to his Prophets truh's suitable to his Providence Here 's a Roul full of lamentations mournings and woes sad things and such things the Lord was bringing upon them there is a sweet Analogie between Gods Word and Works His works are his Word fulfill'd Psal 148.8 Fire and hail snow and vapour storm wind fulfilling his Word when there is thunder and lightning snowes rains and winds these are fulfillings of Gods Word no providences do crosse his Word but all perform it Gods works are the best Commentaries upon his Word and had we the wisdome to bring his Word and Works together we should see a sweet harmony between them This Roul given the Prophet and Gods proceedings with the Jewes after were proportionable they felt what here was writ all that is done in world now is the fulfilling of what is writ when God gave John his Revelation he laid in truths to suit with his providence and works to the end of the world it 's liber providentialis and many things in it are acting in our dayes and before our eyes though we discern it not there be truths for these times and it 's their advantage that can take them up 5. That dreadfull things hang over the head of a sinfull guilty Nation Ezekiel Chap. 3. Ver. 1 2 3. 1. Moreover hee said Son of man Eat that thou findest eat this Roul and go speak unto the House of Israel 2. So I opened my mouth and hee caused mee to eat that Roul 3. And hee said unto mee Son of man cause thy belly to eat and fill thy bowels with the roul that I give thee Then did I eat and it was in my mouth as honey for sweetnesse THese words and to the end of the 15th Verse by some Expositers are made part of the second Chapter and when the division of Chapters was made about 457. yeers since it had been more suitable to have ended the second Chapter at the 4th or 15th Verse of this Chapter then where it is but wee will take it as wee find it In the Chapter you have 1. A farther Narration of Ezekiels Call to the 12th Verse 2. A Declaration of what befell him thereupon from the 12th to the 16th 3. A new Revelation with the events following it unto the end of the Chapter In the first part of the Chapter you have two things The first is the continuance of Christ his Speech and the Prophets actions about the sacramentall sign viz. the Roul Secondly a renewall of his sending to prophesie which is from the third verse to the 12th In these Verses is little that needs explaining that hath most difficulty in it is the eating of the roul what eating is here meant how could the Prophet eat a great roul a thing not credible without prejudice of his health life or both Answ He that commanded him to eat could have prevented all danger and prejudice if the eating had been corporall and literall but it 's conceived here that the eating was not literall but spirituall per visionem saith one Expositer non re ipsa sed spiritu saith another and that in the 10th Verse of the Chapter confirms us in it where it 's said All my words that I shall speak unto thee receive in thine heart and heare with thine eares this was the eating to heare meditate and believe his journey was spirituall his work was spirituall he was to go and prophesie and such was his meat spirituall meat and spiritually eaten But why is hee bid to eat the roul had not seeing and reading been more suitable look on it read it why is the mouth brought in rather then the eye or eare Answ The Scripture doth attribute excellency to and place naturall and supernaturall vertue in that organ or sense by which it 's exercised Gen. 2.7 God breathed into his nostrils the breath of life the meaning is he put a soul into him the nostrils are not the seat of the soul but because the breath in the nostrils doth manifest the presence of the soul in man and discovers it therefore it 's said hee breathed into his nostrils the breath of life and so here Ezekiel is said to eat the roul not to see or heare it because by the mouth the gift of prophecie which was given him by the roul was to be manifested and discovered to the people Cause thy belly to eat Could his or can any mans belly eate this seems a strange speech but take it thus eating is taken in Scripture not only for chewing but for all the actions belonging to meat as concoction and consumption of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew word signifies to eat to dissolve to consume and so that sword and fire in Scripture are said to eat that is to dissolve and to destroy the meaning then is do thou by this roul as the stomach and belly do by meat when they get good thereby the one doth not presently reject nor the other transmit but they retain the meat draw out all the vertue concoct it live and work in the strength of it so here let thy belly eat that is concoct digest the truths thou hearest by serious meditation and by faith do not like those that have weak and sickly stomachs that quickly return what they receive and get no benefit thereby but do thou take in all the arguments and truths of this roul do thou so concoct and consume them by the stomach and belly of meditation and faith that they may become thy nutriment thou mayest feel the power and efficacy of them in thine heart and act accordingly And fill thy bowels Satisfie thy self take enough be not content with a little Observ 1. That our obedience unto Christ must be absolute and simple Eat that thou findest saith Christ what ever thou findest there might something unsavory bitter have been tendered to the Prophet even that which nature abhors how ever he must eat it not dispute the case but yeeld obedience when Christ commands blind obedience is the best to do it upon that ground Authoritas pracipientis est ratio praecepti and no other here the commanders will is warrant for the fact Luke 5.5 this prevail'd with Peter Master wee have toiled all night and have taken nothing neverthelesse at thy word I will let down the net Christs word was all unto him he look'd not at his labour lost at his gain to come but at the word of Christ and that was warrant enough to him so other Apostles when Christ call'd them and bid them follow him they left all and straightway followed him they consulted not with flesh and blood they made no objections chose not what they would themselves but submitted to Christs will Abraham left his countrey at Gods call and knew not whither he should go and this was true obedience with men we must not be so tractable as to do things meerly upon their wills and commands they are no gods their
great design of Christ in saving the innocent and punishing the guilty Out of it went forth lightning that is the effect of it was dreadfull unto men as lightning is the judgements of Christ executed by Angels in the world work effectually for the benefit of the godly and for the undoing of the wicked Observ 1. That the Lord Christ doth use Angels in the execution of his judgements upon sinners an Angel smote Herod Senacheribs host Pharaohs first-born the Sodomites Psal 35.5 6. it's the Angel of the Lord that chaseth and persecutes the wicked 2. That Angels are zealous forward and effectuall in executing judgements upon delinquents they are burning Coals Heb. 1.7 they are called a flame of fire fire is hot and notes their zeal and forwardnesse it 's active and consuming which notes their effectualnesse Angels are like the fire that fell upon Elijah's sacrifice which consumed the sacrifice the wood stones dust and licked up the water 1 King 18.38 So effectuall was that fire that nothing could stand before it and when the Lord Christ sends out Angels none can stand before them they are so zealous of and effectuall in the execution of his judgements The wicked are but as the wood stones dust and water these flames of fire will consume them This should quicken Magistrates and those be armed with authority to be zealous and forward in punishing malefactors and executing judgement upon delinquents Rom. 13.4 The sword is not given them in vain they are revengers of Gods quarrell and it 's Angelicall to execute wrath upon them do evill it was Sauls sin that he spared Agag but Samuels glory that hee hewed him in pieces hee was zealous forward and effectuall in it so Asa in removing his mother Maachah from being Queen because she had made an Idoll in a grove which he cut down 2 Chron. 15.16 and brake her Idoll in pieces and burnt it Those are appointed of God to see justice done if they do it not become guilty themselves Old Eli a Judge in Israel because hee was too partiall towards his sons God was angry and his end was sad Lewis the 11th King of France having pardoned a murtherer twice and suing again for his life said What dost thou ask pardon again Iam tertium homicidium perpetrasti this is the third murther thou art guilty of his fool standing by said The other two are thine who didst pardon them this is his first had justice been executed then upon him hee would never have fallen into this So another Lewis having pardoned a murtherer and afterward reading that in the 106. Psalme v. 3. Blessed are they that keep judgement and he that doth righteousnesse at all times presently recalled the pardon and said Non minus coram Deo veus est quam si â—pse perpetrassâ—â— That Prince which doth not punish delinquents when he may is no lesse guilty before the Lord then if he himself had done the fact Let those therefore that it concerns be zealous of ready to and effectuall in the execution of justice upon delinquents 3. That Angels have new influence from Christ suitable to the Ministration they are to be imployed in though Angels be creatures of much knowledge wisdome strength speed and usefulness yet when Christ is to imploy them they must have new vertue and influence it went up and down among the living creatures Let them be as burning coals they have need of more heat let them be as lamps they have need of more light their services are great and Christ contributes unto them continually as they have new instructions Quae adsingulares vocationes effectiones corum sunt necessariae so new accessions and additions of vertue which are needfull to their callings and operations If they have need of divine vertue to further them in their operations much more have we need of fresh supplies Joh. 15.5 Without me yee can do nothing hee saith not you may do something or you can do little but plainly without mee you can do nothing it 's the vertue and influence of Christ which inables Angels and men to do the duties of their places and callings Phil. 4.13 I can do all things through Christ that strengthens me when Hee sits upon the Throne sends out fire and flame light and heat to strengthen us then can wee do all things 1 Cor. 12.5 There are difference of admininistrations but the same Lord it 's the Lord Christ that appoints the administration of men and Angels that gives direction about them with supplyes of grace and strength to exercise them when we go about any imployments of our generall and particular callings wee should consider our own impotency and look up to Christ who hath all fulnesse and is ready to send out vertue to supply all our wants therefore Paul tels the Philippians Chap. 4. ver 19. My God shall supply all your need according to his riches in glory by Christ Jesus 4. That the divine vertue comes from Christ is an active thing it went up and down it rested not Men have sought after the perpetuall motion and lo here it is this vertue acted continually in the Angels it went not by a transitive motion from one Angel to another but the motion was immanent continually acting in them and therefore it is called fire which is a living active thing The Word of God was as fire Jer. 20.9 His Word was within mine heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay it overcame him and quickened him up to his work when hee thought to preach no more many a Christian thinks to heare pray reade meditate receive no more but there is vertue gone out from Christ that will walk up and down in them and cause them to fall to it again that vertue comes forth from Christ is no dull thing 1 Cor. 15.10 Paul had fire from Christ and it set him awork I laboured more abundantly then they all see how active he was hee exceeded all the rest of the Apostles and how came that about what metall was he made of he had fire from Christ it was not I but the grace of God that was with mee that went up and down in him and fired his affections and spirit David Psal 39.3 thought to be silent and not to speak any more before the wicked I even from good conference he refrained but what was the issue my heart was hot within mee the vertue and fire he had from Christ began to work while I was musing the fire burned and flamed out then I spake Hee could hold no longer So Acts 4.20 Wee cannot but speak the things we have seen and heard 5. That actions done by divine vertue afford light and lightning the fire went up and down among the Angels put them upon execution of judgement and from hence these actions being so done prove light and lightning to the world they are seen
the 26th to the end Some others put them all together and make them one Vision these being all parts of it Before I come to open this Vision or any parts thereof it will be needfull to shew you the scope of this Vision which will helpe us in the understanding of the same The scope of this Vision is to set forth the glory of God and this appeareth from the last verse of the Chapter where it is said This was the appearance of the likenesse of the glory of the Lord. The Spirit interprets all to be a manifestation of the glory of God This glory of God is evidenced two wayes 1. By his powerfull providence in the administration and ruling of all the creatures in the world For all creatures are under the command of God and he doth dispose of them for what services he pleaseth and not onely in the world but specially in the Church is his active providence preserving destroying as seemeth best in his owne eyes so that nothing is done there rashly or without his will nothing otherwise sooner or later then he hath decreed all creatures actions events come under his will rule and power 2. By a representation of Jesus Christ the Judge and Governour of this world who is the brightnesse of the glory of God and the expresse image of his Person and this from the 22. verse to the end of the Chapter as the other is from the 4. verse to the 22. This glory of God is presented to Ezekiel in this Vision for these ends 1. To breed in him an high reverence of divine Majestie The sight of great and glorious things doe awaken our dull heavie sensuall spirits naturally we are indifferent to the things of God and unlesse something transcendent and glorious be presented to us like Gallio we care little for other things therefore in Exod. 19.16 when the people saw the lightning and heard the thunder when God came downe upon the Mount in that glorious manner this awakened them and bred an awfull reverence in them of divine Majestie All the people that were in the Campe trembled 2. To prepare and fit him for entertainment of what God should speake unto him We are not alwayes in a frame to heare God speake there are great distempers in our spirits you have all experience enough of the truth of this therefore it is said Psal 46.10 Be still and know that I am God Be still let not your spirit be in a rage taken up with the world the cares feares pleasures and businesses of it be not parling with a lust but be still and know that I am God 3. It is to incourage him to his work and to frame his spirit to a ready execution thereof Ezekiel was to enter upon a heavie taske he was to deale with the stubborne Jewes a rebellious people He knew that Jeremiah had preached 35. yeares and other Prophets in times better then he was in and little or no good had been done upon this hard-hearted people Therefore lest Ezekiel should be discouraged that his heart might not faint but be quickned to the worke the Lord doth shew him his glory in these Hieroglyphicks his glory in these creatures his glory in his Sonne that so seeing the glory of God he might be warm'd oyl'd and incourag'd to run about this worke For the sight of glory is potent with a gracious heart to make it active for God We cannot says Peter and John in Act. 4.20 but speake the things which we have seene and heard Joh. 1.14 Mat. 17.1 2. Now they had seene his glory as the glory of the onely begotten Sonne of God They had been in the mount seene Christ transfigured and his face shine as the Sunne And having seene his glory and heard his voice this incouraged them notwithstanding all difficulties to be active for him This was Gods way to appeare to his servants to incourage them to the worke he would set them about Exod. 3. God appeared to Moses in a burning bush To Joshua in a vision like a man with a sword in his hand Josh 5.13 2 King 6.17 Act. 10. To Elisha by horses and chariots of fire Peter being confirmed by a vision of a sheet let downe from heaven goes and preacheth to the Gentiles And Ezekiel here hath vision upon vision that so being strongly confirmed he might not feare the faces of Jewes or Babylonians but proceed with life and spirit about the worke he was sent Note The sight of Gods glory is very efficacious upon the spirits of men If God let out his glory it will worke strangely upon good and bad When they came to apprehend Christ saith he to them Joh. 18.6 I am he It is conceived that Christ let out some glimpse of his glory this did so astonish them that presently they recoyled and fell to the ground Isaiah when he saw the glory of the Lord Isa 6.5 6. he cryeth out Woe is me I am undone I am a man of uncleane lips and I dwell among a people of uncleane lips And then God manifesting his glory so farre for his good that his lips were touched by an Angel Now Lord saith he here am I send me I am ready to goe though it be on a message of death though it be to root up Nations and Kingdomes So it was with Job I have heard of thee saith he by the hearing of the eare Job 42.5 6. but now mine eye seeth thee that is thy glory Wherefore I abhorre my selfe in dust and ashes I will speake no more against God I will doe whatsoever thou shalt command or expect at my hands So Isa 40.5 6. The glory of the Lord shall be revealed and all flesh shall see it together And what then All flesh is as grasse and all the goodlinesse thereof is as the flower of the field There is no greater or more efficacious way to take off your hearts from the creature Videnti Deum omnis creatura est angusta then to behold the glory of God There was no man that ever saw the glory of God but he looked upon the creature as nothing afterward I looked and behold a whirlewind came out of the North c. In this Verse we have the first part of the vision and it is of a Tempest A whirlewind is a sudden wind which takes up what is obvious and carrieth it in a circular motion wheeling it about and hurling it here and there Theodoret calls it the blast of a storm the Septuagint a wind which takes away trees houses lesser things A Lapid and disperseth them Some have been eye-witnesses of whirlewinds in Italy which have taken away stabula cum equis stable with horses carried them up into the aire and dashed them against the mountains so mighty are these whirlewinds in some countreys Out of the North. The Northern winds are very piercing and if we respect the Prophet in this whirlewind it was to
give us in Satan here and make him the god of the world Exemplo imperio suggestione and that by example command and suggestion and Christ doth thrice call Satan the prince of the world Joh. 12.31.14.30.16.11 and Eph. 2.2 according to the Prince of the power of the aire the spirit that now worketh Vnaquaeque res v sibilâ—s habet Angelicam potestatem sibi praepositam Aug in l. 83. qu. 79. q. In hoc mundo visibil nihâ—l n si per creaturam nvâ—sibilem d sponi potest Thom. 1. part qu. 110. The devill hath great power in the aire to raise winds to cause storms thunder lightning which is the power of the aire and the same power hath he in the spirits of the children of disobedience and by that spirit whereof he is Lord he can move them any way as the winds and clouds and carry them against Christ and his truths Now hence I infer that if Satan and ill Angels be as gods princes in this world have power in the aire and hearts of wicked men then must it needs follow that good Angels are as Gods and princes and have as much power in the world and hearts of good men as they otherwise devils should gain by their fall more then ever they had by their standing and it 's not credible that wicked damned spirits should have more honourable titles and larger power then the holy and glorious Angels What be those services the good Angels are imployed in Answ 1. To inform us of Gods will and God of our wayes They acquaint us with Gods mind Gen. 18.19 Angels told Abraham and Lot what God would do to Sodome an Angell tells Elijah 2 King 1.3 what to say to the Messengers of the King of Samariuâ— an Angel tels the Apostles Act. 1.11 that Christ shall return in that manner they had seen him go up to heaven Christ tels John Rev. 22.16 that he had sent his Angels to testifie those things in the Churches the Angel tels Daniel that he came forth to give him skill and understanding Chap. 9.22 Mat. 1.20.2.13 An Angel informs Joseph of the minde of God touching Mary and Christ So to inform God what is done here among men the Angels went up the ladder as well as came down Zach. 1.11 The Angel sent out by the Lord certified the Angel Christ that stood among the Myrtle trees Per Mâ—nistros more potentisstâ—m regis omnia faciâ— Bonav that they had travelled up and down the world and behold say they all the earth sitteth still and is at rest This God doth for honour and not necessity he knoweth all things but he will have them witnesses of his will 2. In opposing the great enemies of Christ and his Church whereupon they intermedle with Kings and Kingdomes and the great affaires thereof Dan. 10.20 Knowest thou wherefore I come unto thee now will I return to fight with the King of Persia and when I am gone forth lo the Prince of Grecia shall come This Angel Gabriel oppos'd the cruell Edicts of Cambyses King of Persia who laboured to keep the Jewes in captivity longer and to oppresse them sorer then others had done but Gabriel kept them from execution and brought his kingdome to ruine by degrees and therefore he saith the Prince of Grecia shall come I will leave Persia and go into Greece and stir up Alexander to come into Persia and spoile the King of his kingdome when Princes are stirred up by flatterers and prophane wretches to oppresse the godly to hinder the work of the Temple then Angels do fight against them Elesbaan King of the Ethiopians being in armes against Dunaam a Tyrant his army was much oppressed with famine and the power of the Tyrant whereupon he dyed to God for help and presently heard Gabriel Gabriel Gabriel thrice he heard that voyce from heaven intimating that Gabriel would help him whereupon he joyned battell with the Tyrant overcame kill'd most and took the Tyrant King of the Homerites Baron anno 523. Ammonius de gestis Francorum l. 3. c. 87.88 Vbi non est contrarietas voluntatis non est pugna and bound him in chaines At a great battell between Clotharius and Theodoricus was seen an Angel with a drawn sword and many were slain on both sides Some understand these Princes to be Spirits if good there is no discord between them good Angels are without sin and so no opposition in their wills to Gods or one another if of evill Angels it 's that wee aim at the good Angels oppose and contend against the evill with all their strength Rev. 12.7 Michael and his Angels fought against the Dragon and his There was a great battell in heaven the Devill and his angels were cast out which is for the great comfort of Sion certainly devils and devillish men would over-run all if there were not Angels imployed in the four quarters of the world to keep the Church and people of God when Balaam and Balak would have curst Gods people an Angel cometh forth and fights against them Numb 22.22 This is one great office of the Angels to fight against Princes Potentates and men of the earth that seek to oppresse the people of God and labour to hinder Temple work and the welfare of Sion 3. To execute the judgements of God upon wicked men the death of their first-born in Egypt which was the chiefest of the plagues and touched them neerest was done by a destroying Angell who therefore is called Hammaschchit Exod. 12.23 the destroyer shall not come into their houses but into the Egyptians he did come the singular number is put for the plurall a thing usuall in Scripture and so the sense is that Angels were the destroyers of Egyptians and the Psalmist in the 78. Psalm 49. saith God did this work by sending evill Angels among them not that these Angels were wicked spirits as some have thought but Angels or messengers of evill of death unto them The Egyptian Sorcerers used the help of wicked Angels to oppose Moses and harden the Egyptians and God used the help of good Angels to punish evill doers they have been and are imployed in such service the Angels that came to Lots house smote the Sodomites with blindnesse great and small which were at Lots door Gen. 19.11 They fetched fire from heaven and destroyed the place ver 13. When seventy thousand died of the plague 2 Sam. 24.17 in Davids dayes it is made the work of an Angel ver 17. he saw the Angel that smote the people it was an Angel that slew 185000. Assyrians Isa 37.36 Psal 35.5 6. It 's their work to chase and persecute wicked men often Angels of God do suddenly destroy them Act. 12.23 And immediately the Angel of the Lord smote him Lorinus thinks it was the Devill did it but it was some good Angel that being zealous for God did vindicate his glory which was given to a mortall
in pede ad quem pertinebat onus totius corporis quod per lincam rectam incumberet De Subtil they are called the strong men and Cant. 5.15 Christs legs are said to be as pillars of marble and Scaliger saith that mens firmnesse is in their feete on which the burden of the whole body directly depends Here then we have the firmnesse and constancy of Angels to goe on in Gods work no burthen can make them buckle no act no force can put them out of their way no wearinesse can make them sit still Angels will meet and stop Balaam and give him commands the Angel will have Lot out of Sodome The sole of their feet was like the sole of a Calves foot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it were the sole of a round foot Quasi planta pedis rotundi pedes rotundos like a globe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cumt alaribus Horat. Ad omnen occasionem nutum Dei. so the Hebrew signifieth both round and a Calf that is fat and hath round feet smooth round and movable to carry any way the Septuagint hath it winged feet Mercury the Poets god was painted with shoes which had wings This sets out unto us both the swiftnesse of Angels of which before and also their usefulnesse to move any way to do service in any part of the world like a Bowle or Globe is equally disposed for motion into any of the four quarters of the world so are the Angels ready to move any way upon every occasion and hint from heaven man cannot do so one man is fit for one service not for all one is fit for counsell another for war a third for Sea a fourth for Land c. They sparkled like the colour of burnished brasse Steel or Brasse being polished or burnished shines very beautifull and sends out eye-dazling beams such as have much glory in them and by this colour of their feet we are led into these observations Obser 1. That the Angels are unpolluted in all their ministrations they contract no filth no soile to their feet when they are in motion they are pure spirits act purely and abide most pure their feet are like polished not polluted burnished not blemished brasse and so hold forth to us an example of purity in our ministrations that wee should be conversant in them so as to be unblemished 1 Tim. 2.8 lifting up holy hands c. 2 Pet. 3.11 What manner of persons ought yee to be in all manner of holy conversation here it 's answered like Angels 2. That the works of God by Angels or men done rightly with a streight foot that is done according to Gods will have much glory and efficacy in them they shine like the polished brasse there is their glory and sparkle there is their efficacy When the Angel destroyed Senacharibs host what glory and efficacy was in that work When the Angel came to Manoah and went up from him in a flame of fire how glorious was this sight how efficacious was the work in the heart of Manoah John preached the truth with a right foot and without delay when call'd to it and hee was a burning and a shining light Joh. 5.35 Herod found him so Mark 6.20 He feared John knowing hee was a just and holy man the glory of his justice and holinesse shines into his head and the power of them affected his heart hee knew hee feared actions done according to Gods will hold forth much of God in them 1 Cor. 14.24 If an unbeliever come in and heare them prophecy that is according to the minde of God carry the action as becomes the Church and the presence of God he is convinced and almost converted and saith God is in you of a truth hee sees so much glory feels so much power that hee can contain no longer c. Isa 52.7 Their feet are beautifull to your eyes and their actions are efficacious in your hearts Gods will is the Standard and measure of all actions and when they are done according to it they are very glorious and beautifull 3. That they are cheerfull in the wayes and works of God they go not dully about their service their feet do shine they have more delight in doing one act of Gods will then wee have in doing all the naturall acts of our lives you shall finde them in a sweet posture and frame alwayes Rev. 4.9 they give glory honour and thanks to God and Rev. 5. they are brought in singing and singing a new song which notes their cheerefulnesse and intention of it so in Luke 2. ver 13 14. Angels are the Quiristers of heaven they make heaven heavenly The last part they are described by is their hands VERS 8. They had the hands of a man under their wings SOme would make sixteen hands to each living creature or face but that 's not likely we finde no number set down and therefore will be content to leave that undisputed whether two four eight or sixteen Hands they had and hands of a man and that under their wings on their four sides The hand notes action Eccles 9.10 Whatsoever thy hand findest to do do it with thy might So Prov. 3.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist 3. de anima The Philosopher calls it the Instrument of Instruments and saith God hath given to man two speciall Organs to the body the hand to the soul reason and look what use reason is of to the soul the hand is of the like use unto the body yea soul reason body are all beholden to the hand for the service that it doth the great things in families Cities Kingdomes are done by the hand Scalig. faith Scal. exercit 256. Nature hath armed man with three things Reason Speech Hands Reason is the hand of the understanding Speech the hand of Reason and Hand the Executresse of Speech that doth the commands all things would be as dead if the hand did not quicken them by the spirit and motion of art Obser 1. That Angels are fit for service they have hands and hands are not made in vain they are for work where there are no hands no power strength or way to put forth that power there is no fitnesse for service but Angels have power and wayes to execute that power they have hands not for ornament but for action 2. That Angels do their works rationally they have the hands of a man look as men do manage the works of their hands judiciously and wisely so do Angels there is nothing defective superfluous perverse rash indiscreet or culpable in their ministrations they know all circumstances and misse not in any how wisely did the Angel manage the businesse with Mary Luke 1.28 hee salutes her shee feares In the 30. verse hee comforts her and tels her shee should conceive and have such a son as never woman had and when she doubted of it ver 34. How shall this be seeing I know not man ver 35. the
Angel tels her The Holy Ghost c. And farther see the wisdome of the Angel he tels her ver 36. that her Cousin Elizabeth had conceived a son in her old age and that was the sixth moneth with her and how ever thou thinkest it impossible for thee that art young without man to conceive and for her is old with man to conceive ver 37. yet nothing is impossible with God 3. That knowledge must issue into actions Angels are full of eyes and full of hands too their actions are answerable to their knowledge Rev. 4.8 They are full of eyes within and they rest not day and night if they have no service in the world beneath they will be praising God above they know much and therefore act much Knowledge without practice is little worth Scire tuum nihil est n si te scire hoc sciat alter Pers if hid from others it is as nothing as not being saith the Poet Unlesse Learning Knowledge be improv'd it 's of no account the Egyptians painted a tongue and a hand under it to shew that Knowledge and Speech is efficacious and good Quid prodest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian when that which is known and said is done What good doth the unpracticall speech of Golden-tongued men Let men be Chrysostomes golden-headed and golden-mouthed if they be not golden-handed too it 's nothing God would not have us all eye and rest in knowledge Joh. 13.17 If yee know these things happy are yee if yee do them and Rev. 22.14 Blessed are they that do his commands that they may have right to the tree of life happinesse is intailed to doing not knowing and the Angels seem to finde greater happinesse in doing Gods commands abroad in the world then standing alwayes in his presence Psal 103.20 They hearken unto the voyce of his word if he bid them go they are gone and account it their greatest honour to be doing they have hands and would not be idle knowledge without action is a man without arms it 's wine shut up in the vessell that doth good to none and will corrupt at last and ma◠the vessell such knowledge will be like the poyson that lies long in the body and at last kills without remedy 4. That Angels are great agents and do much service they have hands on their foure sides at least they had four hands and they were able to do much and great service some make more and no hands of theirs is idle one Angel can do more then thousands of men witnesse that great slaughter in a night and other things formerly spoken of Briareus a great doer is said to have an hundred hands 5. That God doth carry on his works here in the world by invisible vertue by hands under wings by wayes and means not seen There is vis plastica in the womb which forms and perfects the birth yet is not seen and in the womb of the world God hath vires plasticae which form and perfect his works yet not seen much is done by the power of Angels yet their power not seen Mighty things are done by Gods Spirit in the Ordinances in the Assembly in our hearts and yet Gods Spirit is an invisible agent the Minister the Word would not do it unlesse some invisible vertue went along therewith Zaeh 4.2 3. though none were found to powre oile into the Lamps yet God had Olive trees were not thought of nor seen Zachary saw not the Candlestick Bowle Lamps or two Olive trees till the Angel awakened him and made him see that God had wayes to communicate vertue unto the Church he knew not of and that though the Church were poor low not able to make a considerable Army to carry them to Jerusalem and plant them there yet he had his Spirit to work it out for them and therefore saith Not by might not by power but by my Spirit 2 Thes 2.8 The Lord shall consume Antichrist by the Spirit of his mouth and so the two witnesses Fire goes out of their mouths and devours their adversaries Rev. 11.5 in an invisible way by a secret work It was a hand under the wing that made peace betwixt Scotland and us that gathered this Parliament that hath and doth keep it it 's invisible vertue that hath made them unanimous and magnanimous invisible vertue that upholds this Kingdome that restrains the remainder of wrath that daunts the adversary that hath shaken the Prelacy and brought forth the great things in our dayes it 's the hand under the wing that hath opened the hearts and purses of many to further the great service in hand 6. That wee are to do Gods works without noise or notice of our selves Angels that are agents for God have their hands under their wings their actions are seen but not their hands In Jud. 13. when Manoah Catechized the Angel and asked him What is thy name v. 17. the Angel would not tell him but said Why askest thou thus after my name seeing it is secret ver 18. And you shall not finde the names of above two Angels in Scripture Gabriel and Michael Angels are jealous of Gods glory and had rather conceale their hands and names then God should lose the least degree of his glory for Manoah would therefore have known his name that he might have honoured the Angel afterward and we are very apt to look at the instrument and neglect the principall it 's wisdome to muffle up our selves and to hold forth God as much as may be Mat. 5.16 Let your light so shine before men that they may see your good works c. he doth not say that they may see you but see your good works and glorifie their father not you As Fishers they would have the bait seen not themselves they would catch the fish with their bait not scare them with their sight Mat. 6.1 Take heed you do not your almes before men to be seen of them almes must be given but wee and our hands must be hid Paul exhorts the Philippians to hold forth the word of life Phil. 2.16 not themselves but the Word of God which is the word of life 7. That their operations and presence are together they are not in heaven and so work on earth or in one part of the world and work in another but their hands are under their wings whither their wings do carry them there they act and not elsewhere The Angel came down to stir the water in the pool Joh. 5.4 and cure the Party that stept in first they have not that power to work at any distance 8. That Angelicall vertue and nature is hid from us it 's too high for our capacity their hands their operative vertue we cannot discover or see into a little of the Angels is presented to us by these faces wings feet hands c. but the distinct knowledge of Angels as Angels is reserv'd til wee are like the Angels in heaven therefore wee must
Paul saith I can do all things through Christ that strengtheneth me what bitter things did they and others suffer and it was not common strength but speciall influence Phil. 1. To you it is given not onely to believe but also to suffer Blandina's spirit was heighthned above the malice and torments of men for having animated her children to suffer and sent them as conquerors to Christ their King shee comes forth to suffer before the tormentors cheerfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 5. as called to supper with Christ her husband as one comes to a marriage supper and after stripes tearing with wilde beasts burnings putting into a net and tossings by a Bull being without sense of torment by reason of her faith and conference shee had with Christ at last they killed her with the sword and the enemies confessed they never saw such a woman suffering such things so couragiously and constantly As sometimes God suspends the ordinary operation of the creature the Lions mouths are shut they touch not Daniel the fire burnes not the three children so sometimes hee lifts up and extends the operation and strength of the creature to an extraordinary heighth the winds what vertue doth God put into them how doth he raise them what terrible work do they make at Sea and Land tear Navies in pieces sink them in the deeps and tosse Ships out of the water upon the drie land Ravens fed Elijah morning and evening he goes in the strength of a cake and a cruze of water forty dayes 1 King 19. God hath lifted up many in these dayes to do more then ordinary service Ezra 1.5 God had raised their spirits to go up to build the house of the Lord so Hag. 1.14 5. That God at his pleasure puts stands to the motions of the second causes the Angels stood and the wheels stood and this was by the over-ruling hand of God that can stop the course of nature any wheels or agents whatsoever Josh 1◠12 13. God staid the course of the Sunne and Moon and made them stand still the space of a whole day and hereupon some gather that the ebbings and flowings of all Seas ceased In Hezekiahs dayes the Sun went backward ten degrees God stopt the course of the waters and made them as steady as walls and mountains when the Israelites were to go through the red Sea Doth not he shut up the wombs of those are likely enough to be pregnant and prevent generation did not hee take off the wheels of Pharaohs Chariot God can put a stand to the greatest wheels 1 King 12.21 when an army of 180000. chosen men was brought into the field to fight and fetch back the kingdome that was wheeled over to Jeroboam see what a stand God put to that army Vers 24. Yee shall not fight against your brethren return every man to his habitation they did so and presently that mighty army was disarmed The buying in of Impropriations a work of great and good concernment God put a stand to it The undertaking for Ireland hath the wheel stopt if not taken off The motion of the wheels to the Isle of Providence are staied by the eye of providence Are there not stands in our consultations and doth not God oft take wisdome from the wise and understanding from the prudent are there not stands in our Millitary affaires the mighty men do not alwayes finde their armes Hath not God oft put a stand to the enterprise of our adversaries It 's the Lord that hath hedged up their way with thornes and walled a wall that they have not found their paths and God hath hedged up our wayes that we have not found our paths to a full and thorough reformation This great wheel hath great stops the children are come to the birth but there is no strength to bring forth neither doth Gods work cease when hee makes stops A man who is printing a Book defers the Edition because he will make an Addition if it be delayed it 's inlarged and that 's no losse stops of providence in the wheels of the world are Gods Parentheses and while they are writing the work goes on VER 20. Whithersoever the Spirit was to go they went thither was their spirit to go and the wheels were lifted up over against them for the spirit of the living creatures was in the wheels IN this Verse is laid before us the procreant cause of the wheels motion and that is the spirit which is the first and highest agent and moves both superiour and inferiour causes This spirit is set out emphatically the spirit or that spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the spirit of the Angels but the eternall Spirit of God which was in the Angels or the living creatures that Spirit was in the wheels and with what motion it moved the living creatures with the same it moved the wheels this is the scope to shew that the four living creatures and four wheels were moved by the same Spirit of God Touching this Spirit I spake in the 12th Verse where I also shewed you how the Spirit is said to go and move from place to place This answers a secret objection How could the wheels move at the motion of the living creatures they are dead and senslesse things without any motive vertue in them And this obiection is fully answered in these words the Spirit of life was in the wheels That is rendered the spirit of the living creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus vitalis or spiritus animalis is in the Hebrew Spiritus vitae the Spirit of life the inliv'ning quickning spirit the lively active spirit or the spirit of the living creatures and per enallagen numeri by a change of the singular number into the plurall the spirit of the living creatures and so the sense runs that Spirit was in them the same was in the wheels Object If the same Spirit be in the wheels are not they also living creatures having the same spirit and motion Answ If I should say they were moved as if they had the Spirit in them this might helpe the difficultie but doth not satisfie the Text which saith the Spirit was in the wheels therefore know that as the living God is in every thing moving and acting them according to their severall natures and yet doth not make all to be living creatures so the Spirit of God was in these wheels not animating inliv'ning but moving them to those services were commanded and appointed Observ 1. That second causes move not of themselves neither superior nor inferior not the wheels which are weaker here beneath nor the Angels which are stronger and above they move not but at the motion of the Spirit whither that was to go they went Earth Water Winds Beasts Fowles Men their Councels Warres Peace Trades they all move ad motum Spiritus it 's the Spirit of God that moves all the wheels All motions all wheels are subject to the
may come unseasonably to them but it 's not so here Christ sits upon the Throne and that constantly to assure us that he is alwayes willing and ready to heare the motions his shall make and to execute judgements upon their enemies which is matter of great comfort to poor afflicted soules that they may at any time finde this Judge sitting and open their grievances unto him and have audience other Judges are absent from their seats or not at leasure or stately and will not give way to poore oppressed ones to ease themselves and acquaint them with their suits none of these are to be feared here 11. Christ sitting on the Throne prompts unto us that Christ should accomplish the whole work of mans redemption which the Father had appointed him and so sit downe in glory upon the Throne He appeared as man in that nature hee did and suffered the will of God on earth and in that nature he sate down at the right hand of God had not Christ been to fulfill all righteousnesse he had not appeared as man sitting on the throne and had he not done it hee should never have returned to heaven and sate down in glory hee hath satisfied the Law is freed from the guilt of our sins and hath presently finished the work undertaken and therefore told his Father he had glorified him on earth he had finished the work he had given him to do and thereupon desired him to glorifie him and set him upon the Throne Joh. 17.4 5. which is done and this may be of singular comfort against all our imperfections corruptions temptations and death it self VERS 27. I saw as the colour of Amber as the appearance of fire round about within it c. HEre the man that sate upon the Throne is described unto us 1. In generall 2. More particularly 1. In generall I saw as the colour of Amber 2. Particularly upwards and downwards upwards as the appearance of fire round about within it from the appearance of his loynes upward so that this fire was more latent and then downwards the fire was more visible and had brightnesse about it Touching the word Hashmal or Chasmal I have spoken largely in the 4th verse Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinanter consumens and it signifies a coale intensly hot and as it were presently consuming what ever it touches such coals are most fierie and lively and they that render the word color vividissimus a most lively colour or as the colour of a burning coal give the truest sense of the word Before it referred to the Angels here to Christ the word Chasmal read backward is Lammashach or Lammashiach which is interpreted the Messiah it 's the Cabalists observation and the summe in generall is this I saw as the colour of Amber I saw Christ that sate upon the Throne all of an intense fierie colour like the most hot burning coals and so the Lord Christ is set forth Rev. 1.14 15. His eyes were as a flame of fire his feet like unto fine brasse as if they burned in a furnace so here from head to feet Christ is presented in a fiery colour and it 's frequent in Scripture when acts of power and judgement are to be executed against kingdomes or churches to have Christ presented in a fierie way so Rev. 10.1 the mighty Angel Christ is brought in there with his face shining as the Sun and his feet at pillars of fire and presently there were great thunders and dreadfull things so Rev. 2.18 hee is brought in with eyes like fire and feet like brasse and then tels Thyatira hee hath a few things against her so Rev. 19.11 12 13. In righteousnesse he doth judge and make war and then his eyes were as a flame of fire and his vesture dipt in blood thus is he described when some great designes are afoot as sentencing a church warring against his enemies c. The particular description is next which falls into farther inquiry from his loynes upward was as the appearance of fire within it there is a difference between the fire in the upward parts of Christ and that in his lower the one is externall the other internall Within it within what within the colour of the Amber or according to the word as we have interpreted it within that fire of burning hot coals there was as the appearance of fire in the concave of it round about Ignis latens igniens intrinsecus Sanct. so that there was a fire in a fire a secret hidden fire burning inwardly this fire did not put forth its vertue so apparently as the other did but burnt inwardly and reflected upon it selfe What this fire was is our work to open unto you By fire within Gregory in his seventh Homily understands Christ before his incarnation he was ignis in Judaea tantum there only hee shined the Gentiles knew him not but after his incarnation hee shined from his loynes downward and was made known unto all but by it wee understand the divine nature of Christ which being full of perfection too bright for humane eyes was more inward and remote from sense and it 's likened unto fire in regard of the lustre and efficacy of it which none can indurc By the burning hot coales wee may understand the burning zeale of Christ to the glory of God in executing judgement upon the wicked and at this time hee sate in judgement upon Jerusalem From his loynes downward there was as the appearance of fire and it had brightnesse round about it this fire and brightnesse was more apparent visible and enlightning then the other and it represents to us the great glory and Majesty of the Lord Christ as it is exhibitive to and comprehensive by creatures it 's the glory of humane nature which was the lower part of Christ lesse glorious the strength of the divine natures glory shining through it and giving out it self in that way and degree as man is capable of the Sun in a cloud may be beheld by the weakest eye in it self not by the strongest the glory of both Christs natures are shadowed out unto us in this verse And it had brightnesse round about Splendor ei circum that fire produced a brightnesse and a brightnesse on every side it sets out the glory of Christ in execution of justice upon those are delinquents or the glory of his presence and actions hee dwels in light and all his actions are lightsome Observ 1. That the Lord Christ as man is very glorious hee was here in the appearance of man and the Prophet saw him having the colour of Chasmal that is like unto the most burning and hottest coale or coales not those in common fires but those that are in a furnace which glow and shine most Dan. 10.6 Rev. 1.16 in his transfiguration which was a Praeludium to his glorious condition in heaven Christs face shined as the Sun Mat. 17.2 What a glorious creature is the
or as it 's more fully in Chap. 2. ver 5. Regnum Dei non in eloquentia sed in fide constat that their faith should not stand in the wisdome of men it will go off from one to another as men are more witty and hold out the truth in siner and more inticing expressions which will prove evill therefore hee declined the wisdome of men and preached in demonstration of the Spirit that their faith might stand in the power of God in such conviction and operation of the Spirit as might breed invincible stedfastnesse in them Secondly not to please men Gal. 1.10 Do I seek to please men if that were my end I should not be the servant of Christ but he must serve Christ in saving of souls not in pleasing of men when that is propounded unto men they will subject truth to mens humor and become flatterers but Ministers must not doe so not frame their Sermons according to mens humors and minds Jer. 15.19 Let them return unto thee but return not thou unto them do not thou comply debase the truth to please them but speak as the Oracles of God and let them please or provoke it matters not the provoking of them may be the neerest way to their salvation and that is thy end Thirdly not to get a living that is not the end of a Prophets office it 's to make men living men to save their lives and souls Paul preached the Gospel without charge to any and told the Corinthians he sought them not theirs their souls not their substance yet he denies not but that they that preach the Gospel should live of it 1 Cor. 9.14 It 's fit Preachers should have maintenance and sufficient but the end of preaching is not a living but life Cadit Asina est qui sublevet eam perit anima nemo est qui reparet Bern. the life of sinners to save to deliver them seeing this is the end of their calling how should it quicken them to their work If a Sheep were in a pit a child in a fire what haste would wee make to pull them forth and shall wee see souls rushing into the eternall pit the eternall fire and not move our feet our tongues to help them 8. The office of a Prophet and Minister is honourable it 's to save life to save souls their Calling is conversant about the lives and souls of men the soul is the immediate work of God the Image of God of more worth then all the world it was for the souls sake Magna res anima quae Christi sanguine redempta est Bern. Ep. that Christ came down from heaven prayed preached wrought Miracles suffered death and gave his heart-blood this made the Father say Precious is the soul being redeemed with Christs blood and being a thing of such worth and consequence the Ministers work is to save it that very work which is the Lords and Christs therefore in 1 Cor. 3.9 the Apostle saith of himself and all Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are labourers together with God co-workers concurrent with God in the salvation of sinners this is great honour In Obad. and made Jerome say Ipse Salvator Apostolos suos mundi esse voluit salvatores Christ hath made Apostles saviours of the world he calls them the light and salt of the world they inlighten the blind and season the unsavoury souls of men and so save them from corruption and perdition it 's an hard but an honourable work therfore saith James Let him know that hath converted a sinâ—â— that hee hath saved a soul from death Jam. 5.20 let him know it it 's a great and glorious work is done that he may be incouraged and God be praised 9. Ignorance will be no plea for wicked men if they be not warn'd not told of their sins they shall die men are apt to excuse themselves they are ignorant they knew not this or that to be sins their Teachers were insufficient or negligent and this may be truth but neither their fault nor thy ignorance will be a sufficient plea before God warn'd or unwarn'd the wicked shall die Isa 27.11 It is a people of no understanding therefore hee that made them will not have mercy on them and hee that formed them will shew them no favour Nescience may excuse in part but ignorance hardly at all that which men produce in favour of themselves God produces against them you are an ignorant people saith God of no understanding you know not prima principia neither God nor your selves and think because you are ignorant therefore to find mercy and favour at my hands but you are deceived your ignorance aggravates your woe ever therefore will I shew you no mercy no favour those are ignorant of God and his wayes God will be ignorant of them in their greatest straits Depart frm mee I never knew you Matth. 7.23 Ignorance is a great evill it makes men brutish like Nebuchadnezzar who had an Oxes heart in a mans shape ignorance is part of the Devils image as knowledge is of Gods wee should labour therefore to get knowledge savory and saving for it 's not good that the heart be without knowledge Prov. 19.2 10. See here who are the most cruell bloody and damning Ministers even those that are silent that warn not the people of their sins that preach flattering things or to no purpose let men be dumb and not speak at all or preach so as not to warn them of their sins and dangers they are who ever they be whether the greater or lesser Clergie as they use to distinguish themselves they are the bloody damning soul-murthering Ministers you cry out of those Ministers that tell you most of your sins that set judgement hell and damnation before you they be bitter harsh men cryed out of on all sides whereas they are the faithfullest friends that sinners have they would fain save your souls pull you out of the pit keep you out of hell and help you into heaven and are they censurable for this should one see a company of travellers going in a way they should fall into the hands of Cavaliers or Thieves and tell them the danger of it with great affection and compassion should another see them and say nothing or bid them go on and they do so are taken stript imprison'd starv'd to death you can easily tell which of these dealt most faithfully and friendly which treacherously and cruelly too many of the Ministers in England have been faulty this way and guilty of murthering multitudes if not millions of souls it 's one of the crying sins of the Land that wee have had such a dumb insufficient and consequently such a bloody soul-damning Ministery And many amongst them having slain souls now by putting on these wars seek to slay bodies also 11. There is a great necessity lyeth upon the Prophets and Ministers of Christ to preach and to preach home to
unpreaching Doctors and Prelates 4. That the gift of Prophecie is from Christ hee reached out a Hand and gave the roul of a Book hee is the great Prophet and hath all Prophecie and propheticall power in himself and whom he pleaseth hee can make a Prophet and inspire with propheticall vertue and where hee pleases even in Babylon as well as in Canaan VERS 10. And hee spread it before mee IN this Verse yee have the opening of the Roul the fulnesse and contents of it Hee spread it before me that is unrouled it and laid it open before me The word in the originall signifies to expound and interpret and wee may conceive that Christ did not only spread the roul before his eyes Expanditur quando hoc quod obscure prolatum fucrat per latitudinem intellectus aperitur Greg. but caused him to understand it by this spreading he saw it was written within and without but by Christs interpretation of it hee knew that there were written in it lamentations mourning and woes It was written within and without The Hebrew is in the face and in the back that is on both sides such writings the Greeks call Opisthographa that is writings writ on the backside fill'd within and without Lavater thinks that on one side were writ their sins and on the other Gods judgements this fulnesse of the Roul intimates either the length of the prophecie as Vatablus conceives or a multitude of evils hanging over the heads of the Jewes as Maldonate thinks or the abundance of revelations committed to the Prophet as Jun. not what Jerome and Bellarmine conceit that the writing within and without should note the literall and mysticall sense of the Scripture Lamentations mourning and woe Here is the contents of the Roul bitter and sad things Amara moesta the burning of the Temple the overthrow of Jerusalem the captivity of the Jewish nation and all the evill should befall them the word Kinim Lamentation noteth a plain complaint a sad speech testifying the sorrowes of mind as David in the case of Absalom O Absalom Absalom c. this was a naturall complaint and simple lamentation suddenly breaking forth without all premeditation Mourning is more it 's deeper and upon consideration the word in the Hebrewis from Hagah to meditate and noteth suspirium ab imo pectore tractum when one hath mused much and seriously upon the cause and matter of grief and then fetcheth deep sighs such as are inditiall of intense and bitter sorrowes that is the mourning here Isa 38.14 I did mourn like a Dove the Hebrew is I will meditate noting mourning that comes from meditation the Doves mourning is inward Cranes chatter and lament Doves mourne Woe This word vehi noteth not only the voyce in lamentations and grones in mourning but knocking of the breast and clapping of the hands together as is used in greater afflictions thus some Interpreters understand it but I conceive by Woe here is meant the threatnings of Judgement or Judgements threatned according to those woes in Matth. 23. and the fruit of them as it 's Lam. 5.16 Observ 1. That divine mysteries are unknown to men though very easie and familiar till they be unfolded this Roul could the Prophet never have comprehended the meaning of if Christ had not opened it take all the types and ceremonies of the Law there were mysteries wrapped up in them which neither Aaron nor Moses had known if they had been left to their own abilities those elements used in Baptisme and the Supper of the Lord we should never have known the mysteries of them if heaven had not helped us would we think the Rain-bow an Embleme of mercy if Scripture had not held it out to us Indians Heathens do not cannot so apprehend it take any divine mysteries they are too transcendent for our capacities there be depths in them that wee cannot fathome 2 Cor. 2.14 the naturall man cannot know the things of God they are spiritually discerned there must be a great mysterie wrought in him before he can discern mysteries 2. It 's the Lord Christ that opens and interprets mysticall things efficaciously unto the faithfull hee spread the Roul before Ezekiel and made him to understand the mysteries of it what is the Scriptures but a roul folded up a book sealed till Christ open it we may all say as the Eunuch being demanded if he understood what he read said How can I except some man guide mee Act. 8.30 31. so unlesse Christ guide us and lead us into the mysteries of the Word wee cannot understand Rev. 5.5 When none could open the booke sealed up the Lion of the tribe of Judah could do it He hath strength to untie all knots and a spirit to search all deeps Christ himself is the greatest mysterie and he is the great opener of mysteries Matth. 11.27 All things are delivered to mee and my Father and no man knowes the Father save the Son and hee to whom the Son will reveal him if ever God be made known savingly to the soul it must be by the Lord Christ and hee doth not reveal unto all but to whomsoever hee will to his Elect ones from others hee conceals him they have the Letter the Roul but not the mysterie thereof their light is darknesse But there be some in the world that Christ doth interpret the riddles and dark things of the Scripture unto see that place in Joh. 15.15 Hence first saith Christ I call yee not servants for the servant knoweth not what his Lord doth but I have call'd you friends for all things that I have heard of my father I make known unto you these were Christs friends Christ revealed all to them but from other all was kept it was Christ revealed unto the Prophets what they had and to the Apostles what they had the Scripture may well be call'd the Revelation of Christ you have one Book call'd so Rev. 1.1 The Revelation of Jesus Christ which God gave unto him to shew unto his servants that is his faithfull ones if we would therefore understand the Roul of the Book the mysteries in the Scripture wee must look up to Christ and intreat him to spread them before our eyes and to interpret them to our hearts 3. That the servants of God must not refuse to receive and propound large and sad messages to the people Here is a Roul writ within and without and fill'd with lamentations mourning and woe Here was liber mortis a book of death and deadly things this the Prophet must receive and declare to the people how ever they take it people would gladly heare from the men of God good tidings they would have a law of kindnesse in our lips our mouths to drop honey they would have us sons of consolation but wee must speak what our great Lord and Master puts into the â—oul if hee bid us preach lamentations mournings and woes we must do it 4 That the Lord gives