besieged Ierusalem and was carried away together with many thousand others into Babylon After him Zedekiah his unckle who reigned 11. yeares 2 King 24.10 11 12. and having broken his promise violated his oath and denying tribute to Nebuchadnezzar is taken his sons slain before his eyes 2 King 25.7 c. himself carried away to Babylon and there he dyeth and all this was within 23. yeares for this Zedekiah reigned 11. yeares and Eliakim or Iehojakim 11. more and the other two three moneths a peece From all this observe 1. The different proceeding of God with Kings that are good and Kings that are evill Good Kings as David Hezekiah Iehosaphat Iosiah how precious are their names how sweet are they like an oyntment powred out how doe they keepe up the glory of their houses they are not written childlesse they are not written men that shall not prosper God doth not brand them with any note of infamy nor detract from their names they are not carried into captivitie But for Kings that are wicked how doth the Lord proceed in his anger against them and make their names to rot See it in Ahaz 2 Chron. 28.22 God sets an Emphasis a starre upon him brands him with a note of disgrace for all men to observe that reade his Story This is that King Ahaz What King was he Even that King that in the time of his distresse did trespasse yet more against the Lord that King that ruined himselfe and all Israel with him that King that shooke the foundation of Church and State This is that King Ahaz So Jeroboam is branded he is seldome or never mentioned but this is added to his name he made Israel to sinne So Eliakim a wicked King had part of his name taken away and here this Jehojachin is called Ieconiah and Coniah a broken Idoll a vessell in which there is no pleasure a man that must be written childlesse a man that must be carried into captivitie and be imprisoned 37. yeares Good Kings are the glory of the world the glory of that State where they live but these evill Kings in Iudah and Israel their memory stinkes their names rot their posteritie is cut off their houses fall to the dust and they have a foundation of wrath for their issue if they have any foure times within the compasse of 23. years were they carried into captivitie God proceedeth against wicked Kings to the third and fourth generation for their Idolatry and oppression for the evills they countenance and maintaine in their Kingdoms and in his worship 2. That afflictions are invalid to subdue corruptions Five yeares they had been now in captivitie and yet their corruptions were not mortified all the hard things they had met withall had not made them yeeld and stoope to God Jeremiah had been Gods Hammer to batter them in Ierusalem in Sion and God had exercised them five yeares with his wrath in Babylon and yet their iron adamantine hearts were not broken but Ezekiel must be stirred up now in the fifth yeare of Jehojachins captivitie a Prophet that must be the strength of God to breake them that must lay on load and not spare You see then that afflictions of themselves doe not kill corruptions they doe not breake the principle of stubbornnesse and strength of rebellion that is in the hearts of men and women Nay 2 Chron. 28.22 sometimes it proveth so that afflictions make us the worse like waters being restrained they swell higher and threaten heaven it selfe so corruptions being restrained they swell and threaten the ruine of States Families of soules and bodies to all eternitie Isa 1.5 Why should yee be stricken any more yee will revolt more and more Let God come with a plague to a Citie with a sword to a sinfull Nation let God come with any judgement the judgements themselves will never doe us good unlesse there be something added to the judgements unlesse they be sanctified to us our proud stubborne hearts our vile natures will stand it out against God even when the sword is in his hand Ezekiel the Priest the Sonne of Buzi c. Wee are now to come to the subject of the vision set downe in the first verse indefinitely I in the third specially Ezekiel described from his office a Priest and from his parentage the sonne of Buzi Josephus and some others conceive the time of Ezekiels transmigration to be in Jehojakims dayes but others make it to be in the dayes of Jehojachin the sonne of Jehojakim when he and so many thousands were carried away by Nebuchadnezzar into Babylon 2 King 24.10 11 12. Then was Daniel Mordecai the three Children likewise and Ezekiel carried into captivitie as sundry affirme And that he was then carried into captivitie is evident from the Text it selfe for in the 40. Chapter of this prophecie ver 1. it is said In the 25. yeare of our captivitie he joyneth himselfe and doth not say their but our captivitie and therefore was then brought into Babylon when Ieconiah was and from that time began the captivitie and the reckoning of the 70. yeares Now he began to prophecy in the fifth yeare of the captivitie thirty-foure yeares after Ieremy Jere. 1.2 who began in the 13th yeare of Iosiah and had prophecied long but done little good amongst them they were so obstinate in his dayes God stirreth up Ezekiel and sets him aworke and he prophecieth 22. yeares as wee may gather out of his owne prophecy Chap. 29.17 In the 27th yeare the Word of the Lord came unto me It was five years before he began to prophecy and 22. years after wee heare of his prophecying He might prophecy longer but we finde it not recorded in holy Writ If it be demanded What became of this Prophet Ezekiel Antiquitie tels us that his end was very lamentable and yet like a Prophets for usually the Prophets came to untimely deaths Adrichomius saith he was torne in pieces with horses Lib. de incarn Verbi Athanasius tells us he was killed for the peoples sake Epiphanius relates that he was slaine by the Ruler of the people for reproving his Idolatry Chrysostome in his 46. Homilie upon Matthew 23. and those words O Ierusalem thou that slayest the Prophets c. saith thus O Ierusalem I have sent to thee Isaiah the Prophet and thou hast sawen him asunder I have sent thee Ieremiah and thou hast stoned him to death I have sent to thee Ezekiel and by dragging him amongst the stones thou hast dashed out his brains All agree in this that Ezekiel came to an untimely and bloudy end and so did most of the Prophets and Apostles What ever mens ends were in killing the Prophets God had other ends That by their bloud and death the doctrine they delivered being sealed might passe the better That none should look for great matters here in this world when such great Worthies were so ill intreated That men might be stirred up by their example
and seen far They are light to the godly when Angels execute Gods judgements upon sinners the Saints see much in it they see matter of feare and praise of feare in that Gods power wrath and hatred are manifested in them against sin and sinners of praise in that themselves are delivered and justice is performed Psal 58.10 11. The righteous shall rejoyce when hee seeth the vengeance hee shall wash his feet in the blood of the wicked when the wicked are taken away by a divine stroke by the hand of justice and God hath the glory of his justice the righteous rejoyce at it but is that all no Hee washeth his feet in the blood of the wicked that is by this judgement he fears and reformes it 's a metaphor taken from the practice of those parts where they went barefoot or with Sandalls and so contracted much filth and used to wash and cleanse their feet when they came in so here the godly seeing the hand of God upon the wicked feares and judges himself for his sins purges his conscience and affections and stands now in awe of that God who hath stricken the wicked for those sins which hee himself in part is guilty of Waldus a man of note in Lions seeing one struck dead in his presence he washed his hands in his blood for presently he gave almes to the poor instructed his family in the true knowledge of God and exhorted all came unto him to repentance and holinesse of life They are lightning to the wicked that is dreadfull and confounding In this worke of executing judgement as they are lamps to light the godly so they are burning coales and lightning to destroy the wicked How terrible was the destroying Angel when the plague was in Davids dayes Rev. 16. when the Angels powred out their vials of wrath how dreadfull were they men blasphemed and repented not to give glory to God VERS 15. Now as I beheld the living creatures behold one wheel upon the earth by the living creatures with his four faces VVEe have done through divine vertue two parts of the Vision and now are coming to the third That of the wheeles which hath its darknesse and difficulties and here the glory of God in his providence is considerable from earthly things and second causes In the Vision of the wheels two things I shall present unto you First the signification Secondly the description of these wheels What these wheels may signifie there is great variety of opinions with all which I will not trouble you Wheels by a Synecdoche some think is put for a Chariot in which God is presented to the Prophet guarded with Angels on every side who stand with great reverence and readinesse to do his will and by this Chariot they understand the Majesty Glory Providence and Kingdome of God in which he rules all things at his pleasure as a Waggoner or Pilot Quasi auriga and by the wheels the Immensity Eternity celerity perspicacity and efficacy of God in his operations Some thinke by Chariot is meant the Church and by the wheels the Apostles These are thoughts of men we will therefore labour to give you the thoughts and intention of Gods Spirit so neer as we can By the Wheels wee are to understand this visible world with all things in it the kingdomes of the earth and the Church of God and condition of all humane things which are all in motion and uncertain and that this is the sense of the Wheels may be gathered from the Prophet in the 10th Chapter and 13th verse where it 's said Ipsis nomen vocatum est hic orbis or ipsae vocatae sunt orbis Iun. as for the wheeles it was cryed unto them in my hearing O wheel O world Their name is the or this world the word in the Hebrew is Haggalgal and not the same with the usuall word for wheel and it 's both Substantively and distinctively used and notes out this world in which we live in which Ezekiel was it 's not Galgal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but haggalgal which is demonstrative and distinguishing Psal 77.18 there is the same word and it 's not rendred in the wheel Illuxerunt coruscationes orbiterae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Greeks do absolutely take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the world Heins in Iacob 3.6 but in the heaven or in the round that is the ayre and the Vulgar translates it The lightnings have shined in the world and so the Septuagint Seeing it's evident that by the wheels is meant the world and things therein it 's needfull to examine the fitnesse of this comparison and so to see the wisdome of Gods Spirit in it Orbe rotundato sydera quaeque micant 1. The wheel or wheels are round such is the form of the world it 's called orbis globus from the roundnesse 2. A wheel is movable and mutable that part is on high is presently at the bottome and that which is at the bottome is quickly again at the top and this informs us in the mobility and mutability of all humane and mundane things and is principally intended by this vision of the wheels Kingdoms Churches Families volvuntur revolvuntur are daily wheel'd about mov'd changed and never long permanent in any condition The four great Monarchies the Babylonian Persian Grecian Roman how were they kickt like Foot-balls and tossed like Tennisballs from one to another and at last devoured by each other After that great rent made in the house of David by Jeroboam what changes what wars and famines were in the kingdomes of Judah and Israel you find in the Books of the Kings and Chronicles You may see the relation of these wheels in one Chapter 1 King 16. you shall finde that in twelve or thirteen yeers of Asa's reign King of Judah there was the death of Baasha Elah Zimri Tibni Omri that were wretched Kings and made fearfull stirs and murthers in Israel and beside wicked Ahab in that time began his reign and troubled all Israel The Church what a low ebb was it at in Elijah's dayes when he complains Gods Covenant is forsaken his Altars thrown down his Prophets slain himself left alone and his life also sought for 1 King 19.14 The Church now when Ezekiel had this vision was in captivity without a Temple Altar Sacrifice and the Church is never long in any settled condition Rev. 8.1 There was silence in heaven about the space of half an hour under the ten fiery Persecutions the Church had no rest but in Constantines times it had a little but presently the Arrian heresie brake out and did more mischieve the Church then all the persecutions before The Church is wheeled about from condition to condition sometimes it 's in Egypt sometime in the Wildernesse sometimes in Canaan and sometimes in Babylon it 's Noahs Arke that rides upon rough waters and is not like to take harbour before
chiefest in malignancy and opposition this you shall see 2 Chron. 36.14 15 16. All the chief of the Priests and the people transgressed very much they polluted the house of the Lord they mocked the messengers of God despised his words and misused his Prophets this was the practice of those times Was there ever any great disorder corruption in the Church or any sedition treason almost in the State but some of the chief of the Priests have had their hands in it When the Calf was set up in Moses his dayes Aaron the Priest had his head and hand in it when David was a dying Adonijah makes the sedition and stir in the Kingdome but Abiathar the Priest had a great hand in it Both in the State and in the Church you may well observe that the chief of the Priests have had their hands in the evill in the trouble And have not we now a malignant party that oppose the reformation intended and begun Do they not set themselves with all their might against the Ieremies Daniels Ezekiels and Rechabites of the Land that will not defile themselves There is such a party you all know that do oppose godliness that despise the Prophets scorne the Saints make sad the hearts of the righteous and strengthen the hands of wickedness therefore this prophecy may be seasonable enough in regard of that malignant party that doth oppose too openly 3. They had lost their countrey their choysest comforts they were in captivity and constant jeopardy of their lives if they provoked the Babylonians they were ready to fall upon them and root them out presently and those at Ierusalam were in danger every day to have their liberties estates consciences Religion and lives taken from them And are not we like unto them and are not we even in a Land of liberty in a state of captivity Do not our estates our liberties our consciences our Religion our lives and all lie at the stake Wee are even in Babylon in the midst of Sion wee are in a sad and heavie condition therefore this Prophecy may be seasonable now considering our estate is so like to theirs 4. The times then were such that they loathed Manna ordinary and plain truths would not down unless truths were new and transcendent they were weary of them and slighted them Ieremy was too plain a Prophet for them too low and God gives them Ezekiel a dark and hard Prophet And is it not so in these dayes we have been fed with Manna so long that we loath Manna as a wormy thing If we have not something new unheard of transcendent we are weary wee think it not worth our going out of doors if so then here is a Prophet that may be sutable to these times and your desires God gave them this Prophet in a time of affliction and there was something in it for afflictions open mens understandings Vexatio dat intellectum and inlarge their capacities when people are under pressures then their understandings are quickest then they are most apprehensive therefore God gave them such a Prophet as might sute with their condition in exercising their parts and graces to the full when at the best Now is a time of affliction if your spirits be awakened and the bent of them be after high and hard things lo here are difficulties and transcendencies for you here are high things to draw up your thoughts to exercise your spirits be they never so choice and apprehensive One thing more for the seasonablenesse of this Prophet it is said heaven was open Ezekiel saw visions of God If ever God hath opened heaven since Christ now he hath done it in these sad times God hath now caused is causing you every day to see visions out of the Prophets and out of the Gospel These expository Lectures are openings of heaven and let out cleare and choice light unto you from heaven therefore seeing heaven is opened let visions of God be counted seasonable and become acceptable unto you But if this Prophet be so dark and difficult what is the benefit and fruit we shall have by him This is the next head wee are to come unto and the benfits of this Prophet are these the darker the Prophet is the more of God may you look for from him God dwelleth in darkness as well as in light Psalm 18.11 He made darknesse his secret place And Exod. 19.9 God came to Moses in a thick cloud Tenebrae sunt latibulum Dâ—i and there Moses had the most of God Here God is coming to you in a dark Prophet and questionless you shall find much of God in him here you shall see much of Gods mercy in upholding and comforting the spirits of his people and providing for them in a strange land here you shall see much of Gods justice in punishing sinners for their sins and iniquities here you shall see much of Gods truth in fulfilling of prophecies here you shall finde much of Gods power in subverting of Kings and Kingdomes here you shall finde much of his manifold Wisdome in these dark visions here you shall finde more of God then you expect 2. This prophecy is an exact History of the time of the Jewes being in captivity in it you have many passages of Nebuchadnezzars reign and government of his acts abroad and at home and of Gods dealing with his people in the time of this their seventy yeers captivity Were not Daniel and Ezekiel extant wee should have such a great losse as the world could not tel how to repair it the acts of Gods dealing with his Church and people in that seventy yeers would be swallowed up in a Chaos of darkness 3. You shall see for what sins God subverteth and overthroweth Kingdomes and States In this Prophet you shall find that the Lord doth ruine glorious Churches great Cities mighty Kingdomes men of great renown families and posterities and the particular sins for which he doth it Namely for false worship Idolatry injustice uncleannesse prophaning of his Sabbaths contempt of his Word abuse of his Prophets and sins of that nature So that as it is Prov. 21.30 There is no wisdome no counsel nor understanding against the Lord. God will overthrow even Kings and their Councels Kingdoms with their Nobility and Gentry with their Magistrates and people God will overthrow them when he once sets upon such a worke such a designe There is no standing out against him 4. You shall see here also the different carriage betweene the godly and the wicked in times of Judgement When judgements are abroad in the world the inhabitants of the earth should learn righteousness but wicked men they grow more active against God more impudent more desperate and hard-hearted they combine and plot together to roote out the righteous this you shall see in this Prophecie And for the godly you shall finde that when judgements are neare and upon them they are mourning in secret they get together
as some call him who was the father of this Nebuchadnezzar the great that carried away Iehoiachin into captivity If it were the thirtieth yeer of that Monarchy it falls in with the thirty yeers since the eighteenth of Iosiah wherein the Law was found and the Passeover kept so that these two may stand together and there need be no jarring between Interpreters for this time In the fourth moneth It was not the Moneth Tebet or Thebeth as some will have it which answers to that we call Ianuary but the moneth Tamuz or Tammuz that which answereth to part of Iune and part of Iuly about the time we are now in for the Iewes were to reckon their moneths from April as Exod. 12.2 This shall be the beginning of moneths it shall be the first moneth of the yeer to you that moneth was Abib Nisan or Nissan and answereth to part of March and part of April now from thence this is the fourth moneth and falleth in with the latter end of Iune and beginning of Iuly In the fifth day of the moneth This I finde some do make to be the Sabbath day and it is very probable that it should be so for Chapt. 3.16 hee saith that at the end of seven dayes the Word of the Lord came unto him again Hence they collect that it is not likely that God would step over the Sabbath day and give Ezekiel visions upon another day and not upon that for if Ezekiel had had his visions upon another day the people should have been destitute of all the benefit they were so imployed in their works of building and planting and other accommodations for a captivity that they had no leasure to resort unto Ezekiel upon a week day therefore they strongly conclude that it was upon a Sabbath day in the latter end of the week From hence observe 1. That that time is not considerable wherein the Law of God is out of date the time was reckoned here from the eighteenth yeere of Josiah wherein the Law was found It was lost in Manassehs and Amons dayes till the eighteenth yeere of Josiah when being found it was brought forth for the comfort and instruction of the people for the worship and honour of God and from that punctum the Spirit of God reckons the time and begins the account When Gods Law is out of the way and his Worship down that is no considerable time at all in the eye of God Parties that are in the dark or dead wee do not reckon of their time One converted in his old age said I have been long in the world I have lived but a little time meaning since hee was converted the time before was incomputable The widow that liveth in pleasure the Apostle saith is dead while shee lives 1 Tim. 5.6 and the world is dead that hath not the Law the place is dead that hath not the Ordinances of God so long they have been but they have not lived they have not measured time and therefore the Spirit of God fixeth the account at the finding of the Law 2. The things here not being specified but left undetermined that God would have us observe the remarkable passages in Church and States when they fall out not one or two but many or all the chief as the eighteenth yeer of Josiah when the Law was found when that great passeover was kept when he and the people of God entred into a solemn covenant with God when the great reformation was made among them such great acts were taken notice of as also the changes in Babylon when the Chaldean Monarchy began when Nebuchadnezzar was put into the Throne and his head lifted up above others God would have us take notice of the chief acts of his mercy and providence at chief times Hosea 14.8 Ephraim shall say What have I to do any more with Idols There will be a great alteration then it will be a remarkable time said God I have heard him and observed him and then followeth Who so is wise and he shall undrstand these things prudent and he shall know them Now is a time of memorable emergents and they should be considered the famous things of 1640. 1641. ought to be had in everlasting remembrance a triennall Parliament resurrection of Religion Law and Gospel were found again Reformation begun Protestation and Covenants taken the Kingdomes united here and forain ones shaken in pieces 3 This makes for the truth and strength of our Prophets visions and prophecy for when exact particular times and places are set down that things were done in such a yeer of such a King such a moneth such a day of the moneth it addes weight to an ordinary History and when the Spirit of God shall so punctually determine the time to a yeer a moneth a day it is a strong seal to the truth of the visions and prophecy 4. See here from the fifth day that God hath a speciall care of his Sabbaths and of the spirituall good of his servants Of his Sabbaths that they shall not lie in the dark when they are in Babylon God will open heaven and appeare to a Prophet and give him visions upon a Sabbath day God will do it too upon a Sabbath day that so the people which were in a sad condition that laboured now in Brick and Clay again that were building planting taken up with secular affaires might have a seasonable opportunity for the good of their souls The Sabbath was made for man for the good of man and they found it so Though they be in Babylon they shall have a Prophet they shall have visions and visions upon a Sabbath day when they have liberty and opportunity to come to the Prophet to be instructed in these visions without prejudice to their Callings Ezekiel 1.1 2 c. As I was among the captives by the river Chebar that the heavens were opened and I saw visions of God In the fifth day of the moneth which was the fifth yeere of Jehoiaxhins captivity The Word of the Lord came expressly unto Ezekiel the Priest the sonne of Buzi in the land of the Chaldeans by the River Chebar and the hand of the Lord wast here upon him As I was among the captives by the river Chebar HEre is the place mentioned where the Prophet was and the occasion of his being in it Among the captives The originall s in the middest of the captivity the abstract being put for the concrete captives for captivity and this is ordinary in the Scripture as circumcision for cirumcised Phil. 3.3 Election for Elected Rom. 11.7 the election hath obtained that is the elected and here in the middest of the captivity is in the midst of the captives In the middest is not to be taken Geometrically and strictly as if he were exactly in the middest of them proportionably every way considered but in the middest is to be understood among the captives they were captives and so was he As Josh 7.13
God either brands them or detracts from their names Thus God branded Ieroboam Ieroboam the sonne of Nebat that made Israel to sinne and Iudas the Traytor And sometime he detracts from their names as here Ieconiah is called Coniah the beginning and glory of his name is taken away and he was as Coniah signifieth prepared of God prepared of God for vengeance prepared of God for a captivitie for base services prepared of God to be a broken Idoll to be cast out and despised as it is in that 22. of Ieremy 3. This Iehojachin was written childlesse Ier. 22.30 Write this man childlesse A heavy doome to write a man childlesse especially a noble a royall family when children are much desired by all most by Princes that so the Crown may not be alienated Ieconiah is not written childlesse in regard he had not any child for ver 28. it is said Wherefore have they cast out him and his seed He had seed and yet was written childlesse How is that He was as one that had no seed he was deprived of the benefit and comfort of his seed in effect he was a childlesse man because his children were carried into captivitie and none of them did inherit the Kingdome and succeed him in the Throne for it is said ver 30. No man of his seed shall prosper sitting upon the throne of David and ruling any more in Iudah they dyed in captivitie and none of them did sway the Scepter of that Kingdome But there is some objection lying against this For in 1 Chron. 3.17 Salathiel is said to be his sonne and his sonne begotten in captivitie Mat. 1.12 If Salathiel be his sonne and his sonne begotten in captivitie how then is this true that he was written childlesse You must know for answer that this in the 1 Chron. and Mat. 1. is spoken after the legall account for Jeconiah or Jehojachin having been 37. yeares in captivitie as you shall read afterward he had seene the death of his sonnes and daughters his unckles and kindred so that he had none left of his own loynes or any that were very neare unto him to declare to be his successor and to inherit the Crowne therefore having neither sonne brother unckle nor kindred that were neare unto him he was as a man childlesse every way Now Salathiel being his nearest kinsman alive he declareth him to be heire to the Crowne and to succeed him in the royall dignitie according to the order set downe by God in case of the want of issue Numb 27.8 9. c. And now this kinsman in the legall sense is said to be the sonne of Jehojachin that is the successor of Jehojachin not that he was his naturall sonne come out of his loynes for Luk. 3.27 Salathiel was the sonne of Neri according to the naturall line Be it then according to the legall account that Jehojachin was his father yet still it holds good Iehojachin was a man childlesse 4. In this King was ended the glory and royall dignitie of the house of David It is true that Zedekiah reigned some yeares after him but Zedekiah dyed before Iehojachin and in the genealogie of Christ Iehojachin is mentioned not Zedekiah neither is there mention of any more Kings of Iudah after him he was the period of the booke of the Kings and he finished the line of the house of David None out of his loynes nor out of any other loynes did sit upon the Throne till Christ came As for Zerubbabel who was thought to be King and to sit upon the Throne after the captivitie it will appeare he was no King for the learned observe that he was rather a Captain Duke or Leader of the people and was stirred up of God to further and finish the worke of the Temple after which the Rabbins say Zerubbabel returned into Babylon and there dyed But if that be not sufficient to cleare it that he was no King you may observe in Zach. 6.11 that when two Crownes were made neither of them was set upon the head of Zerubbabel but both were set upon the head of Ioshua the sonne of Iosedech the high Priest shewing that all the power was invested in the high Priest and translated from Regall to Pontificall So that Iehojachin was an unprosperous man to lay the glory of the house of David and of his owne in the dust And hence that name is conceived likewise to be given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 22.11 The name of Shallum which commeth of a word signifies to perfect finish or put an end to a thing because he finished the Kingly government of the hâ—use of David And although some put this name upon Iehoâ—haz the sonne of Iosiah making him that Shallum yet others understand it of Iehojaâ—hin and it is most probable to be him because saith the Text he went forth out of his place and was not to returne thither any more 2 King 24.12 and so did none but Jehojachin who voluntarily yeelded himselfe to Nebuchadnezzar he was that Shallum that put an end to all the Kings of Judah and laid the royall glory in the dust and turned the government to the Priesthood where it continued till Christ came and sate upon the Throne himselfe 5. His captivitie was long and sore 37. yeares was he a prisoner in Babylon as appeares 2 King 25.27 Others had there more libertie they were not imprisoned they had the benefit of the Prophets advantage of all the Ordinances which were amongst them those they had to sweeten their captivitie with many outward comforts whereas Jehojachin lay in prison and was deprived of them his Crowne Throne Scepter Kingdome Countrey all were gone and he is a captive imprisoned A King and a King of Iudah one that had lived so high and been in such glory and great pompe for him to lie in a prison and in a prison in Babylon not a few but twenty almost fortie yeares this is a thing observable in this King and sets forth the constancy of his misery He was one of Josiâ—hs posteritie and it is observ'd that the posteritie of Josiah who were Kings of Iudah in 23. yeares were carried foure times into captivitie whereas Iosiah himselfe enjoyed 31. 2 King 23 34. yeares in peace And it appears thus Iehoahaz his sonne reigned three moneths and then was carried away by Pharaoh Nechoh King of Egypt after him Eliakim or Iehojakim another sonne of Iâ—siah being made King 2 King 24.1 was taken by Nebuchadnezzar twice as some observe and carried to Babylon and then if it were so they were five times in captivitie but howsoever sure we are that in the 11th yeare of his reigne 2 Chron. 36.5 6. Nebuchadnezzar came up against Ierusalem and tooke Iehojakim and bound him in fetters to carry him to Babylon After him Iehojachin whom we are speaking of is set up and reigneth three moneths ten dayes who being young and fearfull yeeldeth himselfe to Nebuchadnezzar that
Christ comes So for families and persons they are in a movable condition Aetas parentum pejor avis mox datura progeniem vitiosiorem Horat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 1.4 One generation passeth away and another cometh that goes and a third hastens after them to the grave 1 Cor. 4.9 Wee are made a spectacle to the world a Theatre that is we come into the world and act here a little while upon the Stage of it and presently we are gone Kings Princes and all conditions of men do so Noah and his Generations are gone David and his If wee come neerer our selves the Merovignian family was driven out by Pippin son of Martel and that family by Hugh Capet so that there have been three races of the royall line in France the Plantagenets race here is wholly gone or lies in obscurity great is the incertainty motion and mutation of the things in this world the wheels are up and down and not consistent Job is very rich and poor in one day Haman in great favour and under great displeasure in a wheel of time There is a story very suitable to this vision of the wheels and brought in by Expositers to give light unto it which I may not omit and it 's of Sesostris a King of Egypt who had a golden Chariot bedecked with many precious stones and when hee rode in it no meaner persons must draw it then foure Kings that hee had conquered one of the four cast his eye altogether upon the wheel and being demanded the reason of it by Sesostris said I see in this wheel the mutability of all conditions that part of the wheel is neerest heaven is by and by upon the earth and contrary that is upon the earth is presently again neerest heaven This wrought so upon Sesostris that hee thought his condition might change and therefore freed those Kings from that servitude and would not have his Chariot drawn any more by them Belisarius Generall of Justinian forces overcame the Persians in the East the Vandals in Africa the Goths in Italy and did extraordinary service at last had his eyes put out his whole estate taken away and forced to begge of passengers without the gates of Rome Baron Da obolum Belisario quem extulit virtus caecavit invidia O give one farthing to Belisarius whom his own vertue advanced and others envie hath blinded Adonibezek who sate upon the top of this wheel was soon brought under hee had seventy Kings with their thumbs and toes cut off and put like dogs under his table to eat scraps 1 Cor. 7.31 and himself was made acquainted with that condition In the present affaires of Ireland wee may see the mysterie of Ezekiels wheels all things are running moving and working to a change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3.6 he calls it the wheel of nature or rather of this Generation shewing that the present Generation is hastening out of the world 3. Wheeles make in their motion a great noise and ratling Joel 2.5 Like the noise of Chariots on the tops of mountains so the things in the world move not silently but make a great stir and mighty noise Rev. 6.1 when the first seal was opened and Christ rode abroad upon his white horse of the Gospel conquering the Nations there was as the noise of thunder and stirs and tumults were raised in Kingdomes and mighty oppositions were made in the world Chap. 19. when Christ shall judge the great Whore and avenge the blood of the Saints it will not be without noise vers 6. I heard as it were the voyce of a great multitude and as the voyce of many waters and as the voyce of mighty thunderings saying Allelujah for the Lord God omnipotent reigneth there is the voyce of the people like waters a low and lesse noise and there is the voyce of Parliament and Armies a greater a thundring voyce the things now in motion in this kingdome and others make a great thundring in the world as in former dayes between the Houses of York and Lancaster were fought seventeen pitched fields in which eight Kings and Princes perished forty Dukes Marquesses and Earls 200000. of the people besides Barons and Gentlemen which things were not done without a great noise 4. Wheeles are moved by some hand and set on running else they stir not so this world is moved acted and governed by divine vertue Things are carryed in this world like wheels Psal 113.9 up and down backwards and forwards as if all were left at six and seven and hurried up and down by some blind chance or fortune which we exclude and only acknowledge all to be moved ordered and effected by divine providence it 's God that by his providence and the ministery of his Angels that sets all the wheels in the world in motion a Sparrow falls not to the ground nor a haire off our heads without his will 5. By the motion of the wheel many works are done the Potters of old made their vessels by the motion of the wheele Ier. 18.3 by it the corn was ground and justice was done Prov. 20.26 He bringeth the wheele over them that notes the punishment of evill-doers it 's a metaphor from husbandmen that in hot countreys did by the help of a wheele break the ears of corn and so get it out Isa 28.28 and justice is the wheele that breaks men and gets out the truth and separates the chaffe from the Wheat in some place a wheele hath been used to break the bones of sinners Hence Tully saith 5. Tuscul beatam vitam iu rotam non ascendere That an innocent life had nothing to do with the wheel So that by the motion of the wheele much hath been done and God by the rotations and strange motions in the world brings about great works Dan. 9.25 the walls of Jerusalem should be built in a troublous time In the 9. verse and Chap. 1◠of the Revelation mention is made of trumpets and vials which note great stirs and changes in the world and notable effects follow thereupon We hope that the stirs of our time are the preparation to the most glorious work of Antichrists ruining our reforming Christ reigning and the Jewes raising old things are passing away and all things are becoming new old Religion viz. Popery old Prelacy old Service and Ceremonies are going downwards and they that led into captivity are themselves a leading into captivity Rev. 13.10 Observ The world and things in it are not fit for us to fix our hearts upon The world it self and all in it are of a wheeling nature uncertain movable and running away and the word Galgal a wheele and the world signifies also a mote chaffe straw any thing driven before the wind and so it is used Isa 17.13 Chegalgal as a wheeling thing before the whirle-wind the margent renders it as a thistle or thorne the one shewes the vanity of the world the other
the vexation of it Shall wee let out our hearts to that runs from us like a rolling thing and if wee overtake it runs into us like a thorn they that will be rich catch the world pierce themselves thorow with many sorrowes 1 Tim. 6.9 10. and breake upon this wheele Because it runs smoothly sometimes men are taken with the motions of the world but at length you shall find its motion rough swift ready to overthrow and break you all in pieces they are broken in Ireland and wee are breaking here now let the Apostles counsell be acceptable 1 Cor. 7.29 30 31. Brethren the time is short let them that have wives be as if they had none let them that weep be as if they wept not and them that rejocye as if they rejoyced not and they that buy as if they possessed it not and they that use this world as not abusing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterit decipit and why all this for the fashion or shew of this world passeth away it acts otherwise then you expect if you affect the world wives children or any part of it it will deceive you you think to hold it and it 's but a shadow no substance and a shadow a shew going away let us therefore not look at this wheel but at him that moves the wheel who is unchangeable unmovable of infinite being in comparison of whom the world is a drop a little dust let us with David say Whom have we in heaven but thee and there is none in earth we desire in comparison of thee let us let go our hold of the world draw in our affections from it hopes after it and look only after that City Heb. 11.10 Having given you the signification of the Wheels the next thing premised is the description of them and now I come to the particular handling of the Wheeles where we shall meet with difficulties and excellencies VER 15 16. Now as I beleld the living creatures behold one wheele upon the earth by the living creatures with his four faces The appearance of the wheels and their work was like unto the colour of a Berill and they four had one likenesse and their appearance and their work was as it were a wheel in the middle of of a wheel IN these Verses they are described 1. From their number implyed in the 15th expressed in the 16th verse foure 2. The place where they were and that is the earth 3. Their colour they were like a Berill 4. Their likenesse between themselves they foure had one likenesse 5. Their form was as it were a wheele in a wheel Touching the first viz. the number of the wheels they were four mention is made of one in the 15th verse but it 's one with four faces not the faces of the four Cherubims but of four wheels which wheels were so like that they are said to be one wheel hee that saw one saw all As in some picture of a Prince when wee have seen the same in divers places or oft in the same wee say this is one and the same picture so here our Prophet saith hee saw all the wheels but they were so like that they might well be called one and the same for the Prophet mentions in the 16th verse wheels and four wheels and one likenesse of them Here by a figure called Hypallage we may make the sense more easie thus there appeared one face in the four wheels for one wheel having four faces In the 10th Chapt. it 's out of all dispute that there were four wheels Verse 9. When I looked behold the four wheels by the Cherubims one wheel by one Cherub and another wheel by another Cherub These wheels being four represent to us the four parts of the world Eastern Western Northern Southern that in them are great stirs and changes The next thing in this verse is the place I saw one wheel upon the earth how could that be when Ezekiel saw the vision in heaven Answ This is a vision and it appeared to him to be on the earth not the true earth but the earth in a vision as in pictures if a wheel a Chariot a City be drawn and presented to the eye they are presented as being upon the earth Observ 1. That all inferiour causes wheels instruments agents whatsoever are but as one wheel before the Lord. All things in the four quarters of the world were presented by God to the Prophet as one wheel to us they are many mighty divers contrary infinite but unto God they are otherwise all the Armies Parliaments Kingdoms Crowns Agents in this world are but one cause one wheel before the great God they are a small thing to him Isa 40.15 16 17. Behold the nations are as the drop of a bucket and are counted as the small dust of the ballance behold hee taketh up the Isles as a very little thing Lebanon is not sufficient to burn nor the beast thereof sufficient for a burnt offering all nations before him are as nothing and they are counted to him lesse then nothing and vanity 2. That changes stirs and tumults are here on the earth not in heaven the Prophet saw the wheels on earth not in heaven there be no wheelings no turnings no troubles no wars no deaths no diseases no sins no feares no teares no wicked men no wicked thing and so no changes it 's only the prerogative of heaven to say I am the Lord I change not Mal. 3.6 the world cannot say it Jam. 1.17 With him is no variablenesse or shadow of turning in God and heaven there is nothing of the wheel all is constant immutable but on earth it 's contrary the things under the Sun are vanity inconstancy and change it self 3. That all the inferiour agents and causes are at the dispose of the superiour of Angels they have a great interest in the government of the world the wheel is by the living creatures at their feet to move and turn it which way they please if they will bespeak wars in the North or South if they will have the world in an uproare it 's done Angels are Gods hands and deputies in the administration of all things here below in the world God supports and subverts kingdomes by them Dan. 10. Gabriel tels Daniel that hee withstood the Prince of Persia 21. dayes and his counsellers that sought to oppresse the people of God and that hee would go again and fight with him Kingdomes and the affaires of them yea the quarters of the world under God are ordered by Angels and while Angelicall and divine protection are over kingdomes they prosper but when God is provoked by the sins of a people hee leaves the wheels of that Kingdome to men and devils it runs to ruine Then the Princes and Potentates are deluded with strong delusions grow tyrannicall Idolatrous false hostile c. then the kingdome growes weak without spirit counsell strength successe and is infinitely intangled with
a wheele in a wheele not the gnave stocke in the midst of the wheele to which the spokes are fasten'd for that hath not the forme of a wheele but there was one wheele in another as the orbes of the heavens comprehend one another as in some Water-works and Watches there be wheeles one in another and then the meaning is that there is a secret hidden motion or wheele that moves the wheeles which way soever they run Observe first that the motions of the world and kingdomes are perplexed and crosse motions like a wheele in a wheele Saul moved with all his strength to settle the kingdome upon his own Son but he met with a contrary motion David is anointed to be King and the men of warre came to David to Hebron to turne the kingdome of Saul to him 1 Chron. 12.23 And so Adonijah said to Bathshebah the kingdome that was mine is turned about and become my brothers hee met with a crosse wheele that carried the kingdome from him 1 King 2.15 How perplexed intangled were the motions of the Jewish affaires both in Babylon and at Jerusalem when the Prophet saw this vision The Papists doe erect regnum in regno an ecclesiasticall monarchy in the temporall exempt from temporall jurisdiction onely subject ob pacem or bonum commune if subject at all and so they give Monarchs a broken right in some things but defeasible in other things by their spirituall Monarchie Nebuchadnezzars wheele was in theirs and intangled them much in both places What crosse motions were in France when the King of Navarre Prince of Condee the Admirall and all that were of the Religion looked for peace and met with a massacre Are not there Romish Spanish French and Popish wheeles moving in our Kingdome Armies and Councels Look at this instant upon the motions of this Kingdome in Parliament or out of it and they are exceeding intricate Never was skaine of silke or thread so knotty or involved as the affaires of the kingdome and world are never bird so intangled in the Limetwigs or Net as things are at this time 2. The motions to mutations and ruines are very swift things move faster then we conceive to their ends The Jewes hasted out of Aegypt and destruction hasted on the Aegyptians A wheele in a wheele notes intension of motion as Elias prayed in prayer Jam. 5.17 That is he was intense so a wheele in a wheele intimates intensenesse of the motion All things make speed to their owne ruine 3. There is a secret motion which carries on the wheeles and moves them that way they goe there is a wheele in a wheele and that sets the other a moving as a spring in a Watch sets all the wheeles agoing some latent engine stirs the wheels of the world in some places you shall see the waters suddenly fly all about you the cause of that motion is hidden so in all the motions turnes and stirres of the world there is a secret wheele divine providence that sets on worke and carries on That was a great wheele and turne when ten tribes at once fell from Rehoboam and ran to Jeroboam Politicians and Statesmen could see sedition rebellion and treason in that motion the outward wheele was obvious but the wheele in the wheele was not seene by every eye Behold I will rend the Kingdome out of Solomons hands and give ten Tribes to thee 1 King 11.31 If there be divisions ruines plunderings in a Kingdome there is a wheele in those wheeles a providence that acts and orders Job 6.5 Afflictions come not forth of the dust nor trouble out of the ground they come out of the wheele God turnes that upon Kingdomes and families as Micah 1.12 Evill came downe from the Lord to the gates of Jerusalem God hath a wheele in all the wheeling businesses of the world Anastasius the Emperour being inform'd of a conspiracy against him and the State Zonar commanded Justinian and Justinus with many others to be executed by a voice in the night he was bid to spare Justinian and Justinus for they were to doe good service and they both afterward were Emperours the motion of the wheele in the wheele sav'd their lives and advanc'd them to honour At the Battell of Keinton was a wheele in a wheele the wheele at first ran for the adverse partie but the wheele in the wheele turn'd it on our side At Brainford there was a wheele in a wheele When the enemies plots have been their plagues and their doings their undoings the wheele in the wheele both moved and turn'd their owne workes upon them Psal 9.16 4. The motions of divine providence in the things of the world are beyond the reach of the ablest braines Providence walkes works so darkly deeply changeably wheeles about so that mortalls cannot tell what conclusions to make when the issues of things are extant we can see what the antecedent motions carried in their wombe otherwise not unlesse wee have it by vision as here Ezekiel had or some extraordinary way Providence hath such bouts and fetches as puzzle the thoughts and hearts of the ablest and best when the Children of Israel were at the borders of Canaan they were carried backe againe to Ezion-gabor Numb 33. Exod. 13.18 it 's said God led them about through the way of the Wildernesse by the red Sea and so providence leads businesses about they goe backwards and forwards so that we cannot make sense of Gods motions in the world As in Characters till a man learne be instructed in them he can make no sense of them and men now of rare abilities cannot tell what sense to make of the motions of the wheeles Mounsieur Chastileon Admirall of France at the match of Charles the 9th his Sister with the King of Navarre was invited with the chiefe of the Protestants by the King to celebrate the marriage at Paris and to confirme Peace the Protestants at Rochel advised him not to goe but importunitie of others prevailed with him he went and was massacred for it Although he was of great wisdome hee could not discerne what way the wheeles would move the wisest man is too weake to spell out the meaning of the wheels and mysteries of providence once before he had refused to come to Court at the Kings sending who sent Mounsieur Du Tore his cousen to advertise him of important affaires he had to communicate he suspecting answered the King means me no good and tell him there be no Count Egmonds in France I will not suffer my head so easily to be cut off as he did in Flanders Roderick King of Spaine to assure himselfe against the children and friends of King Vitiza whom he had deposed dismounted all the strong holds and disarm'd the people this strengthened him against domestick enemies not forein attempts For the Moores invading him shortly after overthrew him and finding little resistance in seven or eight moneths conquer'd almost all Spaine The Britains molested by the
Picts and Scots cald in the Saxons who for some time served them to purpose but in the end conquered them and their Countrey These could not foresee what would be the issue of things the motions of providence are so secret and various that it lyes not within the compasse of mans power to make certain conclusions therefrom 5. There is a connexion of causes and things together in the world Hosea 2.21 22. I will heare the heavens and they shall heare the earth that shall heare the corne wine and oyle and they shall heare Jezreel as in Architecture there is a dependance and connexion VER 17. When they went they went upon their foure sides and they returned not when they went and so on to the end of the 21. IN these Verses wee have two things 1. Wee have the effect of the wheeles which is motion laid downe in the 17 19 20 21. Verses And 2. The adjuncts of them which are two 1. Height 2. Eyes in the 18th verse The commodiousness of their motion for all parts and the forme of it are both in this 17th verse The Hebrew is In going they went to their foure foure sides to the foure parts which were next to their sides or through the foure parts and so the sense is they went to into or through the foure parts of the world if you read it according to our translation upon them the sense is when the foure living creatures moved the wheeles moved upon their sides It 's our phrase when we ask one which side went he of such a man we answer upon or on his right or left side but the better sense to me is they went according to their foure sides Looke what side what part of the world was appointed them that the wheeles went to and moved in And returned not They came not backe but went forward There might be varietie of motions but no backe motions no retrogradations being once gone forth they returned not The observation first is this That in all parts humane things move to their appointed period and there is no returne of them being once there Pharaoh and his Host came to their period in the bottome of the Sea and never saw Aegypt more The Patriarchs Prophets Apostles Martyrs have taken up their lodgings in the dust and returne no more What David said of the child I shall goe to it it shall not returne to me is a fit motto to all creatures they must goe to those are gone before not they returne to these Cities people families silver gold fine linnen they must see that corruption those saw in former dayes 2. That inferior causes move constantly in their motions to doe the will of God The wheeles turned not when they went nothing could turne them backe nor the Angels in their administrations but they goe on Wee thinke it 's the creature makes stops lets in the affaires of the world but it 's Gods hand his providence doth it the wheeles all inferior causes proceed in their motions till God check them and cause a stand Esa 43.13 I will worke and who shall let it VER 18. As for their Rings they were so high that they were dreadfull and their Rings were full of eyes round about them foure 19. And when the living creatures went the wheeles went by them And when the living creatures were lift up from the earth the wheels were lift up 20. Whither soever the Spirit was to goe they went thither was their Spirit to goe and the wheels were lifted up over against them for the Spirit of the living creatures was in the wheels 21. When those went these went and when those stood these stood and when those were lifted up from the earth the wheels were lifted up over against them for the Spirit of the living creatures was in the wheels IN the 18th verse we have the rings of the wheels described from their highnesse and eyenesse They were so high they caused terror so full of eyes they caused wonder The Hebrew reading is somewhat different it runs thus And the rings of them both height to them and feare to them or by reason of them that is Propter cas the wheels were so high that they bred terror struck feare into the Prophet The word Rings in the Hebrew is Backs their backs were high dreadfull that is their Circumferences or Rings were so of such breadth and altitude for there is no difference between those in rings and circles that they caused feare to those looked upon them Now what is meant by this height and greatnesse of the wheels must be opened unto you and it 's this the motions of second causes and changes of things here in this world are so great so incomprehensible by man that they produce feares and terrors to the sons of men Men are troubled that they cannot fathome the deeps and measure the heighth and breadth of the wheels when men see times and seasons changed kingdomes dashed in pieces the godly brought into bondage the wicked advanced truth persecuted errours in credit justice troden down and all things moving by contrary motions they stand amazed and not able to reach the causes of things to measure the wheels and see into the exact motions of them they become sensible of their own weaknesse and say O the heighth of the wheels O the shallownesse of our spirits Observ 1. That the causes and motions and changes in the world are unknown to the sons of men the wheels are too high for them to measure man is so beetlelish and purblind that the dim sight of his soul pierceth not into the secrets and knowledge of causes Eccles 3.11 it only comes at the out-side and extremities of things the superficies of the wheel but not the heighth and depth of it not the true nature and causes of things so that admiration opinion not science is begotten in man this Agrippa knew that writ a Book of the vanity of Sciences and Zanche that writ a Tractat Quod nihil scitur and Socrates was judged the learned man so that hee said This I know that I know nothing â— Cor. 13.12 and above all these the Apostle saith 1 Cor. 8.2 If any man thinke he knoweth any thing he knoweth nothing yet as hee ought to know and elsewhere Wee see through a glasse darkely things are a riddle to us we know not what to make of them Look into the world and what can we make of it the wheels in every quarter have such a heighth as none can reach second causes move so suddenly as none can spy them out Cast your eye upon Physicall wheels and they are too high for Physicians to measure what reason can they give of Antipathies or that some trees should have a venomous root on the one side and a remedy on the other they meet with diseases and difficulties that are Ludibria medicorum and must referre you to occult qualities Cast your eye upon Politicall
direct them to their journeyes end so that they misse not the marke they aime at What if many second causes be ignorant blind know not their own motions yet if they have guides infallible to lead them it 's sufficient to conduct them to the intended end If a seeing dog can lead a blind begger from place to place direct his motion to the desired end shall not the eye of providence lead any all second causes to their end Providence is an unerring thing and disappoints not God of his expectation The Pilot carries a great ship from harbour to harbour over the Seas through the stormes and fulfils the mind of the Master and so Providence carries the great wheels up and down to the very place appointed 4. The least motions of the wheels are not without providence some think that the great things in kingdomes and the world are transacted by providence but for they lesser they passe in a casuall manner providence reaches them not but the eyes were every where the wheels were full of eyes not a few eyes here and there one but in every part that so mans minde might be freed from such sinister thoughts as that there should be any motion of any wheel without the direction and influence of providence God hath made the least and greatest creatures and hee causeth the least and greatest motions Providentia ita curaâ— omnia ut unum aliquid ita singula ut si illud curaret unicum August in Confess And the Schoolmen say that providence is infinita in omnibus infinita in singulis Let us pitch our thoughts upon some lesser motion the dispensation of a lot the fall of a haire from the head the preparations of the heart the answer of the tongue these are all of the Lord and directed by providence the earth loseth not a pile of grasse the trees not a leafe the water not a fish the aire not a bird without an ordinance of providence 5. Providence orders the motion of the rings and wheels in all parts all the world over not one two or three wheels had eyes but all foure had eyes round about them God by his divine providence ordered things as well in Babylon as in Sion Providence wrought in Aegypt and in the red Sea As there are wheels in all parts of the world in all Kingdomes of the earth so there are eyes in all those wheels 6. The works of God in disposing and governing second causes are admirable glorious and beautifull workes The wheels were full of eyes fitly disposed wisely carried on certainly attaining their ends Could we see the eyes in the wheels we should never fault the workes of God in the world but stand and admire their glory and beauty when the heavens are vailed with clouds we have sowre and discontented thoughts of the heavens themselves but when the clouds are gone that we can see the Starres those eyes of heaven then we admire their beauty and glory and certainly it 's a most glorious sight to see the heavens full of starres in a cleare night and it 's no lesse glorious to see the eyes in the wheels and the choice acts of providence in all their turnings and windings Caussin saith the world in all its parts is ruled like a paper with musick lines and if wee could see those lines they would be as glorious as lines of gold 7. The motions of the wheels are such as that they hold out a providence to all there is something in the wheels that none can reach and something that any may see they are full of eyes and the weakest may see one providence or other if not all the eyes yet some of them there be mysteries in the wheels to exercise the greatest and eyes to satisfie the weakest As no man but sees the stars in the heaven at one time or other so no man but may see the eyes in the wheels That evill doth not over-run all and the wicked devour the good argues a providence In one of the Conanie Islands Johannes Metellus saith there is a tree which drops water at every leafe and sufficeth the Inhabitants and their flocks being a drie Island without water Mithridates when in his cradle had his clothes consumed with lightning and his body not toucht A father and a son shipwrackt at sea the son sail'd to shoar upon the back of his dead father In these particulars and such like providence doth eminently appeare VERS 19. And when the living creatures went the wheels went by them and when the living creatures were lift up from the earth the wheels were lift up 21. When those went these went when those stood these stood and when those were lifted up from the earth the wheels were lifted up over against them Here we have 1. The motion of the wheels farther commended unto us 2. Their station 3. The time of both THe motion was forwards upwards and downwards and for the time of their motion and station it was when the creatures moved or stood as the Cherubims moved so moved the wheels forward upward downward and when they stood still the wheels stood The kind and manner of their motions with their rest depended on the living creatures they moved equally at their motion What 's meant by the lifting up of the wheels must be inquired for Angels to be lifted up is not strange they are heavenly creatures and heaven is their habitation But for the wheels to be lifted up that is very strange wee must search out the sense for into heaven they were not lifted Expositers leave us in the dark all except one that I have met with passe over this difficulty and what I find in that one is this the lifting up of the Angels and the wheels referre to the supreme cause and seems to tell us that inferiour and superiour causes wheels and Angels are under the regiment of the first cause and if wee take the words actively as Montanus doth render them viz. the living creatures in lifting up themselves from the earth the wheels lift up themselves also and that is they looked up to heaven for direction and assistance which may well be called a lifting up themselves Psal 25.1 Vnto the Lord do I lift up my soul that is to thee do I look for counsel comfort strength If wee take the words passively when the living creatures are lift up from the earth the wheels were lift up then I will give you my thoughts what the sense may be and it 's this the lifting up is not meant of lifting up to heaven but to service when God should more then in an ordinary way let out himself to the Angels give them new light new strength and so lift them up to great service then the wheels also were lifted up proportionably to do their parts and the words in the Text invite me to conceive it to be the sense because it 's said The spirit of the living creatures was in the wheels
of the whole earth this is the day that we looked for These expressions you have in the Book of Lamentations David a King a Prophet a man of a warlike spirit that feared not the Bear the Lion Goliah saith my flesh trembleth for feare of thee I am afraid of thy judgements Psal 119.120 When other things did not daunt him at all Gods judgements did there was daunting terror in them and no marvell there is wrath in them such rage wrath fury as is in wild beasts Hos 5.14 I will be unto Ephraim as a Lion and as a young Lion to the House of Judah I even I will teare and go away I will take away and none shall rescue such terror as is in an earthquake that shakes the foundations of all Isa 29.6 such as in a strong winde and an overflowing showre Ezek. 13.13 such as in a flail that beats out the corn and breaks the straw in pices Hab. 3.12 such as in the Sea or Earth swallowing up Psal 21.9 What a dreadfull cry when Corah and his company sunk alive into the earth when Pharaoh and his host were overwhelmed in the Sea such terror is in Gods judgements yea more dreadfull yet such as in thunder lightning and devouring fire Isa 29.6 yea such as is in fire and brimstone Psal 11.6 God is Baal-chemah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahum 1.2 A Lord of wrath so the originall is a Possessour of wrath and in his judgements doth distribute terrors and sorrows him therefore should the sonnes of men reverence 2. Gods Judgements have the voyce of speech in them they speak unto sinners Mic. 6.9 The Lords voyce cryeth unto the City and the man of wisdome shall see thy Name heare yee the rod and who hath appointed it If the first voyce be the cry of the Prophets and Ministers the second is the cry of the Judgements of God the rod speaks aloud it proclaims Gods anger wrath fury jealousie revenge his Omniscience holinesse justice the terror of the Almighty it proclaimes our folly shame and ingratitude treachery and great guiltinesse before God it cries to us for repentance when destruction lay at the gates of Ninivie they understood the language thereof and repented in dust and ashes Jon. 3. It cries to us for righteousnesse when Gods judgements are in the earth the Inhabitants of the world will learne righteousnesse Isa 26.9 They cannot learne unlesse they be taught and do they not teach and teach many lessons to feare God whom men have forgotten in their prosperity to make restitution to men whom they have wronged in the day of their wills to be charitable in censuring others and rigide in censuring themselves 3. Angels are not only swift but efficacious in their motions and administrations The great waters mighty thunders and numerous armies make way before them and nothing can withstand their force and so it is with Angels when they are upon service none can stand before them they destroy armies shake kingdoms move all the wheels in the quarters of the world and their motions are not faint but forcible 4. It 's not every eare that heares the noyse of Angels wings though their noyse be great efficacious like waters thunder the voyce of speech as an host yet all heare them not it 's the Prophet heares them and such as have divine spirits the operations of Angels are unperceiveable to most of the world all eyes see not visions neither do all eares heare the things that visions do speak few are capable of divine mysteries To you it is given to know the mysteries of the Kingdome Mat. 13.11 There be mysteries in the government of the world as well as in the Kingdome of heaven and it 's a speciall gift to be acquainted with them Gods secrets are made known to them that feare him Psal 25.14 some choyce precious excellent spirits they heare they see what others do not such as turn from iniquity Dan. 9.13 such as are wise Hos 14.9 they understand such as are deeply interested in the truth and Churches cause as have suffered much and have their drosse purged out by the fire of afflictions they heare they see more and greater things then the men of the world Nehemiah Isaiah Daniel Ezekiel John that were men of great sufferings they heard voyces others heard not In the Revelation it 's said oft Hee that hath an eare to heare let him heare every man hath an outward eare but not the inward the eare of the heart whereby to perceive the meaning of the Spirit men heare not the voyce of the Spirit in the Churches they heare men but not the Spirit what that speaks in the Ordinances and as they heare it not in them so they heare not the Spirit in the wheels nor the voyce of it in the great judgements of God VERS 25. And there was a voyce from the firmament that was over their heads when they stood and had let down their wings HEre we have a description of the firmament from the noyse that came from it and that is the cause of the Angels making their appearance before the Lord and the manner of their appearance is they stood with their wings let down Whose voyce this was comes now into question it was not a voyce of the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De super firmenta but from above which is in the originall besides from the firmament so that it was not the noyse or voyce of the firmament neither of any Angel for they are here present under the firmament but it was the voyce of Christ of him that was above upon the throne and it hath much in it 1. It sets out the Majesty and State of Christ who like a mighty Emperor sits upon his Throne and speaks unto his Nobles and people at distance 2. His authority calling in the Angels his great agents in the world from their services to appeare before him they upon this voyce come from the quarters of the world and stand about his Throne to give account of their administrations to receive new instructions and are sent out by him to great services 3. To awaken quicken and prepare the Prophet who had hard things to meet with harsh people to deal withall but when hee saw Angels come and go at the voyce of Christ it hushed all objections and set his spirit to attend to the voyce of Christ to receive instructions from him and to do his will thought hee Shall those glorious Angels those great Agents in the world hearken to Christ be informed by him execute his Will and shall I a poore captive stick at it dispute the case with him no no I will be like to these Angels heare receive and obey Of the standing of the Angels formerly hath been spoken in the 21th Verse to which I refer you The letting down their wings notes their cessation from imployment as Birds or Fowls when they fall upon their feet on trees or ground
according to his humane nature hee should sit upon the Throne of God and judge the sonnes of men hee was administrator Patris the great Agent of his Father Whether Christ in this Vision sate or stood is doubted because it 's said above upon it neither standing nor sitting being expressed but my inclinations are to conceive that the Lord Christ sate and stood not 1. Because Thrones are not for standing but sitting and we never find in Scripture that any stood in Thrones but sate they have sitting in Thrones is the usuall phrase of Scripture 1 King 2.12 Solomon sate upon the Throne of David his father and in the 22th Chap. 10. The King of Israel and the King of Judah as they sate each upon his Throne and Isa 6.1 Isaiah sâ—â— the Lord sitting upon a Throne Rev. 4.10 The twenty four Elders fell down before him that sate on the Throne 2. Kings and Judges here on earth do not use to stand but sit which doth more fully set out their State and Majesty and if Kings on earth do so how much more this King in heaven Besides standing is a servants posture Deut. 17.12 and Ch. 10. v. 8. but sitting is not Luke 17.7 8. that is the Masters the Lords posture Obser 1. The wisdome of Gods Spirit in laying down things to prevent the corruptions and mistakes of man wee are apt to think grosly of the divine nature that God is visible corporeall contained in place sitting as man but see how the Spirit of God carries it here and takes off from all such conceits here is mention of likenesse appearance of things not that they were materially so it 's the likenesse of a Throne the appearance of a Saphire and upon the likenesse of the Throne was the appearance of a man no true body The Anthropomorphites thought God to be like unto us to have his Throne in heaven and sit in it and so far did these men proceed in this opinion of Gods corporeity and circumscription that they assembled into troops and threatned to stone all opposed it So tenacious of and violent for errors are men even the deluded sons of men 2. That man is not capable of immediate accesse to and converse with God Here be many steps and degrees before the Prophet comes to see Christ and then it 's not in his Divine nature but in the appearance of a man Here be the living creatures in the way by the firmament over their heads and then a Throne and that of Saphirine colour and afterward a sight of Christ in the form of a man and then converse If the Lord should not condescend to our weaknesse and mantle up his Majesty there could be no communion between him and us 3. That the Lord Christ who appeared like man hath Kingly Majesty Here is a Throne and a Throne set before him Thrones present royall Majesty unto us and this Throne presenteth Christs when on earth he was in the forme of a servant but in heaven he appeared to the Prophet in the form of a King Neither hath he a Throne only but what ever appertains to Kings Vnction he had and such as other Kings had not hee was anointed with the Holy Ghost and with power Act. 10.38 Promulgation Zach. 9.9 O daughter of Jerusalem behold thy King cometh unto thee A Crowne Hebr. 2.9 Wee see Jesus crowned with glory and honour the Jews crowned him with thornes the Lord with glory A Scepter hee hath also and better then of Gold Hebr. 1.8 A Scepter of righteousnesse is the Scepter of thy Kingdom A royall guard of Angels they are under the firmament stand ready at his foot-stool he hath his Agents and Ambassadors in the kingdome of the world to declare his pleasure to transact his appointments Ephes 4.11 Apostles Prophets Euangelists Pastors Teachers these negotiate the great affaires of this King they dispense the mysteries of his Kingdome he is not a titular King but hath large Dominions Dan. 7.14 There was given him dominion and glory and a Kingdome that all people nations languages should serve him and Psal 2.8 The heathens are his inheritance and the ends of the earth his possession He hath a Legislative power he makes and abrogates Lawes at his pleasure Gen. 49.10 He came of the Princely Tribe that made the Lawes Judah bare the Scepter and gave the Lawes and therefore by David is called The Law-giver Psal 60.7 and Christ descending thence and being typified by the King of Judah he is the true Law-giver Jam. 4.12 there is one Lawgiver and therefore Matth. 28. last Teach them to observe all things whatsoever I have commanded you hee hath a pardoning and punishing power he pardoned Mary Magdalene and punished him had not on his wedding garment 4. That Christ is not only King but the chiefest of Kings his Throne is not on earth but in heaven it 's above the firmament that was over Angels heads and Christs Throne is above them both so that all power in heaven and earth are under Christ his Throne is exalted above them all Heb. 1.6 Let all the Angels of God worship him the greatest Archangel must do it those Thrones for so they are termed Col. 1.16 must stoop to this Throne Ephes 1.20.21 God hath set Christ in heavenly places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the heavenly thrones yea in supercelestiall places for it followes hee hath set him far above all Principalitie and Power and Might and Dominion and every name that is named not only in this world but also in that which is to come and hath put all things under his feet even Angels are under the firmament where his feet stand and all the Princes of the earth are under him Rev. 1.5 Hee is the Prince of the Kings of the earth The inscription of his vesture and thigh is King of Kings and Lord of Lords this title is not Xerxes Nebuchadnezzars nor Alexanders but Christs alone the kings of the world when they sit upon their thrones they have their expansum over their heads some cloth of state made of the richest stuffe that the brains of men can reach unto bedeckt with Diamonds and Pearles that are most costly but this over their throne intimates their subjection to some higher power but it 's not so with Christ hee is above the Expansum nothing is over his head Angels Kings Devils are under his feet and unto him must every knee bow 5. That the Lord Christ who hath such a glorious Throne is exceeding glorious himself his Throne is like Saphires of a Saphirine colour which is very beautifull it 's like the glory of the heavens if an earthly throne be a Throne of glory as Hanna styles it 1 Sam. 2.8 what is this throne a resemblance of the Throne of his glory which hee speaks of in Matth. 19.28 and Chap. 25. vers 31. The cloathing of the Kings daughter Psalm 45.13 was wrought Gold a glorious outside but there was more glory
within shee was all glorious within so if Christs Throne the outside of it be so glorious what is hee in the Throne all glorious all glory Joh. 1.14 Wee beheld his glory the glory as of the only begotten If Apostles saw glory in him being on earth in his low condition what did our Prophet see in him being above the firmament in his Throne and glorious condition The Scriptures set him out not only to be glorious but glory Psal 24.8 King of glory Jam. 2.1 Have not the faith of our Lord Jesus Christ the Lord of glory in respect of persons The word Lord in the second place is not in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thus it stands there have not the faith of our Lord Jesus Christ the glory so that Christ is glory and the glory the glory of heaven the glory of the world the glory of Sion the glory of the soul and not only is Christ glorious and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hee is Heb. 1.3 the brightnesse of glory that is spotlesse perfect intense exceeding glory hee is the brightnesse of the glory of the Father or the Fathers glory shines out most brightly and intensly in the Son the Fathers glory in the whole creation is but darknesse to his glory in Christ and therefore he is brightnesse of glory and every thing that comes from Christ hath some beames of glory in it his works are called glorious Luke 13.17 they rejoyced for all the glorious things done by him the liberty he purchased is glorious liberty Rom. 8.21 his Church is glorious Ephes 5.27 his Gospel is glorious 1 Tim. 1.11 6. That Christs Throne must not be of common stone but precious ones of Saphires the pavement of God was of stones or bricks of Saphire Exod. 24.10 and Christs throne must be of Saphires the Church is Christs Throne visible and conspicuous as the heavens Jerem. 3.17 Jerusalem is called the throne of the Lord and the Churches under the Gospel are the throne of Christ hee sits in the Congregations and bears rule in them Rev. 2.13 I know where thou dwellest where Satans seat or throne is there was a congregation of persecutors Idolaters and unclean parties for such sinners are mentioned in the 13. and 14. verses and this company was the seat and throne of Satan many congregations are thrones of iniquity and shall the throne of iniquity have fellowship with thee Psal 94.20 But godly congregations are the Seat and Throne of Christ Now as the conscience which is the invisible seat of Christ must be pure 1 Tim. 3.9 holding the mystery of faith in a pure conscience so must the visible Seat of Christ be pure the congregation where hee will sit and reigne therefore the promise is Isa 54.11 12. that the state of the Church under the Gospel shall be better then it was under the Law there all stones were laid in the building but here should be a difference made God wll lay stones with faire colours Saphires Agats Carbuncles and pleasant stones and that it 's meant of Gospel-times and Churches the words following in the 13. verse shew All thy children shall be taught of the Lord which Christ applies to these times Joh. 6.45 So then the Churches now are to be of Saphires such as have a heavenly vertue and purity in them not of Sand-stones Tode-stones or any High-way-stones they are fitter to make Satan a seat then Christ a Throne 1 Pet. 2.5 they are called lively stones not dead stones that have no true grace in them but lively ones they must be that make a house a throne for Christ Stones that it may be a solid building lively that it may be a usefull profitable building and Saphire that it may be a pure and glorious building 7. Judiciary power is put into the hand of Christ not only as God but as man there was the appearance of a man above upon the Throne there sate the Sonne of man Acts 23.3 and sitting upon the Throne imports power and power judiciall therefore when Christ tels his Disciples of sitting upon the twelve thrones hee tells them also of judging the twelve tribes of Israel Mat. 19.28 and that Christ had such power and that as Sonne of man appeares Joh. 5.27 The father hath given the Son authority to execute judgement because hee is the Son of man verse 22. hee hath committed all judgement to the Son both judgement of actions things and persons Acts 17.31 God will judge the world in righteousnesse by that man hee hath ordained the last judgement shall be by Christ even that great judgement So particular judgements here as now Christ sate in judgement upon Jerusalem and sentenced them to death and captivity And because judgement is opus potestatis an act of power therefore Christ himself tels us that all power in heaven and earth is given unto him Mat. 28.18 8. The Lord Christ actually ruleth the world and all things in it hee sits upon the Throne and exerciseth his power and authority 1 King 2.12 There sate Solomon upon the throne of David his Father that is hee ruled the kingdome and all the affaires of it so Christ sitting upon the Throne presents to us his active ruling the Prophet might see hee held the globe of the world in his hand that hee raised tempests out of the North sent abroad the four living creatures in the severall parts of the world that hee orders the wheels and causes them to stand or go at his pleasure the Lord Christ is not out of office or idle now in heaven though hee sits upon a Throne of glory at his Fathers right hand hee is not neglective of the world he upholds it by his power Heb. 1.3 hee sends out his Angels to minister unto his verse the last hee still gives gifts to men and provides for his Church Ephes 4. and makes the Word the favour of life or death to men hee restraines the wrath of enemies and hedges up their wayes hee makes use of them as rods to drive his stragling sheepe into the fold hee subdues hearts and spirits to himself and protects them being subdued hee discovers confounds the enemies plots and persons 9. The Lord Christ doth govern all with great tranquillity and with great facility hee sits upon the Throne and doth all that imployes quietnesse of mind A sedate temper there is no passion or perturbation in him hee is a Lion for his power a Lamb for his meeknesse hee rules by counsell and wisdome in much quietnesse Act. 17.31 he judgeth in righteousnesse and what hee doth is done without difficulty let him speak the word and presently it 's done if hee bid Nebuchadnezzar go and sack Jerusalem carry them away to Babylon hee goes hee accomplisheth his will fully 10. That Christ is ready ever to heare the causes and complaints of his Church he sits upon the Throne other Judges are of the Bench and Throne and parties agrieved
is too glorious for mans eyes to behold and therefore is presented here more remote and hidden from the Prophets sight There was the appearance of fire in the colour of Amber or within the outward fire this was glorious that exceeding glorious the fire in the fire here is infinite glory shut up obscured by that is lesse glorious You heard before of Christs humane nature that it is very glorious much more the Divine that communicates the lustre glory to the humane 2 Pet. 1.17 a voyce came from the excellent glory glory that excell'd all the glory of the creature that excell'd all the apprehensions of creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the glory greatly becoming or great becoming glory it 's glory that greatly becomes the great God and such is the glory of the Divine nature of Christ it 's excellent glory and if it were let out a little in the strength and fulnesse of it wee should be sunk by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Glory is a weighty thing the Hebrew word for glory signifies gravitas pondus onus intimating that glory as it 's a bright so a heavie thing brightnesse and weightinesse are in it 2 Cor. 4.17 it 's call'd a weight of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glory of Christs divine nature would oppresse us if fully opened to our view Moses made a request to God which if he had granted would have been his death Exod. 33.18 I beseech thee saith he shew me thy glory God tels him in the 20th verse no man can see me and live my glory will be a consuming fire unto thee yet God is pleased to communicate the glory of his divine nature here to Moses in that way might do him good and not destroy him hee puts him into the cleft of a rock and shewes him his back parts vers 23. which was some glorious body as Testatus thinks some humane shape as others conceive and not unlikely to be Christ Oluaster Osiander as hee appeared in his transfiguration full of glory and Majesty thus God condescended to Moses and so here to the Prophet Non cadit sub sensum corporis Juxta possibilitatem humanam Fulgor ille tantae majestatis nos in nihilum redigeret hee sees the glory of the divine nature in the humane which in it self is not subject to mans sense but through divine dispensation is made visible according to mans capacity If wee cannot behold the Sun for its brightnesse nor one creature behold another without prejudice to it self how can wee behold the exceeding glory of the Creator of the divine nature without great danger without death the glory of such Majesty would turn us into nothing 5. That Christs actions even judicary ones are glorious there was brightnesse round about his presence sitting in judgement and his actuall punishing of the Jewes with war famine captivity are all full of glory This supreme Majesty executing judgement fils all with brightnesse and glory when the Angels came with power to judge Babylon Rev. 18.1 2. it 's said the earth was lightned with his glory Acts of judgement and justice are glorious and shining Ribera saith this is meant of judgement upon Rome which shall be evident to all and fill the world with the glory of it when it shall be fulfilled God was glorious as well in destroying the Egyptians as delivering the Israelites there is so much beauty and brightnesse in works of justice and judgement that they are call'd the glory of the Lord Numb 14.21 The people upon the ill report brought upon the Land of Canaan murmured thought to make a captaine and go back to Egypt whereupon God threatned to smite them with the pestilence and to disinherit them Moses interposes intercedes for them God answers him and saith Rev. 14.11 The fire and brimstone they are tormented with is vindicta Dei ex qua quasi sumus produt Dei laus gloria Alcazar At thy request I have pardoned them but as truly as I live all the earth shall be filled with the glory of the Lord what 's that the glory of his just judgements upon them in the Wildernesse and shortly after Corah and his confederates were swallowed alive by the earth Zimri and Cosbi were run thorow for their wickednesse and in these and other particulars was the glory of the Lord seen evidently Would Magistrates and those have power in their hands shine and be glorious let them execute judgement and see justice done Solomon by that act of judgement between the two Harlots touching the dead and the living childe became renowned What a glorious act was in it when Darius set Daniel at liberty and caused his accusers to be cast into the den of Lions If men in place would punish delinquents executing justice in the feare of God without respect of persons distemper of affections or any sinister respects they would be like Angels and enlighten the City and Kingdome with glory such a one is Sol justitiae and fils the world with the beams of righteousnesse hee is dextra Dei and relieves Kingdomes Cities Families with equity VER 28. As the appearance of the bowe that is in the cloud in the day of rain so was the appearance of the brightnesse round about HEre is a description of that brightnesse or glory which compassed him that sate upon the Throne himself was glorious the brightnesse of glory and he had circumferentiall brightnesse and this is resembled unto the Bowe in the cloud that which we call the Rainbowe first mention of it is in the 9th of Genesis verse 13. where God puts double honour upon it 1. He ownes it for his I do set my Bowe in the cloud and 2. Makes it foederall a token of the Covenant between him and the earth and so by divine institution is exalted to a supernaturall work a sacramentall signe I shall speak something of this Bowe Philosophically and something Theologically 1. Philosophically the generation of it is in the wombe of a cloud and the cause naturall viz. the reverberation of the Sun-beames in a moyst cloud for when there is a moyst cloud opposit to the Sun fitly disposed to receive the Sun-beams and to reflect them then is the Rain-bowes birth and appearance the figure of it a semicircle sometimes lesse but never greater sometimes there hath been a Rain-bowe in the night from the beames of the Moone which is weak and like a white cloud Mylichius observes In lib. 2. Plin. that from the Sunne hath sometimes been a white Rain-bow but constantly the Rain-bowe is of divers colours specially blew green and red all very glorious Thaumantis filiam propter admirationem In Theaeteto and wonderfull drawing the eyes of the world to behold it whereupon Plato thinks it 's called the daughter of Wonder it 's so admired The naturall signification of it is rain and moyst weather Scaliger saith if it be in the morning it
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 loose 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 eternall if so how saith our Prophet here When a righteous man turns from his righteousnesse it seems that righteousnesse 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 righteousnesse c. You shall find in Scripture a double righteousnesse and so suitable Righteous men there is 1. A righteousnesse of faith Rom. 9.30 and this is in Phil. 3.9 the righteousnesse of God by faith this is Euangelicall righteousness 2. There is the righteousnesse of the Law Rom. 2.26 Chap. 10.5 and this is call'd a mans own righteousnesse Rom. 10.3 Phil. 3.9 Not having mine own righteousness which is of the Law When a mans actions are suitable unto the Law that is legall righteousnesse 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 speake 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 rightâ—ousnesse remaineth for ever 2 Cor. 9.9 Of a man righteous in this sense I conceive the words are not meant this righteousnesse makes a mans 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 righteousnesse which is in the Law saith he I was blameless and men righteous in this sense are either sâ—â—ning or reall seeming Mat. 23.28 Yee outwardly appeare righteous unto men but within yee are full of hypocrisie 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 righteousnesse 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 Doctorall dignity and seems to love vertue but doth not and the soundest Interpreters agree in it Calvin calls it a righteousnesse 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 Prelaticall wayes and Innovations but now are turn'd from their righteousnesse and are become Parliament converts their righteousnesse 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 kingdome shall be cast out into utter darknesse they were not so really but in opinion and externally 2. Be it here meant a reall righteous man whose inside and outside is suitable to the Law blamelesse as Paul and Zachary yet hee that stands upon that foundation viz. the Law hee will slide from his righteousnesse witnesse Adam who had a fuller righteousnesse then any of his sons since and yet hee turn'd away from it The Law required two things to depart from evill and to do good and he did the contrary depart from good and do evill 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 Prophecie is cleer for it 3. If it should be granted that here is meant a man justified righteous with the righteousnesse of faith it followes not that hee must necessarily turn from his righteousnesse lose his faith and be in an unjustified condition Gal. 1.8 If wee or an Angel from heaven should preach any other Gospel unto you then what wee have preached let him be accursed It cannot be inferred hence that an Angel will or ever shall preach another Gospel it 's 1500. yeers since this was writ and no Angels have attempted any such thing nor ever will Hypotheticall Propositions according to Logitians 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 inforce 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 righteousnesse he should die but hee that is once righteous with the righteousnesse of faith is ever righteous because Gods decree is unchangeable 2 Tim. 2.19 his love is permanent Joh. 13.1 his promises are faithfull 1 Cor. 1.8 2 Cor. 1.20 he forgets not his covenant Psal 89.35 Christs prayers are efficacious Quod gratia somel fecit perpetuo maner 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 hee 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 evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 misse 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 Devill 1 Joh. 3.8 he is his
abound with souldiers and munition have great priviledges yet all these protect it not from invasion from destruction Ierusalem is besieged ruin'd burnt with fire this Ierusalem was the City of David 1 King 9.24 and God did great things for Davids sake Isa 37.35 it was the holy City Neh. 11.18 a strong Citie 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 priviledges 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 call'd 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 entred into the gates of Ierusalem it was conceived to be of invincible strength therefore the Iebusites 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 Ierem. 6.6 and why shee was wholly oppression in the midst of her shee cast out wickednesse as a fountain waters Vers 7. this was the city to be besieged and made desolate Ier. 19.8 yea a curse Ier. 26.6 Ninive was the great city Ion. 1.6 but it 's greatnesse preserved it not Neh. 3. Babylon was the golden city and yet it ceased Isa 14.4 Ierusalem exceeded all in favours in priviledges 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 arme 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 finde 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 yee people powre out your hearts before him God is a refuge for us other things are not and because you will think men are considerable hee addes 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 heighth that neither God nor man will shew mercy to them God bids him set an iron pan between him and them shewing that both himself and the army that hee should bring would be as iron to them they had iron hearts and necks Isa 48.4 and would not yeeld 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 Iob and Daniel were in it they should deliver but their own souls all their prayers tears righteousnesse interest in God should extend no farther then themselves God now had shut his eyes and would not look upon them he had stopt his ears and would not heare them praying nor others for them hee 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 publique judgements before they heare of them but tells them of their coming while they be at some distance The Prophets heare of them and they proclaim and discover them some way or other this fact of the Prophets would quickly spread and be at Ierusalem and so might be a warning unto them God sends out the lightning before hee thunders hee frownes before hee smites and gives tokens of his coming in wrath before he executes it VER 4 5 6 c. Lie thou also upon thy left side and lay the iniquity of the house of Israel upon it according to the number of the dayes that thou shalt lie upon it thou shalt beare their iniquity 5. For I have laid upon thee the yeeres of their iniquity according to the number of the dayes three hundred and ninety dayes So shalt thou beare 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 dayes I have appointed thee each day for a yeere 7. Therefore thou shalt set thy face toward the siege at Jerusalem and thine arme shall be uncovered and thou shalt prophesie 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 dayes of thy siege IN these Verses the Prophet proceeds in the typicall besieging of Ierusalem and the words declare to us the duration of the siege which was to be many dayes 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 adde 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 beare 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 longsuffering 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 bare our iniquities but at the command of God hee sustained the person of the ten Tribes and kingdome of Iudah and therefore it 's said verse 5. I have laid upon thee the yeers of their iniquity I have appointed thee by lying on thy side so many dayes to represent the time they have offended mee by their Idolatries and sins attending the same and so to set out my patience and aggravate the punishment of their sin Christ bare the sins of men to take away the punishment of it the Prophet to increase the same For our better understanding of these Hieroglyphicall passages in the