the conscience warn them they must and so warn them that they may take notice else it 's in vain and shall be before the Lord as no warning this they must do and do it oft and why else the blood of the wicked will be required at their hand their blood their lives lye at the stake for sinners souls they have a hard task a dangerous Calling and therefore had need preach and tell them of their sins that if it be possible they may save their souls if not their own people wonder many times at some Preachers they are so fierie so particular so terrible so long you may cease to wonder their lives their souls go for it if they do it not the hazard of souls and lives will make dumb men speak Croesus son being dumb and seing one ready to strike and endanger the life of his father cry'd out What will you kill my father and if our dumb Ministers had any faith if they did believe that sin was slaying the souls of their people they would lift up their voyce they would speak Psal 116.10 I believed said David therefore have I spoken and godly Ministers believe mens souls are in danger that their own do lie at the stake and therefore they have spoken do speak and will speak you that have curam animarum the charge of souls look about you if you discharge not your duty you undo them and undo your selves let not feare favour credits gifts hopes misbiass you let not difficulties mistakes of people or any other thing discourage you but remember your own danger warn sinners else their blood will be upon you and that is a dreadfull thing did men well consider this they would not be so greedy of Livings and pawn their souls for pelf if the death of the body were only here meant as it is not wee have great cause to feare silence for if we be liable to death for the death of that which is perishable and must die what guilt then doth a Prophet contract for the death of a soul which might have lived for ever if he had done his duty David knew the weight of blood-guiltinesse Psal 51.14 when he cryed out so Deliver me from blood-guiltinesse c. that was but the blood of the body what then is the blood of souls it's a mountainous sinking thing we have sins sufficient of our own we had not need to draw the guilt of others upon us a Alienas mortes addimus quiae tot occidimus quot ad mortem ire quot idic tepidi tacentes vâ—demus Greg. in loc so many we kill as we see to sin and silently suffer to go on in their sins Paul knew it and therefore said Wo is unto me if I preach not the Gospel 1 Cor. 9.16 And there is a wo to all that have charges that preach not unto them it 's b The world is full of Priests Sed tamen in messe Dei rarus valdè invenitur operator we take upon us the office but opus officii non implemus Gre. Hom. 17. needfull for us all but especially for Non-residents dumb Ministers those are negligent in their preaching or impertinent to meditate oft on these words his blood will I require at thy hands which words are fulmina non verba saith Erasmus when the Bell rings for a wicked man feare lest there be blood to be required at thy hand f Herod l. 9. Euenius a Shepheard that had the Sheep belonging to a city committed to him through his negligence a Wolf entred and devoured sixty of them upon this hee was condemn'd and lost his eyes Not only Ministers but Parents and Masters their souls are ingaged for their children and servants and they must be responsible for them if they warn them not if they perish through their default 12. It 's the duty of people to heare their Ministers and willingly to receive instructions and take warning from them especially people of their Ministers because they watch for their souls they work for them and they venture for them even their own lives and souls it 's mercy God will send any to admonish us if we hearken to admonitions we shall live if we do not wee grieve the servants of God if they be silent our sins are not the lesse VER 19. Observ 1. THat men may be warn'd from their wicked wayes and yet be never the better they may go on still this is too evident amongst us daily 2. It is not fruitlesse if wicked men return not from their evill wayes upon warning The Prophet hath warn'd the wicked and hath freed his own soul and this was a great comfort unto Paul Act. 20.26 when he appeals to the people themselves I take you to record this day that I am pure from the blood of all men and how doth he prove it thus for I have not shunned to declare unto you all the counsel of God He left none unwarn'd of sin danger untaught their duty towards God and man and therefore he had this testimony yeelding sound comfort I am pure from the blood of all so when hee had preached Christ to the Jewes and they opposed blasphemed hee shook his rayment and said your blood be upon your own heads I am clean Act. 18.5 6. much like that of David 2 Sam. 3. I and my kingdome are guiltlesse before the Lord for ever from the blood of Abner Let it rest on the head of Joab That which Paul calls clean David calls guiltlesse when a man is guiltlesse he is clean he hath solid comfort a Minister having conscionably warn'd the wicked and nothing comes of it in regard of them yet somewhat comes of it in regard of himself he is a free man a cleer man the blood of souls shall not be charged upon him A Minister that is faithfull shall not need to complain of the want of successe if he save not others he shall save himself VER 20 21. Again when a righteous man doth turn from his righteousnesse and commit iniquity and I lay a stumbling block before him he shall die because thou hast not given him warning hee shall die in his sin and his rightousnesse that he hath done shall not be remembred but his blood will I require at thy hand 21. Neverthelesse if thou warn the righteous man that the righteous sin not and he doth not sin he shall surely live because he is warn'd also thou hast delivered thy soul IN these words is laid down the other part of the Prophets Charge it 's not only the wicked but the righteous also fall under his care and if he sin and be not warn'd that effect will be dangerous and deadly to the Prophet he is not only to deal with the wicked to get them into the way of God but also with the righteous to see that he go not out of the way and if he do to reduce him guilt will lie upon a Prophet if he do
vid. â—â—b de viden Deum Hom. 2. 2. q. 174. 175. and absent in the flesh Augustine and Aquinas are of opinion that Moses and Paul saw God in his essence but they were men and not without their errors for had they seen Gods essence their faith had ceased being swallowed up in vision The School-man would help it thus the light of glory in them had not a permanent being but was given them transitively Esse permanâ—ns per modum transeuntis But this answer will not bear up the opinion for faith and vision of glory cannot consist in a larger tract or in the least instant of times as in one man there cannot be a perfect and obscure light together the full light of the Sun and least degree of darknesse cannot at once be in the eye And farther if they saw the essence of God they had not the act of faith but evidence for if a man had seen Rome and after remembers it Non habet fidem sed evidentiam de eo quod vidit he saith not he believes there is such a City but hee hath seen it and so of Gods essence It must not be granted that ever any saw Gods essence you have incontrollable authority for it Joh. 1.18 No man hath seen God at any time Durand saith these words are to be understood exclusively 1. Of corporeall vision for with a bodily eye none ever did or shall see God 2. Of intellectuall naturall Vision because a naturall understanding cannot attain unto the cleer vision of God 3. Of the vision of comprehension from all created understandings though Angels and Saints in heaven see God yet not comprehensively and 1 Tim. 6.16 whom no man hath seen nor can see there 's a deniall both of the fact and the possibility Aust himself confesseth in l. 2. de Trin. C. 16 17 18. That the substance of God is not ullo modo corporaliter visibilem not to be seen at all with the eyes of flesh and the rule of School-men touching visions and apparitions is infallible that the nature of God is not seen with the eyes of the body but only some corporeall thing is exhibited which being visibly seen or sensibly perceived God is invisibly represented to the understanding Al. Halcus But Moses saw God face to face Exod. 33.11 So Jacob saw God face to face Gen. 32. Answ Those Patriarchs and Prophets that are said to see God saw him in divers resemblances and this is an unanswerable argument that they never saw Gods essence for that is pure immixt alwayes alike neither standing nor sitting having no parts no shape or likenesse to any thing therefore saith Athenasius those Fathers saw God in some creature Deum non fuiss ab antiquis pâ—râ—bus vâ—sum nost 〈◊〉 assumptioâ—e creatu ae secundum Deitatem vero esse 〈◊〉 v sioâ—â—em not in his own nature for it is invisible Again this phrase of seeing God face to face in the Hebrew dialect imports two things First Familiarity Secondly Perspicuity 1. Familiarity they had familiar converse with God Deut. 5.4 the Lord talketh with you face to face you asked him questions and he gave you answers and it 's evident that this is intended in the phrase Exo. 33.11 The Lord spake to Moses face to face as a man speaks with his friend Moses questioned it with God and God most friendly answered him So in Numb 12.8 Mouth to mouth will I speak with him it notes the presentiality and familiarity of God with Moses 2. Perspicuity cleernesse they saw God face to face that is comparatively others saw God in dreames and visions which were more obscure but these saw God more cleerly had more illustrious visions of God they saw Gods back-parts these saw Gods face and the phrase is used in the New Testament 1 Cor. 13.12 Then shall wee see face to face that is more fully and perfectly then here but whether wee shall see the divine essence in patria in heaven is questionable Chrysost Hom. 14. on John saith That before the incarnation the Son of God was Angelis invisibilis and if they in their glory saw not the divine nature of Christ it 's like wee shall not Whether Christ saw the Father or Holy Ghost with the eyes of his body is questionable if some doubt it others deny it Halens grants that the soul of Christ saw God perfectly from his conception but hee saith not the eye of his body saw him Aquinas saith that glorified eyes shall see God in that manner as now our eyes do see the life of man life not seen with a bodily eye as a thing visible by it self but by the intervention of something else and so accidentally becomes sensible it 's our understanding not the eye reacheth life and so in God But in 1 John 3. we shall see him as hee is Answ He speaks of a new and unutterable way of seeing God Wee shall see him as hee is to be seen mediante lumine gloriae the beams of the Sun so fill the eye that wee cannot behold the nature of it and whether it be so in heaven wee shall not know till wee come there let us get holinesse and then wee shall see him will resolve this doubt Observ 1. That all the glory is seen of God in this life any wayes is but the appearance and likenesse of the glory of God There was much and great glory in this vision there is more in the world in the creatures more in the Church and yet all this is only a shadow and a small appearance of the glory of God If we should see ten thousand Torches lighted up in a dark night they make a glorious light yet are they nothing to the light of the Sun when that comes torch-light star-light seem appearances of light rather then light it self So when the glory of God shall be revealed it will darken all other glory and there was not so great a difference between the light in Goshen and darknesse in Egypt as there will be between the glory of God and that glory now appeares in the world The glory of God is neither expressible or comprehensible by any or all the creatures The glory that Isaiah saw on the earth and that Ezekiel saw in the heavens did not expresse the thousand part of this glory and neither heaven not earth are able to comprehend the same 2. See the infinite goodnesse of the Lord that will expose that to the eyes of his servants which is so deare unto him his own glory Precious things of Princes and great ones are not common for the view of all but choyce friends favorites shall see them God hath nothing more precious then his glory yet this shall his choyce friends and favourites see and because they cannot see it in the perfection of it God will draw a picture of it with his own hand and hold forth to the eyes of his here Ezekiel had an appearance of
dismay confound us if wee feare men Jer. 1.17 Be not dismayed at their faces lest I confound thee before them or break thee in pieces Jeremiah saith God If thou dost feare them and betray the truth I have committed to thee I will forsake thee leave thee to the hands malice cruelty and breake thee to pieces before their faces fearefulnesse doth much provoke God hee that sees not sufficiency in God to support him shall find enough to daunt and crnfound him but if wee go on with courage discharge the place and trust committed to us Stellae in nocte lucent in die latent Bern. in Cant. Videbis me plus posse dum torqueor quam ipse dum torques if wee should fall into the hands of wicked men and suffer God will own us let out himself unto us support us sympathize with us deliver us or make us and our sufferings glorious Stars shine in the night they are obscur'd in the day when Vincentius was tormented by the Tyrant hee said Thou shalt see mee more couragious in suffering then thy self in tormenting Some helps against feare 1. Let your feare be exercised about God he is an object fit to be feared all flesh is grasse all nations are a drop of the bucket and the small dust of the ballance Inhabitants of the earth are as a swarm of Flies a troop of Grass-hoppers and shall wee feare these little things the world is nothing unto God there is no greatnesse beside God himself hee hath made the world Nihil magnum nisi magnus Deus Psal 119.120 he hath dried up the Seas hee sends out the mighty winds hee changes times and seasons hee brings Princes to nothing makes Judges vanity hee tumbles nations into hell and can destroy the soul and body eternally him feare saith Christ Luke 12.4 5. not men that can but kill the body but feare him who after the body is dead can kill the soul and cast into hell I say unto you feare him and Isa 8.13 Sanctifie the Lord of Hosts himself and let him be your feare let him be your dread let there be such a frame of spirit in you as becomes the Lord of Hosts sutable to his greatnesse his soveraignty and authority over you and all creatures then you will not feare when the feare of God is strong in your heart then the feare of man ceaseth when the Dictator rul'd at Rome then all other Officers ceased and when this feare of God rules all other feares will be husht and that 's not all if God be sanctified by us hee will be a Sanctuary unto us 2. Set faith a work men in publique place should have their hands at work on earth and their faith in heaven the just live by faith and will not die by feare Hezekiah 2 Chron. 32.7 8. when Senacherib was coming against Jerusalem and troubled the whole land hee set his hands awork to fortifie the City and his faith to fortifie himself Be strong and couragious be not afraid nor dismayed for the King of Assyria and his multitude for there be more with us then be with him with him is an arm of flesh but with us is the Lord our God to help us and to fight our battell here was an army of 185000. to affright him but here was faith in the Lord of Hosts to establish him Heb. 11.27 Moses feared not the wrath of the King for he endured as seeing him who is invisible by faith hee saw the invisible God and that made him hold out against the King though his wrath was hot his looks fierce his words terrible his face cruell Moses knew that what ever hee lost for God he should finde in God Prov. 29.25 The feare of man bringeth a snare but who so putteth his trust in the Lord shall be safe mans feare brings a snare and so death had Moses feared Pharaoh hee had compounded with him and so ruin'd himself and others but hee that puts his trust in the Lord shall be safe The Hebrew is set on high like a bird upon the wing that is out of the reach of every snare and fowler though never so cunning Cardinall Borromaeus being told of great danger from some who lay in wait for him Si Deus mei curam non habet quid vivo said An Deus est in mundo pro nihilo Is God idle in the world and Jahannes Silentiarius being in the like case said If God take not care of mee why do I live 3. Labour for purity and holinesse the most holy men are the least fearing men Paul was of great courage hee had much holinesse 1 Thes 2.10 and when the Viper leapt upon his hand he feared not it could not kill him but he could kill it he shook it into the fire Adam at first no creature could harm him because holy in the lives of the Fathers mention is made of one Abbas Paulus who handled Serpents and Scorpions and cut them in pieces without any hurt and being asked how he came to this condition said If a man be holy all things are subject to him as to Adam before his sin in Paradise if our hearts and consciences be polluted we shall feare if not flie 1 Sam. 18.12 Saul was afraid of David hee had great riches many forces yet feares David a poor man a banished reproach't man and Herod feared John he was a holy man Magnas vires habet pietas Job 17.9 The righous shall hold on his way and he that hath clean hands shall be stronger and stronger Prov. 28.1 The righteous is bold as a Lion a man that is truly and thorowly godly that knowes nothing by himselfe that hath purged out every spot and gotten off all guilt and needs not blush at any thing past or present hee is a Lion hee is a brasse wall nothing shall daunt him but the wicked flie when none pursue Nehemiah was a holy man and hee would not flie but Manasseh a wicked King hides himself among the thornes and Adam runs to the thickets they had prickings without and worse prickles within 4. Value not life too much let us be willing to lay out our lives in Gods service to spend and be spent for God Acts 21.13 Paul said I am ready not to be bound only but to die at Jerusalem for the name of the Lord Jesus he prized the name of Christ above his life and if wee would prize something above our lives wee should not so over-rate them as through feare of man to lose better things to keep them the Devill tels us skin for skin Job 2.4 and all that a man hath will he give for his life true all to save life but there are some things of more worth than mans life as the glory of God the favour of God the peace of God truth of God the name of Christ c. and wee should so account of them and be ready to sacrifice our lives for them Nehem. 6.11
wills and power are no rules they may sin we must give account and therefore may and must examine prove all things and hold fast that which is good humane things it 's our duty it 's wisdome and safety to question and search into but divine things are without dispute and all questioning to be believed and obeyed therefore saith Christ Yee are my friends if yee do whatsoever I command you Joh. 15.14 then we shew the greatest love to Christ when we give him absolute obedience 2. That the symbols and truths which Christ gives are the meat that the souls of Prophets and Ministers must feed upon Eat what thou findest eat this roul it 's this emphatically other rouls and books they may look into but this they must eat the Book of Christ is the book for their studies many Schollers study other books more then the Scriptures then the rouls of Christ they are Heluones librorum book-eaters Fathers School-men Historians Poets and Pamphlets they devoure and are least acquainted with the Scriptures but Christs command is to eat this roul search the Scriptures meditate in the Law night and day hee sends us to no other A young disciple asking an old Rabbi whether he might not have time to learn the Greek tongue said if hee would do it neither by night nor by day he might because by night and day he was to study the Law hereby he intimated that schollers greatest study should be in the Word of God Paul therefore exhorts Timothy to give attendance to reading to exhortation to doctrine hee bids him meditate upon these things give himself wholly to them 1 Tim. 4.15 his whole strength and time should be in them mans life is short and if it were never so long it should be spent in the knowledge of the holy Scriptures when Paul was at the gates of death 2 Tim. 4.6 you shall find hee sends for the Books and Parchments Paul would study them over again it 's said of Ambrose that to his death he ceased not to write Commentaries and expound Scriptures and dyed at that in the Psalme Great is the Lord Epistola Dei ad hom nes missa Aug 2. serm in Ps 90. Omnia etiam minima plena sunt sensu mysterio spiritu Bas Hom. 6. and greatly to be praised This Book they must eat read study with great diligence and make it their own Alphonsus King of Aragon read over the Scriptures some twelve or fourteen times notwithstanding his great and publique imployments and one of note read over the new Testament with Beza's larger notes sixteen times in three yeers the Scriptures are heavens Epistles sent to men it cannot be read too often being full of divine mysteries 3. That when Ministers and Messenges of God have eaten and digested the truths of God then they are fit to go and preach them to the people of God Eat this roul and go first eat then go Elijah must eat and then take his journey and so Ministers must first eat themselves then feed others if the Nurse her self do not eat shee will have no milk for her child if shee eat and do not digest turn it into blood and milk all is in vain so the Messengers of God must turn what they eat what they read in succum sanguinem and then being their own in their hearts and bowels they will speak from the heart 4. That faith is requisite to the receit of spirituall things he opened his mouth and eat the roul he received the truths and believed look how necessary a mouth is to take in the meat of the body to chew it and send it down to the other parts else there is no benefit comes to a man by it so necessary is faith to take in the spirituall food of the soul Faith is the mouth and stomach of the soul if that receive in truths digest and send them to the organs of actions benefit accrues to the man if not prejudice Joh. 6.35 36. Christ tels them that he is the Bread of life that hee comes to him shall never hunger and that he believes on him shall never thirst but yee have seen mee and believe not though Christ were Bread and Water of life because they had no faith no mouth to eat and drink thereof therefore they had no benefit and as a man that can receive no food must die so here Joh. 8.24 If yee believe not that I am hee you shall die in your sins here is prejudice irreparable death eternall for want of faith our Prophet received the fruits Christ tendered and got by them all Believers are or may be gainers by the truths of Christ 1 Thes 2.13 The word wrought effectually in them that believed Faith makes good concoction of that meat and answerable operation But Heb. 4.2 The word preached did not profit them not being mixed with faith in them that heard it where is no faith to receive into the soul there is no profit the eare may set it into the head but faith must bring it into the heart and keep it there till it be spirit and life to the man The originall is the word of hearing did not profit them being not united by faith to them that heard Observ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sculpere as well as aperire God open'd the roul for mee to read and I open'd my hart for him to write The godly must act and put forth their graces towards farther reception of spirituall things when Christ will give Ezekiel donum Prophetiae a Roul to eat hee opens his mouth he sets awork his faith to receive this gift of Prophesie faith in the habite is like the mouth shut up nothing enters but in exercise it 's like the mouth open and ready to receive it 's infinite mercy that God at any time will offer us spirituall favours and excellencies wee should therefore be forward and stir up our souls and graces to the receit of such mercies It 's a lazie and ill excuse for godly ones to say they can do nothing Grace is an active and an inabling thing and where there is a principle of life as all godly men have there is a specificall difference between that man and another hath it not a man without it cannot act and stir up himself to a further reception of spirituall things because hee is dead but a man hath it can and ought to quicken up his own soul to spirituall things The Prophet had received the Spirit that entred into him and hee opened his mouth exercised his faith to take what the Lord should give the Apostle Paul bids Timothy stir up the gift of God that was in him 2 Tim. 1.6 hee would have men deal with their gifts and graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they do with fire under the ashes they blow them off and blow the fire up and there is a flame fit for service sloth feare infirmitie carnall reason are ashes that
give him notice thereof c. Thou shalt surely die Moth tamuth in dying thou shalt die that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt certainly die amongst the Hebrewes where there is repetition of the word by an Adverb Gerund Participle or the Verb it self it ever increaseth the signification of the first word 1 King 8.13 I have surely built thee an house it is in the Hebrew In huilding I have built thee an house so in 1 Sam. 26.25 Thou shalt do great things and shalt also still prevail the Hebrew is faciendo facies valendo valebis in doing thou shalt do in prevailing thou shalt prevail by such duplication of the words the signification is intended and so in these words thou shalt surely die In his iniquity That is for his iniquity so the Preposition ב Beth it must be understood if he would take notice of his sin repent and leave it he should not die but because he goes on in it he shall die for it Hosea 12.12 there you find Israel served for a wife the Hebrew is Beishshah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a wife but the sense inforceth it to be rendred for a wife and so here for his iniquity His blood will I require at thy hand His death shall be imputed unto thee and thou shalt answer for it I will charge it upon thy head and deal with thee as a murtherer thou hast shed his blood and I will avenge it on thee so the word inquire imports Gen. 9.5 Surely your blood of your lives will I require c. Require is thrice in that verse and what is meant by requiring the blood or life of man is fully exprest in the next Verse Who so sheddeth mans blood by man shall his blood be shed so then when blood is shed and life is lost Gods requiring of it is to have blood for blood and life for life hee that sheds blood or suffers blood to be shed when he may prevent it he shall be responsible for it God is wronged by shedding of blood and will have satisfaction for it therefore he is said to make inquisition for blood Psal 9.12 Gods requiring mentioned Deut. 18.19 is expounded by Peter of destruction Acts 3.23 What death is meant in this Verse is doubted among Interpreters whether the death of the body or of the soul or of both the Ancients interpret it of the death of the soul the soul of the wicked going on in his sin and of the Prophet neglecting his duty shall die for it some later Expositers would have it meant of the death of the body some temporall judgement to cut them off by but wee see many ill Prophets that neglect to warn the wicked of their evill wayes and many wicked men go on in their sinfull courses and neither are taken away by temporall judgements the young Prophet was slain by a Lion 1 King 13. because he was lesse faithfull then he should have been and Jonas was cast into the deeps buried in the belly of a Whale because hee declined the service of the Lord but these were extraordinary acts and chastisements not vindictae true reall punishments I conceive therefore by death is meant all calamities leading unto death Hâ—c loco accipitur sanguis pro animae damnatione licet etiam pro corporis caede pernicie possit intelligi Pint. in loc and the death of soul and body at last if faith and repentance did not intervene if eternall death be due to the sinner dying in his sins it 's threatned to the Prophet for not telling him of his sin otherwise a temporall punishment for an immortall soul lost eternally by the negligence of the Prophet should be all the recompence made and that is not compensatio sufficiens nay frequently there should not be any for ill and idle Prophets do live as long as healthfully and happily as others and die without any hand of God observable upon them Observ 1. The Lord Christ knowes who are wicked and vile we guesse at men and presume oft wrongfully they are such but the Lord knowes who are such in truth and is not deceived hee knowes the Goats and Swine as really as the Sheep and Lambs hee can distinguish between the vile and precious between his jewels and the reprobate silver he never mis-titles or miscalls any he knew the Scribes and Pharisees were hypocrites and therefore call'd them so hee knew that Judas was a Traytor Non eadem est sententia tribunalis Christi anguli susurronum Jer. Ep. 39. and therefore branded him with that name he call'd Herod a Fox Nathaniel a true Israelite and in neither was he mistaken 2 Tim. 2.19 The Lord knoweth them that are his yea and those that are not his Christ could tell Ezekiel what the people of Israel were better then himself that dwelt amongst them hee told him they were Briers Thornes Scorpions a rebellious House if all the world besides had said so and not Christ it had been no great matter the world is full of errour it mistakes but when the Lord himself who is infallible shall pronounce a man wicked then is he wicked indeed there is great weight in it let us look to it what hee saith in his Word of us if he call us wicked proud froward c. we are so 2. The power of life and death is in Christs hand when I say to the wicked Thou shalt die he hath authority over their lives and can at his pleasure pronounce them dead men Act. 3.15 he is the Prince of life and Rev. 1.18 hee hath the keys of hell and death hee can let out the soul from the body and let it into hell when hee will The life of man which is most deare to him is at the will of another He spake with authority when hee said Bring those mine enemies that will not have mee to rule over them and slay them before mee Luke 19.27 When men are arm'd with power over our lives they are much feared Judges when they go forth to keep Assizes make Counties to quake and Princes when they go forth to war make Kingdomes tremble Now Psal 2.10 11. Kings and Judges are commanded to serve him with feare to kisse him with subjection lest hee be angry and command them to be slain or tell them they shall die If Kings and Judges that make others feare must feare the Lord Christ and submit unto him how should all under them do it then Christ knowes us what we are how we have sinned what wee deserve and can in a moment destroy us or proclaim it our consciences that wee shall die in our iniquities and eternally suffer for them It was hee awakened Judas's conscience and set it on fire let out his life and sent his soul to perdition Be you great or small he is the Lord he is ruler of the Princes of the earth all power is in his hand and though he be the Lamb of God
it will be terrible to all it falleth upon What therefore will wicked men doe when God shall come out like a whirlewinde when God shall come out as a great cloud thunder lighten in the world raine fire and brimstone and an horrible tempest When God shall doe this what will become of them Wicked men in Ezek. 13.10 11. are compared to a wall that is daubed up with untempered morter When God shall come with a tempest and shake that wall can it stand No it 's said it shall fall a stormie winde shall rend it The Jewes daubed with untempered morter and when the storme came they fell many Christians daube up themselves with the untempered morter of their own righteousnesse of vaine hopes of doing this and that But when this whirlewinde blows they will downe Mat. 7.27 They are houses built upon the sand and when the winds blow the floods beat and the raine falls they will fall also and fall from the hopes of heaven to the bottome of hell Therefore looke to your foundation looke that you be not built upon the sand but upon a rocke and that you daube not with untempered morter for there is a tempest already begun 4. That God can bring adverse power from any quarter he can raise winde and clouds from the North from remote places those we little thinke of he can make use of a lusty bitter and mercilesse Nation and that suddenly to awaken a secure people to correct his owne servants and to plague his enemies It 's likely they had such thoughts at Jerusalem as these Surely Babylon is a great way off Nebuchadnezzar hath his hands full none of the Kings of the earth will or dare come neare Jerusalem Lam. 4.12 Wee are in no such danger as these timerous Prophets speake of Why should we trouble our selves with needless fears we will on in our wonted wayes and are not such as these our thoughts doe not wee thinke that foraine enemies are so imployed and taken up at home that they have no leasure to come and trouble us But God can from the North bring a tempest God can from foraine Nations bring in those that can powre out their wrath upon us and make as grievous a storme as ever fell upon Jerusalem We doe not beleeve and they did not beleeve But what if God doe not bring it from abroad cannot he raise up a storme from within Is there not already a winde out of the North a whirlewinde and a cloud raised and how soone doe any of us know but there may be blacknesse darknesse and the day of the Lord round about us we may be suddenly invironed with winds and dreadfull stormes such as our hearts never thought of and our eyes never saw Let us not be secure a bloudy tempest is amongst us already The drunkard maybe secure when he is at Sea asleepe upon the top of the Mast though it may cost him his life for doing so but a sober man will looke about him when he seeth the Ship shaken and heareth the winds blow and perceives the waves rise and if it be possible save his owne life and the Ship too If you be sober men looke about you Is not the storme begun Doe not the windes blow Are not the clouds darke Is not the day of the Lord upon us If it be possible save your owne lives and the Ship that you are in that now begins to shake to sinke The heathen Mariners had so much religion that when there was a storme every one cryed to his God and so much charitie as not to suffer Jonah to lie asleepe but goe to him and say Awake thou sleeper what meanest thou arise call upon thy God that if it may be he may save both thee and us Be not you behinde the heathen Mariners shew so much religion and charitie in you as every one to goe and call now upon his God Cry to your God now that he would still the windes That he would rebuke the waves That he would still this storm Cry to God now with all your strength and wrastle with him night and day that he may shew some mercy to his Beloved and not give her up to be a spoile to the hands of enemies Awaken your Jonahs that are asleepe in your houses Call upon husband wife friends Minister all and every one to put to their hearts and hands to secure this Ship that is almost now split and falling in peeces Now take your Censers for wrath is gone out from the Lord put fire and incense in them that if it be possible Mat. 8.24 you may stop the wrath When the Disciples were at Sea and a storme arose Christ being with them asleepe in the Ship they awake him saying Lord save us we perish So doe you Christ seems to be asleepe awake him with your prayers and say Lord save us wee are called by thy name wee are Christians save us else wee perish Christ you see presently arose rebuked the windes and the Sea and there was a great calme Be not secure now of all times but thinke with your selves what you would doe if all the Nations of the world were come against England if all the Counties in England were in an uproare if this Citie were besieged and fire throwne into it to burne the houses Thinke what you would doe then doe it now fit and prepare your selves for the stroake of God in the storme and tempest that how ever it goe with your bodies estates liberties or lives yet it may goe well with your immortall soules 5. That God disposes of winds and clouds for what services he pleases A whirlewinde is made Elijahs chariot to heaven 2 King 2.11 The Lord hath his way in the windes Nah. 1.3 He answered Job out of the whirlewinde Chap. 40.6 By a winde he conveys the holy Ghost to the Apostles Act. 2.2 So for the clouds God sets his bow in them to witnesse the securitie of the world from drowning Gen. 9. He created a cloud upon the Assembly Isa 4.5 He went before the Israelites in a pillar of a Cloud Exod. 13. And the glory of the Lord appeared in the Cloud Exod. 16.10 The Temple was fild with a cloud 2 Chron. 5.13 A cloud received Christ and carried him to heaven Act. 1.9 When wee behold the clouds and heare the winds we should be carried higher in our thoughts then to look at them philosophically in a naturall way we should minde them Theologically as instruments of choice services of God as instruments of his power wisedome and glory VERS 4. And I looked and behold a whirlwinde came out of the North a great Cloud and a fire infolding it selfe and a brightnesse was about it and out of the middest thereof as the colour of amber out of the midst of the fire A fire infolding it selfe c. A Fire infolding it self or as the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignis se involvens Mont. a
clarissima specula pura quantum possibile est summa luci simillima Dionysius the seven Angels are clothed in pure and white linnen and their breast girded with golden girdles pure linnen they have and golden girdles no spot in the linnen no drosse in the gold to set out their puritie and girt they are to shew their readinesse and zeale to doe the will of God they are as burning lively coales that if God doe but speake the word they run they flie But of this more hereafter VER 5. Also out of the midst thereof came the likenesse of foure living creatures and this was their appearance they had the likenesse of a man NOw we come to that part of the Vision concerns the living creatures from thiâ— fift ver to the 15. where Gods glory and government of the world are set out from superiour causes viz. Coelestiall things These foure Creatures are commended to us 1. From their generall nature they are living creatures 2. From their number they are foure 3. From their forme they had the likenesse of a man 4. From their severall parts as 1. Their faces and the number of them ver 6.8.10 2. Their wings the number situation and use of them ver 6.8.9.11 3. Their feet set out by the figure and colour of them ver 7. 4. Their hands set out by the figure and situation of them ver 8. 5. From their motion which was forthright ver 9.12 And this is illustrated from the qualitie of it it was swift ver 14. They ran it was as speedy as lightning and from the cause of it which was the Spirit ver 13. whither the Spirit was to goe 6. From their colour which was like burning coales and lampes ver 13. What these living creatures are is the great dispute among Expositors Some make them to be the foure Covenants of God 1. That with Adam 2. That with Noah 3. That with Moses 4. That with the Apostles Some make them to be all the creatures Some the foure cardinall Vertues Justice Wisedome Fortitude Temperance Some the foure faculties in the soule The Rationall Irascible Concupiscible and Conscience Some the foure chiefe Passions Joy Griefe Hope and Feare Some the foure Monarchies Assyrian Persian Grecian and Roman Some the twelve Tribes of Israel in their Stations East West North South when in the Wildernesse Some the foure Elements of which mans body doth consist Some the foure Evangelists Matthew Marke Luke John and this being the opinion of Jerome and Gregory the Great prevail'd much but now is deserted Others understand by these foure creatures those be compleat and more perfect in the Church Others expound them to be Christ but Christ is brought in in the latter end of the Chapter sitting upon the throne These creatures are some distinct ones from him and inferiour to him By them then we are to understand the Angels which have a great part under God in the government of the world The word Chaia living creatures doth not onely signifie a creature that is corporeall living and sensible but it notes out to us any living beeing or substance whether corporeall or spirituall and so Tully calls Intelligentias animales living intelligences in Quast Acad. l. 4. The best Interpreters goe this way and understand by the living creatures Exercitus invisibiles Principalities and powers and we need not fetch light from men where the Scripture gives interpretation it selfe Ezek. 10. There you have frequent mention of Cherubims which were these living creatures for ver 8. it 's said There appeared the forme of a mans hand under their wings They had the same faces one excepted and as many ver 14. and Ezekiel saith ver 15. This is the living creature that I saw by the river of Chebar And more plaine yet in the 20th verse This is the living creatures that I saw under the God of Israel by the river Chebar and I knew that they were the Cherubims Although he cald it before the living creature in the singular number yet here he changeth the number and saith they were the Cherubims Wee may trust Ezekiels judgement he was guided by the Spirit and his Cherubims doe hold forth the same parties to us that Isaiahs Seraphims did to him The word Cherubim notes generally any figure of man or beast say the Hebrews but specially of the figure of a young man or a childe with wings stretched out Exod. 25. Such were the two Cherubims before the Arke The Chaldeans call a little childe Rabi or Rabia Whence some derive the word Cherubim quasi Cherabia as a little childe others fetch it from Caph which notes likenesse and Rob or Rab which words signifie as in generall qualitie and quantitie so multitude and magnitude so that Cherubims etymologiz'd are tanquam multi magni as it were many and great The word Cherub notes not onely Angels but Angels as they appeared and were figured with any externall forme of man or beast and such figures were Hieroglyphicall They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorporeall without flesh bones Luk. 24.39 They are pure as God is actus purissimus as herein this vision The Prophet saw not these Cherubims or Angels or living creatures but the likenesse of them for the nature of Spirits is invisible no soule no Angel neither God himselfe can be seene how then is their likenesse presented to the Prophet it's no bodily likenesse but a likenesse in life qualitie and motion But the Text saith They had the likenesse of a man that is not in his nature and essence but in some qualities they had the face hands thighs and legs of a man all which set out some choice qualities in the Angels â— they had also something of the beast and bird and if they wâ—re in nature like the living creatures Angels were strange Monsters and not Spirits in compound By their likenesse unto man is laid before us the rationalitie knowledge and understanding of Angels they are not ignorant creatures but ipse intelligentie the most understanding creatures in heaven or earth 2 Sam. 14.20 The widow of Tekoah told David he was wise according to the wisedome of an Angel of God to know all things that are in the earth that is he was very wise as the Angels are to search out understand and discover things A multitudine scientiae Cherubim quasi Cherabbim Therefore Ierome thinks they are called Cherubims from their much knowledge Cherubims as it were Rabbies Doctors Teachers of others and this office some Angels have had Dan. 8.16 Gabriel Make this man to understand the vision and Chap. 10.14 I am come to make thee understand what shall befall thy people in the latter dayes They have propheticall knowledge in them and a treasury of things that are past and done long since Rev. 4.6.8 There is mention of foure beasts or living creatures the same with these in Ezek. full of eyes before and behinde because they see and know what
sent to comfort Gods servants when in straits under pressures Mary was a poore Maid of mean condition and to her comes an Angel Luke 1.30 Feare not Mary thou hast found favour with God So Cornelius thy prayers and almes are come up a memoriall before God Acts 10.4 Chap. 27.24 When the Ship was tossed waves winds and darknesse conspired their ruine then saith Paul an Angel stood by me and said Fear not Paul God hath given thee thy life and the lives of all with thee wherefore be of good cheer he had drunk a cup of Angelicall consolation and knew well to comfort them with the same consolation When Daniel fasted and prayed and was much afflicted for his people Dan. 9. Chap. 10.11.12 O Daniel a man greatly beloved understand the words that I speak unto thee for unto thee am I now sent fear not Daniel Mary rises early and meets with Angels that comforted her John 20. Luke 22.43 An Angel appeared to Christ and strengthened him the servant comforted the master 7. To look unto the souls of men that they fall not into the hands of Devils at their death for if the Devill durst contend with Michael for the body of Moses much more for the souls of men Luke 16.22 Lazarus soul was carried by the Angels into Abrahams bosome men carry the carkasse to the ground but Angels carry the soul to glory they guard it through the clouds into the presence of the blessed God before he had none but Dogs to pity him now hee hath Angels to attend him The Devill is mighty busie while we live hee goes about like a roaring Lion but at death then he is most busie and presumes there is a tree cut down for his fire 8. They are Gods reapers at the end of the world Mat. 24.31 He shall send his Angels and they shall gather together his elect from the four winds from one end of the world to another they must blow that terrible trumpet awaken the dead and cite them to judgement they must gather the ashes bones limbs bodies of Saints together Matth. 13.41 42. The Son of man shall send his Angels and they shall c. Basil in his Hom. of 40. Martyrs tels of one that seeing them thrust in a Winters night into a cold lake he saw Angels descend and putting Crowns upon all their heads but one 9. To declare Kingdomes Cities People cursed Judg. 5.23 Curse yee Meroz bitterly said the Angel of the Lord A Lapid in locum because they came not out to help c. Some think this Angel was Michael who was Generall in this war but that is the opinion of men not the warrant of Scripture 10. The Angels have work and power in the Church of God Rev. 15.6 Seven Angels came out of the Temple and Chap. 14.15 17. Another Angel came out of the Temple Angels being in the Temple is often spoken of and notes some power that they have in the Assemblies under the Gospel Zach. 3. Ribera The stone with seven eyes some make to be Christ with his Angels that are imployed for the government of the Church throughout the world and surely Michael and his Angels do contend daily in the Assemblies against the Dragon and his In the Assemblies Devils are present and active Satan stood at Joshuahs right hand to resist him to hinder all the Temple work when we are neer God devils are neer us intending mischief but Angels are at hand and hinder their designes they observe us and our carriages in the Congregation Eccl. 5.6 Make not vowes and then slight them there is an Angel present and it will not be enough to say it was an error God will be angry and an Angel may smite thee for it this is spoken of us when we are in the House of God there the Angels keep speciall watch Lib. 6. de bello Iudaico Relinquamus has fedes L. 7. c. 12. Migremus hinc Aud to major humana vox excedâ—re deos Tacit. Josephus saith that the voyce of an Angel was heard out of the Temple saying Let us leave these seats they had a place in the Church as well as others and again he saith the Angels were the keepers of the Jewish people and that a little before the Romans coming was heard a voyce out of the Temple Let us go hence and a Heathen Writer saith that a voyce greater then mans was heard That the gods were departing VERS 6. And every one had four faces c. NOw we come to their severall parts and first of their faces which are mentioned here in the 8th and 10th verses every one had foure faces and the likenesse of their faces were 1. The face of a Man 2. Of a Lion 3. Of an Oxe 4. Of an Eagle In some Pictures you may see severall faces so drawn they are that which way soever you look a severall face is presented so here before was the face of a man behinde of an Eagle on the right side of a Lion and on the left side of an Oxe here is not a face but is compared to the face of some principall creature man is the chief of all the rest a Lion is the King of wilde Beasts the Oxe is the chief of tame ones and the Eagle of Birds The face of a man types out unto us the understandings of Angels and that their administrations are with knowledge and equity of this hath already been spoken This face is put first to shew the excellency of reason which must have the introduction into and managing of all actions else they are neither humane nor Angelicall By this face also is noted their humanity and love to mankinde Angels are of a loving nature and most carefull of men therefore it is said Heb. 1. last They are ministring Spirits sent out c. The face of a Lion types out the strength of Angels A Lion is a creature of great strength Prov. 30.30 The strongest amongst beasts and turneth not away for any he never flies or feares Isa 31.4 Aâ—st nunquaÌ„ fugit aut metuâ—t If a multitude of Shepheards be called forth he will not be afraid of them nor abase himself at their noise and Judg. 14.18 What is stronger then a Lion said the Interpreter of Sampsons riddle and we may say among all creatures what is stronger then an Angel The Scripture calls the Devill the strong one Mat. 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it calls the Angel Rev. 10.1 I saw a mighty Angel and they are very mighty an Angel can hinder the blowing of the wind Rev. 7.1 stop the mouths of Lions Dan. 6.22 break iron chains open prison doors and iron gates Acts 12. an Angel can smite with blindnesse Gen. 19.11 2 King 6.18 Both Sodomites and Syrians were so smitten Angels work upon the fancy Matth. 2.13.19 20. suggest many things of great and good use to the mind for if Devils can take the word out of our
fresh and lively alwayes age and sicknesse works not upon them as upon other Birds Nec annis debilitatur nec morbis obnoxia est the Eagle in her age is youthfull how then doth shee die Pliny tels us that it 's neither age or sicknesse that kils the Eagle but hunger the upper bill groweth so over her under that she cannot open her mouth to take in sustenance and so dies Psal 103.5 Their youth is renewed like the Eagles Crebra mutatione pennarum Hieron Imberbes ut juvenes the Eagle is renewed by the oft change of her feathers The Cherubims before the Mercy-Seat which represented the Angels were without beards to shew their vigour vavacity and eternity Angels never grow old they are alwayes lusty and lively their service doth not weare them out it 's mans sin that withers and consumes him more then his work Adam should never have look'd old never have decayed but retain'd an immortall vivacity if he had not sinned they are lively in their service not dull Observ 1. That Angels are fit for publike and great service they have four faces a Mans a Lions an Oxes an Eagles which tels us they have all is requisite to great undertakings they have wisdome to consult to contrive and manage the affairs of the world prudentially they have the strength of a Lion to execute they have the willingnesse and faithfulnesse of the Ox to rejoyce the heart of the commander patience to undergo the difficulties of the work and usefulnesse for the publique they are quick-sighted to discern and prevent the designes of enemies and speedy to dispatch much in a little time and that with cheerfulnesse this is meant by their four faces which notes their perfection and fitnesse for service in all parts of the world in regard of which and the Prophet to whom this vision was made they are said to have one face before another behind and on each side one and that God doth use their service in all creatures rationall and irrationall they have the shapes of men birds and beasts 2 That suitable persons ought to be imployed in publique and great services God imployes Angels in the government of the world who are wise trusty strong and speedy and you know what men God calls for in the State and Church Exod. 18.21 Provide thou out of all the people able men such as fear God men of truth hating covetousnesse and place such over them to be Rulers of thousands hundreds fifties tens he must search amongst all the people for such far and neer and if in one Tribe he cannot find them he must in another The time hath been that seniority money favour friendship hath carryed the great places in this City but you have smarted for it in stead of good Angels you have had il spirits now I hope you will not look who hath most money in his hutch best friends to back him but most wisdome in his head and zeal in his heart and God on his side now I trust you will learn of God and imploy such as have the faces of men Lions Oxen and Eagles men full of wisdome courage trust serviceablenesse to the publike and of great dispatch such should be in the City in the Army So for the Church you know what men God points you to 1 Tim. 3. and 1 Pet. 5. Gods Bishops must not Lord it over Gods heritage and exercise dominion over it Gods Officers must not be Prelaticall it 's the fleece and not the flock that such men look after unlesse it be to scatter to wound their conscience and suck their blood some of that Sect in stead of preaching to save souls have only plotted to ruine Kingdomes 3. That Angels being noble and glorious creatures disdain not to do service to them that are far beneath themselves Man at first when in his glory was under the Angels but now since he sinn'd he is fallen lower as low as hell man is now a miserable mortall creature he hath a vile body a defiled conscience and a polluted soul yet Angels that are stiled Gods Psal 8.5 so is the originall that are Cherubims of glory Heb. 9.5 that are holy Mat. 25.31 Elect 1 Tim. 5.21 that are of the privie Councell of Heaven and the life-guard of God himself Matth. 18.10 even these blessed creatures are not ashamed to serve us though we have the sent of the earth and hell about us though we do oft grieve and offend them with our sinfull carriages and the great God their Lord and Master yet they despise us not but cheerfully minister unto us Would any great Prince attend a mean man full of sores and vermine if so it argues wonderfull humility it 's more that Angels do in waiting upon us it 's monstrous pride then in men that have parts place honour greatnesse grace what ever it be not to stoop to those that are inferiour thou hast not more worth in thee any way then an Angel hath and Angels condescend to serve us therefore let not us minde high things but condescend to men of low estate and not be wise in our own conceit Rom. 12.16 4. That God affects speed in his service Angels are swift as Eagles and dispatch great things in a little time they know a dull lazie motion is not the motion heaven approves Zach. 2.4 saith one Angel to another Run speak to the young man going is not sufficient where running can be had Festina lente is not a Motto for heaven gates In the worst work that ever was in the world Christ calls for speed What thou dost do quickly Joh. 13.27 when Judas was about his treason Speed and life in businesses is commendable acceptable Matth. 5.25 Agree with thine adversary quickly Zach. 8.21 Darius would have his decree done speedily Ezra 6.12 and God would have his Decrees and Will fulfilled done with speed It 's Gods will now that you should help him against the mighty When the Temple was to be built the people came so fast brought in so much that they were bid to stay and that work of theirs was pleasing to God and man We have a Babel to pull down as well as a Temple to build can you be imployed better Luke 16. you are Stewards may quickly be call'd to account Be speedy in what you do In the the 11th verse you have one thing more touching their faces and that is their faces were stretched upwards thus were their faces it 's in your books as if it had reference only to the former verse and not to that followes in the eleventh but Montanus and others that render the Hebrew exactly reade it thus But their faces and their wings were stretched upwards it 's true they have the faces of men and beasts but they are stretched upward they looked up to him that sate upon the Throne which was Christ the Cherubims faces Exod. 25.20 21. were towards the Mercy-seat and that was above upon the
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
shall give account of himselfe unto God God will say to us Come give account of your Stewardships Luk. 16.2 Every one hath a talent is a Steward hath some trust committed to him and he must not thinke to run and never returne let men act how they will returne they shall be they never so great be they Princes Magistrates Commanders c. Eccles 12. God shall bring every worke unto Judgement with every secret thing whether it be good or evill both the work and the workman must be questioned Mat. 12.36 Of every idle word that men shall speake they shall give an account of in the day of Judgement 3. That Angels are lively and unweariable in their negotiations they run and returne as a flash of lightning when they had done great service in the world they were as lively at the end of it as at the beginning they return back with as much life and speed as they went forth and were ready for new imployments they return'd as to give account of what was done so to receive new commands and worke This is a good patterne for us all that in the workes of God those imployments he calls us to we grow not weary of one sinne fits for another and men are unweariable in that trade So one dutie should fit for another and wee should never be tyred in our spirits Ad laetitiam et animi pacem magnum pondus habent rectae actiones though we be in our bodies Gal. 6.9 Let us not be weary in well-doing the wicked are weary of and in well-doing What profit is it say they that wee keepe his Commandements and that we walke humbly before the Lord of Hosts Mal. 3.14 When will the new Moone be gone that we may sell corne and the Sabbath that we may set forth Wheat Amos 8.5 Psal 36.3 He hath left off to be wise and to doe good Mal. 1.13 They said What a wearinesse is it and snuffed at it and brought that was torne lame sicke but the godly are never weary of Gods work Desidia est mors superstes Vacua est vita though sometimes they are weary in it through the strength of the flesh weaknesse of grace and other discouragements but they having tasted how gracious the Lord is are not will not cannot be weary of his service his Commandements are not grievous to them 4. That they seek not themselves but the honour and glory of their Master they stay not when their work is done upon pleasure curiositie to see or know any thing but immediately returne and are taken up wholly with the glorifying of God they are attent watching his Commands for they look up they are intent upon his work they turne not to either side look not backe but goe streight forward they contend for his glory they runne returne and give account and would have new Commissions be at work againe and have God to be glorified to their utmost abilities Isa 6.3 Holy holy is the Lord of Host the whole earth is full of his glory they see God so glorious excellent and holy in himselfe so glorious in all his works that they minde not themselves but God and make it their onely and great designe to glorifie God Rev. 4.8 9. And this is our duty and comfort if done 1 Cor. 10.31 Whether you eate or drinke c. The glory of the infinite holy wise and great God should be precious to us we should attend his commands intend his worke contend against all lets within or without and promote his worke and glory to our utmost That worke is not referr'd to Gods glory but our gaine credit or profit is a dead work Omnibus operibus nostris coelestis intentio adjungi debet Aquinas The School-men call for a right intention in every work as that which animates and inlivens the same and though we cannot actually intend Gods glory alwayes in every thing yet there should be a vertuall intention of it A bowle runs an arrow flies by vertue of that arme first sent them forth and all our actions should proceed in the strength of a morning or primary intention of Gods glory One thing yet remaines touching the motion of Angels namely the efficient cause of their motion and it 's the Spirit set down in these words VER 12. Whither the Spirit was to goe they went SOme doubt there is what is meant by the Spirit here not the counsell or will of the Angels and so the sense to be that they went which way they had a minde whither their own wills and spirit carried them and my reason is because they are brought in here as servants and officers and therefore not to be left to their own wills but to be under command and at the will of another Souldiers goe not where they please but where their Generall pleaseth By Spirit we are to understand neither the will of Angels nor winds nor the soule of man for Spirit in Scripture doth signifie all these but the essentiall and eternall Spirit of God and this is evident by the 20th verse Whithersoever the Spirit was to goe they went it 's not said whithersoever their Spirit was to goe they went but whithersoever the Spirit that is the Holy Ghost coessentiall and coequall with the Father and the Sonne whither that Spirit of wisdome and power led them thither they went when that Spirit bad them returne they returned as that Spirit moved them so they moved Object The Spirit of God neither goes nor moves from place to place being infinite how then can this be meant of the Spirit Ans This is spoken humanitùs after the manner of men in regard of the vision Ezekiel had Non mutatione loci aut essentiae sed declaratione potentiae gratiae it seemed so to him but the Spirit being infinite neither goes nor moves by reall change of place or essence but by declaration of its power and grace When the Spirit or God doth that is unusuall then they are said to come and be present Againe the Spirit went in the Angels not simply in it selfe there was in the Angels imperium impetus Spiritus the imposition and impression of the Spirit which carried them on Observ That Angels although exceeding wise full of knowledge active and able to doe great service yet are not at their own dispose they move not at their own pleasure they went not where they listed Let the abilities of the creature be never so rare excellent they must be under the power of a Superior they must be ordered and directed by a higher cause Angels themselves are not Lords of themselves they are not sui juris much lesse men that are lower then Angels 1 Cor. 6.19 Men are bought and they must be his servants at his dispose that hath bought them and that is God And therefore they must not abuse their bodies and soules to fornication any sinne but glorifie God with both 2. That it
the worm his mother Job 17.14 you see what stock and kindred Job came of and wee are all of the same house therefore afterward in the 25. Chap. v. 6. It 's said man and the Son of man is a worm and so David I am a worm and no man Psal 22.6 velo Ish hee was enosh sorry sinfull miserable man he was Adam an earthly man but not Ish a man of worth strength a worm son of the earth weak contemptible Coniah Jer. 22.28 in the vulgar is called vas fictile an earthen vessell a broken Idoll or a vessell in which is no pleasure and then followes O earth earth earth heare the word of the Lord Princes Priests and People he calls them all earth to minde them of their mean originall to bring down their spirits to make them sensible of their weakness and condition they were hastening unto Isai 40.6 All flesh is grasse and all the goodlinesse thereof is as the flower of the field grasse withereth the flower fadeth because the Spirit of the Lord bloweth upon it surely the people is grasse 4. That the command of Christ is powerfull Stand upon thy feet saith hee and it proved efficacious let Christ speak and the thing is done By him were all things made Joh. 1.3 hee said Let there be light and there was light he said Let there be an earth and let it bring forth an it was so hee call'd forth things that were not and gave them a being under the Gospel how powerfull were his commands he bade devils depart the possessed and they did so he bade the winds and waves be still and they were so he called Lazarus out of the grave and he came forth presently there is infinite power in Christ and great yea oft exceeding great vertue goes forth with his commands he said to the Fishermen that were strangers to him Follow mee and they left all and followed him 5. That the Lord loves to incourage man to his duty hee saith not here stand upon thy feet only which might have sufficed but he makes him a promise and I will speak with thee I that am upon the Throne compassed with glory that have the rule of all the world in my hand I will speak with thee here was singular incouragement to this duty and so to other duties it 's mans duty to walk uprighty and to incourage unto it the Word saith No good thing will be with-hold from them that walk uprightly Psa 84.11 It 's our duty to believe and did not Christ tell Martha in a particular case that if she would believe shee should see the glory of God Ioh. 11.40 And told he not another that all things are possible to him that believeth Mar. 9.23 So Christ is lifted up that whosoever believeth in him should not perish but have everlasting life Joh. 3.14 15. So for prayer it 's our duty but see what incouragement Open thy mouth wide and I will fill it Psal 81.10 and Whatsoever you shall aske the Father in my name hee will give it you John 16.23 To persevere and overcome is our duty and see Rev. 21.7 He that overcometh shall inherit all things and I will be his God and hee shall be my Son to give alms is mans duty as Luke 6.38 Give and it shall be given unto you good measure pressed down and shaken together and running over shall men give into your bosome 6. That the word of Christ is a sweet comfort to a soul troubled Stand upon thy feet and I will speak to thee thou art amazed cast down but my word will revive thee put life and spirits into thee What a comforting word is that of Christs Matth. 11. Come unto mee yee that are weary and heavy laden and I will refresh you and Ioh. 6.37 Him that cometh unto me I cast out in no wise Christ had the words of eternall life verse 68. and those must needs be sweet and acceptable to afflicted spirits and these words hee hath given us in the Gospel which is glad tidings the savour of life the power of God to salvation VER 2. And the Spirit entred into mee when hee spake unto mee and set me upon my feet that I heard him that spake unto mee THe Prophet being confirmed by the word of Christ in the foregoing verse here he is comforted and confirmed by the Spirit also What is meant by the Spirit must be opened some have conceived that when our Prophet fell upon his face at the sight of him and his glory that sate upon the Throne his spirit left him and hee lay for dead and so here by Spirit to be understood his soul or spirit returned entred revived him and set him upon his feet but this interpretation wee cannot admit for three Reasons 1. We never reade that ever any were stricken dead when God appeared unto them in Visions the utmost wee finde is that of Daniel Chap. 10. v. 17. Neither was there breath left in me through feare he was as a man out of breath but not without a soul hee had a deadly feare but was not dead 2. The Text it self confutes that opinion for in the last words of the former Chapter it 's said I heard a voyce of one that spake if Ezekiel had been spiritlesse soulelesse when hee fell upon his face it had been impossible for him to have heard a voyce 3. Had it been the return of his own spirit the words would not have been he set me upon my feet but I arose we must therefore leave that interpretation 2. By Spirit some understand an Angel and their reason for it is because it 's said He set me upon my feet the Prophet being among Angels and they seeing him down one lifted him up and set him upon his feet but this interpretation although it be Piscators I cannot commend unto you for First how could any of these Angels that had faces bodies wings and feet enter into the Prophet for here it 's said The Spirit entred into mee Secondly if it had been an Angel the words must have run thus rather then as they do one of the Spirits one of the Angels entred into me and not the Spirit By Spirit then understand that Spirit which was in the living creatures and in the wheels Chap. 1.20 Even the eternall Spirit of God and of this judgement is Jerome Gregory Calvin Junius Maldonate c. If their testimonies suffice not take the testimony of Scripture Chap. 3.24 Then the Spirit entred into mee and set me upon my feet and spake with mee and said Go shut thy self within thy house c. Here the Prophet repeating the same words sheweth that it was the Spirit of God he spake of and neither Angel nor his own spirit The meaning is this when Christ spake unto me and I heard his voyce presently I felt divine vertue the Spirit seised upon entred into mee comforted and confirmed me set me upon my feet and fitted mee to heare the
the acquaintance of wicked men the Prophet Micah will give you reason for it Chap. 7.4 The best of them is a brier the most upright is sharper then a thorne hedge You think some of them are faire men have good natures good parts great places and you may bee intimate with them lean upon them and get good by them if not doe good to them but you are deceived saith he the best of them for wit parts birth breeding place is a brier yea the most upright those that are civill What shall you what can you have frō a Scorpion but aculeum vulnus venenum clam palam insidiabuntur Somper lanam saepe vitam perdunt When one commended Julian the Cardinall to Sigismund the Emperour he answered Tamen Romanus est And so when any wicked man is commended to you answer Tamen sentis est that have a form of godlinesse and walk according to their light even they are sharper then a thorn hedge And because it is incident to the nature of man to minde great ones and seeke their acquaintance he speakes in the verse before of Princes Judges and great men and beats men off from looking after leaning upon them the sheep run to the hedge for shade in the heat and shelter in the storm but what 's the issue If they eseape with their lives yet they goe off with rent garments and if the best of them bee briers what are the worst of them When David was become a Courtier he met with a spear and found Saul sharper then a thorn hedge his spirit was vext with him and no marvell wicked men vex the spirit of God who hath more patience and wisdome then man who is without all corruption and altogether holy yet his spirit is vexed with them Isa 63.10 Therefore the Spirit of God counsels us what acquaintance to seek Job 22.21 Acquaint thy selfe with God and be at peace and thereby good shall come unto thee he will not be a brier or thorne to run into thy hand he will not vex thy spirit trust him he will not deceive or disappoint thee 5. See what fruit to look for from them fruits sutable to their nature 1 Sam. 24.13 Wickednesse proceedeth from the wicked it is a proverb and they have much truth and strength in them and it was ancient then and in all ages hath been made good observ'd that wickednesse comes from the wicked by it David cleares himselfe taxes his malicious enemies and confutes Saul himselfe As for me I am accused to be a seditious and traiterous fellow a man that seekes thy life O Saul thou hast followers and flatterers about thee to exasperate thee against me that put thee on to hunt me as a Partridge on the mountain and to spill my blood but I am no such man as they pretend and thou conceivest I had thee at advantage was counselled to take away thy life and could have done it but wickednesse was not in me I cut off the lap of thy Coat when I could have cut off thy Head I will make thee judge who is the wicked man those that accuse mee thou that pursutest the soule of an innocent man or my selfe that have spared thee having such advantage Wickednesse proceeds from the wicked if I had been a wicked subject as thou and others thought thy life had gone but thy Courtiers thy Counsellers are wicked yea and thou art wicked and nothing but wickednesse comes from you and that proceeds as light from the Sunne water from the fountaine breath from the nostrils Christ tells us wee must not look for good from them Matth. 7.16 Doe men gather grapes of thorns or figges of thistles If you looke for such fruit you will be deceived they may grow green as the vine and figge-tree but their fruit is different what fruit have Papists and Prelaticall ones brought forth in Church or State these many yeares corrupt trees cannot beare good fruit briers thornes brambles may bring fruit for Gadarens and swine not for Christ and his Disciples Judg. 9. The Olive tree had its fatnesse the Figge tree its sweetnesse and good fruit the Vine its pleasant wine they would not leave their places for promotion For usually when men are promoted they lose of their excellencie the Olive trees Figge trees Vines they lose of their fatnesse if not all their fatnesse of their sweetnesse if not all their sweetnesse but what had the bramble fire and fire to consume the Cedars of Lebanon brambles are of aspiring nature and when they are got up they fire States and Kingdomes 6. Then it 's no great losse when wicked men are taken away when briers and thorns are cut down and Scorpions killed who is damnified by it Spina sunt pestes terrae frugum morbi Plin. wicked men are the very plagues of the earth they suck away the sweet from the Vine the fat from the Olive It was said of Nero that he was venenum terrae and when that pitcher was broken it was gain not losse matter for praise not mourning the Husband-man is not grieved when the grieving thorn and pricking thistle are cut out of his corn Prov. 11.10 When the wicked perish there is shouting shouting on earth that justice is done his wickednesse at an end the Church and State eas'd of such a burthen rid of such a thorn and shouting in hell Isa 14.9 When Jehoiakim died there was no lamentation made for him hee was a wicked and worthlesse King his carkasse was no better then the body of an Asse and hee had the buriall of an Asse drawn and cast out in the high-way or ditches Jer. 22.18 19. hee had an infamous buriall and such saith Olimpiodorus is the end of every Magistrate or Minister that teaches and governs well but lives ill his end is infamous hee is buried in infamy but godly men are of great worth Heb. 11.38 the world was not worthy of them those precious ones mentioned there and those are living now God valued and values above the world godly men are the Pillars of the earth they are the marrow blood and soul of the world the world languishes and lies adying when they are pull'd away Moses Exod. 32.10 held Gods hands Moses is a man that hath power in earth and in heaven hee is a man that when there is a danger can go up to the heavens and so put the Lord to it that he saith Let mee alone that I may destroy this wicked people and I will make thee a great nation he would have hired him to have come to an accommodation men are now upon accommodating but a Moses will not accommodate no not with God himself when his people are in danger but he will have a blessing upon good terms hee will have Gods wrath removed and a reconciliation between heaven and earth or else Moses will never be quiet with God what a losse is such a man after his death if God had not
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
do oft cover divine fire that it seems dead but wee must stir up our selves blow off those ashes and blow up the fire of grace that it may burn and shine be usefull to our selves and others The Prophet complains in Esa 64.7 There is no man that stirreth up himself to take hold of me they are like men asleep that sit still and do nothing The Vulgar is Non est quic onsurgat 6. When man hath done all hee can the efficacy and fruit is from God Ezekiel opened his mouth but the Lord Christ caused him to eat the roul hee makes it effectuall it 's not our stirring up our graces opening our hearts putting forth our selves to the utmost that will make an Ordinance effectuall without Christ it 's hee must do the deed Joh. 15. Without mee yee can do nothing Ezekiel could not eat the roul nor digest it being eaten not act being digested and so the Apostles though branches in the Vine could draw no sap from the root unlesse that sent it up when sent up could not send it forth without him if send it forth into clusters could not ripen it without him all is from him hee gives grace exercises strengthens and prospers grace Paul may plant but there is no rooting of those plants but by Christ Apollo may water but no growth no increase but by Christ 1 Cor. 3.6 7. Ministers and all should feed liberally upon the Word Fill thy bowels with this roul not taste of it a little but feed and fill themselves there is great variety in the rouls of God and wee may feed upon them all and fill our selves with divine truth Matth. 13.52 Every Scribe instructed to the Kingdome of heaven hath a treasury of things new and old as a Housholder hath all meats wines houshold-stuff and furniture that is needfull both old and new so should a servant of God have old and new truths those of Moses and the Prophets and the Mysteries of the Gospel also Col. 3.16 Let the Word of God dwell in you richly he means not some part of it but the whole Word of God it 's not limited to any part but spoken indefinitly and so includes all and it must not be in the Assemblies in the Houses only but it must be in you and dwell in you you must know it and have it in readinesse as you know those dwell in the house with you and are ready to do any service for you The Corinthians were inriched in all knowledge and wee should so abound with divine knowledge that there should be no place for errors in us the Word of God should be in our hearts in our heads in our lips in our lives wee all should be like Ezekiels roul written within and without 8. The Word of God is sweet and delightfull to the soul it was as honey for sweetnesse there is nothing more sweet then honey the word is as sweet as it yea Psal 19.10 Sweeter then the honey or the honey combe the greatest sweetnesse is in the Word of any thing in the world The sweetnesse is in the Revelations of the Counsels and Mysteries of God Christ which is sweet to know for knowledge is pleasant Prov. 2.10 And the more excellent the knowledge the more pleasant it is It 's a word of life Phil. 2.16 and life is sweet and the more spirituall the life is the more sweet still it converts the soul Psal 19.7 it 's Pabulum animae call'd by Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.2 sincere milk and that is sweet nourishing unto eternall life It 's the grace of God brings salvation Tit. 2.11 and the power of God to salvation Rom. 1.16 and herein is sweetnesse it sanctifies Joh. 17. it comforts the soul in all straits and afflictions Psal 119.29 I had perished in mine affliction unlesse thy Law had been my delight it satisfies the conscience which nothing else can do It shewes the equity of Gods judgements and dealings with wicked men and so the sharpest threats and most dreadfull judgements are sweet to a gracious heart here was a Roul full of lamentations mournings and woe and yet when the Lord commends it to Ezekiel he finds sweetnesse in it not that he was not sensible and affected with the miseries coming upon him for he was not withous naturall affection but seeing the righteousnesse of God in his judgements towards them hee could not but be affected with a spirituall joy and finde sweetnesse therein his Will being revealed and that which a gracious heart rests in VERS 4 c. 4. And hee said unto me Son of mâ—◠〈◊〉 get thee unto the house of Israel and speake with my words unto them 5. For thou art not sent unto a people of a strange Speech and of a hard Language but to the house of Israel 6. Not to many people of a strange Speech and of hard Language whose words thou canst not understand surely had I sent thee to them they would have hearkened unto thee 7. But the house of Israel will not hearken unto thee for they will not hearken unto mee for all the house of Israel are impudent and hard-hearted 8. Behold I have made thy face strong against their faces and thy forehead strong against their foreheads 9. As an Adamant harder then flint have I made thy forehead feare them not neither be dismayed at their looks though they be a rebellious house 10. Moreover he said unto me Son of man all my words that I shall speak unto thee receive in thine heart and heare with thine eares 11. And go get thee to them of the captivity unto the people and speak unto them and tell them Thus saith the Lord God Whether they will heare or whether they will forbeare IN these Verses is a renewall of the Prophets sending to his Propheticall Function and they have in them matter of incouragement and manifestation what he must expect 1. Matter of incouragement And 1. In that hee was not sent to a people of a strange language that understood him not Vers 5 6. that would be discouragement to preach to a people should not know what a man said this was not the Prophets case but he was to go to the house of Israel whom he knew whose language he understood who also understood his 2. In that Christ had strengthened and fitted him for that service Vers 8.9 and would yet do more for him give him more truths reveal more Propheticall things unto him Vers 10. 3. That it should be all one to him whether they heard the Prophet or not Vers 11. The other thing is manifestation what he must expect 1. More from Heathens then from them Vers 6. end surely had I sent thee to them they would have hearkened 2. Obstinate refusall of him and his Prophecy Vers 7. The house of Israel will not hearken unto thee and it 's proved by a double argument First they will not hearken unto mee is an argument from the
yet hee is also the Lion of the Tribe of Judah and can shake Kingdomes consciences with his voyce let us feare before him 3. When Christ sends Prophets and Ministers hee doth not denude himself of his power and authorize them to condemne or absolve at their pleasure they must depend upon Christ heare him speak and say of the wicked Thou shalt surely die before they pronounce a man a dead man a wicked man their power is declaratorie and if Christ do not declare to them they must not declare against others Jam. 4.12 There is one Law-giver who is able to save and to destroy Who art thou that judgest another none have power to make or impose Lawes upon the good or the bad but Christ all others must have warrant from him be they Princes or Prophets and why It 's he that hath the power to save and to destroy not they and therefore it followes Who art thou that judgest another it's arrogancy and boldnesse in any to step into Christs place and impose any lawes decrees or inventions of men upon the consciences of others or to judge the conditions of men without warrant from Christ and his Word Prophets may not do it much lesse others Hence what the Prophets and all Ministers say must be examined to the Law and to the Testimony Isa 8.20 if they speak not according to this Word it is because there is no light in them no mourning saith the Hebrew because Christ hath not appeared unto them warranted them and then their impositions and censures have no weight in them and we may prudentially refuse them 4. The fruit of sin is death if wickednesse be found in men death will be threatned from God wickednesse calls for its pay and that is death If I say to the wicked Thou shalt surely die when mans wickednesse clamors in heaven Christ will call the sound of death to be heard on earth Rom. 6.23 The wages of sin is death the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and properly signifies what ever is edible with bread and Synecdochically the wages or salarie of souldiers and it suites in both senses with our purpose Eph. 5.11 sin is a work and a work of darknesse a work of the flesh Gal. 5.19 and they commit it are workers of iniquity Psal 55. and it 's equity that work-men should have meat and wages and here is both death is the delicates that the sinner hath to feed upon and death the wages that the sinner earns such meat and wages he is sure to have others may misse of both work and have no meat work and go without wages but this work-man the wicked man hee shall never misse of either of these hee shall surely die his meat and wages shall not be with-held mans own sin will slay him Prov. 5.22 5. The Prophets and Ministers of Christ must not only warn the people but warn them oft warn them themselves and speak to warn put on others also to do it they must not be flack remisse in this businesse they must do it earnestly constantly use all means to regain the wicked the repetition of the words imports so much if thou givest him not warning nor speaks to warn he must be solicitous and frequent in the work Paul knew it and therefore counsells Timothy not only to preach the Word 2 Tim. 4.2 but to be instant in season and out of season carnall reason counts preaching unseasonable that is upon week dayes and occasionall but the servants of God must take all opportunities to warn sinners of their evill courses and to win souls Christ forbare his meat and drink and Paul his sleep to preach unto the people Acts 20.7 flesh and blood judges night preaching unseasonable if not unlawfull but Paul thought it not unseasonable to preach even till midnight to do them good hee was a night preacher and a day preacher vers 31. saith he by the space of three yeeres I ceased not to warn every one night and day such was his vigilancy and diligence he was exceeding carefull to prevent evill and to do them good Phil. 3.18 he told them often of the thing and warn'd them to take heed of the same men 6. There is hope of wicked men that live in dissolute wayes before the Lord term'd them a rebellious nation impudent children stiffe-hearted Briers Thorns Scorpions most rebellious that rebellious house and here he calls them wicked ones and yet they must be warn'd that they may return from their wicked wayes and live some are hopefull and curable where wickenesse prevails generally and all seems desperate Manasses was as wicked a King as lived a great Idolater a great dealer with Inchaunters Wizards and familiar Spirits a great seducer of the people to make them do worse then the nations did a great shedder of innocent blood so that the Text saith hee did wickedly above all that the Amorites did 2 King 21.11 yet this great sinner found mercy greater then all his sins 2 Chron. 33.12 13. hee humbled himself greatly hee prayed and God was intreated of him he is wicked one day may turn another day he may become penitent and believing the next day that is cursing blaspheming this day as in Saul some come in early at the third sixth ninth hour others late at the eleventh and twelvth the Thief came in at the last hour let times be never so corrupt persons desperately wicked yet there is hope and God may have a seed amongst them let us throw the net oft we may catch fish in mari mortuo 7. The end and scope of a Prophet and Ministers labours must be to save life he must warn the wicked that so hee may save his life preserve his soul Paul tels Timothy that by preaching and continuing in the Word hee should saye himself and those that heard him 1 Tim. 4.16 Mens lives and souls are in great danger daily Errours Heresies Lusts Temptations threaten ruine and destruction to men continually the work and care of the Prophets is to secure them from these and to recall them from their sinfull practices Jam. 5.20 He that converts the sinner from the errour of his way shall save a soul from death and hide a multitude of sins that which Ezekiel calls the sinners wicked way James calls the errour of his way his sinfull manners actions courses opinions humors affections and principles from these must the servant of God labour to deliver him It 's Ministers work and the end of the Ministery to save souls therefore First their scope must not be to shew learning wit eloquence 1 Cor. 1.17 The Apostle preached but not with wisdome of words not with excellency of speech Chap. 2.1 not with inticing words of mans wisdome vers 4. and he gives the reason of it lest the crosse of Christ should be made of none effect that is lest men should think they are saved rather by vertue of mans wisdome then Christs passion
or as it 's more fully in Chap. 2. ver 5. Regnum Dei non in eloquentia sed in fide constat that their faith should not stand in the 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
sufferings would be lost have you suffered so many things in vain When men in war forsake their colours and run to the other side all the good services they have done are forgotten and they are accounted traytors to their Countrey and Cause and so it is when men run from God and his Truth to the worlds and Satans service Lumb l. 4. d. 14. Inanis est poenitentia quam sequens culpa coinquinat But this is not all that his righteousnesse shall not be remembred for him but it will be remembred against him 2 Pet. 2.21 It had been better for them not to have known the way of righteousnesse then after they have known it to turn from it and why better because they now sin against righteousnesse and that way they have affected and profest and their righteousnesse will be a witnesse against them Let us all take heed lest there be an evill heart in any of us to depart from the living God Heb. 3.12 4. Mans ruine is from himself he departs from his righteousnesse commits iniquity and God layes a stumbling block this in justice he doth because man hath sinned but who causes him to fall not God that is mans own act he looks not to his way it 's his own lust drawes him aside inticeth him Jam. 1.14 the cause is from within only the occasion is from without riches honour friends peace credit parts beauty truths Christ are the good and great blessings of God and God in his wise disposition of things may lay these as occasion of stumbling before us but if we do stumble that is mans not Gods fault Hos 13.9 O Israel thou hast destoyed thy self but in mee is thy help destruction is mans salvation is the Lords Man fell by his own free will but if ever he be raised it 's by Gods free grace and if God will not have mercy he will turn their iniquity upon them Psal 94.23 Hee shall bring upon them their own iniquity and shall cut them off in their own wickednesse yet Prov. 1.32 it 's said The turning away of the simple shall slay them and the prosperity of fooles shall destroy them 5. Gods proceedings with the wicked and godly are divers Here he speaks of laying a stumbling block before the wicked man and in Jerem. 6.21 Behold I will lay stumbling blocks before this people the father and the sonne together shall fall upon them the neighbour and his friends shall perish yea Isa 8.14 God himself will be a stone of stumbling a rock of offence to both the houses of Israel for a gin and for a snare to the inhabitants of Jerusalem and Jerem. 46.6 They shall stumble and fall but it 's otherwise with the godly touching them he saith Take up the stumbling block out of the way of my people Isa 57.14 hee will remove what offends and indangers them and Isa 63.13 Lest they should stumble hee leads them and Prov. 4.12 when they turn they shall not stumble and Psal 119.165 Great peace have they which love thy Law and nothing shall offend them God is carefull of the godly that they be not offended if they should be so offended as to stumble and fall at any time Psal 37.24 He shall not be utterly cast down for the Lord upholdeth him with his hand and keepeth them that they dash not their feet against the stones if God do lay stumbling blocks at any time before his it is in the wayes of sin as Hos 2. I will hedge up thy way but for the wicked he layes stumbling blocks in the way of mercies they stumble at the Word 1 Pet. 2.8 it 's the savour of death to them 2 Cor. 2.16 they stumble at the Lords Supper they eat and drink damnation there 1 Cor. 11.39 they stumble at Christ himself 1 Cor. 1.23 6. An unfaithfull Minister is perfidious to God and man because thou givest him not warning he shall die in his sin and his blood will I require at thy hands God hath put honour upon the Minister set him in a great place made him a watchman trusted him with souls and hee now through sloth feare inconsideratenesse intanglements in the world neglects to warn the sinner hereby souls are lost Satan robs God of them is diligent to get and keep them this will be treachery and sacriledge too at last and fall heavie upon him is guilty if a band of men be slain through the Captains fault or taken through falshood all cry out of it and when souls perish through the fault and falshood of the Prophet it 's dreadfull Mont. in loc Zeph. 3.4 Her Prophets are light and treacherous persons the word treacherous in Hebrew is viri praevaricationum qui debitam Deo populo fidem pariter violaverint such as falsifie their faith to God and man and it 's the highest treachery that can be to be false to God and to rob him of the souls of men 7. That if a Minister may perish for not warning of sinners much more for incouraging them by corrupt doctrine and by a lewd life if death be in an omission much more in positive evils corrupt doctrine and a corrupt life are strong traces to draw men to perdition 2 Pet. 2.1 hee speaks of false teachers that bring in damnable heresies and withall that bring upon themselves swift destruction but their damnable heresies and opinions prevail with the people they follow their pernicious wayes and meet with their destructive ends Isaiah 9.16 The leaders of this people cause them to erre and they that are led of them are destroyed VER 21. Neverthelesse if thou warn the righteous man that the righteous sin not c. THe words need little opening He shall surely live in living he shall live he shall have his life for a prey in time of danger or he shall live comfortably that persists in this righteousnesse he shall be secure for feare of death Observ 1. A Minister or Prophets care must extend to all sorts of people before he had said the wicked must be warn'd here he saith the righteous also must be warned good and bad fall under admonition and circumspection of the Prophets both are committed to their charge and they must warn them give account of them and if they fail of their duty die for it the best and worst they must tell of their sins 2. The Ministery of the Word is very needfull wicked righteous must be warn'd that they may not sin return when they have sinn'd escape death and be saved the warnings of the Prophets are salutarie remedia adversus mortem animarum not only the ministery of the Word in generall but admonitions and reproofes are means through God to prevent the death of souls Prov. 15.31 it 's call'd the reproof of life there is life in reproofes as death in sin increpationes sunt salutares vivificatrices they teach the way to live and lead to eternall life hence you have such expressions as that