Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Ezekiel · Chapter 1
CHAP. I.
THe Book of the Prophet Ezekiel] The Book of Ezekiel; ſo the Hebrews call it; and forbid any to read the beginning and ending of it till he be thirty years of age, becauſe it is ſo abſtruſe and myſterious. Nazianzen calleth this Prophet, The Beholder of great things; In Apolog.and the Interpreter of viſions and myſteries. Another calleth him the Hieroglyphical Prophet, A third Jeremy vailed, a hand ſhut up, A lap. Ez…chiel ſcripturarum & Ocean…, et myſteriorum Dei labyrinthus. Hieron. Many both waters and readers have paſſed over this Prophet as dark difficult and l…ſſ… uſeful. Greenhil. praef. Orat. 47.and you know not what is in it, &c. Contemporary he was to Jeremy, though in another Country, and a great confirmer of what he had foretold, but could not be credited. To him therefore (as to many others) Ezekiel became (according to the import of his name) The ſtrength of God, who mightily enabled him (as Lavater well noteth) with a ſtout and undaunted ſpirit, to reprove both people and Princes, and to threaten them more terribly and vehemently then Jeremy had done before him. But, in the ſubſtance of their Prophecies, there is no ſmall conformity. Ferunt Ezechielem ſervum Jeremiae prius extitiſſe, ſaith Nazianzen: Some have affirmed that Ezekiel had ſometimes been Jeremiah's ſervant, as was afterwards Baruch.
Ver. 1. Now it came to paſſe in the thirtieth year] ſc. Since the Book of the Law found, and that famous Paſſeover kept in King Joſiah's dayes, 2 King. 22. & 23. ſince the eighteenth year of his reign, ver. 33 So elſewhere, they began their account from ſome memorable mercy or remarkable accident: as from the promiſe made to Abraham, the birth of Iſaac, the departure out of Egypt, the diviſion of the Kingdom into that of Iſrael, and the other of Judah, &c.
In the fifth day of the month] Which was the Sabbath-day, ſay ſome: confer chap. 3.16. Then was this holy Prophet in the Spirit, as was afterwards alſo John the Divine upon the Chriſtian Sabbath, Rev. 1.10.
As I was among the captives] In Chaldaea. That rule of the Rabbines therefore holdeth not, viz. that the Holy Ghoſt never ſpake to the Prophets, but only in the holy land.
By the river of Chebar] Which was rivus vel ramentum Euphratis, a part or channel of Euphrates. There ſat the poor captives, Pſal. 137.1. and there this Prophet received this Viſion (here) and his Vocation in the next chapter. It is obſerved, that by the ſides of rivers ſundry Prophets had viſions of God: by a river ſide it was that Paul and his company met to preach and pray, Act. 16.13. And of Archbiſhop Ʋſſier (that moſt reverend man of God) it is recorded,His life and death by D. Barnard. that to a certain place by a water-ſide he frequently reſorted (when as yet he was but very young) ſorrowfully to recount his ſins, and with floods of teares to pour them out in confeſſion to God.
That the heavens were opened] Not by a diviſion of the firmament, ſaith Hierom, but by the faith of the beleever. The like befell Steven the Protomartyr (when the ſtones were buzzing about his eares,Speed. 335. Ʋt Montes Dei, Cedri Dei, civitas Dei. Act. 7.) and (if we may beleeve the Monkiſh writers) Wulfin Biſhop of Salisbury, when he lay a dying.
And I ſaw viſions of God] i. e. Offered by God, or excellent viſions. Ezekiel was not only a Prieſt and a Prophet, but a Seer alſo: Abraham was the like, Joh. 8.56. with Gen. 20.7. This was no ſmall honour.
Ver. 2. In the fifth day] The Sabbath-day, likely, that Queen of dayes, as the Jews call it: ſee on ver. 1.
Which was the fifth year of Jehoiachims captivity] With whom Ezekiel, and other precious perſons (called by Jeremiah good figs) were carried captive,Exiſtendo extitit. chap. 40.1.
Ver. 3. The Word of the Lord came expreſſely] Heb. by being hath been, or hath altogether been; Accurate factum eſt, it really wrought upon me, and made me a Prophet.
Ʋnto Ezekiel the Prieſt] Whom therefore ſome have called Ʋrim and Thummim in Babylon.
The ſon of Buzi] Thas this Buzi was Jeremy (ſo called becauſe deſpiſed for his plaindealing, as ſome Rabbines have affirmed) is as true as that Ezekiel himſelf was the ſame with Pythagoras the Philoſopher; which yet ſome Ancients have fondly fancied.
In the land of the Chaldaeans] Though a polluted land, Mic. 2.10. and the dwelling-place of wickedneſſe, Zach. 5.11. the mother of harlots, and abominations of the earth, Rev. 17.5.
Sabbatian.By the river Chebar] The Rabbines call it the Sabbath-river: and further tell us, that it runneth not, but reſteth on the Sabbath-day.
Hor.— Credat Judaeus Apella:
Non ego —
And the hand of the Lord was there upon him] Not only came Gods Word expreſſely to him, but the power and Spirit of God came mightily upon him: ſo that he felt the intrinſecal vertue of this hand (as one phraſeth it) the Spirit of God in his own heart; it was a quick and lively word unto him, and to as many as beleeved.
Ver. 4. And I looked and behold] In this enſuing myſterious viſion of a whirlewind, four Cherubims, four wheeles, a Throne upon the firmament, formidabilis Dei forma proponitur, is ſet forth the appearance of the likeneſſe of the glory of the Lord, as it is expounded, ver. 28. that hereby the peoples arrogancy might be the better ſubdued, the Prophets doctrine more reverently received, and the Prophet confirmed in his calling. The ſum of this celeſtial viſion is, that the Divine Providence doth rule in the world, and is exerciſed in all parts thereof, and not only in Heaven, or in the Temple, or in Jury, as the Jews then thought. As for the changes in the world (which are here compared to Wheeles) they befall not at all adventures, or by haphazzard; but are effected by God, though all things may ſeem to run upon wheeles, and to fall out, as it fortuneth. At the day of judgement, at utmoſt, men ſhall ſee an harmony in this diſcord of things: and Providence ſhall then be unriddled. Meanwhile, God oft wrappeth himſelf in a cloud, and will not be ſeen till afterwards. All Gods dealings, beſure, will appear beautiful in their ſeaſon; though for preſent we ſee not the contiguity and linking together of one thing with another.
A whirlwind came out of the North] i. e. Nebuchadnezzar with his forces: See Jer. 1.13, 14, 15. fitly compared to a whirlwind for ſuddenneſſe, ſwiftneſſe, irreſiſtibleneſſe. A lapide telleth of whirlwinds in Italy which have taken away ſtabula cum equis, ſtables with horſes, carried them up into the aire, and daſhed them againſt the mountaines. See Habbak. 1.6, 7, 9, 10. and conſider that thoſe Chaldaeans were of Gods ſending.
A great cloud] Nebuchadnezzars army,Liv. Jer. 4.13. that peditum equitumque nubes, (2 King. 25.1. chap. 39.9) that ſtormed Jeruſalem.
And a fire infolding it ſelf] Heb. that receiveth it ſelf within it ſelf, as in an houſe on fire. Underſtand it of Nebuchadnezzars wrath againſt Jeruſalem, much hotter then that furnace of his ſeven times more then ordinary heated, Dan. 2. or rather of Gods wrath in uſing Nebuchadnezzar to ſet all on a light free.
And a brightneſſe was about it] The glory of Divine preſence, ſhining in the puniſhment of evil-doers.
Out of the midſt thereof as of the colour of Amber] Not of an Angel called Haſmal, as Lyra (after ſome Rabbines) will have it. Jarchi confeſſeth he knoweth not what the word Haſmal meaneth. This Prophet only hath it here, and ver. 27, and chap. 8.2. as Daniel alſo hath ſome words proper to himſelf.
Ver. 5. Alſo out of the midst thereof] i. e. From Gods glorious preſence.
Came the likeneſſe of four living creatures] i. e. Angels chap. 10.8. 14, 15, 20.Quaeſt. Acad. l. 4. Intelligentias animales Tully calleth them. See like viſions, Dan. 7.9. Rev. 4.6, 7. Theſe are ſaid to be four: becauſe God by his Angels diffuſeth his power thorough the four quarters of the world.
They had the likeneſſe of a man] ſc. For the greater part: they had more of a man then of any other creature, as hands, legs, &c. ver. 7.8.
Ver. 6. And every one had four faces] To ſet forth, ſaith an Expoſitour, that the power of Angels is exerciſed about all creatures. It is as if the Angels did bear on them the heads of all living-wights, i. e. did comprehend in themſelves all the Elements and all the parts of the world: not as if they did move or act by their own power, but as they are Gods hands and Agents, employed by him at pleaſure, for the good of his Church eſpecially, Heb. 1.14. as being fit and ready to every good work: ſo ſhould we ſtrive to be, Tit. 3.1.
And every one had four wings] To ſet forth their agility,De aſcenſ. ment. in Deum, grad. 7. their incredible ſwiftneſs, far beyond that of the Sun, which yet, if Bellarmine reckoneth right, runneth in the eighth part of an hour, ſeven thouſand miles: others ſay many more.
Ver. 7. And their feet were ſtrait feet] Importing their right progreſſe in executing Gods will. We muſt alſo make ſtraight or even pathes for our feet: leſt that which is lame be turned out of the way, Heb. 12.13. See ver. 9.
And the ſole of their feet was like the ſole of a calves foot] Round,Hoc ad agilitatem & varietatem curſus ſpectat. and therefore eaſily turned: The Angels as they ſee every way, ſo they are apt to go every way; and this with the greateſt facility that can be.
And they sparkled] So ſwiftly they went, that their feet ſeemed to ſparkle or ſtrike fire.
Like the colour of burniſhed braſſe] Burniſhed not blemiſhed; poliſhed, not polluted.
Ver. 8. And they had the hands of a man under their wings] Faces, wings, hands: all to expreſſe, ſaith one, the ſufficiency of Gods Providence for all means of help. A little of the Angels, ſaith another, is ſet forth by theſe faces, wings, hands, feet: but the diſtinct knowledge of Angels as Angels is reſerved till we are like the Angels in heaven. Great Angels they are: but act inviſibly, for moſt part: Their hands are under their wings.
Ver. 9. Their wings were joyned one to another] To ſhew the unity of Angels, the uniformity alſo of their motions in Gods ſervice: there is a ſuteableneſſe and agreeableneſſe betwixt them.
They turned not when they went] ſc. Till they had effected that they went for; and then they did, as ver. 14.
They went every one ſtraight forward] The Angels, in the execution of their office, keep a ſtraight courſe, without deviating or detrecting, without ceſſation or ceſpitation. Our eyes ſhould alſo look right on, Prov. 4.25. and we ſhould make ſtrait ſteps for our feet, Heb. 12.13. This is Angel-like. St. Paul, that earthly Angel did ſo, Phil. 3.13, 14.
Ver. 10. They four had the face of a man, and the face of a Lyon] Hereby is ſet forth the wiſdom, ſtrength, ſerviceableneſſe, and perſpicaciouſneſs of the holy Angels for the Churches good, all things requiſite to great undertakings: neither forbear they to ſerve us, though we have the ſent of the earth, and hell about us: quantumnis cos proh dolor, faetore peccatorum mon raro laedamus, Deumque offendamus, though by the ſtench of our ſins,Polan. Would any great Prince detend a mean man full of fores and vermin? we do frequently annoy them, and offend God.
And they four had the face of an ox] Angels are obſequious, painful, patient, uſeful. The ox is of thoſe beaſts that are ad eſum & ad uſum; and is truely called jumentum à juvando.
They four alſo had the face of an Eagle] Angels are ſhard-ſighted, 2 Sam. 14.20. vigorous and vivacious, ſwift beyond belief, Dan. 9.21. and if they be once upon the wing, there is no eſcaping for any wicked people or perſon.
Ver. 11. And their wings were ſtretcht upward] Faces and wings are both turned toward God; at whoſe beck and obedience the holy Angels wholly are, Pſal. 103.20. Or hereby may be imported the ſwiftneſs, ſublimeneſs, and equality of their ſervice.
Two wings of every one] See on ver. 9.
And two covered their bodyes] See on Iſa. 6.2.
Ver. 12. And they went every one ſtrait forward] See on ver. 9.
Whither the Spirit was to go, they went] That is the Spirit of God, by whoſe direction and conduct the Angels do all things. He is the great Agent that ſetteth Angels awork. Let us alſo be led by the Spirit of God: ſo ſhall we approve our ſelves ſons of God, Rom. 8.14.
Ver. 13. Their appearance was like burning coules of fire] Angels are actuoſi & efficaces ut ignis, of a fiery nature, and of a fiery operation: as is alſo the holy Spirit, (Iſa. 4.4. Mat. 3.11. Act. 2.3.) whereby they are actuated. Angels are all on a light fire, as it were, with zeal for God, and indignation againſt ſin. Let us be like-affected. Paul was an heavenly ſpark: John Baptiſt a burning and ſhining light. Chryſoſtom ſaith that Peter was a man made all of fire, walking among ſtubble. Baſil was a pillar of fire. Latimer cryed out Deeſt ignis. In Bucholcere vivida omnia fuerunt, Melch. Adam.&c.
It went up and down among the living creatures] The fire and flame did. Heb. it made it ſelf to walk, of it own accord and pleaſure.
And the fire was bright] Let us alſo labour to kindle and keep quick the fire of zeal upon the harth of our hearts, without all ſmoke or ſmutch of ſin.
And out of the fire went out lightenings] The Lord is known by the judgement which he executeth: his noble works done by thoſe inſtruments of his the holy Angels are quickly noted and noticed: as in Sennacheribs army.
Ver. 14. And the living creatures ran and returned] Aſſoon as ever their work was done, they came back to him who ſent them out to know his further pleaſure; and to do him more ſervice. When the Angel had leſſoned the good women about our Saviours Reſurrection, he biddeth them go quickly and tell his Diſciples, &c. and then diſmiſſeth them with Loe I have told you, Mat. 28.6, 7. q. d. Be gone now about your buſineſs: you have your full errand: why linger ye? pack away.
As the appearance of a flaſh of lightening] Which appeareth and diſappeareth in an inſtant.
Ver. 15. Behold one wheel upon the earth] Things here below are exceeding mutable, and therefore compared to wheeles: becauſe they may ſeem to run on wheeles, and to have no certain courſe, but to be turned upſide down eftſoones; ſuch is the various, promiſcuous adminiſtration of them, to many mens thinking. To ſet us right herein, here we have the viſion of the four wheeles: for each of the four living-wights had a wheel by him, ver. 16. and chap. 10.9. to ſhew that God governeth all the four quarters of the world by the miniſtery of his Angels. This the Poets hammered at (but hit not on) in their fooliſh fable of Fortunes wheele. St. James ſpeaketh of the wheele of nature, foreign.chap 3.6. And indeed this world is of a wheeling nature, moveable and mutable. But God, who moves this wheel, who fuleth the world, is unchangeable and eternal, Jam. 1.17. and his providence, and the miniſtery of his Angels ſets all the wheels in the world in motion.
Ver. 16. The appearance of the wheeles—was like unto the colour of a Beryll] Heb. as the eye or colour of Tarſhiſh, i. e. the ſea or Beryl which is of a ſea-colour, even ſea-green: whereby is repreſented the flux and fluctuating conſtitution of things here below.
And they four had one likeneſſe] There is the ſame inſtability of things in one place as in another, and the ſame over-ruling providence.
Their appearance and their work were as it were a wheel in the midſt of a wheel] God hath a wheel (Providence) in all the wheeling buſineſſes of the world. Theſe are ſo one within another, as that all their motion dependeth on the Angels, whom he alſo moderateth, and ordereth at his own pleaſure.Dr. Preſt. Whenſoever therefore we ſee ſuch things come to paſſe that we can ſee no reaſon for (as the Churches overthrown, the wicked exalted, &c.) conſider that one wheel is within another, and the wings of the Angels are one within another, &c.
Ver. 17. When they went, they went upon their four ſides] Or, according to their four ſides, i. e. thorough the four parts of the world, as they were moved by the four living creatures.
And they returned not when they went] But kept on ſtrait forward, without ſtopping or ſtepping back.Diod. A figure of the conſtant and conſonant harmony which is in all the works of Gods Providence toward the world, but eſpecially toward his Church.
Ver. 18. As for their rings they were ſo high] Apſides earum tam amplae ſeu altae ut propterea formidabiles. The rings or ſtrakes (Heb. backs) of theſe wheeles were ſo broad and high, that they ſtruck terrour into the beholders. It is hard to take the altitude of ſecond cauſes. Well might one write a book of the Vanity of Sciences, and another a Tractat Quod nihil ſcitur. I would ſee the proudeſt of you all define the nature of a ſtraw, as one preached in Cambridge to all the Schollars: ſo of a flower, of a fly, &c. Well might David ſay, Thy judgements, Lord, are a great deep, Pſal. 36.6. ſuch as hath neither bank nor bottom. Well might Paul cry out O the depth! how unſearchable are his wayes, &c. Rom. 11.23.
And the rings were full of eyes] Inſtead of cart-nailes. Underſtand hereby Gods all-ſeeing Providence, which never erreth, but alwayes ordereth the worlds diſorders to his own glory.
Round about them four] The Divine Providence is like a well-drawn picture, which eyeth all that are in the room. See 2 Chron. 16.9. Pſal. 34.15. Zach. 4.10. Job 34.21. and 36.7. Jer. 16.17. and 32.17.
Ver. 19. And when the living creatures went, the wheels went by them] The Angels are Gods hands, as it were, whereby are acted and agitated this lower world and the ſecond cauſes therein.
The wheeles were lift no] The ſpirits of the creatures were heightened and elevated to ſome unwonted and more then ordinary ſervice, by ſome ſpecial inſtinct. We uſe to ſay Magnarum rerum tarda molimina: when there are many wheeles, ſome will be alwayes out. But it is otherwiſe here: and that of Ambroſe is verified, Neſcit tarda mol…mina Spiritus ſancti gratia, God can ſoon effect great things by his powerful grace.
Ver. 20. Whitherſoever the Spirit was to go] See ver. 1…. and take notice that whatever the inſtrument is or means of this or that occurrence, God is the main Agent. It is Chriſt who by his Spirit worketh all in all, in his Church, 1 Cor. 12.16. Eph. 1.11. Col. 3.21.Spiritus vitalis. There falleth not a haire from a mans head (nay not a briſtle from a ſows back, ſaith Tertullian) without God.
For the ſpirit of the living creatures] Or, of life. The Divine inſpiration was the procreant cauſe of the wheels motion. This is here called Haruach, that ſpirit, by an excellency: Eſt Deus in nobis. The ſpirit is in the wheels, as an inviſible but irreſiſtible Agent. The heart of the King is in the hand of the Lord: he turneth it whitherſoever he will, Prov. 21.1.
Ver. 21. When thoſe went, theſe went; and when thoſe ſtood, theſe ſtood] This is but the ſame again as before, but more fully and plainly: See the like, Joh. 1.2.
Ver. 22. And the likeneſſe of the firmament] The glory of God in Chriſt is revealed to the Prophet in this enſuing viſion: even that great myſtery of godlineſſe, God manifested in the fleſh, &c. 1 Tim. 3. whereof this was a kind of prelude. To like purpoſe alſo was that viſiion. Iſa. 6.1. with Joh. 12.39, 40, 41.
Ʋpon the heads of the living creature] Between them and the Lord Chriſt, as a skreen, and ſupplyed likely the office or that other pair of wings, Iſa. 6.2. See Exod. 24.10.
Vide Plin. lib. 37. cap. 2. Chryſtallus eſt gelu concretum.Was as the colour of the terrible cryſtal] Heb. of the formidable froſt, that is, of the moſt vehement froſt; a Periphraſis of cryſtal. All things above are dreadfully glorious: as all things below are pellucid, pervious, and clear to Gods eye, like a diaphanous body, Heb. 4.13 Mountains of braſſe are as tranſparent to him as the cleareſt Cryſtal. The firmament is ſo clear, that Chriſt ſeeth through it. Its a molten looking-glaſſe, Job 37.18. and thoſe Atheiſts are utterly out who ask How doth God know? can he judge through the dark clouds? Job 22.13.
Ver. 23. Were their wings ſtrait] ſc. When they flew; for at other times they covered their bodies with them, ver. 11, in reverence to Chriſt, their Creatour, and Lord.
The one toward the other] They ſerve the Lord Chriſt with one ſhoulder or conſent, they do all mind the ſame thing.
Congeries ſimilium faciens ad amplificat.Ver. 24. And when they went, I heard a noiſe of their wings] A very great noiſe, as is here ſet forth by a threefold ſimilitude,
Like the noiſe of great waters] Which fall with an horrible fragor, as with the Catadupes for inſtance: See Pſal. 46.3.
As the noiſe of the Almighty] i. e. As thunder, Pſal. 29 4. & 18.13.
The voice of ſpeech] When a man cryeth aloud, lifteth up his voice like a trumpet, ſic clamans ut Stentora vincat.
As the noiſe of an hoſt] Barritus ille militaris, beſides the roaring of Cannons, rattling of wheels, beating of drums, &c. This none heare, but the ſpiritual man, who diſcerneth all things, 1 Cor. 2.15. and hath his ſenſes habitually exerciſed to diſcern good and evil, Heb. 5. ult.
They let down their wings] As expecting a new commiſſion.
Ver. 25. And there was a voice from the firmament] i. e. From above the firmament, even from Chriſt on the throne.
When they ſtood] When all was huſht: So Rev. 8.1. there was half an hours ſilence in heaven, that is in the Church on earth, when the ſeventh ſeal was opened. Sedate and ſilent ſpirits are fitteſt to hear Chriſt's voice, Job 4.16.
Ver. 26. And above the firmament] See on ver. 22.
Was the likeneſſe of a throne] Far beyond that of Solomon, 1 King. 10.18, 19. That was of Ivory, but this of Saphire: that had a rich canopy over it, but this the azured sky under it: See Exod. 24.10. all to ſet forth Chriſt's kingly dignity, and ſurpaſſing Majeſty.
And upon the likeneſſe] All was but likeneſſe and appearance, becauſe all was viſional here.
As the appearance of a man] This was the Man Chriſt Jeſus, and this is the laſt and beſt part of the viſion, viz. Chriſt ſet by his father in ſuperceleſtial places, far above all Principality and Power, &c. Epheſ. 1.20, 21. One of Auſtin's wiſhes was to have ſeen Chriſt on earth. Bede comes after, and wiſheth rather to have ſeen Chriſt in his glory, and on his heavenly throne.
Ver. 27. And I ſaw as the colour of amber] See ver. 4. Heb. chaſhmal, which being read backward (as the Cabbaliſts obſerve) is Lammaſhach or Lammaſhiach, i. e. Meſſias.
As the appearance of fire] Chriſt is very terrible in his executions: and even our God (as well as the Jews God) is a conſuming fire, Heb. 12. ult. See Exod. 23.20.
From the appearance of his loyns even upward] This may well be underſtood of Chriſts Divinity; as the parts downward, of his Humanity, partaking of the ſame moſt reſplendent glory, by virtue of the hypoſtatical union, and having partner-agency with the Godhead, according to its meaſure, in the works of redemption and mediation.
Ver. 28. As the appearance of the bow that is in the cloud] Here (as in the ſalt ſea, or as in a pot of hony) the deeper the ſweeter. The Rainbow was ſet for a ſign of the Covenant of mercy to mankind, Gen. 9.12. Iſa. 54.12. See Rev. 10.1. with the Note.
This was the appearance, &c.] For no more of God can be ſeen by any mortal wight, Exod. 33.20. This and other Prophets ſaw the Charret, but not the Rider in in it, as the Rabbines ſay.Quaſi faſees ſuos ſubmittens.
I fell upon my face] As aſtoniſhed, and as adoring the Divine Majeſty.
And I heard a voice] This, the Vulgar Latin prefixeth before the next Chapter.