luke 8.12. Matth. 13.24, 25. put devilish 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 than they. Rev. 12. Michael and his Angels overcame the Dragon and his; and Psal. 103.20. they excel in strength, they are called exercitus coelestis; Luke 2.13. one can do more than 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 God's Militia. Psal. 68.17. the Chariots of God are 20000. even thousands of Angels, they stand always before God, and can do what ever God wills and commands.  
This consideration of the strength of Angels, should add 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 thankful too, that Majesty hath appointed it: God hath given us the mighty Angels that are stronger than Lions to be our guard to convoy us through the Wilderness of this world; let it multiply our comforts and Gods praises.  
The next face is that of an Ox; and it notes out the obsequiousness, faithfulness, patience and usefulness 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 corn: a Heifer taught, and delighting in his work, is willing to it: such are Angels, Psal. 103.20. They harken to the voice of his Word, they look upon God as the great General, 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 says, Go smite Herod for his pride, Balaam for his covetousness, David for his vainglory, Senacherib for his blasphemy, and Sodom for its uncleanness, presently they go.  

Praestat fidum maisterium.  2. Faithfulness; an Ox doth faithful service, Horses do oft deceive in their service, but an Ox seldom in ploughing or carrying of burdens: So Angels are faithful 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 patiented creature, what burden soever is laid upon him, or what work soever heels employed in, the Ox is not impatient; So the Angels they are patiented in their ministration, though they meet with much opposition. The Prince of Persia withstood Gabriel 21. days, 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 complain.  
4. Usefulnesse; Prov. 14.4. much increase is by the strength of the Ox, no creature more useful to the support of a family than the Ox; for of old, all the ploughing was by Oxen. Elijah finds Elisha ploughing with twelve yoke of Oxen, 1 King. 19.19. And Job had five hundred yoke of Oxen, and it's said, they were ploughing, Job 1.3.14. no mention of Horses: and in some places of this Kingdom they make greatest use of Oxen: by their strength, Kingdoms and Families are maintained. Therefore Moses, Deut. 3.17. compares Joseph to the Bullock or Ox, because he sustained his father's family and Egypt with corn, Exod. 22.1. If an Ox or Sheep were stolen, and so killed, or sold, the thief was to restore five for the Ox, four for the Sheep; and the reason was, because of the service and usefulness of those creatures; they served for sacrifice to God, to blow the earth, to feed and  the family, in other things they were to restore only double. David makes it one part of the happiness of a Commonwealth, that the Oxen be strong to labour, Psal. 144.14. Oxen are needful and useful creatures; and Angels herein resemble Oxen, they are ministering spirits, sent out for the service of God's family, they live not to themselves, but to the public: In the Revelations you may read what great services the Angels are employed in; they sound the trumpets, and pour out the vials of God's 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, yielding, and to say with Samuel, Here I am, Speak Lord, thy servant is willing to hear, ready to obey; and when we are in the service, let us be faithful, do it conscionably, let us be patiented, although we meet with delays, 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 glass, we may see the perspicaciousnesse, swiftness, 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 steadfast eyes: 
In aquila Cicurata Merlin in Jobum c. 39  Scaliger hath seen it in a tamed 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 natural knowledge, much revealed knowledge set o●t by their ●yes within, and much experimental 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 always, Matth. 18.10.  
2. Eagles are swift in their flight, 2 Sam. 1.23. Swifter than Eagles, and Job 9.26. The Eagle maketh haste to the prey. Pindar calls the the Eagle the queen of Birds; 
Lam. 4.19.  for her swiftness, no Foul flies more swiftly than 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, Nabuchadnezzar shall come suddenly. Angels are no dull creatures, in a night the destroying Angel slew all the firstborn 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 always, age and sickness works not upon them as upon other Birds; 
Nec annis debilitatur, nec morbis obnoxia est.  the Eagle in her age is youthful; how then doth she die? Pliny tells us, that it's neither age or sickness that kills 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 show their vigour, vivacity and eternity. Angels never grow old, they are always lusty and lively, their service doth not wear them out; it's man's sin that withers and consumes him more than his work. Adam should never have looked old, never have decayed, but retained an immortal vivacity, if he had not sinned; they are lively in their service, not dull.  
Observe. 1. That Angels are fit for public and great service; they have four faces, a Man's, a Lions, an Ox's, an Eagles, which tells us they have all is requisite to great undertake; they have wisdom to consult, to contrive and manage the affairs of the world prudentially; they have the strength of a Lion to execute; they have the willingness and faithfulness of the Ox to rejoice the heart of the commander; patience to undergo the difficulties of the work, and usefulness for the public; they are quick-sighted to discern and prevent the designs of enemies, and speedy to dispatch much in a little time, and that with cheerfulness; this is meant by their four faces, which notes their perfection and fitness 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 rational and irrational; they have the shapes of men, birds and beasts.  
2 That suitable persons ought to be employed in public and great services; God employs 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 covetousness, and place such over them to be Rulers of thousands, hundreds, fifties, ten; he must search amongst all the people for such, far and near, and if in one Tribe he cannot find them, he must in another. The time hath been, that seniority, money, favour, friendship, hath carried the great places in this City, but you have smarted for it, in stead of good Angels you have had i'll spirits, now I hope you will not look who hath most money in his hutch, best friends to back him, but most wisdom in his head, and zeal in his heart, and God on his side; now I trust you will learn of God, and employ such as have the faces of men, Lions, Oxen and Eagles, men full of wisdom, courage, trust, serviceableness to the public, 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. God's Bishops must not Lord it over God's heritage, and exercise dominion over it, Gods Officers must not be Prelatical; it's the fleece, and not the flock that such men look after, unless 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 ruin Kingdoms.  
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 sinned, he is fallen lower, as low as hell; man is now a miserable, mortal creature, he hath a vile body, a defiled conscience, and a polluted soul, yet Angels that are styled Gods, Psal. 8.5. so is the original, that are Cherubims of glory; Heb. 9.5. that are holy; Mat. 25.31. Elect; 1 Tim. 5.21. that are of the privy Council of Heaven, and the lifeguard 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 sinful 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 vermin? if so, it argues wonderful humility; it's more that Angels do, in waiting upon us: it's monstrous pride then in men that have parts, place, honour, greatness, grace, what ever it be, not to stoop to those that are inferior: thou hast not more worth in thee any way then an Angel hath: and Angels condescend to serve us, therefore let not us mind 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 lazy 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 employed better? Luke 16. you are Stewards, & may quickly be called 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 follows in the eleventh; but Montanus and others that render the Hebrew exactly, read 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 sat 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 look 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 inferior 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 clear 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 he 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 Centurion's soldiers and servants did come, go, and do at his appointment, not their own; and Angels run not of their own heads, they will hear a word of command, have a commission from Christ, before they go. It's not enough that we 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, we 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, clear, it's not beyond Angels, they look up to God, and so must thou, In all thy ways acknowledge him, and he shall direct thy paths. Christ is the great Counsellor, and we must not in one or two, or some great exigence of business consult with him, but in all our ways, what ever we attempt for ourselves, families, State, Church, we must consult with him sits upon the Throne, and he will direct our paths; Most miscarry in their ways, or make little progress, 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 godliness in a few weeks, than they did before in may years: 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 mind. Christ is a great King, the only Counsellor, and his counsel 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. Unto thee lift I up mine eyes, O thou that dwellest in the heavens. Behold, as the eyes of servants look to the hand of their Master, and as the eyes of a maiden to the hands of her Mistress, 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, down to corruption, but up to God, what he would speak: Psal. 85.8. I will hear 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 me.  
4. That Christ is an object of admiration and adoration: The looking upwards is Signum admirationis & typus reverentiae; the Cherubims looked towards the Mercy-seat, admiring and adoring him was figured by it; and we 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 Almighty, 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 down 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 drawn out and discovered, 2 Thes. 1.10. Christ shall come to be admired in all them that believe. 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 Riverwater, and that is always new, fresh, and to a tree of life with twelve manner of fruits every month. The vision and fruition of God is new, savoury and pleasant unto them every month, day and hour; 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 do 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 bvilders, that we hide our faces from, and esteemed not, he is the object of Angel's adoration.  
5. That the service of Jesus Christ is honourable service; Angels do stretch up their faces and wait for it; and it's the glory of the Angels, that they are ministering 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 than Christ? all power in heaven and earth is given unto him, Mat. 28. And he is more honourable than 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, Judas, 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 liberty, his Law is a law of liberty; and Rom. 8.2. The Law of the Spirit of life in Christ, hath made me free from the law of sin and death; he is not the servant of Christ, is the slave of Satan; this service is spiritual, profitable, honourable; David had rather be a doorkeeper in Christ's house, then dwell in the Tents and Courts of wickedness, 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 we serve Christ, Angels are our fellow-servants, Rev. 22.9.  
6. That holy creatures have heavenly minds: Angels look up, and that in their employments, their eyes are fixed above upon the Lord Christ, and it's certain where there is holiness, 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; Paul's 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 Moon under her feet, all ceremonial worship, all mutables in the world; and saith, Cant. 7.10. I am my beloved's, and his desire is towards me. The Church finding Christ's affection towards her, cannot but look out, and look up. Most men look downwards, and are neither like Angels nor men, more like swine, worms, moules. Many are loath to come near God, lest he should say, Put off thy shoes from thy feet, put off thy earthliness; 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 down, and with him when he awaked and risen.  
The next thing is their wings, mentioned in the sixth verse; every one had four wings; and verse 8. under their wings on their four sides; and in the 8th, they four had their faces and their wings; and in the 9th, their wings were joined one to another: 11th, their wings were stretched upward, two of every one was joined one to another, and two covered their bodies.  
Angels are set forth to us in Scripture with wings: here with four; In Isa. 6. and Rev. 4. with six wings each of them: and they are said to be winged for the agility 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 centre of the earth (which is 3000. to the surface) up to the Sun is above four millions of miles, to the Firmament, where the fixed stars 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 think 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 hour, according to its motion. The Sun moves swifter 1160000 miles in one hour; the fixed stars about the equinoctial Moon 42. millions of miles each hour; and yet the motion of an Angel is swifter, being a Spirit, and passing through the air without opposition; no creature in heaven or earth moves faster than an Angel.  
Their wings are four; but the Seraphims in Isa. 6. and the four 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 only with four wings: Ans. That pair of wings is wanting here did cover the face of Isaiah his Seraphims, and Johns four beasts; for they standing before the throne and face of God, were not able to behold such Majesty, brightness, and glory, with open face, although they were most pure creatures. We cannot look upon the Sun 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 likeness 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 pair of wings; they were not before the throne, but sub expanso, and to do works beneath in the world.  
Observe. 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 down upon Mount Sinai, and manifested his majesty and glory, what said the people? Speak thou to us, and not the Lord, lest we die. They could not endure the shine of Moses face, much less the lustre and majesty of the Lords; something must interveene, else man dies for it.  
Touching the wings of these our Angels, three things are laid down; 1. The conjunction of their wings; 2. The Extension of them; 3. The use.  
The Conjunction is in the 9th verse; Their wings were joined one to another; and ver. 11. Two wings of every one were joined one to another. The extremity of their wings when stretched out and ready to fly, did touch one another; so as they seemed to have but one wing.  
Observe. 1. That there is mutual 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 entirely, 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 business soever is appointed, they all agree in; we men can hardly agree in any one business; 
Aliud stans, aliud sed●ns de republica sentis, Declam: in Ciceron.  so many men, so many minds: Sallust told Tully, that his mind was very changeable concerning the Commonwealth; and it's true of most of us, what we allow now in matters of the State or Church, we condemn anon, and so are at agreement neither with others, nor with ourselves; but Angelical concord parallels, yea exceeds our discord; Angels are all love, peace, and unity.  

Alae aequaliter extentae, elevatae, conjunctae.  2. That there is a blessed harmony in the works of God done by Angels, their wings go evenly, jointly, not one before another, above another divided any way, but there is unity and uniformity in all their actions and operations. Can we behold the actions and works of Angels, we should see such glory and beauty, as never was seen in the works of men. If we look upon a building that is uniform, and every part proportionable, we are much taken with it: A garden that is drawn out exactly, and every thing in it set in order: An Army that keepeth rank and posture, and proceeds in all things according to rule, how beautiful 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 envy, no strife, so no confusion.  

Mutuas sibi invicem tradunt operas ad exequenda Dei decreta.  3. That we should join our helps for furtherance of the works of God: Angels join their wings, and afford help to each other to do the will of God; Devils and wicked men join together against God and his ways; Psal. 2.2. The Kings of the earth set themselves, and the Rulers take counsel together against the Lord, and against his Anointed, etc. And good men should join together, their heads, their purses and abilities whatsoever, to further Gods work. If Angels appear and put forth their wings to do the will of their God, let us appear and put forth our hands to do the work of our God.  
The second thing about their wings is, they were stretched upwards, not let down, drawn up, resting upon their bodies, but extended as ready for service as might be, ver. 11.  
This notes unto us the readiness of Angels to do the will of Christ; their faces look up, attend his commands, and their wings are stretched out to fly about them as soon as they are made known; as a Hawk that is upon the wing, watches till the fowl rise, and then falls upon her, and flies 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 mere manifestation of Gods will therefore should prevail 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, we rather flag then fly with them.  
The third thing is the covering of the wings, ver. 11. 
Femora.  two covered their bodies, their thighs, feet; that is in Isa. 6.1. their uncomely parts: which are in Scripture-phrase called the feet. One wing did cover the forepart of their body, another their hinder parts.  
Obs. 1. In this covering of their bodies, God propounds them a pattern of chastity and modesty 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 authority and majesty 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 nakedness of the Priests were discovered in their going up, and so offence given to God and man; and further he appointed linen breeches to cover the Priest's nakedness, Exod. 28.42.  
2. It notes out to us that Angelical 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 man's brain, and that we are so fare from the knowledge of God's face, nature, and ability to behold them, that we cannot know and behold the lowest parts, the very feet of Angels, they are veiled 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 do 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 less of Angels, and if not of Angels, lest of all of God.  
3. That men are apt to Idolise choice Instruments employed in God's service, and therefore the Angels are covered with wings to prevent it. Such is the beauty, wisdom, strength, use and celerity of Angels in God's service, that man is apt to deify them. John falls down to worship before the feet of an Angel, Rev. 22.8. And when Paul and Barnabas had healed a cripple, the Lycaonians said, The Gods are come down to us in the likeness of men, and they would have sacrificed to them, Act. 14. And should the Angels appear to us in their natures without being covered up, we should take them to be Gods; but they will not have that honour, they will hid their beauty and excellency, and desire the glory only be given to God.  
The next thing we are to come unto, is their feet in the seventh verse.   
VER. 7. 
And their feet were strait feet, and the sole of their feet was like the sole of a calf's foot, and they sparkled like the colour of burnished brass.  
Strait feet] They were feet of men, and by a Synecdoche, feet are put for the legs and thighs; the Septuagint read it, Their thighs were right or strait; and therefore could not be the thighs or feet of beast, which in the hams are with compass and not strait; they were neither bending inward nor outward, but strait as pillars: 
Columnarum instar.  This types out to us:  
1. That the ways of Angels are all strait and right; feet in Scripture are put for ways; inward of the soul, outward of the whole man. Pro. 4.26. Ponder the path of thy feet. Psal. 119.105. Thy word is a lamp unto my feet; that is, all my actions; and Eccles. 5.1. Keep thy foot when thou goest to the house of God; that is, thy thoughts, affections, will, reason, and all within: Take the feet of Angels for their thoughts, desires, wills, reason, actions; they are all right, there is no act of theirs void of reason, as the acts of brutes are, none done by rash motion or sudden passion, as too many of men's are, they go not without warrant, and when they go, they go in the way appointed of God, never turn out, but are exact, keeping to his will.  
2. They are firm, constant in their resolutions, and service for God: that is noted by feet in Scripture; for feet are the basis and foundation of things. Exod. 30.28. The Laver and his foot; that is, his basis whereon he rested; men's 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 Subtle.  they are called the strong men: and Cant. 5.15. Christ's legs are said to be as pillars of marble: and Scaliger saith, that men's firmness is in their feet, on which the burden of the whole body directly depends. Here than we have the firmness and constancy of Angels to go on in God's work, no burden can make them buckle, no act, no force can put them out of their way, no weariness can make them sit still; Angels will meet and stop Balaam, and give him commands; the Angel will have Lot out of Sodom.  

The sole of their feet was like the sole of a Calf's 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 Poet's god, was painted with shoes which had wings: This sets out unto us, both the swiftness of Angels, of which before, and also their usefulness to move any way to do service in any part of the world, like a Bowl 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 counsel, another for war, a third for Sea, a fourth for Land, etc.   

They sparkled like the colour of burnished brass.  
Steel or Brass being polished or burnished, shines very beautiful, 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 soil 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 brass, and so hold forth to us an example of purity in our ministrations; that we should be conversant in them, so as to be unblemished, 1 Tim. 2.8. lifting up holy hands, etc. 2 Pet. 3.11. What manner of persons ought ye 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 straight foot, that is, done according to Gods will, have much glory and efficacy in them, they shine like the polished brass, 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 called to it; and he was a burning and a shining light, Joh. 5.35. Herod found him so: Mark 6.20. He feared John, knowing he was a just and holy man, the glory of his justice and holiness shines into his head, and the power of them affected his heart; he knew, he feared; actions done according to Gods will, hold forth much of God in them; 1 Cor. 14.24. If an unbeliever come in and hear them prophecy, that is, according to the mind 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; he sees so much glory, feels so much power, that he can contain no longer, etc. Isa. 52.7. Their feet are beautiful 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 beautiful.  
3. That they are cheerful in the ways 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, than we have in doing all the natural acts of our lives; you shall find them in a sweet posture and frame always: 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 cheerfulness, and intention of it: so in Luke 2. ver. 13, 14. Angels are the Choristers 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 find 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 special 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, Kingdoms 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 Executress 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 fitness for service; but Angels have power and ways 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 miss not in any: how wisely did the Angel manage the business with Mary? Luke 1.28. he salutes her, she fears; In the 30. verse he comforts her, and tells her, she 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 tells her, The Holy Ghost, etc. And farther, see the wisdom of the Angel, he tells her, ver. 36. that her Cousin Elizabeth had conceived a son in her old age, and that was the sixth month 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: Unless Learning, Knowledge be improved, it's of no account: the Egyptians painted a tongue, and a hand under it, to show 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 Chrysostom's, 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 ye know these things, happy are ye if ye do them; and Rev. 22.14. Blessed are they that do his commands, that they may have right to the tree of life; happiness is entailed to doing, not knowing: and the Angels seem to find greater happiness in doing Gods commands abroad in the world, then standing always in his presence, Psal. 103.20. They harken unto the voice 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 vessel, that doth good to none, and will corrupt at last, and ma● the vessel, such knowledge will be like the poison 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 four 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 than thousands of men, witness 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 virtue, by hands under wings, by ways 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 God's Spirit in the Ordinances in the Assembly, in our hearts, and yet God's Spirit is an invisible agent: the Minister, the Word would not do it, unless some invisible virtue went along therewith, Zaeh. 4.2, 3. though none were found to pour oil into the Lamps, yet God had Olive trees were not thought of, nor seen: Zachary saw not, the Candlestick, Bowl, Lamps, or two Olive trees, till the Angel awakened him, and made him see, that God had ways to communicate virtue 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 virtue that hath made them unanimous and magnanimous; invisible virtue that upholds this Kingdom, that restrains the remainder of wrath, that daunts the adversary, that hath shaken the Prelacy, and brought forth the great things in our days; 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 we are to do God's works without noise or notice of ourselves; 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 Catechised 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 find the names of above two Angels in Scripture, Gabriel and Michael. Angels are jealous of God's glory, and had rather conceal their hands and names, than 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 principal: it's wisdom to muffle up ourselves 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, etc. he doth not say, that they may see you, but see your good works, and glorify 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 alms before men to be seen of them; alms must be given, but we 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 stepped in first; they have not that power to work at any distance.  
8. That Angelical virtue and nature is hid from us, it's too high for our capacity; their hands, their operative virtue we cannot discover, or see into: a little of the Angels is presented to us by these faces, wings, feet, hands, etc. but the distinct knowledge of Angels as Angels is reserved till we are like the Angels in heaven; therefore we must not intrude into those things which we have not seen, vainly puffed 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 straight forward.  
Vers. 12. And they went every one straight 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 straight forward, there was no digression, regression, wand'ring, no circulation, but their motion was straight, they moved in linea recta, they move, and move not impertinently, but directly. By this motion of Angels, is set out God's government in the world; they are his agents, our Prophet seems to cross 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 till they came to the issue and end of it, till 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 straight: Angels are as God's hands, and in them is the agency of his work, and they go straight on, and there be no wind, no turn 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 straight, of all which he 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 straight 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 ways 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 ways are judgement, that is, all his administrations, all his do are judicious, right and equal.  
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 slothful, weary, unfaithful, but active, lively, holding on to the end; This may be useful to our thoughts: Angels go on, and lively in their work, shall we be lazy? they persevere, shall we draw back, or turn aside? Lot's 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, she had part of Sodoms' judgements, which were brimstone, salt, and burning, Deut. 29.23. And she was made a pillar of salt to season after-ages, with the fear not only of backsliding, but also of back-looking. Josephus saith, he saw this pillar in his days, 
Antiq. l. 1. c. 12  which was near two thousand years after; but Borchardus that lived some 300. years since, saith, it was in his days. Adrichomius saith, it's yet extant; and the Targum hath it, that it will endure to the day of judgement. Whether this material pillar be extant or not, is doubtful; Christ hath set up a spiritual pillar, that will endure to the end, to make us faithful to the end: Remember Lot's wife, Luke 17.32. Look back and die, go on in the ways 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 wilderness. Matth. 10. He 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 kingdom of heaven. A man ploughing, if he look back, endangers the Oxen which plough, and must needs make crooked furrows, and mar all: so one that hath begun to blow in God's 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 turn ye again to weak and beggarly Elements? Gal. 5.7. Ye 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 fear in their hearts, that they shall not departed from me.  
3. That they keep close to the work in hand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They fetched no compass.  to what is enjoined, they divert neither one way nor other, as they give not over, so they turn not aside upon any pretence whatsoever, but hasten to the execution of what is commanded; how un-Angelicall are we that have such roving spirits in all our employments? tho●gh we look not back, yet we look aside. God complains, This people draw nigh with their lips, but their heart is fare from me; 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 row one way, and look another. Ezek. 33.31. With their mouth they show much love, but their heart goeth after their covetousness; we are too guilty of this evil, our hearts are seldom at home. What's said of the Harlot's feet, 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 walk abroad and keep the path, the Spaniel that is with you ranges over much ground, and seldom 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 Original, it's he prayed in prayer, intimating, a man may be at prayer, in prayer, and yet be a prayerless man, not pray, and that because the heart is not in it; So in hearing, you may hear and not hear, etc. What's the reason Christ knocks at the door 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 mark in their eye which they aim at: They went every one straight 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 look not back nor aside, so they always look upon the mark, each goeth forward to that is before him; this keeps them on to the work, and in the work, they have the mark in their eye. Pro. 4.25. Let thine eyes look right on, and let thine eyelids look straight before thee; look 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 behind, and reaching forth unto those things which are before, I press towards the mark. 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 mark, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  heaven, eternal life was the mark 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, eternal life; we have the world, our pleasures, and a multitude of things in our eyes, and so we are divided, and do nothing.  
5. That Angel's mind and pursue every one his own work, not others: They went forward to the work, 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 concerned another, although their employments lay the same way; what was before their faces, that they did and nothing else: Devils compass the earth, and meddle with all men, and with all matters; it's not so with the good Angels, they kept their station, and do keep order, they intermeddle not with aught concerns them not. The Apostle would have Christians to be Angelical, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  1 Thes. 4.11. Study to do your own business, those things concern our general and particular calling; if men will with their wit and curiosity run out of their bounds, they are extravagant and busi-bodies. Some think because they are Neighbours, they may meddle in all contentions; because Subjects, they may interpose in all State-affairs; because Christians, deal with others sins; but this is to break the hedge, to break out of our own callings into others, and such though they seem great doers, do nothing. 2 Thes. 3.11. There are some among you that walk disorderly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  working not at all, they are busybodies: What busy and do nothing? Yes because they do things impertinent unto them, unfruitful, unprofitable, out of place. When Peter meddled too far in John's matters; What shall this man do? Christ takes him up sharply; What is that to thee? Joh. 21.22. And some think this made Peter so sharp against that sin afterwards, and to look upon it as bad as theft and murder; 1 Pet. 4.15. Let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busybody in other men's matters.  

They ran, and returned.  
Here is the quality of their motion, it was swift, they had wings to fly, and feet to run: much hath been spoken of the Angel's swiftness; I shall here therefore touch upon their return when their work is done, they make no stay, they linger not at all, but return 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 soon into the world and out again of any sensible creature, in a moment it is in your houses and out again, 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 God's works, and when their work is finished they retire immediately; as lightning when it's come to its period, doth reciprocate and fall back into its self without delay; so do the Angels return to him sent them out, to know his farther pleasure and to do him more service.  
Obs. 1. That Angels in their services are glorious and terrible: They are like the lightning, which shines, dazzles, and doth dreadful things. Judg. 13.20. When Manoah and his wife saw the Angel go up to heaven in a flame of fire, they fell down on their faces to the ground, and thought they should die, ver. 22. It was a received opinion among the Jews, that if they saw God or an Angel, they should die upon it. Judge 6.22, 23. Gideon a mighty man of valour, cries out, Alas, O Lord God, because I have seen an Angel of the Lord face to face: and the Lord said, Fear not, thou shalt notidye: If they had a vision being awake, they apprehended death, but they never had experience of any that died upon any such occasion, this rose rather from the apprehension of glory & majesty in God and Angels, and consciousness of their own weakness & guilt, as not able to abide the presence of those glorious creatures, that came immediately from the presence of the glorious God; and we find 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 raiment as the Sun, and for fear 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, sons 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 a-work, he will reckon with; Angels return and become responsable to God their Lord and Master, those mighty and glorious creatures, when their work is finished, do willingly and cheerfully return, and give in their answer; God looks for it, and they delight to do it; and, account we must all give of our work in the world. Rom. 14.12. Every one of us shall give account of himself unto God; God will say to us, Come, give account of your Stewardships, Luk. 16.2. Every one hath a talon, is a Steward, hath some trust committed to him, and he must not think to run, and never return; let men act how they will, return they shall, be they never so great, be they Princes, Magistrates, Commanders, etc. Eccles. 12. God shall bring every work unto Judgement, with every secret thing, whether it be good or evil; both the work and the workman must be questioned. Mat. 12.36. Of every idle word that men shall speak, they shall give an account of in the day of Judgement.  
3. That Angels are lively and unweariable in their negotiations, they run and return 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 employments, they returned as to give account of what was done, so to receive new commands and work. This is a good pattern for us all, that in the works of God those employments he calls us to, we grow not weary of; one sin fits for another, and men are unweariable in that trade; So one duty should fit for another, and we should never be tired 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 we keep his Commandments, and that we walk humbly before the Lord of Hosts? Mal. 3.14. When will the new Moon be gone, that we may sell corn, and the Sabbath, that we may set forth Wheat? Amos 8.5. Psal. 36.3. He hath left off to be wise, and to do good. Mal. 1.13. They said, What a weariness is it! and snuffed at it, and brought that was torn, lame, sick; but the godly are never weary of God's work, 
Desidia est mors superstes, Vacua est vita.  though sometimes they are weary in it, through the strength of the flesh, weakness 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 Commandments 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, curiosity to see or know any thing, but immediately return, and are taken up wholly with the glorifying of God, they are attended, watching his Commands, for they look up; they are intent upon his work, they turn not to either side, look not bacl, but go straight forward; they contend for his glory, they run, return, and give account, and would have new Commissions, be at work again, 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 himself, so glorious in all his works, that they mind not themselves, but God, and make it their only and great design, to glorify God, Rev. 4.8, 9 And this is our duty and comfort if done. 1 Cor. 10.31. Whether you eat or drink, etc. The glory of the infinite, holy, wise, and great God, should be precious to us, we should attend his commands, intent his work, contend against all lets, within or without, and promote his work and glory to our utmost. That work is not referred to God's glory, but our gain, credit or profit, is a dead work. 
Omnibus operibus nostris coelestis intentio adjungi debet. Aquinas.  The Schoolmen call for a right intention in every work, as that which animates and inlivens the same: and though we cannot actually intent God's glory always in every thing, yet there should be a virtual intention of it. A bowl runs, an arrow flies by virtue of that arm first sent them forth, and all our actions should proceed in the strength of a morning or primary intention of God's glory.  
One thing yet remains touching the motion of Angels, namely, the efficient cause of their motion, and it's the Spirit, set down in these words:    
VER. 12. Wither the Spirit was to go they went. 
SOme doubt there is what is meant by the Spirit here, not the counsel or will of the Angels; and so the sense to be, that they went which way they had a mind, 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; Soldiers go not where they please, but where their General pleaseth. By Spirit, we are to understand, neither the will of Angels, nor winds, nor the soul of man, (for Spirit in Scripture doth signify all these) but the essential and eternal Spirit of God; and this is evident by the 20th verse, Whithersoever the Spirit was to go they went; it's not said, whithersoever their Spirit was to go they went, but whithersoever the Spirit; that is, the Holy Ghost, coessential and coequal with the Father and the Son, whither that Spirit of wisdom and power led them, thither they went; when that Spirit bade them return 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 real change of place or essence, but by declaration of its power and grace. When the Spirit or God doth that is unusual, than they are said to come and be present. Again, the Spirit went in the Angels, not simply in itself; there was in the Angels imperium & impetus Spiritus, the imposition and impression of the Spirit, which carried them on.  
Observe. That Angels, although exceeding wise, full of knowledge, active, and able to do 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 less men that are lower than 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 souls to fornication, any sin, but glorify God with both.  
2. That it's the Spirit of God is the great Agent that sets Angels a-work, they perform nothing by their own virtue and strength, but at the command and impulse of the Spirit they act, they set out, proceed, finish, return; 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 affairs of the kingdom, it's by virtue of the Spirit of God, that works efficaciously in them, and in good men that are employed for the glory of God, the public 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 brass was to be made for the Tabernacle, it was the Spirit of God that enabled 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 he 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 Samson, 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 Martial affairs, 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 than 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 tractableness; they went without dispute, without delay, immediately, 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 straight forward, that there is no crookedness 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 beggarly refuse the manuduction of the Spirit? if so, we forsake the choicest mercy: for Rom. 8.14. As many as are led by the Spirit of God, are the sons 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 lead men; there is a spirit of envy, Jam. 4.5. of the world, 1 Cor. 2.12. of whoredoms, 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 devils than 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, we will do; offer up ourselves, freely and fully to the conduct of the Spirit, and that will lead you into all truth, and into the land of uprightness. 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 likeness 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 likened 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 wickedness of the Jews, 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, profane, ingrateful, slighting, and persecuting the prophets; therefore Christ comes armed against them with zeal 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 sinful 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 perpetual motion, Mithhallecheth, it made itself to walk of it own accord and pleasure; it went up and down; it, that was fire went up and down among those four form creatures: some make it the likeness and appearance itself that went up and down, but it's better to understand it of the fire which is distinct from the likeness of the creatures, and it's the vigour of Christ's Spirit. Virtue 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 lightning.  
Here you have the operation of this fire: it was light, that is, it did enlighten 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 dreadful 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.  
Observe. 1. That the Lord Christ doth use Angels in the execution of his judgements upon sinners; an Angel smote Herod, Senacheribs host, Pharaohs firstborn, the Sodomites. Psal. 35.5, 6. its the Angel of the Lord that chaseth and persecutes the wicked.  
2. That Angels are zealous, forward and effectual 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 forwardness; it's active and consuming, which notes their effectualness: 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 effectual 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 effectual 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 God's quarrel, and it's Angelical to execute wrath upon them do evil; it was saul's sin that he spared Agag, but samuel's glory that he hewed him in pieces, he was zealous, forward and effectual in it; so Asa in removing his mother Maachah from being Queen, because she had made an Idol in a grove, which he cut down, 2 Chron. 15.16. and broke her Idol in pieces, and burned 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 he was too partial towards his sons, God was angry, and his end was sad. Lewis the 11th, King of France, having pardoned a murderer twice, and suing again for his life, said, What, dost thou ask pardon again? 
jam tertium homicidium perpetrasti.  this is the third murder 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, he would never have fallen into this. So another Lewis having pardoned a murderer, and afterward reading that in the 106. Psalm v. 3. Blessed are they that keep judgement, and he that doth righteousness 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 less guilty before the Lord, then if he himself had done the fact. Let those therefore that it concerns, be zealous of, ready to, and effectual in the execution of justice upon delinquents.  
3. That Angels have new influence from Christ suitable to the Ministration they are to be employed in; though Angels be creatures of much knowledge, wisdom, strength, speed, and usefulness, yet when Christ is to employ them, they must have new virtue 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 virtue which are needful to their callings and operations. If they have need of divine virtue to further them in their operations, much more have we need of fresh supplies. Joh. 15.5. Without me ye can do nothing; he saith not, you may do something, or you can do little, but plainly, without me you can do nothing; it's the virtue 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 He sits upon the Throne, sends out fire and flame, light and heat to strengthen us, then can we 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 supplies of grace and strength, to exercise them; when we go about any employments of our general and particular callings, we should consider our own impotency, and look up to Christ, who hath all fullness, and is ready to send out virtue to supply all our wants; therefore Paul tells 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 virtue comes from Christ, is an active thing, it went up and down, it rested not. Men have sought after the perpetual motion, and lo, here it is: this virtue 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 he thought to preach no more; many a Christian thinks to hear, pray, read, meditate, receive no more, but there is virtue gone out from Christ, that will walk up and down in them, and cause them to fall to it again: that virtue comes forth from Christ, is no dull thing. 1 Cor. 15.10. Paul had fire from Christ, and it set him a-work; I laboured more abundantly than they all; see how active he was, he exceeded all the rest of the Apostles; and how came that about? what metal was he made of? he had fire from Christ, it was not I, but the grace of God that was with me, 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 me; the virtue and fire he had from Christ began to work, while I was musing, the fire burned and flamed out, than I spoke; He could hold no longer: So Acts 4.20. We cannot but speak the things we have seen and heard,  
5. That actions done by divine virtue, 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 fear and praise; of fear, in that God's 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 rejoice when he seethe the vengeance, he 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 rejoice at it: but is that all? no, He washeth his feet in the blood of the wicked, that is, by this judgement he fears and reforms; it's a metaphor taken from the practice of those parts, where they went barefoot, or with Sandals, 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, fears, 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 he 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 alms to the poor, instructed his family in the true knowledge of God, and exhorted all came unto him to repentance and holiness of life.  
They are lightning to the wicked, that is, dreadful and confounding. In this work of executing judgement, as they are lamps to light the godly, so they are burning coals, and lightning to destroy the wicked. How terrible was the destroying Angel when the plague was in David's days? Rev. 16. when the Angels poured out their vials of wrath, how dreadful were they? men blasphemed and repent 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.  
We have done through divine virtue two parts of the Vision and now are coming to the third; That of the wheels, which hath its darkness 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 signify, 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 readiness to do his will; and by this Chariot they understand the Majesty, Glory, Providence and Kingdom 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 think 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 God's Spirit, so near as we can. By the Wheels we are to understand this visible world, with all things in it, the kingdoms 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, jun.  as for the wheels, it was cried 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 usual 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 rendered in the wheel, 
Illuxerunt coruscationes orbiterae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; For the Greeks do absolutely take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the world, Heins. in jacob. 3.6.  but in the heaven, or in the round; that is, the air; and the Vulgar translates it, The lightnings have shined in the world: and so the Septuagint. Seeing its evident, that by the wheels is meant the world and things therein; it's needful to examine the fitness of this comparison, and so to see the wisdom of God's Spirit in it.  

Orb 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 roundness.  
2. A wheel is movable, and mutable, that part is on high is presently at the bottom, and that which is at the bottom 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 wheeled about, moved, changed, and never long permanent in any condition. The four great Monarchies, the Babylonian, Persian, Grecian, Roman, how were they kicked like Footballs, and tossed like Tennis-balls 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 kingdoms 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 find, that in twelve or thirteen years of Asa's reign, King of Judah, there was the death of Baasha, Elah, Zimri, Tibni, Omri, that were wretched Kings, and made fearful stirs and murders 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 days, when he complains, God's 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 Constantine's times it had a little, but presently the Arrian heresy broke out, and did more mischieve the Church than all the persecutions before. The Church is wheeled about from condition to condition, sometimes it's in Egypt, sometime in the Wilderness, sometimes in Canaan, and sometimes in Babylon; it's Noah's Ark 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: 
Aetes' 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. We 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 we come nearer ourselves, 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 royal 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 Expositors 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 he road in it, no meaner persons must draw it then four Kings that he 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 nearest heaven, is by and by upon the earth, and contrary, that is upon the earth is presently again nearest heaven. This wrought so upon Sesostris, that he 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, General 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 beg 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 virtue advanced, and others envy hath blinded. Adonibezek, who sat upon the top of this wheel, was soon brought under; he 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 affairs of Ireland, we may see the mystery of ezekiel's 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, showing, that the present Generation is hastening out of the world.  
3. Wheels make in their motion a great noise and rattling, 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 road 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 Kingdoms, 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 voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Allelujah: for the Lord God omnipotent reigneth; there is the voice of the people like waters, a low and less noise; and there is the voice of Parliament and Armies a greater, a thundering voice; the things now in motion in this kingdom and others, make a great thundering in the world, as in former days, 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. Wheels are moved by some hand, and set on running, else they stir not: so this world is moved, acted and governed by divine virtue. Things are carried 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 ministry of his Angels, that sets all the wheels in the world in motion: a Sparrow falls not to the ground, nor a hair 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 wheel; 
jer. 18.3.  by it the corn was ground, and justice was done. Prov. 20.26. He bringeth the wheel over them; that notes the punishment of evil-doers: it's a metaphor from husbandmen, that in hot countries did by the help of a wheel break the ears of corn, and so get it out; 
Isa. 28.28.  and justice is the wheel that breaks men, and gets out the truth, and separates the chaff from the Wheat: in some place a wheel 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 wheel 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 Jews 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.  
Observe The world and things in it, are not fit for us to fix our hearts upon. The world itself, and all in it, are of a wheeling nature, uncertain, movable, and running away; and the word Galgal a wheel, and the world, signifies also a mote, chaff, straw, any thing driven before the wind, and so it is used, Isa. 17.13. Chegalgal, as a wheeling thing, before the whirlwind; the margin renders it as a thistle, or thorn; the one shows the vanity of the world, the other the vexation of it. Shall we let out our hearts to that runs from us like a rolling thing, and if we overtake it, runs into us like a thorn? they that will be rich, catch the world, pierce themselves thorough with many sorrows, 1 Tim. 6.9, 10. and break upon this wheel; 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 we are breaking here; now let the Apostles counsel 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 rejoiced 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 show, 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 show, 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 Wheels, where we shall meet with difficulties and excellencies.   
VER. 15, 16. 
Now as I beleld the living creatures, behold one wheel 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 likeness, 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, employed in the 15th, expressed in the 16th verse, four.  
2. The place where they were, and that is the earth.  
3. Their colour: they were like a Berill.  
4. Their likeness between themselves; they four had one likeness.  
5. Their form was, as it were, a wheel 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, he that saw one saw all: As in some picture of a Prince, when we have seen the same in divers places, or oft in the same, we say, this is one and the same picture; so here, our Prophet saith he 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 likeness of them. Here by a figure called Hypallage, we may make the sense more easy 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.  
Observe. 1. That all inferior 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 balance: behold, he taketh up the Isles as a very little thing; Lebanon is not sufficient to burn, nor the beast thereof sufficient for a  offering: all nations before him are as nothing, and they are counted to him less than 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 turn, no troubles, no wars, no deaths, no diseases, no sins, no fears, no tears, 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 variableness, 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 itself.  
3. That all the inferior agents and causes, are at the dispose of the superior, 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 uproar, it's done; Angels are Gods hands and deputies, in the administration of all things here below, in the world God supports and subverts kingdoms by them. Dan. 10. Gabriel tells Daniel, that he withstood the Prince of Persia 21. days, and his counsellors that sought to oppress the people of God, and that he would go again and fight with him; Kingdoms, and the affairs of them, yea, the quarters of the world, under God are ordered by Angels; and while Angelical and divine protection are over kingdoms, they prosper, but when God is provoked by the sins of a people, he leaves the wheels of that Kingdom to men and devils, it runs to ruin. Then the Princes and Potentates are deluded with strong delusions, grow tyrannical, Idolatrous, false, hostile, etc. then the kingdom grows weak, without spirit, counsel, strength, success, and is infinitely entangled with difficulties, internal, external; good counsels are slighted or opposed, opportunities of doing that kingdom good not discerned, dangers not foreseen, or put off without due consideration. Blasphemers, traitors, oppressors and enemies to public good are set up, divisions, seditions, domestic wars (if not foreign) are made and maintained, and all things work strongly to ruin; it's observed by some, that there are more wars and desolations among Christians than others, and the reason is given, their sins are greater than others, and provoke God to take away his own, and Angelical protection, they leave the wheels of kingdoms to men of corrupt minds, that move them wholly for private interests. This informs us of the honour and greatness of Angels that have the wheels of the world in their hands; we look upon them as great men, which have the command of some Province or Country; 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 employed in such great services as they are.  
4. That there are turn 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, turn, 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, famine in one country? they are or will be in another. Do men die here? so in all parts: are men unfaithful now? so they were of old; in David's days he 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 carried by violence, oppression, injustice here? so they are elsewhere: are there designs, plots upon our Kingdom 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 travel the world to find certainty and content in it; in vain do we tumble up and down here and there, thinking to find settledness, and something satisfactory: the world is like itself every where; go East, West, and there is nothing but a wheel, and a wheel running. Solomon had tried all conditions; he had wealth, wisdom, and opportunities for he saith, Who shall come after the King? intimating, that none can travel farther than he did, to search and know the world and creatures, 
Eccles. 1.  and all conditions; and what doth he conclude, but vanity of vanities? that is, all is extreme and superlative vanity; and because men will not believe it, he doubles and trebles it, Vanity of vanities, all is vanity; take any place, or any thing in that place, it's vanity, empty, fruitless, inconstant; so fare from satisfying, that it vexeth. Hence some have pictured Solomon upon an high hill, and all the world coming towards it, and climbing up, thinking to find happiness there, but he beats them down with a rod, saying, It's not here, it's not here. We 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 wheels of it. Christ hath told us what's to be had in this world; and it's certain: in the world, saith he, you shall have tribulation; and do you not find it? surely now its eminent and pungent; and he hath told us what's to be had in himself: In me you shall have peace; if we have tribulation in the world, we 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 likeness, and their appearance, and their work was, as it were, the wheel in the middle of a wheel.  
HEre we have the colour, likeness and form of the wheels to examine; first, their colour (as for the work, that is, the matter whereof they were made, or the artificial 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, he 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 grows, 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 itself: 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 skye-colour, and the scope of the wheels and description of them, is to possess 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 watery colour, and its original 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 minds 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 rolling up & down from shore to shore, even in the greatest calm; these waters are in motion, and suddenly in a rage by virtue of the winds, which lift up the waves to heaven, and make all stormy and outrageous: there is no stability at all in these waters, and the world is as unstable as any Sea, as Euripus itself, that ebbs and flows 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 bless 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 bottom of the Sea: Hezekiah sound now, and hears by and by, Set thy house in order, for thou shalt die; Jerusalem besieged, and freed in one night; in youth we are altogether for pleasure, in manhood for credit, in age for riches, as if thick clay must be our Viaticum for heaven. We are fixed 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 day's difference between a great city and none; the like may be said of most things and conditions.  
2. It's deceitfulness; 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 fills with fears, it impoverisheth many, shipwrecks 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 shipwreck, and sitting by the Sea shore, 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 spoke wittily, and did wisely: we should prove as wise for this world, trust it not, it's a deceitful thing; it promiseth content, but that cluster never grew on the world's thorns; the Devil ever disquiets whom he possesses, and so doth the world, it promises pleasure, but pays with smart: Breve est quod delectat, aeternum quod cruciat, an hours pleasure and eternal torture: Dives dainties now by't 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 shore, Prov. 11.4. Riches profit not: it tells us of continuance and abode with us, but here it gulls 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 yourselves; 
Prov. 23.  Riches take wings and fly away, Eagles wings and fly with strength: Are not men's estates, liberties, honours, privileges now upon the wing? If Nabuchadnezzar be in the palace among his Nobles, anon he is in the Park among the Beasts all night: as Jacob said of Laban, Gen. 31.7. Your father hath deceived me, and changed my wages ten times; so may we 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 own life: it tells us of happiness, success, victory, life; but Zedektab sees Jerusalem taken, his sons slain before his own face, than his eyes being put out, he is bound in fetters, and carried to Babylon: Good Josiah goes forth to battle, and he is slain; Ahab goes forth against the Assyrians, victory is promised him, but he is wounded and dies of his wounds: Richard the third, after his cruelties, is slain in Bosworths' fields; and at the battle of Edge-hill, were not some taken, many wounded, and more slain? Joab pretended kindness 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, she began with Milk and Butter, but ended with a Nail and Hammer. An Emperor of Turkey married his daughter to a Bassa, and after one night's pleasure, sent for his head the next morning.  

They four had one likeness.  
All the wheels were equal, none higher than 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 find with us. But of this before.  
2. That God's administration of the World, and all the wheels of it, is equal and harmonious; this is set out to us by the likeness of the wheels, although in the world and things of it there be disparities, inconstancies, strange motions and mutations; yet the wisdom 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 ways by men and devils; 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. We oft condemn the sentence the Judge hath given, and blame a man for going about when he may go a nearer way; but when the reasons are made known, than we are satisfied.   

Their appearance and their work was as it were a wheel in the midst of a wheel.  
Here you have the form of the wheels: a wheel in a wheel. This is hard to explain unto you. The words may be taken either transverse, 
 duo circu li ad rectos angulos se intersecantes.  or comprehensive.  
1. Transverse; the wheels were crosse-wise entangled in one another; as the lines or circles in a globe cut and cross one another; they were so entangled,  transversa esset complexio, they were in one another crosse-wise; and hereby is laid before us the several cross, entangled, and difficult motions of things in the world; all things do not go one way, nor evenly in our fight and apprehension, but there are cross motions, great intricateness, and knottiness in the affairs of the world.  
2. Comprehensive; a wheel in a wheel, not the gnave stock in the midst of the wheel, to which the spokes are fastened; for that hath not the form of a wheel: but there was one wheel in another; as the orbs of the heavens comprehend one another; as in some Water-works, and Watches, there be wheels one in another: and then the meaning is, that there is a secret hidden motion or wheel, that moves the wheels which way soever they run.  
Observe first, that the motions of the world, and kingdoms are perplexed and cross motions; like a wheel in a wheel; Saul moved with all his strength to settle the kingdom upon his own Son; but he met with a contrary motion; David is anointed to be King, and the men of war came to David to Hebron, to turn the kingdom of Saul to him, 1 Chron. 12.23. And so Adonijah said to Bathshebah, the kingdom that was mine is turned about and become my brothers; he met with a cross wheel that carried the kingdom from him, 1 King. 2.15. How perplexed, entangled, were the motions of the Jewish affairs, both in Babylon and at Jerusalem, when the Prophet saw this vision? 
The Papists do erect regnum in regno, an ecclesiastical monarchy in the temporal, exempt from temporal jurisdiction, only subject ob pacem, or bonum common, if subject at all; and so they give Monarches a broken right in some things but defeasible in other things by their spiritual Monarchy.  Nebuchadnezars wheel was in theirs, and entangled them much in both places. What cross motions were in France, when the King of Navarre, Prince of Condee, the Admiral, and all that were of the Religion, looked for peace, and met with a massacre? Are not there Romish, Spanish, French, and Popish wheels moving in our Kingdom, Armies, and Counsels? Look at this instant upon the motions of this Kingdom, in Parliament, or out of it, and they are exceeding intricate; Never was skaine of silk or thread so knotty, or involved, as the affairs of the kingdom and world are; never bird so entangled in the Limetwigs or Net, as things are at this time.  
2. The motions to mutations and ruins are very swift; things move faster than we conceive to their ends; The Jews hasted out of Egypt, and destruction hasted on the Egyptians. A wheel in a wheel, notes intention of motion; as Elias prayed in prayer, Jam. 5.17. That is, he was intense; so a wheel in a wheel, intimates intenseness of the motion. All things make speed to their own ruin.  
3. There is a secret motion which carries on the wheels, and moves them that way they go, there is a wheel in a wheel, and that sets the other a moving; as a spring in a Watch sets all the wheels going; 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, turns, and stirs of the world, there is a secret wheel, divine providence, that sets on work and carries on. That was a great wheel and turn, 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 wheel was obvious, but the wheel in the wheel was not seen by every eye: Behold, I will rend the Kingdom out of Solomon's hands, and give ten Tribes to thee, 1 King. 11.31. If there be divisions, ruins, plunderings in a Kingdom, there is a wheel in those wheels, 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 wheel, God turns that upon Kingdoms, and families; as Micah 1.12. Evil came down from the Lord to the gates of Jerusalem; God hath a wheel in all the wheeling businesses of the world. Anastasius the Emperor being informed 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 do good service, and they both afterward were Emperors: the motion of the wheel in the wheel saved their lives, and advanced them to honour. At the Battle of Keinton was a wheel in a wheel, the wheel at first ran for the adverse party, but the wheel in the wheel turned it on our side: At Brainford, there was a wheel in a wheel. When the enemies plots have been their plagues, and their do their undo, the wheel in the wheel both moved and turned their own works upon them, Psal. 9.16.  
4. The motions of divine providence in the things of the world, are beyond the reach of the ablest brains. Providence walks, works so darkly, deeply, changeably, wheels about, so that mortals cannot tell what conclusions to make: when the issues of things are extant, we can see what the antecedent motion's carried in their womb, otherwise not, unless we 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 bacl again to Ezion-gabor. Numb. 33. Exod. 13.18. it's said, God led them about through the way of the Wilderness, by the red Sea: and so providence leads businesses about, they go backwards and forwards, so that we cannot make sense of God's motions in the world; As in Characters, till a man learn, 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 wheels. Mounsieur Chastileon, Admiral of France, at the match of Charles the 9th his Sister with the King of Navarre, was invited with the chief of the Protestants by the King to celebrate the marriage at Paris, and to confirm Peace; the Protestants at Rochel advised him not to go, but importunity of others prevailed with him, he went and was massacred for it. Although he was of great wisdom, he could not discern what way the wheels would move; the wisest man is too weak 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 cousin to advertise him of important affairs 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 Spain to assure himself against the children and friends of King Vitiza, whom he had deposed, dismounted all the strong holds, and disarmed the people; this strengthened him against domestic enemies, not foreign attempts; For the Moors invading him, shortly after overthrew him, and finding little resistance, in seven or eight months conquered almost all Spain. The Britain's molested by the Picts and Scots, called in the Saxons, who for some time served them to purpose, but in the end conquered them and their Country. These could not foresee what would be the issue of things; the motions of providence are so secret and various, that it lies not within the compass of man's 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 hear the heavens, and they shall hear the earth; that shall hear the corn, wine, and oil, and they shall hear Jezreel; as in Architecture, there is a dependence and connexion.    
VER. 17. 
When they went, they went upon their four sides, and they returned not when they went; and so on to the end of the 21.  
IN these Verses we have two things:  
1. We have the effect of the wheels, which is motion laid down 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 form of it, are both in this 17th verse. The Hebrew is, In going, they went to their four four sides, to the four parts which were next to their sides, or through the four parts; and so the sense is; they went to, into, or through the four parts of the world: if you read it according to our translation, upon them; the sense is, when the four living creatures moved, the wheels 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 four sides. Look what side, what part of the world was appointed them, that the wheels went to, and moved in.  
And returned not] They came not bacl, but went forward: There might be variety of motions, but no back 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 return of them being once there. Pharaoh and his Host came to their period in the bottom of the Sea, and never saw Egypt more. The Patriarches, Prophets, Apostles, Martyrs, have taken up their lodgings in the dust, and return no more: What David said of the child, I shall go to it, it shall not return to me; is a fit motto to all creatures, they must go to those are gone before, not they return to these: Cities, people, families, silver, gold, fine linen, they must see that corruption those saw in former days.  
2. That inferior causes move constantly in their motions, to do the will of God: The wheels turned not when they went, nothing could turn them bacl; nor the Angels in their administrations, but they go on: We think it's the creature makes stops, lets, in the affairs of the world; but it's God's hand, his providence doth it, the wheels, all inferior causes proceed in their motions, till God check them, and cause a stand; Esa. 43.13. I will work, and who shall let it?   
VER. 18. 
As for their Rings they were so high, that they were dreadful, and their Rings were full of eyes, round about them four.  
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.  
20. Whither soever 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.  
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 highness, 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 fear to them, or by reason of them; that is, 
Propter cas.  the wheels were so high, that they bred terror, struck fear into the Prophet. The word Rings in the Hebrew is Backs, their backs were high, dreadful, 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 fear to those looked upon them.  
Now what is meant by this height and greatness 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 fears and terrors to the sons of men; Men are troubled, that they cannot fathom the deeps, and measure the height and breadth of the wheels: when men see times and seasons changed, kingdoms dashed in pieces, the godly brought into bondage, the wicked advanced, truth persecuted, errors in credit, justice trodden 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 weakness, and say, O the height of the wheels! O the shallowness of our spirits!  
Observe. 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 outside and extremities of things, the superficies of the wheel, but not the height 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 he 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 think he knoweth any thing, he knoweth nothing yet as he ought to know; and elsewhere, We see through a glass darkly, 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 height as none can reach; second causes move so suddenly, as none can spy them out: Cast your eye upon Physical 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 refer you to occult qualities: Cast your eye upon Political wheels, and there you will find such heights and depths, as neither Ahitophel can measure, nor Machiavil can sound: Look at Theological wheels and motions, 
Deorum crimen syllatum faelix, Sen.  and there be such heights 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 treacherously? Jeremiah a great Prophet is puzzled at this height of the wheel; Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit, thou art near in their mouth, and far from their reins: 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 days; Nature nor Grace could do it. If Solomon knew not the way of an Eagle in the air, 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 unsearchableness of God's ways, should beget fear and trembling in us; the wheels had a height and dreadfulness upon that height: When a man comes to the sea shore, beholds the vastness and strange motion of it, and finds he is puzzled, fear creeps upon him from the apprehension of the greatness and Majesty of God, who sits upon the floods, and commands the deeps: so here, when we think of the wheels, how high they are, that we 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 a-work: Psal. 36.6. Thy judgements are a great deep; men's sins are a great deep, and Satan's ways are called a depth; but God's judgements, his ways in the wheels are the greatest deep of all, they are unsearchable.  
That Christian kingdoms are shaken in pieces with wars, when Heathen kingdoms are spared; that there is such unequal 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 holiness, and the power of godliness out of their parishes; that people are most hardened under the most powerful means of grace; that there be such unequal 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 Pirates 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 sinful actions, his fitting vessels for destruction, his leaving his ancient people the Jews sixteen hundred years under a curse; 
Rom. 11.23.  O the depth! how unsearchable are his ways?  
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, bedecked 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 evil and the good: secondly, his care, Psal. 34.15. The eyes of the Lord are upon the righteous; that is, he careth for them: thirdly, his direction, Psal. 42.8. I will guide thee with mine eye; and these eyes note out God's 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.  
Observe. 1. That how ever the wheels and motions of them be too high for men, and dreadful unto them, yet they are not so to God; he sees into all the wheels, they have eyes on every side, God knows them throughly, their essences, qualities, operations; we cannot pry into the state of Kingdoms, Counsels, 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 knows them perfectly: let wheels be never so great, terrible, move never such strange and cross ways; 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 carried on blindly; how ever they seem to be carried, 
Non caeco impetu volvuntur rotae.  yet they are carried by reason and counsel; 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 seem most confused, are composed and ordered motions: Are rich men made poor; honourable men base? are conquerors 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, spoiling 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, Jews, were gathered together against Christ, were not the motions then, (though inhuman, bloody, and murderous) considerate, and providential motions? The Text saith, They did whatsoever the hand and counsel of the Lord determined before to be done; it was no blind business, the wheels of it were full of eyes, and moved by the motions of heaven. God's own eye, heart, and head were in it. And now, when the Herod's, pilate's, 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 journeys end, so that they miss not the mark they aim 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 beggar 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 storms, 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 kingdoms and the world, are transacted by providence, but for they lesser they pass in a casual 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 man's mind 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 he 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 hair 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 grass; the trees not a leaf; the water not a fish; the air not a bird, without an ordinance of providence.  
5. Providence order the motion of the rings and wheels in all parts, all the world over; not one, two, or three wheels had eyes, but all four had eyes round about them: God by his divine providence ordered things as well in Babylon as in Zion; Providence wrought in Egypt, and in the red Sea. As there are wheels in all parts of the world, in all Kingdoms 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 beautiful works: The wheels were full of eyes, fitly disposed, wisely carried on, certainly attaining their ends. Can we see the eyes in the wheels, we should never fault the works of God in the world, but stand and admire their glory and beauty; when the heavens are vailed with clouds, we have sour and discontented thoughts of the heavens themselves, but when the clouds are gone, that we can see the Stars, those eyes of heaven, than we admire their beauty and glory; and certainly, it's a most glorious sight to see the heavens full of stars in a clear night; and it's no less glorious to see the eyes in the wheels, and the choice acts of providence in all their turn and wind: Caussin saith, the world in all its parts is ruled like a paper with music lines, and if we 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 satisfy 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 evil doth not overrun 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 leaf, and sufficeth the Inhabitants and their flocks, being a dry Island without water. Mithridates, when in his cradle, had his clothes consumed with lightning, and his body not touched: A father and a son shipwrackt at sea, the son sailed to shore upon the back of his dead father. In these particulars and such like providence doth eminently appear.    
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, we must search out the sense; for into heaven they were not lifted. Expositors leave us in the dark, all except one that I have met with pass over this difficulty; and what I find in that one is this: the lifting up of the Angels and the wheels, refer to the supreme cause, and seems to tell us, that inferior and superior causes, wheels and Angels are under the regiment of the first cause; and if we 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. Unto the Lord do I lift up my soul; that is, to thee do I look for counsel, comfort, strength.  
If we take the words passively, when the living creatures are lift up from the earth, the wheels were lift up, than 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 than in an ordinary way let out himself to the Angels, give them new light, new strength, and so lift them up to great service, than 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 employments, than that Spirit lifted up the wheels, the second causes to more than 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 than an ordinary measure of the Spirit, lift up thy prayer, let it be extraordinary, such as may lift up the spirits of all to join with thee, higher than ever, such as may lift up Jerusalem out of misery. So Jehoiaehin, when he was set up upon the throne to govern 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 God's 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 always 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 employments before they were finished. In this sense the Angels are said to stand, and so the second causes they used, although they were both employed in some other service: or,  
2. When they had perfected any work in hand, than they were said to stand, not idle, but in expectation of a new Commission; like faithful servants, when their work is done, present themselves before their Master, and demand their pleasure; so the Angels, and second causes, harken what God will say more, and what is the next word and work to be done, they wait upon God for new instructions.  
Observe. 1. The motions of this inferior world, and the second causes in it, do depend upon higher causes, even heavenly motions, the ministry 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 Kingdoms, yea, of the Church itself.  
2. Nothing in the world is casual; 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 casual. 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 accidental: if a thing could drop from the heavens, or be done on earth without God and his Angels, that were casual and accidental 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 accidental things to fortune, chance, luck, to good, to bad days and hours, which proclaims men's ignorance and forgetfulness 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 finds 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 accidental 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. days 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 madness in him? and because he would be the Chariots remora, that may prove his ruin: so here, men and devils do ruin themselves in opposing the wheels, which notwithstanding all oppositions, proceed and keep their course. And let me tell you a riddle, God's works go on through the hearts, heads and hands of his greatest enemies, Providence fetches them in, and makes them subservient to the work; they oil the wheels, although they know it not, and forward the work, though against their wills. 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 than an ordinary height, 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 days of his life, Josh. 1.5. Jeremy tells the Jews, that the Chaldeans whom they thought would departed, and not meddle with their City, he tells 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 thorough, 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, encountered with Goliath, had his spirit lifted up to a great height. Hence that in Zachary 12.8. H● that is feeble among you at that day, shall be as David, that is, such a warrior as David, who, though a young stripling, slew a Bear, a Lion, and Goliath; 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 Angelical strength; this was made good in the time of the Maccabees, when the people of God were weak, Antiochus fierce and vile, than 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 special influence, Phil. 1. To you it is given, not only 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, she 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 wild beasts, burn, putting into a net, and toss by a Bull, being without sense of torment by reason of her faith and conference she 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 courageously and constantly. As sometimes God suspends the ordinary operation of the creature, the Lion's mouths are shut, they touch not Daniel; the fire burns not the three children: so, sometimes he lifts up and extends the operation and strength of the creature to an extraordinary height; the winds, what virtue 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 toss Ships out of the water upon the dry land? Ravens fed Elijah morning and evening, he goes in the strength of a cake and a cruse of water forty days, 1 King. 19 God hath lifted up many in these days to do more than 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 overruling hand of God, that can stop the course of nature, any wheels or agents whatsoever. Josh. 1●. 12, 13. God stayed the course of the Sun and Moon, and made them stand still the space of a whole day; and hereupon some gather, that the ebbings and flow of all Seas ceased. In Hezekiahs' days the Sun went backward ten degrees; God stopped 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 he 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 kingdom that was wheeled over to Jeroboam; see what a stand God put to that army, Vers. 24. Ye 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 stopped, if not taken off; The motion of the wheels to the Isle of Providence are stayed by the eye of providence; Are there not stands in our consultations, and doth not God oft take wisdom from the wise; and understanding from the prudent? are there not stands in our Military affairs? the mighty men do not always find their arms. Hath not God oft put a stand to the enterprise of our adversaries? It's the Lord that hath hedged up their way with thorns, and walled a wall that they have not found their paths; and God hath hedged up our ways, 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 God's work cease, when he makes stops: A man who is printing a Book, defers the Edition, because he will make an Addition; if it be delayed it's enlarged, and that's no loss; stops of providence in the wheels of the world are God's 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 superior and inferior causes. This spirit is set out emphatically; the spirit, or, that spirit; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not the spirit of the Angels, but the eternal 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 show that the four living creatures and four wheels were moved by the same Spirit of God.  
Touching this Spirit, I spoke in the 12th Verse, where I also shown 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 senseless things, without any motive virtue in them. And this objection 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 enlivening, quickening 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 plural, 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 help the difficulty, but doth not satisfy 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 several natures, and yet doth not make all to be living creatures; so the Spirit of God was in these wheels, not animating, enlivening, but moving them to those services were commanded and appointed.  
Observe. 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, Fowls, Men, their Counsels, Wars, 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 Devil 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 go.  
2. No creatures, wheels, nor Angels, no causes inferior or superior, can go otherwhere, or act otherwise, than the Spirit would have them. Wither 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 done. Pilate with the Gentiles & people of Israel, were gathered together to do whatsoever the hand and counsel of God had determined before to be done, Act. 4.27, 28. For the Spirit is the supreme, most potent, and efficacious agent, overruling all motions, so that no creature can move any other way than 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 turn 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 incls 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 King's hearts go after outlandish women, as solomon's; if carried to ill Counsellors, as Rehoboams; if to Idolatry, as Jeroboams; if to root out the godly and godliness itself, as Ahabs; if to ruin 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, he turns them whithersoever he will, in all those motions he acts in just judgement, not changing their wills, 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, than 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 condemn their motions and changes as untimely, we shall question and condemn the work and wisdom 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 counsel 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 counsel, though not good for David, whose destruction it tended unto, yet it was good for the ruin 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 evil upon Absalon, and Achitophel too. What? civil 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 embroiled in a bloody, civil war, is not this most unseasonable? Stay thy thoughts and censures, O vain man; The Spirit of God is a Spirit of wisdom, and knows when it is best to move the wheels. No Musician tunes it better than 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 therefore 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 kingdoms shaken into pieces? these motions, changes, are not unseasonable; they are all in their appointed time: this war is in its 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 knows and observes those times punctually, and moves not a wheel but in its due time, and so the motions of all are beautiful in God's eye, and should be free from man's blame; man knows 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 travel of a woman at nine months is not more seasonable than 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 mind the same things, and to move the same ways: Numb. 11.16, 17. When the same Spirit which was upon Moses was put upon the seventy Elders, than they judged as he judged, than they moved the same way, and did bear the burden 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 he 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, he moved his way, carried on that work he did: 2 King. 2. Wicked Balaam, when acted by God's Spirit, consents with the true Prophets, and prophesieth the happiness of Israel, and cannot curse the people of God, though tempted and hired to it, Numb. 24.  
5. That the wheels 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 roundness, and so readiness to move, but not God's way, full of eyes they are, and look at God's 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; Air, 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 hail, snow and vapour, stormy wind, fulfilling his word, they all do the will of God, fulfil his word readily; they have the vigour of God's Spirit in them: Gen. 1.2. The Spirit moved upon the face of the waters, not an Angel, not the wind, but the eternal Spirit of God, and so they move by virtue 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 form by the Spirit, and move according to those principles, and instincts the Spirit puts into them, their motions and services are no other than what the Spirit leads them unto, and those motions they readily perform.  
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 liveliness, it's the Spirit of the living God. 2 Cor. 3.5. And the living God cannot have a dead and liveless 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 itself, 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 quickeneth, not only from death, but from deadness and dulness: Cant. 4.16. Awake, O Northwind, 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 spicery. The Spirit rested upon Christ, Isa. 11. and he was quick in understanding, and quick in operation: Act. 10.38. he 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 Aunts, to gather their meat in Summer; in the Conneys, to make their houses in the rocks; in the Spider, to wove 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 prophesy, and be turned into another man; that is, thou shalt have gifts fit for government; the Spirit will instruct and enable 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 cross and confused motions of the world, our hearts repine, murmur, sink in us, shift, and we 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 own 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 he 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 designs of men, motions of the wheels, God hath his design going on; the Spirit is in the wheels, which is an invisible, but a strong agent, and doth invisible work, carry on the Lord's design, how ever the motions of the wheels seem to us; let the wheel be entangled, run, stand still, or move contrary ways, yet God's work goes on, and our faith should get up.   
VER. 22, etc. 
And the likeness of the firmament upon the heads of the living creature, was as the colour of terrible Crystal stretched forth over their heads above.  
23. And under the firmament were their wings, straight 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 noise of their wings, like the noise of great waters; as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings.  
25. And there was a voice 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 general Vision, which is concerning the firmament. This Vision, as formerly hath been shown, holds forth unto us the glory of God: and of that glory which lies in his providence and government of the world, we 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 noise came thence; vers. 25.  
In the 23. and 24. Verses, we have a renewed and intermixed description of the living creatures from their wings, the situation, the number, the office, and noise 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 wool, 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 firmness and permanency; hereupon we call it the firmament, not from the hardness or solidity, as if it were like Iron, or Stone, but from the firmness of it, that it hath endured many thousand years, and is not melted by its motion, nor at all changed; it's taken sometimes for the air, sometimes for the clouds, and sometimes for heaven itself, and so we 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 likeness of it was as the terrible crystal.  
We must a little explain these words, it was the likeness of the firmament, not the firmament itself. 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 coldness, hardness, and clearness, 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 original of Crystal.  
The Epithet here added, terrible, hath some difficulty in it, that heaven, a visional firmament, should be terrible, seems strange: terribleness ariseth from newness, greatness, 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 fear, 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 dreadful; great waters, great mountains, great armies, Deut. 1.19. he calls the Wilderness a great and terrible wilderness: Joel 2.11. the day of the Lord is great and terrible: and so, the Lord great and terrible, Nehem. 4.14. from the greatness 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 dreadful: when Gods glory appeared in the mount, it was terrible unto Moses, and made him to quake, Heb. 12.21. At Paul's conversion there was a glorious light, which stroke fear into all were with him, Act. 9 And this Crystalline firmament was full of glory: Crystal is a clear thing, receives the light, so as to affect the eyes much, in like manner this firmament had a great clearness, and transparency, being the footstool 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 didst 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 gloriousness of this Crystal or Crystalline visional firmament, it may be called terrible; and this I conceive to be the true cause of its terribleness, it was so glorious, that none could behold it without being dazzled, astonished and put into a trembling.  
Observe. 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 he sits above, and he rules them, and overrules 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 clearness, splendour, and lively colour of the Crystal. The higher we ascend, the more purity, beauty and glory; there is more in the air then in the earth and waters; more in the Sun, more in the stars and firmament, then in the inferior things: God's glory is every where, the earth is full of it; If we 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 wonderful things it hath in it? and so the firmament, Psal. 19.1. The heavens declare the glory of God, and the firmament showeth 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 God's glory exceedingly; the glory of his wisdom, power, goodness; There is much of God's glory seen in it: Job 37.18. The sky or firmament is compared to a lookingglass; not because you may see several species of things, as we see several faces in the water, and birds in the air, but chief, because in it we see so much of the glory of God, even most of his attributes, we should be oft looking in this glass, 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 veiled 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 dwells 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 God's habitation, and so glorious a one it is, that we cannot look upon it. Act. 22.11. Paul could not behold that glorious light shined about him. The earth, heavens and world, which are God's outhouse, we may behold, but his glory, which is himself, his inmost room, we may not, we cannot eye; this light is darkness unto us, there is so much brightness 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 shows, 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 always behold the face of my father; it's true, they are in the special 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 essential 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 clear that Christ sees through it. It's the window of heaven, and through it he looks into the world; it's a molten lookingglass; 
Job 37.18.  and as we may see God's 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 bloodiness of his mind, and said unto him, Saul, Saul, Acts 9 many are Atheistical, and say in their hearts, as he in Job 22.13. How doth God know? can he judge through the dark clouds? 
Esa. 29.15.  they do evil in the dark, and say, who seethe us? and who knoweth us? there is one in the heavens that seethe through the clouds, and darkness itself, they are as the Sun and Firmament to him; darkness is no darkness, the firmament is as light itself; all things done in Armies, Counsels, Markets, Shops, Families, Closets, Beds, Hearts, are naked and open to the eyes of him, with whom we 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, straight 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 add; four wings they had, and more we may not give them, though it may seem in this Verse they had more: for it's said, their wings were straight, that is, stretched out, and then, that they had two on this side, and two on that side; but the meaning is, when they did fly, those wings that did cover upward, were stretched out, and the other did still cover their bodies or feet.  
The scope of the verse is, to show that the Ministry 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 near 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 between Christ and them, distanced from Christ they are, but not far.  
2. The Angels, wise, strong, serviceable, swift and glorious creatures, attend Christ's 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 he hath Angels, which are greater than 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 Centurion's 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: unreadiness and unwillingness in inferiors, do disparage authority, and slain the glory of it; Angels that serve at Christ's 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 straight the one towards the other, they carry 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 walk together, except they be agreed? Angels do fly together, and act together; they are so agreed, that no devil, no creature can divide them, they have all but one mind, 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 greatness 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 veiled in the assemblies, because of the Angels, 1 Cor. 11.10. to show their reverence and subjection to them being present; and Angels are covered, to show their reverence and subjection unto Christ; it's an honour to the Angels, that in reverence to them the women are to be veiled; and it's a great honour to Christ, that Angel's reverence and adore him.  
6. They are careful 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 Idolising of them; so wise and cautious they are; and this adds 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 weakness, our pride, our vainglory, miscarriages many ways, and rejoice in our flesh, even when Christ is reproached. But Angels pass through all their employments, so that they are blameless, and Christ made beautiful, whom they serve.  
7. That Angels are furnished for their ministrations; they have wings to fly, and wings to cover their bodies, what ever may make them and their services acceptable, speedy, successful, they have it; and this is for the honour of Christ, those he employs in his work he inables and accommodates, they go not forth empty, unqualified; he sent Apostles, and filled them with his Spirit, he gives gifts to men, and wings to Angels.   
VER. 24. 
And when they went, I heard a noise of their wings, like the noise of great waters, as the noise of the Almighty, the voice of speech; as the noise of an host; when they stood, they let down their wings.  
HEre is a farther description of the Angels, by their going, their noise, their standing, and letting down their wings. The principal is the noise of their wings; and that I shall make most inquiry into. A difficulty encounters us in the beginning of the Verse, when they went, I heard the noise of their wings; rather when they did fly was the noise of their wings, than when they went. The original will help us something in this straight; it's otherwise there: thus the words are read, And I heard the noise of their wings, like the noise of great waters; as the voice of the Almighty when they went; so that there the original brings it in, and so we may take it thus; the noise of their flying was as the noise of great waters, and the noise of their going, as the voice of the Almighty; or, rather thus: by going we may understand their motion, the execution of their office, and that made a great noise, 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 noise, gulling into the earth, and threatening the foundations of the mountains; hence Job 14.19. the waters are said to wear the stones, they eat into them, making concaves and chambers therein; and for their noise in the 46. Psalm. v. 3. there it's no gentle murmuring, but a roaring; the Sea roars, so that it's heard in some places many miles.  
The second similtude is, as the voice of the Almighty, or, the voice of God: some understand hereby, a great voice, because it's the usual dialect of the Hebrew tongue, to express 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 voice of the Almighty, for a great voice; some truth in this may be granted, but somewhat more than a great voice in general is to be looked at, 
Psal. 18.13.  it being a Vision, and hieroglyphical things presented to the Prophet therein, we must therefore refer it to that in Psal. 29. even the thunder, which is called the voice of the Lord, vers. 4. The voice of the Lord is powerful, the voice 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 voice of speech: some mystery lies in this, that their noise should be like an articulate voice, the speech of man. And two things may be intended in it; either the speech of man that is upon some terrible design, and so speaks grievous words, even words of death, and so it holds analogy with the other similitude of Waters, and of Thunder; or else by voice of speech, the noise of their wings, the judgements they executed did speak and proclaim God's commands, his wrath, and the people's sins; if the judgements seemed terrible, as they were indeed; the cutting down of a kingdom, the ruin of the chiefest City and people in world; the voice of speech was, God commands, God is angry; you are guilty, and we must proceed.  
The 4th and last similitude, is, as the noise of an host, this is a dreadful noise; there is beating of Drums, sound of Trumpets, clattering of Armour, jumping of Chariots, rattling of wheels, neighing, stamping, prancing and rushing of Horses, the roaring of Cannons, the clamours of men wounded, groans of men dying: Carry me out of the Host, for I am wounded, saith Ahab: O the doleful complaints that are there, such as would astonish a man of spirit to hear; the noise of the Angels was such a noise.  
Observe. 1. That the judgements of God executed upon kingdoms, cities, persons, are very dreadful: they are like roar of the Sea, when great storms be, and mighty Navies are dashed in pieces, and sunk into the deeps; they are formidable as the noise of an Army, marching or fight. How dreadful 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 Sodom was dreadful, yet Jerusalem's judgement was sorer, Lam. 4.6. all their pleasant things were spoilt, women and maids ravished in the streets; their mighty men trodden under feet; young men and virgins crushed, trodden down as grapes in the Winepress; Priests and Elders died for famine, children swooned in the streets, poured out their souls in their mother's bosoms for want of bread and water, pitiful 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 wear scarlet, embraced dunghills, 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 mocked at them and their Sabbaths: Where's your God? what's become of all your worship, sacrifice, prayers, fastings? they clapped 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, Goliath, saith, my flesh trembleth for fear of thee, I am afraid of thy judgements, Psal. 119.120. When other things did not daunt him at all, God's judgements did; there was daunting terror in them and no marvel, 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 tear 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 wind, and an overflowing shower: 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 dreadful 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 God's judgements; yea, more dreadful 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 original is, a Possessor of wrath, and in his judgements doth distribute terrors and sorrows; him therefore should the sons of men reverence.  
2. God's Judgements have the voice of speech in them, they speak unto sinners, Mic. 6.9. The Lord's voice cryeth unto the City, and the man of wisdom shall see thy Name: hear ye the rod, and who hath appointed it; If the first voice be the cry of the Prophets and Ministers, the second is the cry of the Judgements of God the rod speaks aloud, it proclaims God's anger, wrath, fury, jealousy, revenge, his Omniscience, holiness, justice; the terror of the Almighty, it proclaims our folly, shame and ingratitude, treachery and great guiltiness before God; it cries to us for repentance: when destruction lay at the gates of Niniveh, they understood the language thereof, and repent in dust and ashes, Jon. 3. It cries to us for righteousness, when God's judgements are in the earth, the Inhabitants of the world will learn righteousness, Isa. 26.9. They cannot learn unless they be taught; and do they not teach, and teach many lessons to fear 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 rigid 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 ear that hears the noise of Angels wings, though their noise be great, efficacious, like waters, thunder, the voice of speech, as an host, yet all hear them not; it's the Prophet hears 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 ears hear the things that visions do speak; few are capable of divine mysteries; To you it is given to know the mysteries of the Kingdom, Mat. 13.11. There be mysteries in the government of the world, as well as in the Kingdom of heaven, and it's a special gift to be acquainted with them; God's secrets are made known to them that fear him, Psal. 25.14. some choice, precious, excellent spirits, they hear, 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 Church's cause, as have suffered much, and have their dross purged out by the fire of afflictions; they hear, they see more, and greater things than the men of the world; Nehemiah, Isaiah, Daniel, Ezekiel, John, that were men of great sufferings, they heard voices others heard not: In the Revelation it's said oft, He that hath an ear to hear, let him hear, every man hath an outward ear, but not the inward, the ear of the heart, whereby to perceive the meaning of the Spirit; men hear not the voice of the Spirit in the Churches, they hear men, but not the Spirit, what that speaks in the Ordinances, and as they hear it not in them, so they hear not the Spirit in the wheels, nor the voice of it in the great judgements of God.   
VERS. 25. 
And there was a voice 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 noise 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 voice this was, comes now into question; it was not a voice of the firmament, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De super firmenta.  but from above, which is in the original, besides from the firmament; so that it was not the noise or voice of the firmament, neither of any Angel; for they are here present under the firmament, but it was the voice 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 appear before him, they upon this voice 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 withal; but when he saw Angels come and go at the voice of Christ, it hushed all objections, and set his spirit to attend to the voice of Christ, to receive instructions from him, and to do his will; thought he, Shall those glorious Angels, those great Agents in the world, harken to Christ, be informed by him, execute his Will, and shall I a poor captive stick at it, dispute the case with him? no, no, I will be like to these Angels, hear, 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 employment, 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 voice of Christ is mighty and efficacious, a voice that shaken 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 terribleness and efficaciousness of it, being strong, piercing, powerful as water, that breaks into the great ships, and eats into the hard rocks, and makes a dreadful noise. What an efficacy and Majesty was in that voice of Christ, Act. 9.4. Saul, Saul, why persecutest thou me? it struck Saul, (who was a stout and stiff Pharisee) to the ground: so that in Mat. 22.12. Friend, how camest thou in hither, not having a wedding garment? and he was speechless. When Christ spoke 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 Christ's 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 senseless creatures heard his voice and obeyed it: when he preached, his hearers said, he spoke with authority, and not as Scribes and Pharisees; there is a mighty operation in the voice of Christ, it enters into the hearts of the wicked, into the graves, and makes the dead to hear. Now is the hour, saith Christ, that the dead shall hear the voice of the Son of God, Joh. 5.25. he means the dead in sins: verse 28. The hour is coming, in which all that are in their graves shall hear his voice: his voice was so powerful, 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 fastened, 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 arrows in the heart of Kings, Psal. 45.5. to a sword, Ephes. 6.17. a twoedged sword, Rev. 1.16. sharper than a twoedged sword, Hebr. 4.12. it's also likened to the voice of a trumpet, Rev. 1.10. that awakened men at midnight, and summoned them to the battle.  
2. When we are out of business in a quiet posture, then are we fittest to hear the voice of Christ; when they stood and had let down their wings, than was the voice from the firmament, than were they fit to hear, magnalia Christi, the Oracles and Commands of Christ; when our hands and hearts are filled, entangled with earthly employments, how unapt are we to spiritual things? and if our hearts be turbulent, stirred in passion, they are fit to hear Satan's voice than Christ's. A sedate quiet mind out of passion, out of all entanglements, is most capable of divine things, Eccles. 9.7. The words of wise men are heart in quiet spirits, well composed minds: when there are great winds and tempests, we hear not others speaking; when the wind blows in the soul, and there is a tempest, we cannot hear God speaking; Job 4.16. There was silence, and I heard a voice, than God spoke when the silence was; he delights in a calm and meek spirit, that is of great price with him, 1 Pet. 3.4. when spirits are in such a frame, sequestered from the world, free from distempers, God loves to communicate hmself to them: in the night oft God appeared unto our forefathers, because than they were in a manner out of the world, and had tranquillity in their bosoms. When John was in Patmos, he heard Christ's voice; when Ezekiel was by the river side, he saw heaven opened, and heard a voice from above; that in Cant. 2.12. The voice of the Turtle is heard in our Land, it's observable, the Turtle sings not in Winter, when the winds and storms are, but when it's Spring and Summer, all quiet and serene, than her voice is heard: So Christ's voice is heard when Winter is over, when the tumults and stirs are laid.  
3. As this voice refers to Ezekiel, it affords this instruction: That there must be a voice from above, before we are fit to hear or do any service for God; There be no preparations, qualifications in men by virtue of man, Ezekiel himself is not fitted for to preach the Word unto this captive people, till he hear Christ's voice. 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 Chemists by all their art and labour, cannot bring any material nearer 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, We are not sufficient of ourselves to think a good thought, 2 Cor. 3.5. you may hear Paul telling of his preparatory works, 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 ofttimes are liveless, unfit for divine mysteries and employments, till a voice from above prepare, quicken, and encourage them.   
VER. 26. 
And above the firmament that was over their heads, was the likeness of a Throne, as the appearance of a Saphire stone; and upon the likeness of the Throne, was the likeness 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 loins, even upward; and from the appearance of his loins even downward: I saw, as it were, the appearance of fire, and it had brightness round about.  
28. As the appearance of the bow that is in the cloud in the day of rain; so was the appearance of the brightness round about: this was the appearance of the likeness of the glory of the Lord; and when I saw it, I fell upon my face, and I heard a voice of one that spoke.  
IN these words we have the last and best part of the Vision, being of Christ in his Throne; in the 26th Verse we have the Throne described:  
1. From the situation of it; it was above the firmament.  
2. From the colour or likeness 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 Kingdoms, and Dominions, Dan. 9.7. I beheld, till the Thrones were cast down; that is, the kingdoms of the earth were ruined: sometimes it notes a choice 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 Kingdom; In this last sense we 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 highness of Christ.  
2. Kingly Dignity.  
3. Triumphant Glory.  
4 Judiciary Power, Psal. 9.4 Thou sattest in the Throne judging right. Kingly and judiciary power are chief 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 sat on it, and the dead, small, and great, stood before God, and the Books were opened; here Christ sat in judgement over the Jews, and exercised his power, pronouncing sentence against them.    
The next thing is the likeness; as the appearance of a Saphire stone. The glory of this Throne was great, solomon's was of Ivory and Gold, but Christ's 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 Ivory, 2 Cron. 9.17. but none of Saphires; 
Gemma gêmarum, Abulens. Hieroglyph. 41.  the Saphire is a stone of admirable worth and splendour, the chiefest of Pearls; and Pererius saith, it was among the Ancient always of great esteem: 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 maxim dignan 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 greatness.  
For the colour of the stone; Pliny saith, in his lib. 37. c. 9 that it is of an airy colour, he should have said of a sky or blue colour; for when the heavens are most clear, and have a transparent pleasant blue, than the Saphire doth most resemble them; very fair and beautiful: Jerome will have Sapphire to be from Saphar, Pulcher, because these stones are very fair and delightful. Pliny in the place before cited, saith, they do flame and sparkle with purple veins, much like the colour of Brimstone when its first fired, there is a pleasant blue, with a little purple in it; and so oft it's in the heavens when they are clear. The Saphire and heaven's clearness, 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 clearness; the pavement was Saphire, and the colour of it, as the clearness of heaven. We must inquire what the Saphire represents unto us; for surely there is something, yea, much in it. Should we tell you what virtue 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 quartern ague: Galen and Dioscorides, that it helps against poisoning, ruptures and exulcerations; but I will pass by such things, and come to that is nearer our purpose. The Saphire is an Emblem:  

Symbolum libertatis.  1. Of liberty, so you shall find 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 clearness of heaven, it hath no impunity in it; things impure are the ruin of themselves, and so are unsolid, but that's pure is firm, as the firmament, 
Sublimitatis coelestium mysteriorum. Sapphirum coelestiali quid portendere significat ipsius colour 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 incomprehensibleness of divine mysteries; it hath a sky colour, the colour of the firmament itself, and that blueness we see in the heavens is intense light, and sets out the incomprehensibility of God's ways.  
4. 
* Caestitatis venereos compescit affectus. Rivet.  Of chastity; it's an enemy to wanton lusts: hence Cant. 5.14. Christ's belly is said to be overlaid with Saphires, and his Throne being saphirine, it tells us, that Christ expects chastity in the spiritual marriage, between him and his Church.  
5. Of vigour and cheerfulness, Lam. 4.7. Their polishing was of Saphire, 
Vigoris & letitiae vultus eorum Sapphirus.  their faces were saphirine; so the Chaldee reads it, their countenance before were full of vigour, cheerful, like those are well polished; but now through famine, black they were, withered, and like a stick without all cheerfulness.  

Gloriae.  6. Of glory; and here in this Vision, Christ's glory is likened to Saphire, the glory of his Throne was saphirine. From the likeness of the Throne, we come to the party, whose the Throne is, and that is, one had the appearance of a man: who this is must be cleared; 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 man's shape, but that will not hold, for the Ancient of day's God the Father appeared to Daniel, Chap. 7. Vers. 9 in the form of a man. Expositors do most agree it was the Lord Christ, and of that judgement shall we be, not because they say so, this were a blind ground for a rational man to be led by, but because we find 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 Son of man; the Jews acknowledging this to be meant of Messiah: so in Rev. 1.13. one like the Son 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 sat like unto the Son 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 likeness of man?  
Answ. 1. Because in his divine nature he 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, he should sit upon the Throne of God, and judge the sons of men: he was administrator Patris, the great Agent of his Father.  
Whether Christ in this Vision sat 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 sat, and stood not.  
1. Because Thrones are not for standing, but sitting; and we never find in Scripture, that any stood in Thrones, but sat they have; sitting in Thrones, is the usual phrase of Scripture, 1 King. 2.12. Solomon sat upon the Throne of David his father, and in the 22th Chap. 10. The King of Israel, and the King of Judah, as they sat 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 sat 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 wisdom of God's Spirit in laying down things to prevent the corruptions and mistakes of man; we are apt to think grossly of the divine nature, that God is visible, corporeal, 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 likeness, appearance of things, not that they were materially so; it's the likeness of a Throne, the appearance of a Saphire, and upon the likeness 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 God's corporeity, and circumscription, that they assembled into troops, and threatened 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 access 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 weakness, 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 royal Majesty unto us, and this Throne presenteth Christ's when on earth he was in the form 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: Unction he had, and such as other Kings had not, he 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 Crown, Hebr. 2.9. We see Jesus crowned with glory and honour; the Jews crowned him with thorns, the Lord with glory; A Sceptre he hath also, and better then of Gold, Hebr. 1.8. A Sceptre of righteousness is the Sceptre of thy Kingdom; A royal guard of Angels, they are under the firmament, stand ready at his footstool; he hath his Agents and Ambassadors in the kingdom of the world, to declare his pleasure, to transact his appointments; Ephes. 4.11. Apostles, Prophets, Evangelists, Pastors, Teachers; these negotiate the great affairs of this King, they dispense the mysteries of his Kingdom, he is not a titular King, but hath large Dominions, Dan. 7.14. There was given him dominion and glory, and a Kingdom, 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 Laws at his pleasure. 
Gen. 49.10.  He came of the Princely Tribe that made the Laws; Judah bore the Sceptre, and gave the Laws, and therefore by David is called, The Lawgiver, Psal. 60.7. and Christ descending thence, and being typified by the King of Judah; he is the true Lawgiver, Jam. 4.12. there is one Lawgiver, and therefore, Matth. 28. last, Teach them to observe all things whatsoever I have commanded you; he 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 Christ's 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 supercelestial places; for it follows, he hath set him far above all Principality 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. He 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, Nebuchadnezars, nor Alexander's, but Christ's 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 stuff that the brains of men can reach unto, bedecked with Diamonds and Pearls that are most costly; but this over their throne intimates their subjection to some higher power, but it's not so with Christ, he 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 beautiful; 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 he speaks of in Matth. 19.28. and Chap. 25. vers. 31. The clothing of the King's daughter, Psalm. 45.13. was wrought Gold, a glorious outside, but there was more glory within, she was all glorious within; so if Christ's Throne, the outside of it be so glorious, what is he in the Throne? all glorious, all glory, Joh. 1.14. We 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 original, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 Zion, the glory of the soul: and not only is Christ glorious and glory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but he is, Heb. 1.3. the brightness of glory; that is, spotless, perfect, intense, exceeding glory, he is the brightness of the glory of the Father, or the Father's glory shines out most brightly and intensely in the Son; the Father's glory in the whole creation, is but darkness to his glory in Christ, and therefore he is brightness of glory, and every thing that comes from Christ hath some beams of glory in it; his works are called glorious, Luke 13.17. they rejoiced 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 Christ's 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 Christ's throne must be of Saphires; the Church is Christ's 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, he sits in the Congregations, and bears rule in them, Rev. 2.13. I know where thou dwellest, where Satan's 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 he will sit and reign; therefore the promise is, Isa. 54.11, 12. that the state of the Church under the Gospel, shall be better than 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 fair colours, Saphires, agates, Carbuncles, and pleasant stones; and that it's meant of Gospel-times and Churches, the words following in the 13. verse show. 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 virtue and purity in them, not of Sand-stones, Tode-stones, or any High-way-stones, they are fit 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 useful 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 sat the Son of man, 
Acts 23.3.  and sitting upon the Throne, imports power, and power judicial, therefore when Christ tells his Disciples of sitting upon the twelve thrones, he tells them also of judging the twelve tribes of Israel, Mat. 19.28. and that Christ had such power, and that as Son of man, appears, Joh. 5.27. The father hath given the Son authority to execute judgement, because he is the Son of man, verse 22. he hath committed all judgement to the Son, both judgement of actions, things, and persons, Acts 17.31. God will judge the world in righteousness by that man he hath ordained, the last judgement shall be by Christ, even that great judgement: So particular judgements here, as now Christ sat in judgement upon Jerusalem, and sentenced them to death and captivity. And because judgement is opus potestatis, an act of power, therefore Christ himself tells 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; he sits upon the Throne, and exerciseth his power and authority, 1 King. 2.12. There sat Solomon upon the throne of David his Father, that is, he ruled the kingdom, and all the affairs of it: so Christ sitting upon the Throne, presents to us his active ruling; the Prophet might see he held the globe of the world in his hand; that he raised tempests out of the North, sent abroad the four living creatures in the several parts of the world; that he order 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 he sits upon a Throne of glory at his Father's right hand; he is not neglective of the world, he upholds it by his power, Heb. 1.3. he sends out his Angels to minister unto his, verse the last; he still gives gifts to men, and provides for his Church, Ephes. 4. and makes the Word the favour of life or death to men; he restrains the wrath of enemies, and hedges up their ways, he makes use of them as rods to drive his straggling sheep into the fold; he subdues hearts and spirits to himself, and protects them being subdued; he discovers, confounds the enemy's plots and persons.  
9 The Lord Christ doth govern all with great tranquillity, and with great facility; he sits upon the Throne, and doth all that employs quietness of mind. A sedate temper, there is no passion or perturbation in him, he is a Lion for his power, a Lamb for his meekness; he rules by counsel and wisdom in much quietness, Act. 17.31. he judgeth in righteousness, and what he doth is done without difficulty; let him speak the word, and presently it's done; if he bid Nabuchadnezzar go and sack Jerusalem, carry them away to Babylon, he goes, he accomplisheth his will fully.  
10. That Christ is ready ever to hear the causes and complaints of his Church, he sits upon the Throne, other Judges are of the Bench and Throne, and parties aggrieved 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 always willing and ready to hear the motions his shall make, and to execute judgements upon their enemies: which is matter of great comfort to poor afflicted souls, that they may at any time find this Judge sitting, and open their grievances unto him, and have audience; other Judges are absent from their seats, or not at leisure, or stately, and will not give way to poor 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 man's redemption, which the Father had appointed him, and so sit down in glory upon the Throne. He appeared as man in that nature, he did and suffered the will of God on earth, and in that nature he sat down at the right hand of God; had not Christ been to fulfil all righteousness, he had not appeared as man sitting on the throne, and had he not done it, he should never have returned to heaven and sat down in glory; he 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 glorify 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 itself.   
VERS. 27. 
I saw, as the colour of Amber, as the appearance of fire round about within it, etc.  
HEre the man that sat upon the Throne is described unto us: 

1. In general.  
2. More particularly.    
1. In general; 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 loins upward; so that this fire was more latent, and then downwards the fire was more visible, and had brightness about it. Touching the word Hashmal, or Chasmal, I have spoken largely in the 4th verse, 
Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinanter consumens.  and it signifies a coal intensely hot, and, as it were, presently consuming what ever it touches; such coals are most fiery and lively: and they that render the word colour 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 sum in general is this: I saw as the colour of Amber; I saw Christ that sat upon the Throne, all of an intense fiery 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 brass, 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 kingdoms or churches, to have Christ presented in a fiery 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 dreadful things: so Rev. 2.18. he is brought in with eyes like fire, and feet like brass, and then tells Thyatira he hath a few things against her: so Rev. 19.11, 12, 13. In righteousness he doth judge and make war, and then his eyes were as a flame of fire, and his vesture dipped in blood: thus is he described, when some great designs are afoot, as sentencing a church, warring against his enemies, etc.  
The particular description is next, which falls into farther inquiry: from his loins 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 external, the other internal 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 virtue so apparently as the other did, but burned inwardly, and reflected upon itself. 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 he shined, the Gentiles knew him not; but after his incarnation he shined from his loins downward, and was made known unto all; but by it we 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 coals, we may understand the burning zeal of Christ to the glory of God in executing judgement upon the wicked, and at this time he sat in judgement upon Jerusalem.  
From his loins downward, there was as the appearance of fire, and it had brightness round about it: this fire and brightness was more apparent, visible and enlightening 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, less glorious; the strength of the divine nature's glory shining through it, and giving out itself in that way and degree, as man is capable of: the Sun in a cloud may be beheld by the weakest eye, in itself not by the strongest, the glory of both Christ's natures are shadowed out unto us in this verse.  
And it had brightness round about; Splendour ei circum: that fire produced a brightness, and a brightness 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, he dwells in light, and all his actions are lightsome.  
Observe. 1. That the Lord Christ, as man, is very glorious; he 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 coal or coals; 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, Christ's face shined as the Sun, Mat. 17.2. What a glorious creature is the Sun! and Christ's face as glorious as that is: in Dan. 12.3. it's said, The wise shall shine as the brightness of the firmament, and they that turn many to righteousness, 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 brightness, but Christ Sun brightness. Neither doth that reach the glory of Christ's humane nature; it goes beyond it, Acts 26.13. when Christ appeared to Paul at his conversion, what saith he? I saw a light from heaven above the brightness of the Sun, shining round about me; this was the light of the glory of Christ glorified, and it was beyond the brightness 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 brightness, that none ever was like it; be it so, yet the glory of Christ's 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, He shall change our vile bodies, and make them like, not the Stars or Sun, that were too low, but like his glorious body, the original 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 dreadful: he is, ignis vividissimus, as hot burning coals: the Propht Malachi tells you of his coming, and when he 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 he destroys them by the strength of Babylon, and afterward is terrible to Babylon itself, 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 roll thee down from the rocks, and will make thee a  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: he shall destroy them that destroy the earth, Rev. 11.18. He makes Jerusalem a burdensome 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 burns the kingdoms of the earth; many kingdoms 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, he 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 saddled, and death is on the back of him, and intends to ride through our Cities, Countries, Towns, 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 hid 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 brass, and out of his mouth issue flames of fire; and to set out the dreadfulness of this Judge, Paul tells us, he shall come in flames of fire, 2 Thes. 1.8. And as his appearance, so his name will be dreadful, 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 Kingdom among the Jews, 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 merchandise, 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 whipped them out of the Temple like a company of Rogues, drove out the Sheep and Oxen, poured out the changers money, overthrew the tables, bid them take away their Doves, and not make his Father's House an house of merchandise; they might have said, All these are brought for sacrificing, for public service and the worship of God; and what dost thou pretend God's 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 poor man, having no countenance from the Rulers, and meddling with rude fellows, 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; Christ's zeal was hot, and carried him on to punish and disgrace those delinquents, not fearing their rage or malice, so God's glory might be repaired. This zeal in Christ was so intense, that it warmed the hearts of his Disciples, who upon it, remembered what was writ of him; The zeal of thine house hath eaten me up. How zealous was Christ in his carriage towards the Asian churches? he tells Ephesus, that except she repent, recover her first love, and do her fitst works, he 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, etc. 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 brass. Chap. 1.14, 15.  
4. That the divine nature of Christ is too glorious for man's eyes to behold; and therefore is presented here more remote and hidden from the Prophet's 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 less glorious. You heard before of Christ's humane nature, that it is very glorious; much more the Divine that communicates the lustre & glory to the humane, 2 Pet. 1.17. a voice came from the excellent glory, glory that excelled all the glory of the creature, that excelled 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 fullness of it, we 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 heavy thing; brightness and weightiness are in it, 2 Cor. 4.17. it's called a weight of glory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the glory of Christ's divine nature would oppress 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) show me thy glory, God tells 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: he puts him into the cloven of a rock, and shows 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 he 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.  he sees the glory of the divine nature in the humane, which in itself is not subject to man's sense, but through divine dispensation is made visible according to man's capacity. If we cannot behold the Sun for its brightness, nor one creature behold another, without prejudice to itself; how can we 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 Christ's actions, even judicary ones, are glorious; there was brightness round about his presence, sitting in judgement, and his actual punishing of the Jews with war, famine, captivity, are all full of glory. This supreme Majesty executing judgement, fills all with brightness and glory; when the Angels came with power to judge Babylon, Rev. 18.1, 2. it's said, the earth was lightened 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 brightness in works of justice and judgement, that they are called 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 captain, and go back to Egypt; whereupon God threatened 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 Wilderness: and shortly after, Corah and his confederates were swallowed alive by the earth; Zimri and Cosbi were run thorough for their wickedness, 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 child, 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 fear of God without respect of persons, distemper of affections, or any sinister respects, they would be like Angels, and enlighten the City and Kingdom with glory; such a one is Sol justitiae, and fills the world with the beams of righteousness; he is dextra Dei, and relieves Kingdoms, Cities, Families with equity.   
VER. 28. 
As the appearance of the bow that is in the cloud in the day of rain: so was the appearance of the brightness round about.  
HEre is a description of that brightness or glory which compassed him that sat upon the Throne; himself was glorious, the brightness of glory, and he had circumferential brightness, and this is resembled unto the Bow in the cloud, that which we call the Rainbow; first mention of it is in the 9th of Genesis, verse 13. where God puts double honour upon it.  
1. He owns it for his; I do set my Bow in the cloud: and,  
2. Makes it federal, a token of the Covenant between him and the earth; and so by divine institution is exalted to a supernatural work, a sacramental sign.  
I shall speak something of this Bow Philosophically, and something Theologically.  
1. Philosophically, the generation of it is in the womb of a cloud, and the cause natural, viz. the reverberation of the Sunbeams in a moist cloud; for when there is a moist cloud opposite to the Sun, fitly disposed to receive the Sunbeams, and to reflect them, than is the Rainbows birth and appearance; the figure of it a semicircle, sometimes less, but never greater; sometimes there hath been a Rainbow in the night from the beams of the Moon, which is weak, and like a white cloud.  
Mylichius observes, 
In lib. 2. Plin.  that from the Sun hath sometimes been a white Rainbow, but constantly the Rainbow is of divers colours, specially blue, green, and red, all very glorious, 
Thaumantis filiam propter admirationem. In Theaeteto.  and wonderful, drawing the eyes of the world to behold it; whereupon Plato thinks it's called the daughter of Wonder, it's so admired.  
The natural signification of it is rain, and moist weather; Scaliger saith, if it be in the morning, it betokens rain, 
Exercitat. 80.  if in the evening, fair weather; but we may find by observation, that evening Rain-bows in our Orisons have been messengers of rain, as oft as morning one's; 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 Bow appear thick, and end in blackness of a cloud, rain follows certainly, but if they grow clearer, and so vanish, a serene follows.  
Besides this signification, 
Lib. 12. c. 22.  Pliny attributes a special operation to it; where the horns of the Bow 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 Rainbow upon Plants, makes them more odoriferous? and Aristotle tells 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 mind 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 Bow 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 Bow therefore in the heavens, we should,  
1. Be led to consideration of divine Justice against the iniquities of the world, which he punished most severely, as to destroy all flesh: And  
2. To mind the rich mercy of God to our forefathers and ourselves, to whom he hath bound himself by covenant, and the Bow being the sign of it, that he will never destroy the world again in that kind; and whereas some make the red colour in the Bow a sign of the world's destruction by fire at last, it hath foundation in man's 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.  etc. some make the brightness here to be that which is downwards from his loins, and to be like unto the Bow in the cloud, and so they exclude all the parts from his loins 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 loins downwards, as the appearance of fire, and it had brightness round about it. That fire had not the other: but it seems to me more suitable to the Text and truth, that this brightness being in circuit round about it, did compass, not the lower parts only, but the whole Throne and Person of Christ; and so we find in Rev. 4.3. where Christ is upon the Throne, that there is a Rainbow round about it, and therefore conceive that here also the Rainbow 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 Emblem of glory, God's glory is much seen in the heavens always; 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 beautiful, affecting the eye for the present, more than all the glory of the heavens besides; and I find among Interpreters, that it signifies,  
First, the glory and beauty of divine Providence in its various proceed 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 Rainbows original 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 reign, He gives gifts to the sons 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 sign of mercy; for when one shooteth arrows, he holds the back from him. And that it is a sign 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 applied to the Covenant of Grace, stricken with man in Christ; In a little wrath, saith God, I hide my face from thee for a moment, but with everlasting kindness will I have mercy on thee; for this is ●s the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn I would not be wroth with thee: for the mountains shall departed, and the hills be removed, but my kindness shall not departed 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 applied to the Covenant of grace; and in the Revelation you shall see the same sign, even the Rainbow applied for a sign of grace, Rev. 4.3. There is Christ sitting upon the Throne, and a Rainbow round about it, which shows, that the Throne of Christ is compassed about with mercy: and Rev. 10.1. A Rainbow was upon his head; Christ is presented in Visions, crowned with the Rainbow, as a messenger of grace and peace; 
Isa. 9.6.  for he is the Prince of peace, and his Crown is the Rainbow, a certain Emblem of peace, Gen. 9.13, 14. The Rainbow hath variety of colours, and all glorious, and so doth the more fitly resemble the mercies of Christ, which are various and glorious.  
This brightness then in the figure of a Rainbow, signifies grace and mercy, held out to those that were godly, or should repent of their wickedness; the brightness before noted the glory of his judicary proceeding, and here being formed into a Bow, it betokens mercy.  
Observe. 1. That mercy and grace come to us through the humane nature of Christ, from thence goeth out the brightness and the beams that make the Bow; when the Word was made flesh, than went out glory, John 1.14. and grace, Vers. 16. Then was Sol in nube, the most glorious Rainbow that ever was or shall be in the world; he was not a sign of peace, but our Peace, Ephes. 2.14. By his blood we are brought nigh, for he is our peace.  
2. God hath his days of Rain: When the flood was, then there was rain to purpose forty days together; If God hath reigned bread, Exod. 16. he hath reigned wrath, Job 20.23. snares, storms, fire, brimstone, Psal. 11. God reins blood upon kingdoms, 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, overflowing rain, great hailstones, fire and brimstone.  
3. That the Lord Christ in wrath remembers mercy, he mingles mercy with judgement; he sits as Judge upon the Throne; he pronounces s●●tence against a sinful kingdom, executing the vengeance written against sinners; and yet here he is compassed with the Rainbow; showing, that he will not utterly destroy the Jews, 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 Rainbow over his head, to assure the godly, they should not perish in this flood of wrath, now pouring out upon the Jews. Jerome saith of the Bow, 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 Rainbow about him, may the godly know, that they shall not perish by the wrath of God; if the glory of his Majesty, stateliness of his Throne, terror of his Justice, and the greatness of his Power do at any time discourage us, we must look at the Rainbow round about him, and remember his Throne is compassed with mercy. It's said of the Jews, when they see the Rainbow, they go forth, confess their sins, but will not look upon it. Confession of sins, or any duty whatsoever, will do us no good, unless we look upon the Bow; the mercy of Christ, now was a storm, and in it a Rainbow, for the Prophet, and godly to look at, it's said in the Text the Bow in the cloud in the day of rain, then it's a rainy day when God reins snares, fire and brimstone, and horrible tempest upon the wicked, even than 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 kingdoms 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 Noah's 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 Rainbow round about the Throne; no sooner was John in the Spirit, but he saw the Throne and the Rainbow; let us now be in the Spirit, look with eyes of faith, and we shall see the Throne, him sits on it, and the bow round about him; and then, though kingdoms lie under the floods of errors, superstition and ungodliness, though drowned in troubles and blood, yet we shall see God and Christ in a way of love and mercy towards us.  
4. That Justice and Mercy do compass the Throne of Christ; there was brightness round about, and the bow was round about; go to Christ's Throne any way, there is nothing but justice for the sinner, unless penitent and believing, and if such, nothing but mercy.  

This was the appearance of the likeness of the Glory of the Lord; and when I saw it, I fell upon my face, and I heard a voice of one that spoke.  
Here is the conclusion of the Vision, and in it we have the scope of all was presented to the Prophet's view, and it is to manifest the infinite glory of God; and then follows a double effect:  
First, upon sight of it, he fell upon his face; And  
Secondly, He hears a voice; and so a fit pass … is made to that which follows.  
The first thing is the manifestation of God's 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 God's glory is greatly seen, Isa. 6.3. The earth is full of his glory; the Hebrew is, the fullness of the earth is his glory; the world is glorious, and filled with God's glory, it's nothing else but God's 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; God's 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 speak 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 he was in the Wilderness; and why so? to see thy power and thy glory, Psal. 63.2. Can 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 he 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 whirlwind, a cloud, fire, brightness, living creatures, wheels moving several 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 Rainbow, which sets out the glory of God in his several 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 likeness of the glory of the Lord; he doth not say, he saw God in his essence; it's acknowledged by most, that we cannot see God's essence while we 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 God's 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 darkness 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 he hath seen it; and so of God's essence: It must not be granted that ever any saw God's 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 corporeal vision; for with a bodily eye, none ever did, or shall see God.  
2. Of intellectual natural Vision; because a natural understanding cannot attain unto the clear 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 denial 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 Schoolmen touching visions and apparitions, is infallible, that the nature of God is not seen with the eyes of the body, but only some corporeal 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 Patriarches and Prophets that are said to see God, saw him in divers resemblances, and this is an unanswerable argument, that they never saw God's essence, for that is pure, immixed, always alike, neither standing nor sitting, having no parts, no shape or likeness 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 spoke 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, clearness; they saw God face to face; that is, comparatively; others saw God in dreams and visions, which were more obscure, but these saw God more clearly, had more illustrious visions of God; they saw God's backparts, these saw God's face; and the phrase is used in the New Testament, 1 Cor. 13.12. Then shall we see face to face; that is, more fully and perfectly then here; but whether we 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 we 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 he 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 itself, 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 he is.  
Answ. He speaks of a new and unutterable way of seeing God. We shall see him as he is to be seen, mediante lumine gloriae; the beams of the Sun so fill the eye, that we cannot behold the nature of it; and whether it be so in heaven, we shall not know, till we come there; let us get holiness, and then we shall see him will resolve this doubt.  
Observe. 1. That all the glory is seen of God in this life any ways, is but the appearance and likeness 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, torchlight, starlight, seem appearances of light, rather than light itself: 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 darkness in Egypt, as there will be between the glory of God and that glory now appears 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 express the thousand part of this glory; and neither heaven not earth are able to comprehend the same.  
2. See the infinite goodness of the Lord, that will expose that to the eyes of his servants, which is so dear unto him; his own glory. Precious things of Princes and great ones, are not common for the view of all, but choice friends, favourites shall see them. God hath nothing more precious than his glory; yet this shall his choice 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 likeness 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 shown unto Peter, James, and John, his glory in his transfiguration, Matth. 17. Isaiah, he 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 likeness 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 Jews, 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 year, and that in the Temple, at the feast of Propitiation, at the solemn 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 remembering, 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 Jews 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 woman's son in the 24. of Levit. was accused of blasphemy, and stoned to death, because he 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 Jews attribute to this name; Moses had it writ in a Rod or Staff, Christ got it, and put in his thigh, and so by virtue of it, they both did all their miracles: they tell of one David a Magician, that by virtue of this name went in one day a journey of ten days. But to leave rabbinical 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 tells us, that he hath his being of himself; he is complete in himself, and an infinite sea of being; Eternal, Rev. 1.8. Independent, Rev. 1.5. Efficacious, giving being, life and perfection to all creatures, Hebr. 1.2, 3. Col. 1.16, 17. he is true, yea, truth; fulfilling the promises, 2 Cor. 1.20.  
Observe. 1. Jesus Christ, who sat upon the Throne here, is JEHOAUH, of the same essence with the Father and the Holy Ghost; he is not consimilar, but consubstantial 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 bear 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, tells us what his name shall be called, Jehovah Zidkenus, The Lord our righteousness, 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 fancy, 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 he had this vision, beheld this glory, he was amazed, so smitten with the lustre of it, that he could stand no longer, but down he 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 fall'n down, Dan. 8.17. He fell upon his face, and Saul, Acts 9.4. he fell to the earth, Abraham he 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 voice, 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 deal 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. We 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 men's 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 dreadful thing that appears in the Vision as here; creatures with four faces, and four wings, wheels, rings, full of eyes, and so high, that they are dreadful.  
4. Sense of their own frailty and weakness; Visions having divine Majesty, Glory, and some terribleness in them, have wrought strange effects upon infirm men; they have locked up their senses, and put them in a deep sleep, Dan. 8.18.10. Chap. 9 made them sick and faint many days, Dan. 8.27. much grieved and troubled their spirits, Dan. 7.15. taken away their strength and comeliness, Dan. 10.8. smitten dumb, Dan. 10.15. breathless, verse 17.  
5. To testify two things: first, thankfulness 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 he would make a covenant with him, and multiply him exceedingly, he fell on his face, to manifest, as his humility, so especially the grateful 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 worshipped him: so bowing in Psal. 72.9. is to note reverence and worship, They that dwell in the wilderness 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 testify their reverence and subjection unto him, so Isa. 49.23.  
That which made our Prophet fall down on his face here, was fear and amazement at the apprehension of the Majesty of Christ, the great glory that appeared, newness and dreadfulness of things in the Vision.  
Observe. 1. See what mischief sin hath done unto us; it hath disabled us from partaking of our greatest good, the sight of glory is the happiness of the creature: when Peter saw Christ's transfiguration but dimly, he 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 we are fallen into such an estate, as that we cannot behold what would make us happy; we cannot endure that good, that glory, which God created us to behold; yea, such weakness hath sin brought us to, that we cannot bear the sight of the appearance of the likeness of glory. They are weak eyes that cannot endure the Sunbeams; they more weak that cannot endure the light which is more remote from the brightness and glory of the Sun; and so here, man cannot endure the glory of the Lord, nor the likeness of it, nor the appearance of the likeness.  
2. That the sight of glory is an humbling thing; when the Prophet saw the appearance of the glory of the Lord, he falls upon his face, than he is conscious of his own weakness and worthlessness, than he trembles, and sees the great disproportion between Majesty and nothingness, Isa. 40.5. The glory of the Lord shall be revealed, and all flesh shall see it; and then follows, all flesh is grass; glory will convince us that we are but grass; it's not hearing will do it, at least, not so effectually: seeing, and seeing of glory doth humble mightily, seeing of misery causeth grief, mine eye affecteth mine heart; but seeing of glory causeth godly sorrow, Job 42.5, 6. Now mine eyes seethe thee, 
Nisi aliquid de aeternitate in ment videremus, nunquam in fancy nostra poenitendo caderemus, Gre.  I abhor myself, and repent in dust and ashes; when he saw the Lord and his glory, than he abhorred himself, his own righteousness, all his confidences, duties, and what ever the heart and wit of man catcheth hold of, and repent, and said, What am I unto God, the great, the glorious God? he is so infinitely glorious and distanced from me, that I am no better than 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, than was he sensible of his own vileness, and cries out, Woe is me, 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 he saw his sin, what a great and soul sinner he was, and therefore saith he, Woe is me, etc.  
3. That those be throughly humbled with the sense of their own vileness, and weakness, are fittest to hear divine truths, and to receive divine mysteries. Ezekiel falls on his face, and then hears a voice; 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 we will hear him speak from his Throne: Jam. 4.6. he giveth grace to the humble; they find the choicest favours at his hands; Moses, a meek man, yea, the meekest of all living, and God shown himself the most to him, and so to him as not to others, Numb. 12.8. He spoke 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 voice of one that spoke.  
This is the second effect following his sight of the glory of God; he first falls upon his face, and then hears a voice, this was the voice of him that sat upon the Throne, and was so glorious, that the Prophet could not behold him; it was not the voice of the heavens, Psal. 19.3. nor of the thunder, Psal. 29.3. but of Christ, and the voice of Christ is taken in the Scripture:  
First, for an extraordinary voice, having extraordinary power with it, Joh. 5.28. those that are in the grave shall hear his voice, that is, the power of his voice shall fetch them out of their graves.  
Secondly, for the doctrine of Christ, Joh. 10.27. My sheep hear my voice, that is, my Doctrine; they do not hear Christ immediately speaking, but they hear his Gospel, his Ministers opening it unto them.  
Thirdly, for the speech of Christ, speaking unto others, Act. 9.4. I heard a voice, saying, Saul, Saul, etc. such is the voice here, Christ speaking himself unto Ezekiel.  
This Vision and Voice was;  
First, to affect the Prophet, that he might be humbled, awakened, quickened up, and prepared to the work the Lord Christ intended him.  
Secondly, to confirm him,  
1. In his call to his Ministry; he was to be a Prophet to this people in a strange Land, and therefore hath an extraordinary call to it, Christ from heaven appears.  
2. In the truth of his Prophecy; he should utter nothing but what he had from Christ, the author of all truth, he would put words into his mouth.  
3. In the whole race and work of his Ministry, that he might not be discouraged; seeing that he had seen such a vision, heard such a voice.  
Thirdly, to confirm the Jews, Gentiles, all to whom this Prophecy should come, of the Majesty, reality, and truth of it.  
Note 1 God sets one sense a-work after another; his eye was taken up before with the sight of great and glorious things, now his ears come to be exercised and filled with as choice truths, as the eye had objects; and after there is a roll for his taste and touching, God lets in mercy and goodness to us through every window and door.  
Note 2 That great fear doth astonish and hinder judgement; he heard a voice, but knew not whose it was, fear doth disturb and surprise.     

Ezekiel, Chap. 2. vers. 1. 
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee.  
IN the former Chapter, we met with great deeps and difficulties, mysteries of a high nature; and if any light have appeared in the opening of them, let him that sits upon the Throne have the glory of it; by his assistance we have gone over sundry rocks, and through some deeps; 
In quibus liberis gressibus locut onis nostrae in●repidum pedem ponamus, Greg. Hom 9 in Ezek.  and we desire by the same assistance to proceed, and now we are come from the Mountains to the Plains, where we may walk with more safety.  
The glory of the Lord being set out in this government of the world, in his dispensations towards his Church in the antecedent Chapter: The scope of this Chapter is, to corroborate Ezekiel smitten down with the sight of glory, and to show his Call unto his Prophetical Office; the parts are the confirming, sending and instructing of the Prophet.  
1. His confirmation and comforting is laid down in the two first verses.  
2. His sending in the three next to the sixth verse.  
3. His instructing from the sixth to the ninth; after that, mention is made of a roll in the two last verses, and in the beginning of the next Chapter, which is of much concernment, as in its place may appear.  
The confirming of the Prophet is: 

1. By the Word of God in the first verse.  
2. By his Spirit in the second verse.    
In the first verse are two things considerable: 

1. The party speaking.  
2. The matter spoken; where you have,    
1. The Appellation; Son of man.  
2. The Command; Stand upon thy feet.  
3. The ground of it, which is a gracious promise; And I will speak unto thee.  
It's Christ who speaks, and unto Ezekiel, whom he calls the Son of man; the original is, the son of Adam, that is; of earthly man: for, as the Apostle saith, 1 Cor. 15.47. The first Adam was of the earth earthly, and Adam signifies earth, or red earth, whereof his body was made; and when we read in Scripture this phrase, it notes out to us,  
1. Our base beginning, that we are of the earth; there is no man, be he never so excellent, high, wise, honourable, but he is the son of Adam, terrae filius, a brat of the earth, Psal. 49.2. Both low and high, Adam and Ish: the base man and the noble man, as the Chaldee renders it; both the sons of Adam, and the sons of Jacob are so, they have all one father, and all one mother, and that is the earth.  
2. Our frailty, that we are earthen vessels and soon broken in pieces; Psal. 9.20. Put them in fear, O Lord, that the nations may know themselves to be but men, they think themselves gods, but show them thy power, thine iron Rod and Sceptre, bring a War, a plague, a Famine amongst them, and then they will know that they are frail weak men.  
3. Our worthlessness and fitness to be rejected, who amongst us regards a clod of the earth, an earthen vessel, silver or golden ones, some prize, and prise too much, but earthly ones are contemptible; Nations are as the drops of the bucket, and small dust of the balance, Isa. 40. and are not they contemptible things? this made David to wonder, and say, Psal. 144.3. Lord, what is man, that thou takest knowledge of him? or the son of man, the son of earth, that thou makest account of him, that thou visitest him? Psal. 8.4. and Job 7.17. What is man, that thou shouldest magnify him; and that thou shouldest set thine heart upon him? these be high and great expressions to be bestowed upon so poor a thing as man is, to take knowledge of him; and such knowledge, as to make account of him, as to mind him, visit him, magnify him, to set the heart upon him, this is exceeding much from an infinite, great and glorious God towards worthless men, and not credible, if the Spirit of God had not revealed it.  
4. Our end, that we are earth, thence we came, and thither we must, Gen. 3.19. Dust thou art, and unto dust thou must return.  
This title of Son of man; I do not find given to any but three, in the Book of God; once to Daniel, Chap. 8. 17. Understand, O son of man, forty times and upwards to Christ, and above eighty times to this our Prophet, but with this difference: Ezekiel is called the Son of man by another, Christ always calls himself so. Ezekiel is four times in this Chapter so called, and it's given him,  
1. To prevent pride, say some Expositors: he had a glorious Vision, was among Angels, saw the Lord Christ, and was to enter upon the Prophetical Function, the least of which might stir corruption, and make pride blossom; when Paul had his rapture into the third heavens, and heard things unutterable, what saith he, 2 Cor. 12.7. Lest I should be exalted above measure, through the abundnace of revelation; there was given to me a thorn in the flesh, the messenger of Satan to buffet me, etc. Paul was in danger of being lifted up, but God prevented it; and so here, Ezekiel is minded of his mean original, his frailty, worthlessness and end, that he might not be exalted with his Vision or Office; we are exceeding apt upon the receipt of great mercies, to grow proud and confident, which are evil in any, but worst in a Prophet; and therefore, to prevent these, he calls him Son of man.  
2. To frame his spirit to a right estimate of himself, through out the whole course of his Office, that what ever good was done, 
Nihil supra naturae humanae vires sibi assumeret.  he should still remember he was the Son of man, and it was God, not he that did it. It's a hard thing to keep the heart in an humble frame and fitness, to give unto God the glory of what he doth by us; God helps our Prophet by this title, which runs through the whole Prophecy, and took such interest in his heart, that whatsoever was seen, heard, said, or done by him, the Son of man, the glory of all was given to Christ, the Son of God, he could say, I am an earthen vessel, if there be heavenly treasure in it, he that sat upon the Throne put it in, for mine own part, I am the Son of man, like all the children of Adam; and if there be any difference, he made it, and if there be any glory, he shall have it; so Paul, 1 Cor. 15.10. I laboured more abundantly than they all; that seems a derogating speech, but he corrects himself for it; yet not I, but the grace of God that was with me.  
3. To let Ezekiel and others see the rich bounty and goodness of God, in that he would take a Son of man, who is earth, frail, and worthless, and exalt him to so high and honourable a condition, and specially at such a time as this was, when God was wroth with his inheritance, laid them waste, had brought them into Babylon, and was stripping them naked of all comforts, yet now to give them a Prophet, to call out Ezekiel, this could not but put his spirit, and all their spirits into admiration of God's goodness.  

Stand upon thy feet.  
Here is the Command of Christ, Ezekiel, I see thou art a frail man, stricken with great fear, and canst not endure my glory and presence, stand up; this is not for thy hurt, but good, I appear not to confound thee, but to comfort thee, not to cast thee down, but to exalt thee.  

Stantis est div norum auditio, non resu pini, Apollin.  Why doth the Lord command standing?  
1. It's a fit posture for hearing then lying on the ground was, Stand, that thou mayest recover thy spirits, and hear the better what I shall say unto thee: so the Angel bid Daniel stand upright, Dan. 10.11. Oracles are for standers, not prostrate ones, therefore, when Balaam came with the Oracles of God to Balak, he said, Rise up Balak, and hear; Numb. 23.18. show thou reverence and respect to the Word of God; for Kings were wont to stand when messengers from God were brought unto them: so Eglon risen out of his seat when Ehud told him he had a message from God unto him, Jud. 3.20. Eusebius tells us of Constantine the great, 
Nefas esse institutis de Deo disputationibus negligentes aures praebere, Euseb. de vita Constant.  that he did hear the Word standing, and being requested to rest himself in his royal throne, which was set there for that purpose, he refused, and being pressed, after long time of hearing, to sit down, with a stern countenance he answered: It were a great sin in me, not to hear attentively when God is spoken of.  
2. To show, that all mundane things should be beneath us, when we deal with God, we must not lie down and embrace them, but stand up, and have them under our feet: Jerome saith, the Saints stand and tread all down, 
Sanctorum est stare.  but sinners they fall and embrace the earth and furniture of it: Rev. 12.1. the Church hath the Moon under her feet: all sublunary things are under the Saints feet, not in their hearts, or over their heads.  
3. That he might be in a posture for service, Ephes. 6.14. Stand, having your loins girt; prostration on the earth is no posture for employment, but standing is; and the Lord Christ would not have his, so affected with his greatness and glory, so reverential, as to be hindered, or disabled from his service; holy reverence doth not make idle or inept to service, Stand on thy feet therefore, saith Christ, and be in a readiness, to execute what I command.  
The words being opened, now take the Observations.  
Observe. 1. That the Lord Christ is full of bowels and comspassions, Ezekiel was fallen down upon his face, the glory of the Vision, and greatness of him that sat upon the Throne had conquered and felled this our Prophet to the earth, and there he lay as a man wounded, and without strength, but Christ leaves him not in this condition, but speaks, and that kindly to him: Son of man, stand upon thy feet; he is affected with his infirmity, sensible of his fears and troubles: the man that fell among thiefs, going from Jerusalem to Jericho, being plundered and wounded, found no pity from the Priest and Levite, but much from the good Samaritane, when he saw him, he had compassion on him, he went to him, bound up his wounds, put in oil and wine, set him upon his own beast, was content to go on foot by him, brought him to an Inn, and took care of him, and paid for his cure, Luke 10.33, 34, 35. This Samaritane was Christ, who pitied Adam, and in him mankind, that went from Jerusalem, the state of perfection, to Jericho, a state of change; for, as Chemnit. observes, Jericho signifies the Moon, and so a changeable condition; the Priest and Levite notes the Law, with all its additaments, they passed by, and never reached or healed the wounded soul of man, but Christ the Samatitane, with the grace of the Gospel, and blood of the Covenant, with that oil and wine, cured man, brought him upon his own shoulders to the Church, to Jerusalem again, and there took care for him; we have not a legal high Priest which is without bowels, and can do little for us, but we have an Evangelicall high Priest, full of bowels and mercy, such an one as is touched with our infirmities, Heb. 4.15. which should encourage us with boldness to come unto his Throne, which is a Throne of Grace & compassion.  
2. That those are humble and smitten down with sense of their own vileness, weakness or worthlessness, through the sight of glory, and greatness, Christ quickly raises to comfort again: our Prophet was down in the end of the former Chapter, and in the beginning of this he is up again. The humbling from the sight of God, his glory, and greatness, is the most effectual humbling, and the most speedy, effectual and sweetest comfort doth follow it. Job, after he had seen God, and humbled himself; thereupon his captivity is turned, his comforts multiplied, Job 24.5, 6.10.12. So Isaiah, being humbled upon the sight of glory, presently a Seraphim comforts him, touches his lips with a coal from the Altar, and saith, Thine iniquity is taken away, and thy sin is purged: Daniel was humbled for his own sins, the sins of his forefathers, and the afflictions of the Church, Dan. 9 and the Lord sent Gabriel to comfort him, who told him, he was a man greatly beloved, and that he came to give him skill and understanding, verse 22.23. God doth not humble and throw down his to leave them, but reaches out a hand to raise them.  
3. That man carries about him principles of humiliation; he is the Son of man, the son of the earth. Isa. 31.3. The Egyptians are men, and not God, Adam velo el, they are weak and worthless things, and so are not only Egyptians, but Israelites, all men, and so have no cause to be puffed up at all, but great cause to be humbled: Job called corruption his father, and the worm his mother, Job 17.14. you see what stock and kindred Job came of, and we are all of the same house, therefore afterward in the 25. Chap. v. 6. It's said, man, and the Son of man, is a worm, and so David, I am a worm, and no man, Psal. 22.6. velo Ish, he was enosh, sorry, sinful, miserable man: he was Adam, an earthly man, but not Ish, a man of worth, strength, a worm, son of the earth, weak, contemptible. Coniah, Jer. 22.28. in the vulgar is called vas fictile, an earthen vessel, a broken Idol, or a vessel in which is no pleasure, and then follows: O earth, earth, earth, hear the word of the Lord, Princes, Priests and People, he calls them all earth, to mind them of their mean original, to bring down their spirits, to make them sensible of their weakness and condition they were hastening unto, Isai. 40.6. All flesh is grass, and all the goodliness thereof is as the flower of the field, grass withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it; surely the people is grass.  
4. That the command of Christ is powerful; Stand upon thy feet, saith he, and it proved efficacious; let Christ speak, and the thing is done, By him were all things made, Joh. 1.3. he said, Let there be light, and there was light, he said, Let there be an earth, and let it bring forth, an it was so; he called forth things that were not, and gave them a being; under the Gospel, how powerful were his commands: he bade devils departed the possessed, and they did so; he bade the winds and waves be still, and they were so; he called Lazarus out of the grave, and he came forth presently: there is infinite power in Christ, and great, yea, oft exceeding great virtue goes forth with his commands: he said to the Fishermen that were strangers to him, Fellow me, and they left all, and followed him.  
5. That the Lord loves to encourage man to his duty; he saith not here, stand upon thy feet only, which might have sufficed, but he makes him a promise; and I will speak with thee, I that am upon the Throne, compassed with glory, that have the rule of all the world in my hand, I will speak with thee; here was singular encouragement to this duty, and so to other duties; it's man's duty to walk uprighty, and to encourage unto it; the Word saith, No good thing will be withhold from them that walk uprightly, Psa. 84.11. It's our duty to believe, and did not Christ tell Martha in a particular case, that if she would believe, she should see the glory of God, joh. 11.40. And told he not another, that all things are possible to him that believeth? Mar. 9.23. So Christ is lifted up, that whosoever believeth in him, should not perish, but have everlasting life, Joh. 3.14, 15. So for prayer; it's our duty; but see what encouragement, Open thy mouth wide, and I will fill it, Psal. 81.10. and, Whatsoever you shall ask the Father in my name, he will give it you, John 16.23. To persevere and overcome is our duty, and see Rev. 21.7. He that overcometh shall inherit all things, and I will be his God, and he shall be my Son; to give alms is man's duty, as Luke 6.38. Give, and it shall be given unto you, good measure, pressed down, and shaken together, and running over, shall men give into your bosom.  
6. That the word of Christ is a sweet comfort to a soul troubled; Stand upon thy feet, and I will speak to thee, thou art amazed, cast down, but my word will revive thee, put life and spirits into thee: What a comforting word is that of Christ's, Matth. 11. Come unto me, ye that are weary and heavy laden, and I will refresh you: and joh. 6.37. Him that cometh unto me, I cast out in no wise? Christ had the words of eternal life, verse 68 and those must needs be sweet and acceptable to afflicted spirits, and these words he hath given us in the Gospel, which is glad tidings, the savour of life, the power of God to salvation.    
VER. 2. 
And the Spirit entered into me when he spoke unto me, and set me upon my feet, that I heard him that spoke unto me.  
THe Prophet being confirmed by the word of Christ in the foregoing verse, here he is comforted and confirmed by the Spirit also. What is meant by the Spirit, must be opened; some have conceived, that when our Prophet fell upon his face at the sight of him and his glory that sat upon the Throne, his spirit left him, and he lay for dead, and so here by Spirit, to be understood his soul, or spirit, returned, entered, revived him, and set him upon his feet; but this interpretation we cannot admit for three Reasons.  
1. We never read that ever any were stricken dead when God appeared unto them in Visions; the utmost we find is that of Daniel, Chap. 10. v. 17. Neither was there breath left in me, through fear, he was as a man out of breath, but not without a soul, he had a deadly fear, but was not dead.  
2. The Text itself confutes that opinion; for, in the last words of the former Chapter it's said, I heard a voice of one that spoke; if Ezekiel had been spiritless, soulless, when he fell upon his face, it had been impossible for him to have heard a voice.  
3. Had it been the return of his own spirit, the words would not have been, he set me upon my feet, but I arose; we must therefore leave that interpretation.  
2. By Spirit, some understand an Angel, and their reason for it, is because it's said, He set me upon my feet; the Prophet being among Angels, and they seeing him down, one lifted him up, and set him upon his feet; but this interpretation, although it be Piscator's, I cannot commend unto you: for,  
First, how could any of these Angels that had faces, bodies, wings and feet, enter into the Prophet? for here it's said, The Spirit entered into me.  
Secondly, if it had been an Angel, the words must have run thus, rather than as they do; one of the Spirits, one of the Angels entered into me, and not the Spirit.  
By Spirit then understand, that Spirit which was in the living creatures, and in the wheels, Chap. 1.20. Even the eternal Spirit of God; and of this judgement is Jerome, Gregory, Calvin, Junius, Maldonate, etc. If their testimonies suffice not, take the testimony of Scripture, Chap. 3.24. Then the Spirit entered into me, and set me upon my feet, and spoke with me, and said, Go, shut thyself within thy house, etc. Here the Prophet repeating the same words, showeth, that it was the Spirit of God he spoke of, and neither Angel, nor his own spirit. The meaning is this; when Christ spoke unto me, and I heard his voice, presently I felt divine virtue, the Spirit seized upon, entered into me, comforted and confirmed me, set me upon my feet, and fitted me to hear the voice of that glorious Person sat upon the Throne.  
Two things fall into consideration here, touching the Spirit: 

The first is, the Spirits entrance into him.  
The second, the Spirits setting him upon his feet.    
1. It entered into him; there be phrases in Scripture concerning the Spirit, which import motion of it from place to place, but must not be so understood.  

1. The sending of the Spirit, Gal. 4.6.  
2. The coming of the Spirit, Joh. 15.26.  
3. The descending of the Spirit, Joh. 1.32.  
4. Receiving of it, Joh. 20.22.  
5. The entering of the Spirit.   
These all seem to imply the moving of the Spirit from one place to another; but the Spirit of God is infinite in essence, filling heaven and earth, and changes not place; the thing aimed at in them, is:  
1. Operation.  
2. Manifestation.  
3. Impletion. When the Spirit works effectually in any, manifests itself by any, fills the heart of any with divine graces and influences; when it doth either of these, or all these, then it's sent, descended, come, received, entered. But for the phrase here, The Spirit entered into me, a like one is in Hab. 3.16. Rottenness entered into my bones, that is, it came not ab extra, but there was a disposition and principle in him before to rottenness; but now it wrought, it manifested itself, and filled him with it: so here, the Spirit was in the Prophet before, but now there was a more lively operation and manifestation of it: yea, farther, this entrance of Spirit, notes out his filling with the Spirit, it possessed him fully, there was abundance of the Spirit in him, to fit him for, and confirm him in his Prophetical Function. The Spirit entered into him, took him up, and singled him out for divine service.  
2. It set him upon his feet; here the efficacious operation of the Spirit appears; that which nature could not do, the Spirit did, it chased away all distempering fears, enabled him to stand up, to behold glory, to hear the King speak from his Throne of glory, and to be ready to do his will, what ever he should say; this was a great work of the Spirit in our Prophet.  
Observe. 1. From the Prophet's being down, and set up by the Spirit, that the Spirit is the chief comforter; the words of Christ, Stand up, and I will speak unto thee, were good and comfortable words, but the Spirit wrought the solid and lively comfort, which scattered the clouds of fear, confirmed him, and set him up: To speak good words to one sick in prison, is a comfortable thing; but to heal the sick party, to bring out the prisoner is real comfort; thus did the Spirit, it healed the sick heart of the Prophet, and freed him, being imprisoned with fears; the real and choice comfort is from the Spirit: hence the Spirit is called the Comforter in John four times, Joh. 14.16, 26. Chap. 15.26. and Chap. 16.7. and not only the Comforter, but the Comforter that testifies of Christ, that teacheth all things, that abides with you for ever, as appears in the places before mentioned. Men comfort, the Word comforts, Angels comfort; it was an Angel comforted Christ in his Agony, Luke 22.43. but none comfort like the Spirit: Ezekiel had the Spirit of God, the great and solid Comforter, to raise, confirm and comfort him.  
2. That those the Lord Christ intends to set up for Officers in his Church, he gives his Spirit unto, the Spirit enters into Ezekiel, before he is called, he is filled with the Spirit, the gifts and graces of it. When Officers of an inferior nature were to be made in the Apostles days, even officers to serve tables, what men must be looked out? men of honest report, full of the Holy Ghost and Wisdom, they must be such as the Holy Ghost hath entered into and filled, else they were unfit for that service, Act. 6.3. much more than should they be filled with the Spirit, that are for the highest place in the Church of God, Act. 9.17. Saul was filled with the Holy Ghost, Acts 11.24. it's said of Barnabas, he was full of the Holy Ghost, the Spirit entered into them and they preached, Acts 13.2. They must be separated for the work whereunto the Lord had called them, even for the chief places in the Church of God; the Offices in the Church, are for men that have the Spirit of Christ in them, in some fullness of it; those places are not for others, such as are filled with wine, with the world, with a spirit of envy, error, contention, and Antichristianisme, but have not the Spirit of Christ in them: the false and lying Prophets had no entrance of the Spirit into them, and therefore the Lord saith, he sent them not, Jer. 14.14. They flattered themselves they were called and sent of God, and had the Spirit, as Zedekiah said to Micaiah, Which way went the Spirit from me to thee? 1 King. 22.24. but they neither had it, nor were sent of God, but ran, and were not sent, jer. 23.21. And unless men have the Spirit enter into them, they are neither fit for that Function, nor satisfyingly know they are called to it; many among us are called of men, that were never called of God.  
3. That man by his natural abilities cannot reach or receive the things of God: Ezekiel must have the Spirit enter into him, before he can hear or understand any thing to purpose: reason and discourse is not more above the capacity of a Beast, than the things of Christ and his Spirit are above the capacity of man, 1 Cor. 2.14. The natural man receives not the things of the Spirit of God, for they are foolishness unto him; the preaching of the Gospel and Christ crucified, was a stumbling-block to the jews, and foolishness to the Greeks'; the jews were skilled in the Law, and the Greeks in Philosophy; and neither of them entertain Christ or his Gospel, their knowledge and abilities served them to take offence at Christ, and to condemn the Gospel for foolishness; and it's not all that natural abilities do, not only not reach the things of the Spirit, but they cannot do it, neither can he know them, saith the Text; for they are spiritually discerned. Tell a natural man, that God hath begotten a Son, that God is man, that a Virgin hath brought forth, that God hath purchased a Church by his blood, that men are reconciled unto God, and justified by the death of Christ, 
Verba audit, spiritualem sensum non assequitur.  they are riddles unto him; such truths are like a sealed book, the spirit and life of them he is incapable of; tell him that a man must deny himself, mourn for his sins, walk in the Spirit, believe in another for salvation, and these things are foolishness unto him.  
4. That the Word without the Spirit is inefficacious, when he pake, the Spirit entered, had not there been entrance of the Spirit, the Word had not prevailed, the Prophet had not been raised; the Word is of little moment and power, unless the efficacy of the Spirit be in it, if it be not quickened by the Spirit, it is a dead letter. Many thousands hear the Word, who are fallen by adam's and their own sin, but they are not set upon their feet, as our Prophet was, and the principal reason is, the Spirit enters not into them, it may stand and knock at the door, but hath not entrance, and therefore they are not lifted up out of their unbelief, and other corruptions; they are not removed from the Wilderness to Canaan, from the state of nature, to the state of grace: when therefore you find such expressions in Scripture, as that the Word is, incoruptible seed, 1 Pet, 1.23. a burning fire, Jer. 20.9. the power of God to salvation, Rom. 1.16. the Word of life, Phil. 2.16. that it's quick, powerful, sharper than any two edged sword, piercing, to the dividing asunder of the soul and spirit, etc. Hebr. 4. that it is converting the soul, Psal. 19.7. the grace of God that brings salvation, Tit. 2.11. These, and such like phrases, you must understand, not exclusively, as if the word were, and did so without the Spirit, but conjunctively, when the Spirit enters together with the Word, than it is so; the efficacy is not in sonitu ipso, but proceeds ab arcano Spiritus instinctu, all the virtue and operation is in the power of the Spirit, neither is the Word useless, it's the Medium by which the Spirit works. God is the Father of Lights, yet is not the Son useless, by it he enlightens us.  
5. That the Word is the Chariot of the Spirit: when he spoke, 
Joh. 7.37, 38, 39 Acts 10.44, 45, 46,  the Spirit entered into me, together with the Word of Christ went the Spirit; that is vehiculum spiritus, Joh. 20.22. Christ breathed upon them, and that breath conveyed the Holy Ghost unto the Disciples; so it's the Word that carries the Spirit to men: by the dispensation of the Word, the Spirit is conveyed to our souls; hence the Gospel is called the ministration of the Spirit, 2 Cor. 3.8. and the Ministers of the Gospel, the Ministers of the Spirit, vers. 6. The Law which was from Mount Sinai, the Apostle calls a dead, a kill letter; but the Gospel which came out of Mount Zion, he calls the Spirit, or ministration of it; and therefore more fully in Gal. 3.2. he saith, Received ye the Spirit by the works of the Law, or by hearing of faith? not by the works of the Law, that was the ministration of death, but by the Gospel, that was the ministration of the Spirit: so that the word of Christ transports the Spirit over to the hearts of those that believe; and if search should be made, whether the Spirit do always accompany the Word of Christ, preached unto the sons of men, some inferior degrees and works of it may be allowed to go along with the Word: Act. 7.51. Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost, and Heb. 6.4. They were made partakers of the Holy Ghost; there was something of the Spirit in the Word, when it was preached unto these two sorts of Hearers, the one resisted the Spirit, in the Ordinance, the other received the common gifts of it; some weak operations of the Spirit may be yielded always, to attend the Word, but effectual and powerful do not; the beams of the Sun are obliqne and direct; where obliqne, they produce weak effects, where direct, strong ones, and so the operations of the Spirit are obliqne towards all reprobates, and the work is ineffectual on them, but direct upon the Elect, and so strong, efficacious, 1 Thes. 1.5. Our Word came not to you in word only, but also in power, and in the Holy Ghost, Chap. 2. v. 13. it wrought effectually in them.  
6. What God commands his, he gives them strength to do it; Stand upon thy feet, saith Christ, verse 1. there is the command, and the Spirit entered, and set him upon his feet, there is the strength given, to fulfil the command. Commands import power and freewill in us, say the adversaries of freegrace; we say no, let them stand upon freewill and their own strength, we will stand to free Grace; Ezekiel cannot stand upon his feet till the Spirit set him up, much less can he tread in the ways of holiness, and walk in them, being commanded, the word of Christ did it not, his own will did it not, natural reason and strength did it not, 
Divina vox jacenti Prophetae jussit, ut resurgeret, sed surgere omnino non possit, nisi in hunc omnipotentis Dei spiritus intrasset, quia ex omnipotentis Dei gratia ad bona opera conari quidem possumus, sed haec implere non possumus, si ipse non adjuvet, qui jubet, Greg. Hom. 9 in Ezek.  but the Spirit given did it: Without me you can do nothing, Joh. 15. not much, not something, not a little, doth he say, but nothing: when Christ commands therefore, he gives power to do; he bids Lazarus come forth of the grave, he had neither will nor power to do it, but Christ he gave spirit and power to do it. When he bid Sinners believe, repent, walk in the Spirit, etc. he gives the power to do so; he doth it for them: Deut. 10.16. they are commanded to circumcise the foreskin of their hearts, and Deut. 6.5. to love the Lord with all their hearts; these they could not do, but God promises to do them for them, Deut. 30.6. The Lord thy God will circumcise thy heart, and the heart of thy seed, to love him with all thine heart, and all thy soul; we are commanded to fear the Lord, Psal. 22.23. Fear him, all the seed of Israel; and Jer. 32.40. I will put my fear in their hearts, that they shall not departed from me: We are bid to make us new hearts, and new spirits, Ezek. 18.31. and Isa. 1.16. to wash us, and make us clean; and see what sweet promises are made, Ezek. 36.25, 26. I will sprinkle clean water upon you, and you shall be clean from all your filthiness, and from all your Idols will I cleanse you; a new heart also will I give you, and a new spirit will I put within you; yea, I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Statutes and do them: Vers. 27. We are bid believe and trust in God, oft in Scripture: and Ephes. 2.8. we find Faith is the gift God; and Mat. 12.21. In his Name shall the Gentiles trust; and Phil. 1.29. To you it is given to believe; Christ bid the Apostles to go and preach the Gospel to all Nations, Mat. 28.19. how could they, being not languaged, do it? they might have said, it's an impossible thing; but Acts 2.4. They were filled with the Spirit, and every man heard them speak in his own language: when God commands therefore, we must not look at abilities, as Arminians and Papists do, nor disabilities, as sundry Christians do, but look out some promises made of such things as are commanded: see free Grace, and draw strength from thence, through the promise, to enable us to stand upon our feet being down, to walk being up, and to persevere in the walking.  
7. It is the Spirit of God that inables to discern the things of God, and assures our spirits of the truth and reality of them; the Spirit entered into the Prophet, set him upon his feet, that he heard him that spoke unto him; now having the Spirit, he was fitted to hear Christ, enabled to judge of what he spoke, to satisfy his soul concerning the truth, reality and excellency of his Doctrine, Job. 10.27. My sheep hear my voice, and a stranger will they not follow; Verse 5. they can distinguish between the voice of Christ, and all others; and how come they to do it? they are Sheep, not Goats, not Wolves, not Foxes; and how come they to be Sheep? Christ pours out his Spirit upon them, that enters into them, and brings them into the fold, and inables them to hear and know the Shepherd's voice, and the Shepherd himself, 1 Cor. 2.12. We have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God. If the Apostle had not had the Spirit, and the Spirit of God, he could not have apprehended the things of Christ and the Gospel; they are such deep and spiritual things, that none but the Spirit of God can search out or discover, being searched out, into whom the Spirit enters spiritualizing his heart and head, he is a man fit to trade with Christ, and to hear him speak: for, Vers. 15. the spiritual man judgeth all things, he hath a principle within, to taste and discern the nature of them, he only hath a fitness, though not a fullness to judge; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he hath a discerning faculty, and according to the measure of that he judgeth.   
VER. 3, 4, 5. 
3. And he said unto me; Son of man, I send thee to the children of Israel, to a rebellious nation, that hath rebelled against me; they and their fathers have transgressed against me, even unto this very day.  
4. For they are impudent children, and stiffnecked; I do send thee unto them, and thou shalt say unto them: Thus saith the Lord God.  
5. And they, whether they will hear, or whether they will forbear (for they are a rebellious house) yet shall know, that there hath been a Prophet among them.  
EZekiel being raised, comforted, and filled with the Spirit, fitted to hear the Lord Christ, and to do him service.  
In these verses we have his Call to his Office, and the parties specified he is sent unto, and the reason of his sending to them.  
His Call, in these words; I send thee.  
The parties he is sent unto, are the children of Israel; who are described to be:  
First, a rebellious nation; and this their sin is amplified three ways: 

1. It's against me.  
2. It's the same evil their fathers have done; they transgressed against me, and so have their children.  
3. It's continued; to this day.    
Secondly, impudent children.  
Thirdly, stiffnecked.  
Fourthly, a rebellious house.  
The reason of his sending is; that they might know there hath been a Prophet among them.  
I shall first open the words of this third verse; and after give you the Observations.  

I send thee.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittens.  In the Hebrew it is, I am sending thee, or, about to send thee; the present tense in the Scripture, noteth the purpose and firm resolution of the mind, Luke 19.8. saith Zach●us, the half of my goods I give to the poor, that is, I purpose and decree to give them; it's the firm resolution of my mind: but it notes more here, I send thee, I intent and am resolved to make thee a Prophet; that is not all; I ordain, constitute thee to be a Prophet; for mitto here, non propositum mittentis, nec motum missi, sed auctoritatem significat; and that will appear from Jer. 14.14. The Prophet's prophecy lies in my Name, they pretend, saith God, that they have commission and countenance from me, but I sent them not, I never intended or constituted them to be Prophets, they never had authority from me, I commanded them not, neither spoke unto them, they went of their own heads, for their own ends; and if they be Prophets, they are lying one's, my authority did never establish them, but it shall punish them.   

Children of Israel.  
That is, the Jews, that were brought into Babylon, who were called the children of Israel, from Jacob, who wrestling with God and prevailing, had his name changed from Jacob to Israel, Gen. 32.28. Thy name shall be no more Jacob but Israel, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for as a Prince hast thou power with God, and with men, and hast prevailed. Not Israel, because he had seen God, as some interpret it, nor Israel because he was a man right with God, but Israel is of a word signifies to rule, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominari, instar principis se gerere, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the addition of el to it, and so it follows in the verse, because thou hast prevailed with God; here was a good root, but the branches were degenerate, the sons of Israel were not like their father Israel, a praying and prevailing people; sons of Israel, according to the flesh, external shows, and in opinion; so the most of them were, but they did not follow the faith and purity of their father Israel: Rom. 9.6. They are not all Israel that are of Israel.   

A rebellious Nation.  
The word for Nation is in the plural number, Goiim, which word is mostly in Scripture applied to the unbelieving Gentiles, those that were without God, and strangers to the commonwealth of Israel, as Hab. 1.5. The Heathens; and Psal. 106.42. He gave them into the hand of the Heathens; it's Goiim; the Septuagint renders it, Into the hands of their enemies; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so the Jews accounted the Gentiles, and in disgrace called them Goiim, an abominable Nation; and at this day they call the Christians so, and make that name, which was common before to all Gentiles, now since Christ, to be special to Christians. The Turks, they call Ishmaelites and Aethiopians Cushites, but the Christians Goiim, an abominable Nation; and here the Spirit of God calls them Goiim, a rebellious Nation, by way of contempt: The Prophet prophesied against the Syrians, Egyptians, Babylonians, and others, which in common sense of the word, were the Nations; but here it's put upon the Jews, who were as vile in the eyes of God as the Gentiles were in theirs; for they had forsaken the truth, entertained their Idolatries and corruptions, and turned aside, 
Ad nesaria scelera  to notorious wickednesses, something of most Nations about them, they had taken in, and so are called Goiim, Nations, as if they had had the wickedness of all the nations, or because they were divided in their false and Idolatrous worship, some were for the Ammonitish way, some the Moabitish, some for other ways, most for wrong ways, and this made them like the Nations, who had their several ways, and to deserve the brand of Goiim.  
Rebellious, Hammordim, the rebellious ones of Marad, which signifies to fall off, to apostatise, to rebel and resist; it's like the practice of men, against States and Princes, when they have made Laws for their Subjects to live by, and they have accepted of those Laws, and then fall off, withdraw from their subjection, obedience, and shake off their yoke; it's called rebellion, Gen. 14.4. the King served Kedorlaomer twelve years, and in the thirteenth rebelled, that is, shook off those Laws and yokes they were under.  
In the Law sense rebellion is a traitorous taking up arms against the State, be it by the natural Subjects, or by others formerly subdued, or by whomsoever, when arms are taken up to overthrow the settled Laws of a Kingdom and Religion settled by those Laws, this is rebellion against that State, and that State may preserve itself, the Law of Nature, Reason, and Religion warranting the same. I am not to speak of rebellion in this sense, but Theologically, when men will not be under the Laws and Government of Christ, but go a whoring after their own lusts and inventions, or others, than they rebel; so the other Tribes told Reuben, Gad and Manasseh: Josh. 22.16. What trespass is this you have committed against the God of Israel, to turn away this day from following the Lord, in that you have builded you an Altar, that ye might rebel this day against the Lord? Turning from God, and taking up our own or others inventions, is rebelling against God.  
The Vulgar hath it, to the apostatising Nations, 
Ad Gentes apostatrices.  and the Septuagint renders the word Rebel in Nehem. 6.6. to apostatise, thou and the Jews think to apostatise; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and apostasy is a wicked departing from God and his truth, acknowledged and confessed, to false ways of worship: and such were the Israelites at this time, they had left the God of Israel, and chosen other gods, and served Idols, which made the Lord to say, Jer. 2.11. Hath a nation changed their gods, which yet are no gods? but my people have changed their glory; such is the apostasy of Antichrist and his followers, they have departed from the true God and his worship, and set up false gods, and false worship; so that he and all his children are Goiim Hammordim, a rebellious, an apostatising nation.   

Against me.  
It's not against their King, their high Priest, but against me, 
In pactum meum, Jerom.  against my Covenant, saith Jerome, God had made a Covenant with them, not only a spousal covenant, I will betrothe thee to me for ever, Hos. 2.19. But a matrimonial covenant, I am the Lord thy God, thou shalt have no other gods before me, Exod. 20.2, 3. God said, he would have them, and no other people to be his; God kept the Covenant on his part, and was no Polygamist to that day, he took not in any other nation, but they broke with him, and took in other gods, and brought them not into the City only, but into the Temple, and provoked their God to jealousy.   

Even to this day.  
The Hebrew is, to the body, strength, essence of this day, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  even this selfsame day: these very words you have in Leu. 23.14. until the selfsame day, had not this people been brutish, they might have seen what an unprofitable thing it was to bestow honour upon Altars, Idols, to set up corrupt, invented worship, they might have seen what truth and force was in Prophetical threats, how powerful God was to save and to destroy; for now they were carried out of their own Country, they were in Babylon, a most Idolatrous place, subject to the nations they so disdained, and had been some years in bondage; yet even here, to that present time, they were addicted to their old ways, and served false gods, night and day, Jer. 16.13.   

Transgress.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew word signifies, to sin, not ignorantly, or of infirmity, but wilfully, ex superbia: Isai. 1.2. I have brought up children, and they have rebelled; it's the same word is in the Text, they have proudly, voluntarily sinned against me; the Septuagint therefore render it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  They have prevaricated with me, rejected me, they have taken me out of the way, who was established to be their God, and have willingly brought in other gods; and this word pashagn, is of larger extent than marad, say Rabbis, but in Scripture they are promiscuously used: Hos. 14.9. the transgressors shall fall therein; those go from under the command of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and oppose him.  
Obser. 1. That it's Christ's prerogative to set up and send officers unto the Church; I send thee, I that fit upon the Throne, that am Jehovah, that is to come, that have all power in mine hand, that can save and destroy, that am the great Prophet of my people, I send thee: So Mat. 28.18, 19 Christ is invested with all power, and therefore sends Officers to all nations; Eph. 4.11. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers: it was Christ gave them, and set them up in the Church. Hence saith the Apostle, 1 Cor. 4.1. Let a man so account of us as the Ministers of Christ, we are set up and sent by him, who is the Head of the Church, the Author of all Offices, and Lord of all Offficers. Hence follows:  
1. That those Offices and Officers, are holy and warrantable, which depend upon the will and authority of Christ, 
Jer. 1.5.  not those are of the wills and authority of men, as all are in the Romish Synagogue, and too many are amongst us, Apostles, Prophets, Evangelists, they were of Christ, but being extraordinary, are ceased; Pastors, Teachers, Elders, Deacons, Christ hath given to be standing Officers in the Church, and their callings we acknowledge holy and lawful, but all others of humane institution, and so unholy and unwholesome for the Church. The Papists deny the calling of Pastors and Teachers in the reformed Churches to be lawful, because they are not sent by the Pope, and ordained by his Bishops, and so in succession from Christ; but it's clear, that Pastors and Teachers were given of Christ, before ever Popes or Prelates were thought on, Ephes. 4.11. And as for them, the Pope and his Clergy, we may safely say, that neither himself, nor any of his Hierarchy, ever had any lawful calling, because none of them are sent of Christ, he will never own it, that he sent any of them, neither were they ordained according to the will of Christ and his Apostles.  
2. That men unable and unhonest in the Office of the Church, set up by him, were never sent by him; he gives gifts and graces to men, and then sends them; the Spirit entered into Ezekiel, and then, I send thee. He hath the power of sending, it depends on his will, and that is sacred, he would not put in an insufficient or corrupt man upon any terms, and therefore he hath set rules and laws to show what men he would have in those holy Functions, he hath given precedents of his own choosing: Rom. 1.5. By whom we received Grace and Apostleship, first Grace, and then Apostleship, 2 Cor. 3.6. Who hath made us able Ministers of the new Testament. The Lord Christ's Ministers are able, not only in parts, but chief in the Spirit, that is light and life in them, such he sends, such he approves; and as for ignorant and evil ones, see what the Lord saith, Hos. 4.6. Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest to me; Christ would not have a profane ignorant man to be in that Calling.  
3. That those are sent of Christ may not delegate their power, and execute the office by others, but must do it themselves; the Prophet might not appoint another, being sent of Christ to the children of Israel; I send thee, and thou shalt say unto them, thus saith the Lord; Ambassadors are themselves to deliver their messages, and not others for them, or in their stead; Ministers are Ambassadors, and 2 Cor. 5.20. for Christ, and do preach and pray in Christ's stead, who is their Head and Lord, whereupon, saith Paul, Woe unto me, if I preach not the Gospel, 1 Cor. 9.16. And what's the ground of it? Vers. 17. The dispensation of the Gospel is committed unto me; I am commanded to do it, I may not, I dare not commit or delegate this trust, this power to others. Delegation is actus imperii, an act of power, and all the Officers of the Church must be obsequious, not imperious, therefore Hierarchists and those that substitute others to preach in their stead, usurp the power of Christ, to whom it belongs to delegate men to preach in his stead, and over thousands of Churches, if he please.  
4. That those Christ sends and sets over people, are by divine institution, I send thee to the children of Israel, he was not a Prophet to others, but unto them, and that by divine authority, Act. 20.28. Take heed unto all the flock, over which the Holy Ghost hath made you overseers; this was the Church of Ephesus, and the Elders of it were set there by no less authority then that of the Holy Ghost, the Office, Power, Jurisdiction over such a people is not humane, arbitrary, ad placitum, but of divine institution.  
2. That many are called, and seem to be Israelites, which in truth are not: the Jews were called the children of Israel here, and were so, according to the flesh, but they were not so in the Spirit; they had not the principles of Jacob in them; they walked not in his steps; they had his name, but not his faith, they were called Israelites, but were not true Israelites, Rom. 9.6. they are not all Israel that are of Israel, in the true sense of the Scripture, they are not all Israel; that is spiritual, such as Jacob was, men of Prayer, wrestling with God, prevailing like Princes, but they are of Israel according to the flesh; and fleshly Israelites, to whom the promises pertained not: in Matth. 8.12. they are called children of the kingdom, but yet such as should be cast out into utter darkness; they thought themselves safe in being called so, and conceiting themselves such, but they were deluded: and so now many thousands think themselves Christians, Saints, when in truth they are nothing less, the very contrary, enemies to true Christians and Saints. The Papists boast that they are Catholics, Christians, the Church of God; but it's in no better sense than these rebellious Jews are termed the children of Israel. What are titles, when truth is wanting? no other than a kind of blaspheming, Rev. 2.9. I know the blasphemy of them, that say they are Jews and are not; they were Jews by name, and did reproach the Christians, and the Lord Christ, but were not Jews in truth; Rom. 2.28, 29. He is not a Jew which is one outwardly in circumcision of the flesh; but he is a Jew which is one inwardly, whose heart is circumcised, and is one in the Spirit. Now these men saying they are Jews, and were not, did blaspheme, much prejudice and wound the honourable name of being a Jew, and what were they? a Synogogue of Satan; and now those think, call themselves Christians and are not; they blaspheme and wound that honourable name of Christians; and so they that call themselves churches, and are not, they blaspheme, and wrong that honourable name of Church. Papists say they are the Church, be it so; it's the church of Satan, not of Christ, they worship Idols, not Christ, they are Babel, not Bethel, they have the title, not the substance.  
3. That when God's people degenerate, and fall to sinful practices, than they lose their glory, and contract reproach; before the Israelites fell to Idolatrous courses, and violation of divine Law, they were God's Inheritance, Deut. 4.20. his Portion, Deut. 32.9. his peculiar Treasure, Exod. 19.5. his Strength and his Glory, Psal. 78.61. his anointed Ones, Psal. 105.15. they were so honourable in his account, and precious in his eye, that he suffered none to do them harm; he rebuked Kings for their sakes, and he gave Egypt a ransom for them, men and people for their life, Isa. 43.3, 4, God thought nothing too dear for them, no titles too good, a kingdom of Priests, a holy Nation, Exod. 19.6. but when they fell from him, to sinful and base courses, than their honourable titles are turned into reproachful and bitter ones; they are called here Goiim, profane, rejected, pollution, sterquilinium, excrementa mundi; so the Jews accounted of the Gentiles, and so God accounts of them here; they judged so of the Babylonians, and God meats out the same measure unto them; in Prov. 14.34. it's said, Righteousness exalts a Nation, but sin is a reproach to any people, even to Gods own people; it makes them vile, hateful, 
Viles facit, Syr.  abominable to God and man, and brings such terms, as proclaims their shame, Isa. 1.10. God calls them Rulers of Sodom, and people of Gomorrah, Isa. 57.3. sons of the Sorceress, the seed of the Adulterer and Whore, an hypocritical Nation, Isa. 6.10. a nation not desired, Zeph. 2.1. a thievish Nation, Mal. 3.9. the generation of his wrath, Jer. 7.27. Loammi, none of my people, Hos. 1.  
4. See here the great evil is in Sin, it is Rebellion against God, 1 Sam. 12.15. not only great Sins, Idolatry, Murder, etc. but even all sin; it's a casting off God, a withdrawing from his Laws, Commands, Authority: as Hos. 4.12. They have gone a whoring from under their God; as a wife that is false to her husband will not be kept in, be under the guidance, counsel and power of her husband, but will out, follow her Lovers, satisfy her lusts: and so is it with the souls sinning with God, it will out from under the guidance, counsel, command and authority of God; it saith of God in effect, as they in the Gospel said of Christ, We will not have this man to reign over us, we will not be under him; and Sinners will not be under God: God commanded Saul to smite Amalek, to destroy all, and neither spare man nor beast; but Saul spared Agag, the goodly things, and fat of the beast, and this by entreaty of the people; this might seem no great matter, especially the cattles being spared to sacrifice to the Lord, as they pretended; but see what God saith of it, 1 Sam. 15.11. It reputes me that I have set up Saul to be King, for he is turned bacl from following me; he is apostatised from me: God calls this sin apostasy, and Sam. v. 23. calls it Rebellion; Saul, thou hast rebelled against God; and will you know what a sin Rebellion is? it's as the sin of Witchcraft, and you all know its abominable, and worthy of death, thy sin is of that malignity, as that by it thou hast rejected God, and for it God hath rejected thee, and thou art a man of death for it: Rebel is an ill name, and here is a King a Rebel against God, and so is every Sinner; for he not only withdraws from under God, but takes up arms against God; bitter, lying, swearing, reproaching words, are called arrows and swords, in the 57th Psal. v. 4. and 73. Psal. v. 9 it's said of wicked men; they set their mouths against the heavens, that is, against God in the heavens: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and of a proud man it's said, Jam. 4.6. God resists him; he is in bellion against God, hath taken up arms against him, and God takes up arms to meet him; it's a military word, God sets himself in a military posture against him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Acts 5.39. those opposed the Apostle, were fighters against God: but there's no hope for Sinners to do good this way, God will prevail, and wound the hairy scalps of his enemies, what ever they be, that go on still in their wickedness. Let us therefore cast down our weapons, and submit to God; rebellion is an odious thing against a State, much more against God: Let us all say, we will not be Rebels but Subjects of the most High; we will be governed by his Laws, we will be under his Authority, and as they said to Joshua 1.18. let us say to God, Whosoever he be that doth rebel against thy Commandments, and will not hearken to thy words, in all that thou commandest him, he shall be put to death.  
5. That sins about worship are rebellions against Christ, and he takes it heinously; they have rebelled against me; it was Christ who sat upon the Sapphirine throne, that spoke to the Prophet, that said, they rebel against me; and wherein was the rebellion? in casting off his worship, and in corrupting it, when people fall to Idolatrous and false worship, or corrupt the true and pure worship of Christ, by detraction of any part of it, or by additionals and mixtures of their own, than they sin: so about worship, as it's rebellion against Christ; sometimes they fell to flat Idolatry, forsaking the true worship of God, and join to Baal-Peor, Psal. 106.28. sometimes they set up their posts with God's posts, and brought in their own inventions, and mingled their water with God's Wine, and the wisdom of their flesh, with the wisdom of Christ; and this he complains of as rebellion against him, and the ground of it is, because Christ was the Head of the Church then, as well as now, and the Lawgiver unto them as well as unto us, there was never but one Head and one Lawgiver to the Church, and when he out of his infinite wisdom hath set a way of worship that will delight the Father himself and his Spirit, for mortal worms of the earth to leave it, to pervert it, to mix their own devices with it; provokes bitterly, and mounts up to the nature of rebellion, and that against Christ; Psal. 119.1. 
Indebitum cultum, indebito modo.  Blessed are the undefiled in the way; what way? in the way of worship especially; that admit not unwarranted worship, nor worship in a wrong manner, but walk in the Law of the Lord.  
6. That children usually tread in the paths of their fathers, they and their fathers have transgressed against me; doth the father sin knowingly, wilfully? the children will do so; do they fall off from the true worship of God, embrace lies, superstition, oppression, whoredom? it's a miracle if their children do not. Adam eat the forbidden fruit, and all mankind have followed his steps to that tree; the name of a father and his example, are strong traces, to draw the children into their way. We read of some Kings in Judah, that left the way of their fathers, but not one of Israel, they all followed the steps of Jeroboam, the son of Nebat, that made Israel to sin; let the parents be never so vile, if grace prevent not, the children will walk in their ways: Ahah was bad enough, that sold himself to commit wickedness, and yet Ahaziah his son is said to walk in his way, in his mother's way, who was Jezabel, and in Jeroboams, 1 King. 22.52. and if it be possible, they will go beyond their fathers in wickedness, Judg. 2.19. They corrupted themselves more than their fathers, Jer. 7.26. They did worse than their fathers. Iniquity improves in the going, like a river, the farther it runs, the broader and deeper it grows: in Joh. 8.44. Christ tells the Jews, they were of their father the Devil, and his lusts they will do; they were such wilful sinners, sinning against such clear and strong light, that their sin was devilish. Let parents take heed what they do, how they sin before their children; when they do so, they pave a way to hell for them, and dig the pit for their destruction. Raboldus, a Duke of Freesland, about the 900. year of Christ, being persuaded to turn Christian, and going to be baptised, asked of the Bishop if all his forefathers were damned, who indiscreetly affirming it, saith the Duke, then will I be damned with them, rather than be baptised by thee.  
7. Antiquity is not the rule for worship; you and your fathers have transgressed against me; the traditions and examples of forefathers will not warrant the children in point of worship; here they could plead, We did what our forefathers did many hundred years together, and have faithfully walked in their steps, and hope we are unblameable; no, saith Christ, You and your fathers have transgressed, you should not have made their examples, but my Word the rule of worship. The Samaritans could plead antiquity for their worship in Mount Gerizim, above 200. years, where they had a Temple, and many things according to Moses. And hence was it, that the woman of Samaria said to Christ, Our fathers worshipped in this mountain, Joh. 4.20. but Christ told her, v. 22. You worship you know not what; you have the wills, inventions, and examples of men, for the warrant of your worship and good intentions, in the execution of your worship, but because you have not my Word; that is, not a Light, a Law and Rule unto you in point of your worship; you worship you know not what; and your good intentions neither make it acceptable unto God, nor profitable to you: In Hos. 11.12. it's said, Ephraim compasseth me about with lies, and the house of Israel with deceit, they had their fathers, and antiquity to plead, even from Jeroboams days; but because they had corrupted the worship of God with their own inventions, the Lord calls all lies and deceit. In point of worship, you must look at divine Laws, not humane examples; 
Leg bus, non exemplis judicandum, vivendum est.  the rust of antiquity will not go for pay with God; men's traditions make ineffectual his commands: Matth. 15.6. And can they be effectual Ordinances unto us? if so, we had not been redeemed from them by the blood of Christ: 1 Pet. 1.18. he tells them they were redeemed from their vain conversation by tradition from their fathers, by the precious blood of Christ, and what was that vain conversation? A Jesuit tells us, 
A. Ladid. in locum.  it was in Lege Mosis, & Gentilismo; and are they freed from Moses Law given by God, and Gentilism, the traditions of men? are not we freed from that vain conversation is in the laws of Popery and Prelates and traditions of Fathers? yea, we are freed, and that by the blood of Christ, he must be our Antiquity, our Rule, our Law; and what is not after Christ, but after the traditions of men, must be thrown out and trodden down as beggarly elements and worldly rudiments; therefore hear Christ (who speaks in this Prophecy) in the 20. Ezek. 18.19. saying, Walk ye not in the Statutes of your fathers, neither observe their judgements, nor defile yourselves with them, I am the Lord your God, walk in my Statutes, and keep my judgements, and do them.  
8. A sinful nation is not changed by afflictions; they were now in captivity amongst Babylonians that were bitter scoffing enemies, that said, Sing us one of the songs of Sum; they were under the wrath of God, put hard to it, for all their necessaries, and yet they ceased not their rebellious transgressions against God, even to this very day: they had been five years also in this hard condition, and yet continued. Afflictions are invalid to subdue corruptions, or change dispositions: put a stone into the fire, it neither softens it, nor changes it; neither cold nor hot water will make a Blackmore white; empty Vinegar from vessel to vessel, it will never become Wine; and empty a wicked heart from condition to condition, it will never become gracious; afflictions may cause restraint of corruption hinder execution of it, stir up natural principles, and common gifts to act, but never alter a man. But usually wicked men are worse for afflictions; here they sinned against God rebelliously in the land of their captivity. Wicked men grow worse and worse every day: Isa. 1.5. Why should you be smitten any more? you will revolt more and more; the whole head is sick, and the heart is faint, etc. When sinners are in an ill way through their own corrupt natures, strengthened in it by example of their fathers and their own practice, the more blows they have, the harder they grow, and sin more desperately.    
VER. 4. 
For ye are impudent children, and stiff-hearted.  
THe words, impudent children, are in the Hebrew, duri faciebus, hard of face, their faces were so hard, that reproof and reproach would not make them blush; and therefore it's rendered impudent; without shame, without blushing: the face is the seat of shame; and when men sin, and are told of it, or conceive others know it, their faces are oft filled with shame; and it's hard for one guilty to keep shame out of his face; it's hard not to be a traitor to himself; but these were past shame, they had the forehead of an Harlot; they sinned, and were not ashamed. Jer. 6.15. Were they ashamed when they had committed abomination? Nay, they were not at all ashamed, neither could they blush.  

Stiff-hearted.  
Robusti cord, strong in heart, or of heart; strong with a sinful strength, with stubbornness against God: there is a natural stiffness in men, which they inherit from their forefathers, and bring into the world; and there is a contracted stiffness, gotten by continuance in sin; both these were in this people, and the principle of stubbornness was not broken, but strengthened; so that no threaten did make them fear, no blows did make them yield; but being stubborn they rebelled all; no promises, kindnesses did melt them; this sin had been in them even from Moses time, Mat. 19.8. Moses, because of the hardness of your hearts, suffered you to put away your wives: The tender love of a wife could not prevail with them.  
Observe. 1. That progress in sin makes impudent; the original is, and are impudent; they sin to this day, and are impudent, or hard of face: the beginnings of sin are modest, but progress in sin is shameless; in a Harlot is first wanton thoughts, then wanton looks, after waiting for opportunities, and here yet may be blushing; but when it comes to that in Prov. 7.13. she caught him, she kissed him, then it's come to shamelessness, 
Erubescentia est fuga rei indecentis. Impudence is the contrary: sin is the most indecent thing, & maxim crubescibile; we blush at the nakedness of our bodies, not at sin, which made the nakedness of the body shameful. Quantum displicet Deo immunditia peccati, in tantum placet Deo crubescentia poeniten●is, Bernard.  and therefore it follows, with an impudent face she said, I have peace-offerings, I have paid my vows, God hath had his due, and now my flesh must have its due, I have decked my bed, come, let us take our fill of love: The Hebrew for impudent is, she strengthened her face; it was strengthened against modesty and shame; for progress in sin had made her shameless of sin: and so the Prophet speaks of the Jews, Jer. 3.3. Thou hast a whore's forehead, thou refusest to be ashamed, Judah was so impudent, that she scorned to blush, Jer. 8.12. Were they ashamed when they committed abomination? I looked for it, but they were not ashamed at all, neither could they blush; O what a condition doth sin bring to! Monica the mother of Austin, at first sipped a little wine, after drank off a little more, in time whole cups, and at last it came to drunkenness, and so to impudency: when the Calves were first mentioned in Israel, the people trembled at it, but afterwards they could kiss Calves, and sacrifice to Baal, Hos. 13.1. and outstand the threats of the Prophet. Sin banisheth shame from its habitation; so that the sinner and shame are disacquainted: Psal. 52.1. Why boastest thou thyself in mischief, O mighty man? Doeg boasteth of his bloodiness, that he had killed the Priests at the command of Saul; Zeph. 3.5. The unjust knoweth no shame. Though men foam out their shame, Judas 13. and glory in their shame, Phil. 3.19. yet they will know no shame: It's an exceeding evil to be past shame, to be impudent in sinning; if ever God show mercy to such sinners, they must be ashamed; What fruit had you in those things, whereof now ye are ashamed? Rom. 6.21. ye were impudent in committing, but now ye are ashamed in confessing and remembering of them.  
2. That where there is an impudent face, there is a hard stiff heart; if the heart were not stony before God, the face would not be impudent before man; Act. 7.51. Ye stiffnecked, and uncircumcised in heart, there was brawnishnesse within, and impudence without; and a hard heart is one of the greatest evils; Mercies prevail not, what mercies had they in the Wilderness, in Canaan; and yet they did not move them? Miracles will not do it; when they took Christ, he said, I am he, and they all fell backward to the ground, after this, Peter cuts off Malchus his ear; Christ heals it: here were two miracles, yet they did no good upon their hard hearts; they went on, laid hands on Christ, who wrought the miracles, bound him as a malefactor, and thought to make him sure for doing any more miracles. Pharaoh saw ten miracles; the Israelites woar a miracle about them; forty years their clothes, and shoes beware not out, they were new at forty year's end, yet these wrought not upon their hard hearts. 
Pliny tells of a river in Lucania, that turns leaves and sticks into stones.  It is not fasting and prayer will do it, many are hardened in them; There be waters, that what ever is cast in, they turn into stone; and some men's hearts grow stony in what ever Ordinances they are. A hard heart is a grievous disease, worse than the stone in the reins or bladder: It was Nabals' disease and death, and most men are sick and die of that disease.  
3. That God sends his Prophets and Ministers about hard services, such as are full of discouragements; when they are looked upon with a carnal eye: Ezekiel had presently to object, Lord, wilt thou send me to a people that is impudent? I shall never make them blush; to a people hardhearted? I shall never make impression on their spirits, by any truths I shall preach unto them, my labour will be in vain; are they a rebellious nation? do they rebel against thee? and will they not much more rebel against me? this is a hard task; if thou regard'st not me, yet regard thy truths, What, shall they be cast away about such a people as this? O spare me, and spare thy truths: No, saith God, I send thee unto them, and thou shalt speak unto them; they are hard tasks that God puts his servants upon; Isaiah was called to a hard service Chap. 6.9, 10. to preach ruin and destruction to a people, and so unwelcome he was, that he saith, Chap. 8.18. I am for a sign and wonder in Israel: Jeremiah is set over nations and kingdoms to root out, 
Quid est praed care, nisi furorem populi in se derivare? Luth.  to pull down and to destroy, Chap. 1.10. the Kings of Judah, the Princes, Priests, and People he was to deal withal; and Vers. 19 it's said, They shall fight against thee. Preaching provokes all sorts of men; and so hard did Jeremiah find his work, although God promised to be with him, he was so derided, saw so little good come of his labours, that he resolved to lay down his Calling, and to speak no more in the name of the Lord, Jer. 20.9. Knox, when called to preach, he burst forth into an abundance of tears, and so withdrew himself to his chamber, and was full of grief, and troubled, till he was compelled to preach. Preaching is a warring, 2 Tim. 2.4. and Preachers are soldiers; hence Paul calls Timothy, a good soldier of Christ; and when we come to spoil and plunder people of their goods, their lusts, wills, humours, opinions, and to take away their strong holds, their carnal reasoning against Christ in the Gospel, and ways of God; they are in a rage, take up arms against us. Paul fought with Beasts at Ephesus, 1 Cor. 15.32. and they gored him, and sought his death: The Galatians that would have at first pulled out their eyes for Paul, thrust out their tongues against Paul; he was their enemy, because he told them the truth; those cried Hosannah a little before, were ready to cry Crucify, crucify; hardly a Prophet or an Apostle, but suffered by the hands of their hearers.  
4. Ministers should not so much look at the persons they are sent to, or the event of their ministry, as at their Call: I send thee, saith God, look thou to that, trouble not thyself at the persons that are so wicked, nor at the success of thy ministry, but consider I have called and sent thee; Gods will and command must content us, support us: what if we be scoffed at, reviled, made the offscouring and filth of the world, yet here is the comfort of a true Prophet, of a true Minister, Christ sent him, and he that set him a-work will pay him his wages, whether they hear or hear not to whom he is sent; the Nurse hath her wages, whether the child live or die; and we are a sweet savour of Christ unto God in them that are saved, and in them that perish: 2 Cor. 2.15. The soldier hath his respect and reward, whether he kill men or take them alive; and we are acceptable unto God as well in the deaths as the lives of men. This consideration comforted Isaiah, Chap. 49.4, 5. I have laboured in vain, I have spent my strength for nought; yet surely my judgement is with the Lord, and my work with my God; and though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength: He would look at God, and not at the difficulty of the work, or discouragements from men, and want of success; sometimes God gives large encouragement, promises hope, success, providing for our infirmities, at other times bare a commission and command must suffice, to do that would make one's heart ache; it's his prerogative to send whom he will, and upon what service he will. Let us lay aside all discouraging thoughts, look to our Call, rest in God's will, and know its honour to be in his service, though nothing come of it, we are acceptable to him, if not to men, and shall find a reward in heaven, if none on earth.  
5. That those are sent of God must deliver, not their own, but God's message; and thou shalt say unto them, Thus saith the Lord God: a Prophet is os Dei; and it's great honour to him, that the great God will speak by his tongue; Thou shalt be as my mouth, Jer. 15.19. So Jeremy had God's words put in his mouth, Chap. 1.9. and those he must speak, not his own words, what God commanded that he must speak, and not what himself fancied. When a man comes furnished with the word of God, than he comes as a man of God, with authority and power; this made the Apostle say, our weapons are not carnal, not the words of man's wisdom, but the Oracles of God, which are mighty through God, Acts 20. he delivered the whole counsel of God, and not his own.    
VER. 5. 
And they, whether they will hear, or whether they will forbear, (for they are a rebellious house) yet shall know, there hath been a Prophet amongst them.  
HEre the end or reason of the Prophets sending is given, I send thee to this people: to take away all pleas and pretences of theirs, thou shalt prophesy unto them, and tell them of their sins, what I require at thy hands, and if they will not hear, I have not left myself without witnesses; they shall know, etc. they would otherwise have had to object against thee, and said, If we had had a Prophet in our captivity to have reproved us for our sins, to have showed us God's displeasure, our danger, and the way to escape, we would have ceased from our evil ways, have learned righteousness, and laid hold of offers of mercy and grace, but we had not to reprove or instruct us, we perished for want of visions. It's true, we had Prophets in our country, but there they were common, and we did not much regard them, but had one been given us, now in this desolate, afflicted condition, we would have harkened, obeyed, etc. This objection God takes away, and tells them, whether they will hear or no, a Prophet they shall have, he will not be wanting to them, they shall have no cause to object against, or complain of him.  

A rebellious house.  
The original is, a house of rebellion, it's in the abstract, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and notes the strength and provocation of their sin: the Vulgar hath it, the exasperating house, the house that provokes and vexes the Lord, 
Domus exasperans. Irritans Sept. Domus amaricans. In amaritudinemme convertunt.  or the embittering house, that imbitters God, and so the Septuagint renders that in the third verse, which have rebelled against me, which have turned me into bitterness, and made me deal bitterly with them; A house, not because God dwelled amongst them, and was now driven out by their rebellions; but a house, because they were the family, and seed of Israel; and this parenthesis is inserted to arm the Prophet against their obstinacy, that he understanding before hand, what they were, might not be despondent, but proceed cheerfully in his work, what ever he met withal.  
Observe. 1. That there be few that hear and receive the Word savingly: I send thee to this people, and there be not many among them that will entertain thy message, or believe the word that I put into thy mouth; Whether they will hear, or forbear, for they are a rebellious house: this strongly imports they would not hear, not savingly, but rather oppose the truth; there was a great number of them in Babylon, yet very few harkened to the Prophet, and so was it before they went into Babylon, Isa. 53. Who hath believed our report? we have preached, and made report of God and Christ, in the Temple, in the Synagogues, in the gates and streets; but, Who hath believed us? Isaiah was a Princely Prophet, had a Princely language, and yet neither among the great ones at Court, nor inferior sort, was there any considerable number; for Isa. 8.18. He saith, I and the children the Lord hath given me, are for signs and wonders in Israel; if they had been many, they would not have been for wonders, that is a wonder which is rare, unusual; and it's a rare unusual thing for men and women to believe the Word of God, multitudes flock to the gates and posts of Wisdom, but few lay up sound wisdom in their hearts, 
●●x cent ●simum quimque sore fiddem. Calv. ●t Es. 51 Quot esse putatis qui in e●vitate nostra salventur? infestum quidem est quod d cturus sum, d cam tamen, non possunt in tot millibus centum inveniri qui salventur, quin & de his dubito. Quanta en●m est, in juvenibus malitia? quantus in senibus torpor? nemo zelum habet, multitudo sumus saeni, inordinatum mare, Chrys. Ad fidem plures veniunt, sed ad coelestia regna pauci perducuntur, Greg. Hom. 19 in Euang.  many hearers, few believers: 1 Cor. 1.22. We preach Christ crucified unto the Jews a stumbling block, and unto the Greeks foolishness; the generality of both reject Christ and his Doctrine, of those that hear the Gospel, scarce the hundreth man is a believing man, saith Calvin, and chrysostom exceeds him in his 40. Hom. Add pop. Antioch. he thinks that scarce the thousand man that hears the Word will be saved. It's conceived by some Expositors, that in Antioch were above an hundred thousand people, and yet this Father feared that hardly an hundred of them were right: Noah preached unto the old world, and few or none harkened. When the Jews were in the Wilderness, how few harkened unto the voice of the Lord of 600000, only Caleb and Joshua harkened, obeyed and entered into Canaan, set aside all profane hearers, all negligent ones, all forgetful, all unbelieving and unpracticall hearers, and you shall find the number very few of saving hearers; many come to hear, but few get into heaven. And you know what Christ hath said, That narrow is the way to life, and few there be that find it, but broad is the way to destruction, and many there be that go in thereat. Let Christ speak, he is not heard, not received, let Satan or Antichrist do it, they are heard and followed. Josh. 5.43. I come in my Father's Name, and ye receive me not; if another shall come in his own name, him ye will receive. When Antichrist came he was received, Rev. 13.3. And all the world wondered after the Beast and worshipped the Beast, saying; Who is like unto the Beast? The Doctrine and worship of the Beast was easy, suitable to carnal spirits; but the Doctrine of Christ is spiritual, deep, contrary to our fleshly and sinful principles; and herein the greatness of the mystery of the Gospel is set out, that few do hear and believe.  
2. See the infinite goodness of God, that will give a Prophet to such a people as this; they were rebellious, had slighted, rejected, abused all the Prophets in Canaan, 2 Chro. 36.15, 16. The Lord God sent to them by his Messengers, because he had compassion on them, but they mocked the Messengers of GOD, despised his Word, and misused his Prophets, until the wrath of the Lord arose, and there was no remedy or healing; God saw nothing would do them good, but that they must be ruined by warer, be thrown into captivity, and buried in Babylon; yet such was the compassion and goodness of God, that he gives them a Prophet here to try them what they would do, whether they would hear and learn righteousness, God will not be overcome with man's evil, but will overcome evil with good: when the Jews had taken Christ the heir, and put him to death, yet he being risen, pours out his Spirit upon the Apostles, and gives them both to Jews and Gentiles; and Peter at a Sermon, converted some of those that had washed their hands in his blood; when God will, nothing shall hinder his mercy and kindness, he will give the choicest Ministers to the corruptest people.  
3. That sinners in time come to a height and perfection of sinning; they were not only a rebellious house, but a house of rebellion; when it comes to the abstract once, it's at the height: as there is a going on in God's ways to perfection, Heb. 6.1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so there is in sins ways: James tells us of, sin finished, perfected. Chap. 1.15. Hence Eccles. 8.11. mention is made of hearts fully set to do evil; and Jerem. 3.5. Judah is said to speak and do evil, as she could; and Israel sins are called mighty sins, Amos 5.12. 
Fortia peccata. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the original is, bony sins, as men when their bones are come to their full growth, are strong, and men of might; so is it in sinning, when sins are come to their full growth, then are they mighty sins; the like is that in Jer. 44.16, 17. As for the word thou hast spoken unto us in the name of the Lord, we will not hearken unto thee, but we will certainly do whatsoever thing goeth out of our own mouth: to burn incense to the Queen of Heaven, and to pour out drink-offerings unto her, as we have done, we and our fathers, our Kings and our Princes, etc. this was the sin of Judah, her whole heart and will was in it, and Israel was not behind: Hos. 2.5. I will go after my lovers that gave me my bread and my water, my wool and my flax, mine oil and my drink, they sinned with greediness, as they in Ephes. 4.19. which sets out the greatness of their sin. The Scripture calls such sinners, sons of Belial, Judg. 19.22. Sons of Belial beset the house round about where the Levite and his Concubine were, in the old man's house at Gibeah, they got her, and forced her to death; these were sons of Belial indeed, without profit; as some interpret the word, without yoke, as others, that is, lawless, rebellious men, men of wickedness, given to wickedness; as Hophni and Phineas, 1 Sam. 2.12. such as Christ will have nothing to do with, 2 Cor. 6.15. unless it be to destroy them.  
4. That sin is an embittering thing; the house of rebellion may be turned the house of bitterness, that deals bitterly with me, and imbitters my Spirit against them, Hos. 12.14. Ephraim provoked him to anger most bitterly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peccata sunt amaritudines Dei. O iniquitas Peccati quae suavitatem Dei in amaritudinem convertit.  with bitternesses, Ephraim sins were sins full of bitterness; they turn God's sweetness into bitterness, his patience into wrath, his bowels into wormwood; if any thing can sadden divine nature, and embitter the same, it's sin; What a bitter thing is it, that God should be thrust out of his Throne and Temple, and an Idol set up? What a bitter thing, that the heart and conscience, which is the seat of God, should be the habitation of lusts and Devils? when God sees this, it doth much embitter his Spirit. When Christ hung upon the Cross, they gave him gall and vinegar to drink; which was a bitter provocation, and when we sin, we give God and Christ pure gall to drink, Lam. 1.18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the words there are, The Lord is righteous, for I have rebelled against his Commandment; the Hebrew is otherwise, because I have made bitter his mouth, I have given him gall and wormwood to drink, a cup of rebellion and disobedience, he is righteous in these bitter afflictions, because I have embittered his mouth and Spirit with my bitter sins. 
Felle & amaritudine propinare Deo.  God is all love, sweetness, mercy, and would not afflict and deal bitterly with us, if we did not drink to him in gall, provoke him by our sins to it. Hos. 13.16. Samaria shall become desolate, for she hath rebelled against God, the Vulgar is, 
Quoniam ad amaritudinem concitavit Deum suum.  because she hath stirred up God to bitterness; and he will deal as bitterly by her, they shall fall by the sword, saith God, their Infants shall be dashed in pieces, and their women with child shall be ripped up. Here was great bitterness we think, but it's nothing to the bitterness of our sins, our sins cross Gods will, darken his glory, murdered his Son, grieve, vex his Spirit, deface his work, and burden him daily. There is a double bitterness considerable about sin, the bitterness in sin, and that for sin; this last God never tastes, but all mankind hath, and shall taste; fears, sorrows, troubles, sickness, death, etc. but the other bitterness in sin, God always tastes it. Deut. 32.32. their grapes are grapes of gall, their clusters are bitter, both their works and worship are bitter; there is hypocrisy and superstition in them, there cannot be the least dram of Gall in any thing his people do, especially in worship, but the Lord tastes it, and distastes it; our mouths are so out of relish, that we find sweet in sin, which is gall, wormwood, yea, bitterness itself, Job 20.12, 13, 14. Though wickedness be sweet in his mouth, he hides it under his tongue, keeps it, and will not forsake it; yet his meat in his bowels is turned, it is the gall of Asp● within him: It's a metaphor from a man given to his appetite, who meeting with some sweet pleasing morsel, keeps it long in his mouth, sucks out the sweet, delights his sense with it, 
Quod palatum oblectavit viscera d srumpit.  and lets it not go down too quickly; but when it's down, it proves a poisoned bit; and though it pleased his palate, yet it torments his bowels: so sin in most men's mouths, in their fancies and to their senses is sweet, and they roll it up and down in their thoughts, and delight themselves in a conceited pleasure of it, but there is the gall of Asps in it, the bitterness of death: and Solomon, who had found sweetness in the ways of the flesh, at last felt and acknowledged the bitterness in sin, and in that sin, Eccles. 7.26. I find more bitter than death, the woman whose heart is snares and nets: Prov. 5.4. her end is bitter as wormwood. The bitterness in sin will be tasted at one time or other: Jer. 2.19. It is an evil thing and bitter, that thou hast forsaken the Lord thy God.  
5. A rebellious people grow worse by the means of grace; let them hear the Word, or have it tendered to them, they are more obstinate, opposite then before; the point rises thus: Whether they will hear or no; for they are a rebellious house; they will not hear, they will not receive thee, nor thy message, but out of their old malice and rebellious dispositions, they will be the worse for a Prophet sent unto them, more hardened they will be against thee, thy person, thy Doctrine, thy conversation, thy calling, they will quarrel and question all. Jer. 44.16, 17. As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee, but we will certainly do what ever thing goeth out of our own mouth; they were the worse for the Prophet, 
Facier do sac●emus. is the Hebrew.  more obstinate and set against him, and the truths he delivered, in doing we will do, since thou hast spoken to the contrary, we are more resolved and set upon it. When Christ the great Prophet was sent unto the Jews, did they not grow more hard, vile, and opposite to him and his Doctrine? did they not question his calling, and quarrel at his conversation? Luke 4.18. when Christ had told them that the Spirit was upon him, and that he was sent to preach the Gospel, Deliverance, Liberty, the acceptable year, and spoke so, as that they wondered at the gracious words proceeded out of his mouth; yet in the 28th verse it's said, All they that were in the Synagogue, when they heard these things, were filled with wrath, and risen up, and thrust him out of the city, and led him unto the brow of the hill, that they might cast him down headlong. Christ was a Nazaren, and yet thus would the Nazarenites have served their Prophet, their Messiah, their own Citizen; they would have thrown him down and broke his neck and bones together, which made Ambrose say, 
Est pejor magistro Discipulorum haered●tas, Ambr.  That these men were worse than the devil, because when he had Christ upon the top of the pinnacle, he offered not to throw him down, but said, Throw thyself down; but these would have thrown him down with their own hands: wicked men storm and rage against Christ, his Doctrine and do, Luke 6.11. when he had confuted their corrupt opinions about the Sabbath, and healed the man with the withered hand, it's said, They were filled with madness, and communed one with another, what they might do to Jesus; you may see how the words of Christ ripened their corruptions; the Gospel is like the Sun which ripens weeds as well as corn, crabs as well as good fruit; the vine of Sodom as well as the vine of Sibnah, 
Deut. 32.32. Isa. 16.8.  and the Vineyards of Timnah amongst the Philistines, Judg. 14.5. as the Vineyards of Engedi among the Israelites, Can. 1.14. And so the Word of God and Gospel of Christ, ripens the corruptions of the rebellious as well as the graces of the regenerate; Judas treason, the Pharisees hypocrisy, are ripened by the Word, as well John's love and nathaniel's sincerity: in the hottest countries are the rankest poison, the most venomous Serpents; and in England, which is zona torrida for the means of Grace, is the bitterest enmity to godliness, here are the rankest Serpents that ever lived.  
6. That God will leave wicked men without excuse; it's God's intention, they shall never be able to challenge me, nor to justify themselves; God's primary intentions where he sends Prophets and means of grace, are the good of his elect, their comfort, sanctification and salvation; but his secondary intentions, are the inexcusableness of the wicked and their just damnation. Hence is it, that the Apostle saith, we are the savour of life unto life, and the savour of death unto death, 2 Cor. 2.16. There is a sort of men that the Gospel is a sweet savour unto, they smell life in it, and it revives them, it works unto life, and these are the elect ones; but there is another sort, that the Gospel is a favour of death unto, they smell death in it, and find deadly effects from it, they are hardened, worsned, embittered, and so it works unto death: it's like a strong Sent, that kills immediately: and those it proves so unto are the reprobate, the lost, whose minds the God of this world hath blinded, 2 Cor. 4.4. Christ also tells us, Joh. 9.39. For judgement I am come into this world, that they which see not might see, and that they which see might bt made blind; his first aim was at those under election, to do them good, to make them see; the secondary end and aim was, to make others blind; that is, such as were in a reprobate condition, when God sends his Word to any place, it shall, and must prosper in the thing whereunto he sends it, Isa. 55.11. be it to win and draw, or to harden and make inexcusable, see Isa. 6.9, 10. Go and tell this people; Hear ye indeed, but understand not; see ye, but perceive not: make the heart of this people fat, make their ears heavy, and shut their eyes, etc. And this Scripture is six times in the new Testament repeated; intimating, that as people are hardened under the means, so they are inexcusable, having had the means; and it's a dreadful condition, to have Law or Gospel, Prophets or Apostles, and not to thrive by them; Christ pronounces a woe to the Cities, Matth. 11. that had the means of Grace, and mighty works done in them, and repent not; he tells them, it shall be more tolerable for Sodom then for them, at the day of judgement; cursed Sodomites that were destroyed with so dreadful a judgement from heaven shall find more favour at the day of judgement, and more ease in hell after that day, than any that have had the Gospel and means of grace, and not profited by them; let us learn to tremble at the Word of God, hear it as the Word of God, as that Word shall judge us and receive the truths of God with love, lest otherwise God sends us strong delusions, and we be damned for not being the truth.  
7. Wicked men shall one day be awakened, and see what mercy, what means, offers of grace, they have refused and slighted; they shall know that there hath been a Prophet amongst them, the time shall come, that they shall see and feel, that I was near, that my Word was among them, that salvation was at their doors; they shall find me a severe Judge, that would not accept of me a tender father; men go on a long time in a careless, sleepy or scorning way, but when sickness comes, death is before them, and they ready to take possession of an eternal condition, than their conscience stings them, and they feel what an evil it is, that they have opposed, neglected, undervalved the Prophets and Sons of the Prophets. The Adulterer will be roused out of his pleasing dream and soft bed at last, 
Prov. 5.12, 13  and say, How have I hated instruction, and my heart despised reproof, and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me? there will be strong convictions in the bosom of such a finner, and conscience will sound in his ears, and set upon his spirit those truths of his teachers that formerly have been despised. When Pharaoh and the Egyptians were in the red sea, and the old world had the flood about its ears, what languages did their consciences speak? did they not tell them, they had had Moses and Noah, Prophets and Preachers of righteousness, and gave no ear to them? did they not sting them to death, and make them cry out, and say, O that we had harkened to those servants of the living God? whilst wicked men are hearing, sometimes their consciences are nettled and galled: Act. 5.17. The high Priest, and all with him, when they heard and saw what was done by the Apostles, they were filled with indignation; and John 8.59. the Jews were so vexed at Christ, that they took up stones to cast at him: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disserrabatur. Super Martyrem, Stephanum, dentibus colubrinis stridebant quem quasi serpentem in cord habebant, Aug. Serm. 6. de sanct.  and those that heard Stephen, Act. 7.54. they were cut to the heart, and gnashed on him with their teeth; with the Saw of anger, malice and envy, they were even sawn in sunder, and gnashed on him with their teeth; and if the Word were so terrible while they had shifts to evade the stroke of it, and comforts to allay the power of it, what would it be to them at last, when all shifts and comforts should fail them? Some have confessed their consciences have been so cudgelled at the hearing of some men, as they never were in all their days before; others, that truths have been so darted into them, they could not get them out in a week, or month after; they have stuck like arrows in their livers, and have been half-deaths unto them, 
Mortes dimidiatae.  what will the Word be at last unto rebellious sinners? it will arrest them, and be most terrible unto them, Zach. 1.6. Did not not my words take hold of their fathers? it did, and will do in these days; John 12.48. the Word of Christ will judge and condemn sinners, be an Anathema Maranatha unto them, and they shall know it.  
8. That the Prophets shall be witnesses at last, for or against their hearers: they shall know there hath been a Prophet amongst them, his person, his pains, his truths, his life, his sufferings, his death, will all come in for witnesses one day; every Prophet, every Preacher that Christ sends, is a witness as well as an Officer or a Minister; Acts 26.16. I have made thee a Minister and a witness; all faithful Ministers are Christ's witnesses, Act. 1.8. They bear witness of Christ and his Doctrine, and if we receive not him and his doctrine, they will be Christ's witnesses against us; when the Lord Christ shall say to a people, I have knocked at your doors many years together, but ye would not open unto me, I tendered life and salvation, grace and glory in my Gospel and Ordinances, but you would none of them; you had your Farms, Oxen, Wives to take up your thoughts, Mammon to serve, honour and praise to seek of one another, examples of men to follow, etc. as for me and my Prophets, my Ministers, you despised, or only gave the hearing, and that was all, and my charge is not false, here are my witnesses; What say you to it? Speak, you Ministers of such a City, and such a place; What, did you not preach many a Sermon, shed many a tear, sweat many a drop, make many a prayer for them? did ye not early and late watch for the good of their souls, & c? Yea, Lord, but they would not receive us, they would not believe our report we made of thee, they would not take thy yoke upon them, etc. we shook off the dust of our feet against them. This will be dreadful, when such witness of the Prophets comes in against hearers.    
VER. 6. 
And thou Son of man, be not afraid of them, be not afraid of their words, though briers and thorns be with thee, and thou dost dwell among Scorpions, be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house.  
THe Prophet being struck down with the sight of his glory which sat upon the Throne in the former Chapter, is lifted up and comforted by the Spirit in the two first verses, and called to public service in the three next, and that among a wretched rebellious people. In this and the two next Verses, the Lord Christ gives him instruction concerning his Office.  
First, negatively, in the 6th verse, Be not afraid of them; I have made thee a Prophet, and it's not for a Prophet to fear the face of man.  
Secondly, positively, in the 7th verse, where he informs him, whose words he must speak unto them; Thou shalt speak my words unto them; it's not for a Prophet to speak his own words, but the words of him that sends him.  
Thirdly, both negatively and positively in the 8th verse; Be not thou rebellious, like the rebellious house; they will not hear me, submit to my Laws, walk in my ways, they go after their own counsels, wills, lusts, but be not thou like them; and then positively, open thy mouth and eat that I give thee.  
In the 6th verse you have: 

1. The Appellation, Son of man.  
2. The Instruction, Prohibition or Duty, Be not afraid, which is often repeated in the Verse.  
3. The causes and grounds of fear are specified, which are divers:    
First, the quality of their persons; thou mayst pretend they are great, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Princes and Nobles, but be not afraid, Mehem, from them.  
The second cause is their words: they will reproach thee, and seek by evil speeches to discourage thee, but, Be not thou afraid of their words.  
The third is their looks; they will look strangely, frown bitterly, swell against thee, and browbeat thee; Be not dismayed at their looks.  
The fourth is their disposition: 

1. Metaphorically by Briers, Thorns and Scorpions, they will scratch and tear, sting and kill.  
2. Literally, They are a rebellious house.    

Fear not, be not afraid, be not dismayed, etc.  
These words are four times mentioned in the verse, to show our aptness unto fear, and to show the forwardness of the Lord Christ to cure our fear. The word dismayed (there is no difficulty in the other) it comes from a word that signifies to bruise or beat in pieces; be not thou so affected with fear, as to have thy spirit faint, broken, sink, and discouraged within thee; be not dismayed, let not thy spirit yield at all, stand it out; show thyself a man of courage, a man of God, carrying thyself in thy place, befitting the Son of God that put thee in that place.  
The greater difficulty lies in the other words; Briers, Thorns, and Scorpions.   

Briers.  
Sarabim, this Hebrew word is not where found in holy Writ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  except in this place. The Rabbis speak of twenty kinds of thorns in Scripture, whereof this is one, and notes Briers with sharp pricks, which do fret and burn in the pricking, much like unto a Nettle; and therefore Kircker thinks the word here to signify Nettles: the Jews would be as Nettles unto the Prophet; 
Vrtica, ab urendo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insanientes quasi boves aestro agitati. Pertinaciter resistentes, Buxt. Retractantes, Mont. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and Nettles are stinging burning things. The Septuagint expresses it by a word which notes a kind of madness, as cattles that are bit with Flies which suck blood, and make them run as if they were mad; so they should like wild beasts, grow cruel and outrageous against the Prophet. Shindler interprets it, rebellious, contumacious; others, refractory, drawing back, and stubbornly resisting.   

Thorns.  
Sallonim, Spina atuleatae; sharp pointed thorns, Ezek. 28.24. Spina dolorifica, a pricking Brier, a grieving thorn. The Septuag. an offence of bitterness, or, a bitter offence; the word here in our Text is in the Vulgar, 
Subversores.  subverters, because thorns in a man's way do hinder and subvert him; therefore Kircker thinks sillon is aculeus qui sternitur, from Salal, which is properly viam aggesta terra sternere, to lay heaps of earth and stones in the way; and so here heaps of thorns which may prick and offend passengers.  
There is one word more to open, and that is Scorpion.   

Scorpion.  
Ackrabbim, it signifies sometimes spinosam herbam, a plant that grows in the form of a Scorpion, whereof Instruments were made to scourge malefactors, 1 King. 12.14. Rehoboam would chastise them with Scorpions, that is, with whips that had hooks in them, resembling the claws and stings of Scorpions; it's also a living creature, venomous, hurtful and stinging with its tail, Deut. 8.15. God led them through the great and terrible wilderness, where were fiery Serpents and Scorpions. Mercer thinks the word to be from Guakeb, 
Scorpion à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the heel or hoof, because this Serpent doth by't those parts, and the name Scorpion is from its scattering and throwing its poison up and down.  
Now the great business we have to do, is to open unto you who are meant by these Thorns, Briers and Scorpions; and by these are meant wicked and ungodly men. I shall make that out unto you from two places of Scripture: Josh. 23.13. They shall be scourges in your sides, and thorns in your eyes; he speaks of the nations that were wicked and among them; and Luke 10.19. Christ tells the seventy, they should tread upon Serpents and Scorpions, that is, wicked men, which are like unto those venomous creatures; and thrice in Matthew, are wicked men called a generation of Vipers, Matth. 3.7.12.34.23.33.  
I will show you, 

1. Wherein they resemble Thorns.  
2. Scorpions: and then draw some conclusions.    
1. Ungodly men are like unto Thorns in these respects:  
First, they are worthless things, of little use, they serve to make a hedge, to stop a gap, and that's all, they are not for great use and service; and wicked men are worthless things, Prov. 10.20. The heart of the wicked is little worth, the best part of a wicked man his heart is of little or no value, his lands may be worth somewhat, his shop, his clothes, his jewels may be of great value, but himself is a worthless thing, Jer. 22.28. Coniah, King of Judah, because wicked, is called a despised broken Idol, a vessel wherein is no pleasure: an Idol, saith the Apostle, is nothing, 1 Cor. 8.4. in the world, that is, a thing of no moment, of no use; what then is a broken Idol? that's altogether inconsiderable: but may there not be some beauty, some engraving, some guilding upon it that may delight? No, he is a vessel wherein is no pleasure; he is so far from delighting at all, that he is a vessel loathsome, to be cast on the dunghill, and trod under foot: hence in Dan. Antiochus Epiphanes is called a vile person, Dan. 11.21. one so little worth, as to be scorned and rejected as a vile thing; and Job speaking of such men, tells us, they are viler than the earth, men to be trod and spit upon as the vilest earth, Job 30.8.  
Secondly, they are vexing and grieving things; Ezek. 28.24. there is mention made of the pricking brier, and grieving thorn, and wicked men are full of prickles and grievances, Numb. 33.55. If you will not drive out the Inhabitants of the land from before you, than those you let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein you dwell.  
Wherein lies this grieving and thorny disposition of the wicked?  
1. In their words; and that appears:  
First, in their misconstruing the words and ways of the godly, Matth. 26.61. said the witnesses against Christ, this fellow said, I am able to destroy the Temple of God, and build it in three days; they mistook Christ, who spoke of the temple of his body, Joh. 2.21. Jer. 26.4.6. Thou shalt say unto them, thus saith the Lord, If you will not hearken to me, to walk in my law, then will I make this house like Shiloh, and this City a curse. Now in the 9th Verse see how they mistook his words, and perverted his meaning, Why hast thou prophesied in the name of the Lord, saying. This house shall be like Shiloh, and this City desolate? he had told them it should be so, if they did not hearken, repent and amend; but they left out that, and pretend he had absolutely said, this house shall be like Shiloh: so many people mistake the Ministers, and say they preach damnation, when it's conditionally, if they repent not and believe, they must then certainly look for damnation.  
2. In their calumniations: they forge lies and falsehoods, Job 13.4. Job's friends charged him with lies, hypocrisy, pride, etc. but he tells them, they are forgers of lies, you come to comfort me, but you wound me with your lies and slanders; 
Concinnarunt mendacia. Vatablus.  and David found this, Psal. 119.69. The proud have forged a lie, they trim up lies with shadows of truth, and neat language; they have mints to frame their lies curiously in, and presses to print their lies withal, Nehem. 6.6. Sanballat calumniates Nehemiah, that zealous and faithful servant of God, and tells him, it's reported among the Heathen, and Gashmu saith it, That thou and the Jews think to rebel; that thou wilt be King, and hast appointed Preachers at Jerusalem to say there is a King in Judah; here was a malicious forgery, a trim lie, and no less reproach than Rebel, Traitor, must be laid upon this great Worthy and Reformer in Israel. Nehemiah returns an answer, verse 8. There are no such things done as thou sayest, but thou fainest them out of thine own heart; the Devil is the father of lies, Joh. 8.44. and all his children are like him, forgers of lies, Jer. 20.10. Report, said Jeremiah's back friends, and we will report it; invent some slanders, some lie against the Prophet, and we will report it, spread it, carry it to the King's Court and ear, and cause him to smart for his boldness; jeremiah heard the defaming of many; it was their daily work; they said, Let us smite him with the tongue, Jer. 18.18. no man can have a beautiful and well favoured name for these briers, they will scratch it, and make it very bloody; it was their daily work: the Christians in the Primitive time, were accused of all the evils fell out; if there were great floods, 
Christiani ad Leones. Pluvia defecit Christiani nominis gratia.  famines, wars, earthquakes, plagues in the Roman Commonwealth, they cried, Away with the Christians to the Lions; and Austin observeth, that they made it a Proverb, The rain failed, because the Christian name was suffered.  
3. Daring, provoking words; Nehem. 6.2. Sanballat and Geshem dared Nehemiah to meet them, Come, let us meet together in one of the villages: four times they sent unto him in that manner, thinking by this way to have drawn out Nehemiah, and done him mischief; daring, provocation comes from the wicked, and herein they are thorns and briers.  
4. Scorning, scoffing speeches; Nehem. 4.2. when the walls of Jerusalem were building, Sanballat scoffs, and says, What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of the rubbish which are burnt: and so Tobiah, If a Fox go up, he shall even break down their stone wall; these scoffs and jeers went to the heart of Nehemiah, and made him pierce the heavens for help: Hear O our God, for we are despised; the Hebrew is despite, we are not only despised, 
Luther was called Germana illa bestia.  but we and our work are despite in the abstract, mockings are biting things, therefore they are called cruel mockings, Heb. 11.36. Ishmaels' mocking of Isaac, Gen. 21.9, it's called a Persecution, Gal. 4.29. The servants of God have been mocked and reproached in all ages.  
5. Threaten; Acts 4.17. Let us straight threaten them, to speak no more in Christ's Name; and verse 21. When he had farther threatened them; their tongues were tipped with threats, they were thorny tongues, minae sunt spinae, threats are thorns, and pricked them on to the throne of grace, and made them pray as men pierced to the quick; for vers. 29. Now Lord, behold their threatening, let not them wound and weaken us, but grant unto thy servants, that with all boldness they may speak thy Word; Saul, Acts 9.1. he breathed out threaten against the Saints, he was Benoni, a Son of affliction to the Church: so are all wicked men, and their tongues are thorns. Hence they are said in Scripture, to be whet, Psal. 64.3. to be a sharp sword, Psal. 57.4. a sharp razor, Psal. 52.2. and the words of it are called arrows, bitter words, devouring words, Ps. 52.4. deadly words, Prov. 18.21. Death and life are in the power of the tongue, it comforts, it destroys; 
Lingua ejus est gladius triceps Bernard. Felo de se: Mortis fere unicum ostium lingua est, Chrys.  take the tongue of an evil man that slanders and backbites, it's a great murderer. We read of some double-tongued, 1 Tim. 3.8. but such a one is treble-tongued, and kills, as Bernard saith, three at once; himself that speak, the person he speaks to, and him he speaks of; and the worst is, he murders his own soul;  chrysostom observes well, and saith, The tongue is almost the very gate of death, it's the death and ruin of most men in the world.  
6. Their tongues are briers and thorns, in regard of their slighting and undervaluing of God's servants: as Paul is called a babbler, Christ a fellow, the Carpenter's Son; and many of God's servants are slighted in these days; such words they meet with as are thorns and pricks in their sides and eyes. Because I will not multiply, take their blasphemies, O what thorns are those! thorns to God, and thorns to man. When the French had got some victory in Scotland against the reforming part there, the Queen regent broke out into these speeches, Where is now Knox his God? now my God is better than Knox his God; here was a blasphemous passage; and have we not such blasphemies in our days: Where is now your God of Prayer and Fasting? What's become of all your hearing, preaching, and seeking of yo●● God? I might add another particular, which is the thorn● counsels that wicked men do give, 1 King. 21.9. what counsel ●ezebel gave against Naboth, Proclaim a fast, set him up on high among the people, and set two sons of Belial before him, to bear witness against him, that he blasphemed God and the King; here were words of death, here was counsel from hell. It's not unknown what ill counsel hath been given his Majesty of late, and likewise to many others.  
Secondly, In their looks; that's in the Text also, there is much in the faces of men to daunt and trouble, men's spirits are much discerned by their faces: Gen. 31.5. I see your father's countenance is not towards me as before, by his face I find a difference in his spirit, saith Jacob to his wives, he found no favour in it; the face is the seat of favour or frowns, there is some Majesty in the face and looks of man; and when he is angry, frowns, there is majestical terror in it: Prov. 25.23. there is mention of an angry countenance, and it's likened to a Northwind, which is cold and scattering; it drives away the clouds that have the rain in them: and oft times wicked men have such Northern countenances, that they discourage, if not drive away, the Prophets, who come with the dews of heaven. When men frown, knit their brows, look angrily, they have put on vizards, and they be scaring things: Job. 24.15. He disguiseth his face, he is like a man that hath on some terrible vizard, which affrights those behold it. One of the Nevils, Earl of Warwick, had so terrible a look when moved a little, that it was said of him, every wrinkle in his forehead was a Sepulchre to bury a Prince in: he was of kin to that nation, Deut. 28.50. that had fierce countenances; and Antiochus a wicked King, is described in Dan. 8.23. to be of a fierce countenance, his very aspect was terrible; and some have been blasted by the frowns of mortals. When some men frown, look sour, and sparkle with their eyes, they prove Basilisks, and kill those they look upon.  
Thirdly, Like thorns in their catching nature; they catch hold of a man when he thinks he is rid of them, and entangle him more: so wicked men, when you think you have satisfied them, and done with them, they catch hold again, they seek new advantages, Jer. 20.10. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.  
The words, all my familiars, in the Hebrew are, every man of my peace, I thought I had satisfied all their cavils, slanders, objections, and that they had aimed at my peace and good, but they watched for my halting, they sought to entice me, and get advantage; this is the nature of wicked men. Christ, when he had to do with any sort of them, he convinced them, stopped their mouths, they went their way and left him, and yet they were not satisfied, but sent, and set men to catch him in his words, Mar. 12.13. When the godly fall into the Courts and Prisons where wicked men have some power, what advantages do they seek against them? and when nothing can be proved, no reason but they should be dismissed, fees are multiplied, oaths and protestations tendered, and unless these thorns may scratch them and draw blood from their purses and consciences, they will hold them fast, and liberty must not be had.  
Fourthly, A Thorn will never alter its nature; set it in the Garden or Orchard, water it with milk or wine, do what you will to the thorn, when you have done all, a thorn is a thorn: so is the nature of wicked and ungodly men, transplant them whither you will, bring them from the country to the city, from the city to the court, put them in high or low places, bring them to the waters side, to the rivers of God, plant them in the Orchards of God, in Paradise itself, under the means of grace; let them have the dew of heaven, the shine of the Sun; a wicked man, he abides wicked still, he will not alter his nature, he will be no more changeling, he is a Blackmore, and he will be a Blackmore, he will live and die in his way, though he perish in that way.  
Fifthly, Thorns are for the fire; Psal. 58.9. Before your pots can feel the thorns; the heat of the fire made with thorns, they are for burning, and that's the end of wicked ones. Isa. 10.17. The light of Israel shall be for a fire, and it shall burn and devour his thorns, and his briers in one day. In fire is light and heat, God would be light to Israel, comfort and joy, but heat and burning to the Assyrian; he sent down fire to burn the sacrifice, and he would send a fire to burn the Assyrians which were briers and thorns to the Jews, and that in one day; and when was this? when he sent an Angel, and slew 185000. here was fire from heaven, a Seraphim, a coal of Juniper, that burned up such a thicket of briers and thorns, and after this fire they fell into a worse, even the fire of hell, which is the place prepared for all the wicked; Psal. 9.17. The wicked shall be turned into hell, and all the nations that forget God, there's their end, and hell is large enough to hold all, Isa. 30.33. It's deep and large, the pile thereof is fire and much wood; it is silva execrabilis, such wood the earth brought forth upon the curse, briers and thorns, Gen. 3.18. and the wicked are the fruit of the curse. This phrase much wood, some Expositors think hath reference to the fact of the Jews, 
Musc.  when the 185000. Assyrians were slain in the valley of Tophet, they made great piles of wood, and burned those bodies. So God hath piles of wood, thausands and millions of wicked ones, briers and brambles heaped together, and his breath like a stream of brimstone kindles those heaps.  
In what hath been said you see wherein wicked men are thorns and briers; now I must present to you wherein they are Scorpions. You may by briers and thorns, understand wicked men of a lower condition; and by Scorpions those of a higher, that have more power, means and opportunity to do mischief: and the Analogy between the Scorpion and them, lies in these particulars.  
1. The Scorpion is animal insidiosum, it lies lurking under the thorns and briers, hides itself in holes, & occultis machinationibus ferit. Serpents are subtle creatures; Gen. 3.1. The Serpent was more subtle than any beast in the field, 
When they will sting, tergavertunt, ut à nobis declinare videntur, Conrade. in Apocal.  and stops his ear against the voice of the charmer, Psal. 58. and bites the horse by the heel, so that the rider may fall, Gen. 49.17. And there is one word that signifies simplicity and subtlety that signifies plainness and double dealing, when Adam and Eve were both naked, plain and simple, but the Serpent was gnarummim in a contrary sense, crafty, full of folds and wind; and wicked men are subtle, Come, let us deal wisely with them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Exod. 1.10. The Sepivagint is, Let us deal cunningly against them: and in Psal. 105.25. it's said, they dealt subtly with his servants. How cunningly did the adversaries carry their plot in the days of Nehemiah? Chap. 4.11. They shall not know nor see till we come in the midst of them and slay them. The Gunpowder-treason was, and some since have been, carried on with dark Lanterns, with secrecy and craft. Had not the enemies a close and crafty design to make a conjunction between Papists and Protestants in Doctrine, Discipline, and Ceremony? And had not the only wise God interposed, turned wise men backward, and made their knowledge foolish, England and Rome had met, and we had been in conjunction with Antichristian Planets: and we may fear conjunction still more than open violence. Are not things carried with that subtlety at this present, as makes the world to wonder? Men against us pretend Religion, King, Parliament, the liberty of the Subject, to be their quarrel: here is much of the Serpent, and little of the Dove.  
The Scorpion is vigilant, watching opportuntty of mischief. 
Tota aestate insomnes sunt quamdiu venenum viget. Plin. l. 8. c. 29. Semper in ictu est, nulloque momento meditari cessat, ne quando desit occasioni Idem.  Pliny saith, some Serpents sleep not all the Summer, but are always thrusting out their stings, & waking lest they should miss their opportunity: And wicked men are very wakeful, & watching their opportunity to do mischief, Prov. 4.16. they sleep not unless they have done mischief, or caused some to fall. Ahab is sick and cannot sleep, unless he have Naboths vineyard. Amnon must have Tamar to satisfy his lust, else he must lie awake all night. Wicked men cannot be in quiet unless they sleep in wickedness. When Christ came to his Disciples, they were asleep; but the wicked rout were awake, and coming to take him; they are restless like the Sea, Isai. 57.20. The wicked are like the troubled Sea when it cannot rest, not when it is calm, but in its working, boiling, restless condition, when it threatens storms, to swallow up ships, to break over the banks, etc. Such are wicked ones, they storm, they swell, and watch where to break out to empty themselves of their estates to drown a country in the blood of a civil war: Mich. 7.2.3. they all lie in wait for blood, they hunt every man his brother with a net, that they may do evil with both hands earnestly, etc. They have their net set, they hunt, they watch, and will not lose an opportunity, if one hand will not serve, both shall, and the intention of their spirits also they are earnest in the work. And as they are wife to watch their season, so their feet are swift in running to the accomplishment of them, Prov. 6.18. Were not our enemies watchful and active to break Parliaments, to make Canons, to search pockets, to fetch men into their Courts?  
3. They are exceeding troublesome to the countries where they are, they will get up their walls into their chambers and beds, as some Expositors observe; 
Eglinus in Apocal.  and therefore to prevent such evils, they set their beds remote from the wall, and the feet of their beds in pots full of water, and for fear of them, they lie in the highest rooms; they molest them much, and multiply their fears: in this they are not unlike them: Ahab was a troubler of Israel, wicked men are the incendiaries in Church and State; I must not name any, you know more then enough, that are not nicknamed when they are so termed, they have troubled this State, this City.  
4. They confederate and join together to do mischief; one will stick fast to the roof or wall, a second unto him, a third unto the second, and so make a chain, till they reach to the party asleep, and the last stings him, and returns, and so every one back in order; this I find of the Scorpion in Eglinus upon the Revelation; here is both their craft and malice unto man, that they are subservient one to another, and so linked together for such a purpose; herein are wicked men truly Scorpions: Prov. 1.14. Come, let us all have one purse: Nahum 1.10. the wicked are as thorns folden together, stick together as the scale of Leviathan: Acts 4.5, 6. Rulers, Elders, Scribes, Highpriest, Caiphas, John, Alexander, and as many as were of the kindred of the Highpriest, were gathered together against Christ and his Apostles.  
5. The Scorpion, feeds upon the dust of the earth; it feeds upon base and low things, upon vile and venomous things; so do wicked and ungodly men: as the Serpent licks the dust of the earth, so do they lick the dust of the earth, they feed upon malice, they feed upon blood, they feed upon that which is not their own, Amos 2.7. They pant after the very dust of the earth, they pant after the estates and means that poor men have, in any place where they come, and they feed upon it, and satisfy their malice and revenge to the full, in sucking the estates, and crushing the bones of the Saints of God.  

Lambunt, pungunt, venenum infundunt.  6. They kill, lenta morte, but gravi supplicio; when they set upon a man, they lick him, they prick him, they poison him, which quickly torments, and within a few days kills, Rev. 9.5. their terment was as the torment of a Scorpion when he strikes a man; some Scorpions have double stings, and that they may be sure to kill, they strike with both; wicked men lick us with their treaties, and kill us with their treacheries: Psal. 55.21. Their words are fofter than oil, but they are drawn swords: in the treaties and flatteries of wicked men: if we were not blind, we might see drawn swords, death at the throat of our estate, of our Religion, laws and liberties. Haman flattered with Esther, that sought the destruction of the Jews, the decree is sealed for the death of young and old, Est. 3. here was a Scorpion; and Jer. 38.4. the Princes beseech the King to put Jeremiah to death; such a Scorpion was Jezabel and Ahab, which stung Naboth to death, and got his Vineyard. Hence that law in Ezek. 46.18. The Prince shall not take of the people's inheritance by oppression, to thrust them out of their possessions.  
7. Scorpions are driven away, if any of them be burnt in the house where they haunt: 
Si aliqui eorum in med●o domus exurantur, say Palladius and Virga.  when Joab and Shimei were put to death by the sword of Solomon, than the other Scorpions in Israel were afraid, and hid themselves; and the Kingdom was established in the hand of Solomon, 1 King. 2.46. If we shake not our Vipers into the fire, they will do us harm. Thus you see wherein the resemblance lies between the wicked, in regard that they are called Briers, Thorns and Scorpions in the Text.  
The Observations that do arise from the Text are:  
1. That he is the fittest man for public employment, is sensible of his own naturalness, weakness and insufficiency for place or service: Son of man, be not afraid; I see Ezekiel, that thou art sensible of thy own naturalness, earthliness and insufficiency, be not thou afraid, thou art the fit man for my service: Moses pretended that he was a man slow of speech, and unfit for the great work of delivering God's people, and leading them out of Egypt into Canaan, but he was the fit man for God: So those Ministers or Magistrates that are sensible of their own weaknesses, they are fittest for Christ and Church service, and the Lord Christ will show his power most in their weakness.  
2. Those that are in God's work, and do intent heaven, they must look for afflictions, they must look for trouble: Ezekiel, saith Christ, I'll put thee into my service, but know, thou must not go a smooth way, thou must meet with thorns and briers, thou shalt meet with Scorpions and Serpents; there is a Scorpion in heaven, and Scorpions on earth too; let a man be in a heavenly calling, a Prophet; let a man be in a worldly calling, a Magistrate; he shall meet with Scorpions and Serpents, through many afflictions we must enter into heaven, and it is well we enter through many afflictions.  
3. The way and method of the Lord Christ is to propound unto us the hardest things at first; he deals so with Ezekiel here, he hears of Thorns, Scorpions, a rebellious House, and hears of that which might have discouraged him; but Christ's way is to let you know what you must look for, Matth. 10. You shall be hated of all men for my name's sake; you shall be carried to the Court, you shall be scourged and whipped like rogues; you shall be brought before Governors; you shall be put to death; he tells them all of these things:  
First, because it was the way to arm them against those evils: we say, praemoniti, praemuniti, men forewarned are forearmed.  
Secondly, that they may have no cause to complain they met with worse matters than ever they heard of.  
Thirdly, to strengthen their faith when they should see such things fall out, they might say, these be the things which were foretold, and are tokens that we are in Christ's way. God began the world with this method; Gen. 1. The evening and the morning was the first day, it is not the morning and the evening, but you must have night before day, a winter before a Spring, and thunder and lightning before a calm; and this is Christ's way, therefore, if you intent heaven, think not to meet only with ease.  
These things are all general; we come now to more particular Observations.  
1. Then we must walk warily; though wicked men be not to be feared, yet they are to be heeded; non timendi, sed cavendi sunt impii. When Christ sent out his Apostles, he tells them what Thorns and Scorpions they must be amongst; men as cruel as Wolves, that would persecute unto death, and what saith he, Be wise as Serpents, 
Matth. 10.  innocent as Doves; keep yourselves from their scratching, their stinging, their teeth, do not you inconsiderately run into their harms, give them no just cause or occasion of mischieving you, Be innocent as Doves, without horns, without pushing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  going, wronging any, only be wary, and defend yourselves, as the next Verse is: Beware of men, look to them, they are dangerous creatures, Wolves, Thorns, Serpents are not so dangerous as they, be exact therefore, circumspect, yet not so cautelous as to prejudice duty, or multiply fears: for Ver. 26. it's said, Fear them not; he had told them they should be hated, Vers. 22. courted, scourged, Vers. 17. persecuted from place to place, Vers. 23. put to death, Vers. 21. yet they must not fear, but they must beware of men; he saith not, beware of devils, they were subject unto the Disciples through Christ's name, but men would not be subject, therefore beware of them. Aelian tells us, 
O creatos dormice solerc.  in Lybia men slept with their boots on, because of the Scorpions, that they might not sting them; let us not sleep, but walk booted, I mean, let us be shod with the preparation of the Gospel of peace, Ephes. 6.15. be shod with a disposition unto peace; let us be peaceable, harmless, innocent and heedy of our conversation, that they do neither scratch nor sting us.  
2. Public and great designs cannot be carried on with ease and speed; there be Thorns and Briers in the way, yea, Scorpions, some difficulty or other; Sluggards pretend Lions in the way, but public, active spirits, when they are upon weighty affairs, find Lions in the way: Joshua, when about a great work, to take Ai, there was an Achan in the way to make a great demur, and had almost overthrown the design, Josh. 7. Nehemiah had a great work in hand, and were there no obstacles to let? Tobiah and Sanballat were in the way, they scoffed, they complied, they armed, threatened, yea, the Nobles of Judah give intelligence to Tobiah, Neh. 6.17. The work of reformation now is a great and good work, and are there no obstacles in the way? yea, there be thorns, and heaps of them, which have pricked and lamed some; Scorpions which have bit and stung others, that they move not, or very slowly in this great work; some are unwilling, some unfaithful, some insufficient, some deeply guilty of foul fins, which puts the work more back in one day, than they can forward with their hearts, heads, hands, purses, and lives in many days; there are men employed that are achan's, Sanballat's, Judass; we have much policy and carnal wisdom, and think by that to speed great works to their period; but this is, I will not say, the only, but a principal Remora, while we will cart the Ark, and carry on things upon the shoulders of policy, we are in danger to lose the Ark; yea, in danger to lose all, we will not yet see, lay the finger upon the right sore, and go to the root of evils; things of weight in State or Church, have their lets, rubs, mountains, and come not to birth in the day of expectation; this should keep our hearts from sinking, and our tongues from censuring, when great designs stick, and come not to perfection: 
Molestum & impeditum cursum.  Let us remember there be Thorns, Scorpions in the way; Pity and pray for the Parliament, Armies, Magistrates, and Ministers, who have difficult and dangerous work.  
3. Wonder not that men in place are scratched in their credits, and wounded in their estates, they dwell among Thorns and Scorpions, the fleece and flesh suffer by them many times, Nehemiah is a rebel, Elijah a troubler of Israel, Christ an enemy to Cesar, and Paul a seditious and pestilent fellow; the Israelites could not go through the wilderness, without being stung with the fiery Serpents, Daniel escaped the teeth of the Lions in the Den, but not the sting of the Scorpions in the Court. Men that go into the war, must not think to escape all bullets and blows; Magistrates and Ministers are Gods Soldiers, they both bear the sword, Jer. 1.19. they shall fight against thee, and it must not seem strange if they get wounds. When Adam and Manasses are among the bushes, can less be expected then scratches? it's the nature of wicked men to blast and bespot the name of others, they have learned and do practise the Devils, or the Jesuits doctrine, Reproach to purpose, 
Calumniare fortiter, & aliquid haereb t.  and something will fasten. But let the wicked black, God will white, wash the names of his; daniel's innocence was cleared up to the King himself, Dan. 6.22. Christ saith, Woe to you when all speak well of you, Luke 6. He never saith, Woe to you when men speak ill of you, he is so fare from that, as he fastens a blessing upon it, Matth. 5.11. Blessed are you when men speak all manner of evil of you falsely for my sake. Basil saith, when men defame us, we are sorry for them, else I should almost have said, we acknowledge thanks to them for their blasphemies, as procurers of our bliss. 
Eorum detractatio est vitae tuae approbatio.  It's honour to be reviled of the wicked, their calumniation is our commendation: then a man shows himself a man of God, and for God, when he displeases those please not God. Seneca could see on which side Right was, when he said, Argumentu● est recti malis displicere.  
4. Seek not the acquaintance of wicked men, the Prophet Micah will give you reason for it, Chap. 7.4. The best of them is a brier, the most upright is sharper than a thorn hedge. You think some of them are fair men, have good natures, good parts, great places, and you may be intimate with them, lean upon them, and get good by them, if not do good to them: but you are deceived, saith he, the best of them, for wit, parts, birth, breeding, place, is a brier, yea, the most upright, those that are civil, 
What shall you, what can you have from a Scorpion, but aculeum, vulnus, venenum clam & palam insidiabuntur. Somper lanam, saepe vitam perdunt. When one commended Julian the Cardinal, to Sigismond the Emperor, he answered, Tamen Romanus est: And so when any wicked man is commended to you, answer, Tamen sentis est.  that have a form of godliness, and walk according to their light, even they are sharper than a thorn hedge. And because it is incident to the nature of man to mind great ones, and seek their acquaintance, he speaks in the verse before, of Princes, Judges, and great men, and beats men off from looking after & leaning upon them; the sheep run to the hedge for shade in the heat, and shelter in the storm; but what's the issue? If they eseape with their lives, yet they go off with rend garments: and if the best of them be briers, what are the worst of them? When David was become a Courtier, he met with a spear, and found Saul sharper than a thorn hedge, his spirit was vexed with him, and no marvel, wicked men vex the spirit of God, who hath more patience and wisdom than man, who is without all corruption, and altogether holy, yet his spirit is vexed with them, Isa. 63.10. Therefore the Spirit of God counsels us what acquaintance to seek, Job. 22.21. Acquaint thyself with God, and be at peace, and thereby good shall come unto thee: he will not be a brier or thorn to run into thy hand, he will not vex thy spirit, trust him, he will not deceive or disappoint thee.  
5. See what fruit to look for from them, fruits suitable to their nature, 1 Sam. 24.13. Wickedness proceedeth from the wicked; it is a proverb, and they have much truth and strength in them, and it was ancient then, and in all ages hath been made good, observed that wickedness comes from the wicked; by it David clears himself, taxes his malicious enemies, and confutes Saul himself. As for me, I am accused to be a seditious and traitorous fellow, a man that seeks thy life, O Saul, thou hast followers and flatterers about thee to exasperate thee against me, that put thee on to hunt me, as a Partridge on the mountain, and to spill my blood; but I am no such man as they pretend, and thou conceivest: I had thee at advantage, was counselled to take away thy life, and could have done it; but wickedness was not in me, I cut off the lap of thy Coat when I could have cut off thy Head. I will make thee judge who is the wicked man, those that accuse me, thou that pursutest the soul of an innocent man, or myself that have spared thee, having such advantage. Wickedness proceeds from the wicked; if I had been a wicked subject, as thou and others thought, thy life had gone: but thy Courtiers, thy Counsellors are wicked; yea, and thou art wicked, and nothing but wickedness comes from you, and that proceeds as light from the Sun, water from the fountain, breath from the nostrils. Christ tells us, we must not look for good from them, Matth. 7.16. Do men gather grapes of thorns, or figs of thistles? If you look for such fruit, you will be deceived; they may grow green as the vine and figtree, but their fruit is different: what fruit have Papists and Prelatical ones brought forth in Church or State these many years? corrupt trees cannot bear good fruit, briers, thorns, brambles, may bring fruit for Gadarens and swine, not for Christ and his Disciples, Judg. 9 The Olive tree had its fatness, the Fig tree its sweetness and good fruit, the Vine its pleasant wine, (they would not leave their places for promotion: For usually when men are promoted, they lose of their excellency, the Olive trees, Fig trees, Vines, they lose of their fatness, if not all their fatness; of their sweetness, if not all their sweetness) but what had the bramble? fire, and fire to consume the Cedars of Lebanon: brambles are of aspiring nature, and when they are got up, they fire States and Kingdoms.  
6. Then it's no great loss when wicked men are taken away, when briers and thorns are cut down, and Scorpions killed, who is damnified by it? 
Spina sunt pestes terrae & frugum morbi, Plin.  wicked men are the very plagues of the earth, they suck away the sweet from the Vine, the fat from the Olive: It was said of Nero, that he was venenum terrae, and when that pitcher was broken, it was gain, not loss, matter for praise, not mourning; the Husbandman is not grieved when the grieving thorn and pricking thistle are cut out of his corn: Prov. 11.10. When the wicked perish, there is shouting; shouting on earth, that justice is done, his wickedness at an end, the Church and State eased of such a burden, rid of such a thorn; and shouting in hell, Isa. 14.9. When Jehoiakim died, there was no lamentation made for him, he was a wicked and worthless King, his carcase was no better than the body of an Ass, and he had the burial of an Ass, drawn and cast out in the highway or ditches, Jer. 22.18, 19 he had an infamous burial; and such, saith Olimpiodorus, is the end of every Magistrate or Minister that teaches and governs well, but lives ill, his end is infamous, he is buried in infamy; but godly men are of great worth: Heb. 11.38. the world was not worthy of them, those precious ones mentioned there, and those are living now, God valued, and values above the world; godly men are the Pillars of the earth, they are the marrow, blood and soul of the world; the world languishes and lies adying when they are pulled away: Moses, Exod. 32.10. held God's hands, Moses is a man that hath power in earth and in heaven; he is a man, that when there is a danger, can go up to the heavens, and so put the Lord to it, that he saith, Let me alone, that I may destroy this wicked people, and I will make thee a great nation; he would have hired him to have come to an accommodation; men are now upon accommodating, but a Moses will not accommodate; no, not with God himself, when his people are in danger, but he will have a blessing upon good terms, he will have God's wrath removed, and a reconciliation between heaven and earth, or else Moses will never be quiet with God; what a loss is such a man? after his death, if God had not raised up a Joshua, what had become of Israel? When Elijah was taken away, the horsemen and Chariots of Israel went.  
7. See here a ground, why we are so wary in having peace with our adversaries; there's much ado about peace; we all say peace, but give us leave to be wary when we make a peace, when we dwell among Thorns and Scorpions; Thorns have their prickles and grievances, Scorpions have their stings, and we are unwilling to be stung; we would not have our consciences, our liberties stung; we would not have our privileges plucked from us, and all be in danger; we are unwilling to come to this. When Scotland had made peace with England, Flanders and the Easterlings, it was said, they had peace with the world, but their Prelates made war with God; so we may have peace with men, but there are those amongst us, who, if we look not to it, will make war with God, with the Lamb, and those that follow him. It's reported of the Spaniards, that they had peace with all the world, but were out with God: if we make such a peace, as to have peace with men, and to be out with God, this would be a cursed peace; if wicked men will lay aside their thorninesse, their stings and subtleties, be Nathaniels, and not Achitephels', Doves, and not Serpents, we would willingly embrace a peace; we have on the shoes of the Gospel of the preparation of peace.  
8. Seeing wicked men are Thorns and Scorpions, let those in Authority look to it, and do their duty, that the Briers and Thorns grow not too high, too great; that Scorpions do not abound. It's said, there were nine kinds of Scorpions about Jerusalem and Syria, and very great ones, and twenty kinds of Thorns also; I fear we have all those kinds of Thorns and Scorpions amongst us; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Greeks have a Proverb, There is a Scorpion under every stone, and where almost can a man go among us, but there are Scorpions, Thorns and Briers, scratching, catching, and doing a mischief? Let Magistrates tread upon those Scorpions, and Ministers hue those Thorns, Psal. 91.13. Hos. 6.5. Let Ministers do as chrysostom did, who would have his hand cut off, before he would suffer Scorpions and Thorns to come to the Table of the Lord, to poison that Wine and Bread, and to prick the sheep that came to feed there: Magistrates likewise should do what lies in them, that neither the Scorpions nor Briers do mischieve the sheep; you may find Scorpions in more places than one, in your Courts, Markets, Shops, Fields, Alehouses, if you drive them not out of their holes, 
Numb. 33.55.  they will be pricks in your eyes, and thorns in your sides, and vex you in the land wherein you dwell; you may make oil of these Scorpions, and meat of these Leviathans. Pliny and others observe, that if you burn one Scorpion in the midst of the house, all the rest will fly away: if Authority would execute Justice upon some of our Scorpions, cut down some of our Thorns, the rest would fly away; we are so fearful and backward herein, that we let Scorpions multiply, thorns and brambles increase, not only till our fleeces be scratched from us, but our flesh stung about us, our liberties and lives endangered; we will not see where our sore is, nor search to the bottom of it; and because we will not do it, God may justly send fiery Serpents to sting us, and afford no brazen Serpent to cure us. For your encouragement to deal with these, consider, Psal. 118.12. 2 Sam. 23.6. Ezek. 28.24. where it is said, There shall be no more a pricking brier, or grieving thorn unto the house of Israel: for they shall know that I am the Lord God.  
Another principal observation is, That we must not be afraid of men what ever they be, especially those are called to public place, as Ministers, and Magistrates: Christ calls Ezekiel to public service, and four times he is forbidden to fear in this verse: Be not afraid of them, that is, their frowns, be they great ones, Kings, Princes, Nobles, or whomsoever; be not afraid of their words, though stormy, grievous, stout, contradictory, etc. because words do stick and strike deep ofttimes, it is repeated again, Be not afraid of their words, let them not affect thee, nor be dismayed at their looks. The Hebrew word Techoth, signifies to be amazed, dejected, discouraged, and letted in one's way; but the Prophet must not be amazed, dejected, or discouraged with what ever he hears, sees, or meets withal.  
To give some few Reasons concerning this, and some helps whereby to fortify our spirits, that we may not be fearful, having to do with Scorpions and Thorns.  
1. Fears are prejudicial; they take away our liberty; 
Tuus timor tibi est Nero, tua tentatio tibi est julianus.  they put halters about our necks, and strangle our comforts; they multiply and prolong our miseries; they wound and disable us; the work is to be done, been, libere, intrepide; if we fear, that will fetter, enfeeble and make us bungle. Isa. 22.2. They were slain, not with the sword, but with fears: Fear slays a man while he is alive; fear buries a man before he is dead; fears are prejudicial to those that are in public place.  
2. They are to be men of courage who are in public place, Exod. 18.21. Moses was to provide able men to be Magistrates and Rulers; the original is, men of strength and courage: the word signifies virtue, strength, a bulwark, riches, an army, all which do increase courage; so that a Magistrate should have the courage of all these: of the virtuous, of the strong, of one in a bulwark, of the rich, of an army; he is to be a man of might, Dan. 3.20. He commanded the most mighty men; it's the same word, the men of most courage, that were of mighty courage to bind Shadrach, Meshach and Abednego; those God puts into public places are to be such: Josh. 1.9. Be strong, and of a good courage; be not afraid, neither be thou dismayed; where courage is required, fear is prohibited; and where fear is prohibited, as in our Text, there courage is employed, Should such a man as I fly? fear? said Nehem. 6.11. no, I will not fear nor fly, but be courageous and stand it out against Sanballat and the rest, their power, their scoffs, their threats, their plots: Magistrates, Ministers, and all God's people should be men of courage, when Reformation and Temple-work are in hand, Hag. 2.4. Be strong, O Zerubbabel, and be strong, O Joshua, and be strong, O all ye people of the land, saith the Lord, and work. The work of Reformation and of the Temple will not go on, if you faint and flag. Samuel was a man of courage, when he told Saul entreating him to return with him, that he might worship, but he would not return with him; for, thou hast rejected God, and God hath rejected thee from being King; and thinkest thou that I will countenance thee? 1 Sam. 15.25, 26. so Elijah was no whitelivered Prophet, but a man of metal, 1 King. 18.15, 17, 18, 19 As the Lord of hosts liveth before whom I stand (speaking to Obadiah) I will surely show myself to Ahab this day: I, but Jezabel hath vowed thy death, and Ahab makes search for thee all the land over, and if thou be found, thou art a dead man; Well, saith Elijah, I will show myself: and when he came into his presence, what a salute had he? Art thou he that troubleth Israel? I'll have thee dispatched one way or other; is the Prophet daunted now? no, but replies, I am not he, but it's thou and thy father's house: send and gather to me all Israel, (what a commanding, what a suspicious word was this? he might have thought that this man would get power about him, and offer violence to him and his house) thou thinkest to have my blood, but I will have the blood of all the false Prophets, etc. Who might not think that Elijah rather was King then Ahab? 2 Chron. 26.17, 18. When King Vzziah would have burnt incense to the Lord, the Priest resisted Vzziah, and thrust him out of the Temple; they that are in public place, are to be men of courage, and therefore they must not fear.  
3. God is with his; those he calls and employs in public service. Josh. 1.9. Why should he be strong, and of good courage? for the Lord thy God is with thee. Jer. 1.8. 
Jer. 1.19.  Be not afraid of their faces, for I am with thee to deliver thee. God's presence should put life into us: when inferior natures are backed with a superior, they are full of courage: when the Master is by, the Dog will venture upon creatures greater than himself, and fears not, at another time he will not do it, when his Master is absent. When God is with us, who is the supreme, it should make us fearless, it did David, Psal. 118.6. The Lord is on my side, my help, I will not fear what man can do unto me, let him do his worst, frown, threat, plot, arm, strike, the Lord is on my side, he hath a special care of me, he is a shield unto me, I will not fear, but hope; as it's in the next verse; I shall see my desire on them that hate me, I shall see them changed or ruined; our help is in the name of the Lord, but our fears are in the name of man. God takes special care of men in public place; the Angels of the Church are as the stars in his right hand, Rev. 1.16. he holds them fast, and it's said of Christ, Isa. 49.2. That he was hid in the shadow of his hand, in the protection of his hand is the Septuagint: Vmbra est symbolum protectionis, it defends from the heat of the Sun, that was in Judea exceeding hot; God hides Christ, yea, all are eminent, and under, who belong to him, in a special manner, and delivers them from danger, Zach. 2.5. I will be unto Jerusalem a wall of fire round about; who shall dare to come near it then, to hurt the Magistrates, Ministers or people there? Some think it alludes to the Cherubin, that with a fiery flaming sword kept Paradise; others to the fiery Chariots round about Dothan, 2 Kin. 6.17. where Elisha was: either of these is good, and notes protection, but there is another, and it may be more suitable interpretation; and it's this: When they traveled in the wilderness, oft wild beasts would be assaulting them, specially in the night, when they laid down to rest, than they made a circular fire about them, and so no beast, Lion, Wolf or Leopard dare middle with them, the fire was a wall to them; and hence the expression seems to be taken, that God, when wild beasts, wicked men should offer violence to Jerusalem, he would be a wall of fire round about it.  
4. Those are in public place, are in God's place; I have said ye are Gods, Psal. 82.6. Moses was to Aaron in stead of God, Exod. 4.16. And so Ministers, they are in Christ's stead, 2 Cor. 5.20. and they must be like unto God, fearless of men, but dreadful unto men. It's an ill thing to see a drunken god, to hear a swearing god; and it's as ill to see a trembling, fearful god, a Magistrate, a Minister afraid of man, when as they having the Image and authority of God stamped upon them, are to make others, especially sinners, to quake, Rom. 13.4. The Apostle bids evil doers, not the powers, be afraid; why, they are the Ministers of God, and bear not the sword in vain, they must not fear, but make others do it; so did the Apostles and Prophets, John made Herod quake, and Paul mad Felix tremble, here were Lambs scaring Lions.  
5. They that are godly, true Christians, their godliness, their cause suffers by their fearfulness; they have received another spirit then that of the world, 1 Cor. 2.12. even the Spirit of God, which is no timorous, cowardly Spirit; the Apostle denies that, 2 Tim. 1.7. God hath not given us the Spirit of fear, but of power, of love and a sound mind: where there is a base fear, there is sickness of mind, no soundness; and there is little love, and less power: those that have the Spirit of Christ, and the Spirit of God, it is not for them to fear; have you the Spirit of the Lord of Hosts in you? have you the Spirit of Jesus Christ in you, and will you fear and tremble before men, that have the spirit of devils in them? the Spirit of the Lord of Hosts is like himself, and the Spirit of Jesus Christ is like Christ himself, he was not afraid of any; if therefore men in place have this Spirit, they must not fear, for they do dishonour Christianity, and the Spirit they have received from their Lord and Master Jesus Christ.  
6. There is not that in wicked men, as should make us to fear them, if we consider they are Briers, Thorns, Scorpions, contemptible things, rather to be despised then feared; if they had truth, grace and God with them, than they might be feared; they have not God with them, they are a rebellious house, and he is against them, they cannot pray to fetch in might to make them dreadful; if they say a prayer, the prayer of the wicked is abomination to the Lord: they are full of fears themselves, and have no true valour in them, that arises from other and better principles than they have, if they had truth of grace, God with them, than we might fear them, but their guilt, their wickedness doth weak●●hem, and multiply their fears; can wicked men be without fears? Isa. 8.12. fear ye not their fear, they have a slavish, distracting, heart-smiting, tormenting hellish fear: Saul feared the people, 1 Sam. 15.24. Is there not a spirit of fear upon many in Ireland and England too? have not Judges feared the Courts they have sat in?  
6. God will dismay, confound us, if we fear men, Jer. 1.17. Be not dismayed at their faces, lest I confound thee before them, or break thee in pieces. Jeremiah, saith God, If thou dost fear them, and betray the truth I have committed to thee, I will forsake thee, leave thee to the hands, malice, cruelty, and break thee to pieces before their faces: fearfulness doth much provoke God; he that sees not sufficiency in God to support him, shall find enough to daunt and crnfound him; but if we go on with courage, discharge the place and trust committed to us; 
Stellae in nocte lucent, in die latent, Bern. in Cant. Videbis me plus posse dum torqueor quam ipse dum torques.  if we should fall into the hands of wicked men, and suffer, God will own us, let out himself unto us, support us, sympathise with us, deliver us, or make us and our sufferings glorious: Stars shine in the night, they are obscured in the day; when Vincentius was tormented by the Tyrant, he said, Thou shalt see me more courageous in suffering, than thyself in tormenting.  
Some helps against fear.  
1. Let your fear be exercised about God, he is an object fit to be feared; all flesh is grass, all nations are a drop of the bucket, and the small dust of the balance; Inhabitants of the earth are as a swarm of Flies, a troop of Grass-hoppers, and shall we fear these little things? the world is nothing unto God; there is no greatness beside God himself, he hath made the world, 
Nihil magnum, nisi magnus Deus. Psal. 119.120.  he hath dried up the Seas, he sends out the mighty winds, he changes times and seasons, he brings Princes to nothing, makes Judge's vanity, he tumbles nations into hell, and can destroy the soul and body eternally, him fear, saith Christ, Luke 12.4, 5. not men, that can but kill the body, but fear him, who after the body is dead, can kill the soul, and cast into hell; I say unto you, fear him: and Isa. 8.13. Sanctify the Lord of Hosts himself, and let him be your fear, let him be your dread; let there be such a frame of spirit in you as becomes the Lord of Hosts, suitable to his greatness, his sovereignty and authority over you and all creatures, than you will not fear; when the fear of God is strong in your heart, than the fear of man ceaseth: when the Dictator ruled at Rome, than all other Officers ceased; and when this fear of God rules, all other fears will be hushed; and that's not all, if God be sanctified by us, he will be a Sanctuary unto us.  
2. Set faith a work; men in public place should have their hands at work on earth, and their faith in heaven; the just live by faith, and will not die by fear. Hezekiah, 2 Chron. 32.7, 8. when Senacherib was coming against Jerusalem, and troubled the whole land, he set his hands a-work to fortify the City, and his faith to fortify himself: Be strong and courageous, be not afraid, nor dismayed, for the King of Assyria and his multitude, for there be more with us then be with him; with him is an arm of flesh, but with us is the Lord our God to help us, and to fight our battle; here was an army of 185000. to affright him, but here was faith in the Lord of Hosts to establish him; Heb. 11.27. Moses feared not the wrath of the King, for he endured, as seeing him who is invisible: by faith he saw the invisible God, and that made him hold out against the King, though his wrath was hot, his looks fierce, his words terrible, his face cruel; Moses knew, that what ever he lost for God, he should find in God, Prov. 29.25. The fear of man bringeth a snare, but who so putteth his trust in the Lord shall be safe; man's fear brings a snare, and so death; had Moses feared Pharaoh, he had compounded with him, and so ruined himself and others, but he that puts his trust in the Lord shall be safe, The Hebrew is, set on high, like a bird upon the wing, that is, out of the reach of every snare and fowler, though never so cunning. Cardinal Borromaeus being told of great danger from some who lay in wait for him, 
Si Deus mei curam non habet, quid vivo?  said, An Deus est in mundo pro nihilo? Is God idle in the world? and Jahannes Silentiarius, being in the like case, said, If God take not care of me, why do I live?  
3. Labour for purity and holiness; the most holy men are the least fearing men: Paul was of great courage, he had much holiness, 1 Thes. 2.10. and when the Viper leapt upon his hand, he feared not, it could not kill him, but he could kill it; he shook it into the fire: Adam at first no creature could harm him, because holy; in the lives of the Fathers, mention is made of one Abbas Paulus, who handled Serpents and Scorpions, and cut them in pieces without any hurt; and being asked how he came to this condition, said, If a man be holy, all things are subject to him, as to Adam before his sin in Paradise; if our hearts and consciences be polluted, we shall fear, if not fly, 1 Sam. 18.12. Saul was afraid of David, he had great riches, many forces, yet fears David a poor man, a banished, reproached man; and Herod feared John, he was a holy man; Magnas vires habet pietas, Job 17.9. The righous shall hold on his way, and he that hath clean hands, shall be stronger and stronger, Prov. 28.1. The righteous is bold as a Lion; a man that is truly and thoroughly godly, that knows nothing by himself, that hath purged out every spot, and gotten off all guilt, and needs not blush at any thing, past or present, he is a Lion, he is a brass wall, nothing shall daunt him, but the wicked fly when none pursue. Nehemiah was a holy man, and he would not fly, but Manasseh a wicked King, hides himself among the thorns, and Adam runs to the thickets, they had prickings without, and worse prickles within.  
4. Value not life too much, let us be willing to lay out our lives in God's service, to spend and be spent for God: Acts 21.13. Paul said, I am ready, not to be bound only, but to die at Jerusalem for the name of the Lord Jesus, he prized the name of Christ above his life; and if we would prise something above our lives, we should not so over-rate them, as through fear of man, to lose better things to keep them; the Devil tells us, skin for skin, 
Job 2.4.  and all that a man hath will he give for his life; true, all to save life, but there are some things of more worth than man's life, as the glory of God, the favour of God, the peace of God, truth of God, the name of Christ, etc. and we should so account of them, and be ready to sacrifice our lives for them, Nehem. 6.11. he would not go into the Temple to save his life, he knew the glory of God, the cause, work and people of God should suffer by it, and therefore he would venture his life: So Basil, when threatened with cruel usuage and death, said to him had the power in his hand, This body thou art Lord of only, not of our faith, or the cause we stand for; and whereas swords, wild beasts, cutting of our flesh, 
Potius nobis deliciae quam tormenta sunt.  etc. are threatened, these things are rather pleasures than terrors to us; we look at better things than the world hath, for which we are not unwilling to lay out our lives: Rev. 12.11. the Worthies of those times loved not their lives unto the death, they stood, bled, died for Christ and his Cause, who had stood, bled, died for them. Another observation is; That it's the lot of the righteous to dwell amongst the wicked; the Prophet here dwelled amongst Scorpions, and was amidst Briers and Thorns, a sad habitation, yet such as is common to the Saints: Lot dwelled in Sodom, and his righteous soul was vexed, 2 Pet. 2.8. it was pained, tormented, as a man upon the rack; and David dwelled among those were enemies to peace, and it made him cry out, Woe is me, that I sojourn in Mesech: and dwell in the Tents of Kedar, Psal. 120.5, 6. that is, with ungodly and barbarous people: and it's not the condition of some few, but the Church itself, Cant. 2.2. which is as a Lily among Thorns; so was the Church in Egypt, in Babylon, in the Primitive times amongst the persecuting Emperors, and their officers; so in the time of Antichrist, and at this day, it is among Thorns and Scorpions; but here is the comfort of it, God takes notice thereof; Rev. 2.13. The Church of Pergamus dwelled where Satan's throne was, where he bore most sway, had most honour, a multitude of servants, where was great uncleanness, hot persecution; there did the Church of Pergamus dwell, and what saith the Text? I know thy works, and where thou dwellest; I know, that is, I take special notice of all thy works, wrongs, how the Thorns do scratch, the Scorpions sting thee, and I will reward thee for all. 2 Pet. 2.9. After mention being made of Lots being vexed with the Sodomites, it's said, The Lord knoweth how to deliver the godly out of temptation; he observes who they are among, how they are tempted, and knows ways of deliverance for them, and appears amongst them.    
VER. 7. 
And thou shalt speak my words unto them, whether they will bear, or whether they will forbear, for they are most rebellious.  
THere is nothing difficult in this Verse; the words, they are most rebellious, in the original are, they are rebellion, in the abstract; noting the strength and growth of their sin, of which hath been spoken in the 5th Verse; only observe from hence:  
1. That the Messengers of God must speak the word of God; Thou shalt speak my words unto them, not thine own, not other men's, but my words; Gods words are divine, verba vitae & mortis, and they must be spoken unto the people, not our chaffy, powerlesse words; Matth. 28.20. Teach them to observe what ever I have commanded you; they must speak only that, and all that, nothing must they dissemble or hid away.  
2. That God cares not whether wicked, vile sinners hear or no, it's sufficient to him that they refuse offers of grace, that's enough to justify him, and condemn them, whether they will hear or forbear, it matters not, I shall have my glory, and thou thy reward, what ever becomes of them. And God deals roundly with them; so Christ in Mark 16.16. He that believeth shall be saved, and he that believeth not shall be damned: yea, Joh. 3.18. He that believes not, is condemned already; and when Christ sent out his Disciples, see how quick and round he is with those should not receive them, and their word; Matth. 10.14. Whosoever shall not receive you and your words, when ye depart out of that house or city, shake off the dust of your feet, as a testimony against them: Mark 6.11. It shall be more easy for Sodom or Gomorrah then for that house or city.   
VER. 8, 9, 10. 
But thou Son of man, hear what I say unto thee; be not thou rebellious, like that rebellious house, open thy mouth, and eat that I give thee.  
9 And when I looked, behold, a hand was sent unto me, and lo, a roll of a book was therein.  
10 And he spread it before me, and it was written within and without, and there was written therein, lamentations, and mourning, and woe.  
IN these Verses, besides Christ instructing of the Prophet, you have his farther confirmation in his prophetical Office, and that by a visible sign, by which he conveys the gift of prophesying unto Ezekiel; and it's by a roll of a book, concerning which we have these things considerable: 

1. The efficient cause, or whence it came, a hand was sent unto me.  
2. The material cause, a roll of a book.  
3. The opening of it, it was spread before me.  
4. The contents of it, lamentations, mourning and woe.    
But before we come to this roll, and the particulars of it, we must speak of Christ's instructions to the Prophet.  
In the 8th Verse, where we have,  
First, an exhortation, Son of man, hear what I say unto thee.  
Secondy, a prohibition, be not thou rebellious, like that rebellious house.  
Thirdly, a command, open thy mouth, and eat that I give thee.  
The sum of the Verse is this; Ezekiel, saith Christ, see thou hearken unto my voice, whatsoever I say to thee, let that be acceptable; regard not what men, what thine heart and carnal reason say to thee; but remember I am God and King, I sit upon the Throne, my counsels and words must stand, be not thou rebellious as the Jews are, let not their example, power, relation to thee, make thee refuse to hear what I say, or to eat this visible and sacramental sign which I give thee.  
There is nothing difficult in the Verse to clear up unto you, only these words, Open thy mouth, you may think superfluous, and that the word Eat had been enough; but there is nothing idle in the Scripture, all is of weight, and such weight, that heaven and earth shall pass away before one iota of God's Word: it's a rule among the learned, Vox qua videtur otiosa plurimum facit ad effectum, it notes the ardent desire of Christ, that the Prophet should have the benefit of this sacramental sign, and that he should be forward and ready unto it, do any thing conduced that way.  
Obser. 1. That those are to teach others, must first hear and be taught themselves, they must hear Christ, and learn of him; Ezekiel must hear what Christ saith unto him, and then he would be fit to speak unto others: when the Lord Christ sent out his Disciples he instructed them first, Matth. 10. So the Apostles were in doctrinated forty days together in the things pertaining to the Kingdom of God, Acts 1.3. The institution of Churches, the Laws, Government, Ordinances, Offices and Officers of them, they were instructed in; and John in his first Epistle, Chap. 1. v. 3. saith, That which we have seen and heard declare we unto you; and so it was of the Prophets, what they heard, that they spoke, Heb. 1.1. God spoke unto the fathers by the Prophets, he first spoke to the Prophets, and in them to the Fathers; the Ministers and Messengers of God must hear Christ first, and then declare his mind; be obedient unto his commands, and then mention and publish his Will.  
2. God looks for more from them he calls to any service then from others; and thou Son of man, be not thou rebellious, I expect other things at thy hand, I look thou shouldest be as tractable as they have been untractable, as dutiful as they have been rebellious, you see who have been most active among them against me, I look thou shouldest be as active in thy place for me; those God doth put honour upon, and set in public places, it's equal he should have much from, yea, more than from others: saith Paul, The Lord Christ enabled me, counted me faithful, put me into the Ministry, 1 Tim. 1.12. and 1 Cor 15.10. His grace which was bestowed upon me was not in vain, but I laboured more abundantly than they all. God had done much for him, expected it as his hands; and he deceived not expectation.  
3. See here, what God accounts rebellion, we think it must be some great notorious thing that makes a Rebel or rebellious; but there is great difference between the judgement of men, and judgement of God. If Ezekiel should be difficult and backward to his work he called him unto, he would count it rebellion, if he would not hear and do what God bid him, he should be numbered among the rebellious; if he did not hear every thing that Christ spoke, quecunque ad te loquar audi, so the words are read by Calvin, and the original bears it; if there should be a crossing of Gods will in any thing, in the least thing, in refusing to hear or do, it should be before him rebellion; Isa. 1.20. If ye refuse and rebel, refusing to hear God's Will and to do it, being heard, is rebellion against God: so in 1. Sam. 12.15. If ye will not obey the voice of the Lord, but rebel against the Commandment; not obeying God, what ever precence we have, is rebellion.  
4. That we must nor follow the examples and ways of sinful men, be not thou rebellious like that rebellious house; they have set an ill example before thee, do not thou imitate them, they have writ a foul copy, writ not after them, they have walked in wrong paths, do not trace their steps; such men usually are, as those they live with; it's easy to grow naught, if we live among those are naught: Joseph learned to swear in Pharaohs Court, and Peter to Judaise among the Jews; 
Praecepta ducunt, exempla trahunt.  Consent and example of others, is like a mighty torrent that carries down all before it; Example is a potent thing: Gal. 2.14. Why compelest thou the Gentiles to Judaize? Paul tells Peter, that there was a compulsory virtue and force in his example, to draw the Gentiles into evil; and it's certain, the customs, traditions, persuasions and examples of friends, are of much prevalency; that Christ foresaw, and arms the Prophet against them, hear what I say, not what they say, let them say what they will, regard it not, only let my words have place in thee, and power with thee. But thou wilt object and say, They are my friends that persuade me, my kindred, mine own flesh and blood that counsel me, they are great ones, yea, all, Prince and People, that go that way, they are my parents that command me to do so, and I may sin in refusing to hearken unto them, the Lord Christ takes off all these and other objections, be not rebellious as they have been, and are, but consider; are they friends, kindred, great, Parents? and have they and theirs long been in that way? know, that I that speak to thee, am thy friend, and best friend thou hast; I am thy kinsman, I am here in the form of the Son of man, and to suffer in thy nature hereafter, that thou mayest be the Son of God, I am thy brother, who hath redeemed thee from sin, death and hell; if others be great, I am greater than they, and my Throne is above all thrones; if they be thy parents, I am thy everlasting Father, Isa. 9.6. and as I have had everlasting care of thee, so do give thee everlasting Laws and Rules of worship and godliness, in comparison of whose light and wisdom all men are darkness and folly; and what? will you prefer friends, kindred, great ones, parents, any before me? be not rebellious like them, but harken unto me, and let them go, make no league with them, that are wicked and rebellious, Exod. 34.12. do not imitate their worship, match not into their families, feast not at their tables; choose none of their ways, Prov. 3.31. and Rom. 12.2. Be not conformed to this world, but be ye transformed by the renewing of your mind; that is, do not make the manners of the world, the rule of your life, nor the worship of the world, the rule of your worship, but look higher; let not your corrupt minds, that will carry you after a corrupt world, a corrupt worship, and corrupt manners prevail with you, but receive new light from Christ and the Gospel into your minds, and then you will be transformed, you will reject all old ways, old traditions and examples of men, and will be lead by Christ, and live by his Rules and Laws; and thus we may be wiser than our forefathers and teachers: Psal. 119.99, 100 I have more understanding than all my teachers, saith David, and I understand more than the Ancient; 
Pro faecibus humanis. Non tam spectandum quid Romae fiat, quam quid fieri debeat.  and what was the ground of it? he made God's Law and Word his meditation, his Rule: and those in these later days, that have done so, have got more understanding than their teachers, and are wiser than the Ancients that are for humane inventions, it is laws not examples we must look too: and the Lawyers have a rule very useful, men must consider, not what is done, but what ought to be done.  
5. That it's the Lords prerogative to appoint significant typical and sacramental signs: Eat what I give thee, that was the roll which was sacramental, and signified the gift of prophecy; No man may lift up a creature to a higher spiritual excellency, than what God has set it in by nature; what mortal had power to have put upon the brazen Serpent a typicalness to represent Christ? who had power to make the Rainbow a sign of the Covenant between God and man? who could make the Temple a type of Christ, but he that filled the Temple with glory? and who can institute Sacraments, ordinary or extraordinary, but God and Christ? in them always is a Command and a Promise of grace, which falls not within the compass of man's power.  
6. That the Lord Christ provides meat for his servants: Eat what I give thee; Christ had prophetical meat for him, a roll to give him. It's from Christ, that truths come: As a Nurse prepares meat for the child, and puts it into the mouth of the child, so doth Christ here, he ever gives seed to his sowers; he furnisheth his with abilities, if they want books he will provide them.   
VER. 9 
And when I looked, behold, a hand was sent unto me, and lo, a roll of a book was therein.  
HEre we have the efficient instrumental and material cause to treat of: A hand was sent unto me; sent from Christ; there could not be a hand without some Author, he that sat upon the Throne, and made all, he made, he sent this hand; no mention is made of any arm or body; a hand might write it, and reach it forth; Dan. 5.5. there was in Belshazzars sad vision; the fingers of a hand came forth, and wrote upon the plaster of the wall, nothing but a hand appeared; had there been no hand, the Prophet might have doubted whence it came, taken it for some casual thing; but being reached out by a hand, it was evident to him, it came from heaven, even him that he saw so glorious, fell down before, and was comforted by.  
The material cause is, A roll of a book, Megillath Sepher: the Ancients at first writ in barks of trees, afterwards in skins of beasts, which they call Pergamena, velum, or parchment, supposing them to be invented at Pergamus, by King Attalus, where was a famous Library of parchments and manuscripts, but rolls of vellume or parchment were before that time. Ezekiel's vision was long before the Roman Monarchy; Attalus lived when that flourished, and having no issue, made the Roman State heir to his crown; but rolls were in Isaiah's days, Chapt. 8.1. Take thee a great roll; yea, in David's days, Psal. 40.8. In the volume of thy book, Bimgillath Sepher, in the roll of thy book. They are very ancient, and called rolls from the rolling them up about Cedar, or some precious wood, that they might be the better preserved. The Law and Prophets were written in such rolls, and when they unrouled them, the Jewish Doctors used to expound them, 
Nihil est vetustum in principum Archivis quod non sit scriptum in voluminibus, Calv.  as is gathered from that place, Luke 4.17. These rolls are in practice to this day in the Jewish Synagogue, and they have their Thorah or Law written in one volume, and rolled up, as Paraeus observes on the 5th of the Revel. King's have their Courts of Rolls. And there is nothing ancient in the Courts and Libraries of Princes, in their Treasury of Monuments, but is written in rolls or volumes.  
For the signification of this Roul, some make it to signify the secret counsels of God; it's true, they were written in it, but not signified by it. The Roul here, is symbolum Prophetiae, a typical sign of the gift of prophecy to be given to the Prophet, and in that sense we are to take it.  
Observe. 1. That the Lord Christ doth at his pleasure put forth creative and infinite virtue to effect what he speaks: Eat what I give thee, and presently a Hand is created, a Roul is presented unto the Prophet, which none could have done, being destitute of divine power. Christ hath a Hand in readiness always to do what he will have done; he hath sometimes a visible hand to do it, as here; sometime an invisible, when he called Lazarus forth of the grave, he had an hand invisible to effect it, when he bid the dead to hear, the dumb to speak, the lame to walk, Devils to departed their habitation, he had an invisible hand that effected those things; so in Acts 11.20, 21. when some of the Brethren had preached the Lord Christ, and faith in him, it's said presently the hand of the Lord was with him, and a great number believed; there was a secret hand of divine power effecting that in their hearts, which the Disciples preached in their ears: And Acts 4.30. Christ hath a hand to stretch forth, and to heal, to heal soul diseases, and bodily too, to heal State and Church diseases, Mat. 8.2, 3. The Leper said to Christ, Lord, if thou wilt, thou canst make me clean, and Jesus put forth his hand, and touched him, saying: I will, be thou clean; and immediately his Leprosy was cleansed; if we would look to Christ as this Leper did, we might find and feel the hand of Christ.  
2. That the Lord doth often times extraordinary things for the encouragement and confirmation of his servants in their Function; Here is a Hand and a Roul reached out to Ezekiel. Jeremiah is fearful and backward to the work of God, and God to encourage and establish him, puts forth his hand, 
Exod. 4.  and toucheth his mouth, Jer. 1.9. Moses he is doubting, and pleading with God to dismiss him, but by the miracles of the serpentined and unserpentined rod, of the leprozed and unleprozed hand, he confirms in his call to that great and hard service; Isaiahs' lips are touched with a coal from the Altar in the hand of a Seraphim, his iniquity is purged, and so he is heartened to his work, Isa. 6. Christ breathed upon his Apostles, and said Receive the Holy Ghost, Joh. 20.22. By these extraordinary things they were consecrated to, and confirmed in their offices.  
3. That there is a near conjunction, and sweet Analogy between the symbols the Lord Christ useth, and the things intended; Christ intends here the gift of Prophecy to confirm that upon Ezekiel; Now what is the external sign or symbol? it's a book written full of prophetical things, and so did fitly resemble the thing intended: in all the symbols that God had used in the old and new Testament in a sacramental way, there have been fit Analogies between them and the thing signified and intended by them; Circumcision, the Paschall Lamb, water in Baptism, Bread and Wine in the Supper of the Lord, do set out the manifold wisdom of God and Christ in accommodating symbols so near to the truth, and holding it forth so livelily; and the wisdom of Christ appeared in conveying the gift of prophecy by a Roul of a book. From this example of Christ, giving a Roul to Ezekiel, some conceive, springs that custom in the Universities, at the creation of Doctors, it's done by reaching them out a Book, but how warrantable, I leave to judgement; they do it, may give them volumen, but not rem voluminis; if they had given them the gift of prophecy, we should never had so many unpreaching Doctors and Prelates.  
4. That the gift of Prophecy is from Christ; he reached out a Hand, and gave the roll of a Book; he is the great Prophet, and hath all Prophecy and prophetical power in himself, and whom he pleaseth, he can make a Prophet, and inspire with prophetical virtue, and where he pleases, even in Babylon as well as in Canaan.   
VERS. 10. 
And he spread it before me, &.  
IN this Verse ye have the opening of the Roul, the fullness and contents of it; He spread it before me, that is, unrouled it, and laid it open before me. The word in the original signifies to expound and interpret, and we may conceive that Christ did not only spread the roll before his eyes, 
Expanditur quando hoc quod obscure prolatum fucrat per latitudinem intellectus aperitur, Greg.  but caused him to understand it; by this spreading, he saw it was written within and without, but by Christ's interpretation of it, he knew that there were written in it, lamentations, mourning and woes.  

It was written within and without.  
The Hebrew is, in the face, and in the back; that is, on both sides, such writings the Greeks call Opisthographa, that is, writings writ on the backside, filled within and without. Lavater thinks, that on one side were writ their sins, and on the other God's judgements; this fullness of the Roul intimates, either the length of the prophecy, as Vatablus conceives, or a multitude of evils hanging over the heads of the Jews, as Maldonate thinks, or the abundance of revelations committed to the Prophet, as Jun. not what Jerome and Bellarmine conceit, that the writing within and without, should note the literal and mystical sense of the Scripture.   

Lamentations, mourning and woe.  
Here is the contents of the Roul, bitter and sad things, 
Amara & moesta.  the burning of the Temple, the overthrow of Jerusalem, the captivity of the Jewish nation, and all the evil should befall them; the word Kinim, Lamentation, noteth a plain complaint, a sad speech, testifying the sorrows of mind; as David in the case of Absalon, O Absalon, Absalon, etc. this was a natural complaint, and simple lamentation, suddenly breaking forth, without all premeditation.  
Mourning is more, it's deeper, and upon consideration; the word in the Hebrewis from Hagah, to meditate, and noteth, suspirium ab imo pectore tractum; when one hath mused much, and seriously upon the cause and matter of grief, and then fetcheth deep sighs, such as are inditiall of intense and bitter sorrows, that is the mourning here; Isa. 38.14. I did mourn like a Dove, the Hebrew is, I will meditate, noting mourning that comes from meditation; the Doves mourning is inward. Cranes chatter and lament, Doves mourn.   

Woe.  
This word vehi, noteth not only the voice in lamentations and groans in mourning, but knocking of the breast, and clapping of the hands together, as is used in greater afflictions; thus some Interpreters understand it; but I conceive by Woe here, is meant the threaten of Judgement, or Judgements threatened, according to those woes in Matth. 23. and the fruit of them, as it's, Lam. 5.16.  
Observe. 1. That divine mysteries are unknown to men, though very easy and familiar, till they be unfolded; this Roul could the Prophet never have comprehended the meaning of, if Christ had not opened it; take all the types and ceremonies of the Law, there were mysteries wrapped up in them, which neither Aaron nor Moses had known, if they had been left to their own abilities; those elements used in Baptism and the Supper of the Lord, we should never have known the mysteries of them, if heaven had not helped us: would we think the Rainbow an Emblem of mercy, if Scripture had not held it out to us? Indians, Heathens, do not, cannot so apprehend it; take any divine mysteries, they are too transcendent for our capacities; there be depths in them that we cannot fathom, 2 Cor. 2.14. the natural man cannot know the things of God, they are spiritually discerned, there must be a great mystery wrought in him before he can discern mysteries.  
2. It's the Lord Christ that opens and interprets mystical things, efficaciously unto the faithful, he spread the Roul before Ezekiel, and made him to understand the mysteries of it; what is the Scriptures but a roll folded up? a book sealed till Christ open it; we may all say as the Eunuch, being demanded if he understood what he read; said, How can I, except some man guide me? Act. 8.30, 31. so unless Christ guide us, and lead us into the mysteries of the Word, we cannot understand, Rev. 5.5. When none could open the book sealed up, the Lion of the tribe of Judah could do it. He hath strength to untie all knots, and a spirit to search all deeps; Christ himself is the greatest mystery, and he is the great opener of mysteries, Matth. 11.27. All things are delivered to me and my Father, and no man knows the Father, save the Son, and he to whom the Son will reveal him; if ever God be made known savingly to the soul, it must be by the Lord Christ; and he doth not reveal unto all, but to whomsoever he will, to his Elect ones, from others he conceals him, they have the Letter, the Roul, but not the mystery thereof, their light is darkness. But there be some in the world, that Christ doth interpret the riddles and dark things of the Scripture unto; see that place in Joh. 15.15. Hence, first saith Christ, I call ye not servants, for the servant knoweth not what his Lord doth, but I have called you friends, for all things that I have heard of my father, I make known unto you; these were Christ's friends, Christ revealed all to them, but from other all was kept; it was Christ revealed unto the Prophets, what they had, and to the Apostles what they had; the Scripture may well be called the Revelation of Christ: you have one Book called so, Rev. 1.1. The Revelation of Jesus Christ, which God gave unto him, to show unto his servants, that is, his faithful ones: if we would therefore understand the Roul of the Book, the mysteries in the Scripture, we must look up to Christ, and entreat him to spread them before our eyes, and to interpret them to our hearts.  
3. That the servants of God must not refuse to receive and propound large and sad messages to the people: Here is a Roul, writ within and without, and filled with lamentations, mourning and woe. Here was liber mortis, a book of death, and deadly things; this the Prophet must receive, and declare to the people, how ever they take it; people would gladly hear from the men of God good tidings, they would have a law of kindness in our lips, our mouths to drop honey; they would have us sons of consolation, but we must speak what our great Lord and Master puts into the ●oul, if he bid us preach lamentations, mournings and woes, we must do it.  
4 That the Lord gives to his Prophets, truh's suitable to his Providence: Here's a Roul, full of lamentations, mournings and woes; sad things, and such things the Lord was bringing upon them; there is a sweet Analogy between God's Word and Works. His works are his Word fulfilled, Psal. 148.8. Fire and hail, snow and vapour, storm wind, fulfilling his Word, when there is thunder and lightning, snows, rains and winds, these are fulfilings of God's Word, no providences do cross his Word, but all perform it. God's works are the best Commentaries upon his Word; and had we the wisdom to bring his Word and Works together, we should see a sweet harmony between them. This Roul given the Prophet, and God's proceed with the Jews after, were proportionable, they felt what here was writ; all that is done in world now, is the fulfilling of what is writ, when God gave John his Revelation, he laid in truths to suit with his providence and works to the end of the world; it's liber providentialis, and many things in it are acting in our days, and before our eyes, though we discern it not; there be truths for these times, and it's their advantage that can take them up.  
5. That dreadful things hang over the head of a sinful guilty Nation.     

Ezekiel, Chap. 3. Ver. 1, 2, 3. 
1. Moreover, he said, Son of man, Eat that thou findest, eat this Roul, and go speak unto the House of Israel.  
2. So I opened my mouth, and he caused me to eat that Roul.  
3. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with the roll that I give thee. Then did I eat, and it was in my mouth, as honey for sweetness.  
THese words, and to the end of the 15th Verse, by some Expositors, are made part of the second Chapter, and when the division of Chapters was made, (about 457. years since) it had been more suitable to have ended the second Chapter at the 4th or 15th Verse of this Chapter, then where it is; but we will take it as we find it. In the Chapter, you have,  
1. A farther Narration of Ezekiels Call, to the 12th Verse.  
2. A Declaration of what befell him thereupon, from the 12th to the 16th.  
3. A new Revelation, with the events following it, unto the end of the Chapter.  
In the first part of the Chapter you have two things:  
The first is the continuance of Christ, his Speech, and the Prophet's actions about the sacramental sign, viz. the Roul.  
Secondly, a renewal of his sending to prophesy, which is from the third verse to the 12th.  
In these Verses is little that needs explaining; that hath most difficulty in it, is the eating of the roll; what eating is here meant? how could the Prophet eat a great roll (a thing not credible) without prejudice of his health, life, or both?  
Answ. He that commanded him to eat, could have prevented all danger and prejudice, if the eating had been corporal and literal; but it's conceived here, that the eating was not literal, but spiritual, per visionem, saith one Expositor, non re ipsa, sed spiritu, saith another; and that in the 10th Verse of the Chapter confirms us in it, where it's said, All my words that I shall speak unto thee, receive in thine heart, and hear with thine ears, this was the eating, to hear, meditate, and believe, his journey was spiritual, his work was spiritual; he was to go and prophesy, and such was his meat, spiritual meat, and spiritually eaten.  
But why is he bid to eat the roll? had not seeing and reading been more suitable? look on it, read it; why is the mouth brought in rather than the eye or ear?  
Answ. The Scripture doth attribute excellency to, and place natural and supernatural virtue, in that organ or sense by which it's exercised, Gen. 2.7. God breathed into his nostrils the breath of life, the meaning is, he put a soul into him; the nostrils are not the seat of the soul, but because the breath in the nostrils doth manifest the presence of the soul in man, and discovers it, therefore it's said, he breathed into his nostrils the breath of life: and so here, Ezekiel is said to eat the roll; not to see or hear it, because by the mouth, the gift of prophecy which was given him by the roll, was to be manifested and discovered to the people.  

'Cause thy belly to eat.  
Can his, or can any man's belly eat? this seems a strange speech; but take it thus: eating is taken in Scripture, not only for chewing, but for all the actions belonging to meat, as concoction and consumption of it: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the Hebrew word signifies to eat, to dissolve, to consume, and so; that sword and fire in Scripture are said to eat, that is, to dissolve, and to destroy; the meaning than is, do thou by this roll, as the stomach and belly do by meat, when they get good thereby, the one doth not presently reject, nor the other transmit, but they retain the meat, draw out all the virtue, concoct it, live and work in the strength of it: so here, let thy belly eat, that is, concoct, digest the truths thou hearest, by serious meditation, and by faith; do not like those that have weak and sickly stomaches, that quickly return what they receive, and get no benefit thereby; but do thou take in all the arguments and truths of this roll; do thou so concoct and consume them by the stomach and belly of meditation and faith, that they may become thy nutriment, thou mayest feel the power and efficacy of them in thine heart, and act accordingly.   

And fill thy bowels.  
Satisfy thyself, take enough, be not content with a little.  
Observe. 1. That our obedience unto Christ must be absolute and simple; Eat that thou findest, saith Christ, what ever thou findest; there might something unsavoury, bitter, have been tendered to the Prophet, even that which nature abhors; how ever he must eat it, not dispute the case, but yield obedience; when Christ commands, blind obedience is the best, to do it upon that ground, 
Authoritas pracipientis est ratio praecepti.  and no other, here the commanders will is warrant for the fact, Luke 5.5. this prevailed with Peter, Master, we have toiled all night, and have taken nothing, nevertheless at thy word I will let down the net. Christ's word was all unto him, he looked not at his labour lost, at his gain to come, but at the word of Christ, and that was warrant enough to him: so other Apostles, when Christ called them, and bid them follow him, they left all, and straightway followed him; they consulted not with flesh and blood, they made no objections, chose not what they would themselves, but submitted to Christ's will: Abraham left his country at Gods call, and knew not whither he should go, and this was true obedience; with men we must not be so tractable, as to do things merely upon their wills and commands, they are no gods, their wills and power are no rules, they may sin, we must give account; and therefore may, and must examine, prove all things, and hold fast that which is good; humane things, it's our duty, it's wisdom and safety to question, and search into, but divine things are without dispute and all questioning to be believed and obeyed, therefore saith Christ, Ye are my friends, if ye do whatsoever I command you, Joh. 15.14. than we show the greatest love to Christ, when we give him absolute obedience.  
2. That the symbols and truths which Christ gives, are the meat that the souls of Prophets and Ministers must feed upon; Eat what thou findest; eat this roll: it's this emphatically, other rolls and books they may look into, but this they must eat; the Book of Christ is the book for their studies; many Scholars study other books more than the Scriptures, than the rolls of Christ, they are Heluones librorum, book-eaters, Fathers, Schoolmen, Historians, Poets and Pamphlets; they devour, and are least acquainted with the Scriptures, but Christ's command is to eat this roll, search the Scriptures, meditate in the Law night and day, he sends us to no other. A young disciple ask an old Rabbi, whether he might not have time to learn the Greek tongue, said; if he would do it neither by night nor by day, he might, because by night and day he was to study the Law; hereby he intimated, that scholar's greatest study should be in the Word of God; Paul therefore exhorts Timothy to give attendance to reading, to exhortation, to doctrine, he bids him meditate upon these things, give himself wholly to them; 1 Tim. 4.15. his whole strength and time should be in them; man's life is short, and if it were never so long, it should be spent in the knowledge of the holy Scriptures: when Paul was at the gates of death, 2 Tim. 4.6. you shall find he sends for the Books and Parchments, Paul would study them over again; it's said of Ambrose, that to his death he ceased not to write Commentaries, and expound Scriptures, and died at that in the Psalm, Great is the Lord, 
Epistola Dei ad homines missa, Aug 2. serm. in Ps. 90. Omnia etiam minima plena sunt sensu, mysterio & spiritu, Bas. Hom. 6.  and greatly to be praised. This Book they must eat, read, study, with great diligence, and make it their own: Alphonsus King of Arragon, read over the Scriptures some twelve or fourteen times, notwithstanding his great and public employments: and one of note read over the new Testament with Beza's larger notes sixteen times in three years; the Scriptures are heavens Epistles sent to men, it cannot be read too often, being full of divine mysteries.  
3. That when Ministers and Messages of God have eaten and digested the truths of God, than they are fit to go and preach them to the people of God. Eat this roll, and go; first eat, then go; Elijah must eat, and then take his journey; and so Ministers must first eat themselves, then feed others; if the Nurse herself do not eat, she will have no milk for her child, if she eat and do not digest, turn it into blood and milk, all is in vain: so the Messengers of God must turn what they eat, what they read, in succum & sanguinem; and then, being their own, in their hearts and bowels, they will speak from the heart.  
4. That faith is requisite to the receipt of spiritual things, he opened his mouth, and eat the roll, he received the truths and believed; look how necessary a mouth is to take in the meat of the body, to chew it, and send it down to the other parts, else there is no benefit comes to a man by it; so necessary is faith to take in the spiritual food of the soul: Faith is the mouth and stomach of the soul, if that receive in truths, digest and send them to the organs of actions, benefit accrues to the man, if not, prejudice. Joh. 6.35, 36. Christ tells them that he is the Bread of life, that he comes to him shall never hunger, and that he believes on him shall never thirst, but ye have seen me and believe not: though Christ were Bread and Water of life, because they had no faith, no mouth to eat and drink thereof, therefore they had no benefit, and as a man that can receive no food must die; so here, Joh. 8.24. If ye believe not that I am he, you shall die in your sins; here is prejudice irreparable, death eternal for want of faith: our Prophet received the fruits Christ tendered, and got by them; all Believers are or may be gainers by the truths of Christ, 1 Thes. 2.13. The word wrought effectually in them that believed: Faith makes good concoction of that meat, and answerable operation; But Heb. 4.2. The word preached did not profit them, not being mixed with faith in them that heard it, where is no faith to receive into the soul, there is no profit, the ear may set it into the head, but faith must bring it into the heart, and keep it there, till it be spirit and life to the man. The original is, the word of hearing did not profit them, being not united by faith to them that heard.  
Observe. 1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sculpere as well as aperire, God opened the roll for me to read, and I opened my hart for him to write.  The godly must act and put forth their graces towards farther reception of spiritual things: when Christ will give Ezekiel donum Prophetiae, a Roul to eat; he opens his mouth, he sets a-work his faith to receive this gift of Prophecy; faith in the habit is like the mouth shut up, nothing enters, but in exercise it's like the mouth open and ready to receive; it's infinite mercy that God at any time will offer us spiritual favours and excellencies; we should therefore be forward, and stir up our souls and graces to the receipt of such mercies. It's a lazy and ill excuse for godly ones to say they can do nothing; Grace is an active and an enabling thing, and where there is a principle of life (as all godly men have) there is a specifical difference between that man and another hath it not; a man without it, cannot act and stir up himself to a further reception of spiritual things, because he is dead, but a man hath it, can, and aught to quicken up his own soul to spiritual things. The Prophet had received the Spirit that entered into him, and he opened his mouth, exercised his faith, to take what the Lord should give: the Apostle Paul bids Timothy stir up the gift of God that was in him, 2 Tim. 1.6. he would have men deal with their gifts and graces, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as they do with fire under the ashes, they blow them off, and blow the fire up; and there is a flame fit for service: sloth, fear, infirmity, carnal reason, are ashes that do oft cover divine fire, that it seems dead; but we must stir up ourselves, blow off those ashes, and blow up the fire of grace, that it may burn and shine, be useful to ourselves and others. The Prophet complains in Esa. 64.7. There is no man that stirreth up himself to take hold of me; they are like men asleep, that sit still and do nothing. The Vulgar is, Non est quic onsurgat.  
6. When man hath done all he can, the efficacy and fruit is from God; Ezekiel opened his mouth, but the Lord Christ caused him to eat the roll, he makes it effectual; it's not our stirring up our graces, opening our hearts, putting forth ourselves to the utmost, that will make an Ordinance effectual, without Christ; it's he must do the deed, Joh. 15. Without me ye can do nothing: Ezekiel could not eat the roll, nor digest it, being eaten, not act, being digested; and so the Apostles, though branches in the Vine, could draw no sap from the root, unless that sent it up; when sent up, could not send it forth without him; if send it forth into clusters, could not ripen it without him; all is from him, he gives grace, exercises, strengtheners and prospers grace; Paul may plant, but there is no rooting of those plants but by Christ; Apollo may water, but no growth, no increase, but by Christ, 1 Cor. 3.6.  
7. Ministers, and all should feed liberally upon the Word; Fill thy bowels with this roll, not taste of it a little, but feed and fill themselves; there is great variety in the rolls of God, and we may feed upon them all, and fill ourselves with divine truth; Matth. 13.52. Every Scribe instructed to the Kingdom of heaven hath a treasury of things new and old; as a Housholder hath all meats, wines, householdstuff and furniture that is needful, both old and new; so should a servant of God have, old and new truths, those of Moses and the Prophets, and the Mysteries of the Gospel also. Col. 3.16. Let the Word of God dwell in you richly; he means not some part of it, but the whole Word of God; it's not limited to any part, but spoken indefinitely, and so includes all; and it must not be in the Assemblies, in the Houses only, but it must be in you, and dwell in you, you must know it, and have it in readiness, as you know those dwell in the house with you, and are ready to do any service for you. The Corinthians were enriched in all knowledge; and we should so abound with divine knowledge, that there should be no place for errors in us; the Word of God should be in our hearts, in our heads, in our lips, in our lives, we all should be like Ezekiel's roll, written within and without.  
8. The Word of God is sweet and delightful to the soul, it was as honey for sweetness; there is nothing more sweet than honey; the word is, as sweet as it: yea, Psal. 19.10. Sweeter than the honey, or the honey comb, the greatest sweetness is in the Word of any thing in the world. The sweetness is in the Revelations of the Counsels and Mysteries of God & Christ, which is sweet to know; for knowledge is pleasant, Prov. 2.10. And the more excellent the knowledge, the more pleasant it is. It's a word of life, Phil. 2.16. and life is sweet, and the more spiritual the life is, the more sweet still, it converts the soul, Psal. 19.7. it's Pabulum animae, called by Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.2. sincere milk, and that is sweet, nourishing unto eternal life. It's the grace of God brings salvation, Tit. 2.11. and the power of God to salvation, Rom. 1.16. and herein is sweetness; it sanctifies, Joh. 17. it comforts the soul in all straits and afflictions; Psal. 119.29. I had perished in mine affliction, unless thy Law had been my delight: it satisfies the conscience, which nothing else can do. It shows the equity of God's judgements and deal with wicked men; and so the sharpest threats, and most dreadful judgements, are sweet to a gracious heart: here was a Roul full of lamentations, mournings and woe, and yet when the Lord commends it to Ezekiel, he finds sweetness in it; not that he was not sensible and affected with the miseries coming upon him; for he was not withous natural affection; but seeing the righteousness of God in his judgements towards them, he could not but be affected with a spiritual joy, and find sweetness therein, his Will being revealed, and that which a gracious heart rests in.    
VERS. 4, etc. 
4. And he said unto me, Son of m●● 〈◊〉, get thee unto the house of Israel, and speak with my words unto them.  
5. For thou art not sent unto a people of a strange Speech, and of a hard Language, but to the house of Israel.  
6. Not to many people of a strange Speech, and of hard Language, whose words thou canst not understand; surely, had I sent thee to them, they would have harkened unto thee.  
7. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted.  
8. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads.  
9 As an Adamant, harder than flint, have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house.  
10. Moreover, he said unto me, Son of man, all my words that I shall speak unto thee, receive in thine heart, and hear with thine ears.  
11. And go, get thee to them of the captivity, unto the people, and speak unto them, and tell them, Thus saith the Lord God, Whether they will hear, or whether they will forbear.  
IN these Verses is a renewal of the Prophets sending to his Prophetical Function, and they have in them matter of encouragement, and manifestation what he must expect:  
1. Matter of encouragement; And  
1. In that he was not sent to a people of a strange language that understood him not, Vers. 5, 6. that would be discouragement, to preach to a people should not know what a man said; this was not the Prophet's case, but he was to go to the house of Israel, whom he knew, whose language he understood, who also understood his.  
2. In that Christ had strengthened and fitted him for that service, Vers. 8.9. and would yet do more for him, give him more truths, reveal more Prophetical things unto him, Vers. 10.  
3. That it should be all one to him, whether they heard the Prophet or not, Vers. 11.  
The other thing is, manifestation what he must expect:  
1. More from Heathens then from them, Vers. 6. end: surely, had I sent thee to them, they would have harkened.  
2. Obstinate refusal of him and his Prophecy, Vers. 7. The house of Israel will not hearken unto thee: and it's proved by a double argument:  
First, they will not hearken unto me, is an argument from the greater. If they will not hear me their God, they will not hear thee my servant, their Prophet.  
2. Is from their disposition, and the universality of it; for all the house of Israel are impudent and hardhearted. And then a repetition of his mission, in the 11th Verse.  
I shall open what is difficult in the Verses, and then give you some observations out of them.  
The words in the 5th Verse; of a strange speech and hard language, and the same in the 6th Verse are expounded in that place in Isa. 33.19. In the original the words are deep of lip, and heavy of tongue, or rather a people of depths of lip, and heaviness of tongue; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the word depths, there is a Metalepsis, depths are dark and difficult, hard to be understood; it's not so here; thou art not sent to such a people, a people of a hard and heavy language, of an unknown tongue; the Septuagint hath it thus: not to a people of a deep lip, or heavy tongue, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad polum profundilabium & gravilinguem.  thou art sent to a people that understand thee, and what thou sayest, and whom thou dost understand also. It's not with thee as it was with Ionas, he was sent to a people of a strange speech, and hard language; I send thee not to Egyptians, to Chaldeans, but to Israelites, not Parthians, Scythians, etc. but though thou art in Babylon, where was the confusion of tongues, yet thou art to go to the House of Israel, and speak to them, that have heard Moses and other Propets before, and me in them.  
In the 7th Verse it's said, the house of Israel are impudent, and hardhearted; the Hebrew is, strong of face, and hard of heart, the same with those words in the second Chapter, v. 4. only the difference is, that in Chapt. 2. it's d●●i faciebus, and here it's d●ri cord, there it's robusti cord, and here it's robusti front.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the 9th Verse it's, as an Adamant harder than a flint, have I made thy forehead; Keshamir, the word Shamir signifies a Brier, Isa. 5.6. There shall come up briers, Shamir, a Brier, and it's from Shamar, custodire, servare, because a Brier by its prickles doth preserve itself; it signifies also a hard and flinty stone, 
Ab● & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  such as an Adamant is, which is lapis servabilis, because it keeps itself by its hardness from all injuries; no weather, no violence of hammer or fire will conquer it; so much the name Adamant imports, being lapis indomabilis, Zach. 7.12. 
Plin. lib. 37.  They have made their hearts as an Adamant: there be four sorts, The Arabic, Macedonian, Cyprian, and Indian, which is the chiefest.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Harder than a flint; it's in the Hebrew, strong above a rock. By these expressions are set out, the invincible courage and constancy that God would give the Prophet; 
Nec pudere ●●in●retur, nec m●tu taceret aut pal. ●●sce●e.  such as neither shame nor fear should prevail against.  
In the 10th Verse; All my words receive into thy heart, and hear with thine ears: it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last first, and first last, bear with thine ears, and receive into thine heart.  
Observe. 1. That those are sent of God, must speak with, or in gods words: saith Paul, What I have received of the Lord, that I deliver, not what I have received of men, of learned Heathens and Jews; not what I had of mine own, but, what I received of the Lord, his words, his institutions, Gods words are weighty, and have divine authority in them, but man's are weak like himself.  
2 From the 5th and 6th Verses observe:  
1. That its God determines and disposes of his Prophets and Ministers, for their places and people; what places they shall be in, what number they shall be over; Thou art not sent to a people of a strange language, not to many people, but to the house of Israel. God had the power in his hand to have sent him to other Nations, great, mighty, of an unknown language, but he set him among Israelites, Acts 20.28. it's a divine constitution.  
2. That men called of God to do him service in the Church, should not be discouraged, what ever difficulties are before them. Thou art not sent unto a people of a strange speech, not to many; this implies, that if he were sent to these, he should go willingly, cheerfully; and much more, being upon easier service, the Call of God should be encouragement enough. And if our eyes be much upon that, it will prevent much sin, many distempers, oft the servants of God (when they come amongst their own friends, acquaintance, countrymen) are slighted, and meet with hard measure, and course usage, but they must remember who called, who sent them.  
3. That God's ways and judgements are unsearchable; the means of grace are denied to those that would embrace them, and given to those that refused them; surely, had I sent thee to them, 
Per interprete, per nuts, per gestus commoverentur ad poenitentiam.  they would have harkened, although thou hadst preached in a tongue unknown, by one means or other they would have been brought to repentance, they would not have been so perverse and ingrateful as the Jews were; Ionas, and Nahum too, as Pradus conceives, preached to Ninive, and they repent; and it's likely many nations now, if they had the Gospel preached unto them, would embrace it, and bring forth better fruits than Christians do; Matth. 11.21, 23. Christ saith, If the works he had done in Chorazin, Bethsaida and Capernaum, had been done in Tyre, Sidon and Sodom, they would have repent, and remained to this day; but God in his infinite Wisdom and Justice, denied both the words and works of Christ to those places. We cannot sound this depth, yet let us say, God is righteous, and take heed it be not verified of us, that Turkey, Persia and Tartoria, would have repent, if they had had the means we have.  
From the 7th Verse observe:  
1. men's wills do harden them and ruin them; They will not hearken unto thee; there is obstinacy and malice in the wills of men, that they reject the Word of God, and what is for their good; You will not come to me, that you may have life, saith Christ, Joh. 5.40. I will give you life for fetching, and you will none of it, and when he came to them, what said they to him? We will not have this man to reign over us. Let Christ come, a King of righteousness, seeking the good, the salvation of sinners, they will not submit to him, 
Voluntas tuae est infernus tuus.  their own wills shall stand between them and salvation: Bernard saith, A man's will is his hell, it carries a man against heaven, and swiftly to hell.  
2. There is such corruption and strength of stubbornness in men, that they will not hear God himself; They will not hearken unto me, though there be infinite equity in it, that they should give me their ears, hearts, all their strength and intentions, for I have created them of nothing, redeemed them, being worse than nothing; I have prepared eternal mansions in the heavens for them that do hear me; I speak the words of Wisdom and Life, I aim at their good and comfort in all that I speak; yet they will not hear me: Here is the strength and perfection of stubbornness, a child not to hear its parents, a people not to hear their Minister, subjects not to hear their Prince, is thought bad enough; but children, people, subjects, not to hear their God, is the height of iniquity. And because they will not hear Christ, therefore they will not hear his Messengers, but despise, persecute and murder them, and that because he sends them; Joh. 15.21. All these things will they do unto you for my name sake.  
3. Corruption lies not only hid in the heart of sinners, but breaks out in an impudent manner, they are impudent and hardhearted, there is stoniness within, and impudence without.  
4. Sin is of a spreading infectious nature; the whole house of Israel are impudent and hardhearted, the one corrupted another, as it's in a bunch of grapes; if one be corrupt, it will corrupt its neighbour, and that another, till they be all alike: so was it here, one infected another, till the whole house was so; it's like the leprosy in a garment or house, that spreads through all. Gen. 6.12. All flesh had corrupted its way upon the earth.  
From the 8th and 9th Verses: observe,  
1. That the Ministers of God must look for opposition in their way; their face and foreheads were against the Prophet, they would be like beasts, that use to push with their horns and heads; 1 Cor. 16.4. There is an effectual door opened unto me, and there are many adversaries, when God opens to his Ministers a door of hope to do good, there presently appears many adversaries to shut that door again, and so to take away the hope and opportunity of doing good; it was at Ephesus, and there he met and fought with beasts; in the race of his Ministry he met with Hymeneus, Alexander, and Demetrius, that opposed him: John met with a Di●tr●phes, and we must look for many such.  
2. Divine virtue and and assistance doth accompany a Divine Call: I have made thy face strong against their faces; I called thee, and strengthened thee; the Hebrew is, I give thee a face strong; I do and will enable thee with spirit and audacity to outface them. In Matth. 28. ult. Go preach, and lo I am with you to the end of the world; he sends them, and seconds them, he calls them and incourages them: I am with you, peculiari assistentia, by my grace, strength, comfort, direction, spirit; those that are called of Christ, and sent of him, therefore may with comfort expect the help of Christ to go through the work he hath put them in. Paul, when sent to the Corinthians, he came in demonstration of the Spirit and power, 1 Cor. 2.4. And in Col. 2.29. he saith, The working of grace was mighty in him, in power and efficacy: we are lost discouraged at the greatness and difficulty of the work; Who is sufficient for these things, said Paul? but when he looked at Christ, he said, I can do all things through Christ that strengtheneth me; and if we would look more at him, and lean upon him, we should do more, 
Non militat propriis viribus, sed armatur coelesti virtute.  and do better; if thoughts of our weakness, of the work, of our oppositions and enemies sink us, Christ gives balm, spirit, and a face to outface all; a Minister doth not warfare in his own strength, but is armed from above.  
3. What ever Ministers have, it's given, if they be endued with the Spirit, wisdom, liberty of speech, courage, or any other excellency, it's that the Lord Christ bestows upon them; I have made thee so and so. Let not us be lift up, our Master Christ had in him all the treasures of Wisdom, the Spirit above measure; he was full of grace and truth, did more than all, his fame was great, and yet he was humble, and bade us learn of him; he did not sleight or despise men of mean talents, and infinitely beneath himself, but acknowledged the least good was in any, and encouraged it; his steps should we follow, and not swell with a conceit of worth, nor with reality of parts and excellencies; it's the practice of too many to slight others, and build up themselves by their ruins, but this is a worldly and wicked practice, never taught by Christ, his Doctrine is, Let each esteem others better than themselves, Look not every man on his own things, but on the things of others, Phil. 2.3, 4. its injury and indignity to Christ, not to reverence and esteem his graces and gifts in others. Bernard tells of one, who beweiling his own condition, said, he saw thirty virtues in another, whereof he had not one in himself, and perhaps, saith Bernard, of all his thirty, he had not one like this man's humility, this grace is the glory of a Christian, and especially of a Minister; pride is for Prelates, and humility for Prophets; God brooks not pride in any, least of all in his Messengers: Christ's Disciples had a tincture of it, their thoughts were aspiring, who should be greatest, but he sets a child before them, and tells them, who is greatest, not he that hath the strongest head, the best notions, doth the most service, but he is the most humble, he is the most high; humility is so valued of God, that he likes it in malefactis, rather than pride in recte factis; a man that is innocent and proud, is less in God's eye, than he that is guilty and humble: let us rather mind the good in others, to honour them, and maintain love, then that is in ourselves to lift us up, and make us sleight others.  
4. Christ puts insuperable virtue and strength into his servants, such as the powers of darkness and the world cannot prevail against; I have made thy face strong against their faces, as an Adamant, as a rock, let the winds, waters, floods, blow, wash, beat, they prevail not against the Adamant, the Rock; they are res indomabiles: so is the power, virtue and grace of Christ in the heart and head of a faithful Minister; reproach and derision put Jeremiah to it, had almost silenced him: I will preach no more, Jer. 20.9. but his Word was as a burning fire, shut up in my bones, and I was weary with forbearing, and I could not stay; there was virtue within which would out and act; God had told them, that they should fight against him, but not prevail; Jer. 15.20. Luke 21.15. Christ tells his Disciples, he will give them a mouth and wisdom which all their adversaries should not be able to resist; and could that great Council in the 4th of the Acts prevail against Peter and John? We cannot but speak the things that we have seen and heard, Vers. 20. So Stephen was too stout for all his adversaries, Act. 6.10. Such virtue was put into Basil the great; you know how he answered the Ruler, and stood impregnable against his threats, who went and told the Emperor, saying, Victi sumus, Rex, in Ecclesiae hujus negotio vir ille minis est superior, verbis robustior & persuasionibus fortior. You must set upon some other man more ignoble, or force him openly, you shall never overcome him with threats; this made Nazianzen say of him, that he was percutientibus adamas, & dissidentibus magnes: Can all the policy of the Conclave, and power of Antichrist conquer that divine virtue was put into Luther? The wicked may drive the godly from their stand, not from their steadfastness.  
5. That the Messengers of God being called and strengthened by Christ, are to go on animo intrepido; Fear them not, neither be dismayed at their looks, though they be rebellious, etc. If they be strong, or against thee, I am stronger that am with thee; if they frown, I smile; if they watch to do thee hurt, I watch to do thee good; if thy Doctrine provoke them, yet it pleases me.  
From the 10th Verse, observe  
1. That the heart is the treasury where the truth should be laid up; Receive my words in thine heart; he must hear with his ear, but that is not enough, he must also admit the word into his heart, and lay it up there; what is in the head may soon be lost, but what is in the heart abides: Books locked up in the closet are safe, and truths laid up in the heart are secure; Jam. 1.21. Laying aside all filthiness and superfluity of malice, or naughtiness, receive in meekness the ingraffed word; they must first put out of their heart's filthiness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  malice, wrath, what ever had possession of the heart, and kept out the Word, and open their hearts to entertain the Word; that as it's with a graft put into a stock, so it might be with the Word in their hearts, even be an ingraffed Word, a word to root and grow there, and bear fruit in the life; Luke 8.15. The seed on the good ground, are they which in an honest and good heart, having heard the Word, keep it, and bring forth fruit. The heart is the ground this seed will grow in; David knew this, and therefore hide the Word of God in his heart, Psa. 119.11. And why there? that I might not fin against thee. This corn will not let the weeds grow, when the Word is in the heart, it keeps under all corruption, it makes them languish and come to nothing; many do by the Word as by their Jewels, they hang them at their ears, that is the place for them, and so the Word is only in their ears, they hear, and that is all, it enters not into their hearts, and therefore is subject to casualty, the Devil, world, pleasures, one thing or other steal it away, or make it unfruitful; but the heart is the right and best place for that treasure. A godly man's treasure is in the heart, within, another's  in the ear, and without; many hear the Word with the ear, but receive it not into the heart, and that is a worthless hearing; Joh. 8.47. The Jews heard Christ preach, yet he tells them their hearing was no hearing; ye hear not God's Word, because ye are not of God. They heard, but not with the heart, the truth entered not, abode not with them; let us look to our hearing, and lay up the truths of Christ in our heart, Luke 2.19. Marry kept those say, and pondered them in her heart.  
2. All the truths of Christ must have interest in the heart; Psal. 40.8. Thy Law is within my heart, he doth not say, a Precept or two, a part, or half the Law is within my heart, but thy Law, the whole Law; some truth, none is so bad, but he would give entertainment unto truths of mercy, truths of liberty, truths of case and comfort, truths in credit; so men might pick and choose what truths they listed, they would embrace them, but when truths are reproached, will subject to danger, loss, difficulties, when they strike at our lusts, call for mortification, self-denial, conformity to Christ, etc. then men will scarcely afford truth their ears, much less their hearts; hence those expressions in Scripture, of men's perverting the ways of God, Acts 30.10. of being contentious against the truth, Rom. 2.8. speaking evil of it, 2 Pet. 2.2. of resisting it, 2 Tim. 3.8. yea, persecuting it, Acts 22.4. There be many truths that flesh and blood cannot endure, some have torn out parts of Scripture, because cross to their lusts and lives; it's known what hath been done to the Word of God in Ireland, and England too of late days. Some are enemies to the whole truth, most to some parts of it, but we must receive all the words of Christ; if the least tittle of the Law and Gospel be more durable and excellent than heaven and earth, 
Matth. 5.18.  there is sufficient reason it should have interest in our hearts; let the truths be what they will, so they be the words and truths of Christ, we should receive them, and that which makes us receive one, should make us receive all; Do I receive one, because it's from Christ? then I should receive all, because they are from Christ; if I do not receive all, I may miscarry for refusing of one truth; Psal. 219.6. Then shall I not be ashamed, when I have respect unto all thy Commandments.  
From the 11th Verse, observe;  
1. That affliction, is a fit time for instruction: G●t thee to them of the captivity; they were in Babylon, stripped of all, captives under Nabuchadnezzar, and now the Lord judged it a fit season for a Prophet to be sent unto them; when people are in misery, they see the uncertainty of life, the insufficiency of all creatures, the sinfulness of sin, that the wrath of God is a dreadful thing; thoughts of death and eternity are upon them, and now is a good season to bring the truths of the eternal God unto them, Vexatio dat intellectum, it makes men consider, look about, inquire how they may be delivered, where to get safety. When a kingdom is in danger, a Parliament is seasonable; when there is war in the gates, than counsel and instruction are welcome, and when people in captivity, a Prophet amongst them will do well.  
2. When God's people degenerate, he owns them not for his; Get thee to the captivity, and to thy people, God owned them not; now his care of them, and affection towards them, is much abated: God doth look upon things and persons, that he formerly took delight in, being corrupt, as not his own: Isa. 1.14. Your new moons and appointed feasts my soul hateth; they were the Lords people, he appointed the new moons and feasts, but because they had corrupted them, he owns them not, but calls them theirs: so in Exod. 32.7. God bids Moses get him down from the mount; what was the matter? Thy people thou broughtest out of Egypt have corrupted themselves; their corrupting themselves with Idolatry, made God disclaim them; they are thy people, go look after them, I will destroy them else; he calls them Moses his people there, and here he calls them Ezekiels, to let them see how his heart was estranged from them; while they were faithful to God, he counted highly of them, they were precious in his sight, honourable, beloved; but when they went a whoring from God, 
Isa. 43.4.  he accounts not of them, he calls them not his, owns them not; they had shamefully dishonoured God by their sins, and he will not honour them with the title of his people.  
3. The servants of Christ must execute their Functions without respect of persons, or regard to success; Speak to them, what ever they be, and tell them, Thus saith the Lord, that one greater than themselves hath sent thee, and will call them to account, and whether they will hear or forbear, let not that trouble thee, do thy duty, be not troubled at the oppositions of men, or successesnesse of thy labours.   
VER. 12. 
Then the Spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed is the glory of the Lord from his place.  
13. I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing.  
14. So the Spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit, but the hand of the Lord was strong upon me.  
15. Then I came to them of the captivity at Telabid, that dwelled by the river of Chebar, and I sat where they sat, and remained there astonished seven days.  
THese words are the second part of the Chapter, and contain in them a Declaration of what befell the Prophet, being so called, and the particulars are these:  
1. The work of the Spirit in taking and lifting him up, ver. 12th.  
2. The voice he heard, vers. 12. and what it was, Blessed, etc.  
3. The noise of wings and wheels, vers. 13.  
4. The ablation of the Prophet, vers. 14.  
In the 12th was a sublation, in this an ablation.  
5. The journey he went, in the 14. and 15. verse. And  
6. His condition, he was in bitterness of spirit, he sat and mourned seven days, vers. 14, 15.  

The Spirit took me up.  
By Spirit here we understand, not the wind, as if some great wind should take up the Prophet, nor an Angel, as if he had been lift up by Angelical virtue, nor his own spirit, as Jerome would have it, but that Spirit which was in the living creatures and wheels, Chap. 1.12, 20. and led them; that Spirit entered into Ezekiel, and set him upon his feet, Chap. 2.2. That Spirit which led Christ into the Wilderness, Matth. 4.1. even the eternal Spirit of God.  
This taking up of Ezekiel by the Spirit of God was:  
1. To perfect and ratify his Call to the Prophetical Office; the Lord Christ had spoken much unto him about it, and now the Spirit lifts him up, and seals the same unto his soul, strengthening him in the full assurance thereof; when he had heard Christ's voice, and found his Spirit working so extraordinarily, as to lift him up; this could not but mightily prevail with, and satisfy the soul of the Prophet.  
2. That he might have a more clear and full view of the glory of him that sat upon the Throne: when we would have one see things distinctly and fully, we set or lift him up on high. The Devil carried Christ unto an exceeding high mountain, and shown him the glory of the kingdoms of the world, Matth. 4.8.  
3. To put honour upon him, in letting him see, that he was to be an organ of the Spirit for the future, he was to be employed in great service by the Spirit, and that was a great honour. He was to be the mouth of the Spirit unto that people; to be wholly at the dispose of the Spirit.  
4. To avocate his thoughts from things below, and to settle them upon contemplation of things divine; a Prophet is not to look downward, his heart should be lifted up to heaven, and heavenly things.   

And I heard behind me the voice of a great rushing.  
It was not the voice of thunder, or of an earthquake, but of the living creatures; and the voice some make to be the words: Blessed is the glory of the Lord from his place; which words are in the original, the blessed glory of the Lord from his place; that is, the glory of God is now going out of his place, and it troubles the Angels, that they lament, and make a great noise, to behold so dreadful a judgement to befall Jerusalem and the Jews; and so the voice to be differing from these words. If it be granted, that these words were the voice uttered, yet may they be taken in that sense, as is expressed, to show their sorrow for the ruin of the Church, The blessed glory of the Lord is departing from its place, God is leaving his habitation and people, and all is hastening to spoil and desolation, this affected the very Angels: when some great man, that hath been a great Patron and friend to a place, is going away; what lamentation is made? what a noise and stir is there at it? as in these days, when some Ministers, Magistrates, and other eminent Christians, are forced from their place by the enemies, what complaint doth it cause? what a noise doth it make? and so when God leaves a people, that were beloved and dear unto him, it fetches sighs and complaints, not only from men, but even from angels also; the soul finds it a sad thing when God departs from it, and oft mourns bitterly. Some take the words for a Doxology, and make the sense this; Blessed be the glory of God, which is seen in punishing the wicked, and delivering the Church. God shows himself just and righteous, that he will no longer stay among a sinful people, but be gone from them, and render to them according to their ways. The Quere will be, in what sense we may take the words? both senses may without prejudice be admitted, while the Angels looked upon the great loss the Jews should have by God's departure, the great evils would follow thereupon; they sympathized, and were so affected with it, that they broke out into these expressions, The blessed glory of God is going out of its place, and so it was vox lamentationis; but when they looked at God's Justice and holiness, they said, Blessed is, or, be the glory of the Lord. Though men be ruined, Cities and Nations destroyed, and God driven from his habitation, yet let his Name be glorious, and so it's vox laudis, and brought in to answer the Objections and Cavils the people might make; they might say: What? will God leave us? expose us to the people of foreign enemies? shall we and ours be cut off? will he thus deal with his people? is it come to this? What equity is in it? The Angels, to prevent such murmur, and vile speech, said, Blessed, etc. even when he is in a way of judgement, he is to be honoured and made glorious.   

Blessed is the glory of the Lord from his place.  
We must make some search into these words, and inquire after the person, the place and the glory. The person here is taken to be Christ, who appeared unto the Prophet in the Vision. The place, the Throne where Christ sat; and the glory, that's mentioned in the end of the first Chapter. And Christ now being about to go off his Throne, and put an end to the Vision, the Angels cried, Blessed be the glory of the Lord from his place. This is not all we must expect from the words, they type out unto us, the departure of the Lord from the Temple; that God would be gone, and take away that which was the chief glory of it.   

From his place.  
God is illocall, and the Rabbins use that word, to signify God's illocality; which notes place; Makom is a space, or place, because all things subsist in them; Hammakom, per Antiphrafin, is illocalis, infinitus, one that subsists, or is comprehended in no place, and so is an attribute of God. How then is God here said to have place Nimekomo, From his place? God properly hath no place, it's sensu metaphorico, that place is given to him; where he in any special manner doth manifest his glory, power, grace and goodness, that is said to be his place.  
And three places God is said to have in the Scripture:  
1. The heavens; Isa. 66.1. Heaven is my throne, and 1 King. 8.30. hear in heaven thy dwelling place.  
2. The humble heart, Isa. 57.15. that is God's dwelling place. And  
3. The Temple in Zion, Psal. 132.13, 14. Zion was his habitation, there was his rest and abode, that is, in the Temple, being in Zion, in the Temple and Sanctuary, were his voice, his Way, Psal. 18.6. Psal. 77.13. That was the place where his honour dwelled, Psal. 26.8. The habitation of his glory. The words are in the original, the place of the habitation or Tabernacle of his glory, alluding to that in Exod. 40.24, 25. where it's said, The glory of the Lord filled the Tabernacle. So the glory of the Lord filled the Temple; there was the presence of God; there was manifestations of his glory; there he heard Prayers, and there he gave out many gracious answers; there he accepted of their sacrifices, and communicated himself unto them; there was the Ark and sign of God's presence, and the Cherubims, from between which God gave out the answers. In these things lay the glory of the Temple, but now God would be gone, and all the glory of the Temple should departed; God moved not from place to place, being infinite, illocall, immovable; but he is said to departed, when he ceases to do as formerly he did, in the soul, when you find not God acting and manifesting himself, you say he is gone. Here now God would answer them no more, not accept their sacrifice, nor hear their prayers, etc. he would not do as formerly he had done; he would not protect them any longer, but look upon them as being unworthy of his presence, glory, protection and hope, and in his wrath leave them to ruin and spoil of their adversaries, and this was Gods departing according to that in Hos. 5.15. I will go and return to my place, till they acknowledge their offence. That phrase, blessed glory of the Lord, you may for the better understanding, conceive thus; Blessed be the glorious Lord, or, the glory, the Lord; or, if you will take it as it's read, the meaning is, that the glory of the Lord is to be celebrated.  
Observe. 1. That those that are called to employment in the Church of Christ, have need not only of Christ's word, but Christ's Spirit also; Christ had spoken largely unto Ezekiel, and here the Spirit lifts him up, and doth in especial manner animate and arm him to the work; when the Apostles had been long with Christ, heard his Sermons, seen his Miracles, life, joined with him in prayer, all this would not do it, though Christ had forty days spoken to them in particular of the things of the Kingdom, Acts 1.3. till they had the Spirit, and were filled with that; therefore Christ bid them wait for it, he knew they had need of it ver. 4. and that it would do more in them, than all he had said unto them, the Spirit would be Doctor intus, and acquaint them with all truth. The Spirit would purge out their fears and distempers, it would warm, heat, seal, ratify and make them resolute in the work.  
2. That the Angels do sympathize with the Church and people of God in their miseries. This voice was, as I shown in the opening, the voice of the living creatures, and they made a noise, lamenting the state of Jerusalem, God being upon the leaving of it, and exposing it to great misery; Ah, said they, the blessed and glorious Lord is going from his place, and all miseries are now stepping in upon his people, this affected them; we know that the Angels rejoice at the conversion of sinners, and by the Law of contraries we infer they are sadded at the destruction of sinners, of States and Churches; they have been employed to comfort in trouble; and where there is no sympathy, there is little solace. Do you not think, that the Angel seeing Christ his Lord and Master in his agony, that he did sympathize first with him, and then strengthen him? Angels being without sin, are as full of pity as the Devils are of cruelty: God, Christ and the Spirit, are full of pity, and it cannot be, that Angels which are so near them, should be void of it, no, they have a holy sympathy with us; in God's departure from a place is sad news, even to Angels.  
3. The happiness of a people, is to have the Lord and his glory amongst them, and their greatest misery is to have God departed from them; most think the happiness of a people to lie in liberty, honour, plenty of all things; David once subscribed to it, Psal. 144.15. Happy are the people are in such a case, but he quickly crosseth out that subscription, and said, yea, happy is that people whose God is their Lord; there's the happiness to have God amongst them, he is the glory of a people, Zach. 2.5. he was the glory in the midst of Jerusalem, there God dwelled, as his worship, Laws, oracles, miracles, testified, and so he made Jerusalem glorious among all nations. Where true Religion is, pure Worship and Ordinances, and God working for the good of a people, defending them, that is the glory and excellency of a kingdom, 2 Chron. 13.25. saith Abijah, God is with us for our Captain, this was more than all the strength of Judah beside, when Jeroboam came against him with 800000 chosen men, With you are the golden calves; vers. 8. you have a great number, but God is not with you to be your glory and defence, you have the calves, which is your shame and nakedness, but God is with us, who is our glory and defence. And when Jerusalem fell to Idolatry, God tells them, that they had changed their glory for that did not profit, Jer. 2.11. they had driven away their glory; and here was the beginning of their woe. That's the misery of a kingdom, to have God departed from it, then public enterprises prosper not, 2 Chron. 22.24. then counsel fails, 1 Sam. 28.15. protection is gone, Isa. 5.5. then peace, loving kindness and mercies go, Jer. 16.5. This is as taking the Sun out of the firmament, the eyes out of the head, or soul out of the body; now a kingdom and people lie exposed to all evils and mischiefs, Hos. 9.12. woe to them when I depart from them, all mischiefs presently step, crowd in upon a people left of God; famine, wars, captivity, a perverse spirit, and treacherousness one to another, came upon this people, when God left his place. And so after Christ's days, when God left them, and that voice was heard in the Temple, Migremus hinc, 
Joseph. de hell. Jud. l. 7. c. 2. L●b. 11.  which Tacitus in his Annals also mentions, Audit● major hum ma vox ex●edere Deos, simul ingens motus excedentium, after this, dreadful misery befell them, war, famine, dispersion was their portion, they are without God, Christ and mercy to this day, an undone, and most unhappy people. We had almost driven away God by our sins, specially by our Idolatry, superstitions, but God and his glory are not quite gone, Jer. 14.9. Yet thou O Lord art in the midst of us, and we are called by thy Name, leave us not.  
4. God is glory, or glorious; there is nothing in God inglorious; as in the Son is only light, so God is light, and in him is no darkness, he is all light, all glory; his Attributes are glory, his Essence is glory, his Life is glory, God is only glory; Blessed be the glory, the Lord.  
5. Under the Law, God confined himself to a particular place, to the Temple; there he dwelled, appeared, received sacrifices, gave answers, etc. So that the Temple was not only locus, but medium divini cultus, the Jews were bound to set their faces towards it, when they prayed, 1 King. 8.48. Dan. 6.10. it being also a type of the body of Christ, Joh. 2.19. that sanctified their Assemblies and sacrifices, Matth. 23.19. But it's otherwise now under the Gospel; neither Jerusalem nor Samaria is the place where God is fixed, Joh. 4.21. but God's habitation is in all places where he hath Saints, Matth. 18.20. Where two or three are gathered together in my name, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I am there in the midst of them. 2 Cor 6.16. Ye are the Temple of the living God; and what saith God? I will dwell in them, and walk about in them, that is, in the Church of Corinth; and so in all Congregations. Now the Congregations are God's habitation, he walks amongst the golden Candlesticks, there is the glorious God seen, the glorious God heard. But the place now where the meetings are, be neither means nor parts of worship, no types of Christ, nor do they sanctify the people or service done in them, rather do the people and Ordinances while they are there sanctify them; and yet when the Ordinances are ended, and people gone, no holiness abides in them, but they are as other places.  
6. The Lord is worthy of praise, when he is in a way of judgement: Blessed be the glory of the Lord from his place; now he was departing from Jerusalem, all woes and miseries taking hold of them, yet was he a God deserving praises; Gods judgements are deep, we oft know not the reasons of them, see not the equity of God's proceed in them, yet we should be so far from murmuring, that we should count him worthy of honour and praise, when he deserts Churches and kingdoms, Exod. 15.11. God is fearful in praises.  
7. It's the work and office of Angels to praise God; the living creatures here said, Blessed be the glory of the Lord from his place; and Rev. 5.10, 11. There were many Angels about the Throne; and what did they? they sang, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing; So the Seraphims in Isa. 6.3. their song was, Holy, holy, holy, is the Lord of Hosts, the whole earth is full of his glory. Angels are musical creatures, and make the best melody; Arias thinks it was an Angel dictated the Song of Deborah unto her; 
A. Lapid on Judg. 5.23.  Luke 2.13, 14. there was a heavenly Chorus, and sang a heavenly song, Glory to God in the highest, on the earth peace, and goodwill towards men; this was a short, but a sweet song; when great things have been done by God, the Angels have been brought in praising God: as when God created the world; Job 48.4.7. Where wast thou, saith God to Job, when I laid the foundations of the earth? When the morning stars sang together, and all the sons of God shouted for joy? that is, the Angels, as Interpreters observe, who at the sight of that great and glorious work were much affected, and sang the praises of God; so at the birth of Christ, and here at the departure of God out of the Temple, the great God, doing great works, must have great praises, even the praises of Angels; praise is an Angelical work, and the office of Angels, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theod.  and the Spirit calls for it at their hands, Psal. 148.2. Praise him all his Angels, and they do it, when he is in his judgements. The Jews thought God dealt hardly in punishing them; but Angels saw cause to praise God for his departure from them, and vindicating his glory in the punishment of hypocrites.  
8. God doth his works without motion or mutation; Here it's said, from his place; there is a show of motion and change, but no such thing befalls God, his works make motions and changes in the creature, not in himself, he is infinite, fills heaven and earth, and never removes from one place to another, he is immutable and not subject to changes.  
For the 13th Verse; of the wings, wheels, and noise of them I have spoken in the first Chapter largely; yet a little I shall speak of the Verse, it's said, that the living creatures touched one another; The Hebrew is from Nashash, to kiss, and each other, in the Hebrew, is a woman to her sister.  
Observe. 1. God makes use of Angels and second causes in the government of the world, and execution of his judgements, all creatures have being from, and dependence on God, and he may employ them to what service he will.  
2. God's judgements do oft come suddenly and swiftly; wings make a noise, and wheels do rattle in a moment, and judgements come in an instant, Hos. 10.13. in a morning shall the King of Israel be cut off utterly; Belshazzar in a night, Dan. 5.30. Nabuchadnezzar in an hour driven from his palace and pride. Dan. 4.33.  
3. There is much harmony and love between the Angels; their wings touch, kiss, they go lovingly together in the execution of their offices; they have like affections, as a woman to her sister; they sang sweetly together at the birth of Christ, there is no contention, envy or division among them, but much love, they are near God, and the nearer any are to God, the more love is in them: if we could agree better, and love more, we should be Angelical.  
In the 14th Verse is laid down, what the Spirit did with the Prophet, after it had lift him up: It took him away; after the Sublation, there was an Ablation. The Prophet was carried by the power of the Spirit to Telabib; this was not a visional thing, but real; for being lifted up, he was taken away from the place where he saw the Vision, he was not set down, and so left to go to Telabib, but he was carried in the arms of the Spirit, as Philip was caught up by the Spirit, and carried to Azotus, Acts 8.39, 40. The Spirit was the fiery Chariot that carried Philip and our Prophet through the air to their several places.   

And I went in bitterness, in the heat of my spirit.  
The Hebrew is, I went bitter in the hot anger of my spirit; Here the infirmity of our Prophet appears much, in that after he had seen and heard such great and glorious things, had found such favour in the eyes of Christ, as to have his Spirit enter into him, comfort him, confirm him, and to bestow prophetical gifts upon him, yet now he should be unwilling to obey Christ's call, be in bitterness and opposition to his Will; this is grandis infirmitas, If I go and preach of the glory departing from the Temple, I shall stir up the people against me, they will stone me, if not, I shall offend God. The Prophet now thought upon God's anger against his people; his departure out of the Temple, the ruin of the City, the stubbornness and impudence of the house of Israel; now the weightiness of the work enjoined him by Christ seized upon him; and now, like Ionas, he thought to decline the service, his spirit was bitter, he in a great heat, that he was so pressed to a work so little affected, and overpowerd by the Spirit of God, that will he, nill he, on he must, for the next words are:   

But the hand of the Lord was strong upon me.  
Which words do declare, that had not God's hand overpowered him, he would not have set upon that hard work of the Prophetical office; fears, difficulties, dangers, carnal reason, unbelief, self-love; one, or all of these, would have turned him back, if the hand of God had not strongly prevailed with him.  
By hand of the Lord, some understand the Spirit of Prophecy, as if that did mightily urge him; so the Chaldee Exposition is; others understand by it divinum auxilium, or, virtus spiritus; which is as a hand to help; we may safely understand the Spirit by it, which put forth its mighty power upon, and in the Prophet. Why the Spirit is resembled to a hand, I shown in the first Chapter, v. 3. A hand is symbolum energiae, index rei, & instrumentum aperationis, there is strength in the hand; it shows what is to be done, and effects it; so here, the Spirit took hold of the Prophet, which notes his power, shown him his duty, and caused him to do it.  
Was strong: The Hebrew root signifies, fortiter apprehendere, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tenere, as one that holds lose joints and nerves of the body, to strengthen and confirm them, that so the man may be more compact and able to do any thing: it notes laying hold with strength, as men in danger of drowning; and the Septuagint frequently renders it by a word notes so much; as Ezek. 7.13.22.14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which is to hold by strength; and this sense suits with the hand of the Lord that took hold of the Prophet, whose spirit was remiss, infirm, like a member out of joint, and strengthened it, and enabled it to do what was intended and appointed; the Spirit held the Prophet by its mighty power, that he could not wrest from it by any means, but like a man conquered, must yield, and do what was required.  
Observe. 1. The Prophets were put on too, and carried on in their works of Prophecy, and giving the Scriptures by extraordinary acts of the Spirit, that enters into Ezekiel, takes him up, takes him away with mighty power, comes upon him, and constrains him to prophesy; here was inspiration and impulsion of the Spirit, 2 Pet. 1.20, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  21. Prophecy came not by the will of man, but holy men of God spoke as they were moved by the Holy Ghost; it was not their own spirit moved, that is, private, but it was the Spirit of God, which is divine and public, and carried them on with might; so that the Scriptures are not inventum humanum, but Oracula Dei, they are not of man, but of God; therefore Philo saith, Propheta est interpres Dei dictantis Oracula, the Spirit dictates all, and man only utters, or writes what is dictated; and as the Scriptures are not of man, but of the Spirit; so their interpretation is not of man, but of the Spirit likewise. Let Counsels, Fathers, Churches, give their sense of Scripture, it's private, if it be not the sense and interpretation of the Spirit: Let a private man give the true sense of the Scripture, it's not private, because it's divine; the sense of the Holy Ghost, and private in this place of Peter, is not opposed to public, but to divine; and the words are to be read, no Scripture is of a man's own interpretation; that is, private, contrary to divine.  
2. The Holy Ghost is God, and a person distinct from the Son; the Spirit was in the living creatures, in the wheels, and in Ezekiel, how could this be, if the Spirit were not God? none but God can be at the same time in many places; it's his peculiar prerogative and nature to be every where. The beams of the Sun are in several places, but not the essence or body of the Sun, that is in one place only, but the Holy Ghost was in its essence, in the Angels, in the wheels, in Ezekiel, it was in Jeremiah, who lived then at Jerusalem; it was in all the Saints there, in Daniel, and the rest of the Saints in Babylon; so that the Spirit is coessential with the Father and the Son, and it's a person; otherwise how could it have taken up the Prophet, and carried him? and it's distinct from the Son, who is described to be upon the Throne, and to give commands unto the Prophet; and the Spirit here is brought in distinct from him, most clear in that place in Matth. 3.16, 17. where the Spirit is distinguished from the Son, baptised, and from the Father, acknowledging Christ his Son, in whom he was well pleased.  
3. Great Saints have great infirmities: Ezekiel goes in bitterness, in the heat of his spirit, he was in a froward humour, in a great distemper, the Vulgar hath it, in indignatione spiritus, there was indignation in his spirit to the work; some have thought this affection of the Prophet, Non prorsus vitiosum, not altogether sinful, yet some sinfulness, and vitiosity to be in it, cannot be denied: it's granted by Calvin, that it did distare a gratia spiritus, and for him after so clear and strong a Call, to refuse, to be in a chafe, to withstand, was affectus penitus vitiosus, if not vilis, he had rather have been out of service then in it, lain hid among the people, then have been an Ambassador of Christ unto them; he had rather they should have perished without Vision, then that himself should be a seer amongst them; here was the weakness of this good man. I could tell you of Abraham's; jacob's, Moses, david's, Paul's, and John's failings: there was never since sin entered, any Saint, sine omni macula, in many things we sin all, Jam. 3.2. And yet the Apostles were filled with the Spirit, there was a fullness of grace in them, and in the Prophets, yet neither the one nor the other were omni prorsus exuti carne, notwithstanding all their graces and excellencies, they did still terrestre aliquid spirare; and now where ever the Spirit comes, it neither extinguisheth nature nor corruption wholly in this life; the best wine hath its dregs and its lees, and the best of Saints hath his spots and weaknesses, there is no perfection in any.  
4. Holy men, set down their own infirmities, which is an argument of the truth of the Word and the divine nature of it, men that are mere men seek their own glory, and will not shame themselves in their Writings, but the Penmen of Scripture having received another Spirit, are content to shame themselves, so God may have glory, his truth credit, his people caution and comfort, all these are in the setting down of their own sins, when holy men confess their weaknesses, set them down, as Moses, Exod. 4. as David Psal. 51. as Ionas, Chap. 1.4. as Paul, 1 Tim. 1. as John, Rev. 22.8. God is glorified by their shame; it's evidenced what God did for, and by these men, notwithstanding their sins, men are persuaded of the truth of the Word, seeing they spared not themselves, and would not bury their own thoughts in silence; others that see the slips of such men of God, are admonished thereby to look to their stand and to be watchful, and these are beaten down with the sense of their failings, see it's the common sickness of the Saints, and not their case alone, which is some ease unto them.  
5. That some truths of God, sweet in the reception, oft prove bitter in the operation: the roll that Ezekiel did eat, ver. 3. was sweet as honey at first unto him; but now he was to go and put it in practice, he found it bitter, and sought to decline that service, it was like pills sugared over, sweet in the mouth, but being dissolved in his bowels, viscera torquebat & torminibus lacerabat praecordia. He was upon the wrack, and sick of the business, and perplexed that he had eaten such a roll. The stony ground heard the Word with joy, it was sweet to the taste, but after it was bitter, when persecution and temptation came; those hearers were offended and fell away, Matth. 13.20, 21. the word of joy proved a word of bitterness unto them, and it's so to most men at one time or other, they find it a sad and difficult thing to act those truths are sweet to the understanding, Rev. 10.9, 10. John eat the little book, it was sweet in his mouth, bitter in his belly; that is, in the operation of it; John saw that those truths writ in it would beget hatreds, persecutions, imprisonments, banishments, martyrdom, etc. When we come to find the operations of truths, that they will cost us dear, dear friends, dear liberties, dear lusts, dear limbs, dear lives; we find a bitterness in truths, though formerly they have been like Ezekiel's roll, and John's little book to our mouths.  
6. Man's wisdom and spirit is opposite to the wisdom and Spirit of the Lord Christ. Christ calls, sends Ezekiel in his infinite wisdom, he thinks it best for him to go to these captive Jews; this rebellious house. The Spirit enters into Ezekiel, assures him of his Call, assumes him, assists him, and yet he is averse, in bitterness, in the heat of his spirit; he shows the antipathy between his wisdom and Christ's, his spirit, and the Spirit of Christ they closed not. There are principles of opposition in godly men to the ways of Christ and his Spirit; so far as they are unregenerate, so far they are opposite, Rom. 8.7. The carnal mind is enmity against God; it's in the original, the wisdom of the flesh is enmity against God, there is flesh in the best men, that flesh hath wisdom, it hath a spirit, (the flesh is the old man, a whole man, and must have a spirit in it to act it, such a one as it is) and both the wisdom and spirit of the flesh are enmity to God, unsubject to his Law and Will; and enmity to man, they work death, and end in death; Ionas had such wisdom, and such a spirit in him, when he ran from God; but it had cost him his life, if God had not been more gracious than he dutiful: Paul complains, he found a law in his members, warring against the law of his mind, Rom. 7.23. Gal. 5.17. The flesh lusteth against the spirit; the work of the flesh is lusting and warring against the spirit: it is with a godly man, as it was with Rebecca, she had great struggle in her womb, and what was the cause of it? there were two nations in her womb, one contrary to the other; 
Gen. 25.22, 23.  and there is heaven and earth in a godly man's heart, which are contrary, and make great struggle: The same soul commands obedience, opposeth obedience; the same will that delights in the Law of God, hath a cross motion to the law of sin; the heart that trusteth God, doubts of his favour; while we are believing, unbelief is opposing, Mark. 9.24. I believe, Lord help my unbelief.  
7. Saints may do the Will of God unwillingly, if not against their will; Ezekiel was in bitterness in the heat of his spirit, unwilling to be a Prophet to this people, yet he went, I went: Ionas he goes to Ninive, but his heart is not full on the work, there was not a throughnesse in it, he saw there was a necessity of it, God had power to punish disobedience, and could quickly crush him, and therefore now in a prudential way, he would go and prophesy to Ninive; there was in him an unwilling willingness, his spirit was not totally willing, as you may gather from Chapt. 4.1, 2, 3. He was against the sparing of Ninive; it stuck upon his spirit, that he should lie under the imputation of a false Prophet; he wishes death upon it, which shows that his spirit was not wholly in the service; we do the work and will of God oft times with great unwillingness, as women part with their jointures, or children; as Merchants throw their goods overboard in a storm; as many now assessed part with their goods to the public service, necessity is too strong for them, and prudence puts them on, and there's a willing unwillingness; so it is with the godly, they pray and hear unwillingly, they give unwillingly, etc. This is from the imbecility of grace, the power of corruption, misapprehension of God and his ways, violence of temptations, entanglements with the world, pressures of guilt, and unsuccessfulness of service; let us be sensible of our unwillingnesses in God's ways, be humbled for them, and strive to do all animo prompto, Deut. 28.47, 48. Because thou servest not the Lord thy God with joyfulness and gladness of heart, for the abundance of all things; therefore shalt thou serve thine enemies: it's good for us to have our wills and whole hearts in the works of God.  
8. The infirmities of God's people do not interrupt his love and grace; Ezekiel went in bitterness, in heat of spirit, but the hand of the Lord was strong upon me. This great distemper in the Prophet did not distemper God; it did not cause him to retract or divert his love, but he takes hold of him by his hand, and upholds him, as a parent would do to a child, falling, or down, the weakness or sickness of a child doth not estrange the heart of the parent, it rather inlarges and draws out the bowels more fully; and so it is with God, Psal. 103.13, 14. As a father pitieth his children, so the Lord pitieth them that fear him; and why so? He knows our frames, he remembers we are but dust; the Lord knows what weak and frail things we are. The word for frame, notes a form vessel of earth, and the Chaldee expounds it, of our evil concupiscence, which carrieth us into error; God knows that we are earthen vessels, full of lusts and infirmities, which lead us from him, which disable us to serve him. Now here is the love, bowels, goodness of a God, because we are so, therefore he pitieth us: so Psal. 78.37, 38. Their hearts were not right nor steadfast with God, but God was right and steadfast with them, he being full of compassion, forgave their iniquity, and destroyed them not; Infirmities may bring crosses, but cannot cut off from mercies; this should strengthen our faith, comfort our hearts, and encourage us with a holy boldness to go to the Throne of Grace, Hebr. 4.15, 16. Christ, saith the Apostle, is a merciful high Priest, touched with the feelings of our infirmities; and what infers he upon it? Let us go boldly to the Throne of grace, that we may obtain mercy, and find grace in time of need.  
9 The Spirit of Christ is the healer and helper of our infirmities: Ezekiel was distempered and sick of the business, and the hand, the Spirit of the Lord was strong upon him, that helped, that healed him: Psal. 107.20. He sent out his word and healed them; the Spirit in that word did the cure; and here he sent his Spirit to seize upon Ezekiel, to work out the ill humour, to settle his thoughts, and sweeten his spirit that was so embittered; the Spirit is compared to oil, Psal. 45.7. 1 John 2.27. and that is of a mollifying, cleansing, healing and quickening nature; when Christ was anointed, than he healed the broken hearted, Luke 4.18. he dropped that oil into their hearts, and that did soften, purge, heal and quicken them. Gifts of healing are attributed to the Spirit, 1 Cor. 12.9. and helping our infirmities in prayer is the work of it; Rom. 8.26. the Spirit brings the strength, we are infirm, and can do nothing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but the Spirit, together with us, and for us, takes up the work that we faint not; it answers to the word here, was strong, took hold on me, bound up my spirit together, and strengthened me, not suffering my spirit to run out.  
Lastly, the Spirit works invincibly: Ezekiel may struggle, but the Spirit will overcome, that was strong upon him; men would not come in to Christ, and do his work, unless a Spirit mightier than their own come upon them. God's Spirit is a Spirit of power, Luke 1.35. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; the Holy Ghost is the power of the Highest, and when Paul preached, it was in demonstration of Spirit and power; 1 Cor. 2.4. and his Ministry was able to beat down strong holds, 2 Cor. 10.4, 5. to cast down all high things, and to captivate thoughts and spirits to the obedience of Christ; the Spirit works invisibly, it's a hand under a wing, and it works invincibly; it's a strong hand, there is none can stand before the strength of it, Antichrist shall be consumed by the Spirit of the Lord, 2 Thes. 2.8. This Spirit is fire to consume enemies, it's a hand powerful to fetch in the friends under election: the Jews are now stiff enemies of Christ, but when the Spirit of grace is poured out upon them when this hand takes hold of them, than they will mourn, come in, submit to Christ; no violence doth the Spirit offer to the wills of men, 
Oportet non tantum moveri, sed novum fieri, Prosp.  notwithstanding it works invincibly, it files off the enmity and averseness of our wills to God, and inclines them to yield, omnipotenti suavitate, & suavi omnipotentia.    
VER. 15. 
Then I came to them of the captivity of Telabib, etc.  
IN this Verse is the terminus of his journey, and his condition at the end of it, mourning and sadness.  
The word Telabib signifies a heap of new fruits, or green ears of corn, 
A cervum novarū frugum. Ad opera rustcana exercenda.  of TELL acervus & ABIB spica maturescens; Jerome, and the Vulgar translate it, a heap of new fruit or corn; and Jerome thinks the Jews were placed there, to plough, sow, reap, thresh, and that now they were beating out the new corn; but this opinion we cannot admit, for it was in the fourth month, Chap. 1.1. that Ezekiel had his Vision, and their harvests in those hot countries were not in the fourth month, but rather in the first or second. The Israelites came out of Egypt in the month Abib, Exod. 13.4. and that was their first month, Exod. 12.2. and answered to the latter end of that month is called January, and to the beginning of the other called February; and in Exod. 9.31. it's said, the Barley was in the ear; the word is Abib, an ear of corn, and denominates the month, because in it the Barley eared; so than it could not be harvest when Ezekiel came to them at Telabib, it was rather over: we take the word for the name of a place, as Telmelah, Telharsa in Ezra 2.59. in their Etymology, the one signifies a heap of wood, the other a heap of salt; yet by Ezra they are called places: these were they went up from Telmelah, Telharsa, etc. so Telabib here: And it was in the middle part of Mesopotamia, between two rivers, Chebar and Saocorah; and here they were placed as Junius thinks, both to secure them, that they might not think of getting away, being shut up between two rivers, or if they did, not easily accomplish it; and secondly, to secure the place, which was subject to inundations, and so un-inhabited, and opened to enemies, but now by their labour, art and strength, might be made useful and defensive.  
By the river of Chebar: of that River, was spoken in Chap. 1. ver. 1.  

I sat by them, that sat, and remained there astonished seven days.  
Sitting notes a quiet posture of the body, abiding in a place, Exod. 16.3. when we sat by the fleshpots, that is, abode, dwelled where we had them. Also great grief, Lam. 2.10. The Elders of the daughter of Zion sit upon the ground and keep silence; and so in that place in Isaiah 47.8. I shall not sit as a widow, solitary, mourning, in deep sorrow; to which alludes that in Lam. 1.1. How doth the City sit solitary? how is she become as a widow? great grief silenceth the whole man; the tongue speaks not, the body moves not, Job 2.13. Jobs friends sit down with him upon the ground seven days and nights, and none spoke a word to him, for they saw that his grief was very great; so great, it made them all quiet and hushed, and seven days he sat in that doleful posture, because they were used to mourn seven days in cases of great grief, as Joseph mourned seven days for his father, Gen. 50.10. 
Septemdialis luctus est quoddam acerbi doloris ●nd●cium & benevolentis animi legitimum argumentum.  and seven day's mourning is an argument of great grief, and a testimony of much love. If we refer our Prophet's mourning, to the condition which the Jews were coming to, it might be lawful, he saw their death and funeral was at hand; and so being sensible, laid it deeply to heart, and bewailed it seven days, testifying his good will and affection to them; but if we refer it to his unwillingness to go in the service Christ called him to, it is not , but a farther argument of his great weakness. The cause of the Prophets sitting there seven days, might be to know the state of the people more exactly, to whom he was to prophesy; it might be upon divine command; it might also be for farther direction from God when to begin his Prophecy; a Prophet he was made, but had no time appointed to begin his hard work; it might also be to prepare and awaken the people, that seeing him sit still, sad, amazed, they might inquire what this strange sadness meant, and so his word take the deeper impression when he should speak unto them.   

Astonished.  
The Hebrew word Masmim, from Shamam, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  notes great astonishment, even to wonder, Isa. 59.16. he wondered that there was no intercessor; it notes also desolation, and may here be rendered, I sat desolate seven days; the Spirit left me in that place, and men regarded me not, being full of grief, and telling them I had sad news, so the word is used, Lam. 5.18. The mountain of Zion is desolate; and thus we may take it: the Vision being ended, the Prophet set down there by the Spirit, and neither seeing, hearing, or having to do now with Christ, the living creatures, wheels, or the Spirit, found himself desolate, and was astonished at that great change. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Septuagint renders it conversans, intimating the Prophets meditating, and inward discoursing of the miseries and woes were written in the roll, and coming upon the people; the hard task he had to perform among this people.  
Observe. 1. That in the place and condition God sets his, they must abide in the same; the Spirit brings Ezekiel to Telabib, there he continues, abides, till the Spirit adviseth his departure; let him be among captives, between overflowing rivers, he continues and stirs not; it must not be any sleight thing that removes men from the Calling God hath set them in; Ministers may not at pleasure skip from place to place, as if there were no tie upon them, neither captivity, incorrigibleness of persons, nor discommodity of place are weighty enough to take off Ezekiel from that place and people the Spirit had set him over; when the Holy Ghost hath set men over a flock, they must take heed to that flock, and not seek occasion to be gone upon discontents, etc. the worst are forwardest to remove, the Bramble will leave his place to be King, when the Olive, Figtree, and Vine will not stir; Christ will not be made a King by entreaty, nor by force.  
2. The men of this world are politic for their own ends; the captivity were placed at Telabib, between two rivers, that they might not get away, that they might make that part of the country strong and useful: worldly men are wiser in their generation then the children of light; how cunningly did Pharaoh deal with the Israelites? 
Exod. 1.10.  Let us work wisely with them, (saith he) they multiply, and we are in danger, left upon any occasion they take part with our enemies, or make a head of themselves, or attempt an escape; Come, let us set taskmasters over them, wear them out with much work, and employ them to build cities for us. Here was the cunning to avoid the name of tyranny, he will not destroy them with sword, fire, open violence, but work they must in brick and clay, and fall by hard labour; so he covers up his cruelty under a fair pretence, and provides for his own security and profit in the Israelites service. Wicked and worldly men are all self, and all their actions draw homewards, they are their own centres; the wisdom of the flesh, of the Serpent, of the world is theirs, and they must needs be crafty for themselves.  
3. The condition of the Saints and servants of God is very changeable here: Ezekiel hath a glorious Vision, sight of, and converse with Christ, the company of Angels, sees the course and motion of things in the world, had the Spirit enter into him, comforting him, assuming and assisting him; and now he is a desolate, an astonished man, he sits as one forsaken of all; here was a great change, and it was not Ezekiel's case alone, others, even all the Worthies of God, have found the like: David was strong through divine favour, and quickly troubled for the want of God's face; he had his sing and his sorrowings, Psal. 30. he was oft in the valleys, Psal. 25.16, 17. I am desolate and afflicted; the troubles of my heart are enlarged; and Psal. 143. My spirit is overwhelmed, my heart within me is desolate. Paul is one day rapt up into the third heavens, and another day he hath a thorn in the flesh; if he have the revelation of the Spirit to exalt him, he hath the buffet of Satan to humble him; Paul himself knew changes.  
4. Distempers of spirit fasten and continue oft with the servants of God: Ezekiel was in his distemper of bitterness and heat of spirit seven days; it's not easy to shake off distempers when they have taken hold of us: Ionas was in an ill humour and frame of spirit many days together; he must be drenched, buried and boiled in the Whale's belly, ere he will be pliable to the Will of God; when Vzzah was smitten for his error, David was displeased, and in a pet with God himself, and would not bring the Ark in three months to Zion, 2 Sam. 6.  
5. Distemperednesse of spirit unfits for the service of God; 
Jam. 1.19, 20. Per iram sapientia perditur ut quid qu●ve ordine agendu● sit omnino nesc●atur, Greg 5. Moral. c. 30.  he fits seven days, and nothing is done. The Apostle James knew this, and therefore said, Be slow to wrath; for the wrath of man worketh not the righteousness of God; wrath darkens the mind, and puts all out of frame: wise men in their wrath see not their ways nor work, when the light of Reason, truth, and the Spirit is gone, what can a man do befitting God? wrath makes men bungle in their own businesses, 
Per iramlux veritatis amittitur, Spiritus sanct● splendour excluditur, ibid.  much more in the Lords, it works not the righteousness of God, but it's own righteousness, that seems right in its own eyes, that shall be done; Ezekiel thought it right not to prophesy, not to submit to the will of Christ, and work of the Spirit, but his passion was prejudice to him and to the work of God; it's evil when wrath prevents reason, forceth it to action, 
Aquin. 3. p. q. 15. art. 9  than what ever is done, is the work of anger, not of reason, not of righteousness; when wrath hath the kingdom, when that is in the head and heart, there is no place for the righteousness of God: 
Vbi est ira, ibi non est Dominus, sed amica Satanae, l. 2. Const.  this made Clem. say, where wrath dwells, God dwells not. Wrath is a special friend of Satan's, many of his counsels and designs are effected by it; the more of this humour, the more service hath hell, the less of it, the more serviceable for heaven: Moses was the meekest man upon the earth, and he did most work for heaven; Christ was meeker than all other, and he did work the righteousness of God effectually, he did work for heaven and earth.  
6. That the Prophets could not prophesy at their pleasure; Ezekiel sits seven days, and there's no prophesying. Aquinas hath a question, whether prophecy be a habit; if it were so, it is in the power of man to use it any time, but so could not the Prophet, when the Shunamites son was dead, and she came to Elisha, what said he? Her soul is in bitterness, and the Lord hath hid it from me, 2 Kings 4.27. and hath not told me: unless the Lord reveal himself unto them, de novo, the Prophet could not tell things; the Schoolmen therefore conclude, that prophecy is not in the Prophet per modum habitus, sed per modum impressionis transeuntis, habits are permanent things, but prophecy is a transient thing, as light in the air; for as the air doth always need a new illumination; so the mind of a Prophet doth always need a new revelation, else the Prophet sits in darkness, and knows not more than other men; Lam. 2.9. Her Prophets find no vision from the Lord; and so in Psal. 74.9. There is no more any Prophet, neither is there among us any that knoweth how long. It was night oft with the Prophets: Nathan spoke not from heaven, when he bid David go, and do all was in his heart touching the building of God an house; for it is said, that night came the Word of the Lord unto Nathan, 2 Sam. 7.3, 4. before he had not a word, and when it came, it was not for David, but Solomon, to build the house; 
Aliquando Prophetiae spiritus deest Prophetis, nec semper corum mentibus praesto est, Hom. 1. in Ezek.  so that it's true which Gregory saith, Sometimes the spirit of prophecy is wanting to the Prophets, and their minds are dark; Samuel mistook, when he said, Surely the Lords anointed is before him, 1 Sam. 16.6, 7.    
VER. 16. 
And it came to pass at the end of seven days that the Word of the Lord came unto me, saying;  
17. Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.  
18. When I say unto the wicked, Thou shalt surely die, and thou givest him not warning, nor speakest to warn the wicked, from his wicked way, to save his life, the same wicked man shall die in his iniquity: but his blood will I require at thy hand.  
19 Yet, if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity, but thou hast delivered thy soul.  
IN these words, and the rest, to the end of the Chapter, is a new Revelation, made to the Prophet, together with the events following thereupon: or thus;  
1. You have the Call of the Prophet to his Office renewed, and that is in the words read, and on to the end of the 21th Verse.  
2. Special directions and events laid down from the 21th verse to the end of the Chapter.  
In the words read, you have,  
First, the circumstance of time, when this repetition of his Call, or new Revelation was made, and that was after seven days, v. 16.  
Secondly, his Office specified, which is to be a watchman, v. 17.  
Thi●dly, the parties he is to watch over, and admonish:  
1. In general laid down, and that is, the house of Israel, ver. 17.  
2. More particularly: 

1. The wicked, vers. 18, 19  
2. The righteous, vers. 20, 21.    
Fourthly, the reasons of it, why he must admonish both sorts:  
The first is, ab incommodo, the danger and mischief of it; both they and he shall die if it be not done.  
The second, ab utili, it may be they will turn upon admonition, and so be saved; if not, yet the Prophet delivers his own soul, and there is advantage by it.  
The words in the 16th Verse have little difficulty in them.  

At the end of seven days.  
It's probable the sitting still, and silence of the Prophet, was from Sabbath to Sabbath, on that day he had his glorious Vision, and seven days after he had a new Revelation, 
Junius.  The Word of the Lord came to him; all the six days he was solitary, mourning, meditating, and silent, but on the seventh the Lord appeared again unto him; and so after he had upon Sabbaths revelations from God.  
Observe. 1. That God bears with the weaknesses and distempers of his servants; Ezekiel declines the Call of Christ, show us his great ingratitude, having had such great favours from Christ, seen so much glory, and being commanded once, twice, to go and preach to the house of Israel, yet he sits down, is silent, and that seven days together; this might have provoked the Lord to great wrath, to have refused him, as a stubborn selfwilled man, and made him to say; he would never admit him to be his Prophet, put such honour upon him, intrust him with such great matters, but the Lord bears with his weakness, yea, his continued weakness: sometimes God's anger kindles, and breaks out quickly, and that for little things in our eyes and opinions; as the man gathered a few sticks on the Sabbath, he must be stoned to death; those peeped irreverently into the Ark, the Lord smote 50000 and upward dead for it presently, 1 Sam. 6. Ananias and Saphira, a small matter in our conceits it was to keep back a portion of their goods, and to excuse it with a lie; for this God was wroth, and they died, Acts 5. but the weaknesses of his children he bears with, and those great ones.  
2. Man's will and weakness cannot hinder the efficacy and execution of God's decree; the Prophet's spirit was against this work, he refused, sat still seven days together, and would have frustrated God's intentions, if he could, but it was decreed in heaven, that decree was efficacious, his will must be brought off, and he must be the man to execute God's pleasure in a prophetical way to the house of Israel; Ionas departs, will prejudice God's design concerning Ninive, but the Lord knew how to humble him, to fetch him back, being fled, and to make him instrumental to his ends, notwithstanding his wilfulness and weakness, Psal. 33.9. He commanded, and it stood fast, and vers. 11. The counsel of the Lord standeth for ever; let there be contrary counsels, wills, commands, they stand not, Gods brings them to nought, he makes them of none effect; Prov. 19.21. There are many devices in a man's heart; he thinks not to do this, and not to do that, and it shall be so and so, nevertheless the counsel of the Lord shall stand; he will perfect the work he hath begun in men, and by men, notwihstanding their infirmities.  
3. Spiritual employments must have sedate, quiet, well-composed affections and spirits; the Spirit of Prophecy came not upon Ezekiel all the time he was distempered and discontented, but when time had wrought off the distemper, and the i'll humour was digested, then was he stirred by the Spirit of prophecy: when the Minstrel was tuned, than the hand of the Lord came upon Elisha, 2 King. 3.15. men's hearts and spirits are like Minstrels, out of order quickly, and long in tuning, and right setting; but the music is sweetest when the Instrument is best set, than God delights to communicate his Spirit to us, to employ us. In the night oft God appeared to the Patriarches; then were they most quiet, and fittest to receive instruction. In Augustus his days, when there was peace throughout the world, than was Christ given, then was he born. When there is peace throughout the little world, then are we aptest for reception of Christ, his instructions, and readiest for his service; God will not commit weighty and great things to men, without due fitness for them. The Prophet had this time deeply to consider of the business, and to get himself into such a frame, as might best sort with the Function he was to be in.  
4. The Lord doth not leave his long, although they be in distempers; at the end of seven days the Word of the Lord came unto him; we may by our failings and distempers drive away God from us, but he will visit us again; he may be gone all the week, but come again at the end of it; Psal. 30.5. God's anger is for a moment, our weeping for a night, and joy in the morning; it's not long this good Physician will be absent from his Patient, and when he comes, he will comfort and cure.  
5. Our Prophet brought not his own, but the Word of the Lord unto the people; it's his Word must be commended unto them; Prophets, Apostles, Ministers, are his Ambassadors, and must speak what is given them in Commission: If they go or speak of their own heads, they provoke God and wrong the people; Jer. 23.30. I am against the Prophets, saith the Lord, that steal my word every one from his neighbour; the false Prophets would take some say of the true Prophets, and mingle them with their own lies and errors, to get the more credit unto them, and sometimes by false interpretations they would wrest the Word to establish their own fantasies; they would prophesy for their own glory and profit, and this was stealing of the Word; they did handle the Word alieno sensu, spiritu & fine, than God or the true Prophets intended; so that their word was not conceived to be the Word of God, but their own, and yet they would fasten it upon God, vers. 31. I am against the Prophets that use their tongues, and say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He saith. The word is Lokekim, which signifies, lenire, mollificari, dulcorare, they flattered and smoothed up the people, speaking things pleasing, and said, He saith; they made God the author of their dreams, which the Lord reproves in the 32. verse, and saith, Behold, I am against them that prophesy false dreams, and do tell them, and cause my people to err by their lies, and their lightness, yet I sent them not, nor commanded them; therefore they shall not profit this people at all, saith the Lord: people had need look to their teachers, what they are, whether sent of God, and such as speak the truths of God, otherwise they can look for no blessing, no profit; but when men come in God's name, and with God's Word, you may look for great benefit; you must expect reality: for here are two words, which note reality and being, debar is verbum, & res, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  jehi, factum est fuit, God's words are things of great weight and worth.    
VER. 17. 
I have made thee a watchman.  
IN this Verse is the Office of Ezekiel laid down:  
First, generally, a watchman.  
Secondly, more peculiarly; 

1. He must learn of Christ.  
2. Warn the people.    

A watchman.  
Tzopheh is from Tzaphah, to watch, to see from a high place, to look about on every side, to observe accurately; as in Prov. 15.3. The eyes of the Lord are in every place, beholding the evil and the good, The word for beholding is Tzophoth, the same with that in the Verse, and notes God exact and accurate eyeing of things; and it's metaphorically taken from those that are set in watchtowers, whose office is to observe with the eye, and intention of mind, what danger is in preparation, approach, or execution, and to inform the city, town or army, to which he is a watchman, that all may timously look to themselves. If any fire, robbery, treachery, invasion, or danger whatsoever appeared, the watchmen were wont to give notice by signs or voice, both in the night and day, and that constantly; such was the Prophet to be here unto the house of Israel, he was to foresee and foretell the dangers were threatened, prepared, approaching, in execution; and this he was to do constantly, according to that in Isaiah 21.8. I stand continually upon the watchtower in the daytime, and I am set in my ward whole nights; so Gen. 31.40.  
There were two sorts of watchmen God set in his Church; extraordinary, Prophets, Apostles, Evangelists; and ordinary, Pastors and Teachers; these continue to this day, and these watch for the good of souls, Heb. 13.17. and their office is as the Prophets, to learn of Christ, and to warn the people: the other are ceased.  
Observe. 1. The goodness and bounty of Christ, that converseth with, and communicates unto the sons of men his precious truths and counsels; Son of man, saith Christ, I have made thee, etc. It had been honour to Ezekiel to have had an Angel confer with him, and impart secrets to him; it's a great matter to have a Prince talk kindly to his subject, tell him his counsels and purposes; what was it then for our Prophet, to have Christ, the Lord of Angels, and King of kings to speak lovingly to him, to tell him of heavenly mysteries? And thus he doth to us in his Word, that yet never saw his face, there he opens himself sweetly to us, all things being written for our instruction.  
2. It's Christ's Prerogative to appoint watchmen in the Church: I have made thee a watchman; he might not make himself one; others without Christ's Commission and directions, might not have made him one; men should not come into the watchtower, except called, Heb. 5.4. if he do, he will prove neither good watchman, nor good workman. Christ himself is the great Watchman of the Church, he is the Head, and appoints who shall be in his stead; 2 Cor. 5.20. the Apostles were in his stead; so the Prophet here, so are all the faithful Ministers of the Gospel, who are called mediately by the Church according to his will.  
3. The Ministers of Christ must be men of knowledge; they are watchmen, and watchmen must have eyes in their heads, they must not be blind: in 1 Sam. 9.9. they are called Seers, if they have no eyes, they cannot be Seers, and if not Seers, not watchmen, and then mischief may befall the Church suddenly, and that without remedy; if the blind lead the blind they may both fall into the ditch; Isa. 9.16. The leaders of this people cause them to err, and they that are led of them are destroyed. Ignorance causeth error, and error destruction; therefore said the Apostle to the Elders of Ephesus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Si in laicis videtur intolerabilis inscitia, quanto magis in his qui praesunt, nec excusatione est digna, nec venia? Leo Ep. Const.  Take heed to the flock over which the Holy Ghost hath made you overseers, Acts 20.28. unto which, and over which you are overseers, Inspectors, or Watchmen; the Septuag. renders it here in our Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Orig. calls a Bishop or watchman, oculum Ecclesiae, and Psal. 109.8. Let another take his office, the word office is from Pakad, which is to visit; and visiting cannot be without eyes, without knowledge; if a watchman want eyes and knowledge, how can he discern danger, instruct the ignorant, plaster the wounded, reduce the straying, lift up the fallen, feed the hungry, comfort the feeble, resolve conscience, and compare things passed with things present and future: a watchman, a Minister, should be like Argus, whom the Poets say, had an hundred eyes, they should be full of eyes; the beasts about Christ's Throne were full of eyes, before and behind, Rev. 4.6. they saw things gone, and things to come; they saw every way: Ignorance is  in any, but chief in a watchman; Papists say, Ignorance is the mother of Devotion, 
Dist. 38. c. Ign.  but the Toledan Council tells them otherwise. Ignorance is the mother of all errors, and chief to be avoided in the Ministers of God, who have taken upon them the office to instruct the people of God. The Priest's lips should keep knowledge, not ignorance, Mal. 2.7. Let Antichrist have ignorant Priests, blind watchmen, Christ must have knowing, judicious, seeing watchmen, They are men of God, thoroughly furnished, 2 Tim. 3.17.  
4. Ministers must not be sleepy, drowsy persons; they are watchmen, and it's not enough to have eyes in their heads, but their eyes must be open; not sufficient to have knowledge, but that must be improved; the wakeful Geese did better service than the sleepy watchmen: Matth. 13.25. while men slept, the enemy came and sowed tares. By men Jerome and Augustine understand the officers of the Church, and by their sleeping their carelessness and negligence in their place: wicked ones took advantage to sow tares, errors and heresy, while they were remiss. The same word that is for a Seer, is for a Sleeper, Chofim, because, if men see not to purpose, they are no better than sleepers, such watchmen Isaiah speaks of, Chap. 56.10. His watchmen are blind, sleeping, lying down, loving to slumber; when the shepherd's sleep, than the Wolves watch, 
Somnolent a Pastorum est gaudium Luporum, Ephrem tract. de t●more Dei.  walk and devour, Acts 20.29. I know, that after my departure shall grievous Wolves enter, not sparing the flock; therefore watch, saith he, v. 31. intimating, that if there be not watching of the Shepherds, there will be fearful spoiling of the sheep; the sleepiness of the Shepherds is the joy of the Wolves; Luke 12.37. Blessed are those, etc.  
5. If Watchmen, than they must endure hardships, all winds and weathers, the cold of the night, and heat of the day; they must look for succession of good and bad. Isa. 21.11, 12. Watchman, what of the night? The watchman said, the morning cometh, and also the night. It was now night with the watchmen, there were troubles, afflictions, sadding things; but there was a morning of hope, and after that an evening of sorrows; changeable conditions which the watchman must endure; 2 Tim. 2.3. Paul counsels Timothy to endure hardness as a good soldier of Christ. Soldier's must not only stand sentinel in the night, and day, but go upon desperate services; such a watchman was Paul, 2 Cor. 11.23. to the 30th. He saith, In stripes he was above measure, in prisons frequent, in deaths oft, five times he had forty stripes save one, thrice was he beaten with cords, once stoned, thrice he suffered shipwreck, a night and a day in the deeps, in perils every where, in weariness, painfulness, watch, fastings, cold, nakenesse, etc. The scouts and sentinels are exposed to the greatest hazards, they are taken first; you know the Ministers are the men stricken at in these days, they are likeliest to meet with the first and greatest dangers; Josh. 3. when the people were to go through the waters of Jordan, the Levites and Priests were first to go in, and to stand therein till all the people passed over; it's the watchmen are to meet with the waters of, affliction, and to stand in them.  
6. That the Church and people of God, the house of Israel are subject to dangers, enemies, otherwise what should a watchman need? cities, armies do not send out scouts and watchmen, if there were no enemies; where there is watching and warding, you may be sure of it there is danger. The Church is like a ship, tossed at sea among rocks, sands, with winds and waves, and needs the most skilful Pilot to direct and steer it; it's like a Lamb among Lions, and needs the most watchful Shepherd; they were in much danger in Babylon amidst scoffing enemies, and the Church is not safe in Zion, her children are the Wheat, and the world thresheth them; they are the Vine, the Clusters, and the wicked rend, press, tear them; what is the colour of the Church but black? Schisms have so divided her, Errors so shaken her, Heresies so tossed her, and Persecutions so battered her, that she is black and blue, and hardly a sound part left in her. The Church is besieged with devils and wicked men, open enemies, secret hypocrites, endangered daily; out of its own bosom and bowels do those arise that threaten the ruin of it daily, Act. 20.30. the Church hath bred Eutychians, Nestorians, Pelagians, Antitrinitarians, and a generation of Vipers in our days, that under pretence of the Church, would eat up the true Church; and certainly it had been done, if we had not had a better watchman than Ezekiel; Isa. 27.3. I the Lord do keep it, lest any hurt it, I will keep it night and day.  
7. The watchmen are not for themselves, but for the flock, for the whole; I have made thee a watchman to the house of Israel, not some particular person, not some part, not to half, but to the house of Israel; when one is become a watchman, he hath a great trust committed to him, and must look to that, the welfare of the whole depends on him: as a man, as a Christian he may foresee danger, and hid himself, but as a watchman he may not foresee it, run away and leave the flock to spoil, he must discover it, discharge the trust reposed in him, and see to the safety of the whole, with the hazard of himself; if he do not so, he will show himself a treacherous watchman, a false, fearful, selfseeking Prophet; the good of Zion, and not of self should be aimed at in every Prophet, in every Minister; but we may take up the Apostles complaint in Phil. 2.21. all seeking their own, and not the things be Jesus Christ's, not his Gospel, his Church, his government; Paul had the care of all the Churches upon him, 2 Cor. 11.28. And for Corinth, he sought not theirs, but them, Chap. 12.14. their safety, their peace, comfort, growth in knowledge, in faith, in all spiritual excellencies; and why? he looked upon them as his children, his bowels, his heirs, and therefore would communicate all he could to them, and do what was in his power for them. Hence he saith in the 15th verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I will very gladly spend, and be spent for you; the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, notes to be at cost with them, to take some pains; he would pray for them, preach to them, writ to them, do much; but the other word notes the spending of all; so that he would keep back nothing at all, his state, his strength should go, 
Super impendar.  so that he would empty himself wholly; and when that was done, than his spirit, his blood, his life should go; Besides that false Apostles or teachers will do, I will do more; if they will give you of their estates, you shall have all mine; if they will take pains, I will take more; if they will venture their liberties to do you good, I will venture my life and all for you; let them go far, I will go beyond them, gladly will I be spent for you; it's for your souls, not for your estates; and though he should get nothing by it, he would do it, though they should love him the less; here's a great Apostle, of a greater spirit, and of the greatest charity, he was careful of all those he was a watchman unto, faithful in seeking their good; and should be a precedent unto us.  
Now, I come to the two particular, duties of the watchman, laid down in the Verse: 
Therefore hear the word at my mouth, there is the first;  
And give them warning from me, there is the second.   
Observe. 1. That none have such a sufficiency of light, knowledge, grace, but they must depend upon Christ for more; Ezekiel had seen and heard muc●, the Spirit entered into him, he had eaten the roll, yet he must attend upon Christ, and hear the word at his mouth; no Prophet, no Apostle, no Minister hath a perfection of knowledge, or knoweth the whole mind of Christ; Paul studied to know Christ more and more; and so did other Apostles, if they had not received daily, they could not have given daily.  
2. The Ministers must learn as well as teach, hear before they speak; and it's Christ they must hear, of him they must learn; Thou shalt hear the word at my mouth: they must have a word, but it must be a word of Christ; he spoke immediately to Ezekiel, he speaks in his Word to us: Matth. 17.4. Hear him, saith the Father; and why? he is my beloved Son, in whom I am well pleased, what he saith is truth, he had it from my bosom, out of my counsels, and it's pleasing unto me; therefore hear him: and Mat. 23.8. One is your Master, even Christ; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Doctor, o● 〈◊〉 vic.  he is the only teacher, according to the mind of God; he is the leader in the way, in the right and good way. Then Prophets & Ministers must learn, and be learned, but their learning is not to be fetched from Aristotle, Justinian, Machiavil, from Traditions, Fathers, or Counsels, but from Christ. Ministers are watchmen, and therefore they must hear the Word at Christ's mouth; they must inform the Church and people of God in nothing he speak not, and warrants not; you have an excellent place in Habbak. 2.1. I will stand upon my watch, and set me upon the Tower, and will watch to see what he will say unto me. The Prophet's eye and ear were towards God, he cared not what the people and false Prophets said, desired, determined, expected, but he only looked at God, he would see what he did hear, what he said, which way he moved, and take all his light from him, and then he knew he should not err, he should not wrong any; and it follows, The Lord answered me and said, 
Qui patrum p●●c●●a, c●ncil●orum decreta, & visiones hominum pro verbo Dei Ecclesiae obtrudunt.  the Prophet durst not give out any thing to the Church, till the Lord first gave out to him; and when aught was revealed to him, he durst not keep it back. If prophets might not bring what they had not from the mouth of God, how shall we dare to do it? they sin greatly, who obtrude upon the Church the wills and decrees of men, as authentical.  
3. That it's the office of Prophets and Ministers to premonish their people, to foresee danger, and foretell them. The word Zahar, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  properly signifies to shine, enlighten, to make clear as the Son, and metaphorically, to admonish, because he is admonished, 
Qui admonetur, illustratur & de rebus futuris edocetur.  is enlightened. Ministers must deal plainly and clearly with sinners, convince them of their sins, and the punishments are threatened against them: Ministers must not daub and sow pillows under men's elbows; but as it's in Isaiah 58.1. They must cry aloud, and not spare, they must lift up their voice like trumpets, and show the people their transgressions, and the house of Jacob their sins. The word show them, notes a setting of them before their faces; so that they must see, and take notice of them, and the danger they subject unto; the Ministers must not spare any, not great ones, not the greatest, the house of Jacob must be told of them; and Ezekiel is a watchman to the house of Israel, to the Kings, Princes, Nobles, great, small, to all; therefore all must be warned. chrysostom told Eudoxia the Empress of her sins, and spared not for her greatness; she had set up a silver Statue, about which the people exercised vain and needless sports, which tended to the disgrace of the Church, and for this he dealt roundly with her; it's the Prophet's fault, that Princes and great ones are so bad, they seldom hear of their own sins, or God's truths.  
4. The Prophets and Ministers of Christ are to do their office in the name of Christ; Thou shalt give them warning from me, not from thyself, not in thine own name. Christ, when he was upon the great work of redeeming man, and revealing the Gospel, said, he came in his Father's name, Joh. 5.43. And did his work in his Father's name, Joh. 10.25. God sent the Son, and he did all in his name; Christ sends Prophets, Apostles, Ministers, and they must preach and work in his name, because what they ask in his name, they receive, it's done for them; and what they do in his name abides, is blessed, Joh. 15.16. This should prevail with people to receive the Messengers of Christ as his Messengers, as those come in his name, what ever their message be, conviction of sin, denouncing of judgement; saith Paul, 2 Cor. 5.20. We pray you in Christ's stead; and here Ezekiel must warn them from Christ, be it matter of comfort, or terror, all must be done in Christ's name and stead, and they entertained as those that are sent of Christ, and come from him: it's good for us so to do; for in receiving them, we receive Christ, and that's not all; we receive the Father also that sent Christ, Matth. 10.42. A Minister is good company when he brings God and Christ with him, and there is nothing lost by receiving any Messenger of Christ the right way: vers. 41. He that receives a Prophet in the name of a Prophet, shall receive a Prophet's reward; you must not receive a man because he is learned, witty, of note, 
Non quia dives, potens, amicus.  akin unto you, because he is engaged to you, or you to him, because you have some design upon him, but you must receive him in the name of a Prophet, because he belongs to Christ, is sent out by him, and comes in his name; and than you shall have a Prophet's reward, you shall profit by his Doctrine, he shall bless you in the name of Christ, 
1 King. 17. 2 King. 4.  his prayer shall be available for you; the widow of Sarepta lost nothing entertaining Elijah, nor the Shunamite by receiving Elisha; their presence and prayers did much advantage them. But you may take the words thus: a Prophet's reward, that is, the Prophets have a great, hard and glorious work in hand; and the shall have an eminent reward in heaven: and seeing you receive them as Prophets in my name, notwithstanding all the reproach, discouragements they meet with, and danger their Doctrine brings; seeing you encourage them, and help on their work, you shall have such reward as they have, be received into the same Mansion I receive them.    
VERS. 18, 19 
When I say unto the wicked, Thou shalt surely die, and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life, etc.  
IN these Verses, is a more particular object of his Office, viz. The wicked, whom he must tell of his sin, or die for it; here was the operation of the Roul, sad and bitter work in the thoughts and apprehensions of the Prophet.  

When I say unto the wicked.  
God speaks not immediately unto the wicked, how then is it here said, When I say, etc. God sometime speaks to them by their conscience, which tells them from God, that they are guilty, and shall die. But this reaches not the sense of the words; it may be thus taken; When I say to the wicked; that is, in my Word; Gods speaks to all wicked men in his Word, and there it's evidenced what is the portion of every sinner; but yet there is somewhat more in this phrase: When I say to the wicked, that is, of the wicked, thou shalt die, and thou givest him not warning, etc. That in Heb. 1.7. Of the Angels he saith, in the original is, to the Angels, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but the sense is of the Angels he saith; and so here, to the wicked, is of the wicked; or, if this be not full enough, you may take it thus; When I suggest to thee by my Spirit, that the wicked shall die, and thou dost not give him notice thereof, etc.   

Thou shalt surely die.  
Moth tamuth, in dying thou shalt die, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thou shalt certainly die; amongst the Hebrews, where there is repetition of the word by an Adverb, Gerund, Participle, or the Verb itself, it ever increaseth the signification of the first word; 1 King. 8.13. I have surely built thee an house; it is in the Hebrew, In huilding I have built thee an house; so in 1 Sam. 26.25. Thou shalt do great things, and shalt also still prevail; the Hebrew is, faciendo facies, & valendo valebis, in doing thou shalt do, in prevailing thou shalt prevail: by such duplication of the words, the signification is intended, and so in these words, thou shalt surely die.   

In his iniquity.  
That is, for his iniquity; so the Preposition ב Beth, it must be understood, if he would take notice of his sin, repent and leave it, he should not die; but because he goes on in it, he shall die for it: Hosea 12.12. there you find Israel served for a wife; the Hebrew is Beishshah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in a wife; but the sense enforceth it to be rendered for a wife, and so here, for his iniquity.   

His blood will I require at thy hand.  
His death shall be imputed unto thee, and thou shalt answer for it, I will charge it upon thy head, and deal with thee as a murderer, thou hast shed his blood, and I will avenge it on thee; so the word inquire imports, Gen. 9.5. Surely your blood of your lives will I require, etc. Require is thrice in that verse; and what is meant by requiring the blood, or life of man, is fully expressed in the next Verse, Who so sheddeth man's blood, by man shall his blood be shed; so then when blood is shed, and life is lost, Gods requiring of it is to have blood for blood, and life for life; he that sheds blood, or suffers blood to be shed, when he may prevent it, he shall be responsible for it. God is wronged by shedding of blood, and will have satisfaction for it; therefore he is said to make inquisition for blood, Psal. 9.12. God's requiring, mentioned, Deut. 18.19. is expounded by Peter, of destruction, Acts 3.23.  
What death is meant in this Verse, is doubted among Interpreters; whether the death of the body, or of the soul, or of both; the Ancients interpret it of the death of the soul, the soul of the wicked going on in his sin, and of the Prophet neglecting his duty, shall die for it: some later Expositors would have it meant of the death of the body, some temporal judgement to cut them off by; but we see many ill Prophets, that neglect to warn the wicked of their evil ways, and many wicked men go on in their sinful courses, and neither are taken away by temporal judgements: the young Prophet was slain by a Lion, 1 King. 13. because he was less faithful than he should have been; and Ionas was cast into the deeps, buried in the belly of a Whale, because he declined the service of the Lord; but these were extraordinary acts and chastisements, not vindictae, true, real punishments. I conceive therefore by death is meant all calamities leading unto death, 
H●c loco accipitur sanguis pro animae damnatione, licet etiam pro corporis caede & pernicie possit intelligi. Pint. in loc.  and the death of soul and body at last, if faith and repentance did not intervene; if eternal death be due to the sinner, dying in his sins, it's threatened to the Prophet for not telling him of his sin, otherwise a temporal punishment for an immortal soul, lost eternally by the negligence of the Prophet, should be all the recompense made, and that is not compensatio sufficiens, nay, frequently there should not be any, for ill and idle Prophets do live as long, as healthfully and happily as others, and die without any hand of God observable upon them.  
Observe. 1. The Lord Christ knows who are wicked and vile; we guess at men, and presume oft wrongfully they are such, but the Lord knows who are such in truth, and is not deceived; he knows the Goats and Swine as really as the Sheep and Lambs, he can distinguish between the vile and precious, between his jewels and the reprobate silver, he never mis-titles or miscalls any, he knew the Scribes and Pharisees were hypocrites, and therefore called them so; he knew that Judas was a Traitor, 
Non eadem est sententia tribunalis Christi & anguli susurronum, Jer. Ep. 39  and therefore branded him with that name: he called Herod a Fox, Nathaniel a true Israelite, and in neither was he mistaken; 2 Tim. 2.19. The Lord knoweth them that are his, yea, and those that are not his; Christ could tell Ezekiel what the people of Israel were better than himself that dwelled amongst them, he told him they were Briers, Thorns, Scorpions, a rebellious House, if all the world besides had said so, and not Christ, it had been no great matter, the world is full of error, it mistakes; but when the Lord himself, who is infallible, shall pronounce a man wicked, then is he wicked indeed, there is great weight in it, let us look to it; what he saith in his Word of us; if he call us wicked, proud, froward, etc. we are so.  
2. The power of life and death is in Christ's hand; when I say to the wicked, Thou shalt die, he hath authority over their lives, and can at his pleasure pronounce them dead men, Act. 3.15. he is the Prince of life; and Rev. 1.18. he hath the keys of hell and death, he can let out the soul from the body, and let it into hell when he will. The life of man which is most dear to him is at the will of another; He spoke with authority, when he said, Bring those mine enemies that will not have me to rule over them, and slay them before me, Luke 19.27. When men are armed with power over our lives, they are much feared: Judges, when they go forth to keep Assizes, make Counties to quake; and Princes, when they go forth to war, make Kingdoms tremble. Now Psal. 2.10, 11. Kings and Judges are commanded to serve him with fear, to kiss him with subjection, lest he be angry, and command them to be slain, or tell them they shall die. If Kings and Judges that make others fear, must fear the Lord Christ, and submit unto him, how should all under them do it then? Christ knows us, what we are, how we have sinned, what we deserve, and can in a moment destroy us, or proclaim it our consciences that we shall die in our iniquities, and eternally suffer for them; It was he awakened Judas' conscience, and set it on fire, let out his life, and sent his soul to perdition; Be you great or small, he is the Lord, he is ruler of the Princes of the earth, all power is in his hand; and though he be the Lamb of God, yet he is also the Lion of the Tribe of Judah, and can shake Kingdoms, consciences with his voice, let us fear before him.  
3. When Christ sends Prophets and Ministers, he doth not denude himself of his power, and authorise them to condemn or absolve at their pleasure, they must depend upon Christ, hear him speak, and say of the wicked, Thou shalt surely die; before they pronounce a man a dead man, a wicked man: their power is declaratory, and if Christ do not declare to them, they must not declare against others; Jam. 4.12. There is one Lawgiver, who is able to save, and to destroy; Who art thou that judgest another? none have power to make or impose Laws upon the good or the bad, but Christ, all others must have warrant from him, be they Princes or Prophets; and why? It's he that hath the power to save and to destroy, not they, and therefore it follows; Who art thou that judgest another? it's arrogancy and boldness in any, to step into Christ's place, and impose any laws, decrees, or inventions of men upon the consciences of others, or to judge the conditions of men without warrant from Christ and his Word; Prophets may not do it, much less others. Hence, what the Prophets, and all Ministers say, must be examined, to the Law, and to the Testimony, 
Isa. 8.20.  if they speak not according to this Word, it is because there is no light in them, no mourning, (saith the Hebrew) because Christ hath not appeared unto them, warranted them, and then their impositions and censures have no weight in them, and we may prudentially refuse them.  
4. The fruit of sin is death; if wickedness be found in men, death will be threatened from God; wickedness calls for its pay, and that is death: If I say to the wicked, Thou shalt surely die; when man's wickedness clamours in heaven, Christ will call the sound of death to be heard on earth; Rom. 6.23. The wages of sin is death; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and properly signifies what ever is edible with bread, and Synecdochically the wages or salary of soldiers, and it suits in both senses with our purpose: 
Eph. 5.11.  sin is a work, and a work of darkness, a work of the flesh, Gal. 5.19. and they commit it are workers of iniquity, Psal. 55. and it's equity that workmen should have meat and wages, and here is both, death is the delicates that the sinner hath to feed upon, and death the wages that the sinner earns, such meat and wages he is sure to have: others may miss of both, work and have no meat, work and go without wages; but this workman, the wicked man, he shall never miss of either of these, he shall surely die, his meat and wages shall not be withheld; man's own sin will slay him, Prov. 5.22.  
5. The Prophets and Ministers of Christ, must not only warn the people, but warn them oft, warn them themselves, and speak to warn, put on others also to do it; they must not be flack, remiss in this business, they must do it earnestly, constantly, use all means to regain the wicked; the repetition of the words imports so much; if thou givest him not warning, nor speaks to warn; he must be solicitous and frequent in the work; Paul knew it, and therefore counsels Timothy, not only to preach the Word, 
2 Tim. 4.2.  but to be instant, in season and out of season; carnal reason counts preaching unseasonable, that is, upon week days and occasional; but the servants of God must take all opportunities to warn sinners of their evil courses, and to win souls; Christ forbore his meat and drink, and Paul his sleep, to preach unto the people: 
Acts 20.7.  flesh and blood judges night preaching unseasonable, if not unlawful, but Paul thought it not unseasonable to preach even till midnight to do them good, he was a night preacher and a day preacher, vers. 31. saith he, by the space of three years I ceased not to warn every one night and day, such was his vigilancy and diligence, he was exceeding careful to prevent evil, and to do them good, Phil. 3.18. he told them often of the thing, and warned them to take heed of the same men.  
6. There is hope of wicked men, that live in dissolute ways; before, the Lord termed them a rebellious nation, impudent children, stiffe-hearted, Briers, Thorns, Scorpions, most rebellious, that rebellious house; and here he calls them wicked ones; and yet they must be warned, that they may return from their wicked ways and live; some are hopeful and curable, where wickedness prevails generally, and all seems desperate: Manasses was as wicked a King as lived, a great Idolater, a great dealer with Enchanters, Wizards and familiar Spirits, a great seducer of the people, to make them do worse than the nations did, a great shedder of innocent blood; so that the Text saith, he did wickedly above all that the Amorites did, 2 King. 21.11. yet this great sinner found mercy, greater than all his sins; 2 Chron. 33.12, 13. he humbled himself greatly, he prayed, and God was entreated of him; he is wicked one day, may turn another day, he may become penitent and believing the next day, that is cursing, blaspheming this day, as in Saul; some come in early, at the third, sixth, ninth hour, others late, at the eleventh and twelfth; the Thief came in at the last hour; let times be never so corrupt, persons desperately wicked, yet there is hope, and God may have a seed amongst them, let us throw the net oft, we may catch fish in mari mortuo.  
7. The end and scope of a Prophet and Ministers labours must be to save life; he must warn the wicked, that so he may save his life, preserve his soul; Paul tells Timothy, that by preaching and continuing in the Word, he should say himself, and those that heard him, 1 Tim. 4.16. men's lives and souls are in great danger daily, Errors, Heresies, Lusts, Temptations, threaten ruin and destruction to men continually; the work and care of the Prophets is, to secure them from these, and to recall them from their sinful practices: Jam. 5.20. He that converts the sinner from the error of his way, shall save a soul from death, and hid a multitude of sins: that which Ezekiel calls the sinners wicked way, James calls the error of his way, his sinful manners, actions, courses, opinions, humours, affections and principles; from these must the servant of God labour to deliver him. It's Minister's work, and the end of the Ministry, to save souls; therefore,  
First, their scope must not be to show learning, wit, eloquence, 1 Cor. 1.17. The Apostle preached, but not with wisdom of words; not with excellency of speech, Chap. 2.1. not with enticing words of man's wisdom, vers. 4. and he gives the reason of it; lest the cross of Christ should be made of none effect, that is, lest men should think they are saved, rather by virtue of man's wisdom than Christ's passion; or as it's more fully in Chap. 2. ver. 5. 
Regnum Dei non in eloquentia, sed in fide constat.  that their faith should not stand in the wisdom of men, it will go off from one to another, as men are more witty, and hold out the truth, in sinner and more enticing expressions, which will prove evil; therefore he declined the wisdom of men, and preached in demonstration of the Spirit, that their faith might stand in the power of God, in such conviction and operation of the Spirit, as might breed invincible steadfastness in them.  
Secondly, not to please men; Gal. 1.10. Do I seek to please men? if that were my end, I should not be the servant of Christ; but he must serve Christ in saving of souls, not in pleasing of men, when that is propounded unto men, they will subject truth to men's humour, and become flatterers; but Ministers must not do so, not frame their Sermons according to men's humours and minds: Jer. 15.19. Let them return unto thee, but return not thou unto them; do not thou comply, debase the truth to please them, but speak as the Oracles of God, and let them please or provoke, it matters not; the provoking of them may be the nearest way to their salvation, and that is thy end.  
Thirdly, not to get a living; that is not the end of a Prophet's office, it's to make men living men, to save their lives and souls, Paul preached the Gospel without charge to any, and told the Corinthians, he sought them, not theirs, their souls, not their substance; yet he denies not, but that they that preach the Gospel should live of it, 1 Cor. 9.14. It's fit Preachers should have maintenance, and sufficient, but the end of preaching is not a living, but life; 
Cadit Asina, & est qui sublevet eam perit anima & nemo est qui reparet, Bern.  the life of sinners, to save, to deliver them; seeing this is the end of their calling, how should it quicken them to their work? If a Sheep were in a pit, a child in a fire, what haste would we make to pull them forth? and shall we see souls rushing into the eternal pit, the eternal fire, and not move our feet, our tongues to help them?  
8. The office of a Prophet and Minister is honourable; it's to save life, to save souls, their Calling is conversant about the lives and souls of men; the soul is the immediate work of God, the Image of God, of more worth than all the world; it was for the souls sake, 
Magna res anima quae Christi sanguine redempta est, Bern. Ep.  that Christ came down from heaven, prayed, preached, wrought Miracles, suffered death, and gave his heartblood; this made the Father say, Precious is the soul, being redeemed with Christ's blood; and being a thing of such worth and consequence, the Minister's work is to save it; that very work which is the Lords and Christ's, therefore in 1 Cor. 3.9. the Apostle saith of himself, and all Ministers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We are labourers together with God, co-workers, concurrent with God in the salvation of sinners; this is great honour, 
In Obad.  and made Jerome say, Ipse Salvator Apostolos suos mundi esse voluit salvatores, Christ hath made Apostles saviours of the world; he calls them the light and salt of the world, they enlighten the blind, and season the unsavoury souls of men, and so save them from corruption and perdition; it's an hard, but an honourable work, therefore saith James, Let him know that hath converted a sin●●, that he hath saved a soul from death, Jam. 5.20. let him know it, it's a great and glorious work is done, that he may be encouraged, and God be praised.  
9 Ignorance will be no plea for wicked men; if they be not warned, not told of their sins, they shall die: men are apt to excuse themselves, they are ignorant, they knew not this or that to be sins, their Teachers were insufficient or negligent: and this may be truth; but neither their fault, nor thy ignorance will be a sufficient plea before God, warned or unwarned, the wicked shall die: Isa. 27.11. It is a people of no understanding, therefore he that made them will not have mercy on them, and he that form them will show them no favour; Nescience may excuse in part, but ignorance hardly at all; that which men produce in favour of themselves, God produces against them; you are an ignorant people, saith God, of no understanding, you know not prima principia, neither God nor yourselves, and think because you are ignorant, therefore to find mercy and favour at my hands, but you are deceived, your ignorance aggravates your woe ever; therefore will I show you no mercy, no favour; those are ignorant of God and his ways, God will be ignorant of them in their greatest straits, Depart frm me, I never knew you, Matth. 7.23. Ignorance is a great evil, it makes men brutish, like Nabuchadnezzar, who had an Ox's heart in a man's shape: ignorance is part of the Devil's image, as knowledge is of Gods; we should labour therefore to get knowledge, savoury and saving; for it's not good that the heart be without knowledge, Prov. 19.2.  
10. See here who are the most cruel, bloody, and damning Ministers, even those that are silent, that warn not the people of their sins, that preach flattering things, or to no purpose; let men be dumb, and not speak at all, or preach, so as not to warn them of their sins and dangers, they are, who ever they be, whether the greater or lesser Clergy, as they use to distinguish themselves, they are the bloody, damning, soul-murthering Ministers; you cry out of those Ministers that tell you most of your sins, that set judgement, hell and damnation before you, they be bitter, harsh men, cried out of on all sides; whereas they are the faithfullest friends that sinners have; they would fain save your souls, pull you out of the pit, keep you out of hell, and help you into heaven, and are they censurable for this? should one see a company of travellers going in a way they should fall into the hands of Cavaliers or Thiefs, and tell them the danger of it with great affection and compassion, should another see them, and say nothing, or bid them go on, and they do so, are taken, stripped, imprisoned, starved to death, you can easily tell which of these dealt most faithfully and friendly, which treacherously and cruelly: too many of the Ministers in England have been faulty this way, and guilty of murdering multitudes, if not millions of souls; it's one of the crying sins of the Land, that we have had such a dumb, insufficient, and consequently such a bloody soul-damning Ministry: And many amongst them having slain souls, now by putting on these wars, seek to slay bodies also.  
11. There is a great necessity lieth upon the Prophets and Ministers of Christ, to preach, and to preach home to the conscience; warn them they must, and so warn them, that they may take notice, else it's in vain, and shall be before the Lord as no warning; this they must do, and do it oft; and why? else the blood of the wicked will be required at their hand, their blood, their lives, lie at the stake for sinners souls, they have a hard task, a dangerous Calling, and therefore had need preach, and tell them of their sins, that if it be possible, they may save their souls, if not, their own; people wonder many times at some Preachers, they are so fiery, so particular, so terrible, so long, you may cease to wonder, their lives, their souls, go for it, if they do it not; the hazard of souls and lives will make dumb men speak; Croesus' son being dumb, and seeing one ready to strike and endanger the life of his father, cried out, What, will you kill my father? and if our dumb Ministers had any faith, if they did believe that sin was slaying the souls of their people, they would lift up their voice, they would speak; Psal. 116.10. I believed, said David, therefore have I spoken; and godly Ministers believe men's souls are in danger, that their own do lie at the stake, and therefore they have spoken, do speak, and will speak: you that have curam animarum, the charge of souls, look about you, if you discharge not your duty, you undo them, and undo yourselves; let not fear, favour, credits, gifts, hopes, misbiass you; let not difficulties, mistakes of people, or any other thing discourage you, but remember your own danger, warn sinners, else their blood will be upon you, and that is a dreadful thing; did men well consider this, they would not be so greedy of Live, and pawn their souls for pelf; if the death of the body were only here meant, as it is not, we have great cause to fear silence; for if we be liable to death for the death of that which is perishable, and must die, what guilt then doth a Prophet contract for the death of a soul which might have lived for ever, if he had done his duty? David knew the weight of blood-guiltiness, Psal. 51.14. when he cried out so, Deliver me from blood-guiltiness, etc. that was but the blood of the body; what then is the blood of souls? it's a mountainous sinking thing; we have sins sufficient of our own; we had not need to draw the guilt of others upon us; 
a Alienas mortes addimus, quiae tot occidimus, quot ad mortem ire quot idic tepidi & tacentes v●demus, Greg. in loc.  so many we kill, as we see to sin, and silently suffer to go on in their sins. Paul knew it, and therefore said, Woe is unto me, if I preach not the Gospel, 1 Cor. 9.16. And there is a woe to all that have charges, that preach not unto them; it's 
b The world is full of Priests, Sed tamen in mess Dei rarus valdè invenitur operator. we take upon us the office, but opus officii non implemus, Gre. Hom. 17.  needful for us all, but especially, for non-resident, dumb Ministers, those are negligent in their preaching, or impertinent, to meditate oft on these words; his blood will I require at thy hands, which words are fulmina, non verba, saith Erasmus: when the Bell rings for a wicked man, fear, lest there be blood to be required at thy hand. 
f Herod. l. 9  Euenius a Shepherd, that had the Sheep belonging to a city committed to him, through his negligence, a Wolf entered, and devoured sixty of them; upon this he was condemned and lost his eyes. Not only Ministers, but Parents and Masters, their souls are engaged for their children and servants, and they must be responsible for them, if they warn them not, if they perish through their default.  
12. It's the duty of people to hear their Ministers, and willingly to receive instructions, and take warning from them, especially people of their Ministers, because they watch for their souls, they work for them, and they venture for them, even their own lives and souls; it's mercy God will send any to admonish us, if we harken to admonitions we shall live, if we do not, we grieve the servants of God, if they be silent, our sins are not the less.    

VER. 19  
Observe. 1. THat men may be warned from their wicked ways, and yet be never the better, they may go on still; this is too evident amongst us daily.  
2. It is not fruitless, if wicked men return not from their evil ways upon warning: The Prophet hath warned the wicked, and hath freed his own soul: and this was a great comfort unto Paul, Act. 20.26. when he appeals to the people themselves, I take you to record this day, that I am pure from the blood of all men; and how doth he prove it? thus; for I have not shunned to declare unto you all the counsel of God. He left none unwarned of sin & danger, untaught their duty towards God and man; and therefore he had this testimony, yielding sound comfort, I am pure from the blood of all: so when he had preached Christ to the Jews, and they opposed, blasphemed, he shook his raiment, and said, your blood be upon your own heads, I am clean, Act. 18.5, 6. much like that of David, 2 Sam. 3. I and my kingdom are guiltless before the Lord for ever from the blood of Abner; Let it rest on the head of Joab. That which Paul calls clean, David calls guiltless, when a man is guiltless he is clean, he hath solid comfort; a Minister having conscionably warned the wicked, and nothing comes of it in regard of them, yet somewhat comes of it in regard of himself; he is a free man, a clear man; the blood of souls shall not be charged upon him. A Minister that is faithful, shall not need to complain of the want of success; if he save not others he shall save himself.   
VER. 20, 21. 
Again, when a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumbling block before him, he shall die, because thou hast not given him warning, he shall die in his sin, and his righteousness that he hath done, shall not be remembered, but his blood will I require at thy hand.  
21. Nevertheless, if thou warn the righteous man that the righteous sin not, and he doth not sin; he shall surely live, because he is warned: also thou hast delivered thy soul.  
IN these words is laid down the other part of the Prophet's Charge; it's not only the wicked, but the righteous also fall under his care; and if he sin, and be not warned, that effect will be dangerous and deadly to the Prophet; he is not only to deal with the wicked, to get them into the way of God, but also with the righteous, to see that he go not out of the way, and if he do, to reduce him, guilt will lie upon a Prophet, if he do not call upon the wicked for repentance: and likewise, if he keep not the righteous in the right way, them must not he suffer to run out into errors, into lose courses, but he must inform them of the danger, bring them to a sound mind, into the right way, and confirm them in the truth, otherwise their blood will be required at his hand.  
There is difficulty in these words, and they must be opened unto you: In Prov. 10.25. The righteous is an everlasting foundation, and Chap. 12.3. The root of the righteous shall not be moved, Vers. 7. The house of the righteous shall stand: Matth. 25.46. They go into life eternal; if so, how saith our Prophet here; When a righteous man turns from his righteousness? it seems that righteousness is not an incorruptible seed, a man may leave it, fall into sin, and die in it. I must therefore bestow some time in opening these words:  

When a righteous man doth turn from his righteousness, etc.  
You shall find in Scripture, a double righteousness, and so suitable Righteous men: there is,  
1. A righteousness of faith, Rom. 9.30. and this is in Phil. 3.9. the righteousness of God by faith; this is Evangelicall righteousness.  
2. There is the righteousness of the Law, Rom. 2.26. Chap. 10.5. and this is called a man's own righteousness, Rom. 10.3. Phil. 3.9. Not having mine own righteousness, which is of the Law. When a man's actions are suitable unto the Law, that is legal righteousness, and so his own.  
According to these two, are two sorts of Righteous men:  
1. The man that is righteous by faith, who hath the pardon of his sins, union with Christ, and communion with God, such an one is he Peter speak of, 1 Pet. 4.18. If the righteous be scarcely saved; such an one John mentions, 1 Epist. 2.29. and Paul pointeth at such, Rom. 5.19. and their righteousness remaineth for ever, 2 Cor. 9.9. Of a man righteous in this sense, I conceive the words are not meant; this righteousness makes a man's person righteous, and righteous before God.  
2. There is a righteous man according to the Law; Paul was such a man before his conversion; Phil. 3.6. Touching the righteousness which is in the Law, saith he, I was blameless; and men righteous in this sense, are either s●●ning, or real: seeming, Mat. 23.28. Ye outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity; men thought them to be righteous, but God knew them to be wicked and; such Legalists think themselves righteous, Luke 18.9. they trusted in themselves that they were righteous, in others, and their own eyes they seemed so, but in truth were not so: Zachary and Elizabeth were righteous before God, Luke 1.6.  
But there is an outside actionall righteousness before men, without reality within, and from this it's no difficult thing to turn aside; and of such a righteous man we may understand this place. The Chaldee expounds it so; Eos qui justi videri volunt, permittam in publicum peccatum labi; those that seem to be righteous, I will suffer to fall into open sins. And the Scholiast refers a righteous man to the Priest, who hath Doctoral dignity, and seems to love virtue but doth not; and the soundest Interpreters agree in it: Calvin calls it a righteousness which hath externam speciem tantum, non radicem; many have been zealous in the service and Cause of God, and gone beyond others in promoting his glory, but have had no true root within; such were those promoted lately with much intention the Prelatical ways and Innovations, but now are turned from their righteousness, and are become Parliament converts; their righteousness lay in opinion, not in reality, and such is this here; and the Scripture speaks frequently, after the opinions and conceits of men; I came not to call the righteous, but sinners to repentance. The Pharisees were conceived by this world and themselves to be righteous, when in truth they had none; and Matth. 8.12. The children of the kingdom shall be cast out into utter darkness; they were not so really, but in opinion, and externally.  
2. Be it here meant a real righteous man, whose inside and outside is suitable to the Law, blameless; as Paul and Zachary; yet he that stands upon that foundation, viz. the Law, he will slide from his righteousness: witness Adam, who had a fuller righteousness than any of his sons since, and yet he turned away from it. The Law required two things; to departed from evil, and to do good; and he did the contrary, depart from good, and do evil; and in this he hath too many followers, all his children have traced those steps; and men that not only seem, but are legally righteous, may still do it, the 18th Chapter of this Prophecy is clear for it.  
3. If it should be granted that here is meant a man justified, righteous with the righteousness of faith, it follows not that he must necessarily turn from his righteousness, lose his faith, and be in an unjustified condition; Gal. 1.8. If we, or an Angel from heaven should preach any other Gospel unto you then what we have preached, let him be accursed. It cannot be inferred hence that an Angel will, or ever shall preach another Gospel, it's 1500. years since this was writ, and no Angels have attempted any such thing, nor ever will. hypothetical Propositions, according to Logicians, Nihil ponunt in esse, they produce no effects, but they prove the necessity of a consequent, as thus; 1 Cor. 15.14. If Christ be not risen, then is our preaching, and your faith in vain; the suppositian doth not enforce that Christ is not risen, but it strongly proves, that if Christ be not risen, that preaching and believing in Christ are in vain; and so here, if a righteous man could turn from his righteousness, he should die, but he that is once righteous with the righteousness of faith, is ever righteous, because God's decree is unchangeable, 2 Tim. 2.19. his love is permanent; Joh. 13.1. his promises are faithful, 1 Cor. 1.8. 2 Cor. 1.20. he forgets not his covenant; Psal. 89.35. Christ's prayers are efficacious; 
Quod gratia somel fecit, perpetuo manner, Thom. 3. p. q. 88  Joh. 11.41, 42. Joh. 17.15. because he is united to Christ, and that union is indissoluble; 1 Cor. 12.13. because the Spirit abides in them; 1 Joh. 2.27. and lastly, because he is kept by the power of God through faith unto salvation, 1 Pet. 1.5.   

Commit iniquity.  
The Hebrew Asah, or Gnasah Avel, is to do evil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and answereth to that phrase in the new Testament, poiein hamartian, 1 Joh. 3.4. he that committeth sin; and this phrase of committing sin, hath more in it then Hamartanein, which is to sin, to miss the mark; for, 1 John 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If any man sin, we have an advocate with the Father; Christ pleads and intercedes for such a sinner▪ but he that commits sin is of the Devil, 1 Joh. 3.8. he is his son, he is of his seed, family, kingdom, acted by his counsel and spirit; it's his trade to sin as it's the Devils, and this trade he delights in and follows; a godly man hath given it over; 1 John 3.8. He that hath this hope purifies himself: and then follows; He that commits sin; and it's in opposition to him that purifies himself from sin, he is a man that minds not holiness. Besides this, Joh. 8.34. He that commits sin is the servant of sin; where sin reigns, and its counsels, laws, commands are obeyed by men, there is the commission of sin; it's a ready, a willing obedience; to commit sin, 
Rom. in Joh.  is magnopere delectari peccato, to have a man's will and heart in it; when a man's thoughts, counsels, meditations, purposes, lie that way, and he is given to that work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a sin-maker, one that is an Artist, a workman, such the Prophets speaks of, Jer. 4.22. They are wise to do evil; Ezek. 21.31. skilful to destroy; some are bunglers in that work, others take pleasure in it, and set it off better. That in Rom. 13.14. Make no provisions for the flesh to fulfil the lusts thereof; men love to provide for their families, their wives and little ones, and when they do so, they make provision, and so men love to provide for the flesh and lusts of it, and then they make sin, or commit sin. There be three expressions in Scripture about sin, which give us light in this point: 

1. Nomos hamartias, the law of sin, Rom. 7.23.  
2. Hodos, the way of sin, Matth. 7.13.  
3. Apotelesma, the perfection of sin, Jam. 1.15.    
When a man subjects to the law of sin, chooses and walks in the way of sin, and brings sin to a perfection, then doth he commit sin.   

And I lay a stumbling block before him.  
The Hebrew is, and I give a stumbling block before his face; Mi●sol comes of Cachal, to dash against, to offend, to fall; and a stumbling block is that a man dasheth his foot against, is offended at, and falls by; the same with scandalum, the bridge in a trap, which when Vermine, or wild beasts touch, they are taken; so that to lay a stumbling block in a man's way, is to trap him, destroy him. This phrase of Gods laying a stumbling block before him, seems very harsh; therefore some Fathers think the word stumbling black is not here put in an ill sense, as tending to his destruction, that turns from his righteousness, but that it proceeds from favour, not hatred. When a just man goeth out from God, God will cross him in his sinful way, not let him thrive in it, but cast in something contrary to his expectation and intention, whereby he may come to see his error, and be reduced, according to that in Hos. 2.6, 7. Theod. thinks God will set hell before him, and therefore he renders it Barathrum, I will lay hell before him; as if God would present the terrors of hell, and state of the damned to him, to make him consider and return to his former righteousness. But this sense of the Fathers coheres not with what follows, he shall die; this stumbling block is in order unto his death: it was the watchman's part to propound heaven, hell all arguments possible to do him good, else he should die. Some other Expositors would have it to be meant of punishment, that God would punish such a sinner by some act of his, make him smart, repent, and so to live; therefore the Septuag. render it Basanon torment, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God would afflict his body or conscience; and if it be taken in this sense, than you must carry it further; God would punish him, not in a saving, but a destroying way; and therefore this stumbling block comes not from love, but revenging justice. I conceive Gods laying a stumbling block, is to be taken for the punishment of sin past, and an occasion of sin future; the righteous man having turned from his righteousness, God might lay aside that peculiar care and providence which he exercised formerly towards that man, he may take away those means and helps should preserve from stumbling, let him go on in just judgement for his deserting him, and not recall him, but turn all things into snares and stumblings unto him, whereby corruptions are ripened, and destruction is hastened; Psal. 69.22. Let their table become a snare before them, and that should be for their welfare, let it become a trap; when God in his justice once orders it so, that men's tables (that is, all their comforts) do turn to their ruin, than he lays stumbling blocks before them. Neither is God the author of sin, but the avenger of it, by denying assistance, propounding objects, and exciting affections: God may be said to ●ay stumbling blocks, but he never infuses any corruption; and so that in James, God tempts no man, Chap. 1. 13. is to be understood: Gregory saith, this laying a stumbling block, Est nequ●quam ad pecoandum premere, sed n●lle a peccato liberare, he is not the cause of any man's sin, the occasion he may be without sin. A man may lay money to try his servant; God takes away estates from men, gives peace to the wicked; true, he lays before them outward occasions, 2 Sam. 16.21, 22. he gives Satan leave to tempt and seduce them; 2 King. 22.22. when they are out of his way, he carries them forward in their own evil way; Psal. 105.25. and this he doth in justice, punishing one sin with the occasion or commission of another; hence he is said to add iniquity to their iniquity, Psal. 69.27. to send them strong delusions, or, as the words are, the efficacy or activity of error, 2 Thes. 2.11. to give up to uncleanness, to vile affections, to a reprobate sense, Rom. 1.24, 26, 28. God finds sin in man, and may draw it out without sin: there is survitas in Rosa, foetar in cadavere, the Sun by his beams draws forth the one and the other, and without fault.   

His righteosness shall not be remembered.  
Men may remember it, but God will not, he will have no regard to what is done to reward it; his righteousness shall not be set against his iniquities to keep off punishments; his righteousness shall be as filthy rags, Isa. 64.6. in the eyes of God. When God pardons the sins of his people, he blots them out, and remembers them no more, Isa. 43.25. So when God deals with a man degenerates, he blots out his righteousness, and remembreth it no more, it is as if it had never been; it neither profits him unto life, nor frees him from death; Ezek. 18.22. When a wicked man turns away from his sins, they shall not be mentioned unto him; that is, they shall no way hurt him, he shall not hear of them, nor see them any more; and the righteous man that leaves his righteousness, shall neither hear nor see it any more. Aquinas hath a question, Vtrum opera virtutum in charitate facta possint mortificari: 
Part. 3. q. 89.  and he affirms it from that in Ezek. 18.24. All his righteousness which he hath done, shall not be mentioned.  
Observe 1. It concerns every man to look narrowly to his righteousness; some righteousness or other, every man looks at, fixes his heart upon; and there be deceivable righteousnesses: if our righteousness be legal, a duty righteousness, and not Evangelicall, a righteousness of faith, it will deceive us; Matth. 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of heaven; let that righteousness be what it will, a man is in an ill case that cannot enter into heaven with it; yet the Scribes and Pharisees were exact keepers of the Law, but the righteousness of the Law and of duties will never send or help a man into heaven; Paul laboured to win Christ, to be found in him, not having his own righteousness, but the righteousness which is of God by faith, Phil. 3.8, 9 Paul durst not stick to a legal and duty righteousness, he knew it was too short to satisfy divine justice, to cover man's nakedness, or comfort his conscience; it was a higher, a better righteousness he minded, even the righteousness of Christ, and that's the righteousness God will accept, and he that's righteous with that righteousness, shall not fall away, but shall enter into heaven; 2 Pet. 1.10, 11. Brethren, give diligence to make your calling and election sure; that is, their calling to Christ, and election in him; and what follows? if ye do these things, ye shall never fall; for so an entrance shall be administered unto you abundantly into the everlasting Kingdom.  
2. No man should boast of, or confide in his own righteousness: Luke 18.9. there was some trusted in themselves, that they were righteous, and despised others; but this neither pleased God, nor profited them, as the Parable ensuing shows; If men have excellencies, they should be humble, and fearing, not boasting and confident, escpecially when their excellencies are in the number of moveables, and changeables; 1 Cor. 1.29, 30. Christ is made unto us wisdom and righteousness, that no flesh should glory in itself, but in the Lord; and so, that no flesh should have confidence in itself, but in the Lord; Phil. 3.3. We rejoice in Christ, saith Paul, and have no confidence in the flesh; what ever we have or do, let us not repose upon it, we are apt to do it; but there are Apostolical rules to help us: Gal. 6.3. If a man thinks himself any thing, when he is nothing, he deceives himself; we are nothing, and it's nothing we do, and shall we glory in nothing, or confide in nothing? Christ is something, and God is something, in them we may, we must glory and confide; the more we do it, the better, we cannot sin in going too far that way. Another rule is, Phil. 2.3. Let each esteem others better than themselves, their righteousness may be a lasting righteousness, when thine is a perishing one. Another rule is, Rom. 11.20. Be not high minded, but fear; Let men's righteousness be Legal or Evangelicall, they should not swell, but fear, lest they fall; and besides, they should watch, pray, and persevere in prayer, remembering what our blessed Saviour hath said, He that shall endure to the end, the same shall be saved, Matth. 24.13. Let none be secure, but serve the Lord with fear, Psal. 2.11.  
3. Apostasy from God and his ways is a dreadful condition: when men fall from their righteousness, great mischief is done, they slain the Society they were of, they blast the Church, they make their friends mourn, and enemies laugh; they wrong God much, yea, more than Infidels and Heretics; Plura vincula conjunctionis violantur, & Deus ipse tacite accusatur quasi iniquus, which causeth God to complain, O my people, what have I done unto thee! wherein have I wearied thee? testify against me; you are withdrawn, fallen to Idolatrous passages; I brought you out of Egypt, and sent before you Moses and Aaron, I delivered you from Balak, etc. many ties are upon you to keep close to me, and to cause you to honour me, but you have forgotten all my kindnesses, are gone away, and do sleight me, as if Idol gods and ways were better than Jehovah and his ways; this made God to say, Heb. 10.38. If any man draw back, my soul shall have no pleasure in him; and what an ill condition is that man in, in whom God hath no pleasure?  
There be four great evils in the words of our Prophet:  
First, he will commit iniquity; when a man turns from righteousness he turns to sin, embraces it, serves it, walks in the ways of it, and fulfils the ends of it, and this is a sad condition; for such a man is a worker of iniquity, and so hated of God, Psal. 5.5. Thou hatest all the workers of iniquity; it's more than having no pleasure, and notes God is against them, and will pursue them as enemies.  
Secondly, God will lay a stumbling block before him; one thing or other, at which he shall fall; God denies him assistance, gives Satan leave to tempt and seduce, propounds objects to draw out his corruptions to the full; 
2 Tim. 4.10.  Demas forsook Paul and the truth, and loved the present world, there was an object sufficient to draw out his covetous disposition; sometimes the afflictions of the godly is a stumbling block unto the wicked, sometimes the prosperity of the wicked is a stumbling unto them, etc. It's a dreadful thing when God shall make any thing a stumbling unto a man, but more dreadful when he makes every thing so.  
Thirdly, He shall die in that condition; Julian apostatised, and by the stroke of God he died in his apostasy; and what heavier judgement, then to die in a man's sinful condition? therefore Christ told the Pharisees, they should die in their sins, John 8.21. they would not receive him, believe in him, therefore they should die in their unbelief, and no place is left unto them for repentance.  
Fourthly, His righteousness which he hath done shall not be remembered; If a man die, yet if his righteousness might follow him and help him, it were some comfort; but that shall not be thought upon, he loseth all he hath done and suffered: Suppose he have done much for the Church, for poor Ministers, prisoners, and other Christians, for Truth itself, and for the glory of God, no good shall come of it unto him now: All Adam's righteousness would not advantage him, what ever he had done before, when he comes to eat of the forbidden fruit, he must surely die, Gen. 2.17. his former righteousness is forgotten; Jam. 2.10. Whosoever shall keep the whole Law, and offend in one point, is guilty of all: Antecedent righteousness will not make up the present breach, nor prevent future wrath: Gal. 3.4. When the Galatians began to fall off, Paul intimates to them, that all their sufferings would be lost; have you suffered so many things in vain? When men in war forsake their colours, and run to the other side, all the good services they have done are forgotten, and they are accounted traitors to their Country and Cause; and so it is when men run from God and his Truth, to the worlds and Satan's service, 
Lumb. l. 4. d. 14.  Inanis est poenitentia quam sequens culpa coinquinat. But this is not all, that his righteousness shall not be remembered for him, but it will be remembered against him; 2 Pet. 2.21. It had been better for them not to have known the way of righteousness, then after they have known it, to turn from it; and why better? because they now sin against righteousness, and that way they have affected and professed, and their righteousness will be a witness against them. Let us all take heed, lest there be an evil heart in any of us, to departed from the living God, Heb. 3.12.  
4. Man's ruin is from himself; he departs from his righteousness, commits iniquity, and God lays a stumbling block; this in justice he doth, because man hath sinned; but who causes him to fall? not God, that is man's own act, he looks not to his way, it's his own lust draws him aside, enticeth him, Jam. 1.14. the cause is from within, only the occasion is from without; riches, honour, friends, peace, credit, parts, beauty, truths, Christ, are the good and great blessings of God, and God in his wise disposition of things, may lay these as occasion of stumbling before us; but if we do stumble, that is man's, not God's fault; Hos. 13.9. O Israel, thou hast destroyed thyself, but in me is thy help; destruction is man's, salvation is the Lords. Man fell by his own free will, but if ever he be raised, it's by God's free grace, and if God will not have mercy, he will turn their iniquity upon them: Psal. 94.23. He shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yet Prov. 1.32. it's said, The turning away of the simple shall slay them, and the prosperity of fools shall destroy them.  
5. God's proceed with the wicked and godly are divers; Here he speaks of laying a stumbling block before the wicked man; and in Jerem. 6.21. Behold, I will lay stumbling blocks before this people, the father and the son together shall fall upon them: the neighbour and his friends shall perish; yea, Isa. 8.14. God himself will be a stone of stumbling, a rock of offence to both the houses of Israel, for a gin, and for a snare to the inhabitants of Jerusalem: and Jerem. 46.6. They shall stumble and fall; but it's otherwise with the godly, touching them he saith, Take up the stumbling block out of the way of my people, Isa. 57.14. he will remove what offends and endangers them: and Isa. 63.13. Lest they should stumble he leads them: and Prov. 4.12. when they turn they shall not stumble; and Psal. 119.165. Great peace have they which love thy Law, and nothing shall offend them. God is careful of the godly, that they be not offended, if they should be so offended, as to stumble, and fall at any time; Psal. 37.24. He shall not be utterly cast down, for the Lord upholdeth him with his hand, and keepeth them, that they dash not their feet against the stones: if God do lay stumbling blocks at any time before his, it is in the ways of sin, as Hos. 2. I will hedge up thy way; but for the wicked, he lays stumbling blocks in the way of mercies; they stumble at the Word, 1 Pet. 2.8. it's the savour of death to them, 2 Cor. 2.16. they stumble at the Lords Supper, they eat and drink damnation there, 1 Cor. 11.39. they stumble at Christ himself, 1 Cor. 1.23.  
6. An unfaithful Minister is perfidious to God and man; because thou givest him not warning he shall die in his sin, and his blood will I require at thy hands. God hath put honour upon the Minister, set him in a great place, made him a watchman, trusted him with souls, and he now through sloth, fear, inconsiderateness, entanglements in the world, neglects to warn the sinner; hereby souls are lost, Satan robs God of them, is diligent to get and keep them, this will be treachery and sacrilege too at last, and fall heavy upon him is guilty: if a band of men be slain through the Captain's fault, or taken through falsehood, all cry out of it; and when souls perish through the fault and falsehood of the Prophet, it's dreadful; 
Mont. in loc.  Zeph. 3.4. Her Prophets are light and treacherous persons; the word treacherous in Hebrew, is viri praevaricationum, qui debitam Deo & populo fidem pariter violaverint, such as falsify their faith to God and man; and it's the highest treachery that can be, to be false to God, and to rob him of the souls of men.  
7. That if a Minister may perish for not warning of sinners, much more for encouraging them, by corrupt doctrine, and by a lewd life; if death be in an omission, much more in positive evils; corrupt doctrine, and a corrupt life, are strong traces to draw men to perdition, 2 Pet. 2.1. he speaks of false teachers, that bring in damnable heresies, and withal, that bring upon themselves swift destruction, but their damnable heresies and opinions prevail with the people, they follow their pernicious ways, and meet with their destructive ends; Isaiah 9.16. The leaders of this people cause them to err; and they that are led of them are destroyed.    
VER. 21. 
Nevertheless, if thou warn the righteous man, that the righteous sin not, etc.  
THe words need little opening: He shall surely live, in living he shall live; he shall have his life for a prey in time of danger, or he shall live comfortably that persists in this righteousness, he shall be secure for fear of death.  
Observe. 1. A Minister or Prophet's care must extend to all sorts of people; before he had said, the wicked must be warned; here he saith, the righteous also must be warned, good and bad fall under admonition and circumspection of the Prophets, both are committed to their charge, and they must warn them, give account of them, and if they fail of their duty, die for it; the best and worst they must tell of their sins.  
2. The Ministry of the Word is very needful; wicked, righteous must be warned, that they may not sin, return when they have sinned, escape death and be saved: the warnings of the Prophets are salutary remedia adversus mortem animarum; not only the ministry of the Word in general, but admonitions and reproofs are means through God to prevent the death of souls; Prov. 15.31. it's called the reproof of life; there is life in reproofs, as death in sin; increpationes sunt salutares, & vivificatrices, they teach the way to live, and lead to eternal life; hence you have such expressions, as that he hates reproof is brutish, Prov. 12.1. 
Prov. 15.10.  he is void of understanding, a sensual brutish creature; he regardeth it, shall be honoured, Pro. 13.18. honoured with comfort, safety, life. Noah was warned of God, and made an Ark to the salvation of himself and his house; Heb. 11.7. And when sinners take warning, it's life, salvation to them; Ezek. 33.5. he takes warning, delivers his soul; how needful then is warning? how profitable, if souls be saved by it? 2 Tim. 3.16. All Scripture is given by inspiration, and is profitable for instruction, for reproof, etc. It is so profitable that the salvation of souls depends upon it. When David was reproved by Nathan of his sin, it reduced him from the error of his way, and was salvation to him. Let us bless God for his Word, and reproofs tendered to us out of it, and subject unto them as tending to our present and eternal good. Be not offended with the reprovers, but affected with the reproofs.   
VER. 22. 
And the hand of the Lord was there upon me, and he said unto me, Arise, go forth into the plain, and I will there talk with thee.  
23. Then I arose, and went forth into the plain, and behold the glory of the Lord stood there, as the glory which I saw by the river Chebar, and I fell on my face.  
24. Then the Spirit entered into me, and set me upon my feet, and spoke with me, and said unto me, Go shut thyself within thine house.  
IN these and the following verses to the end, you have directions for the Prophet, and events that fell out.  
The hand of the Lord coming upon him, he is directed to go to the plain, where the Lord Christ promised to speak with him; and he going thither, the first event was, he saw the glory of the Lord standing there, vers. 23.  
2. He is amazed and falls down at it, which is implied in the 24. verse.  
3. He hath the Spirit entering into him, and is strengthened by it, set upon his feet, which is expressed in that 24. verse.  
Then here is a further direction, that he should go and shut up himself. vers. 24. And here his silence is declared,  
1. By this inclusion of himself in his house.  
2. By the bands imposed upon him, vers. 25. They shall put bands upon thee.  
3. By the impediments Christ himself infers, verse 26. I will make thy tongue to cleave to the roof of thy mouth, and thou shalt be dumb.  
Lastly, the time of his prophesyings mentioned, vers. 27. which is, when Christ should speak unto him.  
I come to open the words:  

The hand of the Lord was there upon me.  
In the 14th verse of this Chapter, and in the third verse of the first Chapter you have had these words opened already. This hand of the Lord, was the Spirit of the Lord, which acted the Prophet, and shown him and others, that he was not moved in an humane way, or by inconsiderate motions, but divinely; the power and efficacy of the Spirit.   

There.  
That is, at Telabib, in the 15th verse; he came thither, and sat down there seven days. And being in his habitation, sad, and backward unto the work he was called unto, the Word of the Lord came to him, verse 16. and the Hand of the Lord was there upon him. He thought, being shut up in his house, that the business would fall, and that he should be excused from prophetical service; but he was mistaken, God's Hand finds him out, and he is bidden to go forth into the plain, not to stay any longer within his doors, but to go into the plain, or valley; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so the word in Hebrew signifies, being from a word which is to cut, divide, break. This plain or valley, was divided from the mountains, and a solitary place, free from company and disturbances, delightful, fit to refresh and quiet the spirits of men.  
Obs. 1. The Spirit is the great agent in divine things, it's the hand of the Lord that doth all; it beautifies with gifts and graces, calls to office, directs whither to go, what to do; it assists and inables to all divine operations. Christ had the chiefest work to do that concerned the Church, and the hand of the Lord was upon him: Isa. 61.1. The Spirit of the Lord is upon me; and Isa. 11.2. it's a Spirit of might, and enabled him to do mighty things, Luke 24.19. And so Stephen, Acts 6.10. They were not able to resist the Spirit by which he spoke; it's the Spirit doth the great things in Religion, sanctification and mortification are the works of this hand of the Spirit of God, 1 Cor. 6.11. Acts 13.2. Separate me Barnabas and Saul for the work whereunto, &.  
2. The servants of Christ have daily need of new influences of the Spirit to encourage them to, and strengthen them in their work: Ezekiel was full of fears, had many discouragements, sat in a doubtful condition what to do, and the hand of the Lord was upon him; he had formerly felt divine virtue, seen Christ, and heard him: yet all this doth not suffice, the hand must work again and help him, else nothing will be done. The Apostles had been much with Christ, seen his miracles, heard his doctrine, and yet they must stay at Jerusalem till the Spirit fall upon them, Acts 1.4. Paul saith of himself and others, We are not sufficient of ourselves to think any thing of ourselves, but our sufficiency is of God, 2 Cor. 3.5. That is, all our strength and help lies in him, we daily find a want in ourselves, and God as it pleases him, let's out from his sufficiency unto us, now a little, and then a little, and we are ever receiving from him, and enabled by his grace and Spirit, to do what is done; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the 1. Phil. 19 is mentioned the supply of the Spirit, it's the administration, subministration, under-supplying, underpropping of the Spirit; all which words note the Saints infirmities, and need of the Spirit. Those things befell Paul, would not turn to his good, without the Philippians prayers, and further supply of the Spirit: as a weak house must be under-propped, a sickly man have daily help, an Army constant supply; so must the servants of God be under-propped, helped, supplied by the Spirit: Therefore we should daily pray, as it is in Psalm 68.28. Strengthen, O God, that which thou hast wrought for us, and that which thou hast wrought in us.  
3. No place can keep off the hand of God from coming upon us: There at Telabib, shut up in his house, divine virtue seized upon him, he thought now to hear no more of prophesying, and doing public service of that nature to the Jews, but the Spirit of God found him out, that cannot be excluded from any place, or limited to any time: It's like the wind that blows where and when it listeth: When the Apostles were shut up in a room, Acts 2.2, 3. there was a rushing mighty wind, that filled all the house, and the Spirit with it, that filled all them. So when Cornelius and his company heard Peter preach in a private room, the holy Ghost fell on them all, Acts 10.44. As no place can include the Spirit of God, so can none exclude it. There were Saints in Nero's Court, and this hand of God had been working there; it's not a dungeon, any prison can keep out the Spirit of God from coming to, and comforting of his servants: Glover found the truth of it when he said, O Austin, he is come!  
4. The more separate from the world, the more fit for communion with God: Ezekiel must go into the plain, and there the Lord would talk with him, he could have conversed with him at Telabib, among the people in his own habitation; but the Lord declines that, intimating, that while we are conversant with worldly and wicked men, we are incapable of divine mysteries; but when we are remote from them, solitary and sedate, we are fit to hear God speak: When the Church was alured into the Wilderness, Hosea 2.14. then God would speak, and that comfortably unto her. It was by the river Cbebar he had his former visions, when he was absent from popular noise, domestic troubles, his mind serene and contemplative, than the Lord opened himself unto him. Christ oft left the multitude, and when he was gotten aside into the mount, than was his transfiguration, and the voice, This is my beloved Son in whom I am well pleased, hear him, Matth. 17.    
VERS. 23. 
Then I arose, and went into the plain, etc.  
IF ought have need of opening in this verse, it is the glory of the Lord, and there is no cloud upon this. The verse expounds itself, it is the glory he saw before by the river Chebar; that glorious vision he had there, is represented again here unto the Prophet. The Vision was not like the Temple, fixed to a place; but it was movable, it was first presented to him at Chebar, and now again in this plain.  
The reasons of this second apparition of the glory of God, are:  
First, to possess the heart of the Prophet with greater reverence of divine Majesty, he was unwilling to the service called to by God, sought excuses, thought to decline it, which argued neglect of divine Majesty to strike out such distempers, and to strike in a deeper impression of fear and respect to God. This glorious vision is set before his eyes, and frames him to a fitness for that employment; he might now see Christ sitting as Judge, compassed about with glory, having Angels ready to execute his pleasure, power in and over all parts of the world; and if he should refuse the employment appointed, he ran a manifest hazard of his life.  
Secondly, to confirm the truth of the Prophecy, and him in it.  
Thirdly, to prepare the Church in all ages to an high esteem of this Prophecy, that was ushered into the world with such glorious vision.  
Observe. 1. Divine virtue makes men obediential unto the command of God: The hand of the Lord was upon him, he bids him go forth; and presently he arose and went forth into the plain. If things enjoined suit not with our wills, opinions and humours, we deny them, excuse and take off ourselves from the doing of them, or defer them; but let God enjoin what he will, be it harsh to flesh and blood, contrary to our wills, carnal reason, etc. if divine virtue once come upon us, and the Spirit move in us, we will do it; God bid Abraham take his son, his only son Isaac whom he loved, go and sacrifice him upon a mountain in the land of Moriah, Gen. 22. Flesh and blood had much to object here; but because he was acted by divine virtue, therefore he obeyed presently, he risen early, took his son, went to the place, stretched out his hand to slay him, and to make him a Sacrifice; we stick oft at small things when nature only works, not at any thing when the Spirit of God works in us.  
2. They are obedient to God simply upon his command, meet with mercies unexpected: Ezekiel goes forth upon command, not knowing what was to come, what was to be done, and he meets with an extraordinary mercy, he saw the glory of the Lord, a ravishing, a satisfying mercy. Abraham obeying the command of God, hears the voice of an Angel twice, and meets with a multitude of blessings, Gen. 22.17. In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand of the sea shore, and thy seed shall possess the gate of his enemies, and in thy seed shall all the Nations of the earth be blessed, because thou hast obeyed my voice. So Jacob returned from Laban to his father's house upon divine command, and he meets with Angels, Gen. 32.1. he met with God, and like a Prince prevailed with him for a blessing, vers. 28. No man ever lost by his obedience unto God; though we see no reason for things, yet if we have the will of God that's reason enough; let us be tractable and forward to do the will of God, and we shall not lose our labour, we may meet with mercies unexpected, as some by coming to the Ordinances have done.  
3. See the goodness of the Lord in two things:  
First, in that he will manifest his glory to the view of mortal sinful creatures; his glory is precious, a hidden thing, and not obvious to creatures; yet here, as before, he is pleased in a Vision to present it to the sight of Ezekiel: it was to the Ambassador of a Prince that Hezekiah shown the house of his precious things, Isa. 39.2. and it was a great favour to let them see such rarities; it was a greater favour from God to let Ezekiel see this rarity of rarities, his Glory.  
Secondly, that God should act over the same thing again, present the same Vision in living creatures, wheels, eyes, firmament, a throne, and one sitting upon it, and give a sight of his glory the second time; this sets out God's goodness abundantly; men are unwilling to do the same thing twice, when as they may do it better the second time than the first, and advantage themselves by it, but God hath no advantage, doth it perfectly at first; yet simply for man's good, he condescends to do the same thing again. So Ezekiel may be brought to a fitness for divine dispensations, encouraged too, and in his work he shall have a sight of glory, and a glorious Vision presented to him the second time by Gods own hand; we think repetitions of things in vain, a Sermon twice over is stolen, unwelcome, oft neither Minister nor people find any savour in it, and so of other things; but God repeats the Vision without prejudice to himself, or damage to the Prophet.  
4. Sin makes us uncapacious of happiness; it's man's happiness to see the glorious God, and have communion with him. While Adam stood, he could behold God, converse with him in his glorious appearances unto him, but after his fall, he fled from his presence, was disabled, and incapacious of the sight of him and his glory; so here, Ezekiel cannot abide the sight of this glorious Vision, but falls down upon his face, and hides himself from his own happiness: till sin be purged out of us, it will be so; therefore God hath appointed purging ordinances, that we being purified, might at last see him, and have fruition of him. Two things especially are required to the sight of glory, Holiness and Strength, to both which sin is opposite, it defiles, it infeebles, so that we dare not, we cannot behold glory; see what mischief sin hath done us.  
5. Apprehensions and sight of glory do much humble gracious hearts: When Ezekiel saw the glory of the Lord, he fell upon his face: the glory of a creature raises a carnal heart, but the glory of the Creator humbles a gracious heart. Joh. 1.14. We beheld his glory as the only begotten of the Father; and this made John the greatest Prophet that ever was borne of a woman, to be so low in his own eyes, that he professed himself unworthy to lose the lachet of his shoe, ver. 27. There be some things in the sight of divine glory, that works strongly to humble the soul.  
First, It is of that lustre and excellency, as that it darkens all the glory of the world, and makes it seem no more than the lustre of a Glow-worm to the Sun.  
Secondly, It sets out the shamefulness and blackness of sin.  
Thirdly, The Insufficiency of all humane motions and duties to attain unto it.  
Fourthly, Shows the infinite distance between God and the creature.  
All which are humbling things, and concurring do humble more throughly, Ezekiel was not only amazed, doth not only fall down, but falls upon his face, and that after a second sight of the same glory; so that it's in the nature of glory to humble; other things may humble a little, but glory most of all: that comes by the ear doth something, but that is seen by the eye affects most. Isaiah had heard the Seraphims crying, Holy, holy, holy, the earth is full of his glory; but this struck not so deeply into his heart, as the sight of glory; when he saw the King, the Lord of Hosts in his glory, than he cried out, woe is me, I am undone; his holiness was nothing, his prophetical office was nothing, all was nothing to him, he was an undone man, he saw so much sin in himself; I am a man of unclean lips, etc.   
VER. 24. 
Then the Spirit entered into me, etc.  
BEing in a dejected condition the Spirit entered. It was said before, the hand of the Lord came upon him, which was the Spirit; and here, the Spirit entered into me. What difference is there between these two phrases? you may observe this difference, The hand of the Lord upon the Prophet, notes the efficacy and work of the Spirit in general, the common gifts and graces of it, which may fit a man for public employment. The entering of the Spirit notes, not only those, but the sanctifying of a man, so that he shall employ his gifts and graces to the glory of God, and eternal good of his own soul. Of the Spirits entering and setting the Prophet upon his feet I spoke in the 2. Chap. ver. 2. It was not the air, his own spirit returning, nor an Angel, but the Holy Spirit of God. This entrance of the Spirit notes, not motion from place to place, for the Spirit is infinite and fills heaven and earth, but it notes operation, manifestation, impletion; when the Spirit doth work efficaciously, manifest itself, (for there may be invisible operations) fill the heart of any with divine virtue, when it doth any one of these, or all these, it's said to be sent, to come, to enter; it comforted the Prophet, being amazed, sunk in apprehension of his own unworthiness, and manifested its operation by setting him upon his feet, giving new strength to go and prophesy when time should serve.  

Go shut thyself within thy house.  
These words are not ironically spoken, or by way of Sarcasme, because he had formerly shut up himself, but they are a command from God to the Prophet; it's true, by reason of the rebellious disposition of the people, the weightiness of the calling he was to be in, and the infirmity of the flesh, he had withdrawn from his duty, and God bears with him, bids him withdraw from the public view; Jerome thinks this shutting up was a type of the besieging of the City, that as he should be shut up in his house, so the Jews at Jerusalem. Others think more probably, that it was to receive instructions from God, and to hear from him before he should speak aught to the people, therefore some observe that our Prophet heard and saw much, and spoke not till the end of the 11th Chap. 23. vers. where he saith, Then I spoke unto them of the captivity, etc. This shutting up made way for the credit and authority of the Prophet and his prophecy.  
Observe. 1. The Spirit affects and visits an humble soul: When the Prophet was humbled with the sense of his own unworthiness, trembled at the sight of glory and majesty, was destitute of strength; than it pleased the Spirit of God to enter: humiliations upon sight of glory and greatness are deepest, and the Spirit loves to visit them speedily; God doth not long leave humble souls without operations and manifestations of his Spirit. Jam. 4.6. He resisteth the proud, but giveth grace to the humble, he sends the Spirit into their hearts to comfort and strengthen them, because they are low, vile in their own eyes; but destruction is for the proud, God is in battle array against them; the Spirit appeared like a dove, and is a dove of the valleys, not of the mountains; while Paul was a mountain in his own eyes, the Spirit never came near him, but when he was humbled with the sight of glory, Act. 9 even the glory of Christ, and became a valley, then quickly the spiritual dove took her flight to him, for ver. 17. saith Ananias, Brother Saul, the Lord hath sent me that thou mightest receive thy sight, and be filled with the Holy Ghost; the Lord Jesus would not let him want his Spirit to revive him, that was so effectually humbled at the sight of his glory.  
2. The godly before Christ, had the same Spirit, grace, and comforts that we have since Christ. Ezekiel had the Spirit enter into him; What Spirit? Even the Spirit of God and Christ, the third Person in the sacred Trinity; neither doth that in John cross this truth, The Holy Ghost was not yet given, because that Jesus was not yet glorified, Chap. 7.39. Not given at all is not the meaning, but was not given so plentifully, so visibly, till Christ was glorified. You know that Kings when they enter their Kingdom's first, or ride in triumph after great Victories, than they scatter gold and silver plentifully, and give the greatest honours and gifts unto men: So Christ reserved the pouring out of his Spirit in such plenty and invisible signs, till his glorifying; therefore Austin saith, The Prophets had not another Spirit who foretold Christ to come; but this is meant of that manner of giving which appeared not at all before. They under the Law had not the Spirit given in that way and so largely, but they had the same Spirit, 2 Pet. 1.21. and Luke 1.41.67.  
3. The Spirit of Christ which the godly receive, is not a Spirit of bondage, but of comfort, of grace and freedom; this Spirit did not straiten the Prophet but enlarge him, he was imprisoned with his own fears, beat down under sense of his own worthlessness; but this Spirit of Christ did set him at liberty, and lifts him up again, and works graciously in him; this Spirit is oft called the Comforter, and that emphatically, because no man, no Angel, no Ordinance do or can comfort like the Spirit, it helps against fears, sins, guilt, temptations, straightness of heart; this made the Apostle say, Where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. It knocks off bolts, locks, shackles; it makes way for his own graces to act, and act with liveliness, and if there be strong holds within, strong lusts that oppose, it's a Spirit of power, and will carry all before it. 2 Tim. 1.7. God hath not given us the Spirit of fear, but of power, such power as will conquer all the rebellions of a man's will, bring all into order, captivate every thought unto Christ, and make a man able to do the whole will of God, an Ezekiel to prophesy to a rebellious people, and to venture his life amongst them.  
4. Those Christ sends unto the Church, he gives his Spirit unto: Ezekiel hath the Spirit enters into him before he enters upon his office: men void of the Spirit are not meet to be Church-officers; all things in the Church come under spiritual consideration, the people are to be professors of holiness, ordinances are holy, and what should unholy officers do there? if they have not the Spirit of Christ, they are none of his, and what should they do in the Church of Christ? he will ask them one day; Friends how came you in hither? I sent you not.  
5. The Spirit performs what Christ promiseth: In the 22th verse, Christ bids the Prophet go forth into the plain, and tells him he will there talk with him, but being come thither, the Spirit entered into him, and spoke with him. Christ and the Spirit are one in Essence, one in will, and one in operation, so that the Prophet was not deceived, but it was the same as if Christ had spoken to him, I will be with you to the end of the world, saith Christ; his Spirit was with them, and so in that it was made good that he was with them; the Spirit makes good what ever the Lord Jesus hath promised, when it comes, and it cannot be otherwise; for these three, Father, Word, and Holy Ghost are one, and agree in one, 1 Joh. 5.7.  
6. There is a language of the Spirit within a man: The Spirit entered into me, and spoke with me; How it speaks is hard to make out unto you. We have heard that the Devil hath spoken in parties bewitched and possessed, and you have text of Scripture for it, Act. 19.13, 14, 15. When the sons of Sceva adjured the evil spirit in the Name of Jesus, the evil spirit answered, Jesus I know, and Paul I know, but who are ye? Thus did the Devil express himself in the possessed; and surely the Spirit of God can speak vocally in those where it dwells, but that is not the ordinary language of the Spirit. A man speaks to another, Quando conceptum mentis alteri manifestat, and as the Schools say of Angels, 
Halens.  they speak manifestando suum volitum, so we may say, the Spirit speaks unto us by manifestation of its mind unto us. Joh. 16.13. What the Spirit shall hear, that shall be speak, and he will show you things to come: and ver. 14. he shall receive of mine, and will show it unto you.  
7. The proceed of God with his own servants are various and darksome; the Prophet was bid to preach oft before in the 22. verse, he is called forth into the plain, and when he is there the Lord bids him go and shut himself up in his house, as it is in this 24. verse. Now he will have him prophesy, and presently he suspends him from his office and liberty, neither is there any change in God, but he by these various dispensations fulfils his eternal counsels.  
8. God considers the weaknesses of his servants, bears with, and provides well against them: Ezekiel was timorous, the House of Israel rebellious, and like enough to offer violence to the Prophet, if he should have presently propounded the dreadful judgements of God that were at hand against Jerusalem, and therefore he takes care of him, and commands him to shut up himself, that so he might be safe, and not at first be discouraged at the wickedness of the people, or weightiness of his work; God is full of bowels and tenders his, when put upon difficult employments.    
VER. 25. 
But thou O Son of man, behold they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out amongst them.  
THis verse speaks of the bands imposed upon the Prophet, and what these were, we must inquire. The word is Gnavothim, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which the Syriack renders catenae, chains, the Vulgar vincula, bands, Montanus, funes ropes, and not any ropes, but funes contorti adeoque densi, thick twisted ropes, as the original signifies. Now these ropes or bands be taken literally by some, and metaphorically by others.  
Literally thus: They seeing the Prophet sad seven days, and now astonished at what he had seen and heard, and observing some strange looks and carriages from him, they thought he was or would be besides himself, and therefore they bond him; it was a conceit among Jews and Gentiles, that Prophets were a kind of madmen. Hos. 9.7. The spiritual man, or as the Hebrew is, the man of the Spirit is mad; they thought him out of his wits; our Prophet had received the Spirit of Christ, and that wrought in him, and the people might be apt enough to judge him a mad man. 2 King. 9.11. When a Prophet came to anoint Jehu, said his Companions, Wherefore cometh this mad fellow? Prophets were reputed mad fellows, and that not only by the Jews, but by Gentiles also. Plato in Phaedro saith, Quidam divino beneficio sunt infani, 
Martyr in 2 King. 9.11. K●mchi thinks that the Prophets were so called quod dum vaticinarentur speciem praeferrent hominis alienati cum à ment, tum à sensibus.  ut Prophetae & Sibyllae, and Tully in his 2. Book de divinationibus, Quid habet authoritatis furor iste quem Divinum vocatis, ut quae sapiens non videt ea videat insanus, & is qui humanos sensus amiserit, divinos assecutus sit: & vaticinari idem sit quod insanire. This opinion was also in the Apostles time, Act. 26.24. Festus the Governor of Syria tells Paul, that he was besides himself, that much learning had made him mad.  
In the Metaphorical sense take it thus; The Jews cannot endure thee, nor thy prophecy, they are so bitter, so rebellious, obstinate, and set against thee, that they will not suffer thee to look out of doors, and come among them, they decline thee and thy prophecy, they will not endure either of them, and so thou art as a prisoner and man in bands; not that he had any material bands upon him, but was bound up in this sense; their sins were the Prophet's bonds; and we may take up this observation from it; That people's sins do imprison and embodage the spirits of the Prophets, and so hinder the course of the word. This Paul knew, and therefore requests the Colossians to pray, That God would open to him and others a door of utterance, Col. 4.3. that they might not be straitened in the work of their Ministry; men's sins do silence the Ministers, and send them to prisons; if you look not well to it, your sins may quickly make this good.  
I incline to the literal sense, and then it's doubtful who bond the Prophet; They shall put bands, etc. Not the Angels; though God use them in the Government of the world, yet we find not that God uses them to bind his Prophets. Some conceive it to be his friends and familiar acquaintance, and that it was done in love; if others had done it, they would have left him in custody other where, then in his own house; but without prejudice to any I conceive it came from the people, who either bound him, or bespoke his binding. And my ground for it is this; He is made a Watchman to the House of Israel; in that capacity and relation the Lord speaks unto him; here is no mention of any domestic friends, but of the people, it was they without, not they within; as is clear from the words, They shall put bands upon thee, and thou shalt not go out among them.  
Observe. 1. Christ deals fairly, not fraudulently with his, he tells them at first what they must expect, not gold and silver, but bands and chains, They shall bind thee. He told Jeremy, they shall fight against him, Jerem. 1.19. So Paul no sooner is called to preaching, but he hears of suffering, Act. 9.16. I will show him how great things he must suffer; and Mat. 24.9. Christ tells all the Apostles, that they must be afflicted, hated, killed; and this he doth in faithfulness, love, and wisdom, that they might not be deceived in looking for other kind of entertainment in the world; that they might not have hard thoughts of him for hiding away such things from them, that they might be confirmed against such evils when they fell out, and remember it was no more than the Lord foretold them of, Job. 16.2. They shall put you out of the Synagogues; yea, they shall kill you, and think they do God good service: and ver. 4. These things have I told you, that you may remember I told you of them when the time comes.  
2. No excellency exempts a Prophet from the malice of men's tongues and hands; Ezekiel is immediately called and sent by Christ, sees extraordinary Visions, hath much converse with Christ, is filled with the Spirit, yet all this keeps him not out of bands, they spoke evil of him, and bound him. Christ himself was all excellency beauty, goodness, yet these preserved him not out of the hands of malice; there's nothing will satisfy it, but men's liberties and lives, malice feeds on such dainties.  
3. The generality of people are enemies to their own good, and active to their own ruin: the house of Israel they are against the Prophet, they fetter and chain him up, and think they have done well, to make him secure from coming amongst them; and alas, what have they done? thrust away the physician should cure them, shut out mercy by shutting up a Prophet, put out the light; and now are there not droves and multitudes of people that would think it a happiness to get all the Prophets silenced, imprisoned, banished, if not more? they would live in darkness, and die in darkness, and so undo themselves for ever. Christ the great Prophet, the people, after all his precious Sermons and glorious miracles, cry, Away with this man, Crucify him, crucify him, Luke 23.18, 21. They had cried Hosanna formerly, but now the time being turned, they turn against Christ: there be many that show some kindness outwardly to the Prophets, but inwardly they are against them.  
4. Wicked ones deal severely, cruelly with the Prophets, when they fall into their hands; they put bands, not one or two, but many bands upon Ezekiel; and they were wreathed, twisted, heavy, thick bands, such as might not only hold, but hurt and pain the Prophet: when Ahab had got Micaiah into his hands, he sends him to prison, and commands him to be fed with bread and water of affliction, that is, with so little and so unsavoury, ut longam potius mortem trahat, quam vitam sustentet, he would kill him, non brevi morte, sed lenta fame. Jeremiah, the Princes are wroth with him, smite him, put him in the prison, Jer. 37.15. yea, into the dungeon where he sunk into deep mire, and had perished, if Ebedmelech an Ethiopian, had not been more propitious to him, than his own countrymen the Jews were, Jer. 38.6, 7. Josephus saith, 
Antiq. 10.  they put him into a muddy pit, ut ibi praefocatus moreretur, which might easily have been, for he was usque ad collum mersus; others think they aimed not at his present death, but thought, paedore & fame, lingeringly to consume him: Peter, when he fell into Herod's hands, he was bound with two chains, Acts 12.6. You may observe something in that verse; there is a prison, chains, soldiers, keepers, all these mentioned in it; which show the severity of Herod. A bare prison had been too much for such an Apostle, but he must be chained, and with two chains; and for fear he should get out of his chains, he must be between two soldiers, which probably were more afflictive to his spirit with their oaths, etc. then the iron was to his body; and lest he should get from these, there was also the keepers at the door, watching. Paul tells you how he was handled by wicked men: 2 Cor. 11.23, 24. In stripes above measure, in prisons frequent, in deaths oft; of the Jews five times received I forty stripes save one, thrice beaten with rods, once stoned, thrice shipwrackt.  
5. Afflictive conditions seldom better men's spirits, they were in Babylon under captivity, and five yeeers passed in that condition, Chapt. 1.2. and yet their proud hearts not humbled, their old enmity to the Prophets not worn out, 2 Chron. 36.15, 16, 17. God sent them messengers, Prophets, and they mocked them, misused them, till the wrath came, and there was no remedy; and therefore he brought upon them the Chaldeans, who led them into captivity, where they were servants and slaves; their wronging of the Prophets was the cause of their suffering, and yet all their sufferings did not subdue their spirits, and work them to entertain the truth, and walk peaceably towards the Prophet; they bind him in the land of bondage: the Plough breaks the earth in many places, but doth not better it, but leaves it as it was, nothing is put in by the Plough; if the Master dung it, and sow good seed in it, when the Plough hath broken it, than there is like to be a harvest, but if nothing be sown, weeds, nettles, thorns will grow where the Plough hath been; and so afflictions may break our estates, our bodies, our sleep, yet if nothing be added, if God do not sanctify them, the harvest will be tares, and not wheat.  
6. It's no new thing for Prophets and Ministers to be roughly entreated, and laid by as useless things: Ezekiel 400. years before Christ, is shut up, bound, kept from coming among the people, and this misery hath befallen the Prophets in several ages, 1 Kin. 18.4. Jezabel cut off the Prophets, and then they were hid by fifties in caves; Jeremy was shut up in the prison in the King's Court, Jer. 32.2. most of the Prophets and Apostles were restrained from their public employments, shut up in prisons, banished or driven into corners, and that proves oft a great sadding to ingenuous spirits, not so much in that they suffer, but because they are out of employment, but let those are in such conditions, or may shortly be, consider it's no strange unwonted thing, such afflictions have been formerly, 1 Pet. 5.9. The same afflictions are accomplished in your brethren that are in the world; besides, God hath need of no men, nor any of their parts.   
VER. 26. 
And I will make thy tongue cleave to the roof of thy mouth, and thou shalt be dumb, and shalt not be to them a reprover; for they are a rebellious house.  
HEre is a farther and full manifestation of his silence, but there is doubt concerning the meaning of the words. The Septuagint hath it, I will bind thy tongue; and this bond, it's conceived, was a divine precept; God commanding him to be silent, and thereupon it was, that he forbore to speak unto them. Others take the words literally, and hold that the use of his tongue was taken away; so that neither in public nor in private he might speak unto them, but be a wordless and tongueless man amongst them; whereupon they being troubled, and wondering at what had befallen Ezekiel, might search out the cause, and become more willing to hear those sad messages he had to deliver. But salve aliorum judicio, I conceive the words are not to be taken in their literal sense.  
1. Because the Prophet is bid in the the next Chapter, verse 9 to prepare him meat, and to eat thereof, which he could not do, if his tongue had cleaved to the roof of his mouth; the motion of the tongue is needful to that action.  
2. It's plain from the 14th verse of that 4th Chapter, that it cannot be meant literally; for there the Prophet speaks, Then said I, ah Lord God, behold my soul hath not been polluted, etc. We are then to take the words figuratively, thus; Thou shalt be as a man, whose tongue cleaves to his mouth, as a man that is dumb; such a one shalt thou be amongst them: and this sense the words following infer; Thou shalt not be to them a reprover; they would not have thee to tell them of their sins, of my judgements, and the danger thereupon; and thou shalt not be a reprover unto them: and it's the Scripture language to call them dumb that are in the place of Ministers and Prophets, and preach not, Isa. 56.10.  
Observe. 1. The Lord hath the power over Prophet's lips, to shut and open them at his pleasure: I will make thy tongue cleave to the roof of thy mouth, etc. If God forbidden the Prophets to speak, they must be dumb, as contrary, if he command they cannot be silent: Amos 3.8. The Lord hath spoken, who can but prophesy? The Jews objected against the Prophets, that they prophesied no good unto them, only sad things, and were messengers of death; the Prophet answers, it's true, but God hath commanded, he hath spoken, and who can be silent? who shall dare not to deliver and hear his message? he is a roaring Lion, will tear in pieces disobedient Prophets and people, he was to speak, and to be silent when God would have it so. Balaam knew this, Numb. 22.38. Lo, I am come unto thee, O Balak; have I now any power at all to say any thing? can I with canning do any thing? so is the Hebrew; the word that God putteth in my mouth, that shall I speak; it was in God to open or shut his mouth; he could not with all his canning do aught: Prov. 16.1. The preparations of the heart in man, and answer of the tongue is from the Lord; and so the silence of the tongue, and cessation of the spirit in man, is from the Lord; Prophets are to be silenced and suspended, not when Prelates, people will, but when the Lord will.  
2. People are impatient of reproofs; Thou shalt not be a reprover unto them; for they are rebellious, they would not endure him to deal roughly with them, to convince them of their sins; many affect the Prophets being shining lights, but when they are burning lights they hate them; when they scorchmen with through reproofs and evident convictions of their guiltiness, than they hate them, and seek to mischieve them; Isa. 29.21. He that reproved in the gate had a snare laid for him; and Micaiah is a hateful man to Ahab, 1 King. 22.8. because he prophesied not good to him; reproofs are veritates mordaces, they have salt and fire in them, which few men can endure, especially being sore; and therefore they will imprison and murder the Prophets; Put this fellow into prison, saith Ahab, vers. 27. Let John reprove Herod, and he is presently clapped into a prison, Luke 3.19. Reproofs evidence to men, that their sins are known, awaken guilt, and cross them in the things they love, and therefore they cannot endure them; like Moses rod in hand, it was without hurt, but thrown down it became a Serpent; so reproofs thrown forth prove Serpents to men, they molest and sting them.  
3. The people's sins do cause God to cut them short of spiritual mercies; here was a Prophet furnished with the treasure of heaven, and the Lord shuts up his mouth, and makes him a dumb Prophet unto them; and why so? for they are a rebellious house, they did not profit under their judgements, they still undervalved their Prophets, they went on stubbornly in their ways against God; and this made God deny them the benefit of the Prophet's labours: unbelief, irreformation, and ingratitude, are provoking sins, and God punishes people for them and such like, with the removal of his word and Prophets: in Amos 8. the Lord tells them there shall be howl in the Temple, dead bodies in all places, vers. 3. that their Sun should go down at noon, their feasts be turned into mournings, and such mournings, as are for an only son, deep and lasting, vers. 8, 9 and why so? they had sinned greatly in slighting, and being weary of God's Sabbaths and Ordinances, they were covetous, they oppressed the poor, etc. and now God would send a famine of the Word, vers. 11. and there would be howl, darkness and death above measure; it's a dreadful thing, when people provoke God to take away his Prophets by death, to command them silence, or to remove them into corners. The Prophets and Ministers are the light and salt of the earth, if God take them away, people will be unsavoury, full of worms, noisome lusts and corruptions, they will be in darkness, and hasten to eternal darkness; it's the Word that makes all sweet and comfortable, if that go, God's face is hid, his presence departed, and all lies open to ruin, it's the sins of the people that introduce such a judgement. 
Idcirco tibi praedicationis sermo tollitur, quia dum me in suis actibus plebs exasperate, non est digna cui exhortatio veritatis fiat. Greg. Hom. 17. in Evang.  God takes away his Word, and the preachers of it, because the people's lives are exasperating, not conformable to what is taught; This judgement we may fear in this Land, because the distance is exceeding great between God's Word and our lives; I will not prophesy, but pray; The Lord prevent and divert such a judgement from England; if it should come, it would be the most dreadful that befell the Land these fourscore years; afflictions you are like to meet withal, and pressing one's; but that I may not discourage your hearts, cast your eyes and thoughts upon that promise in Isa. 30.19, 20. He will be very gracious unto thee at the voice of thy cry, when he shall hear it, he will answer thee, and though the Lord give you the bread of adversity, and water of affliction, yet shall not thy teachers be removed into a corner any more. The word in Hebrew is, lo iicaneph, thy teachers shall not be winged, and fly from thee when danger is, but thine eyes shall see thy teachers, and thou shalt hear a voice behind thee, etc. This is spoken of the Church under the Gospel, as well as before; if you can therefore take hold of this promise, and cry earnestly unto God, you shall not lose your teachers, and the truth, though you lose your estates and outward comforts; if God should take away your teachers from you, 
Lam. 3.9.  it would be an Argument of much wrath, and that this people is unworthy of spiritual mercies.   
VER. 27. 
But when I speak with thee, I will open thy mouth, and thou shalt say unto them; Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear; for they are a rebellious house.  
THe greatest part of this verse hath been spoken of in the 11th verse of this Chapter, and fifth verse of the second Chapter; and therefore shall not need now to be opened unto you.  
Observe. 1. All times are not times for the Prophets to speak in: Thy mouth is now shut, and it's not seasonable for thee to prophecy, but hereafter when I shall speak with thee, I will open thy mouth. Prophet's must therefore wait upon God, as for warrant to speak, so for liberty and opportunity of speaking. Amos 5.13. The prudent shall keep silence in that time. There be times when God in judgement to a people, would not have them speak. Eccles. 3.7. There is a time to keep silence, and a time to speak; and both these the Lord will show his servants.  
2. Neither the Prophet's infirmity, nor the people's sins, shall always keep the Prophet's mouths shut; When I speak with thee, I will open thy mouth, and thou shalt say unto them, etc.  
3. God tries many ways with a sinful wretched people to gain them; he sends them into Captivity, gives them a Prophet there, shuts up his mouth, opens it again, and all to see what this people will do; I will open thy mouth, and thou shalt say, thus saith the Lord; He that heareth, let him hear, etc. There are but few amongst you, who will hear, I am afraid, but if any will hear, let him hear, etc. God will try men whether they are curable or no.    

Ezekiel, Chap. 4. Ver. 1, 2, 3. 
1. Thou also Son of man, take thee a tile, and lay it before thee, and portray upon it the City, even Jerusalem.  
2. And lay siege against it, and build a fort against it, and cast amount against it; set the Camp also against it, and set battering rams against it round about.  
3. Moreover, Take thou unto thee an iron pan, and set it for a wall of iron between thee and the City, and set thy face against it, and it shall be besieged, and thou shalt lay siege against it: This shall be a sign to the House of Israel.  
IN the three former Chapters, you have had the Preface, now we are to come to the Prophecy itself, in this Chapter and the next is a prophecy against Jerusalem, the chief City of the Jews; the besieging of it, and miseries attend that condition are laid down therein.  
This Chapter hath in it these parts:  
1. A typical besieging of Jerusalem in the 8 first verses.  
2. A great famine during this siege, and that is in the 9, 10, 11, 16, 17 verses; and this is aggravated from the eating of polluted bread baked in dung, ver. 12, 13, 14, 15.  
I shall begin with the typical besieging of the City; the Jews that yet lived at Jerusalem, trusted in their strength and privileges, were secure, fearing no dangers; they accounted them fools and weak ones, who had yielded themselves into the hands of the Babylonians, and because Jeremiah had counselled them to do it, and prophesied hard things against Jerusalem, they dealt roughly with him, and got him imprisoned; Here therefore the Lord set our Prophet a work to lay siege against Jerusalem, to batter it with warlike instruments, that so the captives with him might not repent them of what they had done, nor those at Jerusalem put off any longer the evil day; cry, Peace, peace, when destruction was at hand.  
In the first verse the Prophet is commanded to draw the picture of Jerusalem, and that upon a tile; in the other two, to represent the actions of men besieging a City.  

Take thee a tile.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew word Labenah, is a brick or a tile, it's questioned whether one green or one dried, and if dried, whether in the Sun or fire, and whether white or red, which I will pass over as not being of any great moment: It signifies also any figure that is foursquare, and so any table or thing that may be engraven upon; and because it's from a root in Hebrew, that is to be white, it's conceived to be a table of chalk, or some other whitish stone, in the form of a brick or tile, whereon incision might easily be made; bricks and tiles are neither white, nor easily admit ingravement.   

Portray upon it the City, even Jerusalem.  
That is, express the picture of it by incision and engraving in the same; it's more than describing with the pen or pencil.  
The City being pictured upon the tile or table, he is commanded in the next verse to lay siege to it, and so builds a fort, casts a mount, sets a Camp and battering Rams against it; and hereby shows what the Chaldeans should shortly do against Jerusalem.   

A sort.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew word is Daeck, and diversely expounded by the learned; Rabbi Solomon thinks it to be an Engine to throw stones within the walls, which might annoy them; The Chaldee renders it, Machinas, Engines; The Vulgar, Munitiones, Defences for the Soldiers, and such as might prevent the flight of adversaries. Some other Rabbis think it to be a wooden Tower, 
Libr. 10.  out of which they threw stones and weapons to batter the walls and brain the Citizens. 
Vid. Joseph. Lib. 10. Antiq. cap. 11. & 6. de bell. Jud.  Vitruvius saith, that some of them were 120. cubits high, some 60. some less, and 20 cubits broad at least. The Septuagint hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propugnacula, Strong holds, Blockhouses, Fortresses; and so it agrees with our translation, Forts; 2 King. 25.1. when Nabuchadnezzar came against Jerusalem with his forces, they built forts against it.   

Cast a mount against it.  
Solela, it's per enallagen numeri, a singular number for a plural, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cast mounts against it. The word is from Salal, which is to raise up the way, aggesta terra, when stones, turfs, and other earth are heaped up together, that makes a mount. Job 19.12. The Troop is come together, and raise up their way against me; it's the same word: when they besieged Towns, it was their manner to raise mounts before them, that they might come without hurt to the walls.   

Set the Camp;  
Or pitch tents against it, draw out forces, and let them sit down before the City.   

Set battering rams against it.  
The word Carim, signifies rams, living creatures; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and here it's put for a warlike instrument, which was made with an iron head and horns like a ram, to batter and break down the walls of Cities; it was drawn back by a great number of men, and then driven on with violence against the wall, and so made breaches in them; and hence it had its name, because in form it was like a ram, & adversa fronte in muros incurrebat; Some understand here the chief Leaders in the Army, that like as Rams are the leaders in the flocks, so Princes, Nobles, Generals, Colonel's, and Captains are leaders in Armies. 2 King. 11.4.19. The word Captain there is the same in Hebrew with that here for Rams, and notes the chief Leaders; but in this place we are to take it for Military instruments, which at the command of the chief ones were employed.   

Take thee an iron pan, and set it for a wall of iron between thee & the city.  
The Hebrew is, a pan of iron. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew by this doth note out the hardheartedness of the Jews; they were as iron or brass, inflexible before God: others set out by it the great wrath of God against Jerusalem, which now was come to that height, that no sacrifice, no prayers or tears could divert or abate: Lam. 3.44. Thou hast covered thyself with a cloud, that our prayers should not pass thorough. This pan stood as a wall between the city and the Prophet; a great impediment between God and them; so that neither their prayers or miseries should come up to God, nor his mercies descend upon them, according to that in Isai. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear; others think it notes out miseries and tortures the Jew should suffer from the King of Babylon, when he besieged and took Jerusalem; this pan was such an one as they used to fry things in: and Jerem. 29.22. it's said, that Ahab and Zedekiah were roasted in the fire by the King of Babylon, they suffered hard things, they were fried in the pan of afflictions; and this sense agrees with that of Jeremiah Chap. 1.13. who saw a seething pot from the North, which set out the terrible afflictions Nabuchadnezzar should boil the Jews in. There may be some truth in these several senses, but we may, I conceive, understand by this iron pan, set between the Prophet and the City, the firm resolution of Nabuchadnezzar to besiege this city, to continue it till he had obtained his design, he would not be moved from it, but be as inflexible as iron, and as unmovable in it as a settled wall: or to go a little higher, the resolution of God himself by Nabuchadnezzar to besiege and destroy this city, and that without remedy; for the Prophet besieging the city acted God's part, and this iron pan sets out his firm purpose to besiege them, and his implacable displeasure against them; which is also noted in these words,   

Set thy face against it;  
Which, as Pradus saith, is Severitatis signum gestusque Judicis constantis in decreto, 
Vultus obfirmatus non annuit deprecanti.  qui nullius auctoritate, precibus, aut fletibus commoveatur ad veniam; and this noted out Gods setting his face against them, of which he told them, Jerem. 21.10. I have set my face against this city for evil, and not for good, saith the Lord; it shall be given into the hand of the King of Babylon, and he shall burn it with fire.   

This shall be a sign to the house of Israel.  
Here was the end of all, that the Jews at Jerusalem might no longer trust in the lying words of false Prophets, which promised safety to them and their city, whereupon they decided those were gone into Babylon, and insulted over them; and likewise that those in captivity with the Prophets might lay aside all thoughts of returning again into their country, and see it mercy that they were from Jerusalem, which was to undergo the greatest wrath of the Lord.  
Obser. 1. The Lord deals with his people not only by his Word, but also by signs and types; here is a Tile, and Jerusalem portrayed upon it; here are forts, mounts, tents, rams, iron-bands, all which typed out Gods dealing with Jerusalem, and in this language God had oft expressed himself: by the Rainbow in the heaven's God speaks to the world, Circumcision, the Paschall Lamb, the High priests Garments, the stones in Aaron's breast, the sprinkling things with blood, did all signify and type out something to the people; so Jeremiahs' seething pot, Chap. 1. his linen girdle, and bottles with wine, Chap. 13. the Potter's vessel, Chap. 19 the basket of figs, Chap. 24. and yokes of iron, Chap. 28. and so all the Parables in the old and new Testament, they utter forth the mind of God. God hath throughout his Word abundantly expressed himself this way; and the Lord doth it, because types and figures make truth more evident and efficacious. The Word affects the ear, types and figures affect the eye, and carry a greater efficacy with them then simple and plain speech. The Parable of the barren figtree, lost sheep, prodigal son, ten virgins, etc. had much life and efficacy in them; so when Christ took a little child and set before his Disciples, Matth. 18. it wrought more effectual upon them then many words, and left deeper impression in them; we may therefore see the goodness of the Lord in it, that affords us such helps in his Word as may affect our hearts most.  
2. That the Lord knows things to come, and reveals them at his pleasure; he knew that Jerusalem should be besieged by Nabuchadnezzar, and discovers it unto the Prophet, and causes him to make a draught of it: which shows a difference between the true God and all others; they cannot foresee and foretell things to come, are not Gods, but the God of Israel can foresee things, though afar off; Psal. 1●9. ●. Thou understandest my thoughts afar off, even from all eternity, and he only foretells things that fall not within the reach of created abilities; he foretell the Messiah, the Egyptian and Babylonian captivity, and times of both; there is nothing future hid from God, we know not what shall be to morrow, Jam. 4.14. but God knows what shall be to morrow, next year, yea, hundreds and thousands of years hence, if time be so long, and this proclaims him to be God, even the only true God: Isa. 41.21, 22, 23. God calls there to other gods, to bring forth their reasons, whereby to prove their divinity, let them show what's past, and things that are to come, and then he will take them for strong reasons, and acknowledge them gods with himself; but to tell things past and things to come, can none but the Lord himself, and they to whom he reveals them.  
3. God's appointment and authority makes things and actions mean and ridiculous in the eyes of the world, to be weighty and of great use: It seems to carnal reason a childish thing, that the Prophet should take a Tile, draw the City upon it, make forts, mounts, warlike engines to batter it, yea, to take a pan of iron and set between him and the city; these men of the world are apt to look at as ridiculous, much like the practice of boys in a snow, that make forts, mounts, etc. in sport; but be not deceived, what the infinite wise God commands, is of great concernment, how mean so ever the things and actions about those things appear, the legal worship if you look upon it in itself, seems strange that they should kill so many beasts, burn them to ashes; that the Tabernacle, and things belonging to it, should be sprinkled with blood; that they must refrain from such meats, be unclean if they touch such things, that they must be circumcised, eat a paschal Lamb, etc. I say, if we look at them externally, they seem irrational things, but if we eye God commanding them, they had an excellency, and were of great use to them, and instruments of much good; now bread, wine, water in Baptism, and the Supper of the Lord seem mean things, and such they are, as are common to the world, but Christ's appointment to use these, makes the difference, that gives dignitatem & pondus, so that they are of great virtue to them that rightly partake of them; the Pope and his Prelates have commanded and brought much into the worship of God, Quicquid poterat disiderari ad eximium splendorem; but it's foolish, unsavoury, unprofitable, and efficacious only to make void the Ordinances and Commands of God; and why? because the Lord never commanded such things; that is contemptible in the eye of man, being commanded of God is honourable and efficacious, when that is pompous, decent, honourable in the eye of the world, being not commanded of God, is despicable, fruitless and frivolous.  
4. God is an enemy to sinful Cities; he bids the Prophet lay siege to Jerusalem, and to batter it; he commands the ruin of a City, is an enemy to that City; Ezek. 5.8 Behold, I, even I am against thee, saith the Lord; Jerusalem was once beloved, it was God's rest and desire, Psal. 132.13, 14. a faithful city; Isa. 1.21. a holy ctty, Isa. 52.1. the city of the Lord; Isa. 60.14. but now it was become an harlot, full of murders, the Princes of it were rebellious and companions of thiefs, Isa. 1.21, 23. the sins of Jerusalem were very great; you may read largely of them in the 16th of Ezekiel, where you may find, that Jerusalem's sins and provocations exceeded Sodoms and Samaria's, she justified them in their abominations, they were little, not the half of Jerusalem's; and therefore this made the Lord to say, Jer. 32.31. This City hath been to me as a provocation of mine anger, or, for a provocation of mine anger, and of my fury, from the day that they built it, even unto this day, that I should remove it from before my face: there was no rank of men but had greatly provoked him, Kings, Princes, Priests, Prophets, men of Judah, and Inhabitants of Jerusalem, vers. 32. and therefore God was resolved to destroy it, and to make it a curse to all nations, Jerem. 26.6. and pronounced a woe to it in Zeph. 3.1. where ye farther see what a City Jerusalem was now become, and what her citizens were. woe to her that is filthy and polluted, to the oppressing city; She obeyed not the voice, she received not correction, she trusted not in the Lord, she drew not near to her God; Her Princes within her like roaring Lions; her Judges are evening Wolves, they gnaw not the bones till to morrow; Her Prophets are light and treacherous persons: her Priests have polluted the Sanctuary, they have done violence to the Law, the just Lord is in the midst thereof, etc. And in the 6th verse, their cities are destroyed, so that there is no man, no Inhabitant. Sin makes God to lay wast great Cities; Tyre, Sidon, Sodom, Gomorrah, Babylon, Jerusalem, felt the stroke and strength of God's wrath.  
5. Nothing secures a sinful city from ruin; let it be strongly built, well fortified, abound with soldiers and munition, have great privileges, yet all these protect it not from invasion, from destruction; jerusalem is besieged, ruin'd, burnt with fire, this jerusalem was the City of David, 1 King. 9.24. and God did great things for David's sake; Isa. 37.35. it was the holy City; Neh. 11.18. a strong City; Psal. 31.21. the joyous city; Isaiah 32.13. the city of solemnities; Isa. 33.20. the perfection of beauty, and joy of the whole earth; Lam. 2.15. it was the city had the Temple, the Oracles and Ordinances of God, and greatest privileges that ever city had; therefore it's said, Kings should bring presents thither, Psal. 68.29. it was the city that God himself chose above all others, to put his name there; 1 King. 14.21. and hereupon it was called oft the city of God; Psal. 46.4. the city of the great King; Psal. 48.2. the city of the Lord of hosts, vers. 8. and for her situation, it was among mountains, Psal. 125.2. had towers and bulwarks, Psal. 48.12, 13. and was accounted impregnable; Lam. 4.12. The kings of the earth, and all the Inhabitants of the world would not have believed that the enemy should have entered into the gates of jerusalem: it was conceived to be of invincible strength; therefore the jebusites when David came to take it, placed the lame and blind to defend it, thinking them sufficient to keep out David and all his strength; 2 Sam. 5.6, 7, 8. but notwithstanding all these particulars, this was the city to be visited; jerem. 6.6. and why? she was wholly oppression in the midst of her, she cast out wickedness as a fountain waters, Vers. 7. this was the city to be besieged and made desolate; jer. 19.8. yea a curse; jer. 26.6. Ninive was the great city; jon. 1.6. but it's greatness preserved it not; Neh. 3. Babylon was the golden city, and yet it ceased; Isa. 14.4. jerusalem exceeded all in favours, in privileges, in promises of safety, yet this city is invaded, taken, and laid even with the ground, let none therefore confide in cities, in any created strength, in any arm of flesh; men are exceeding apt to do it: some trust in Chariots, some in horses, some in cities, some in Princes and great men, but you will find horses, and chariots, and cities vain things, 
Psal, 62.8.  and for men, that there is no trusting in them at any time, therefore saith David, Trust in the Lord at all times; ye people power out your hearts before him, God is a refuge for us; other things are not: and because you will think men are considerable, he adds, Surely men of low degree are vanity, and men of high degree are a lie, they will deceive if you confide in them.  
6. The sins of a people and city may be so provoking, at such a height, that neither God nor man will show mercy to them. God bids him set an iron pan between him and them; showing, that both himself and the army that he should bring, would be as iron to them; they had iron hearts and necks, Isa. 48.4. and would not yield to God, and now he would be so to them, and cause their enemies also to be such; God would set his face against them, and the faces of their adversaries. Great sins make God inexorable severe; Ezek. 14.13, 14. When the Land sins grievously, I will stretch out my hand, and cut off man and beast; and though Noah, job and Daniel were in it, they should deliver but their own souls; all their prayers, tears, righteousness, interest in God should extend no farther than themselves. God now had shut his eyes, and would not look upon them; he had stopped his ears, and would not hear them praying, nor others for them, he was set against them, resolved to punish them; therefore no miseries, no complaints, no sufferings of the living, or groans of the dying could prevail with him; and when the army came, it used them severely enough.  
7. The Lord sends out his Declarations before he causes destructions: this shall be a sign to the house of Israel: God steals not upon men by public judgements before they hear of them, but tells them of their coming while they be at some distance. The Prophets hear of them, and they proclaim and discover them some way or other; this fact of the Prophets would quickly spread and be at jerusalem, and so might be a warning unto them; God sends out the lightning before he thunders, he frowns before he smites, and gives tokens of his coming in wrath before he executes it.    
VER. 4, 5, 6, etc. 
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it, according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity.  
5. For I have laid upon thee the years of their iniquity, according to the number of the days three hundred and ninety days. So shalt thou bear the iniquity of the house of Israel.  
6. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year.  
7. Therefore thou shalt set thy face toward the siege at Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it.  
8. And behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege.  
IN these Verses the Prophet proceeds in the typical besieging of jerusalem, and the words declare to us the duration of the siege, which was to be many days, and the cause of it, their iniquity.  
The word Iniquity notes here, not sin, but the punishment of sin, and in that sense it's oft used in sacred language; Isa. 53.6. The Lord hath laid on him the iniquity of us all; that is, the punishment of our sin; and Psal. 69.27. add iniquity unto their iniquity; that is, punish their iniquity; punishment is an inseparable companion of sin, and therefore it hath the name of sin. And the Prophet was to bear their iniquity; that is, the punishment of it; this he did representatively, by this act of lying upon his side so long, setting out the long-suffering of God, who had born with the sins of this people, and not punished them as they deserved; our Prophet did not here represent Christ, who bore our iniquities, but at the command of God he sustained the person of the ten Tribes and kingdom of judah, and therefore it's said, verse 5. I have laid upon thee the years of their iniquity; I have appointed thee by lying on thy side so many days, to represent the time they have offended me by their Idolatries and sins attending the same, and so to set out my patience, and aggravate the punishment of their sin: Christ bore the sins of men to take away the punishment of it; the Prophet, to increase the same.  
For our better understanding of these hieroglyphical passages in the verses read, we shall make inquiry into sundry things:  
1. Whether our Prophet did in the literal sense lie so many days upon his side, or was it only in Vision?  
Some make it real, and say Ezekiel did lie upon his side all the days are mentioned, although he slept not all the time, yet he lay in that posture, and that it was by special help of God, if nature could not of itself reach unto it; yet it's related of a Noble man of Lonaim, who lay sixteen years in one posture, viz. with his face upwards; and Pradus saith, he saw a mad man which had lain upon one side fifteen years: Theodoret thinks he lay bound all this time, and felt most grievous pain, that so he might represent the great miseries of Jerusalem's siege, which suffered great famine.  
This opinion hath many and great Authors; yet I must join with those who are for the Prophet's visional lying on his side: for besides that nature could not bear it; how shall we clear the justice of God, that should for the Idolatries and sins of others, which former Prophets had reproved, so greatly afflict and punish one innocent?  
Again, he was to prepare himself bread, verse 15th of this Chap. he was to set his face against the mountains of Israel, Chap. 6. v. 2. and if he lay still all these days on his sides, how could either of these be done? It's also said in the 8th Chapt. v. 1. In the sixth year, in the sixth month, in the fift day of the month, as I sat in my house, and the Elders of Judah before me, the hand of the Lord God fell there upon me; if Ezekiel did in the letter lie so many days, the time was not expired; for the Prophet had his first vision in the fifth year of the captivity, the fourth month, and the fifth day, Chapt. 1. v. 12. and seven days after this vision he had another, Chapt. 3. v. 15. which made it the twelfth day of that month, and on that day he was commanded to lie on his side; and if you reckon from thence, you will find not above 413. as Pradus reckons it, or 418. and then if you join the days the Prophet lay on his side, they amount to 430. So it will then appear the Prophet had twelve or seventeen days to lie on his side when the Text saith, he sat before the Elders, this lying therefore is to be taken visionally, not really.  
2. What the lying on the left side points out unto us; and why the iniquity of Israel is laid upon that side. There is some mystery in it, and the opinions of men are different: some make the reason of it to be the situation of Samaria, which was the head city of the ten Tribes, Isa. 7.9. and this city was on the left hand of Jerusalem, Ezek. 16.46. and thereupon the Prophet lay on his left side, to represent them and their sins, and on his right to represent the house of Judah and their sins: but beyond this, there is something to be taken hold of, and it's this; the left side or hand notes disrespect; the right side or hand, dignity or favour, Mat. 25.34.41. the good were on the right hand, the bad on the left. By this posture of the Prophet, is typed out to us the different respect of God to the house of Israel and Judah; the ten Tribes were less dear to God than the other; they had grievous sins, and God would show them less mercy, deal with them as those at his left side; but for judah, whose sins was as great as theirs, yet God would chastise with less severity, he would not take away his loving kindness from judah, though he did from Israel, judah was at his right side, and God would in his distribution of sorrow and wrath remember mercy.  
3. Whom we are to understand here by the house of Israel: the ten tribes which are usually so called in the Scripture, were carried into captivity 130. years before by Shalmaneser, in the 6th year of Hezekiah, 2 King. 18.9, 10. To what end therefore should they be brought in here, under a typical siege of jerusalem, when they sinned not at jerusalem, and if they had, were now gone, and under the severity of God?  
Some take the house of Israel to be meant distinctly of the ten Tribes; and this lying of the Prophet on his left side not to refer to jerusalems' siege, but to the sins of the Tribes, and the patience of God towards them; others include the house of Israel in the house of judah, and so make not the Prophet's literal lying to look at the ten Tribes in captivity, but at those of them who were joined to the house of judah; for when the great rent was by jeroboam, all of the ten Tribes did not cleave to him; and many that at first did, afterwards seeing the evil of his Idolatrous ways, withdrew from him, and closed with the house of Judah, 2 Chro. 11.16, 17. when they saw what Jeroboam intended, those that set their hearts to seek God, came to Jerusalem to sacrifice, and strengthened the kingdom of judah; and in Asa's days, many fell to him out of Ephraim, Manasseh, and Simeon, 2 Chron. 15.9. yea, in abundance; Asa being a good King, they came flocking to him, and willingly sat down under his shade: It's more than probable also, that when Shalmaneser came out against Samaria, and carried away the Tribes, that many fled to jerusalem, and the parts thereabout; for it's said, in 2 Chron. 30.6. that they escaped out of the hands of the Kings of Assyria; and in the 11th verse, that divers of Ashur, Manasseh, and Zebulon humbled themselves, and came to jerusalem; this was to receive the Passeover, and then they returned to their possessions in their own cities, Chap. 31.1. So that there were some of the other Tribes left, which did partly mingle with them of judah and Benjamin, and partly dwell by themselves; these I conceive, our Prophet means by the house of Israel, and together with these their predecessors, which were dead, and in captivity; and that because the three hundred and ninety days, which import so many years, as it's expressed in the 6th verse of this Chapter, must needs fetch the house of Israel into this consideration from before the time of their captivity, and that in the next thing we are to examine, namely, Where these three hundred and ninety days, typing out so many years, are to begin.  
Various and intricate are the thoughts of men about the beginning and ending of these years; and it would take up much time to present them unto you, and perplex your thoughts much.  
I will give you in this point not what myself, but the soundest Interpreters and Chronologers do judge the truth.  
Funccius and Bibliander, two famous Chronologers, begin this account at the falling off of the ten Tribes, 1 King. 12. and so do Interpreters of much worth.  
Lavater, Polanus, Pradus, A Lapide, and Sanctius, begin it at the beginning of the Jewish Monarchy, between Rehoboam and jeroboam, then were the Calves set up at Dan and Bethel, and the ten Tribes became Idolatrous, and not only jeroboam and his Subjects, but Rehoboam and his likewise, forsook the Lord, 2 Chron. 12.1.  
From this time to the destruction of jerusalem, were three hundred and ninety years, which will thus appear: Rehoboam reigned well, 3 years. 2 Chron. 11.17. Rehoboam reigned after his rent, 13 2 Chron. 12.12. Abijah, his son, 3 2 Chron. 13.1. Asa 41 1 King. 15.10. Jehosaphat 25 1 King. 22.42. jehoram 8 2 Chron. 21.5. Ahazia 1 2 Chron. 22.2. Athaliah 7 2 King. 11.4. joash 40 2 King. 12.1. Amaziah 29 2 King. 14.2. Azariah 52 2 King. 15.2. jotham 16 2 King. 15.33. Ahaz 16 2 King. 16.2. Hezekiah 29 2 King. 18.2. Manasses 55 2 King. 21.1. Amon 2 2 King. 21.19. josiah 31 2 King. 22.1. jehoahaz 0 3 Months 2 King. 23.31. jehoiakim 11 2 King. 23.36. jehoiachin 0 3 Months 2 King. 24.8. Zedekiah 11 2 King. 24.18.  
These summed, being added together, make up 390. years. junius gins this account at the 27th year of Solomon's reign, when he and the people fell to Idolatry, and extends it to the 5th year after Zedekiah's captivity, but according to the account formerly given, this amounts to a greater sum: besides, Solomon did not by any public Edict set up Idolatry, nor abolish the true worship of God.  
The next thing to be opened, it the forty dayrs, referring to the house judah in the 6th verse; and here it's questioned whether these years are to be taken inclusively in the three hundred and ninety, or exclusively and distinct from them; some comprehend them in the three hundred and ninety days, because otherwise they would not be finished before the Vision in the 8th Chap. 1. v. as hath formerly been showed; but the Prophets lying on his sides, being visional, not real, it makes not against a distinct exception of these forty years from the three hundred and ninety, for he might in a Vision see that he must bear the iniquity of the house of Israel three hundred and ninety days, and the iniquity of the house of Judah forty days, and this Vision be overlong before either number of days were accomplished. Neither is that in the 9th verse sufficient to prove these forty years are to be taken inclusively from the words, three hundred and ninety days shalt thou eat thereof. Some collect that the Prophet was to lie no longer on his sides then he was to eat of the meat prepared; if it had been said in the verse, make thee bread according to the number of the days that thou shalt lie upon thy sides, this Argument had been strong, but it's according to the number of the days thou shalt lie upon thy side, that was his left side, and so the Argument is unvalid. I conceive the forty years to be taken distinct from the other number, because in the 5th verse you have the three hundred and ninety laid upon the Prophet to bear for the House of Israel; if forty be excepted out of them, than there remains three hundred and fifty, and it could not be said, so shalt thou bear the iniquity of the House of Israel; neither could it be said, when thou hast accomplished them, lie again on thy right side, he could not reach that number if forty years were cut off: and here is also a distinct command; Lie again on thy right side, that is, after those three hundred and ninety be finished, then turn thee to the other side, and lie on it forty days; these forty days for so many years, are not additional to the three hundred and ninety, but he is to begin again, and that forty years within the three hundred and ninety, yet not as part of them, or included in them, but as a new account, a day for a year, to represent God's patience toward the House of Judah.  
These forty years, some make to be the tyrannical, 
2 Chro. 33.33.  bloody and Idolatrous reign of Manasseh, who having forty years opposed Judah, was carried into captivity, and after ten years suffering, returned, purged out Idolatry, and for fifteen years served the Lord, Quadraginta annis peco●vit gravissime Israel tempore Manassis, 
Vatablus.  qui quindecim tantum annis mansit in officio, & quadraginta peceavit. These forty provoking years God bore with Judah. Others begin the time of these forty years from the thirteenth of Josiah, unto the end of Zedekiah, the space between these is forty years; God now looked for a reformation, but they became worse and worse, as by 2 Chron. 36.16. doth evidently appear: whether we pitch these forty years upon Manassehs ill reign, or the time after, is not much material; so many years did the Lord bear with Judah in a special manner; only take notice, that some reckon these forty years not from the thirteenth of Josiah, but from the eighteenth, wherein was the covenant renewed between God and the people, and then they reckon five years after the captivity of Zedekiah, to make up the forty years; for it's the opinion of learned men, that it was five years after his carrying away, that Nebuzaradan came and burnt both Temple and City.  
Some make the three hundred and ninety days, not only to set out God's patience, but to demonstrate the time of Jerusalem's siege, and Gods just hand in it, which upon due observation will be found to be just so many days, although there be a great difficulty to make it evident: for in jerem. 52.4, 5, 6. you may read that in the ninth year of Zedekiahs' reign, the tenth month, and tenth day, Nabuchadnezzar besieged jerusalem, and that his siege lasted to the eleventh year of Zedekiah, the fourth month, and ninth day; now the time between comes up towards eighteen months, and makes five hundred thirty and nine days, 
Sanctius saith 550.  which sum contains an hundred forty and nine days more than our Prophets three hundred and ninety, which make but thirteen months precisely thirty days the month; so that here are five months more in this siege, according to jeremiah, than we have in this type of Ezekiel. To clear this difficulty, we must take notice that in time of this siege, Pharaoh King of Egypt came to help Zedekiah, and raised the siege, jerem. 37.5. Then Pharaohs army was come forth out of Egypt, and when the Chaldeans that besieged jerusalem, heard tidings of them, they departed from jerusalem; and so vers. 11. it's thought they broke up the siege to go and meet Pharaohs army, which being discomfited, turned back to Egypt, and the Chaldeans to jerusalem, vers. 7, 8. Five months was spent this way, which jeremiah reckons in to the siege of jerusalem. These our Prophet leaves out, and looks precisely at the time they were about jerusalem, which was three hundred and ninety days, or thirteen months; and so you have this difficulty resolved.   
Vers. 7. Set thy face toward the siege at jerusalem. 
That is, strengthen, harden thy face against them, be inexorable; and this notes out the obstinacy of the Chaldeans that should besiege them; they were a resolute people, and would not be wearied out with difficulties, or easily hearken to entreaties; herein the Prophet takes on him the person of the enemy, and shows he should be stern against them.  

Thine arm shall be uncovered.  
Soldiers of old were wont to have their arms naked in fight; the pictures of the ancient Warriors and Worthies are so painted, 
Gellius l. 7. c. 12.  and P. Africanus upbraided Sulpitius Galbus, Quod tunicis uteretur manicatis uti foeminae; and some Interpreters say, that the Indians and Africans do it to this day, they fight with their arms naked; here it notes out the readiness & diligence of the Chaldeans, whom our Prophet doth personate, to execute their resolution, and shortly to fight against jerusalem; they would not come with faint hearts, or feeble hands, but as their faces were set against the city, so their arms were naked and prepared against it, not in their bosoms, in their pockets, not folded up, but naked and stretched out, ready to do service, and so the Vulgar reads the word extentum, not uncovered, but stretched out, which implies the uncovering, and more; a like phrase to this you have in Isaiah 52.10. The Lord hath made bare his holy arm; as servants strip up their sleeves, make their arms bare, and ready for service, so the Lord made bare his arm, and put forth his power to do some choice service for his people. In this manner was the Prophet to prophesy unto the people.    
Vers. 8. I will lay bands upon thee, and thou shalt not turn from one side to another, etc. 
Some make the bands real, and take the words in a literal sense; but we are to look at all herein as visional: and here is commended the cause of the Chaldeans obstinacy and resoluteness in this siege and ruin of jerusalem, and that is the authority and command of God; he commanded the Prophet to lay siege to jerusalem, to lie on his side till he had ended the days of his siege; and by the band of his power he held him so to it in the Vision, that he could not do otherwise; and this typed our the authority and power of God in the King of Babylon towards his soldiers, who should hold them so to the siege of jerusalem, that they should not departed till they had accomplished it. Their going away to meet the Egyptian army, and drive that back was in order to the siege of jerusalem; and these military forces were as bands upon jerusalem, whose condition the Prophet here sustained, and when the Chaldeans compassed the city about, they could not turn aside any way, till the firm decree of the Lord was accomplished.  
Observe. 1. That God bears with the sins of his people, though great, a long time, and forbears the punishment due to them: three hundred and ninety years did he suffer them, which marvellously commends to us the patience of Cod; they provoked him daily, most bitterly, and did evil as they could; Hos. 12.1.14. and jerem. 3.5. yet God held his peace and his hands for hundreds of years; and therefore saith in Isa. 42.14. I have a long time holden my peace, I have been still, and refrained myself: If God had not power in him to punish, his suffering with sinners so long were not so much; but God hath power enough to be avenged on all the sinners of the earth; he could crush them as a moth in his hand, every moment; he hates sin with a perfect hatred, and yet he bears with notorious sinners, with all sinners and sins, deferring the punishment of them, sometimes a long season; so that he is not only patiented, but long-suffering; 1 Pet. 3.20. The long-suffering of God waited in the days of Noah, while the Ark was a preparing; What did it wait for? even their repentance: Noah preached unto them of the flood, warned them by preparing of an Ark, and God expected they should amend and turn to him, and it was an hundred years at least he waited upon that generation; and now, the Lord is long-suffering, 2 Pet. 3.9. to us-ward, not willing that any should perish, but that all should come to repentance; if we will not repent of our sin, God will repent of his long-suffering, his wrath will kindle, and we shall perish, be inexcusable, and have the deeper condemnation for abuse of his long-suffering.  
2. Though the Lord bear long with sinners, yet he forgets not their sins; they are in his book, sealed up in his bag; job 14.17. among his treasures, Deut. 32.34. it's a speech borrowed from men that count up their Money, look over their Writings, and put them into bags, and seal them up, that they may be safe, and reserved for a long time; so God keeps men's sins safe by him, and that a long season, and then at length, when they have forgot them, he unseals the bag, and brings them forth, and shows them how their sins have abounded, what a treasury of sin they have, and what a treasury of wrath he hath; Rom. 2.5. God he remembered the defection of Israel, which was almost three hundred and ninety years before; and how ever men think of their sins past, God will rub their memories, revive their consciences, and indict them for old sins: Job 13.26. Thou makest me possess the iniquities of my youth; Job 20.11. His bones are full of the iniquities of his youth; Psal. 15.7. Remember not the sins of my youth. God presented before them their youthful sins that had been committed many years before; 2 Sam. 21.1. Saul was dead, but his sin was alive, there was a triennall famine, and for whose sake was it? for Saul's, and his bloody House, because he slew the Gibeonites, which was done many years before; but here God remembers the sin, and visits it upon the heads of his sons, seven of them suffer for that sin. Nab. 1.2. The Lord reserves wrath, he doth not presently punish sinners, but twenty, thirty, forty years after he reckons with them, and powers out the wrath reserved; when he hath had the glory of his patience, than God visits for old sins; Isa. 42.4. God had been silent a long time; now will I cry like a travelling woman, I will destroy and devour at once: patience being ended, God's wrath gins and revives the guilt and sin that hath lain asleep so long; Joseph's brethren being in affliction, their sins came to mind, Gen. 42.21. We are verily guilty concerning our brother; they had sold him long before, above twenty years, and thought they should never hear of him or their sins in the sale of him, but now in a straight God brings that sin to memory; sin is not over when it's acted, but may be heard of many years after: it's likely now in these afflictive times, that many meet with their old sins, and they lie hard upon them; let that be the prayer of such, which you find, Psal. 79.8. O remember not against us former iniquities, Let thy tender mercies speedily prevent us, for we are brought low; and take heed of sinning for the future against God, for be sure your sin will find you out; Numb. 32.23. and be thorns, not in your flesh, but in your consciences; old sins will be old Serpents, sting unto death; Isa. 10.3. What will you do in the day of visitation? Ezek. 22.14. Can thine heart endure, or can thine han●s be strong in the days that I shall deal with thee?  
3. Such is the nature of States and Churches, that falling into sinful ways they seldom return, but proceed, adding sin to sin, filling up the measure of their iniquities; jeroboam makes a rent, lays a foundation in Idolatrous practices, and the House of Israel continue in that way three hundred and ninety years, not one king of Israel right. Solomon he goes out by the enticing of his wives, to false worship, he corrupts judah, leavens it with Idolatry, and not all the good Kings in judah could get out that leaven again perfectly; if there were a stop of Idolatrous passages made in one King's reign, there was liberty granted in another's. Idolatry and other sins so abounded in Ahaz, Manasses and Zedekiah's days, that the Lord was weary of them, and not quiet till he had rejected them. And this is not only so in States and Churches, but also in particular cases: if men fall into any way of wickedness, so corrupt is nature, so prone unto sin, that it persists unto its own perdition, rather than returns to its own salvation; it must be a merciful and powerful hand of God that reduceth a straying sinner, much more a straying State.  
4. That length of time is no good plea for errors; false worship, sinful customs and practices, they could plead hundreds of years for their high places, Calves, Samaritan Rites, Altars, Priests, etc. yet antiquity would not exempt them from guilt and punishment; he must bear the iniquity of the House of Israel, they had sinned in the direction, use and retention of these, and God had visited, and would yet visit more for them: what if we have had Prelacy and Popery, Ceremonies and Superstitious Rites among us hundreds of years? they are plants not of Gods planting, and through age so rotten, that they need plucking up, and it will be his honour whose shoulder and strength is employed that way.  
5. The Lord shows more favour to his, sinning great sins, than he doth to others that are not his; the House of Israel hath the left side, is Loammi none of God's people, and therefore utterly rejected, sent into captivity, and return not; the House of judah hath the right side, God would show them favour in their captivity, and return them after seventy year's correction in Babylon; God's carriage towards his, is different from that towards others: Psal. 89.30, 31, 32, 33. If his children forsake my Law, and walk not in my judgements; if they break my Statutes, and keep not my Commandments, then will I visit their transgression with the rod, and their iniquity with stripes; nevertheless my loving kindness will I not utterly take from him; here God took not away loving kindness utterly from judah, sending her into captivity, but it was utterly taken from Israel; if the one be whipped with rods, the other is whipped with scorpions. Saul he sins in offering sacrifice, 1 Sam. 13. in sparing Agag, 1 Sam. 15. David he sins in the defilement of Bathsheba, in the murdering of Vriah, 2 Sam. 11. in numbering of the people, 2 Sam. 24. Solomon he sins in harkening to his wives, in falling to Idolatry, yet God dealt not with David or Solomon, whose sins were greater than saul's, as he did with Saul, thy kingdom shall not continue, saith Samuel, and the Lord hath rejected thee from being king, and it repent God that he had set up Saul to be King, 1 Sam. 15.11. and he dealt severely with him, he would not answer him in his straits, but cut him off by the Philistims and his own sword; so that he and his were broken in pieces, and rooted out by the wrath of God; but David and Solomon were chastised with the rods of men, 2 Sam. 7.14. and see what followeth in the next verse; My mercy shall not departed from him; (meaning Solomon when he committed iniquity) I took it from Saul, whom I put away from before me. God proceeds otherwise with wicked men, than he doth with his children, there is much love in all their afflictions, and mere wrath in all the wickeds sufferings. Peter's sin in denying Christ was greater than Ananias and Saphira's in denying a portion of their goods, and almost parallel with Iudas', yet he hath a gracious aspect from Christ, fetching penitent tears from his heart, when the others are smitten with strokes of death.  
6. The instruments God uses in the execution of his judgements shall be resolute, ready and active; Set thy face toward the siege, and thine arm shall be uncovered, and thou shalt prophesy. The Chaldeans were resolute upon the siege, came fitted every way to it, and were active in the work: Hab. 1.8, 9, 10. They shall flee as the Eagle hasteth to eat; They shall gather the captivity as the sand; They shall deride every strong hold, for they shall heap up dust and take it. When God will have any notable work done, he raiseth up instruments for it.  
7. God's power and providence, overrules secondary agents so, that they shall execute his pleasure, and not disappoint it; God laid bands upon the Prophet, and he could turn no way till he had accomplished the days of the siege, and when the King of Babylon and his forces were come to the work, God held them to it, and executed his judgements by them: Pilate would have quit his hands of Christ's death, but he was to be an instrument, together with judas, and others, and they did what the hand and counsel of God determined to be done: Act. 4.28. Moses would have declined the work of bringing out the Israelites from Egypt, and bringing in of judgements upon the Egyptians, but God ordered and overruled his spirit.   
VER. 9, 10, 11, etc. 
Take thou also unto thee the wheat and barley, and beans, and lentiles, and millet, and fitches', and put them in one vessel, and make thee bread thereof, according to the number of the days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof.  
10. And thy meat which thou shalt eat, shall be by weight twenty shekels a day; from time to time shalt thou eat it.  
11. Thou shalt also drink water by measure, the sixth part of an Hin: from time to time shalt thou drink.  
12. And thou shalt eat it as barley cakes, and thou shalt bake it with dung that cometh out of man in their sight.  
13. And the Lord said, Even thus shall the children of Israel eat their defiled bread among the Gentiles whither I will drive them.  
14. Then said I, Ah Lord God, behold, my soul hath not been polluted: for from my youth up even till now, have I not eaten of that which dieth of itself, or is torn in pieces, neither came there abominable flesh into my mouth.  
15. Then he said unto me, Lo, I have given thee cow's dung for man's dung, and thou shalt prepare thy bread therewith.  
16. Moreover, he said unto me, Son of man, behold, I will break the staff of bread in jerusalem: and they shall eat bread by weight and with care, and they shall drink water by measure and with astonishment:  
17. That they may want bread and water, and be astonished one with another, and consume away for their iniquity.  
THe time of jerusalems' siege being typed out by the Prophet's side-lying, he comes hereto type out the grievous famine should be in that siege; and this he doth,  
1. From the course materials they should make their bread of, in the 9th verse, wheat, barley, beans, lentiles, millet, and fitches'.  
2. From the quantity they should eat, vers. 10, 11. they must eat and drink by measure.  
3. From the quality of it; vers. 12. it should be bread baked with dung, defiled bread; this was to type out the Israelites eating polluted bread among the Gentiles, where they were to be captives.  
4. From the Prophet's deprecation against eating polluted bread, vers. 14. Ah Lord, my soul hath not been polluted, etc.  
5. From God's answer, yielding to the Prophet's request, in the 15th verse, giving him cows dung for man's; and then declaring his intention in the 16. and 17. verse, that he would break the staff of bread, bring them to extreme want, and cause them to pine away.  
Something I must open before I come to the instructions arising out of the words.  

Vers. 10. Twenty shekels a day.  
There were shekels of gold, 2 Chro. 3.9. shekels of silver, 2 King. 15.20. shekels of brass, 1 Sam. 17.5. of iron also, verse 7. some of these shekels are yet to be found amongst Antiquaries, on one side they have stamped the omer of Manna, which God commanded Moses to lay up in the Sanctuary, and in Samaritan letters writ Sekel Israel, and on the other side is stamped Aaron's rod, 
Vid. Noser 'em de Numis Hebra. Pradum in Ezek. Rivet. in Exod.  flourishing, with these words, jerusalem Kedoshah. Because the Scripture mentions the shekel of the Sanctuary, as Exod. 30.13. and Numb. 3.50. The Rabbis, and many others make a difference between shekels, and say, that of the Sanctuary was holy, and of twenty gerahs; others were common, and of ten gerahs, 
Shekel is a weight from Shakal to weigh, from whence our word scale, or scoal is taken.  half the weight of the other; and this opinion hath prevailed much amongst Authors: but I find it by later Writers opposed, and especially by Vilalpandus, it's called the shekel of the Sanctuary, not because it differed from others, but for that it was kept there to be a Standard and Measure for all the rest, that there might not be great and small shekels at the pleasure of men, and mischief accrue that way; they hold that the shekels were all of one weight, though not of one substance; and that,  
First, because no just reason can be given why they should differ, and so doubts be multiplied of what shekel it was meant, when mention is made of shekels and half shekels: as Exod. 30.13. and the third part of a shekel, Nehem. 10.32.  
Secondly, because the shekels that are now extant in the world, are of the same weight.  
Thirdly, the Scriptures make the shekels that were in common use, the same for weight with those of the Sanctuary: observe two places and it's evident, Ezek. 45.9, 10, 11, 12. he blames Princes there for violence and fraud, and exhorts them to use just weights and measures, 
See Leu. 27.25. Numb. 3.47.  and then mentions the shekel, which shall be twenty gerahs; this was the shekel in common use; now see Exod. 30.13. where he speaks of the shekel in the Sanctuary, and saith, there a shekel is 20. gerahs, and so the same with that in public use. A gerah weighed sixteen Barley corns, 
Vide Ainsw. upon Exod. 30.13.  and twenty gerahs came to 320. Barley corns, which made the weight of the shekel of the Sanctuary and other: some render the word gerah by obolos, for farthings; some by stivers, and was the value of two shillings, or two & four pence: for the weight, which is the thing we are here chief to look at, a shekel, was the same with the stater among the Grecians and Romans; 
Lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and Eusebius calls shekels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a stater was four drams, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was half an ounce, and so accordingly the twenty shekels weight was ten ounces; so that the loaf or weight of bread here allowed to the Prophet, day by day, was of ten ounces only; others, that follow the opinion of the common shekel, which was the fourth part of an ounce, make the weight of his meat or bread, only five ounces, for so much do twenty shekels amount unto, and this is so little, that hardly life can be maintained by it; I incline to the former opinion, and leave it to your judgement.   

Vers. 11. The sixth part of an Hin.  
From the bread, he descends to the drink, which was no better than fair water, and not overmuch of that, a Hin was a measure of liquid things, 
Maimon. in his Tract of Sacrifice, Ch. 2. § 7.  as of oil, wine and water, and it contained twelve of those measures are called logs, of which you read in Leu. 14.10. one log of oil, which Ainsworth saith is half a pint; the Rabbis as much as six eggs, but Pradus observes that the eggs in Palestina were greater than elsewhere, and that six of them would fill the Rom. Sextarius; and he clears a common error about those eggs, they are not to be taken for the eggs of fowls, which are sometimes greater, sometimes lesser, but an Egg was a certain standing measure among the Jews, in the form of an Egg, and the least measure they had, six of these mad a Log, and seventy two a Hin; so that the sixth part of an Hin was two Logs; that is, so much as twelve eggs would contain, for their measure of an egg was after the proportion of ordinary eggs, and came to no more than one pint or six ounces, as some conceive; but a pint of water weighed, comes to sixteen ounces, which was very little for four and tw●●ty hours; Vires non tribuit, sed mortem tantum prohibuit, bread and water was so little, that their hunger and thirst were rather increased then diminished thereby.   

Vers. 12. Thou shalt bake it with dung that cometh out of man in their sight.  
Poor people in many places, use mean things for firing; some burn straw, some brakes, some turf, some thorns, some dung, but it is the dung of beasts, which being dried by the wind and Sun, burns well, and supplies the necessity of the needy; but the dung of man for firing hath scarce been heard of; this he should take, and in the embers and ashes thereof bake his miscell any bread, to set out the great scarcity of fuel, both in their siege, and in their captivity; this was a very irksome business for a Prophet, to gather the dung of men, to dry it, make fires with it, and prepare his diet with such unsavoury fire, and that in their sight, not privately, this did much trouble him; but especially to eat such bread: this sets out also the great haste and hunger they should be in, they should not stay till the bread was baked in an Oven, but presently hastened their dough to the fire, though never so unwholesome.   

Vers. 13. Defiled bread.  
Because in Leu. 19.19. they were forbid to sow their fields with mingled seed; it hath been conceived thence, that this was called defiled bread, because of the mixture of grain; wheat, barley, beans, etc. but mingling of seeds neither made the ground nor the bread polluted; for he is not after bid to change the seeds, but the dung, it was that made it polluted bread, the baking of it in so noisome a fire; and this set out the course and polluted diet they should eat, not only when they were besieged in jerusalem, but when they should be in Babylon.   
Vers. 14. I have not eaten of that which dieth of itself, or is torn in pieces, neither came there abominable flesh in my mouth. 
Whosoever toucheth or eateth of these was unclean, Leu. 11.39, 40.22.8. Deut. 14.21. and so for their excrements, the Lord is careful they should not be defiled with them, Deut. 23.10, 11, 12, 13, 14. Leu. 5.3.7.21. It doth not appear any where in Scripture that bread prepared thus is defiled; only here in the former verse God calls it so, and the Jews had tender, delicate stomaches, which did abhor all unclean things, and therefore they used much washing, and oft washed their hands before meat. The strength of the Prophet's argument lieth thus: Lord, I have never eaten any abominable polluting flesh, and how shall I now eat defiled bread? I have ever kept myself from what thy Law hath forbidden, and how shall I now defile myself with that which nature itself abhors?   
Vers. 15. Cow's dung for man's dung. 
This was less terrible to nature; this relaxation was of advantage to the Prophet, not to the people; for when the siege came, they did more horrid and unnatural things than eat bread baked in Cowes or man's dung, as you may read, Lam. 4.10.   
Vers. 16. I will break the staff of bread. 
The staff of bread is a metaphorical expression, borrowed from staves, used by those are weak, sickly, and aged; by their staves they help and support themselves: such a staff is bread to the frail nature of man, and man that hath it blessed unto him, finds it as a staff to stay up his fainting spirit. This phrase imports two things:  
First, the virtue and nourishment comes by bread, and hence it's said to strengthen man's heart, Psal. 104.15.  
Secondly, the bread itself; there may be much bread, and little virtue in it, and contrary, little bread and much virtue in it; as in the Widow's meal and oil, 1 King. 17.14. But when God will break the staff of bread, he ever takes away the one, if not the other, the plenty of bread, if not the virtue of it: Leu. 20.26. When I have broken the staff of the bread, ten women shall bake their bread in one Oven, and they shall deliver you their bread again by weight, and ye shall eat and not be satisfied. The Greek for breaking the staff of bread, renders it afflicting with penury of bread, as breaking of bread, Act. 2.46. notes plenty and communicating of food; so breaking the staff of bread implies want and scarcity, Psal. 105.16. He called for famine upon the land, and broke the whole staff of bread, so that the land could not sustain them, and Isa. 3.1. The Lord of Hosts doth take away from Jerusalem and from Judah, the stay and the staff, the whole stay of bread, and the whole stay of water; God would take away the plenty and the virtue, he would not bless either unto them: hence it's said, Hos. 4.10. They shall eat, but not have enough, not be satisfied; Mich. 6.14. to drink and not be filled, to  themselves, and not to be warm, Hag. 1.6. Some would here understand by breaking the staff of bread, to be meant only a deficiency, not an insufficiency; but I conceive God would take away both their bread and the blessing of that remained, according to that in Deut. 28.17. Cursed shall be thy basket and thy store; God would take away panem nutrientem, & panis nutrimentum, that the blessing being removed they might be weakened, and the bread being removed they might be consumed.  
The word Makak signifies contabescere, to pine away, 
Vers. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as a man in a consumption, and not only so, but foetere, foetidum fieri, to become noisome and loathsome; and so it's used, Psal. 38.5. My wounds stink and are corrupt; so they should not only consume, but grow loathsome and unsavoury, as it's usual with those are almost famished.  
Observe. 1. That God's judgements upon a sinful people are seldom single, but one succeeds in the neck of another, before the Prophet had been put upon a siege, and now he must express a famine, and mind them of eating polluted bread in another land. In the 28. Deut. and 26. of Leu. God threatens judgement after judgement, till he hath consumed them; it's long before God gins to strike, but when he once strikes, he will go on and dispatch his work, and make an end of an impenitent people; and so recompense his slackness to punishment with severity and succession of judgements, Amos 4. God had judgements, which like fishhooks should snatch them away, cleanness of teeth, droughts, blast, pestilence, etc. Ezek. 14. God hath sword, famine, pestilence, and noisome beasts, to send one after another, and what one leaves, the other shall devour: God smote them with the sword in Ireland, and hath not the famine followed it? we are under the edge of the one, and shall be, I fear, under the teeth of the other.  
2. That a famine upon any is a distressing judgement; if God send it upon Jerusalem, they shall find it very heavy: when David was put to that hard choice, 2 Sam. 24. he would not have the sword or famine to come upon him or his. Curtius' reports of Alexander, 
Lib. 6.  that warring against the Bactrians, he and his were besieged with such a famine, as they were forced to eat up their horses that carried their necessaries: when the Carthaginians besieged Saguntus in Spain, they were brought to such miseries with a famine, that they made a fire in the midst of the Market place, and first burned that they had left, and could not eat, and then cast in themselves and children, to put an end to their miseries; whence arose that speech, or proverb Saguntina fames, noting extreme want; It's also related of Cambyses, son of Cyrus, that seeking to subdue the revolted Ethiopians, his army was in such a straight for victuals, that they were forced to tithe out every tenth man, and to live upon them; and that this continued so long, that Cambyses feared himself, and thereupon returned: It's known what a grievous famine was at Sanserre in France, when Charles the 9th besieged it in the year 1573. and shot against it, in three day's space 3500. great shot of Ordnance, and killed not one by them, yet almost all the people were consumed by the famine in the siege thereof, having eaten up all things living, and the leather off of Trunks and Saddles. In Edward the second his days was such a famine, as a Parliament was called to moderate the prices of things, 
Speeds History Lib. 9 c. 11.  such was the dearth, that bread could scarce be gotten to serve the kings own family, the famine grew so terrible, that Horse, Dogs, yea, men and children were stolen for food, and thiefs newly brought into the Gaols, were torn in pieces, and eaten presently, half alive, by such who had been longer there. The Scripture tells us of as great famine as we can read of; 
A Lapid. in loc. When Hannib. besieged Cassilinum, a mouse was sold for 200. groats. Val. Max. l. 7.  the Samaritan famine was such, as that like Praetors, Dogs and Swine, they fed upon carcases, dung itself; 2 King. 6.25. the Assyrians besieged Samaria, until an Ass' head was sold for 80. pieces of silver, that is, 80. shekels, and that came to above 8● of our money, and the fourth part of a Kab of Doves dung for five pieces of silver; a Kab contained four pound and five ounces, and the fourth part was thirteen ounces, and for this they gave ten shillings and upward; some think is was the corn in the crop of the Dove which did fly abroad, and came home full, but the Text is plain, it was the dung of Doves, which whether they used for salt, having an acrimonious humour in it, or for food, their distress was very great; but this of Jerusalem was the sorest that ever was, they had course far, the food of beasts, beans, lentiles, millet, fitches', and little of this, bread and water were measured out unto them; their bread was defiled, dressed with dung; their firing failed, having burnt up all things combustible, God's curse was upon what they had, he broke the staff of bread, no strength, nourishment, came from that they had, 
Deut. 28.53, 55.  they went up and down distressed, and died for hunger; read the 4th of the Lam. 4, 5, etc. the tongues of the s●●cking children did cleave to the roofs of their mouth, other children asked bread, and none broke it unto them: The scarlet men of the City embraced dunghills, the beautiful Nazarites were blacker than coals, the slain with the sword were preferred before the slain with famine, the pitiful women sod their children, they were their daily meat: thus God brought down Jerusalem, and quickly can do any; let us acknowledge God's mercy that we are not under such a judgement; let us be humbled for abuse of his good creatures, no more pamper the flesh with them; let us not be proud of what we have, hoard up God's blessings, but communicate and distribute to the necessities of others, and use all to God's honour.  
3. That hunger makes course and loathsome things pleasant; bread polluted will down in a famine; bread made of that which Horses and Swine eat, of beans, lentils fitches', etc. and be as barley-cakes; barley of itself is a sweet grain, but being made into cakes, it was more pleasant, and such is ill diet in time of famine, Prov. 27.7. To the hungry soul every bitter thing is sweet; the sweetest thing is bitter to the full, the bitterest is sweet unto the empty when Esau was faint, then red pottage was worth a birthright, Gen. 25.32. Artaxerxes being put to flight, his Provisions taken away, and he had only a few dry figs, and a little barley bread, said, Cujusmodi voluptatis hactenus inexpertus fui? hunger is the best Cook, and the best sauce: when Darius drank puddle-water, and that defiled with dead carcases, 
Cicer. 5. Tusc.  he said, He never drank more pleasant drink. As it's with women in their long, any thing longed for is pleasant, not other things, what ever they be; so in famine, any thing edible is longed for, and that makes it pleasant, even an Ass' head, Doves dung, polluted bread, man's flesh.  
4. Note here the conformity of the punishment to their sin, they had sinned in excess, and God would take away their plenty; Hos. 13.6. According to their pastures so were they filled; they had full pastures, fed largely, exalted their hearts, and thought they should never want, they forgot God in their fullness, and he made them to remember him in a famine; fullness of bread was the sin of Sodom, and the sin of Jerusalem also; God broke the staff of bread; they sinned in defiling themselves with Idols, and offered meal and oil, honey, flower for a sweet savour to their Idols; Ezek. 16. and now they must eat polluted bread among the Gentiles; they had worshipped dunghill gods, and should shortly eat dunghill bread; they had been proud of their ornaments, and those in scarlet should embrace the dunghills; Hab. 2.8. Because thou hast spoilt many nations, all the remnant of the people shall spoil thee: it's spoken of the Chaldeans. Pharaoh drowned the Israelites children; he and his were drowned in the red Sea for it: Solomon to please his Idolatrous wives, divided the worship of God between God, himself and Idols, and God divided his kingdom between his son and his servant. Socrates tells of Severianus a Bishop, that called Chrysostom a kneelesse fellow, because he would not bow and crouch to good causes, one trod upon his toe, which rankled, and he was forced to cut off that leg, and the other, and so became kneelesse himself. 
Comment of of civil wars of France.  Charles the ninth, who had been bloody in his life, died of a bloody flux, and the blood issued out of the several parts of his body, who in the bloody massacre had caused or suffered blood to be shed in the several parts of his kingdom; he used to blaspheme in his life, and died blasphemously at his death. A Romish zealot repined at the fuel burnt at the King's return from Spain, and said, There was such waste of wood, as shortly there would not be a faggot left to burn heretics; this party being at Blackfriars when the downfall was, received a mark of remembrance by a piece of wood. Doctor Goad in his Relation of that accident.  
5. The afflictions and judgements befall God's people, are not casual, but providential: If the Jews be besieged, famished, taken, carried away into other lands, and eat polluted bread there; God's eye hath directed, his hand hath acted, and therefore he saith, Wither I shall drive them; what Nabuchadnezzar and his Army did, was the work of God: so Joseph said of the dealing of his brethren selling him into Egypt; Gen. 45.5. That it was God sent him thither: it's the power and providence of God that acts in all troubles, and circumstantiates them for time, place, measure.  
Observe. 1. 
Vers. 14.  That the Saints of old were careful to walk according to the prescriptions of the Law: The Law forbidden eating of those things died of themselves, what ever was torn in pieces, every abominable thing; and our Prophet was careful to observe such and other prescriptions; it was the Saint's duty to live after the directions of the Law, what God had written to them therein, they were bound to observe; and did exactly. David had respect unto all the commands of God, Psal. 119. Moses was faithful in all the House of God.  
2. A gracious heart will deprecate that is contrary to its sanctification, Ah Lord, my soul hath not been polluted; thou art the author of honlinesse, and I have walked holily hitherto, and now must I defile myself? ah Lord, let it not be. The words are very pathetical; he saith not Jehovah in the original, but Jehovi, which the servants of God have used in their most pathetical prayers and speeches: as Abraham, Gen. 15.2, 8. Deut. 3.24.9.26. I prayed unto the Lord, saith Moses, and said, O Lord God, destroy not thy people and thine inheritance; Moses spirit was exceedingly affected; and in such cases, he and others called God Jehovi, and so doth Ezekiel here, he was intense, in deprecating defilements: so Peter, Acts 10. when the sheet was let down with all beasts, fowls, and creeping things in it, and the voice said, Rise Peter, kill and eat, his heart was stirred, What shall I eat, that is common, unclean, and pollute my soul? not so Lord, vers. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in no wise Lord, what ever becomes of me, though I starve, I will not eat any thing shall defile me.  
3. The godly are careful not only to abstain from great sins, but from little ones also: it was no great matter to eat bread baked with a fire made of man's dung, and that in a time of necessity, but even this would not Ezekiel yield unto; there was evil in it: so Daniel would not defile himself with the portion of the king's meat, Chapt. 1.8. Moses would not leave a hoof in Egypt; Job made a covenant with his eyes, not to look upon a maid, and therefore ●ave not sway to his mind to think upon one, Job 31.1. thinking is less than looking, and this he would not allow himself. Joseph abhorred the act, and Job the thought of uncleanness. Paul would not be subject one hour unto false brethren, Gal. 2.5. and he bids the Thessalonians to abstain from all appearance of evil, not only evil, but the appearances of it, 
Bern. de consid.  Quicquid male fuerit coloratum; this made Paul to blame Peter for yielding to Jewish Ceremonies, when they carried a face of evil, Gal. 2.14. and to say, rather than he would offend his weak brother by eating, he would eat no flesh while 〈◊〉 world standeth, 1 Cor. 8.13. The Primitive Christians would not throw a little Frankincense into the fire, nor bow before an Idol, though their lives lay at stake upon the refusal.  
4. That the Saints, through darkness and doubts, do stick at that which is lawful and warrantable; God bids Ezekiel bake his bread with man's dung, and eat it; here was warrant sufficient for him; Gods command makes a thing holy: Act. 10.13. kill and eat, said the voice to Peter; no, saith Peter, and why? the creatures in the sheet are common and unclean; but it was replied, what God hath cleansed, that call not thou unclean or common; How came all to be clean in the sheet, when by the judgement of the Law there were creatures unclean in it? it was the command of God made all so, kill and eat; Peter without doubting or questioning, might have killed and eaten any creature there, without polluting his spirit; and so Ezekiel might have eaten such bread without defilement, God's command legitimates any thing: abraham's sacrificing of his son, Gen. 22.2. Hosea's marrying a wife of whoredom, Hos. 1.2. the brother marrying with the brother's wife, carrying of the bed on the Sabbath day, 
Deut. 25.5.  Joh. 5.11. Where there is a word from heaven for any thing, we need not fear defiling ourselves: the Saints of God stuck at things when they had a word, no marvel if Saints now stick at things when they have no word.  

Vers. 15.  Note that God doth condescend to the weaknesses of his servants and mitigates what seems grievous unto them; man's dung was very irksome to the spirit of the Prophet, the Lord dispenseth with his command, and gives him cow's dung for man's. The Saints are precious in God's eye, and rather than grieve and displease them, he will oft upon their petitioning to him, dispense with his own will; but take it up warily, when the dispensation is in things that are not prejudicial to his glory, his wisdom, his truth, or his justice, and here it was not; God suffered no way in mitigating the sentence, and giving cow's dung for man's, it rather magnified God, that he will yield to the desires of his, when he is in a way of judgement. joshuah, when Israel had sinned, and God smote them, he falls down, he weeps and laments, beseeches God in behalf of the people, and what saith God to him? Iosh. 7.10. Get thee up, wherefore liest thou upon thy face; I will have thee mourn no longer, I will not destroy Israel; so that in Amos 7. there is a sore judgement of Grasshoppers, that eat up all the grass of the Land, the Prophet is grieved, and prays, Oh Lord God, forgive I beseech thee, by whom should jacob rise, for he is small; and ver. 3. it's said, The Lord reported for this, and said, it shall not be; and so a second time, after he yielded to the request of the Prophet; This should encourage us to sue to God in these times of distress, without doubting, for a mitigation of our miseries, if not a removal, he is a God hearing prayer, a God that will mitigate his own judgement, rather than exasperate the spirits of his people; Let it also lesson us to a condescension one to another; let us not be rigid and stick to our wills, and think it disparagement to abate of our wills and right, and yield to others, when God, who is infinitely above us, can yield to us, and doth so daily, bearing our infirmities; remember that place, Rom. 15.1, 2, 3. where the strong are bid to bear the infirmities of the weak, and not to please themselves, but to please and edify their neighbour, and what's the ground of it? Christ pleased not himself, but for our sakes he bore reproach.  
1. It's in God's power to blast the comforts of this life; behold, 
Vers. 16, 17.  I will break the staff of bread; God gives bread, drink, clothes, what ever sweetens the lives of sinful sorry men here on earth; and when he pleases he can take them or the blessing of them from us: What are clothes if they keep not warm? What is bread if it do not nourish? it's the same as if you had n●●●. God can break the stuff of bread; so that all your comforts shall be broken comforts, and he can take away the staff of bread, so that your comforts shall be no more. Amos 4.8. Two or three cities wandered unto one city to drink water; but they were not satisfied: the waters quenched not their thirst, they were broken comforts: and Hos. 4.10. They did eat, but had not enough, they were not filled and satisfied, the staff of bread was broken, and the comfort of it too short for them; but that is not all, sometimes there is no water, no bread left, Lam. 1.11. Chap. 4.4, 5. Chap. 6. there was not a little, but none; God can take away all the comforts of this life, and leave us as naked as we came into the world; neithet is it only in his power to break the staff of natural bread, but of the spiritual also; Behold, I will send a famine, not of bread, and a thirst, not of water, but of hearing the Word of God, and men shall wander, and not find it, Amos 8.11, 12. This is the sorest famine, and such a famine is in many places. Let us take heed we provoke not God to plague us with such a famine.  
2. The end of God in his judgements, is to perplex and ruin wicked impenitent sinners; God sends a famine, that they may eat and drink with care, with ashonishment, and consume away in a loathsome manner. What a miserable sight is it to see a man pined, even to death for want of bread? many in time of plenty are filled with care and fear about their backs and bellies, what they shall eat, and what they shall drink, and how live the next day; how much more men in the depth of a famine? see what Isaiah saith, Chap. 9.19, 20. there was a civil war to be amongst them, famine accompanying that, and the wrath of God to consume them, as fire doth fuel, and what then? no man shall spare his brother, and he shall snatch on the right hand and be hungry, and he shall eat on the left hand, and not be satisfied; they shall eat every man the flesh off his own arm: Manasseh Ephraim, and Ephraim Manasseh; when they could not consume one another fast enough, they would consume themselves, eat their own arms to save life, and that eating was death.  
3. It is men's iniquities which bring such consumptive judgements upon them; they shall consume away for their iniquity: sin is poison, and that makes languishing, it eats up the strength of a man, wears out all his comforts, and brings him to the pit: Leu. 26.31. they shall pine away in their iniquity, their flesh, their spirits, their hopes, their lives may leave them, but their iniquities will not.     

Ezekiel, Chap. 5. Ver. 1, 2, 3, 4. 
And thou Son of man, take thee a sharp knife, take thee a Barber's razor, and cause it to pass upon thy head, and upon thy beard: then take the balances to weigh and divide the hair.  
2. Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled; and thou shalt take a third part, and smite about it with a knife; and a third part thou shalt scatter in the wind, and I will draw out a sword after them.  
3. Thou shalt also take thereof a few in number, and bind them in thy skirts.  
4. Then take of them again, and cast them into the midst of the fire, and burn them in the fire: for thereof shall a fire come forth into all the House of Israel.  
THis Chapter carries on the Argument of the former. Jerusalem's misery in that was presented to you under single types, a siege and famine; in this also under a complex type is set forth the judgements of God against Jerusalem; I call it a complex type, because it contains many judgements of God; it's generally propounded in the first verse, particularly in the three next. The matter of this type is here, and touching it, he is commanded, 

1. To take a knife, or razor, and to cut off the hair of his head and beard.  
2. To weigh it being cut off; and  
3. To divide it.    
Something I must open in the words, give you the sense of them, and then the obs●●●●tions.  

Take to thee a sharp knife.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the Hebrew, it is a sword, Chereb, which signifies any instrument that cuts and divides, of iron or stone: in Josh. 5.2. Make thee sharp knives; Knives of flint is the original: what knife our Prophet meant is expressed, a Barber's razor, Hebrew a razor of Barbers, such as they use when they trim men, and they are very sharp, most commodious and fit for that service. This Razor here sets out the will and judiciary power of God, in punishing the Jews by Nabuchadnezzar, who in Isai. 7.20. is called a Razor, and that is sharp, strong and fit for shaving.  
This Razor must pass upon the Prophet's head and beard, and take away the hair of both, even close to the skin.   

Head.  
It types out unto us Jerusalem, which had the regions round about subject unto it, and now the chief city of Judah, God would shave the head and beard of this city off.  
The Citizens are resembled to hair of a man's head and beard:  
1. For their multitudes, they are numberless, and Jerusalem had multitudes in it of her own, and thither was a conflux of all sorts, from most parts.  
2. Hair is an ornament, 1 Pet. 3.3. not only to women, but also to men, their hair doth become them; Cant. 5.11. and people are a great ornament to a city; a city unpeopled, is a head without hair, people are the beauty and glory of a city: 
Prov. 20.29.  Solomon saith, grey hairs are the beauty of old men, and gray-headed Counsellors are the beauty of cities. 
A Lapid. Barba est symbolum virilitatis.  Some by the hair of the head, think the wise men of the City are figured out, and by the hair of the beard, are the strong men; the beard is a token of manhood.  
3. Hair is a weak thing, blown this way and that way with every wind; and so it is with the people, they are weak, inconstant things; Hebr. 13.9. They were carried about with divers and strange doctrines, 2 Pet. 2.2. Many follow their pernicious ways; people are truly in this sense hair, they move forward and backward, every way, there is no steadfastness in them: hence they are compared to waters in the holy Writ, which are ever ebbing and flowing; to clouds carried about of winds, Jud. 12.  
By the hair of the beard, we may understand those in the country towns and villages, that were near unto Jerusalem.  
The shaving off this hair, points to us three things:  
1. Great mourning; shaving off the hair was used in that case, Job 1.20. when all the sad accidents were reported to Job, he rend his mantle, and shaved his head; which was a sign of great mourning: So Ezra, the 9th, the 3d. when the Jews had defiled themselves with strange women, he plucked off the hair of his head and beard, and sat down astonished, see Isa. 15.2. Jer. 48.37.  
2. Great disgrace; so when Hanan suspected the messengers David had sent unto him, he shaved off half their beards, which was a great reproach, and vindicated with the sword, 2 Sam. 10. When men are without hair on their heads or faces, it's a reproach to them; hence the boys mocked the Prophet, and called him baldpate, 2 King. 2.23.  
3. Destruction; when hair is cut off it falls to the earth, and perisheth; and when people are cut off from God, they perish, God would separate them from Jerusalem, from his worship, from his presence, and so they should fall to the earth, be as filth, and come to nothing.  
The next think considerable, is the weighing of the hair.  
Balances are an emblem of Justice, and sets out here the great equity of God in dispensing of his judgements; he is exact in them, even to a hairs weight, his judgements are not too light or too heavy, but have their just weight and measure.  
The division of the hair follows; and that notes out the diversity of their conditions; they should not all fare alike, but the judiciary providence of God would proceed, with some in one kind, with some in another.  
A third part was to be burnt in the midst of the city. 
Vers. 2.  It may be questioned what city, he being now in Babylon: it was the city purtrayed upon the Tile, Chap. 4.1. which was Jerusalem. What is meant by fire is doubted; fire in Scripture, oft notes out great calamities: as in Psal. 66.12. We went through fire and water; 1 Pet. 4.12. Think it not strange concerning the fiery trial; and here some understand fire in a metaphorical sense, for famine and plague, whereby a third part of the citizens died; others take it literally, and conceive hereby is represented the burning of Jerusalem, of which you may read 2 King. 25.9. and in the last of jeremiah, and this sense junius favours, because it was to be done at the end of the siege, when his visional siege was expired, than he was to burn the hair; and when the siege of jerusalem was out, and it taken, then was it burnt with fire.  
Another part was to be smitten with a knife, that sets out those were to be cut off by the sword, either in the siege, or after it, as 2 King. 25.4, 5, 6, 7. and not only those in the city, but all in the regions about it.  
After this, a third third part was scattered into the wind, which notes their dispersion into several parts, as hair before the wind is carried some one way, some another; so were these jews scattered, some into Moab, some into Ammon, some into Egypt; and johannan carried divers thither, jerem. 43. but God threatened them with a sword, jerem. 42.16. and 44.27. and made it good when Nabuchadnezzar conquered Egypt, which is prophesied of in the 46. of jeremiah, God drew out a sword, and sent it after them.  

Vers. 3.  The binding up a few in his skirts, typifies the exemption and preservation of some few from the common calamities; it's a mephoricall speech, taken from gardiner's, that pick up the good fruit in their laps and skirts, and throw aside the other; this little number were the poor which Nebuzaradan left for Vinedressers, and Husbandmen, over whom Gedaliah was made Ruler, 2 King. 25.12.23. and those that escaped out of Egypt when the judgement fell there, jer. 44.28. it's said, a small number should escape, and return to judah.  

Vers. 4.  Take of them again, and cast into the fire; Of that remnant which was preserved he must take a parcel and burn, this was to present to the world, the death of Gedaliah, who was left Governor of the little number remaining in judea; you have the story of his death, by Ishmael, in the 41. of jeremiah, who conspired against him, and slew him and fourscore more. After this he took those were left by Nebuzaradan that were under Gedaliah, and attempted to carry them captives into the land of Ammon, but johannan and the Captains withstood him, recovered the people, and after carried them into Egypt, and so from that treachery against Gedaliah, a fire went forth into all the House of Israel. Some refer the fire going out of this remnant preserved, to the jews returning turning out of Babylon, a great part of whom were slain by Antiochus Epiphane, some put it upon their destruction by Titus. 
Euseb. l. 4. hist.  Gallati●●● extends it to Hadrians time, who slew at one time 50000, of them in India in the city Bitter, and so ruin'd the whole nation. These opinions I leave, as having less truth and suitableness to the text then that was first mentioned.  
Observe. 1. That wicked men are of little worth: take a whole city of them, they are of no more account with God, than a little hair of the head or beard: hair in itself is an ornament, but when it groweth burdensome, off it goes, and is rejected as a thing of nought; so inhabitants are a glory to a city, but when they become wicked they are a burden to it, to God, he will cut them off and value them no more than a little hair: Absalon cut off his hair when it was heavy, but he prized it very high, at two hundred shekels, 2 Sam. 14.26. God cut off the hair of the head of Jerusalem, it was very heavy, but he prized it not; wicked men, multitudes, millions of them, are not worth a hair, they are inconsiderable worthless things, all the wicked of the world are but excrements in it, which must be cut off and thrown unto the dunghills; Psal. 9.17. The wicked shall be turned into hell, and all the nations that forget God. Take the best thing of the wicked, it's of small price, some farthing matter; Prov. 10.20. The heart of the wicked is of little worth; his , his ornaments and jewels, his estate, and house and land may be of great worth, but himself, his very heart is of little worth, not accounted of in heaven. But now take the meanest thing of a godly man, it's valued, regarded, the hairs of his head are all numbered, Matth. 10.30.  
2. It's the privilege of Christ to appoint whom and what instruments he please to execute his pleasure upon sinners; Take thee a sharp knife, a razor, and cause it pass upon thy head and beard; the Prophet might not take what instrument he pleaseth, but what Christ appointeth; it was he set apart Nabuchadnezzar, Nebuzaradan, and the Chaldeans, to shave jerusalem, and therefore the whole work is given to God: Isa. 7.20. The Lord shall shave with a razor that is hired by them beyond the river, by the King of Assyria, the head and the hair of the feet, and it shall also consume the beard; this is spoken of Senacherib, and verified also in Nabuchadnezzar, both these were razors in the hand of God, by which he shaved the head, the Princes and Nobles; Counsellors were out off by him; The beard, the Priests and strong men; The feet, the common people. It's the Lord appoints and sets instruments on work to afflict Churches and States; Amos 3.6. Shall there be evil in a city, and the Lord hath not done it? there is no razor shaving in a city, but the Lord hath set it on work there, Micah 1. ●2. evil came down from the Lord to the gate of jerusalem; it came from above, and it came to jerusalem; hereupon the Prophet, in Chap. 6.9. said to them, the Lords voice cryeth to the city, and the men of wisdom shall see thy Name, hear ye the rod, and who hath appointed it.  
3. When God hath been long provoked by a people the comes with sharp and sweeping judgements amongst them, and that is set out by the razor: he had waited much upon them, they went on in their sins, but now God calls for a razor, and that should go to the quick: 
Muscul. in Isa.  Radere non est simpliciter auferre, sed sic auferre, ut praecedentis status vix ulla supersint vestigia, God would not reap them or lop them in those cases; the stub and trunk are left, but he would shave them, not leave a politic body or Church state: that place in Isa. 7.20. holds out the truth fully, he would spare neither head, beard or feet, every condition of people, the honourable, the mean, the lowest should be shaved; he would not only strip them of their clothes, but shave them, and take away their native beauty; he would fill them with mourning, make them a scorn, cut off their limbs, and destroy their lives, there should be no city, no Temple, no King, no Priest, no Sabbath, no God left them; but hath not God shaved them in Germany, in Ireland? and is he not shaving us now?  
4. That there is no standing out against God, what ever our number or strength is, his judgements are irresistible: men here are compared to hairs, his judgement to a razor; can the softest or harshest hair withstand the razor? can any one or all the hairs of the head or beard do it? no, the razor will easily pass through all, as a fithe through grass or corn: hairs are weak things, razors sharp and strong; Pharaoh was the strength of Egypt, but God by the red Sea did shave him, and many thousands more from off the face of the earth; the great men of the world are no more to God, than hairs before the razor, he cuts off the spirit of Princes, Psal. 76.12. he challengeth the briers and thorns of the earth, Who would set them against me in battle? I would go through them, I would burn them together. 
Isa. 27.4.   
5. The judgements and proceed of God with sinners, are not rash, sine consilio, but su●●●● judicio, he weighs out the hair, and proportions suitable judgements unto those that were represented by it; the infinite wise God is exact in his proceed: hence you have it in Scripture, that God doth weigh actions, Psal. 1.2, 3. the paths of men, Isa. 26.7. their spirits, Prov. 16.2. he examines how they are clogged with sin and guilt, God measured the covetousness of Babylon, which was exceeding great, and he brought answerable judgements upon her; jerem. 51.13, 14. God would send Caterpillars to eat up all her wealth. Let God deal with Babylon or Zion, he observes a proportion in his judgements, jer. 46.28. speaking of jacobs' seed, he tells them, he will correct them in measure; the afflictions of the Church seem great, and oft are great, yet never are they without measure; Psal. 80.5. Thou feedest them with the bread of tears, and givest them tears to drink in a great measure.  
6. There is no escaping of God's judgements for hardhearted sinners; here are diversity of judgements: fire, sword, dispersion, if one did not take, than another would overtake them; if the fire did not scorch them, the sword should cut them off, if not, that they should be scattered, 1 King. 19.15, 16, 17. God bids Elijah anoint Hazael King of Syria, jehu King of Israel, and Elisha Prophet in his room, and tells him there should be no escaping for sinners; if they escaped Hazaels' sword, they should die by Iehu's, if not by his, they should by Elisha's; not that he used the sword, but by his prayers, and by his prophecies: in jer. 1.10. he was set over kingdoms, to root out, pull down, and to destroy; many escape the swords of Princes, and are smitten by the swords of Prophets; Let not sinners think to delude God, he will meet with them one way, one time or other; Amos 9.1, 2, 3. God comes there in judgement, he stands upon the altar, and bids them smite the lintel of the door, that the posts may shake; this was spoken of jerusalem, not of Dan and Bethel, God would not at all appear there; and what follows? God would destroy them, there would be fleeing presently; and what saith he? He that fleeth shall not flee away, and he that escapeth of them shall not be delivered, let them dig to hell, climb up to heaven, hid themselves in Carmel, in the bottom of the Sea, God will follow them, find them out and make them smart; if enemies should carry them away, and show favour to them, God will send a sword, and it shall slay them, vers. 4. See Amo. 2.13, 14, 15, 16. nothing will privilege, not speed, strength, courage, bow, horse, these are good, but in time of judgement they will not secure; not a great house, though of stone, Amos 3.15. not gods of gold and silver; Isai. 2.20, 21. not heaps of such treasure; Ezek. 7.19. They shall cast their silver in the streets, and their gold shall be removed; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord: not horns of the Altar, 1 King. 2.28, 30.31. not prayer, Jer. 11.14. not fasting and sacrifice, jer. 14.12.  
7. That in great judgements and general destructions, God of his infinite mercy spares some few: Ezekiel must take a few and bind up in his skirts, all must not be destroyed, the fire and sword devoureth many, but the dispersion preserved some, and some few are left in judah; God is just, and yet when he is in the way of his judgements, he forgets not mercy: a little of the hair shall be preserved, when the rest goes to the fire, sword and wind; when all flesh had corrupted their ways, a general flood was brought in; Noah and his family were saved; when Sodom was burnt with fire and brimstone, Lot was bound up in the skirt of God, when Athaliah slew all the seed royal, joash was hid, and escaped that treachery, that butchery, 2 King. 11.1, 2. No storm sinks all ships; no plague, famine, war, eat up all particulars, God will have a number exempt; Isa. 1.9. God left them a small remnant, a few clusters after the Vintage; when the cities were to be laid waste, the houses unpeopled, a great forsaking to be in the midst of the land, Isa. 6.11, 12. in the 13th verse it's said, but yet in it shall be a tenth, God would spare a number, though small, he is merciful, hath tender bowels, remembers his covenant, his name; and therefore in his hottest wrath shows some mercy; this made jeremiah say, Lam. 3.22. It is of the Lords mercies that we are not consumed, he and some few more were hid from the common calamities, they met with mercy in the midst of fire and sword; this made Habakkuk pray, Hab. 3.2. In wrath remember mercy.  
8. That the paucity preserved in common calamities, are not all precious, truly godly, here was hair bound up in the skirt, kept from fire, sword, destruction, yet some of that hair of that number must be thrown into another fire; reprobates for the present escape as well as elect vessels, some choice ones may be cut off, and some vile ones may be kept. In the flood all were not naught that were destroyed, nor all good that were saved; there was a wicked Cham in the Ark, and Lots daughters that escaped the fire of Sodom were none of the best, that fire had not purged out their lust: and those were set at liberty from the brick and clay of Egypt, afterward were destroyed for their unbelief, jud. 5. they were patiented in their bondage, preserved in the red Sea, tempted God, murmured in the wilderness, and there were destroyed of Serpents, 1 Cor. 10.9. they were murmurers, fornicators, Idolaters, unbelievers, that God delivered from the tyranny of Pharaoh, and after perished by the stroke of God. In a storm Cedars and Oaks are smitten, when bushes and briers are spared, and yet after they are cut up and cast into the fire. Sinners may escape present wrath, but there is wrath to come, Luke 3.7.  
9 God may take occasion from the sin of some, to bring in judgement upon all; he must take of the remnant preserved, and throw into the fire, and out of that fire went forth fire into all the House of Israel. Shechem ravisheth Dinah, from thence the Lord took occasion to bring the sword by jacobs' sons, upon the Shechemites, who slew their males, spoiled the city, and took their sons and daughters captives, Gen. 34. David's sin in numbering the people, and God sent in a plague amongst them for his sin, which slew 70000. of them, 2 Sam. 24. The people were not innocent; if so, God would not have destroyed them; they were defiled with the contagion of his sin, or under the guilt of others; God may let in a judgement into a family, city, kingdom, upon the sin of some one or few, and when it's in, it may extend to all or most in them: when one house is on fire, all the rest are in danger that are near, and oft times do suffer: Hanuns discourtesy to David's messengers, his sin against the law of nations provoked God, and cost the Ammonites and Syrians dear; for God stirred up David's spirit, who warred upon them, and slew many thousands of them, 2 Sam. 10.    
VER. 5, 6. 
Thus saith the Lord God, This is jerusalem; I have set it in the midst of the nations and countries that are round about her.  
6. And she hath changed my judgements into wickedness more than the nations, and my Statutes more than the countries that are round about her; for they have refused my judgements and my Statutes, they have not walked in them, etc.  
IN the ensuing part of the Chapter is the explanation of the types, and in this explanation you have:  
First, the subject, or head to be shaved, opened unto you, and that's Jerusalem, vers. 5.  
Secondly, Gods dealing with jerusalem, in the same verse.  
Thirdly, the motives that made him proceed in such a judicial way, verse 6, 7.  
Fourthly, Threatening of judgements, answerable to the types, from the 8. verse to the end.  

This is jerusalem.  
It was not jerusalem literally, but represented jerusalem, it was a sign of the city that was to be shaved. This head to be shaved, is here by the Lords own mouth pronounced to be jerusalem, which was not only the head city of judah, but of the whole world. Things and persons that are eminent among others, are called the heads or chief of them, 1 Sam. 15.21. they took the chief or head of the things should have been destroyed; and Chap. 9.22. He made them sit in the chiefest place; and for persons, Deut. 1.15. I took the chief of the Tribes, that is, the heads of them; Psal. 110.6. the heads over divers countries; and so here jerusalem was the head and principal of all other cities, built upon mount Zion, and had the Temple, the Prophets, the true worship and presence of God, so jerusalem as the head, gave light, influence and motion to the whole body, the Law shall go forth of Zion, and the word of the Lord from jerusalem, Isa. 2.3. from thence all parts of the body had instruction and direction.   

I have set thee in the midst of the nations and countries round about.  
These words have occasioned some to think, that jerusalem was the heart and centre of the earth lying in the midst of it; on the South was Africa, on the North Scythia, Armenia and Pontus, on the East Asia, and on the West Europe, and with these great parts of the world it was compassed about: Hence the Spirit of God also affirms it to be in the midst of the earth, Psal. 74.12. and Ezek. 38.12. And infinite wisdom appeared in it, that so the sound of Law and Gospel might disperse the better into all parts of the world. But this opinion must not be taken in a Mathematical sense, as if it were so in the midst of the earth, as that all other parts should be equidistant from it in their extremes, as the line from the centre; for so it will hardly admit of truth, some quarters of the world being of larger extent than others; In the midst of the nations and countries, we need not to extend to the whole world, but only to those that were neighbouring thereunto; or if we will have an eye to all nations and countries of the earth, we must expound, in the midst, among, or in, and the sense than is safe: I have set thee in, or among the nations as head and chief: thus the phrase is used oft in Scripture: Psal. 101.7. He that worketh deceit shall not dwell within my house; the Hebrew is in the midst of my house: so Gen. 18.24. if there be fifty righteous in the midst of the city, that is, in the city; and Ezek. 1.1. as I was among the captives, the Hebrew word is, in the midst of them; so that it frequently signifies, in or among. And so in this verse we may take it: or thus, thou hast chief nations and cities about thee, very rich and noble, as Asia minor, Egypt, Babylon, etc. and I have set thee chief in the midst of these chief ones, thy prerogatives exceed theirs, and what ever they can pretend unto, thou canst pretend to more; are they fruitful, rich, honourable, populous, strong? thou goest beyond them even in all these, I have set thee in the midst of them, that they may all behold thy beauty and excellencies. Heathens called this city famous, and chief of the Eastern cities, well fortified, etc. The Psalmist sets it our best, Psal. 48. and 87. where are many Eulogies of it, as, The city of God, The mountain of his holiness, The joy of the whole earth, The city of the great King; that kings saw and marvelled at; Founded in the mountains, Loved of God in a special manner, Glorious things were spoken thereof; and that which is above the rest, God was known in her palaces, not in the palaces of other cities, and known for a refuge. jerusalem was exalted and privileged above all cities and nations, and set on an high hill, that so the truth and worship of the true God might have been held forth to all round about her; but jerusalem was ingrateful, she honoured not that God had so honoured her; and therefore, being set in the midst of the nations, is brought in here, not for jerusalems' praise, but for a reproach and aggravation of her ingratitude.  
This ingratitude is illustrated in the 6th verse two ways:  
1. God gave them his judgements, and they changed them into wickedness.  
2. They did it more than the nations and countries about them.   

Changed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word is from Hemir, and it's feminine, noting jerusalems' act, which had caused God's judgements to be changed; she made a great and through change; the word signifies commutare & permutare, to exchange one thing for another, and to do it throughly; jer. 2.11. My people have changed their glory for that which doth not profit; a great change they had made, in exchanging glory for improfitables.   

My judgements.  
The word mishphat notes Commands, Precepts, Laws, Rules, Ways of God and his worship, these had jerusalem changed, especially the Rites and Ordinances of his worship; so the word is taken, Psal. 81.5. the blowing of the trumpet in the new moon was a mishphat, a Rite, an Ordinance due to the God of jacob.  
The word Statutes is much of the same nature, noting Rules, Decrees and Ordinances about the worship of God. See Ainsw. on Psal. 2.7. and Leigh in his Critica sacra of the word chock, it's mentioned in the 119. Psal. 22 times, and notes the constancy of divine Decrees and Laws, and therefore is applied to the heavens and waters which keep their place and course unchangeably, Psal. 148.6.   

Into wickedness.  
This is a high expression, I think not in the whole Scripture again: Ezek. 7.11. Violence is risen up into a rod of wickedness; it's far short of this, you have in Rom. 1.23.25. expressions suitable to this, they changed the glory of the incorruptible God into an Image, and the truth of God into a lie: and so in Judas, 
Finxerunt novos cultus suo arbitrio ac novas leges.  The graec of God into wantonness, vers. 4. And Jerusalem changed God's judgements which are his glory, his truth, his grace into wickedness, the inventions, superstitions, ceremonies, laws, worship, Idols of the Gentiles were taken in, set up, countenanced, and Gods Judgements, Statutes and worship, thrust out, laid aside.  
This they did more than the nations and countries round about them, they dealt worse with God than Heathens; and wherein was that? in the refusal of him and his ways: for, they have refused my Judgements and my Statutes. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew word to refuse notes not a bare refusal, but a rejecting, and that with disdain; Hos. 4.6. they rejected knowledge, and loathed the means of grace; they dealt with God's Ordinances and Worship contumeliously, Prov. 3.11. The word is expressed by despising; they made no account of God's Statutes and Judgements, and so despised and rejected them: they did neither for their worship, nor their lives, regard his will. Jerusalem having Gods Statutes, should have so prized them, stuck to and practised them, that thereby she might have drawn the Gentiles round about her, to knowledge and worship of the true God, but she sinned more than the Gentiles, and justified them in their wickedness; they sinned not out of ignorance and weakness, but wilfully, maliciously.  
Observe. 1. That the Lord gives to the sign the name of the thing signified: this is Jerusalem, it was only a sign, and not Jerusalem itself; yet God was pleased to call it so; and the Scripture doth frequently speak in that manner, Gen. 41.26. the seven good kine are seven years, and the seven good ears are seven years; they were not the years though so called, but signs of years. 1 Cor. 10.4. that rock was Christ, a sign of Christ, not Christ himself; and Chap. 11.24. This is my body, not his flesh and blood, as Papists would have it, but a sign of it.  
2. It is an honour for cities to be the head and chief of the regions where they are, especially where the covenant, truth, and Church of God is in them; Jerusalem was the head, and God had made good his promise in Deut. 28.13. The Lord shall make thee the head and not the tail, thou shalt be above only, and shalt not be beneath, if that thou harken unto the commandments of the Lord thy God; the way for cities to be honourable only above, and always above, is to hearken unto God, to cleave close to his ways, to exalt him in his worship; but if they will go aside from his Word and Worship, God will shave them, their honour shall quickly be laid in the dust, they shall be made the tail in stead of the head, ver. 43. The stranger that is within thee shall get above thee very high, and thou shalt come down very low; and vers. 44. He shall be the head, and thou shalt be the tail; and this you may see fufilled, Lam. 1.5. Her adversaries are the chief; the Babylonians had shaved Jerusalem, and brought her low, which made Jeremiah say, How doth the city sit solitary that was full of people? how is she become a widow, that was great among the nations, and Princess among the Provinces; how is she become tributary? vers. 1.  
3. The Lord sets his Church and people among the wicked, and that for special ends: I have set thee in the midst of the nations, and God had peculiar ends in it. The nations and country about was full of ignorance, Idolatry and profaneness; God recorded his name at Jerusalem, set his worship there, and them in the midst of the nations, that they might make known the true God, the true Religion, the true way of Worship; that they might by their holy lives, win those that were without, bring them in to serve the God of Israel; and had the Jews been conscientious of their ways, faithful and spiritual in their worship, they might have prevailed much with the nations to have turned from their Idols, and other sins to the living God, at least have convinced them of the evil of their own ways, and the excellency of God's ways. Therefore Moses used this Argument to persuade the Jews to keep God's Statutes; Deut. 4.6. Keep and do them, saith he, for this is your wisdom and understanding in the sight of the nations which shall bear all those statutes, and say, Surely this great nation is a wise and understanding people. Examples of city's and nations are convincing and persuasive Orators, if they be ●●lly; ●eakons on a hill, whose light extends far: great cities have influence into all the counties and countries round about; they came from all places to Jerusalem, from Sheba, 1 King. 10.1. from Ethiopiae, Acts 8.27. from Parthia, Mosopotamia, Lybia, Rome, and many other parts, Acts 2.9, 10. and what they saw and heard at Jerusalem, that fastened upon them. What is done in great cities is much observed, and goes forth to the ends of the earth; Rev. 17.5. Babylon the Mother of Harlots, and abominations of the earth.  
4. Ingratitude is a sin that provokes heaven itself, it caused God the giver, to upbraid Jerusalem the receiver; I set thee in the midst of the nations, I made thee the head, put honour upon thee, called thee my city, was thy defence, glory, strength; I gave thee my Judgements and Statutes, and what hast thou done? corrupted thyself, corrupted the nation, changed my judgements into wickedness, and rejected them; this troubled the Lord greatly in all ages: Deut. 32.6. Do you thus requite the Lord, Oh foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee? etc. and notwithstanding, all that God had done for them, and was to them, yet they corrupted, bespotted themselves, dealt perversely and crookedly with God: so Isai. 1.2. Hear, O heavens, and give ear O earth, I have brought up children, and they have rebelled against me; Oxen and Asses were more respective of their owners, than they were of their God, and therefore God upbraids them with it. God had done much for that people, his Law, Prophets, Temple, Worship, Miracles, choicest blessings of heaven and earth were for them, and yet they were ingrateful; therefore God calls heaven and earth to witness against them, how unreasonable they were in their carriage towards the Lord: so in Jer. 2.12. he puts it higher, Be astonished, O ye heavens, at this, be horribly afraid, very desolate; and why should there be such a change in the heavens? because God's people had made a dreadful change on earth; God had been a fountain of living waters unto them, filled them with comforts of all sorts, made them green and flourishing, and now they had forsaken him for puddle and broken cisterns of their own: ingratitude troubles heaven and earth; Bernard saith, man's ingratitude troubled Christ more than his cross; nails, whip, reproaches; yea, his death: for Christ to become man, to suffer all for man, and he to be unthankful, this pierced him to the heart most; and when God doth much for kingdoms and cities, and they prove ingrateful, it puts God into an upbraiding way; Isa. 5.4. I did so and so for my Vineyard, Oh, what could have been done more? I will take away the hedge thereof, and it shall be eaten up, trod down, laid waste; it shall have briers, and no rain shall fall upon it.  
5. Those have the name and face of God's people, may become worse than Heathens: Jerusalem changed God's Statutes into wickedness, that was ill; but she did it more than the nations, which was exceeding ill; hence you find Ezek. 16.46, 47, 48. that the sins of Jerusalem exceeded the Samaritans and Sodomites, Thou hast not walked after their ways, nor done after their abominations: but as if that were a very little thing, thou wast corrupted more than they in all thy ways; their sins were inconsiderable to Jerusalem's, and because Sodoms sins being so great, notorious, as that they fetched fire from heaven, and God could forbear them no longer, it would hardly be received that Jerusalem's sins were worse than Sodoms, the Lord swears to it, As I live, saith the Lord God, Sodom and her daughters have not done as thou and thy daughters have done, the nations and countries about never sinned so desperately against God, as those professed his name, and went for his people; and you have the sentence of heaven for it, Jer. 2.10.11. Pass over the Isles of Shittim, and see, send unto Kedar, and consider diligently, and see if there be such a thing; hath a nation changed their gods which are yet no gods? but my people hath changed their Glory for that which doth not profit; the turpitude of their fact is fully set out, it was such as could not be paralleled among Heathens, inquiry was made, the report given in, that the Gentiles changed not their gods; they would not alter their laws and worship they had from men, but the Jews parted with their glory when they would not part with their shame, they let go their Religion, which was divine, 
Hos. 9.10.  and without any just cause, changed God's judgements and statutes into wickedness, into that which neither did nor could profit, they were changelings, chopped away heaven for earth, God for Idols, and his worship for men's inventions; this made the Lord say of them, Jer. 3.5. Behold, thou hast spoken and done evil things as thou couldst. What could they do worse, then let the infinite, glorious, wise, most holy and blessed God go for Idols and Idolatrous worship, when the heathens would not let their gods go, that were of base and corruptible materials, made by the hands and art of men, that could neither see, hear, or help them? What could Manasses do worse than he did? 2 King. 21.11.    
VER. 7, 8. 
Therefore thus saith the Lord God, Because you multiplied more than the Nations that are round about you, and have not walked in my Statutes, neither have kept my Judgements, neither have done according to the judgements of the Nations that are round about you;  
8. Therefore thus saith the Lord, Behold I, even I am against thee, and will execute judgements in the midst of thee, in the sight of the Nations, etc.  
THe 7th verse is of the nature of the sixth, and hath in it motives unto God to proceed in judgement with Jerusalem; First, They observed not the laws of God; 2. Not the laws of the Nations, but multiplied more than they; and thirdly, before them unto whom they should have been patterns of piety.  

Because thou hast multiplied more than the Nations.  
Some Expositors refer these words to their mercies, not their sins; and make the sense thus; Because thou hast multiplied in number, in riches, in honour and strength, in victory, in profits, in ordinances, in all blessings, for which ye ought to have been thankful, fruitful and obedient unto that God who blessed you thus above the Nations; but in stead of this hast dishonoured God, grown lose, Idolatrous, etc. therefore will I deal accordingly with thee; Take it thus, and you have this note; That prosperity rather worsens than betters a people, they had more mercies than the Nations, and more sins than they; as they abounded in God's blessings, so they abounded in ingratitude. Deut. 32.15. Jesurun waxed fat, and kicked, etc. Hos. 13.6.  
But others refer this multiplying to their sins; and the sense is this; Because thou hast not satisfied thyself with a little wickedness, but multiplied sins, iniquities, transgressions, and that more than the Heathens, that had not thy mercies, nor thy light, therefore will I judge thee; and that they multiplied sin is evident, Ezek. 16.25. Thou hast built thy high places at every head of the way; thou hast opened thy feet to every one that passeth by, and hast multiplied thy whoredoms; she sinned with the Egyptians, Assyrians, Chaldeans, vers. 26.28, 29.   

The judgements of the Nations.  
The Gentiles have their judgements, their laws, rules and ways of living and worshipping. Some understand here the laws of nature, what men have written in their hearts naturally, according to what you find, Rom. 2.14, 15. and the Jews that had the laws of God superadded to the law of nature, did not abstain from those sins the Nations did; They observed the Law the Jews brake.  
Others refer it to their laws, decrees, and practise, touching their gods, and the worship of them, they were tenacious of both, and would not alter their worship, nor exchange their gods. It was a Maxim among heathens, Ne quid novarent in religionis forma; and it was an Oracle of Apollo, Eos deos rite coli qui traditi essent à majoribus; and they thought it impious to departed from what they had received. When Paul came to Athens, they did and would worship their unknown God; Paul could not prevail with them to exchange a lie for truth; not all the miracles Moses did in Egypt prevailed with Pharaoh & the Egyptians to forsake their false gods; so that these words are a reproach to the Jews, who were not so constant as the Nations to their god.  
Observe. 1. That God walks not into the way of judgements, till men do walk out of the way of his statutes; Because ye have not walked in my statutes, nor kept my judgements, therefore I will do so and so by you; God's delights are in ways and works of mercy; Judgements are his strange works, and strange acts, Isa. 28.21. he is provoked unto them as a Bee unto stinging; it's the child's wantonness causes the father to use the rod. David's sin brought the sword to his own house, the plague to the people; when the wickedness of the earth was great, than the windows of heaven were open, and the flood came, Gen. 6.  
2. When God intends judgements, he usually convinces sinners; judgements and convictions are not far asunder; God sets their sins before them, they walked not in his statutes, they sinned more than the Nations, therefore he would proceed in judgement with them; he convinces them of their sin, to make way for a farther conviction, namely, of the equity of his judgements; when the Lord shall convince a sinful people to be guilty, and that of great sins, it stops their mouths, and proclaims the equity of his judgements, which are ever short of the merit of men's iniquities. Ezr. 9.13. Our God hath punished us less than our iniquities.  
3. That Heathens are oft more true to their principles, than the people of God: The Nations kept their judgements, their gods, their worship; they would not suffer aught to be spoken against their gods. Demetrius and others were in a rage against Paul and his companions for it, Act. 19 They were free from many of those sins were practised and countenanced among the Jews, who kept neither to the true God, nor to his statutes and judgements. Ahaz is better pleased with an Altar from Damascus, then that the Lord had appointed, 2 King. 16. Solomon that excelled in wisdom shown his folly in this, that he built high places for Chemish and Molech: and not only a particular man, but the body of the people, turned aside from the true God. Judg. 2.12. They forsook God that brought them out of Egypt, and followed the gods of the people that more round about them, they bowed to them, they served Baal and Ashtaroth: and Chap. 10.6. it was an ordinary thing with them; The Children of Israel did evil again in the sight of the Lord, and served Baalim, Ash●aroth, the gods of Syria, the gods of Zidon, and the gods of Moab, and the gods of the Philistims: They were not satisfied with one or two false gods, but fetched in the gods of the Nations round about them. 
Hos. 4.12.  Hence this people are said to go a whoring from under their god, his laws, statutes, worship, government would not suffice them, but they would out, and have strange gods, and strange laws. 
2 Chron. 12.1.  Rehoboam forsook the Law of the Lord and all Israel with him; God's Law was exchanged for the laws of men. They kept the statutes of Omri, and broke the statutes of Jehovah, Mic. 6.16. The Jews were as unconstant to their God, and in his worship, as any Nation under heaven; God upbraids them for it, Jer. 2.36. Why goddest thou about so much to change thy way? God had given them a good way, a way of life, and they would not abide in it, but hasten into ways of sin and death; they loved to wander, Jer. 14. Hath not England been weary of God's ways, wandered to Rome, and other parts, to fetch in somewhat of theirs? Have we not been upon conjunctures of Protestants and Papists, in Doctrine, Discipline, and Ceremony?  

Vers. 8.  In the 8. ver. is laid down a dreadful threatening; Behold, I, even I am against thee; and the denunciation of judgement runs on to the end of the Chapter, with many aggravations. Here the Lord is brought in a just and severe Judge, and the chief Author of all the judgements were to come upon them; I, even I am, etc. It's doubled and notes;  
1. Evidentiam, That so they might be persuaded of it; the Jews thought that God would never be against Jerusalem; but to convince them, he tells them, I, even I am against thee.  
2. Certitudinem, That whether they believed it or no, they should find it so.  
3. Vehementiam, To set out the intensiveness of God in this thing, he was serious and real, his heart was in it, he was not words, but weight; I, even I, etc. That so they might be the more affected.  
The Vulgar reads it, to thee in stead of against thee; the Hebrew bears both, and the sense abides the same; I, even I to thee; that is, coming to thee with my judgements; I am hastening towards thee for thy ruin and destruction; and so coming to Jerusalem, is being against it: That phrase in Levit. 26.24. of walking contrary to them, and punishing them, is the expository of this here; God would come to them, come against them, and destroy them; and this should be not in a private way, but in the sight of the Nations; it's a sad thing to have God secretly out with one, much worse to have him an open enemy, as God professes he would be unto them all should see his deal with them.   

Judgements.  
Here it's not taken as in the 6. and 7. verse, but notes wrath, vengeance, and punishment to be inflicted upon evil doers; it's the same word in the Hebrew that notes laws and punishments, and both are called judgements, being from the infinite wisdom, counsel, and judgement of God.  
Observe. 1. That its God is the great Agent in all Judgements befall Cities and Kingdoms; Nabuchadnezzar, Nebuzaradan, and many thousand fierce bloody Soldiers came against Jerusalem, but God was in them, acted and ordered them, they were the rod and staff in his hand, with which he beat Jerusalem, the Axe with which he hewed them, the razor wherewith he shaved them, and might have said, It's not we but your God is against you, he hath commanded us to come forth, to plunder your Country, to besiege, take and burn your City, though you yielded not obedience to his commands to prevent the judgement, yet we must and will to execute the judgement appointed by him; sufferers are apt to look at the next and second causes; not at God, but Armies, plagues, famines, what ever judgements are extant, they are in God's hand, he is the principal actor in them. 2 Chron. 12.7. God calls the wrath his wrath, and Shishach was to pour out upon Jerusalem; Shishach was the vial, God put in the wrath, and poured it out at his pleasure. Amos 4.6.10. God tells them it was he gave them cleanness of teeth, and sent the pestilence; and it's he breaks out like fire in the house of Joseph, Chap. 5.6. and Isa. 63.10. he fought against them; it was God in their enemies did it.  
2. It's a dreadful thing to have God against a City or Kingdom; Behold, I even I am against you. I that have loved you so dearly, that have done so much for you, that have been a friend, a father, a husband, a deliverer, a counsellor, a God of salvation, even I am against you. The word, Behold, imports so much, where that is prefixed, usually some great, strange, and dreadful thing follows; and so here, could a greater, stranger, or more dreadful thing befall God's people, then to have God against them?  
1. All in God is against them; all his attributes, his wisdom, holiness, mercy, justice, patience, power, etc. working for their ruin. Jer. 18.11. Behold, saith the Lord, I frame evil against you, and devise a device against you: God's head and hand, was at work against them: and so in Micah 2.3. Behold, against this family do I devise an evil; it was ill with the family of Jacob, when God set his thoughts a work to devise judgements for them. The infinite, wise, and powerful God, when he is once against a people, improves his attributes for their ruin; hence you have it in the Word, that God's face is against the wicked, Psal. 34.16. and set against them, Levit. 26.17. and so his hand is against them, Lam. 3.3.  
2. All from God; as, 1. All the creatures; When the King himself is out with any, all his officers and servants frown; also Angels are against a people, when God is against them; When two States fall out, they call away their Ambassadors; and God calls away his Angels, when he is wrath with a Nation, and because their Lord and Master is wronged by that Nation they take part with him against it, and stand ready to execute his judgements upon it; when Christ was injuriously dealt withal, Peter drew in his Master's behalf presently; when God was against Egypt, the destroying Angel was quickly felt there. Not only Angels, but all inferior creatures act answerably unto their Lord, when he moves against a people, they do it also; the stars fought against Sisera, Judg. 5.20. the waters against Pharaoh, Exod. 14.26. the earth against Corah, Dathan, and Abiram, Num. 16.32. fiery Serpents stung the Israelites, Numb. 21.6. see Levit. 26.22. Ezek. 34.28. Chap. 14.15. Wild beasts God would send amidst them, and he did it, 2 King. 17.24, 25. there were Lions, and 2 King. 2.24. there were Bears which did devour. Herod was eaten up by worms. Pherecydes with vermin. Pliny tells that in Spain they were constrained to forsake their Cities, because undermined with Coneys: one in Thessaly: with Moules; and in France many Towns were left, because annoyed with Frogs, Locusts, Mice, and Wasps; God is the Lord of Hosts, and can quickly muster up an Army of the creatures against his enemies.  
2. All Ordinances; the Word is the favour of death, 2 Cor. 2.16. the Gospel is hid to them, Chap. 4.3. Prayer and fasting witness against them, Isa. 58.5. Zach. 7.5. Passeover, Circumcision, Sacrifices, Temple, Sabbaths, New Moons, etc. did them no good, but increased their woes, Isa. 1.11, 12, 13, 14, 15. and Chap. 6.9, 10, 11. Hear ye indeed, but understand not; and see ye indeed, but perceive not: Make the heart of this people fat, their ears heavy, shut their eyes, lest they should see, hear, understand, he converted and healed; And why thus? God was against them, he would waste their Cities, and make their Land desolate; God was against the Jews, his purpose was to root them out; and what did Christ his glorious Gospel and treasures of it profit them? as Ahab said of Micaiah, 1 King. 22.8. he prophesied no good unto us; so these proved no ways good unto them.  
3. God ●ets a people he is against, against itself, he divides them; Ephraim is against M●nasseb and Manasseh against Ephraim, and both against Judah, Isa. 9.21. When people will divide from God, God will multiply their divisions; he can and doth mingle a perverse spirit in the midst of a people he is against, Isa. 19.14. there shall be no agreement, but in the ruin of one another. Ver. 2. I will set the Egyptians against the Egyptians, and they shall fight; Brother, Neighbour, City, Kingdom, each against another.  
4. All miseries, plagues, judgements, curses break in quickly upon that people, Levit. 26. When God is in march against a people, he will appoint over them, terrors, consumptions, burning agues, etc. And if these do not humble them, he will have seven more judgements for them, ver. 18. and after them seven more, 21. and if they prevailed not seven more, 24. and seven more after those three sevens, v. 28. God would multiply their judgements by sevens: and they found it truth what God said, Judg. 2.15. whithersoever they went out, the hand of the Lord was against them for evil, as the Lord had said, and they were greatly distressed; they met with variety of evils on every side; and that which is worse than all these, spiritual judgements seize upon their hearts, so that either they see not evils coming to fear and prevent them, or profit not by them being come and felt; their great distresses and gracious deliverances did them no good, their hearts were still Idolatrous, and they went a whoring after other gods, ver. 17. So Hos. 7.9. Strangers devoured Ephraim's strength, and he knew it not; Grey hairs were here and there, and not discerned.  
5. No refuge left when God is against a people; riches will not profit, Prov. 11.4. Zeph. 1.18. neither silver nor gold shall be able to deliver them in the day of the Lords wrath, but the whole land shall be devoured: then may they say with David, Psal. 142.4. Refuge failed me: Will ye fly to Cities, and Sanctuaries? Levit. 26.31. I will make your City's waste, and bring your Sanctuaries to desolation. Will ye fly to your own hearts? Ezek. 22.14. Can thine heart endure, or hands be strong in the day that I shall deal with thee? Will ye return, weep, and pray unto God? Deut. 1.45.  
The evidences or discoveries of Gods being against a people, are these:  
1. When God is against a people, they are unspirited, their hearts are despondent within them; Hos. 4.1. God had a controversy with the land, and Chap. 7.11. Ephraim is a silly Dove, without heart; they call to Egypt, they go to Assyria, they had no courage, but were fearful and faint-hearted like Doves; when enemies and dangers were at hand, when Jehu's letter came to Samaria, the men of the city were exceedingly afraid, and said, Two kings were not able to stand before him, how then shall we stand? 2 King. 10.4. their hearts failed them, when man was in apprehension against them; what will men's hearts do when God is against them? his being with men, puts courage and life into them; Josh. 1.9. Be strong, and of good courage, he not dismayed, for the Lord thy God is with thee; and his being against them, daunts and damps all: Isa. 19.13. when God came against Egypt, the heart of it melted, and the spirits of it failed in the midst thereof.  
2. They are not successful in their great and public undertake, Deut. 28.29. Thou shalt not prosper in thy ways; thou shalt be only oppressed and spoilt evermore; God blasts their erterprises: Jehoram comes out with a great army against Abijah, he had 800000. chosen and mighty men of valour, Abijah had only 400000. half so many, 2 Chro. 13.3. and what argument did he use? v. 12. Behold, God is with us for a Captain, he is not with you, and you shall not prosper, and they did not, but fell in the battle, 500000. of them; a strange victory, that they should slay 100000. more than themselves were in number, God was with the one, and against the other, therefore was the success so glorious and great to Judah, and so bloody and shameful to Israel. When God is against a people, he works wonders to ruin them, there is a secret curse upon their counsel, Isa. 19.3. I will destroy the counsel of Egypt, upon their go out, and what ever they put their hands to, Deut. 28.19, 20. Moses knew that its God's presence and countenance that makes things successful; God would send an Angel with him to drive out the Canaanites, and to plant them in Canaan, but that sufficed not him, he must have God go with him, Exod. 33.2.15.  
3. He sets over them such as proves their ruin; Leu. 26.17. I will set my face against you, and they that hate you shall reign over you; the Greek is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall persecute you, intimating, that when God is against a people, he gives them persecuting rulers; Rehoboam whipped them with Scorpions, 1 King. 12.14. Ahaz made Judah naked and distressed the land, 2 Chron. 28.19.20. Manasseh filled Jerusalem. with innocent blood, 2 King. 21.16. and made the people do worse than Heathens, 2 Chron. 33.9. all the Kings of Israel were naught, and many of them sore plagues unto the people, and especially Ahab, whom his wife Jezabel stirred up to do wickedly, more than any before him, 1 King. 21.25. When God's face was hid from and against a people, he set such rulers over them, as proved roaring Lions, and ranging Bears, Prov. 28.15. and I fear God is in controversy with the Christian world at this time, because most Princes in it are haters of their people, bringing them under, and tyrannising over them. But if God will return in mercy, he will give his people favour, and they shall rule over their oppressors, Isai. 14.1, 2.  
4. Judgements awaken not, prevail not to reform, to return to God; Isa. 26.11. When thine hand is lift up they will not see; they saw in a general way, that God was angry, but not so, as to humble themselves under his mighty hand; they were rather hardened then humbled under the judgements of God: Jerem. 2.10. In vain have I smitten your children, they receive no correction; Isa. 1.5. Why should you be stricken any more? you will revolt more and more; God multiplied judgements, and they multiplied revolts; God tried them with plagues, famine, wars, bondage, and spent much birch about them, but they were stiffnecked, hardhearted, judgement-proof, and daily worse and worse, and walked contrary to God, they were stubborn, and set light by his judgements; when God is against a people, his judgements are not sanctified, they work not out the filth and mud that is in kingdoms and cities, a wrong construction is made of them.  
5. There is a spirit of envy and bitterness against those are dear to God, and stand most for his ways and worship; they envied God's people, Isa. 26.11. they mocked his Messengers, misused his Prophets, 2 Chron. 36.16. there was a malignant spirit in them in times of the Gospel, when they went off from the old way of Jewish worship, and were form into Gospel fellowship, there was bitterness of spirit against them, Acts 8.1. there was a great persecution of the Church which was at Jerusalem, and they were all scattered abroad, except the Apostles, and quickly after, Herod laid hands upon, and killed James. Chrysost. and Theophyl. tell you the reason, 
In Matth. 17. A Lapid. in Act.  because he was a son of Thunder, opposed the Jews, the old national way of worship, therefore he was postulatus ad nocem, the Jews petitioned Herod to do it, and the more Christianity spread, and Churches multiplied in Judea, the more bitter were the Jews against that way, and that was antecedent to the destruction of Jerusalem by Titus.  
6. He makes that people base and contemptible in the eyes of others; they lose their honour and glory; they were the head whilst God was with them, but they became the tail when he was against them.  
Observe. 3. That the Lord will be known by executing of judgements, he will not smite in secret, in a corner of the Land or City, but in the midst of them; and so, as his judgements should come abroad, be seen and heard of the nations: the Jews thought God like themselves, Psal. 50.21. because he was silent, they felt him not a revenger, and therefore would make him a partaker in their sins, God would vindicate himself, and execute judgement in the midst of them; the Gentiles were blind, deeming judgements to be casual; but God would so deal with Jerusalem, inflict such punishment, as that they should see and say, they were not accidental, but from the God of heaven; so that here the equity and greatness of judgements are held out; they sinned, and grievously, in the midst of the nations, and are punished accordingly in the sight of the nations; This was an addition to the Jews misery, that their enemies should be witnesses of what they suffered. 
Ad Scapul. c. 3.  Tertul. tells of Claudius Hermianus, who persecuted the Christians bitterly, 
Nemo sciat ne gaudeant Christiani.  and the rather, because his wife was turned to that sect, as he called it, he being smitten with the just hand of God, said, Keep it secret, lest the Christians rejoice.    
VER. 9, 10. 
And I will do in thee that which I have not done; and whereunto I will not do any more the like, because of all thine abominations.  
10. Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers, and I will execute judgements in thee, and the whole remnant of thee will I scatter into all the winds.  
THese verses contain further aggravations of Jerusalem's miseries: The 9th verse tells you they should be such the world had not seen, nor should see; the 10th verse specifies some particulars.  
The 9th verse extends to the time past, and to the time future, and falls into examination, whether true in either part.  
First, I will do in thee that which I have not done; had not God dealt severely with the old world, with Sodom and Gomorrah, with the Egyptians, who● 〈◊〉 drowned? yes, he had; but their sins being not so grievous as the Jews, their judgements were not so great, the sorest was that of Sodom; and Lam. 4.6. The punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom; that was overthrown in a moment, it was a sharp, but short punishment, Jerusalem had severity and length of time, therefore it's added, verse 9th, That they be slain with the sword are better than they are slain with hunger, their judgement is easy.  
But was not the siege of Samaria as sad a judgement as this executed against Jerusalem? 2 King. 6.28, 29. there the women eat their own children, and suffered great distress through famine.  
Answ. The women eat their children, but it came not to that extremity, as that the fathers should eat their sons, and the sons the fathers, as here it was: And  
Secondly, that was not taken as Jerusalem was and burnt, many put to the sword, many carried into captivity.  
This part of the verse you see cleared; that respects the time to come is more difficult: I will not do any more the like. Did God do his utmost now? did he not do as much, or more against Jerusalem and its inhabitants, for putting Christ to death? When Titus besieged Jerusalem, did they not eat their children, one another, die with famine? did not the plague and sword destroy? ran not their blood down the streets, out at the gates, and affected their very enemies? came not the wrath of God upon them to the utmost? 1 Thes. 2.16. and said not the Lord Christ, Matth. 24.21. that there should be at that time such tribulation as was not from the beginning of the world, nor ever should be; how then is it truth in our Prophet, that God saith, I will not do any more the like?  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1. The Hebrew word for no more, doth not always signify perpetuity, but sometime, a long tract of time; or a considerable space, 2 King. 6.23. the heads of Syria came no more into the land of Israel, that was, for a certain time they did not, but yet afterward they came again, as appears in the next verse: so Isa. 2.4. Nation shall not lift up sword against nation, neither shall they learn war any more; it's spoken of Christ's time; and for some years, there was quietness in the world, but after the Gospel spread, wars were learned and practised again: one place more in Gen. 46.29. Joseph fell on his father's neck, and wept on it a good while, it's the same word; so then God would not do so any more, that is, for a good while, a long season, for that age and generation.  
2. We do not find that ever there was such a hand of God upon a people, that the fathers should eat their sons in an open visible way, and the sons the fathers, as there it was. The Scripture mentions not the like again, scarcely any story in the world; and in this particular it may exceed all that ever God had done, or would do. God never would do Chemohu like that again. No such precedent should be after it; and so that they should be scattered into all parts of the world.  
3. Some Interpreters conceive the words, that which I have not done, and whereunto I will do no more the like, to be an usual phrase amongst the Hebrews to set out the greatness of the judgement.  

Because of all thine abominations.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew word signifies a hateful thing, such as is loathsome and dangerous: The Septuagint do frequently render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a thing so detestable, as Propter foeditatem nemo non aversatur, a wickedness of which nefari liceat, it's so offensive, unsavoury: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominari, signifies such a thing as a man omibus sensibus abhorreth, that a man endures not patiently, to hear, see or speak of; it points out notorious sins, of all kinds, I shall name some unto you: the counterfeiting of the sexes, men by wearing the women's, and women the men's apparel; this was an abomination unto the Lord, Deut. 22.5. incestuous marriages, Adulteries, Sodomy, Buggery, Leu. 18.26, 27. he had mentioned the sins, and then calls them abominations, falsehood in weights and measures, Deut. 25.14, 15, 16. Idolatry, as 1 Pet. 4.3. Abominable Idolatries, and so odious are Idols, that they are called abominations, 2 Chron. 15.8. Asa put away the abominable Idols; the Hebrew is, abominations, Idols are mere abominations, Milchom was the abomination of the Amorites, Chemosh of Moab, and Molech of Ammon, 1 King. 11.5, 7. Idols make nations abominations to God and man, they are a shame, Hos. 9.10. an accursed thing, Deut. 7.26. such abominations as these mentioned, and others they were guilty of.    
Vers. 10. Therefore the fathers shall eat the sons in the midst of, etc. 
Here the dreadfulness of God's judgements are in part expressed; fathers should eat their sons, and sons their fathers, not as Pradus would have it, they eat the food of one another that should have preserved life, and so became the death of each other. It was a real eating, La●. 4.10. The pitiful women have sodden their own children, they were their meat, and may it be thought their hungry husbands shared not with them in those Viands? what was threatened was made good, and certainly the fathers did eat their own children at that time, and the children the parents. If tender mothers did this, much more fathers, Qui solent esse seneriores in filios; so extreme was the famine, that it made them do acts against piety, honesty, humanity, light of nature; necessity breaks all bands; in the Samaritan famine they did eat their children: 2 King. 6.29. you may read a lamentable discourse, of a mother killing and eating her child for hunger, in Joseph. l. 7. bell. Judaic. c. 8. when Titus besieged Jerusalem, it was Mary the daughter of Eleazar a noble woman, she boiled one part, and kept the other; some smelling flesh, asked, What was done? she tells the fact, and attoniti recesserunt, they went away amazed. In Honorius time there was such a famine at Rome, that there was a public cry; Pone pretium humana carnis, set the price of man's flesh.  
Observe. 1. When God is become an enemy to a people, he doth unheard of things, such severity is in his judgements as is not ordinary; their abominations had made the Lord against them; and therefore would do as he had not done: send a sharper sword and famine then ever, Leu. 26.30, 31, 32. My soul shall abhor you, and I will make your cities waste, bring your Sanctuaries and land into desolation, and your enemies that dwell therein shall be astonished at it; they shall wonder at the severity of God towards his people, and not only inmates, but foreigners shall wonder: Jer. 19.3. Behold, I will bring evil upon this place, the which whosoever heareth, his ear shall tingle: and Jerem. 22.8, 9 nations shall say, Wherefore hath the Lord done thus unto this great city? Then they shall answer, Because they have forsaken the Covenant of the Lord their God, etc. God's judgements would be so hard and heavy, that the nations should marvel, and be unsatisfied at them, till they should hear how they had dealt with God. Hath not God of late been against Germany, and executed extraordinary judgements there, such as cause astonishment? have not men's eyes been twisted out with cords, their skins flayed off alive, their faces plained with chesils, their noses and ears cut off to make hatbands, 
Lament. of Germany.  their mouths gagged, piss & filthy liquids poured down; Have not men been hung up by the hands in the smoke? put into hot ovens, roasted with straw fires? have not Divines been cut in pieces, and their limbs thrown to dogs? have not many fed and lived upon the flesh of dead men and women, eaten their own children, killed one another for relief against hunger; strange judgements God brought upon Germany, and as strange upon Ireland, hath it not been the land of God's ire, and the people the generation of his wrath; and felt more for so short a time, then Germany or other nations? have not women with child been ravished, then ripped open, the bed of conception viewed, the child taken out, and thrown into the fire? have not the Protestant Ministers been stripped, bound to trees or posts, their wives and daughters ravished before their faces, then hanged up before them so ravished, cut down half dead, quartered and dismembered? have not many been turned out naked, forced into waters, famished to death under hedges; some have been mortally wounded, their bellies ripped, bowels let out, and left upon dunghills, that they might not be soon out of their misery.   
VER. 11. 
Wherefore, as I live, saith the Lord God, surely, because thou hast defiled my Sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee, neither shall mine eye spare, neither will I have any pity.  
IN this verse are two farther aggravations of Jerusalem's judgements, and the cause of them:  
The first aggravation is the inevitableness of them; surely I will diminish thee, and that confirmed by an oath, as I live, saith the Lord, I'll do it.  
The second is the disposition of God punishing them, and that is dreadful, he will neither spare nor pity them; and then the cause is, their defilement of his Sanctuary with their detestable things and abominations.  

As I live.  
It's the form of an oath, and is much used in the old Testament, as in Zeph. 2.9. Jer. 46.18.22.24. Isai. 49.18. Deut. 32.40. Numb. 14.21.28. but it's more in our Prophet, then in all the Scripture besides, fourteen times I find it; men are hardly persuaded to believe God in his way of judgements, and therefore being in that way in this Prophecy, he swears oft: You have this oath, Chap. 14.16, 18.16.48.17.19.18.3.20.3.31.33.33.11.27.34.8.35.6.11. It's a weighty oath, and imports that which follows; it is not comminatory, but absolute, without evasion, without revocation; as sure as I live, and am God, it shall be done: Psal. 110.4. The Lord hath sworn, and will not repent: a thing is ratified, and cannot be altered when it's confirmed by an oath, which is an immutable thing; Hebr. 6. Let me not live; let me not be God, if I do not diminish you, but be as an Idol god, without sense, understanding or life: the sign of an oath, anciently, was the lifting up the hand to heaven; and this is given to God when he swears: also Deut. 32.40. I lift up my hand to heaven, and say: I live for ever. This way of swearing hath lately been renewed at our taking the Covenant, and is to be wished that it may be used when there is just occasion of swearing, rather than laying the hand upon a book, and kissing it afterwards, such a way of taking an oath the Scripture holds not out; and the lawfulness thereof is questioned by many.   

Thou hast defiled my Sanctuary.  
The word Mikdash notes sometimes a holy place for refuge, and refers to God himself; Isa. 8.14. He shall be for a Sanctuary; here it notes the Temble, the place of God's worship, from Kadash to separate and consecrate to divine use; the Sanctuary or Temple was consecrate, 
Schindl.  ad doctrinam, ad precationem, & ad cultum divinum, it was only for holy uses; some divide the Temple into the porch, 
Weems.  palace and place of the Oracle, others into the court of Israel, the court of the Priests, and the court of God, where the Ark and Cherubims were, 
Jun. Maldon.  and this they make the Sanctuary or place of holiness: for Mikdashi is my holiness as well as my Sanctuary, there the glory of God appeared between the Cherubims, and this place they desired.  
I shall speak a little of the holiness of places, because there is an opinion in the world, that some places are holy, and that duties done in them are better than done elsewhere. It was the saying of a great Prelate, 
B. A.  that God heard prayer, Non quia precatur, sed quia ibi, because the prayers were in such a place.  
Two ways places become holy: 

First, by divine presence.  
Secondly, by divine institution.    
For the first, when God did in a visible extraordinary way manifest himself and his glory in any place, this made it holy, as Matth. 17. when Christ was transfigured in the mount, and excellent glory appeared; this made the place holy, and the Apostle called it The holy mount; 2 Pet. 1.18. So Gods appearing to Moses in the bush, Exod. 3.5. made that place holy, such appearances of God are not now.  
The second way is by institution and appointment from God; when the Lord doth depute and consecrate places to holy uses, then are they holy, as the Temple was, God appointed the place, the building of the Temple, the dedication & consecration thereof; its only God can make any thing holy, none but he that made the creature, can lift it up to a higher condition than 'twas set in at first; no man can make persons, things, times, places, holy, besides the Lord. Now the Temple was by the institution of God so sanctified, that it was a type of Christ, a part of worship, a powerful means of grace, giving acceptation to the persons, and all the duties of worship there done; so that it was a sin for them to worship elsewhere, or to divert the Temple to any other use; We have no extraordinary appearance of God to make places holy, nor any consecrated by divine institution to type out Christ, or any spiritual thing to be a part of worship, a means of grace, making the worshippers and worship more acceptable; and therefore I conceive we have no place holy; it was not the Temple, but the Synagogues that resembled our public places of worship, and they were not holy; Mat. 10.17. They scourged in their Synagogues; and that was no holy act; 
A Lapid. Brugens.  it's the judgement of learned ones that Paul had his five whip, of which he speak in the 2 Cor. 11.24. in the Synagogues; they had the Word preached in them, Job. 18.20. Act. 15.21. as it is in these public places, yet that did not make them holy, and privilege them from common acts of Justice; the holiness of places under the Law was ceremonial, and Christ hath put an end to such holiness; the difference of places he hath taken away, and no one is more holy than others, Job. 4.21. The hour is coming, saith Christ to the woman, when you shall neither in this mountain, nor at Jerusalem worship the Father; it's true, now there is holiness in these places, the men and their services are more accepted here then any where else; but the hour is at hand, that all such respects shall be taken away, and all places made alike, and you and your services shall be as acceptable in every place of the world, as at Jerusalem. Hence is it that Paul puts men upon praying every where, 1 Tim. 2.8. Many think their prayers better in such a meetingplace as this, then in their closerts, then in the fields; but they are deceived, places now add no efficacy or acceptation to men's prayers; it's rather prayer, Ordinances, and so the spiritual presence of God in them that makes places holy; and this is the Argument that some stick upon; but upon examination, this will not make the public place of meeting more holy than others; for Mat. 18.20. it's said, Where two or three are gathered, etc. be it in a ship, a private house, a field, if gathered together in his Name, he is in the midst of them, he is there not for the place, but the people's sake; yet no man judicious accounts all places holy where spiritual duties are doing, or after they are done; and why public places of worship should be so accounted of in time of worship or after, is not discernible to a religious and judicious eye; of old the Altar sanctified the gift, it's not so now.   

Hast defiled.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the Vulgar its violasti, hast violated, wronged; but the Hebrew word notes more, it's impurare, vitiare; and it's the same word with that sets out the defilement of Dinah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gen. 34.5. Vitiavit Dinam; a woman may be wronged, and not be defiled; the Sanctuary was defiled, polluted, profaned. Sometimes you read of the Lands being defiled, as Num. 35.34. Sometimes of the Priesthoods, Neh. 13.29. Sometimes of the Lords holy Name being defiled, Ezek. 43.7. And here of his Sanctuary: We must inquire what it is that defiles the same.  
1. Sacrificing other where then God commanded: Levit. 17.4, 5. If an Ox, Lamb, or Goat were killed in the Camp, or out of it, and not brought to the door of the Tabernacle to offer, it was accounted of God bloodshed; they would offer in the fields, and not where God appointed; and this was a defilement, and as great as shedding of blood.  
2. When they brought things or persons prohibited; as  
1. Unwarrantable Sacrifices, any thing corrupt, and not according to rule, Mal. 1.7, 8. Ye offer polluted bread upon mine Altar; it was not unleavened, of fine flower and oil, according to prescription, Levit. 4.8. it was of Rye, Barley, or course Wheat; and this bread, this Mincha polluted God's Altar; and so when they affered the blind, sick, and lame for Sacrifice, they were corrupt things, ver. 14. and defiled the Altar and Temple of the Lord.  
2. Idols; God would not have any Idol come in his house; 2 Cor. 6.16. What agreement hath the Temple of God with Idols? God and Dagon cannot dwell in one house; this was the quarrel here, Jer. 7.30. They have set their abominations in the house which is called by my Name, to pollute it. The same words you have again in Jer. 32.34. and you shall find there were strange Altars set up in God's house; Ahaz brought in the Altar of Damascus, 2 King. 16.10. etc. And there were the Altars of Manasseh in the Court of the Lords house, 2 King. 23.12. And the high places on the right hand of the mount of corruption, ver. 13. they did defile also, as the carcases mentioned in Ezek. 43.9. which were the carcases of Manasseh and Amon, 
Mend.  buried in the King's garden close by the wall of the Temple.  
2. When persons were brought in legally unclean; Ezek. 44.7. Ye have brought into my Sanctuary, strangers uncircumcised in heart and in flesh, to pollute it.   

With all thy detestable things.  
Shikkutzim, The word notes not offensive things simply, but so offensive as to offend the senses and the mind, and so to offend them, as it causeth an abhorring with execration; and such things are Images and Idols; 2 King. 23.24. those had familiar spirits, the Wizards, the Images, the Idols, and all the abominations: The word is Shikkutzim, all the detestable and execrable things did Josiah put away; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Spirit of God speaks of them with detestation; Jer. 11.13. Ye have set up Altars to that shameful thing, even Baal; Act. 15.20. Pollution of Idols: dunghill or Jakesie gods, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so the word Gillulim signifies: Ezek. 22.3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They are terror to them that worship them: 1 King. 15.13. Maachah made an Idol; a thing to terrify the word is; and Psal. 135.15. The Idols of the Nations; it's the grief, torment of the Nations. These names express the detestation of God against Idols, and should quicken us to the detestation of them; according to that in Deut. 7.26. Thou shalt utterly detest, or utterly abhor an Idol, or any part of it: the Original is, In detesting thou shalt detest, and in abhorring thou shalt abhor; noting the great detestation and abhorrency should be in God's people to Idolatry; for they defile men's consciences, God's worship and Sanctuary; therefore the Septuagint renders the word abominations or detestations, in Jer. 22.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pollutions.   

Therefore will I also diminish thee.  
The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar renders, confringere, I will break thee; and then the sense runs thus: My purpose was to have preserved the Temple safe from all violation, if so be you had kept it unpolluted; but now seeing you have defiled it with your detestable things, I must and will break it down, as being no better than a common profane house. It signifies also to shave, as in Jer. 48.37. Every beard shall be clipped or shaved; the Nazarites were holy to the Lord, and if by the sudden death of any they were defiled, their cleansing was by shaving of their heads, Num. 6.9. So also was the Leper to be cleansed by shaving off his hair, Leu. 13 33.14.8. And so here they were defiled, and God would cleanse them by shaving; and so it corresponds with the razor men trimmed in the first verse, and both these senses fall in with the word diminish, which the Hebrew word also denotes, diminuere detrahendo, & so is contrary to Joseph which is to add to a thing; God would not add any more mercies, but take away their mercies, and diminish them, they had diminished his honour, he would diminish their comforts; they had stained his glory, and he would take away their glory, the Temple and City. Some render it succidam, I will cut down, God would deal with Jerusalem as an Husbandman doth with a barren or rotten tree.   

Neither shall mine eye spare.  
This kind of expression is much used in this Prophecy, more seldom in others. The eye is the Index of the mind, the disposition whereof is seen, discerned there as in a looking glass; anger, joy, love, grief are inmates, yet visible in the eye, that is the casement they look out at; the hidden things of the heart are revealed by the eye; pity, sparing, compassion are affections of the heart and mind, and God speaking after the manner of men, saith, Mine eye shall not spare, as it's in Isa. 13.18. Their eye shall not spare children, there should be no sign of pity or remorse in them; sparing is given to the eye as the sign of it. From the eye is intelligence given of mercy or severity within; you shall not have the least hint of mercy from mine eye, but evidence of wrath only; and whereas others were wont to be affected with the miseries they behold, their eye affects their heart; Lam. 3.51. I will not be at all affected with their miseries, let a great army sit down before them, let famine, plague, sword devour, let all mischief be upon them, mine eye shall not affect mine heart, I will not repent.   

I will not have any pity.  
What could have been said more dreadful? the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be of a prone, pitiful affection towards any, though they deserve ill, Joel 2.18. God's people had sinned greatly, were under sore judgements, deserved utter destruction; but let them fast, pray and turn, then will the Lord pity them, though they deserve no mercy, yet he will show them mercy: so in 2 Chron. 36.15. they were exceeding ill, yet God had compassion on them; it's the same word, and hath a contrary signification to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to destroy without mercy; and so the word in this place, when it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined unto it, signifieth as much as I will not have any pity, that is, I will destroy without mercy, 1 Sam. 15.3. Smite Amalek, utterly destroy all that they have, and spare them not, that is, have no pity on them, and when God ceaseth to pity a people, it's sad, than no redemption for them, Isa. 63.9. God will deliver them into the hands of their enemies, Zach. 11.6. he will harden others against them; when God pities not, yet if men will, it's some comfort, but men shall not do it, Jer. 21.7. When in Nebuchadnezars hands he shall not spare, pity, or show mercy, when they should fall down, beg for their lives at the hands of Babylonians, they should find no mercy, only bitter words and bloody deeds: in Amos 1.11. it's said, Edom cast off all pity, and his anger did tear; and so God, he cast off all pity, and destruction followed; Jer. 13.14. I will dash them one against another, even the fathers and the sons together, I will not pity, spare nor have mercy, but destroy them; and you may see this fulfilled in the Lamentations, Chap. 2.2. The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: as a wild beast doth his prey, as a Sea doth ships, God left not one, no pity at all; see vers. 17.21.  
Observe. 1. That sin defiles the holy things of God; they defiled not only themselves, but the Sanctuary, and worship of God in it, the land of Canaan was holy, and sin defiled that, Jer. 16.38. the Temple was holy, and sin defiled that, Ezek. 23.38. the Altar was holy, and sin polluted that, Mal. 1.7. the Sabbaths were holy, and sin profaned them, Neh. 13.17. the Priesthood and Covenant was holy, and sin defiled them, Neh. 13.29. God's name is holy, Ezek. 20.39. sin pollutes that.  
2. That defilement of God's worship brings certain and severe judgements; they had defiled his Sanctuary with Idols, superstitions, polluted bread, blind, lame, corrupt sacrifice, by suffering unclean and uncircumcised persons to come there, and the Prophet brings in the Lord, swearing, As I live, saith the Lord, surely, because thou hast done so, I will therefore diminish thee; here is the certainty of judgement: neither shall mine eye spare, neither will I have any pity; here is the severity of it: God's Worship and the Ordinances of it, are his Name, Mal. 1.11, 12. Exod. 20.24. in all places where I record my Name, that is, where God puts his Worship, 1 Kin. 14.21. Jerusalem is the city that God choosed out of all Tribes to put his Name in, 1 King. 8.29. My Name shall be there; Hence saith David, Psal. 76.1. In Judah is God known; his name is great in Israel: the Gentiles knew not God, they had not his Name amongst them, nothing of his worship, no true prayer, and that is his Name, Gen. 4.26. not the seals of the Covenant, Mat. 28.19. not the censures of the Church, 1 Cor. 4.5. and these are his Name. Now God's Name is very precious, and the profaning of it is forbidden in a special manner; Leu. 22.31, 32. Ye shall keep my Commandments and do them, I am Jehovah; and ye shall not profane my holy name; when they presumptuously break any command of God, say the Rabbis, than they profane God's Name: it's the greatest presumption and violation of God's commands, to corrupt his worship, to mingle our inventions with it; the spirit and the strength of the second Command, is against all invented worship and Idolatry, which is a hating of God, and provokes to jealousy and wrath more than other sins, Ezek. 23.37, 38. they had sinned in murder and adultery, Idolatry, but what went nearest to the heart of God, even their corrupting of his Worship, and that is set out with a special Emphasis, This they have done unto me, they have defiled my Sanctuary; to defile it with blood is bad, but with false worship, with Idols, and superstitions, is abominable: what makes God reject a people, and count them the generation of his wrath? Jer. 7.29, 30. they set their abominations in the house called by my name, and pollute it: read the 8th of Ezekiel, and see the conclusion, Therefore will I also deal in fury, mine eye shall not spare, neither will I have pity: and though they cry in my ears with a loud voice, yet will I not hear them.    
VER. 12. 
A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them.  
HEre's an explication of the Type in the first and second verses, with a farther aggravation of Jerusalem's misery, from the variety of punishments: 

1. Pestilence.  
2. Famine.  
3. Sword.  
4. Dispersion: Four sore judgements.    

Pestilence.  
It's from a word that signifies to speak, and speak out, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Pestilence is a speaking thing, it proclaims the wrath of God amongst a people. Drus. fetches it from the same root, 
In Hab. 3.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but in Piel, which is to decree; showing that the pestilence is a thing decreed in heaven, not casual. Kirker thinks it's called dever, because it keeps order, and spares neither great nor small; the Hebrew root signifies to destroy, to cut off, and hence may the Plague or Pestilence have its name. The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, death, for ordinarily its death: and it's expressed by death, Rev. 6.8. he sat on the pale horse, killed with sword, hunger, death, and beasts of the earth; it refers to Ezek. 14.21. where the Pestilence is mentioned. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Pestilence may be from a word signifies, to spread, spoil, rush upon, for it doth so, 2 Sam. 24.15. 70000. slain in three days; and Plague à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to smite, to wound, for it smites suddenly, and wounds mortally; hence it is in Numb. 14.12. I will smite them with the Pestilence, this judgement is very grievous; Psal. 91.3. it's called the noisome pestilence, because it's infectious, contagious; and therefore the French read it, de la peste dangeruse, from the dangerous pestilence; it doth endanger those that come near it: and Musc. hath it à peste omnium pessima, and others, the woeful pestilence; it brings a multitude of woes with it to any place or person it comes unto, it's a messenger of woeful fears, sorrows, distractions, terrors, and death itself.   

With famine.  
Of this sore Judgement hath been spoken in the 4th Chapter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is exardere fame; and the famine here is such an one as burns, withers, dries up a man; when the calor nativus hath nothing able to feed upon, it consumes the humidum radical, and man quickly perisheth. The Scripture speaks of a three year's famine, 2 Sam. 21.1. a seven year's famine, Gen. 45.6. what numbers perished then? when famines are mighty, Luke 15.14. terrible, Lam. 5.10. prevailing, 2 King. 25.3. and destroy not only the branches, but the root, Isa. 14.13.   

By the sword round about thee.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Charab signifies to dry up, to lay waste, to destroy; whence Cherub a sword is derived, for it draws out the blood, dries up the body, lays waste and destroys, Deut. 32.42. It's said to eat flesh, to drink and be filled with blood; Isa. 34.6. Here it's put for wars, the wars of the Babylonians against Jerusalem, which are called, The sword of the king of Babylon, Ezek. 21.19.32.11. What a judgement the sword of war is, we begin to know and feel, it dries up the blood of kingdoms; it makes them wildernesses, and destroys round about: hence the sword is said to be hurtful, Psal. 144.10. powerful, Job 5.20. oppressive, Jer. 46.16. bereaving, Lam. 1.20. to reach to the Soul, Jer. 4.10. to devour from one end of the land to the other, so that no flesh shall have peace, Jer. 12.12.   

I will scatter a third part into all the winds.  
It's such a scattering as is of dust or chaff before the winds, a fanning of them; God would bring a wind out of the North should fan them, as corn is fanned, and scatter them abroad, Jer. 4.12, 13. I will fan them with a fan, Jer. 15.7. It's the same word is here, and notes a great fanning, scattering of them; and complaint is made of such scattering, Psal. 44.12. Thou hast scattered us among all the Heathens, that was, into the several winds and countries round about; and Zac. 7.14. I scattered them with a whirlwind amongst all the nations whom they knew not: this was a heavy judgement, to be removed from their own country, friends, to be scattered several ways, to be with them, whose language and manners they knew not, that were cruel, barbarous, haters of God, his Worship, people, to be servants and slaves to them, this was a judgement sorer than pestilence, famine, sword, and they had been better have been cut off in their own land, or in their journey to those places, neither were they in safety there, for God would draw out a sword after them, they should be captives, undergo great hardship, and be daily in jeopardy of their lives. The sword should pursue them, as the phrase is, Jer. 48.2. these judgements were contrary to the blessing of plenty, safety and peace promised in Leu. 26.4, 5, 6.    
VER. 13. 
Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the Lord have spoken it in my zeal, when I have accomplished my fury in them.  
IN this Verse two ends of divine judgements are held forth:  
1. The satisfaction of his own Justice, when judgements are fully executed, he will be comforted.  
2. The conviction of his adversaries; They shall know that I the Lord have spoken.  

Then shall mine anger be accomplished.  
Here is mention of anger and fury, 
Deo fur●r & ira tribuitur cum ostendit factu aliquid sibi d●splicere; max me autem irasci dicitur cum poenam infligit, Rive●. in Exod.  which you oft find given to God. But neither these nor other passions are in God, he is not carried by affections as men are, they are neither materially nor formally in God, whose essence is immixed and immutable; anger and fury are given to God, when he manifests by his actions that something displeases him, and especially when he punisheth the creature, they are effects from God, not affections in God; Isa. 27.1. fury is not in me.   

Be accomplished.  
The Hebrew is to finish, to perfect; as in Gen. 2.2. God ended his work, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he accomplished what he was about; so here, the Septuagint hath it, shall be perfected; it notes a progress in God's wrath, which shall not cease in the mid way, but go on to the highest degree; as men when they are much incensed proceed in punishment of delinquents, till they be satisfied, they let out their wrath to the full, and so God would do. Formerly God had kept in his wrath, not let it have the reins, nor break over the banks, and if it did get lose at any time, and break out, he quickly called it back, and turned it away, Psal. 78.39. but now he would stir up all his wrath, and let it out to the full, and accomplish it among them; now plague, famine, sword, dispersion should have their will and power over them, God would inflict what he had conceived and threatened against them.   

I will cause my fury to rest upon them.  
That is, God would terminate, fasten settle his wrath upon them, not cease it from them, it should not fleet or move, but abide; they should be a people under fury, a generation of his wrath, Jer. 7.29. a people of his wrath, Isa. 10.6. God would shoot his arrows into them, and they should stick in their sides, whither ever they went God's fury should be still upon them; it notes out the continuation of God's anger, which Jeremiah expresseth to the full, Chap. 7.20. Behold, mine anger and my fury shall be poured out upon this place, upon man and beasts, upon the trees of the field, upon the fruit of the ground, and it shall burn and no● be quenched; neither their tears nor their blood shall put out the fire of divine wrath kindled against them, it should still burn, notwithstanding all means used to quench the same. God would make his wrath a biding wrath; such is that speech in Isai. 30.32. In every place where the grounded staff shall pass, which the Lord shall lay upon him, which the Lord shall cause to rest upon him is the Hebrew. What's the grounded staff? the wrath of God intended to be fixed, laid in, and laid down for a foundation of ruin, that wrath would God cause to rest upon him, that is, the Assyrian; the mark of the staff should be in their flesh and state for ever. I will be comforted, God is the God of all comfort, 2 Cor. 1.3. yet he saith, he will be comforted; not that God was enfeebled through discomfort, and needed addition of comfort and strength from any creature, but it's spoken after the manner of men, God had mourned over them a long time, expressed his grief by the Prophet's threaten, by lesser judgements inflicted, they had done no good, and now he would ease himself of them and be comforted. Wicked men are a burden to God, and when a burden is taken off, it's ease, it's comfort; Isa. 1. you have God brought in much grieved, and complaining of this people, vers. 2, 3, 4, etc. and in vers. 24. he saith, Ah, I will ease me of my adversaries, and avenge me of mine enemies; ah, the time is now come, and I am glad of it, that I shall be eased of this great burden, bearing with this rebellious people; I will cast them off and revenge myself upon them; revenge is sweet, 
Aestuantem animam vindicta levat.  it's an ease to reproached, provoked spirits; for where is anger, there is grief and desire of revenge, which obtaining, takes away grief and anger, whereby the mind is comforted: therefore God would ease himself by avengement on them; so here, God would accomplish his anger, settle his fury upon them, and be comforted in it, he would execute severe judgements, and approve, yea applaud them being executed.   

In my zeal.  
These words are oft in the Prophet; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Hebrew signifies sometimes zeal, sometimes jealousy; the Septuagint renders it in my zeal, not in my jealousy. Zeal is the intention of all affections; it notes,  
1 The earnest love of God for the good of his Church and his own glory, Isa. 9.7.  
2 Jealousy, which is with great indignation and grief, Numb. 25.11. such as amounts to hatred and enmity, Isa. 59.17. God was very zealous of the good of his people, and therefore gave them zealous Prophets, by whom his zeal was made known; the Prophets spoke in God's name, delivered their message with authority, power, life; they lifted up their voices, told the people of their sins, reproved them sharply, were very zealous in their Prophecies; hence they were counted factious and fiery spirits, men venting their own opinions and humour: hence their labours were slighted; they looked upon as contemptible men, not worthy to live, they did so trouble both Church and State with the things they delivered; but they shall know, that not men, but God spoke, that it was not their zeal, but my zeal that they have opposed and rejected me in my Prophets. If you refer it to jealousy, it notes out Gods taking them into covenant to be his people; their revolt by Idolatry and other sins, and God's jealousy upon it, who growing hot with displeasure, spoke sharp and dreadful things against this people, as a jealous husband would do against an adulterous wife.  
Observe. 1. That God goes on by degrees in his wrath against a people, he did not accomplish his anger and fury at first, he began with lesser judgements, but at last came up to a perfection; before he had whipped them with scourges, now he would do it with Scorpions; he had formerly done much, vexed them with wars, famine, plague, but never laid waste their city, ruined their Temple, scattered them into the four winds, as now he would do; he had in times past corrected them like a father, he would now execute them like a Judge, the drops of his wrath had done no good, now they should have the full vials, all the wrath conceived against them should be inflicted, accomplished.  
2. That wrath let out against a sinful people, oft times lies long upon them; I will cause my fury to rest upon them, they were 70. years under God's displeasure in Babylon; God's wrath hath been upon the Jews that rejected the Gospel these 1600. years they would not be under the blessing of Christ, they are under the curse of God, his wrath abides upon them; God's anger and fury hath rested upon Germany above twenty years; these kingdoms of Ireland and England are under it; fervent prayer is requisite, that God would remove his wrath, and not let it rest upon us. It's a dreadful thing to have settled plague or war amongst us; The Baron's wars in King John's, Henry the third's, and Edward the second's day's, made sad times, God's wrath rested then for a long season upon this kingdom, the choicest blood of it was let out, and it brought a deplorable condition. Let us repent and reform, that wrath may not rest upon the kingdom; and let us believe, that wrath may not abide upon us; John 3.36. He that believes not, the wrath of God abideth on him: man came into the world a child of wrath, an heir of wrath, Christ is a remedy propounded for removal of that wrath, if men believe not, the wrath of God abides still on them, goes along with them, and will eternally sink them.  
3. God takes pleasure in executing judgement, in accomplishing his wrath, and causing his fury to rest upon impenitent and incurable sinners he will be comforted in it: Prov. 1.26. I will laugh at your calamity; God would bring calamities upon them, just judgements for the setting at naught his counsels, refusing his reproofs, and rejoice in them; for as judgements are satisfaction to divine justice, they are delightful unto God, Isa. 30.32. in every place where the grounded staff shall pass which the Lord shall lay upon him, it shall be with Tabrets and Harps: when God should destroy the Babylonians and Assyrians, it should be with delight, which the Tabrets and Harps express, which were musical Instruments, used in wars and victories, Exod. 15.20. And when God executed judgement upon spiritual Babylon, Rev. 18.20. it was with joy; therefore the Spirit of God calls for it, Rejoice over her, thou heaven, and ye holy Apostles and Prophets, for God hath avenged you and himself on her also, which was a comfort and ease, a delight to God; hence judgements in Scripture are termed his pleasure; Isa. 46.10, 11. I will do all my pleasure: Calling a ravenous bird from the East, and Chap. 48.14. He will do his pleasure on Babylon.  
4. The Word of God may be preached among a people, and they through ignorance and malice, not know it, nor entertain it; they shall know that I the Lord have spoken it; they conceived not that it was the word of God which the Prophets delivered, they thought them to be no more than other men, and their word humane, and therefore slighted it; there was much affected ignorance in them, Isa. 27.11. it's a people of no understanding; Jer. 4.22. My people are foolish, they have not known me; and as many were blind, so many were malicious against the Prophets and their messages they brought from God: Jer. 44.16. As for the words which thou hast spoken in the name of the Lord, we will not hearken unto thee, but we will do whatsoever thing goeth forth of our own mouth; Christ came and preached to his own, and they received him not, they neither knew him nor his doctrine, or if they did, they maliciously rejected both.  
5. That wicked men shall be convinced, and left without excuse; they shall know that I the Lord have spoken, they eyed men and not me, they deemed it man's voice, not heavens, but they shall find that it was the voice of God amongst them; and what can men say, when God hath spoken, and hath not been harkened unto? every mouth will then be stopped; they would not know, but they shall know; they would not own my truths, but they shall feel my judgements, and when they are upon them, then will they remember the Prophets and their words, which will be as burning coals in their bosoms; then they will see what desperate revolts they have made from God; how they are besieged with his power, and cannot escape the stroke thereof; when men shall see it's the infinite, great and glorious God that they have slighted, in the Prophets, in the Ordinances, than they will be struck dumb, and fall under the wrath of that God.  
6. God will justify his servants in their zealous labours for him: They shall know that I have spoken it in my zeal; it's God speaks in the Prophets; it's his zeal they express; let men be zealous against sin, the iniquities of the times, they are counted mad, fiery fellows, troublers of Israel, seditious, factious, etc. Paul was a zealous man, and not only Festus an Heathen counted him mad, Act. 26.24. but even the Christian Corinthians, 2 Cor. 5.13. thought him besides himself; and such conceits had the people of Christ, who was a man of zeal, they thought him too hot, that his zeal was beyond his judgement, Mar. 3.21. they plainly said he was besides himself; Michal scoffed at David as one of the fools for his zeal. Let the world pass what censure it will upon God's Ministers, God will justify those who are sincerely zealous, and count their zeal his zeal.  
7. That the Lord is intense, and will not recall his indignation, when he deals with unfaithful, covenant-breaking persons; as in God's zeal there is intense love towards his Church (when God promises mercy to his people, it's sealed with this, The zeal of the Lord of Hosts shall do it, 2 King. 19.31.) so here is intense hatred, wrath against his enemies, therefore God beats them off from their own inventions in the second command by this consideration, that he is a jealous God, and his jealousy extensive to the 4th generation; and Deut. 32.22. saith God, A fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains; and what's the reason of this indignation? it's given in vers. 21. they have moved me to jealousy with that which is not God; when God is in his jealousy, he speaks dreadful things, and doth answerably; to speak in zeal, is to decree an irrevocable and bloody sentence: Hence, Josh. 24.19. he is a jealous God; and then follows, and will not forgive your transgressions: and Deut. 29.20. The Lord will not spare, his jealousy shall smoak against that man, and all the curses in this Book shall lie upon that man; What man? the man that breaks covenant with God, g●ing out to false worship, and thereby putting him into jealousy, which, as it's the rage of a man, and makes him cruel in the day of vengeance, so it's the rage of God, and makes him without pity, or mercy, when he executes vengeance, he will then accomplish his wrath, and not spare, pour out all his wrath and vengeance.    
VER. 14, 15. 
Moreover, I will make thee waste, and a reproach among the Nations that are round about thee, in the sight of all that pass by.  
15. So it shall be a reproach and taunt, an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgement in thee, in anger and fury, and furious rebukes; I the Lord have spoken it.  
IN the 14th Verse are two judgements more laid down, desolation and reproach; this last is aggravated from the extent of it, to the nations round about, and all that passed by.  
In the 15th you have the repetition of the last judgement, and the ends of both annexed, which are: 

First, for information.  
Secondly, for astonishment.    

I will make thee waste.  
That is, Jerusalem, with the Villages and all the land adjacent: Judah was a fruitful land, Isa. 5.1. the glory of all lands, flowing with milk and honey, Ezek. 20.6. Moses calls it a good land, a land of brooks, waters, fountains, deeps, that spring out of valleys and hills, a land of Wheat and Barley, Vines, Figtrees, Pomgranats, a land of Oil, Olives and honey; a land where nothing was lacking, the stones of it were iron, and in the hills was brass, Deut. 8.7, 8, 9 it was the Lord's land, Hos. 9.3. Imm●●uels, Isa. 8.8. a land that God cared for, and watched over all the year long, Deut. 11.12. Egypt was an inconsiderable land to this, vers. 10. that was profane, this was the holy land, Zach. 2.12. the pleasant land, Zach. 2.14. it was well built, well tilled, and greatly peopled; yet this land must be laid waste; they should be in ariditatem, like a river dried up, that if you look for water in it, there is none; so if look for a Temple, Worship or Ordinance, etc. in Jerusalem, there is none; their cities and habitations are burnt, their gardens unfenced, their trees cut down, their Vines undressed, their fields untilled, and all made a wilderness, a land of briers and thorns, Isa. 7.24. And this was fulfilled, as you may see in Nehem. 2.17. Lam. 1.4. The ways of Zion do mourn, because none come to the solemn feasts: 2.2: 3.5.18. and the adversaries hand was upon all her pleasant things; Lam. 1.10. Hence the Church complains, Isa. 64.10, 11. Thy holy Cities are a wilderness, Zion is a wilderness, Jerusalem a desolation, our holy and beautiful house where our fathers praised thee, is burnt up with fire, and all our pleasant things are laid waste; see here the truth of divine threats, and the mischief of sin, it so exasperates God, that he turns a fruitful land, even his own land, into barrenness, saltness, for the wickedness of them that dwell therein, Psal. 107.34.   

A reproach among the nations.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God would make them not only for a waste, but also for a reproach: Charaph is simply to reproach, to disgrace, and that's not all they should have, but they should be for a taunt also, and that's more, 
Vide de Dieu. in Mat. 28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Giddeph to blaspheme, revile, and so it's used, Mat. 27.39. for Matthew writ his Gospel in Hebrew, where it's said, they reviled Christ, and wagged their heads, so should this people be reproached and reviled, have bitter taunts and sarcasms thrown at them, Jer. 24. They shall be removed to all kingdoms of the earth for their hurt, to be a reproach, a Proverb, a taunt and a curse; hence grew those reproaches and imprecations; Let it be with thee, as it was with Zedekiah his family and followers: 
Plaga Zedekia tangat t●, fit frater & servus Zedekia, Vatab.  and Jer. 29.22. the curse in the captivity was, The Lord make thee like Zedekiah, and like Ahab, whom the King of Babylon roasted in the fire: this judgement was very sore, reproaches and taunts are bitter things, piercing deep, scarce any thing afflicts an ingenuous spirit more than they do; Zedekiah feared nothing more than reproach and mocking, Jer. 38.19. I am afraid, lest the Jews fall to the Chaldeans, deliver me into their hand, and they mock me; it was a sad thing to be stripped of all their cities, the land to be laid waste, but much more to be exposed to scorn, yea, publicly of all, and that by the appointment of the Judge, even God, whom they took to be their friend, and that to the nations they had hated, and held tributary many years, this was exceeding pungent, especially they being the top and glory of all nations; it was fulfilled, Lam. 2.15, 16. All that pass by, clap their hands at thee; they hisse and wag their head at the daughter of Jerusalem, saying, Is this the city that men call, The perfection of beauty, The joy of the whole earth? All thine enemies have opened their mouth against thee; they hisse and gnash their teeth, they say, We have swallowed her up, certainly this is the day that we looked for: we have found, we have seen it, The Lord hath done that which he had devised, he hath fulfilled his Word.   

An instruction.  
The Vulgar is, Exemplum, this act of God upon Jerusalem exposed so to reproach, should be an example to the Heathen: The Hebrew is musar from jasar, to bind, to discipline, to instruct; the judgements of God upon his people, are vincula, bonds, to bind up Heathens from their sins; they are disciplinae, reproofs unto them, being guilty of great sins; they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instructions, to teach them to repent of their sins; because the Jews by their holy lives did not excite the nations to inquire after, and serve the true God, therefore their judgements shall be their instructions, teach them to fear and forsake their Idolatry; they could reason thus, If God spared not the holy city, the holy people, the holy land, when they fell to Idolatry, uncleanness, and other vile sins, how will he spare us, if we be found in the same ways? his judgements are exceeding dreadful; we will take warning, their sufferings shall be our safety; if judgements were to be instructions to Heathens, and wrought upon them, shall they not much more be so to Christians? the ruins of Germany, the blood of Ireland, the breaches of England, let them be instructions unto us. Let us all say with Isaiah 26.8, 9 In the way of thy judgements, O Lord, have we waited for thee, the desire of our souls is to thy name, and to the remembrance of thee: with my soul have I desired thee in the night, yea with my spirit within me will I seek thee early: for when thy judgements are in the earth, the inhabitants of the world will learn righteousness. Heathen inhabitants will do it, and shall not Christians? it's seasonable wisdom, to learn by the blows of others.   

An astonishment.  
Not for stupifying and hardening, which sometimes is the end and fruit of judgements, but for admiration; God would so deal with Jerusalem and her inhabitants, that the nations round about should be astonished at his deal; God would make them an astonishment, an hissing, and a perpetual desolation, Jer. 25.9. yea, the plagues of the city should be such, that every one that passeth by, should be astonished, and hisse, Jer. 19.9. yea many nations should say, Wherefore hath the Lord done thus to this great city? Jer. 22.8. Deut. 29.22, 23, 24. God saith, The plagues of that land should be such, as that it should be like Sodom and Gomorrah, so great, so strange, that all nations should say, Wherefore hath the Lord done thus unto this land? What meaneth the heat of this great anger? God might have done thus with this great city, with this pleasant land, but he hath spared us, and we have cause to be as much astonished at his mercies, as they were at his judgements: Let us fear, reform, lest our sweet mercies be turned into astonishing judgements.   

When I shall execute judgement in thee in anger and fury, and furious rebukes.  
There is mention of executing judgement in the 8th and 10th verses, and here in this verse with addition of anger, fury, and furious rebukes; the Prophet may seem too repetitious and verbous, but it's otherwise, repetitions of the same thing serve to confirm the truth of the matter, to show the speed of the event, and to excite the minds of those the things concern, all which fall in here: the Prophet prophesying against the Jews at Jerusalem, their city, state, and threatening destruction to all, himself keeping in Babylon, conceived that they would not believe what he said, and fear what he threatened, neither affected with what he delivered; to prevent these evils, he repeats the thing oft, and strengthens it with variety of words, that so his doctrine might be the more weighty, the sooner believed, they awakened, and the judgement that was at hand feared.   

In furious rebukes.  
The Hebrew is, in rebukes of heat: Pradus observes, that jacach notes rebuking before witness, and God would do it before the nations, and these rebukes were not to cure, but to destroy.   

I the Lord have spoken.  
Lest they might think the Prophet and his Prophecy might die together, and come to nothing, the Lord tells them, it was himself spoke, and that the Prophecy should take place, what ever became of the Prophet, because it was from him who was the living God, and would see it fulfilled at Jerusalem, though uttered in Babylon.    
VER. 16. 
When I shall send upon them the evil arrow of famine, which shall be for their destruction, and which I will send to destroy you, and I will increase the famine upon you, and break your staff of bread.  
I Have spoken of famine and breaking the staff of bread, in Chap. 4.16. Only I shall open unto you, that expression, The arrows of famine: they are either the arrows that bring famine, or the arrows that famine brings. The arrows that bring famine are great droughts, Palmer-worms, Locusts, Canker-worms, Caterpillars, thunder, lightning, winds, storms, immoderate rains, great hails, long frosts, murrains, transportations of commodities, monopolising, hoarding up of creatures, wars, etc. many of these are shot down from heaven by God, and all are sent from God, and cause famine, and they are called arrows, for that they do to the corn, cattles, fruits, and State where they are, what arrows do to the bodies of man or beast, wound, disquiet, consume; hence, when mention was made of a famine in Habakkuks' days, Ch. 3.11. the Lord is said to march through the land in indignation, ver. 12. and his bow to be made quite naked, then did God shoot amongst them the arrows of famine.  
The arrows famine brings, are leanness, faintness, sickness, loathsomeness, frettings, fears of death, long for death, gnawings of the stomach, pinching of the wind got into the bowels, eating of their own flesh, thirsting and burning heat, etc. these are arrows that famine brings, and kill like arrows shot into the liver, which wounding deeply, pain greatly, and kill quickly; and in this sense I rather take it here, because the judgement spoken of concerning the Jews, who were to be besieged, if it be taken in the other sense, it would have been a judgement to the besiegers, who lay in the field, and were not so well fortified against those arrows, as they within; it is therefore meant of the arrows famine brought upon them chief, not excluding the arrows brought that famine, namely war, and these arrows were prepared in Moses days, Deut. 32.23. I will heap mischief upon them, I will spend mine arrows upon them; and what arrows? They shall be burnt with hunger, and devoured with burning coals, and with bitter destruction, vers. 24. Famine is like a multitude of hot coals in a man's bowels and bones, that cause grievous pain, even bitter destruction; and therefore they are called here, the evil arrows of famine, because they bring many evils, and at last a miserable death; this Jeremiah acknowledges made good, Lam. 3.12, 13. speaking in the person of the Church and State; He hath bend his bow, and set me as a mark for the arrow; he hath caused the arrow of his quiver to enter into my reins.   
VER. 17. 
So will I send upon you famine and evil beasts, and they shall bereave thee, and pestilence and blood shall pass through thee, and I will bring the sword upon thee: I the Lord have spoken it.  
HEre is a repetition of the former judgement, only one is new, & that is, evil beasts; some would have it meant of the Chaldeans, that were like evil beasts, that with their horns, teeth, heels & hoofs, should toss, gore, rend and devour them: others understand it literally, for evil and wild beasts, Lions, Bears, etc. which were threatened, Deut. 32.24. I will send the teeth of beasts upon them, with the poison of the Serpents of the dust, Leu. 26.22. I will send wild beasts, which shall rob you of your children, destroy your , make you few in number, and your high way desolate: see the truth of it, 2 King. 17.25. Lions were sent that slew them, they feared not God. But this was past, and our Prophet speaks of that was to come. Know then, that as God sent Lions to destroy them there, so he could send Lions to destroy them in Babylon. Besides those Eastern countries were not without Lions, Daniel was put into the Lion's den; and certainly there were Lions, and other evil beasts to make good what was threatened, whensoever divine pleasure would.  
I the Lord have spoken it.] They looked at Ezekiel as a mere man, and what ever he threatened, yet it could do little, and therefore were like to regard neither him not his prophecy. To prevent this, and to add the greater weight to the Prophecy, the Lord takes all upon himself, and saith, It is not Ezekiel, but I that am Jehovah, who gave being to all creatures, and will give being to my Word, It is I the Lord have spoken it. Here the Lord subscribes his own Name, acknowledges all his, and that is enough to make all authentic. This Lord, who is dreadful in threaten, mighty and faithful in execution of threats, let all the world fear and give glory unto, before he cause darkness.     
FINIS.  

A Table containing the principal things in the precedent Expositions.  

A  

ABominations, what sins are so called. 444  
Account. Angels and others must give an account. 120  
Actions, done according to Gods will, have glory and efficacy in them. 110 actions cannot be otherwise then they are. 160  
Admonitions, they are useful. 361 

God admonishes, before he destroys. 391    
Afflictions, of themselves subdue not corruption, 42, 235, 376 in greatest afflictions, oft come in the strongest comforts, 62 God can afflict from any quarter, 73 time of affliction is seasonable for instructions. 304  
Angel. Angels very knowing, 84 observe us and our ways, 83 used in the government of the world, 87, 136 the services good Angels are employed in, 77, 88, etc. Why likened to men, Lions, Oxen, Eagles, 94, 95, 96 they are fit for great services, 98, 172 they serve their inferiors, 99 they depend upon Christ, 100, 101 of their wings, 104, 105 they are loving and harmonious in their operations, 106, 171 314 they cover their feet, 107, 171 their ways are straight, 108 they are constant in their resolutions, 109 of their hands, 111 they do their work rationally, wisely, ibid. Angelical virtue is hid from us, 114 they persevere in their work, 116 they mind the work in hand, 117 apprehension of death upon sight of Angel●▪ whence, 119 glorious, terrible in their services, ibid. unweariable in their work 120 seek God's glory, 121 not at their own dispose, 122 they are ducible, 123 have new influence from Christ, 127 how said to stand, 155 they attend Christ's Throne, are willing to do his will, 170 reverence him, 171 noise of their wings, 172 not heard by all, 175 they sympathise with us, 310 they are musical, 313 whether every one have a tutelar Angel, 91  
Anger. Wrath makes men bungle in their own and in God's business also, 325, 326 how in God. 457  
Antiquity. The true antiquity, 5 it's no rule for worship, 234 Christ our antiquity. 235  
Apostasy. A great evil, 357 four evils of it, ibid.  
Appointment. Divine appointing makes things and actions mean in themselves weighty and useful. 388  
Arme. Uncovering of it. 399    

B  

Babylon. Now called Badget. 31  
Bands. What bands they put upon Ezekiel, 373 what God put on him 399  
Blandina came to suffer as to a marriage supper. 157  
Blood. What requiring of blood is. 340  
Business. Our own business to be done, 118 God makes stands and stops in businesses. 158  
Bread. Staff of bread, what, 408 of breaking this staff. ibid. & 409    

C  

Calamities, common to good and bad. 330  
Caldea. Of it, and the Chaldeans. 30, 31  
Call. A divine Call hath divine assistance, 300 those are called to public service, have need of the Spirit, 310 those Christ sends, he gives his Spirit. 371  
Casual. Nothing is so. 155  
Chasmal. What, 79, 186 backwards is the Messiah. ibid.  
Cherub, and Cherubims, Whence, and what. 83, 84  
Christ. An object of admiration and adoration, 102 his service is honourable, 103 the virtue from him is active, 128 all things are under Christ, 167 he seethe all things, 169 his voice is efficacious, 173, 176 he hath kingly Majesty, 180 is the chiefest of Kings, 181 he is glorious, 182, 187 hath judiciary power, 183 ruleth the world, 184 hears the cause, complaints of his, ibid. dreadful in judgement, 188 Christ his divine nature too glorious for our eyes, 190 his judiciary actions are glorious, 191 he mingles mercy with wrath, 196 he is Jehovah, 203 compassionate, 213 his command is powerful, 215 he is encouraging to duty, ibid. his Word comfortable to the dejected, 216 what Christ commands he gives, 221 it's Christ's privilege to set up, and send officers, 228 he puts forth virtue to effect what he speaks, 283 he opens mysteries, 286 he authorises not Ministers to condemn or absolve at their pleasure, 342 Christ tells his beforehand what they must expect. 374  
Christians, called Goiim, by Jews, 226 all are not Christians seem so. 230  
Children, they imitate their fathers. 233  
Church, it's subject to dangers, enemies, 334 why set among the wicked. 430  
Cities. God an enemy to sinful Cities, 379 nothing secures them from ruin, 389, 390 its honour to be the chiefest, and what will make them so. 429, 430  
Cloud, The nature of it, 69 armies compared to a cloud in three respects, ibid. clouds, rain, wind, at God's dispose. 71  
Coniah, What it signifies. 38  
Conviction, Wicked shall know they have had means. 461  
Crystal, Whence so called 166 how terrible. 166    

D  

Days, The 390. days where to begin, 395, 396 of the forty days. ibid.  
Decree, men's wills and weaknesses cannot hinder God's decree. 328  
Degenerate, Those do it, God owns not, 305 their former righteousness not remembered. 255, 358  
Delegation, Of power in Church officers unlawful. 229  
Desertion. God doth not leave his long. 329  
Designs, Public and great ones meet with difficulties. 263  
Dispensations, God dispenseth with some commands of his, and when. 514  
Distempers, They oft fasten upon and abide with the servants of God, 325 unfit for service. ibid.  
Doubts, Through doubts we oft stick at things lawful. 414    

E  

Egg, A standing measure among the Jews. 406, 407  
Eyes, Referring to God, 15 eye not sparing, what. 452  
Example, not to be followed. 279, 280  
Ezekiel, Antiquity of his Prophecy, 4 what his name signifies, 6 nature of his prophecy, 15 seasonableness of it, 16 scope and occasion of it, 11 how long he prophesied, 43 his end. ibid.    

F  

Faces. Why men fall upon their faces at visions, 204 what setting the face against means. 386  
Faith, The mouth and stomach of the soul. 293  
Famine, It's a sore judgement, 445 examples of it, 410 God can send it at his pleasure, and blast all our comforts, 415, 416 nature of it, 456 arrows of famine, what. 467  
Fearfulness, Why it should not be in Magistrates or Ministers, 269, 270, etc. helps against it. 273  
Firmament, Why so called. 166    

G  

Gerah, How much it weighed. 406  
Glory. Glorious things awaken, encourage, 64, 65 Gods glory should be much minded, 121 glorious things are dreadful, 168 Christ as man is glorious, 187 whether Gods glory be visible, 198 how considerable, 197, 198 glory here is but appearance of glory, 201 choice ones have a sight of the glory of God, 201 sight of glory is an humbling thing, 205, 368 manifestation of divine glory, argues divine goodness, 367 two things required to the sight of glory. 367  
Gnarum, Used in a contrary sense. 258  
God, Tied to no place, 32 is careful of his Church, when lowest, 34 he works invisibly, 113 whether his essence may be seen 198, 199, 200 his presence and departure the greatest happiness & misery of a people, 311 God bears with the weaknesses of his, 328 his proceed are different with his and others, 359, 402 knows things to come, 387 he yields to the weaknesses of his, and mitigates what is grievous, 414, 415, Gods being against a people is dreadful, and wherein, 437, 438, 439 how known, 440 then he doth unheard of things, 445 God no polygamist. 227  
Godly, Mingled with wicked, 34 they far the better for the godly. 36 God doth great things for the godly, 50, 51 there is opposition in the godly to the work of the Spirit, 60 they must stir up themselves to farther reception of grace, 293 may do the will of God unwillingly, 319 whence that is, 320 their condition is very changeable, 325 they have need of new influence, 363 the godly before Christ had the same Spirit and comforts that we now have, 370 they will not defile themselves with little sins. 413, 414  
Goiim, 225 put upon the Jews. 226  
Grace, Where it is, is ability to act, 294 means of grace denied to those would embrace the same, 299 grace insupportable 302 a gracious heart deprecates that is against it. 413    

H  

Hair, Wherein citizens are resembled to the hair of the head, 418 shaving off the hair, what it notes. 419  
Hand. Hand of the Lord, what it is, 56 it notes action. 111  
Heathens, Truer to their God and principles than the Jews, 432, 434, 435  
Heart, A hard heart a great evil, 238 its the treasury for the Word. 303  
Heaven, Opened, how to be understood, 48, 49 heavenly things too high for us, 80 they are pure and glorious, 168 yea, dreadfully glorious. ibid.  
Hin, How much it contained, 406  
Humble, Fittest to hear divine things, 206 quickly comforted, 214 man hath in him principles of humiliation, 214 the humble not long without the Spirit. 370  
Hunger, Makes any thing pleasant. 411  
Holy, They be holy are heavenly, 103 holiness emboldens, 274 holy men record their own infirmities. 317  
Holy-Ghost, Is God. 316    

I  

Jehoiachin, Observable things about him. 37  
Jehovah, Of that name. 202  
Jerusalem, The head City, 426. how said to be in the midst of nations, 427 Eulogies of it. ibid.  
Jews, Unconstant in Religion. 435  
Ignorance, It will not excuse. 346  
Impudence, 236, 237 where the face is impudent, the heart is hard. 238  
Infirmities, Great & best Saints have infirmities, 317 they oft do Gods will unwillingly, 319 they interrupt not God's love, 320 who heals & helps them. 321  
Ingratitude, It provokes God much. 431  
Josiah, His posterity four times in 23. years carried captive. 40  
Israel, Whence, what, 225 all not true Israelites are called so, 230 house of Israel who meant by it. 394  
Judgements and Statutes. 428  
Judgements, Of God upon Kingdoms, cities, are dreadful, 174 they speak, 175 works of judgement glorious, called glory, 191 God is praiseworthy in them, 312 they succeed one another, 409 they are not casual, 413 end of them, 416 they are sharp, 422 irresistible, ib. judicious and in measure, 423 no escaping of them, ibid. in great judgement some are spared, 424 not all good that are spared, 425 what makes God walk in the way of judgements, 434 God is the great actor in all judgements, 437 executeth them openly, 442 severity in them, 446 they are pleasing to God, 460 judgements are instructions. 465  
Justice, Execution of it makes glorious. 78    

K  

Kab, How much it contained. 411  
Key, Of heaven in God's hand. 50  
Kingdom, Wherein the happiness and misery of kingdoms lieth. 311  
Knowledge, Should issue out into action, 112 a tongue with a hand under it, was the Egyptian Hieroglyphic. ibid.    

L  

Law, The godly under it had the same Spirit, grace and comforts we have under Christ. 370  
Living, Creatures. 82, 83  
Lifting up, what it not●s. 154  
Life, Power of life and death in Christ's hand. 342  
Log, How much, 406 how many made a Hin. 407  
Looks of men daunt. 256    

M  

Magistrates, should be forward to do justice, 126 it makes them glorious, 192 they must not be fearful, and why. 269  
Malice, Nothing privileges from it, 375 entertains not the Word. 461  
Megillath. 3, 242  
Man, Not capable of immediate access to God, 180 men in place meet with scratches, 264 men of the world are politic for their own ends, 324 his ruin is from himself. 359  
Mercy, God adds one to another. 54  
Ministrations, Service, employment, in all these we must have instructions from Christ, 101 God raiseth the spirit of the creature sometimes to great services. 156  
Ministers, Subject to reproach, 47 must deliver what they have from God, 58 must see their call be clear, ib. come with the Spirit of God, 61 Ministers put upon hard things, 238 their preaching provokes, it's plundering men of their lusts, will, etc. 238, 239 they must not look at event, but their call, 239 they witness for, or against their hearers, 249 not be fearful, 269, 270 they must first digest truth, and then deliver truth, 292 they should feed upon the Word, 294 what they have is given, 301 they may not remove at pleasure from place to place, 324 they are watchmen, and must be men of knowledge, 332 must endure hardship, 334 they must depend upon Christ for more light, 336 they must learn before they teach, ib. warn others, 337, 343 do their office in the name of Christ, 338 their power is declaratory, 342 they may not impose upon conscience, 342 their scope should be to save life, 344 not to show wit, ib. not to please men, not to get a living, 345 their office is honourable, ib. what Ministers are cruel and bloody, 347 doing their duty, shall save themselves, if not others, 349 unfaithful Ministers perfidious to God and man, 360 they need new supply, 363 they must expect bands and chains, 374 oft are severely dealt with, 375 it's not new for them to be roughly handled 376  
More, No more opened. 444  
Mourning, Why they used to mourn seven days. 323    

N  

Names, Names given suitable to events, 7 alteration of names, 37 name of the wicked odious. 41  
Natural abilities reach not spiritual things. 219    

O  

Oath, God's oath, 447 lifting up the hand, anciently the sign of an oath. ibid.  
Obedient, Obedience unto Christ must be absolute, 291 what makes obediential, 336 absolute obedience meets with mercies unexpected. 366  
Occasion, God takes occasion from the sin of some to bring in judgement upon all. 425  
Officers, Who fit for public offices in State and Church, 99 Christ's officers endued with his Spirit, 219 to set up and send officers belongs to Christ, 228 unable ones not sent by Christ. 229  
Ordinances do good, when the Spirit is on them, 60 efficacy of them is from Christ, 294 they are God's name. 454    

P  

Pan, What the iron pan signifies. 385  
Patience, God bears long with the sins of his people, 400 yet forgets not their sins. ibid.  
People, enemies to their own good, 375 their sins deprive them of spiritual mercies, 379 like to hair in three respects, 418 Gods people may become worse than Heathens. 432  
Perseverance, Angels go on. 116  
Pestilence, The etymology and nature of it. 455  
Pity, What the word notes. 453  
Place, God hath three places, 309 no holiness in them now, 312, 449 no place can hinder the working of the Spirit, 364 how places become holy. 448  
Pope, And his Hierarchy not of Christ. 228, 229  
Principles, There are opposite principles in the best of men to the ways of Christ. 319  
Priest, Occasion of settling the Priesthood upon Levi. 45  
Prophet, Whence, 8 of the first, and second Temple, 9 a Prophet in Babylon, 23 subject to scorn, reproach, 47 they were carried on in their prophetical work by the might of the Spirit, 316 they could not prophesy at their pleasure, 326 they must speak the words of the Lord, 336 how a Prophet should be received, 338 counted mad men. 373  
Providence, Acts in all motions, 144 it puzzles the ablest, unsearchable, dreadful, 149 it's in the least motions, 152 works of it glorious, beautiful, ibid. 287 it overrules secondary agents. 403  
Punishment, conformable to sin. 412    

Q  

Quiet, The quiet spirits are fittest to receive and act spiritual things. 329    

R  

Rainbow, The natural cause of it, 192 the natural and theological signification of it. 193, 194  
Ram, A warlike instrument, and why so called. 385  
Rebellion, What, 226 what in God's account. 279  
Relatives, Used in Scripture without Antecedents. 23, 24  
Repetition, Of the same words and things, of what use. 466  
Reproached, such honoured, 48 reproaches are bitter piercing things. 464  
Reproof, People are impatient of them, and why. 378, 379  
Righteousness, A double righteousness, 350 two sorts of righteous men, 351 righteousness of faith never fails, and why, 352, 353 there be deceivable righteousnesses, 356 we must not confide in our own righteousness, ib. three rules to help against it. 357  
Roul, 282 the eating of it, what, 290 Prophets must feed upon Christ's rolls. 292  
Ruin, Kingdoms, States, the cause of their ruin is in themselves, 77 man's  in himself. 359    

S  

Salvation, Few saved. 241  
Saphire, What it signifies and represents. 177, 178  
Seraphims, What. 80  
Sephar. 3.  
Shekel, Of sanctuary, why so called. 405  
Side, The Prophet lying on his side, and left side. 393, 394  
Sight, the certainest sense. 53, 54  
Sgnification, To impose higher significations on things than they have by nature, belongs to God. 72, 281  
Signs, God deals with his people in signs and types, 387 why, ibid. he gives to the sign the name of the thing signified. 429  
Sin, A fire infolding, 76 disables us from seeing glory, 205 causeth Gods people to lose their glory, 231 sin is rebellion, ibid. progress in it causeth impudency, 237 sinners come to a height of sinning, 243 its an embittering thing, 244 the fruit of it is death, 343 difference between Hamartanein and Poiein hamartian, 353 sin it makes uncapacious of happiness, 367 cuts off spiritual mercy, 379 sin may so provoke, that neither God nor man will show mercy, 391 God forgets not the sins of men, 400 seldom any return from sinful ways, 402 it defiles. 453  
Son of man, opened, and what it notes, 210 how oft given to Ezekiel, and why. 211  
Speed, It's required in God's service. 100  
Spirit, Why called the hand of the Lord, 56, 57 its author of all good done and received, 60 how said to move or go, 122 the Spirit is the great agent in all, 123, 363 it works any where, and cannot be shut out of any place, 364 how the spirit of the living creature is said to be in the wheels, 160 it moves all, ib. consent between Angels and wheels is from the Spirit, 162 the Spirit is living and lively, 164 what is meant by Spirit, 216 entrance what, 218, 369 a chief comforter, ibid. whether it goes always with the Word, 221 it affects and visits the humble, 370 its a comforting and encouraging Spirit, 371 Spirit speaks in a man, 372 the Spirit enables to discern, 223 why the Spirit took up the Prophet, 306 heals our infirmities, 321 it works invincibly. ibid.  
Standing, Of that posture. 212  
Stubbornness, Men will not hear God. 299  
Stumbling-block, What meant by it. 354 how God lays it, 354, 355 takes them out of the way of his. 350  
Sword, What it doth. 456    

T  

Telabib, What it signifies. 322  
Temple, Was a part of worship, 312 consecrate, to what end, 448, 449 what defiled it. 450  
Terrible, What makes so. 166  
Throne, What it signifies, 176 Christ sat, not stood in it, 179 Christ's throne must be of Saphire. 182  
Time, No good plea for sinners. 402  
Tongues, Thorny, in what respect, 254 255 how the Prophets clavae to the roof of his mouth, 377 power of it in God's hand. 378  
Tree, Dropping water in a dry Island. 153  
Truth, All truth should be received, 204 sweet to taste, bitter in operation. 318    

V  

Vision, What things are in a vision, 52 visions have excellency in them, 54 effects of them, 204 why men fall upon their faces at visions, 204 why the Prophet had a second apparition of God's glory. 365  
Voice, Of Christ, how taken. 206    

W  

Watchman, Christ appoints watchmen in the Church, 332 they must be knowing, not sleepy, 333 must endure hardship, ibid. they are for the flock. 335  
Weary, Godly may be weary in, but are not weary of God's work. 120, 121  
Wheels, What is meant by lifting up the wheels, 154 none can hinder the motion of the wheels, 156 God puts stands to them at his pleasure, 158 they cannot move otherwise then they do, 160 motion of the wheels never unseasonable, 161 wheels move whither the Spirit will have them, 163 wheel, why the world likened to it, 130 secret motion in the wheel, 140 high, dreadful, 143, 149 motions of the wheels are judicious. 151  
Whirlwind, Nabuchadnezzar compared to it in three things. 67, 68  
Wicked, The worse for the Word, 245 without excuse, having means, 246 shall see what mercy they have refused 247, 248 they are like thorns, and wherein, 252 like scorpions, 258, we must take heed of them, 262, 267 their acquaintance not to be sought, 265 what fruits they bring, ibid. their loss not considerable, 266 Christ knows who are such, 241 there is hope of those are very wicked, 344 they deal cruelly with the Prophets, 375 lesser sins punished in the wicked more severely than greater in the godly, 402, 403 wicked men are worthless, 252, 421 Gods people more wicked than heathens. 432  
Will, Man's will his ruin. 299  
Wisdom, Man's cross to Christ. 318  
Word, The power of it from the Spirit, 220 its the Chariot of the Spirit, 221 few hear savingly, 241 its that Prophets must feed on. 292  
Work. We must do God's work without noise, notice of ourselves, 114 enemies further God's works, 156 Gods works and Word suit. 287  
World. There are wheelings and turn in all parts of the world, 137 uncertain, 139 deceitful, 140 the motions of it are cross, 143 things in it move to their appointed period, 146, 151 motion and change of things in the world are unknown 148 the more separate from the world, the more fit for God. 365  
Worship, Sins in worship are rebellion against Christ, 233 defilement of worship brings severe and certain judgements. 453    

Z  

Zeal, Good to be forward for God, 46 Angels zealous in executing judgements, 126 Christ zealous in punishing, 189 zeal what, 459 what it notes in God, ibid. God will justify his zealous servants. 462     

A Table of the Scriptures opened or illustrated in the foregoing Work: The first number directs to the Chap. the second to the Verse. the third to the Page.  
Genesis.  Chap. Verse. Page. Gen. 1. 2. 163. Gen. 2. 7. 290. Gen. 3. 7. 48. Gen. 10. 10. 31. Gen. 14. 4. 226. Gen. 15. 1. 62. Gen. 17. 23. 204. Gen. 19 26. 116. Gen. 20. 7. 10. Gen. 24. 7. 92. Gen. 30. 24. 54. Gen. 31. 5. 256. Gen. 32. 12. 90. Gen. 32. 28. 225. Gen. 49. 7. 45. Exodus. Exod. 9 31. 322. Exod. 12. 2. 26. Exod. 12. 23. 89. Exod. 13. 18. 145. Exod. 18. 21. 99 Exod. 20. 2, 3. 227. Exod. 22. 1. 96. Exod. 24. 10. 178. Exod. 30. 28. 109. Exod. 32. 10. 267. Exod. 32. 27, 29. 45. Exod. 32. 34. 9●. Exod. 33. 11. 199, 200. Exod. 33. 18, 23. 191. Numbers. Numb. 11. 16, 17. 162. Numb. 12. 8. 200. Numb. 14. 21. 191. Numb. 22. 22. 89. Numb. 23. 18. 212. Deuteronom. Deut. 3. 17. 96. Deut. 10. 21. 167. Deut. 32. 4. 116. Deut. 32. 32. 244. Deut. 32. 34. 400. Joshua. Josh. 10. 12, 13. 158. Judges. Judg. 6. 22, 23. 119. Judg. 3. 10. 123. Judg. 5. 18. 46. Judg. 13. 17, 18. 114. Judg. 19 22. 243. Samuel. 1 Sam. 6. 20. 78. 1 Sam. 9 9 10. 1 Sam. 10. 6. 164. 1 Sam. 10. 11. 9 1 Sam. 15. 11, 23. 232. 1 Sam. 24. 13. 265. 2 Sam. 14. 20. 84. 2 Sam. 17. 7. 161. 2 Sam. 22. 11. 68 Kings. 1 King. 11. 31. 144. 1 King. 12. 14. 252. 1 King. 17. 24. 9 1 King. 18. 15, 17, 18, 19 270. 1 King. 19 4. 62. 1 King. 19 11. 68 1 King. 22. 24. 47. 2 King. 6. 16, 17. 90. 2 King. 6. 23. 444. 2 King. 19 4. 154. 2 King. 6. 25. 410. 2 King. 24. 8. 37. Chronicles. 1 Chr. 3. 15.  1 Chr. 3. 16. 37. 1 Chr. 3. 17. 38. 2 Chr. 28. 22. 41. 2 Chr. 36. 9 37. Ezra 2. 59 322. Nehem. 6. 6. 227. Job. Job 17. 14. 214. Job 20. 12, 13, 14. 245. Job 22. 13. 169. Job 22. 26. 102. Job 33. 4. 163. Job 24. 14. 256. Job 37. 18. 168, 169. Job 38. 7. 313. Job 39 29. 97. Job 42. 5, 6. 205. Job 42. 5, 6. 66. Psalms. Psal. 5. 3. 102. Psal. 8. 5. 99 Psal. 9 20. 210. Psal. 9 16. 78. Psal. 10. 12. 155. Psal. 19 1. 168. Psal. 22. 6. 214. Psal. 25. 1. 154. Psal. 29. 9 198. Psal. 32. 8. 150. Psal. 34. 7. 90. Psal. 34. 7. 90. Psal. 34. 15. 150. Psal. 36. 10. 55. Psal. 36. 6. 149. Psal. 40. 8. 304. Psal. 49. 2. 210. Psal. 58. 10, 11. 128, 129. Psal. 63. 2. 198. Psal. 69. 22. 355. Psal. 72. 9 204. Psal. 77. 18. 130. Psal. 78. 49. 89. Psal. 81. 1. 23. Psal. 91. 11, 12. 92. Psal. 103. 5. 98. Psal. 91. 11. 91. Psal. 103. 14. 320. Psal. 103. 20. 96. Psal. 104. 3. 71. Psal. 105. 15. 9 Psal. 104. 30. 163. Psal. 106. 42. 225. Psal. 109. 8. 332. Psal. 118. 6. 271. Psal. 119. 1. 233. Psal. 119. 11. 303. Psal. 119. 69. 254. Psal. 119. 120. 174. Psal. 120. 5. 34. Psal. 138. 1. 86. Psal. 148. 8. 163. Proverbs. Prov. 3. 5, 6. 101. Prov. 3. 24. 55. Prov. 4. 25. 117. Prov. 5. 28. 76. Prov. 7. 13. 237. Prov. 10. 20. 252, 421. Prov. 11. 10. 266. Prov. 13. 18. 361. Prov. 14. 4. 96. Prov. 14. 34. 21. Prov. 14. 34. 231. Prov. 15. 3. 331. Prov. 15. 3. 150. Prov. 16. 27. 76. Prov. 20. 26. 133. Prov. 21. 1. 160. Prov. 21. 30. 19 Prov. 29. 25. 274. Prov. 30. 4. 71. Ecclesiastes. Eccles. 5. 1. 109. Eccles. 5. 6. 86, 93. Eccles. 8. 4. 174. Canticles. Cant. 1. 2. 24. Cant. 2. 12. 175. Cant. 4. 16. 164. Cant. 7. 10. 103. Cant. 5. 14. 178. Isaiah. Isai. 1. 2. 228. Isai. 1. 5. 42. Isai. 6. 2. 80. Isai. 6. 3. 198. Isai. 6. 5, 6. 66. Isai. 6. 3. 121. Isai. 7. 20. 421. Isai. 8. 18. 47. Isai. 8. 18. 241. Isai. 8. 12, 13. 273. Isai. 10. 17. 257. Isai. 17. 13. 134. Isai. 19 1. 71. Isai. 21. 11, 12. 333. Isai. 22. 2. 269. Isai. 26. 9 175. Isai. 27. 11. 346. Isai. 30. 10. 10. Isai. 30. 32. 458, 461. Isai. 30. 33. 258. Isai. 31. 3. 214. Isai. 40. 5. 205. Isai. 40. 5, 6. 66. Isai. 49. 2. 271. Isai. 52. 7. 110. Isai. 52. 10. 399. Isai. 54. 11, 12. 183. Isai. 60. 8. 70. Isai. 64. 3. 167. Isai. 65. 11. 156 Jeremiah. Jer. 1. 2. 43 Jer. 1. 17. 273. Jer. 2. 10, 11. 432. Jer. 2. 13. 6. Jer. 14. 14. 225. Jer. 15. 19 345. Jer. 20. 9 128. Jer. 20. 10. 254. Jer. 20. 10. 254, 257. Jer. 22. 11. 40. Jer. 22. 28. 253. Jer. 22. 28. 214. Jer. 22. 24. ●7. Jer. 22. 30. 38. Jer. 23. 30, 31. 330. Jer. 37. 10. 157. Jer. 51. 25. 188. Lamentations. Lam. 1. 18. 244. Lam. 4. 7. 178. Lam. 4. 12. 73. Ezekiel. Ezek. 9 26. 91. Ezek. 10. 13. 130. Ezek. 13. 10, 11. 72. Ezek. 33. 31. 117. Ezek. 39 9 70. Ezek. 43. 9 451. Daniel. Dan. 7. 6. 68 Dan. 10. 20. 88 Dan. 10. 11. 212. Dan. 10. 13. 85. Hosea. Hos. 4. 12. 231. Hos. 4. 12. 435. Hos. 8. 1. 98. Hos. 9 12. 311. Hos. 10. 11. 96. Hos. 11. 12. 234. Hos. 12. 14. 244. Hos. 13. 9 77. Hos. 13. 16. 244. Amos. Amos 2. 7. 260. Amos 3. 8. 378. Amos 5. 8. 71. Amos 5. 12. 243. Micah. Mic. 6. 9 175. Mic. 7. 4. 265. Nah. 1. 2. 175. Habakkuk. Hab. 1. 8. 68 Hab. 1. 9 69. Hab. 2. 7. 67. Hab. 3. 16. 218. Zepha. 3. 4. 360. Zachary. Zach. 2. 4. 100 Zach. 2. 5. 311. Zach. 2. 5. 271. Zach. 4. 2, 3. 213. Zach. 4. 6. 57 Zach. 4. 6. 123. Zach. 6. 11. 39 Zach. 12. 8. 157. Malachi. Mal. 1. 7. 450. Mal. 2. 7. 85. Mal. 3. 23. 188. Matthew. Matth. 1. 12. 38. Matth. 5. 16. 114. Matth. 8. 9 170. Matth. 8. 12. 230. Matth. 10. 41, 42. 338. Matth. 12. 28. 61. Matth. 13. 11. 176. Matth. 13. 25. 333. Matth. 18. 10. 169. Matth. 24. 31. 93. Matth. 28. 19 222. Matth. 28. 20. 301. Mark. Mark. 4. 13, 14, 15. 46. Mark. 6. 20. 110. Mark. 7. 16. 266. Mark. 7. 27. 72. Mark. 8. 24. 74. Luke. Luk. 1. 36. 111. Luk. 3. 27. 39 Luk. 4. 28. 246. Luk. 5. 5. 291. Luk. 9 62. 116. Luk. 10. 26. 5. Luk. 10. 33, 34, 35. 213. Luk. 11. 20. 60. Luk. 16. 22. 93. Luk. 17. 32. 116. Luk. 19 8. 224. Luk. 21. 34. 68 Luk. 22. 43. 92. John. Joh. 1. 14. 182. Joh. 1. 18. 199. Joh. 2. 14, 15, 16, 17. 189. Joh. 3. 12. 80. Joh. 4. 20. 234. Joh. 5. 28. 206. Joh. 8. 44. 232. Joh. 8. 34. 353. Joh. 9 39 247. Joh. 8. 47. 304. Joh. 10. 5, 27. 223. Joh. 10. 27. 206. Joh. 15. 5. 227, 222. Joh. 16. 13, 14. 57 Joh. 18. 6. 66. Joh. 18. 6. 173. Joh. 20. 5. 84. Acts. Act. 1. 3. 310. Act. 4. 20. 65. Act. 4. 27, 28. 151. Act. 7. 51. 221. Act. 7. 54. 248. Act. 12. 6. 376. Act. 12. 15. 91. Act. 12. 23. 89. Act. 13. 11. 56. Act. 20. 22. 7. Act. 20. 28. 230. Act. 26. 13. 188. Act. 26. 16. 244. Romans. Rom. 6. 23. 343. Rom. 8. 7. 319. Rom. 8. 14. 124. Rom. 8. 26. 321. Rom. 9 6. 230. Rom. 12. 2. 280. Rom. 13. 3. 242. Rom. 13. 4. 126. 1 Corinthians. 1 Cor. 2. 4, 5. 345. 1 Cor. 2. 12, 15. 223. 1 Cor. 2. 14. 219. 1 Cor. 4. 1. 228. 1 Cor. 4. 9 131. 1 Cor. 4. 13. 47. 1 Cor. 6. 19 122. 1 Cor. 7. 31. 134. 1 Cor. 11. 10. 171. 1 Cor. 11. 23. 58. 1 Cor. 12. 5. 127. 1 Cor. 13. 12. 200. 1 Cor. 14. 24. 110. 1 Cor. 15. 10. 128. 1 Cor. 15. 27. 167. 1 Cor. 16. 4. 300. 2 Corinth. 2 Cor. 2. 16. 247. 2 Cor. 3. 5. 364. 2 Cor. 3. 6. 164. 2 Cor. 3. 17. 371. 2 Cor. 5. 4. 87. 2 Cor. 12. 14, 15. 335. Galatians. Gal. 2. 14. 280. Gal. 3. 2. 221. Gal. 6. 9 120. Ephesians. Eph. 1. 10. 14. Eph. 2. 2. 87. Eph. 2. 12. 86. Eph. 6. 15. 263. Philippians. Phil. 1. 19 364. Phil. 2. 16. 114. Phil. 2. 21. 335. Phil. 3. 14. 118. Phil. 4. 13. 127. Colossians. Col. 3. 16. 295. Thessalonians. 1 Thes. 4. 11. 118. 2 Thes. 1. 10. 102. 2 Thes. 3. 11. 118. Timothy. 1 Tim. 1. 13. 175. 1 Tim. 6. 16. 168. 2 Tim. 1. 6. 294. 2 Tim. 1. 7. 272. 2 Tim. 1. 7. 371. Hebrews. Heb. 1. 3. 182. Heb. 1. 6. 103. 181. Heb. 1. 7. 81. 126. Heb. 6. 4. 221. Heb. 11. 27. 274. Heb. 11. 38. 267. Heb. 12. 2. 280. james. Jam. 1. 17. 136. Jam. 1. 19.20. 325. Jam. 1. 21. 303. Jam. 2. 1. 182. Jam. 3. 6. 132. Jam. 4. 6. 233. Jam. 5. 17. 117. Peter. 1 Pet. 1. 12. 84. 1 Pet. 1. 18. 235. 1 Pet. 2. 5. 183. 1 Pet. 5. 10. 33. 2 Pet. 1. 17. 190. 2 Pet. 1. 20, 21. 316. John. 1 Joh. 1. 3. 54. 1 Joh. 1. 3, 8. 353. 1 Joh. 5. 7. 203. Revelation. Rev. 1. 15. 79. Rev. 2. 9 230. Rev. 2. 14, 15. 34. Rev. 2. 18. 186. Rev. 3. 7. 50. Rev. 4. 2. 197. Rev. 4. 3. 195. Rev. 4. 6.8. 97. Rev. 6. 1. 132. Rev. 7. 15. 84. Rev. 8. 1. 131. Rev. 10. 1. 186. Rev. 12. 1. 213. Rev. 12. 1. 103. Rev. 13. 3. 242. Rev. 15. 6. 81. Rev. 18. 1, 2. 191. Rev. 19 6. 133. Rev. 19 11, 12, 13. 186. Rev. 21. 12. 91. Rev. 22. 1, 2. 102.  
FINIS.