Thunder from Heaven Against Backsliders and Apostates, Part 2

Thunder from Heaven Against Backsliders and Apostates · Part 2

p. 2THis Chapter, and the three ſubſequent Chapters, are exactly calcualted for this very Age wherein we live, as in the enſuing Diſcourſe will more fully appear. But this 24 chapter doth in a ſpeciall manner contain the ſad and inex…icable calamities that will befall the unbeleeving world, towards the end of their worldly governments, a little before the glorious coming of the kingdom of our Lord Jeſus, which in the later end of the fourth Monarchy will be ſlighted, and yet dreaded; inſomuch that men will be troubled to hear of it, as ſometime Herod was, and the carnal Church alſo, p. 3when it was reported that this King Jeſus was born, Mat. 2. 3. But let men of earthly ſpirits (who mind more the Mammon of this world, and the dignities thereof, then the coming of Chriſts kingdom, which he taught his diſciples to pray for,foreign. Mat. 6. 10) I ſay, let them deem as they pleaſe, and make a ſcoff at it, as Peter tells us they will, 2 Pet. 3. 3. in the later end of dayss, ſaying, Where is the promiſe of his coming? (which is ſpoken of this very age wherin we live) yet let ſuch know, that for all this God will bring them to judgement, Eccleſ. 11. 9. And the day of Chriſts coming (which now they ſlight) wil be to them as a thief in the night, 2 Theſſ. 5. 2. And theſe mockers, of what rank ſoever, ſhal cry to the mountains and to the rocks, to fall upon them, and cover them from the wrath of the Lamb, and him that ſits upon the Throne (whom now they perſecute in his poore members) Rev. 6. from v. 12. to the end of the chapter. Therefore be wiſe O ye Kings, be inſtructed O yee Judges of the earth, ſerve the Lord with fear and rejoyce with trembling. Kiſs the Son leſt he be angry, and ye periſh from the way, when his wrath is kindled but a little.

Now ere I come to the words of the explication of this Propheſie, let me premiſe theſe three things to be conſidered.

1. That there is no prediction of judgement, nor promiſe of mercy in Scripture, but it relates to ſome particular thing, perſon, nation or time; or elſe generally to all things, perſons, nations, and times, under the ſame or the like condition.

2. That whatſoever is particularly applied to ſome particular thing, perſon, nation, or time, may be applied Analogically and by way of proportion, unto any other things, perſons, nations and times, upon the ſame or the like terms.

3. That particular judgements threatned in caſe of repentance, may be obviated, and prevented in whole or in part: and ſo alſo mercies in caſe of apoſtaſie and backſliding.

Theſe things premiſed, I ſhall briefly come to a particular diſquiſition of this Propheſie, which nameth no particular perſon, nation, or time, and explicate as I go along, what is moſt obſtruce, without juſt offence to any; ſubmitting what I ſhall hold forth to the judgement of thoſe who are able to judge of ſpirituall things, and willing to weigh all things in the ballance of the Sanctuary.

p. 4In this Propheſie of Iſaiah, as in other of the Prophets, you may obſerve particular Propheſies againſt particular countries. As againſt Babylon in the 13, 14. 21. and 47. chapters; Againſt Moab in the 15, and 16. chapters; againſt Damaſcus in the 17. chapter; againſt Ethiopia in the 18 chapter, againſt Egypt in the 19 chapter, and againſt both of them in the 20 chapter; againſt Edom and Arabia in the 21 chapter; againſt Ephraim in the 28 chap. againſt Judah & Jeruſalem, in the 29 & 30 & 31 chapters; againſt the Idols of Babell chapter 46. All which may be applyed by way of proportion againſt any other Idols, Perſons, Nations, and Places in any other age, upon the ſame, or the like termes.

This 24 chapter is a Propheſie againſt a particular Land or Nation (as hereafter will more clearly appeare) but giveth no name to it. And probably it may be thought that the Land whereof he ſpeaks, was not at that time peopled, nor ſubjected to Government, and therefore not named. If any ſhould ſuppoſe it to relate to Tyrus, of which mention is made in the chapter foregoing; I conceive it cannot be ſo for theſe Reaſons.

1. The Prophet in the cloſe of the foregoing chapter foretells the reſtauration and flouriſhing ſtate of Tyrus after her viſitation, and therefore what he ſpeaks of this Land, cannot well be underſtood of Tyre. 2ly. The Land here ſpoken of is an Iſland or Iſlands environed with Sea, as appeares from the 14 and 15 verſes: whereas Tyrus is an haven town upon the main Continent. 3ly. The judgement denounced againſt Tyrus was long ſince executed, whereas the judgements here threatned to befall this Land, ſhall be in the latter dayes not long before the Converſion of the Jewes, and the coming of the glorious Kingdome of our Lord Jeſus: wherefore I take it to be a Propheſie of, or concerning ſome particular Land or Iſlands in theſe latter times.

But ere I come to a particular examination of the words in their order, I ſhall give you this brief Analyſis of the Prophets method in this chapter. Firſt he ſhews the various changes and alterations of Government in that Land, in the ſoure firſt verſes. 2ly. The ground and cauſe thereof, to wit, their hypocriſie and apoſtacie, in the 5 verſe. 3ly. The ſad p. 5conſequents both of their ſin and of thoſe alterations, from the 5 verſe to the end of the 12. 4ly. Gods reſervation of a remnant which ſhall glorifie him in thoſe Iſlands, ver. 13, 14, 15, and part of the 16. 5ly. The treachery of the inſtrumens who were beſtruſted by the Nation, and were active in all theſe changes, verſe 16, 17, 18. 6ly. The diſſolution of their ſeverall formes of Government, verſe 19, 20. 7ly. The puniſhment of the Inſtruments, verſe 21. together with the puniſhment of the Kings of the neighbouring Nations, verſe 21, 22. And laſtly the principal Efficient of all theſe mutations, Jehovah the Lord of Hoſts; and the end he aimed at, to wit, the ſetting up of his Sons Kingdome in all the Nations, but more eſpecially amongſt his Ancient people, verſe 23.

Ver. 1. Behold.] This word of attention is prefixed to quickenforeign up the hearts of Gods people to a ſerious attention of what the Prophet is about to deliver, and to a deligent ſearch after the minde and counſell of God therein. And it implies, that there is ſomething more then ordinary to be treated of, ſome remarkable occurrence of Providence, not elſwhere touched by him. Wherefore the Propheſie being for a long time then to come, and vailed with many Metaphors, and the name of the Land or Iſlands concealed; the Spirit of God thought it meet to give this note of attention, leaſt otherwiſe his Councell therein ſhould not be perceived.

Ver. 1. Jehovah emptieth the Land.] The word wich is tranſlated emptieth, and the other word tranſlated maketh it waſte, foreignare both Participles of the preſent tenſe, as if he ſhould ſay, the Lord is emptying and making it waſte. Which holds forth to us two preparatory Acts of God, making way for the enſuing changes of Government in that Land, or in thoſe Iſlands. And when the Prophet ſaith Jehovah did empty the Land &c. It implies Gods approbation of it, and that he had a deſigne of his own in hand whilſt he is about this work, and what that deſigne was, will be ſpoken of hereafter. Emptieth.]foreign The word properly ſignifies ſuch an emptying, as when one emptieth a narrow mouthed bottle, which they call Bakbuk, from the bubling noiſe it maketh in emptying. So that the word imports ſome murmure of the people, when God thus begins to empty the Repreſentative of the Land; ſome approving, p. 6ſome diſapproving the Action. The Land.] Theforeign word ſignifies Earth or Land; And ſometimes is put for the whole dry land or habitable part of the world, as Gen. 1. 10.foreign and ſo it may be derived from a word that ſignifies, to run up and down about their occaſions and negotiations. Or elſe it is put for ſome particular Region or Country and the Juriſdiction thereof, as its moſt uſuall, and ſo it may be derived of a word that ſignifies a voluntary choiſe, becauſe men voluntarilyforeign ſubject themſelves to ſuch a Government. And in that ſence I take it here in this Propheſie: Underſtanding the Repreſentative of the land to be put Synechdochically for the whole land. Now for as much as the Prophet hath given no name to this land, neither ſhall I apply it to any one land or other peculiarly, ſaving only by way of proportion in the cloſe of this diſcourſe.

Yet for the better opening and applying of this Propheſie let me adde theſe few conſiderations more touching this land. Firſt that it cannot principally be meant of any land or country upon the main Continent, becauſe it is called Iſlands of the Sea, ver. 15. And Iſlands of the Sea are diſtinguiſhed from inland Countries, Iſa. 11. 11. Such as were Aſſyria, Egypt, Pathroſh, Guſh, Elam, Shinar, and Hamath. All which Countries in Scripture phraſe are called Iſlands, as Iſa. 20. 6. But then they are called Iſlands ſimply, as in the place next forementioned, or elſe Iſlands of the Gentiles, as Gen. 10. 5. Zeph. 2. 11. Not Iſlands of the Sea, as in this place. Secondly, It is ſpoken of ſuch a land Government as extends it ſelfe to more Iſlands then one, as will be ſhewed more at large in the 15 ver. of this chapter. Thirdly, It is ſuch a land as aboundeth with much Heavenly light, as will be ſhewed upon the 15 ver. aforementioned. Fourthly, It is ſuch a Country as paſſeth under various and ſudden changes of Government, expreſſed by ſundry Metaphoricall phraſes, as will be opened, ver. 17. And laſtly it is ſuch a Land as hath one moſt High-one, who hath the Command of the Militia, and is inſtrumenticall in thoſe alterations of Government: which may ſuffice to give ſome light what the Prophet means by this land, ſo far as the circumſtances in the text doe lead us.

And maketh it waſte.] The word **foreign Significat diſſipare et effiingere quodclauſum et munitam erat, ut omnium injuriis patet. Merc. foreign Significat foreign Buxtorf.here uſed imports ſuch p. 7an act as breaketh down or infringeth the priviledges and immunities of the peoples Repreſentative, and thereby expoſeth them to injury and waſte: as will appear in the two enſuing Acts, which I call perfecting Acts. He perverteth the face thereof.] The word tranſlated perverteth **foreigndoth ſignify to winde and turne a thing about ſecretly, but ſtrongly. Which argues that the liberties being once infringed there will be ſome inſtrument or other which will by power and policy turne about the face of the Government. Or to ſpeak in ſouldiers language, will make them face about: and having thus done, he doth at length Scatter them abroad: which is the fourth Act; and theſe two laſt Acts are put forth by a power Paramount to the Repreſentative of the land. Theſe I call perinfecting acts, becauſ the power that formerly was reſident the Repreſentative of the land, upon their diſſollution and ſcattering, devolves into the hand of that power that diſſolved them

Hitherto God owns the actions as approvable in his ſight, ſobeit the power ſpoken of, and the inſtruments improved by him, do with ſimplicity and integrity carry on Gods deſign for ſetting up the kingdome of his Son in that land, ſeeking the publick peace and tranquility of the State, without any ſquint looks or ſecret deſigns to advance their own private intereſts. For now the nation ſtands in ſuch a poſture as renders it capable of new forming, and ſetling upon a firm Baſis, under the ſubjection and protection of that bleſſed and onelyonly Potentate the Lord Jeſus, 1 Tim. 6. 15. which would have been the happines of that nation. But here alas begins the woe and miſery of that poor land (through the treachery of the inſtruments) which the Prophet ſo ſadly laments in the 16 verſe of this chapter: For they having broken the everlaſting covenant of profeſſed ſubjection to the Lord Jeſus onelyonly, he now ſubjects the nation unto that moſt High One of the people, ſpoken of in the 4. verſe; and ſo they are taken in the ſame ſnare from which they fled under the terror of tyranny of the firſt Government, and might have been ſafe under the ſecond form of Government, of which more will we ſpoken hereafter in its proper place.

Verſ. 2. In this verſe follows a perfect and reall levelling of all ranks and eſtates unto the power of that High One of p. 8the people. Wherefore the Prophet ſaith, It ſhal be, as with the people, ſo with the Prieſt, as with the ſervant, ſo with his maſter, &c. God will levell the Clergy, (as they are called) and the L…ity, and all ranks and qualities of men (not in their eſtates and proprieties) but he will levell them to judgement, none of them ſhal eſcape it; but as they have been all ſharers in ſin, and have all broken the everlaſting covenant, ſo they ſhal all be ſharers in the puniſhment thereof: For that is the true meaning of the phraſe, Like People, like Prieſt, as appears in Hoſ. 4. 9. where the like expreſsions are uſed.

Ver. 3. Things thus ſtanding in that land, it ſeemes there will be an aſſembly of a ſecond Repreſentative by that moſt High one of the people, but of ſhort continuance; and therefore he ſaith, in emptying they ſhall be emptied,] or as our tranſlation renders it (and not unfitly) the land ſhall be utterly emptied, and ſuddenly, all at once, not by degrees and ſteps, as the former was, but there ſhall be a ſpeedy diſpatch of this;foreign yet with a bubling noiſe and murmure of the people, as the word imports: ſome ſaying it is well done, others otherwiſe: This breach, or diſſolution, will be worſe reſented then the former, wherewith men ſeemed contented, or at leaſt ſhewed no diſcontent. And thus you have a ſhort end of the ſecond Repreſentative, after which followes a third; of which it is ſaid, it ſhall be utterly ſpoyled.] The word here uſed may beforeign derived either from a word **foreignthat ſignifies to abaſe & render a thing contemptible, or it may be derived from another word that ſignifies to make a prey **foreignor ſpoil of them, as ſouldiers do in war: and if you take it in this latter ſence, it argues the exerciſe of a Military power to overcome them, and bind them to conditions, unſuitable to their former ancient cuſtomes, which renders them deſpicable and abaſeth them, according to the former derivation of the word; For theſe two Roots have a neer affinity one with the other. Thus have you a metaphoricall repreſentation of the various changes of the Government in that land. And the certainty of all thoſe events is expreſſed in the next words, For Jehovah hath ſpoken this word.] God that cannot lie, and God that gives Being to all things hath ſpoken it: it is an irrevocable word. But as touching the conſequences of all theſe mutations and alterations p. 9mentioned from the ſixth verſe and ſo forward, God hath not affixed this word of ratification thereunto, but leaves a room for repentance, that the judgments may be removed, either in whole, or in part, whereof more will be ſaid in the cloſe of this Diſcourſe.

Verſe 4. The land mourneth fadeth.] By land, as I ſaid before, I underſtand the Repreſentative of the land, part being put for the whole by a Synechdoche. It mourneth fadeth. The word tranſlatedforeign fadeth, doth ſignifie ſuch a fading as happens to leaves or flowers, or fruits when they have loſt their moiſture, and begin to wither, and at length fall from their trees. Which doth imply the drying up of the power of the lands Repreſentative, which kept them freſh & flouriſhing; & their mourning expreſſeth their unwillingneſs thus to be bereaved of their ancient liberties. So unpleaſing a thing wil it be to this land here ſpoken of, to part with their old earthly forms of Government, and to become ſubject to the kingdom and government of Jeſus Chriſt alone: They look at them as their birthright, and mourn as a man would do for loſſe thereof; and whilſt thus they are mourning over their loſs, they wither and fade, the ſource and ſpring being now dried up which formerly kept them freſh and green.foreign After which it is ſaid, the whole World languiſheth fadeth, that is, the reſt of the Nations fall into a languiſhing conſumption, as the word ſignifieth, and grow ſick of their forms of government, being ſenſible of their tyranny and oppreſsion, and they alſo fade away like a leaf & wither, and at laſt do fall as leaves in Autumne, which argues the removall of thoſe earthly forms of government, both in that land, and in all the reſt of the Nations and Countries adjacent. And this is the accompliſhment of that word, Heb. 12. 26, 27. Yet once more I ſhake not the earth only, but alſo heaven. And this, yet once more, ſignifieth the removing of thoſe things that are (or may be) ſhaken, as of things that are made, that thoſe things which cannot be ſhaken may remain. Thus you ſee the dying ſtate of earthly governments throughout the world, and eſpecially in that land ſpoken of. It now remains to ſhew you, what wil be the condition of that High One of the people, of whom it is ſaid, The moſt High One of the people do languiſh. Theforeign word tranſlated Moſt High One, doth properly ſignifie height in the abſtract, but is uſually put for the ſuperlative degree of the concrete, as Pſal. 56. 2. And it ſignifies an exaltation, or lifting p. 10up in height above the reſt of the people. Concerning which High one, it is ſaid they doe languiſh, in the plurall number. Whichforeign implies, that this High one and thoſe that have advanced him to that height, ſhall all of them fall into a conſumption, and languiſh. And this holds forth a decay and abatement of ſtrength by degrees, which will come upon them as it is uſual with men in a ling ring diſeaſe.

Thus you have a brief deſcription of the manifold mutations and changes that will happen to that land inparticular, and to the whole world in general, & laſtly to this High one of the people, and his advancers. In the next verſe follows the ground and cauſe of all theſe evils, to wit, their hypocriſie and apoſtacie.

Ver. 5. The land alſo is defiled under the inhabitants thereof.] Theforeign word tranſlated defiled, * doth properly ſignify, to diſſemble and play the hypocrite, to ſin fraudulently, ſecretly, malitiouſly; and by a Metaphor, to defile: The meaning thereof is, that the whole land in generall have played the Hypocrites and dealt falſly and fraudulently with God, and defiled themſelves with apoſtacie, as the Prophet proveth afterwards in ſundry particulars. The univerſality of this Hypocriſie and apoſtaſie, ſeemes to extend unto all that inhabit the land: The people, the High one of the people, and the Repreſentative of the people; They are all guilty; and this the Prophet proves in three particulars. For firſt, They have tranſgreſſed the Law,] to wit, the morall Law. They neither give God his due, nor man his due, which is the ſum of the whole law. They can be zealous when their own intereſts are concerned, but where is their zeal againſt open Blaſphemies, common ſwearing, groſſe adulteries, notorious whoredomes, horrible oppreſſions, and exactions, and all manner of profanenes? And is not that a ſtrong conviction of their Hypocriſie and Apoſtacie? 2ly. They have changed the Statute.] The word tranſlated **foreignchanged, ſignifiea ſuch a change as doth ſubſtitute one thing in the room or ſteed of another. The word **foreign Buxtorf.Statute or Ordinance, ſignifies ſuch Statutes and Ordinances as God hath impoſed: And ſometimes it is put for Eccleſiaſticall impoſitions and Statutes, ſuch as concern the affaires of the Church, as the Ceremonies of old did; ſometimes it is put for Civill impoſitions and Statutes, which relate to Civill things; and ſuch were the Judicials. Now ſaith the Prophet, in ſtead of the Statutes and Ordinances which God hath impoſed, they p. 11have ſubſtituted Ordinances and impoſitions of their own invention and framing, both in Spirituals and Temporals. This is the changing of the Statute here ſpoken of, and it is a reall demonſtration of their Hypocriſie and Apoſtacie, wherewith he charged them in the firſt words of the verſe. And 3ly. They have broken the everlaſting covenant.] This implies an entrance into ſuch a ſolemn Covenant (at leaſt by the Truſtees of the land) which is here called the everlaſting Covenant, and by the people of God in every age of the world hath or ought to have been made. Now what is this everlaſting Covenant? doubtleſſe it is to accept Chriſt upon his own termes, to rule over us as our King: according as Iſaiah (prophecying alſo of this very age and ſeaſon) ſaith, Jehovah is our Judge, Jehovah is our Statute maker (or Legiſlator,) Jehovah is our King, he will ſave us, Iſa. 33. 22. This is their ſolemn Covenant, profeſſion, and proteſtation, if God will but bath his ſword in the bloud of their enemies, according as it is ſaid it ſhall be, in the fifth verſe of the next chapter, where he ſpeaks of this very age. Now the Prophet chargeth this land to have broken this Covenant. The word [tranſlated **foreignbroken,] ſignifies, to break or make it void, by preſuming it to be a Conditional covenant: The meaning is, they doe evade this Covenant with diſtinctions and qualifications,foreign Buxtorf. and conditions, and ſo break the Covenant which is indeed an everlaſting Covenant and not avoidable by any pretences whatſoever, without guilt of Hypocriſie and Apoſtacie. And therefore when they abſolutely profeſſe and vow and Covenant that they will take Chriſt on his own termes, and that they will have no King but him, no laws but his laws, & afterwards come to diſtinguiſh uppon the meaning, and make the covenant onelyonly a ſtalking-horſe to attaine their own ends; the Prophet tells them plainly, this is Hypocriſie, it is apoſtacie, yea ſuch as defileth the whole land. Thus the Prophet deciphers out the ſad changes that ſhall come upon that land, and the cauſes thereof. The dolefull conſequences follow in the ſeven next enſuing verſes.

Ver. 6. Therefore hath the curſe devoured the land, &c.] Theſe words are an inference upon the former, and ſhew the bitter fruit of their hypocriſie, apoſtaſie, and covenant breaking. The curſe eateth up the land, and as it is ſaid, Deut. 28. 16, &c. Curſed in Citie, curſed in field, curſed in basket and ſtore, &c. but p. 12the curſe here ſpoken of, is a curſe with an oath, becauſe of theirforeign perjuries in breach of covenant: for covenants are uſually made with an oath, or curſe, or ſolemn vow in the preſence of God, equivalent to an oath, the Lord himſelf being witneſs of it, and a dreadful avenger of the breach thereof, and God wil not hold him guiltleſſe that taketh his name in vain, Exod. 20. 7. Were it but an oath and covenant with men, even ſuch who have advanced us to power, that were broken, God would recompence it, as you may read, Ezek. 17. 16. As I live (ſaith the Lord Jehovih) ſpeaking of Chriſt; for ſo the name Jehovih is always taken) Surely in the place of that King that kinged him, whoſe oath he deſpiſed, and whoſe covenant he brake: with him in the midſt of Babylon he ſhall die. Neither ſhall Pharaoh with his mighty Army and great Company make for him in the war, by raiſing up mounts and building forts to cut off many ſouls: ſeeing he deſpiſed the oath [or curſe] (when lo he had given his hand) and hath done all theſe things, he ſhall not eſcape. Therefore thus ſaith the Lord JEHOVIH, As I live, ſurely mine oath which he hath deſpiſed, and my covenant which he hath broken, even it wil I recompence upon his own head. And I will ſpread my net upon him, and he ſhall be taken in my ſnare, and I will bring him to Babylon, and will make him ſuffer puniſhment there for his **This prevarication is when a man makes ſemblance to doe one thing, and doth the quite contrary.prevarication wherewith he hath preevaricated againſt me. And all his fugitives, with all his troops, ſhall fall by the ſword, and they that remain ſhall be ſcattered towards all the windes, and ye ſhall know that I Jehovah have ſpoken it. Men may think it a point of policy to diſſemble in their covenants; and when their ends are attained to break them, but God counts it prophaneneſſe, and therefore this King is called by the Prophet, Ezek. 21. 25. Thou prophane and wicked Prince of Iſrael. Let all covenant-breakers read it and tremble, for God hath a net and a ſnare for them which they ſhall not be able to eſcape, were they whole Hoſts and Bands of men. The oath which Chriſt hath taken is with a curſe, as if he ſhould ſay, let me not live if I do not recompence ſuch dallying with oaths and covenants upon the heads of all ſuch men. And ſo I ſhall have done with the Oath or Curſe that devoureth the land.

And they that dwell therein are guilty.] The word tranſlated Gulty, properly ſignifies guilt of ſin, as if the prophet ſhould ſay,foreign Theſe covenant-breakers (notwithſtanding all the evils that do befall the poore land, will wipe their mouthes like the adulterous woman, Prov. 30. 20.) and ſay, I have done, no wicedneſſe. But p. 13the Prophet holds his hand upon the ſore, tels them, they are guilty of all the wickedneſſe before mentioned, to wit, hypocriſie and diſſimulation both with God and men: apoſtaſie from their firſt principles, breach of their covenants, oaths and proteſtations, whereof God, Angels and Men are witneſſ…s. And And this is no ſlight matter, for in the end it brings ruine andforeign deſolation, as our tranſlation renders the word. In which ſenſe the word there uſed hath a neer affi…ity with another root which ſignifies to make deſolate. Thus you ſee two ſad conſequences of covenant-breaking, to wit, Curſe and Deſolation. Another is the inraging or heating of mens ſpirits, and the conſequent of that, to wit, a conſuming and burning up of the inhabitants with inteſtine warrs. Therefore.] The word **foreignhere uſed is properly rendred, Becauſe it is thus, as if the Prophet ſhould ſay, Becauſe the curſe of God is upon the land for their covenant-breaking, &c. and men ſtill lye under the guilt thereof without repentance and will not be convinced; their ſpirits therefore grow to be overheated and inraged, ſo as the fire of inteſtine warrs doth burn and conſume them. Such is the Concatenation of woes and Calamities, upon that poore miſerable land. And yet we are not come to an end of them.

Therefore the inhabitants of the Land are inraged.] The wordforeign properly ſignifies to kindle and inflame with internall or externall heat, ſuch as conſumes the Radicall moiſture. Hence it is ſometimes tranſlated burning or conſuming, which is the proper effect of this heat of ſpirit and wrath. And this will be the ſtate of the Land in generall, onelyonly the poore little man will eſcape this rage and fury.

And the poore little man left.] The word tranſlated poore man foreignſignifies a feeble ſorrowful calamitous man: and the word little, is a man that is low or little in eſtate, and low in the reputation of the world. God chooſeth the fooliſh things of this world, to confound the wiſe; and God hath choſen the weak things of this world to confound the things which are mighty; and baſe things of the world, and things which are deſpiſed, hath God choſen; and things that are not, to bring to nought things that are, 1 Cor. 1. 27, 28. The meaning I conceive may be this, either that the afflictions of theſe times will be ſuch, as all univerſally through the Nation will be reduced unto ſorrow and calamity: So that the people who were formerly renowned and dreaded of p. 14all Nations, will now become mean and deſpicable. Or elſe the meaning may be this, that in the midſt of theſe combuſtions and tumults, God will reſerve a company of poor ſorrowfull mourners, which for eſtates are weak and feeble, and for repute in the world are mean and deſpicable; even theſe ſhall be reſerved, according as it is writ, Zeph. 3. 12. I will alſo leave in the midſt of thee, an afflicted and poore people; and they ſhall truſt in the Name of Jehovah.

Theſe deſpicable ones which the world thinks to be deluded with an apprehenſion of a fifth Monarchy, or Kingdome of Chriſt, theſe poore men are left: they eſcape the rage wherewith the men of the world are incenſed, and carry it in all humility, meekneſſe, patience, and ſimplicity, (without any ſecret plots & deſignes) and are of a ſweet, peaceable, quiet, calm and cool temper, when all the land is in a hot burning feaver. If they looſe their eſtates, they bear it patiently: if their lives and liberties, they are (like their Maſter Chriſt) dumb before the ſhearer, not opening their mouthes: yea, ſo farre are they from being inraged and incenſed with the ſad calamities that happen, that on the contrary they lift up their heads and rejoyce, knowing that their redemption draweth nigh. Call them what you will, Presbyterians, Puritans, Independents, Anabaptiſts, Fifth Monarchy-men, giddy headed fellows, or what the world pleaſeth▪ they are not moved, their ſpirts will not be chafed or overheated, but they patiently bear it all with an amiable, quiet and calm ſpirit, and are not aſhamed of the Croſſe of Chriſt; they rather rejoyce that they are counted worthy to ſuffer reproaches and impriſonments for their Lord and Maſter, and for their hope & faith, in the word of his truth: They know that after they have ſuffered with him, and for him, they ſhall aſſuredly reigne with him: and therefore they ſtill wait for and pray for, and preach for, and ſuffer for the Kingdome of Chriſt, which they know will aſſuredly come, and is now at hand, even at the doores.

Thus have you a brief, yet full deſcription of the State of that poor miſerable Land, whereof the Prophet ſpeaketh; and the various mutations of Government in that Land, together with the ſeverall ſteps and degrees of all thoſe Changes, and the cauſes thereof, and the Curſe that comes upon the Land, and the fruits thereof, and upon the inhabitants of the ſame; onelyonly a ſmal lemnant excepted. And now followes the Judgement of p. 15God upon their choiſeſt Comforts, their forreign Trade and Shipping, verſe 7, 8, 9. and upon the great Citie or Metropolis of the Land, verſe 10, 11, 12.

Verſe 7. The new wine mourneth, the Vine languiſheth, &c.] This verſe and the two following verſes, doe hold forth Gods blaſting hand upon all their chiefeſt comforts under theſe Metaphoricall expreſsions. And whereas the Prophet ſaith, The new wine mourneth, &c. It ſeems to imply a decay or obſtruction of their forreign Trade, and alſo of their ſhipping by which ſuch comforts are imported, their mirth and muſicke alſo, with all their jollity, will be blaſted, by reaſon of the heavie judgements of Godforeign upon them.

Verſe 10. 11, 12. The City Tohu is broken] The word tranſlated Tohu doth properly ſignifie an Exiſtence of Being without form or order, as I have obſerved upon Gen. 1. 1. where that word is firſt uſed. and is in our Engliſh Bibles tranſlated, Without form. This argues the Factions, diſtractions, and Diviſions of the Citizens of this great Citie within themſelves; ſome will be for one party, ſome for another party, and others for neither. Inſomuch as no man dare keep his doores open, nor ſuffer any to come in. This faction and diviſion within, expoſeth both the City and ſuburbs to breaking, plundering, aſtoniſhment and deſolation. And all this in a ſpeciall manner ſpoken of the Metropolis, or chiefe Citie of the Land, according to the uſuall manner of Scripture.

And thus you have an ample deſcription of the calamities which will befall both City and Countrey, Government and Governor of theſe Iſlands. Which Cataſtrophe being ended, the Prophet in the next verſe puts in a word of comfort and ſupport unto the poore deſpiſed ones of Chriſt, before mentioned.

Ver. 13. When thus it ſhall be, in the midſt of the Land among the people, and as it were the ſhaking of an Olive tree, as the Gleaning of Grapes when the Vintage is done.] Theſe words hold forth two things. 1. That this time of Gods Judgement is his vintage; And if you compare it with Rev. 14. 19, 20. it will appeare to be a bloudy vintage, a vintage of red wine indeed. And ſo I conceive the Prophets meaning by this Metaphor, to be this. That ſince the people of the Land here ſpoken of, would not accept the opportunity which God ſet before them, of moulding themſelves a new, according to the revealed will of Chriſt in his word; but would ſtill reteine their old ancient cuſtomes and formes of adminiſtration of their own modelling; the Lord is put upon a neceſſity (as we may ſpeak with reverence) to ſcruice them and preſſe them as Olives are preſſed, and to tread them as grapes are troden in the wine-preſſe, ere they will come off to a profeſſed ſubjection to Jeſus Chriſt: Yet after they have been throughly harrazed and broken under ſeveral forms of Government one after another of their own forming and modelling, God will produce pretious Oyle and Wine at length, and then they will be willing to liſten to thoſe poore contemptible perſons, which they before ſlighted, as fifth Monarchy men, &c.

And now they will be glad to ſubmit to the quiet, peaceable and righteous Government of Chriſt, having taſted and found by wofull experience, the inſtability, imperfection and unrighteouſneſſe of all other forms and adminiſtrations.

p. 6Secondly, theſe words hold forth unto us the diſtinguiſhing love of God to a poore remnant of deſpiſed ones, which the world hates. For whilſt God is thus preſſing the fat ones and great ones of the land (which number up Riches as the duſt of the earth, and reare up Trophies of honor & greatneſſe to eternize their memories) I ſay, whilſt God caſteth theſe into the Wine▪ preſſe of his wrath, he reſerves to himſelfe a handfull of theſe poore mournfull men, who wait for the kingdom of Chriſt, and pray for it, and preach for it; and theſe he ſaveth from the preſſe, and reſerveth for afterwards, that they may glorifie him with their light, when the indignation is overpaſt▪ and when the vintage is done.

Verſe 14. Then ſhall Theſe lift up their voyce and ſing with a Divine Majeſty the ſong of Moſes and the Lamb, Rev. 15. 3 and from all quarters of the land, yea from the Navie and Maritime coaſts and haven Towns, ſhall their voyce be heard.

Verſe 15. Wherefore glorifie ye Jehovah with URIM, &c. The word tranſlated Wherefore, doth properly ſignifie, Becauſe it is thus; ſpeaking to the little Remnant afore mentioned, as who ſhould ſay, ſince God hath expreſſed ſuch diſtinguiſhing love towards you, to preſerve you in the midſt of the flames, and reſerved you to ſing forth his praiſes when the vintage is done, therefore glorifie ye Jehovah with URIM, all ye that dwell in thoſe Iſlands. The word URIM is tranſlated in our Engliſh Bibles Tyres, but not ſo fitly. Never doe the tranſlators ever render that word in that ſence, ſave onelyonly in this place. Indeed the word [UR] in the ſingular number i…uſed for fire; but never is URIM in the plurall number ſo taken: Although it is a truth that the Saints ſhould glorifie the Lord in the fires, and in the waters alſo.

URIM and THUMMIM were two pretious ſtones (as is conceived) which were purpoſely made by God, and appointed to be ſet in the Breaſt-plate of Judgement, Exod. 28. 30. to manifeſt the counſel of God unto his people, when they enquired of him in dark and doubtfull caſes, whether God did give anſwer by that URIM, ſhewing them, as in a glaſſe, a verball anſwer to that which was inquired, or how elſe, it is not manfeſt. For my own part, I rather conceive that thoſe URIM and THUMMIM (whatſoever they were) being worn by the High Prieſt in his Breaſt-plate, as an ordinance and inſtitution of Chriſt under that Pedagogie of Moſes, were as Symbols to aſſure the people that their High Prieſt ſhould be inlightned with divine light from Chriſt Jeſus, to give a clear and perfect reſolution to the matter inquired. And in confidence hereof, the people did Aquieſce in the anſwer of the High Prieſt, ſo that by URIM in this place, I do underſtand nothing elſe but divine and heavenly light from Chriſt. And this is that which the Prophet calls upon them here to glorifie God withall. But yet obſerve the punctation of the word, which is with a ſhort vowel not with a long vowel; to ſhew us that the light which ſhines forth in thoſe Iſlands, will not be ſo full and cleare as afterwards, when the Jewes are called; but yet it will be a heavenly and Divine light. And the Prophet would have the Saints in thoſe Iſlands, to glorifie God with that light they have received, and improve it to the benefit of the whole Land, which by this Time will be prepared to receive it. Which argues, that the Land whereof the Prophet ſpeaketh will abound with much divine and heavenly light. And now it will be a fit ſeaſon to hold it forth. p. 23Tell them now of the Kingdom of Chriſt, and the righteouſneſs and perfection of his Laws and adminiſtrations both in Churches and Civil State, and they will now liſten to it. And now let every one come and hold forth the light he hath received from above, and add light unto light: For as it is in a roome where many lights are added together, they yield a great light; ſo it is in this caſe: only ſee that the light you hold forth be Divine and Heavenly light, grounded on the word of God; and let your words be as the Oracles of God. Come not with falſe lights or falſe fire; bring no kitchin-fire of your own invention, but let all your light have the ſtamp of God upon it, and it will tend much to the honor of Chriſt. And thus you ſhould glorifie God with light.

Even the name of Jehovah the God of Iſrael.] Theſe words do hint unto us the Church-order and Government, wherein theſe precious ſouls are united; and therefore he exhorts them to glorifie God, as the God of Iſrael: That is, a God in covevenant with his Church. And indeed this will be the great and principal work of that age, and of thoſe Chriſtians before ſpoken of; they will improve their light, for the gathering of the people of that land into due order, and into holy Covenant with God and one with another. For that is the right way of advancing the Kingdom of Chriſt.

Verſ. 16. From the wing of the land, &c.] The wing is ſometimes put for the utmoſt part of the land. And ſo the meaning will be this: The Saints in the utmoſt confines and borders of the land ſhall ſing ſongs. Or elſe, by the wing of the land may be underſtood the Churches in New England beyond the Seas (whither they have ſailed as with wings) even they ſhall ſing, and keep dayes of thanſgiving, when they ſhall hear what God hath done in the land here ſpoken of, and the report of it ſhall be carryed back from thence. They will applaud the wonderful works of God in that land, and acknowledge the righteouſneſs of Gods diſpenſations in behalf of his own people. And thus you ſee the joyful and comfortable iſſue of all theſe ſad calamities foregoing.

But the prophet then looking back upon the perfidious treachery of thoſe who had been chiefly inſtrumental in all the changes p. 24and calamities aforementioned, he breaks forth into a moſt bitter lamentation for the ſame, crying out, My leanneſs my leanneſs, wo unto me, the treacherous dealers have dealt treacherouſly, yea the treacherous dealers have dealt very treacherouſly. The prophet was ſo deeply affected herewith, that he pined away with grief, crying, My leanneſs, my leanneſs. And the reaſon of this his bitter complaint is, becauſe thoſe that were betruſted by God, and by the people of the land, to have reſcued them out of the hands of the Tyranny of the firſt Government, and to have ſet up the Government of Chriſt, when the firſt Government and alſo the ſecond were diſſolved, have betrayed their truſt, and dealt perfidiouſly from firſt to laſt, carrying on a ſecret deſign of their own; and have improved their power and truſt, to enſnare the land.

Verſe 17. FEARE, and the PIT, and the SNARE are upon thee, &c] Theſe words. I take to be Metaphorical expreſſions, to hold forth unto us the various forms of Government in that land, and the nature of them: For I finde theſe phraſes uſed in the like ſenſe, Jer. 48. 43 44. where the prophet ſpeaks of the various mutations of Government, that ſhould come upon Moab. And Lam. 3. 47. where he alſo ſpeaks of the changes that befel the Kingdom of Iſrael, after the death of Joſiah; and ſo I take it in this place. And you ſhall obſerve how the prophet Marſhals them in order. The firſt form of Government he calls FEAR] which implies the terror and Tyranny offoreign the firſt Government; putting the effect for the cauſe by a Metonymie. The ſecond he calls a PIT.] The word here uſed,foreign ſignifies properly ſuch a pit, as is digged under ground: which implies that this ſecond form of Government, was purpoſely contrived, to obviate the Tyranny of the firſt. And it is called a PIT, to ſhew that it is of a lower conſtitution then the former was. Yea, ſuch a pit it is, as may yield ſome ſhelter or hiding-place from the purſuit of a Tyrant, as may appear, from the uſe of the ſame word, 2 Sam. 17. 9. where Huſhai ſpeaking of David, when he was purſued by that Tyrant Abſalom, he ſaith, Behold, he is hid in ſome pit. And the third form of Government, he calls a SNARE] The word properly ſignifies ſuch aforeign ſnare as fowlers uſe to lay to catch the birds withal, either by the p. 25foot or by the neck, from which they cannot deliver themſelves. Which ſnare the fowlers uſe to cover with chaff or ſome ſuch thing, ſo as the birds ſhall not ſee the ſnare, till they be taken in it. Which doth imply, that this third form of Government in that land, for the nature of it, ſhall be a ſnare. And for the manner of errecting the ſame, it ſhall be ſecret and hidden; covered over with ſuch ſpecious and fair pretences, that men ſhall not diſcerne their Snare, till they be taken in it. And being once taken, it will be difficult to reſcue and deliver themſelves, ſuch will be the ſtrength of it. FEAR, and the Pit, and the SNARE, are upon thee, O inhabitants of the land] He doth not ſay, Oh inhabitant, but Oh inhabitants in the plural number, to ſhew that univerſally all of them, and particularly every of them, ſhall be taken in this Snare.

Verſ. 18. And he that aſcends out of the midſt of the PIT, ſhall be taken in the SNARE] This aſcending argues that the form of Government is of a higher conſtitution, in regard of the external pomp and glory of the fame, then the Government foregoing was. And ſuch will be the ſubtile and curious contrivement of the ſame, as they will catch all men in ſnares that reſiſt them, and ſuch as cannot comply with their new-deviſed power. So the Prophet hath done with the threefold form of Government in that land, and the treachery of the inſtruments. And in the words enſuing tells you that God looks on all this while: & though men drive on their deſignes in all that foregoeth, yet God will at length turn about their actings, to accompliſh his grand deſign. For ſaith the prophet, The windows of that MOST HIGH are opened.] The moſt high here mentioned, is the Lord himſelfe, who only is the MOST HIGH Pſal. 56. 2. It is Gods attribute, and therefore let mortal men tremble to aſſume Gods title to themſelves, except▪ God give it them. The windows from this MOST HIGH are opened] As who ſhould ſay, God looks out of his latteſſes (ſpeaking after the manner of men) and he ſees the treachery of the inſtruments in all theſe mutations; and therefore he reſolves to overturn all thoſe earthly mouldy forms of their own deviſing, and by certain ſteps and degrees, to make way for an utter abolition of them all. Now the ſteps and degrees God taketh for removal p. 26of thoſe three ſorts of Government in that land, are in number ſeven, to wit, ſhaking, bruiſing, breaking▪ diſplacing, reeling, removing, falling. And all of them do aptly expreſs the ſeveral ſteps and gradations which God taketh towards the removal, and utter abolition of the old heavens and old earth in that land. The firſt, I take to relate unto the firſt and ancient Government of that land. The three next ſteps, unto the ſecond. And the three laſt, have relation unto the laſt form of Government.

We may not ſuppoſe that the Prophet affected to ſhew his elocution in Rhetorical ſtrains of ſpeech. For that would not become the holineſs of the Prophet, nor the matter in hand. Neither is it likely that he heaps up words by way of Exegeſis and amplification onelyonly. For then he could have choſen ſundry more words▪ or other words that would have been very comprehenſive alſo. But I take it that the Holy Spirit that guided him, did not call out ſuch choice expreſſions as would moſt aptly hold forth the ſeveral ſteps which he intended to make, in removal of their earthly forms of Government; and yet with ſuch a Divine elegancy, as no art of Rhetorick can exceed it, if you conſider the words in their proper language. I ſhall therefore give a brief touch of them all in their order.

And firſt of the firſt word. The foundations of the earth foreigndo ſhake or are ſhaken.] This I conceive doth relate unto the firſt and ancient form of Government, which the Prophet calls FEARE: and here he makes his pauſe, or full point, to intimate, that this ſhaking of the foundations, put a period to that Government. And ſo the Apoſtle interprets the word ſhaking, Heb. 12. Where he ſaith, It ſignifies the removal of thoſe things that may be ſhaken. So then the ſhaking here ſpoken of, ſignifies a removal of that firſt Government, as hath been ſaid. And the ſhaking of the foundations doth import no leſs.

Verſ. 19 The land is ſore bruiſed, the land is utterly broken, the land is quite diſplaced.] Theſe words I underſtand do hold forth to us a threefold gradation, leading to a p. 27diſſolution of the ſecond Government called the PIT. The firſt ſtep is expreſſed in theſe words, The land is ſore bruiſed; ſpeaking of the repreſentative of the land. The word Tranſlated ſore bruiſed, in the Hebrew is, The land in bruiſing is bruiſed. Which word properly ſignifies bruiſingforeign by colliſion of two hard things together, Jer. 10. 9. And it alſo implies that this bruiſing ſhall be by the exerciſe of the power of the ſword, as may appear from the Pſal. 2. 9. where the ſame word is uſed. And that rod of iron, meanes the power of the ſword, Revl. 19. 17. So that the meaning as I conceive is this, that by the power of the Militia, the Repreſentative of that land ſhall be ſore bruiſed. The next ſtep is, They ſhall be utterly broken] or, in breaking they ſhall be broken. The word properly ſignifiesforeign to evacuate or break a thing upon ſome ſemblance or pretence of condition; which argues that there will be ſome condition ground, or reaſon, pretended for the breach and diſſolution of the Repreſentative of that land. The third ſtep is this, The Land is quite diſplaced] or moved out offoreign place: An argument that after the diſſolution of the firſt Repreſentative, there will be a ſecond. But that is here ſaid to be moved quite out of place: Or, as it is in the Hebrew, In moving out of place, it ſhall be moved out of place. The word here uſed doth properly ſignifie to move a thing out of its place. And the phraſe ſeems to imply ſuch a motion as from the firſt calling of them together to their diſſolution, is quite out of courſe, and not agreeing with the ancient cuſtomes of the Repreſentatives of that land. And thus you are come to the end of the ſecond Repreſentative, and the ſecond form of Government together. The third kind of Government▪ which is called a SNARE, followeth. And you have three ſteps and degrees to the ablition of that.

Verſe 20. The land ſhall reel to and fro like a drunkard.]foreign Theſe words ſhew the giddy, tottering, unſetled condition of the land under the third kind of Government. The word p. 28ſignifies the nodding or trembling of the head. And it argues the unſtayed giddineſs of the repreſentative, reeling (as a man in drink) ſometimes this way, ſometime that way.

The next ſtep is, They ſhall be removed as a cottage] The word Tranſlated removed, properly ſignifies to wander as a Vagrantforeign or Vagabond. It was the curſe of Cain, Gen. 4. 12▪ 14, 16. A vagabond ſhalt thou be upon earth. And now behold the woful ſtate of the land here ſpoken of; they ſhall wander here, and wander there, and know not where to reſt. The phraſe I conceive, doth expreſs the conſternation and dejection of their ſpirits, under the heavy preſſure of their ſins (as it follows in the next words) and Gods juſt indignation againſt them for the ſame. And now they are (like Cain) afraid of all kinds of Government having felt already, the ſad and woful effects and fruits of one after another, and finding nothing but FEAR, and the PIT, and the SNARE in them all: God hath ſo blaſted all earthly Governments and the glory of them, that now the poor land is afraid to make proof of them any more. They are gotten into the land of NOD, a vagrant condition, by reaſon of their tranſgreſſion, as it is in the next words, For the tranſgreſſion thereof ſhall be heavy upon it] Theſe words give us the reaſon of all theſe woes and calamities, to wit, their tranſgreſſion, and their impenitency under the ſame, becauſe they would not hearken to the meſſengers of Chriſt. The word tranſlated tranſgreſſion, dothforeign properly ſignifie ſuch a tranſgreſſion as is againſt light, and ſuch as is accompanyed with obſtinacy and contumacy. It is a compound of Pride and Rebellion; Or as Aben Ezra ſaith, it is an exemption of a mans ſelf from a lawful power, and an oppoſition againſt the ſame. The meaning I take to be this; that the land here ſpoken of, counts it ſelf free, and exempted from the juriſdiction of Chriſts Laws and Statutes, and aſſumes to it ſelf a legiſlative power, which is here called tranſgreſſion, or contumacy againſt the light held forth by the ſervants of Chriſt. And this lies heavy upon the land, as an inſupportable load or burden that preſſeth it down. For (I conceive) that here will be fulfilled (in ſome degree at leaſt) the word of the Lord, Rev. 14. 19. And the Angel thruſt in his ſicle into the earth, and gathered the vine of the earth, and caſt it into the winepreſs of the p. 29wrath of God. And the winepreſs was troden without the City, and blood came out of the winepreſs, even unto the horſe-bridles▪ by the ſpace of a thouſand and ſix hundred furlongs. May not this City well be called the City of confuſion, as our Engliſh Tranſlation reads it? And now follows the third and laſt ſtep under the third kind of Government: It ſhall fall, and never riſe any more] Theſe words put a period to the third and laſt kinde of Government in that land. The heavens paſs away with a noiſe the elements ſhall melt with fervent heat, the earth alſo, and the works that are therein, ſhall be burnt up▪ 2 Pet. 3. 10. And now will be fulfilled that word of Iſaiah, Iſa. 65. 17.Isa 65:17who ſaith, the old heaven and earth ſhall not come upon their heart. They will henceforth have no more to do with earthly forms of Government, but now they are prepared to ſubmit unto Chriſts Government and adminiſtration, according to his word alone. And when thus they are aſhamed and confounded for their folly, in all their civil adminiſtrations, and Church-adminiſtrations alſo; then they ſet up Chriſts plain, pure, and perfect adminiſtrations in both. And this was Chriſts maine ſcope and deſign, from the very firſt mutation and change in the beginning of the Chapter; which being now attained unto in ſome good meaſure in that land, behold, Chriſt takes a ſpeedy courſe with that HIGH ONE and his hoſt, which have been inſtrumental in all theſe ſad changes, and have obſtructed the work of Chriſt in that Nation.

Verſe 21. And it ſhall come to paſs in that day] To wit, when God hath ſubdued the ſpirits of the people, and prepared them (as waxe) to receive the impreſſion of a new form of Government, and now they are willing the Government ſhould lieIſa. 9. 6. Iſa. 33. 22.Isa 9:6Isa 33:22 upon the ſhoulder of Chriſt; and are reſolved, Jehovah ſhall be their Legiſlator, and not a Repreſentive of their own. Now I ſay, when it is thus, Jehovah will puniſh the hoaſt of that MOST HIGH ONE, with that MOST HIGH ONE] To wit, him that in the fourth verſe is called the MOST HIGH ONE of the people. And it ſeems, that this Moſt high one hath the command of the Militia of that land; wherefore the Militia is called his Militia or hoſt. It may alſo be called his Militia, becauſe they have been inſtrumental to advance him to p. 30that height or highneſs, and ſo the fourth verſe ſeems to intimate. Or if you will, it may include both. But take it which way you pleaſe, the Lord Jehovah that gives all Beings their exiſtence, and gives a Being to all his judgements, will viſit the Militia of that MOST HIGH ONE, with the MOST HIGH ONE. You may either underſtand it thus, that God will make that MOST HIGH ONE an inſtrumental cauſe of the Hoſts puniſhment; or, that he will puniſh the Hoſt in that MOST HIGH ONE, as being the head and chief of them: or elſe, that he will puniſh them both together. The phraſe is very obſervable, and though our Engliſh tranſlation read it otherwiſe, That God will puniſh the hoſt of the high ones that are on high, yet it is not ſo proper. For 1. Theforeign word is there uſed in the ſingular number, not in the plural. 2. There is affixed an Emphaſis to the word, the Hoſt of that moſt high one. And 3. The word there uſed, ſignifies properly height in the abſtract; And is as much as if you ſhould ſay in our Engliſh Idiome, that MOST HIGH ONE. And in propriety of ſpeech, there can be but one Moſt High: Wherefore God aſſumes it as his own proper title, verſ. 18. And David attributes it to God, Pſal. 56. 2. Oh thou MOST HIGH. Let mortal ſinful men therefore tremble to arrogate ſuch titles of God unto themſelves, unleſs God give it them. The place of the puniſhment of this MOST HIGH ONE, and his hoſt, together with the Kings of the earth, it is in this world. God will not reſpite it unto the world to come. For ſo much is implyed in that phraſe, upon the earth. And well it is for them, if they may receive their puniſhment in this world onelyonly. What the kind of their puniſhment ſhall be, is not expreſſed, ſave onelyonly that they ſhall be gathered with a gathering, a priſoner for the dungeon, and ſhall be ſhut up in priſon. Or, as we uſe to ſay, ſhall be cloſe priſoners. And whether that onelyonly ſhall be their puniſhment, or whether they ſhall be reſerved unto further puniſhment afterwards, is not very clear from the text. Poſſibly, if they then repent, as Manaſſeh did, God may ſhew them mercy.

Verſ. 23. Then the Moon ſhall be confounded, and the Sun aſhamed.] The word tranſlated confounded, doth ſignifie to digg through the earth, as men uſe to do, untill they come to a living ſpring. And ſo the word is uſed, Gen. 26. 18. And Iſaac digged again the wells of water, which they had digged in the dayes of Abraham his father. The meaning is, God will ſo digg through all thoſe earthly, mouldy, carnal politicks of civil Government in that land, till he ſhew them at length, the limpid clear fountain, and living ſpring of righteouſneſs and Judgement out of the word of Chriſt, ſo that they will be confounded with ſhame at all their former mouldy principles, after which they have walked in all their former adminiſtrations.

And the Sunne ſhall be aſhamed] The Churches of Chriſt, even the moſt reformed, ſhall then bluſh, to ſee how far they fall ſhort of the Primitive inſtitution. Thus will God ſhame them, when he begins to ſet up the Government of his Son in this, and in other of the Nations. And ſo I come to the time p. 33when all theſe things ſhall be fulfilled; when God will put a period unto all earthly forms of Government in the land here ſpoken of, and in the reſt of the Nations, and when God will viſit that MOST HIGH ONE, and his Hoſt, and the Kings of the neighbouring Nations. It is [when Jehovah of Hoſts ſhall Reign:] you may underſtand the word tranſlated when, or for, either as an Adverb of time, and ſo it ſhews forth the ſeaſon wherein theſe things ſhal come to paſs: Or you may take it for a Conjunction cauſal, and ſo it ſhew forth both the principal efficient cauſe of all that hath been ſpoken before, and alſo the main ſcope and end, or the main deſign which God had in hand, and aimed at in all theſe mutations in Churches, and Civil State; to wit, That Jehovah might Reign, and ſo that word is alſo uſed. And whereas it is ſaid, when Jehovah ſhal Reign; or for Jehovah Reigneth: or that Jehovah may Reign; and there makes a diſtinction, it argues there will be ſome beginning of Chriſts Reign in that Land, and in the other Nations of the Gentiles, before the calling of the Jews, but the moſt glorious manifeſtation of Chriſts Kingly power both in Church and State, will be reſerved for his ancient people the Jews, when they are called home again.

In brief therefore to gather up the ſence of the words; it is as if the Prophet ſhould have ſaid, after Chriſt hath proceeded by all the forementioned gradations to diſſipate the old Heaven, and old Earth; to wit, their civil, and Church adminiſtrations of their own invention, and to ſet up new Heavens, and new Earth, new adminiſtrations in them both, according to his Word: Then Jehovah the Lord of Hoſts, the Lord Jeſus Chriſt wil Reign in that Nation whereof the Prophet ſpeaks, and then he wil puniſh the Hoſt of that MOST HIGH ONE, and that HIGH ONE both together, and ſo proceed to the reſt of the Nations, and will there rule and Reign as King in Mount Zyon, and in Jeruſalem, in Church, and Commonwealth throughout the Nations. But moſt gloriouſly before his Antients the ſeed of Abraham, to whom God hath of old promiſed, and ſworn, that his Seed ſhould poſſeſs the gate of his enemies Gen: 22. 17. And indeed God ſhewed to Abraham as p. 34in a Type or ſhadow, what he would do in the ends of the world, in ſubduing all the four Monarchies, and giving the Kingdom and greatneſs thereof to Abrahams ſeed. For in the 14 of Geneſis you read of four Kings, to wit, Amraphel King of Shinar, Ariech King of Elleaſer, Chederlaomer King of Elam, and Tiddal King of Nations, whom Abraham purſued to reſcue his Kinſman Lot, and overcame them and ſlew them. Theſe four Kings were the root (as I may ſay) of the four Monarchies, which in after-times became afflictive to the Church of God. And the fal of theſe was prefigured in the overthrow of thoſe which Melchiſedeck doth ſo congratulate with a bleſſing from the most High God poſſeſſor of Heaven and Earth.

In Mount Zyon, and in Jeruſalem,] I wil not deny that Mount Zyon and Jeruſalem are here literally meant; for it is an undeniable truth that Chriſt wil Reign there. But withal I take it that by Mount Zion, and Jeruſalem is here intended the Church and civil State, not in Jury only, but in all other the Nations. For Mount Zyon is often put for the Church, as Pſal: 87. 2. 5, 6, Jehovah loves the gates of Zyon, more then all the dwellings of Jacob. And of Zyon it ſhall be ſaid, this and that man was born in her. Jehovah wil count when he writeth the people: this man was born there. And Pſal. 128. 5. Jehovah ſhal bleſs thee out of Z…on, that is, out of his Church. And Jeruſalem is put for civil State where Judgment is adminiſtred, Pſal: 122. 2, 3, 4, 5, 6, 7. There are the Thrones of judgment, the Thrones of the houſe of David, &c. Pallaces and Thrones of Judgment are not for the Church, but for the civil State. And thus you have a ſweet cloſe after all the ſad calamities and changes of that Nation, which God …lled out as a ſtage to act this tragical Comedy upon; cloſing up al in a glorious adminiſtration of Chriſts aimable, peaceable, and righteous reign over all the world, but moſt gloriouſly before his antient people the Jews.

Having thus briefly unfolded the chapter in a way of Ex… plication, I ſhall in a few words cloſe up all in a word or two of Application, analogically, and leave it to the Reader to inlarge upon the ſame in his own private meditations.

p. 35Firſt, therefore let it be for admonition to all the Nations of the world if my voice would reach them. Beware of reſiſtingƲſe 1. the Kingdom of Chriſt Jeſus, leſt he tear you in pieces, and there be none to deliver. Beware of abuſing, and mocking and impriſoning his ſervants, and Meſſengers, leſt the wrath of God ariſe, and there be no remedy, 2 Chro: 36. 26. Beware of breach of Oath, proteſtations, and Covenants, for God will not hold him guiltleſs that taketh his Name in vain, Exod: 20. 7. were it but breach of Covenant with men, even with ſuch as have advanced you, and put you in truſt, and impow… red you, God wil not bear it, Chriſt hath taken an Oath upon it with a curſe. Let me not live if I be nor avenged upon ſuch deſpiſers of Oaths, and Covenants. And he wil ſpread his NET upon them, and take them in his SNARE, Ezek: 17. 20.

2ly. Repent of all you Apoſtacies, and Hipocriſie, and of your breach of the Everlaſting Covenant. For behold King Jeſus with a Crown of gold on his head is gone forth already with a fickle in his hand, and hath begun to reap, Rev: 14 14, 15. But yet there is another Angel ſhortly to go forth of the Temple which is in Heaven, and if the word of command be once given, he wil reap you with a Witneſs, and caſt you into the Wine preſs of the wrath of God, til the blood come out to the Horſe bridles, Rev: 14. 17, 18, 19, 20. therefore let the City and country repent, let high and low repent as Niniveh did in ſack cloath and aſhes if ſo be you may find mercy in that hour.

3ly. Affect not to change one earthly form of Government for another, but let the enſample of the Land wherof the Prophet ſpeaks, be a warning to you, you will find either FEAR or a PIT, or a SNARE in all Governments, that are not of Chriſts moulding, or elſe you wil find a Wine preſs of Gods wrath in the cloſe: Therefore when you reſolve to change, (as undoubtedly you will) be perſwaded to change your earthly and imperfect Governments, for that heavenly, perfect, and everlaſting Government of Chriſt which hitherto hath been a matter of ſcorn to the world, and the Lord perſwade Japhet to dwel in the Tents of Shem.

p. 36Secondly, let me ſpeak a word or two to the mourners inƲſe 2. Si…n, even to the poor deſpiſed Flock of Chriſt that wait for, and preach for, and pray for the coming of his Kingdom. 1. Take ye the courſe which this Prophet directs, Iſa: 20. 17. Come ye my people, enter thou into thy chambers, and ſhut thy doors about thee: hide thy ſelf as it were for a little moment, until the indignation be overpast. The words are weighty, and ſuited for theſe times, [Enter thou.] that is let every one of the people of God enter. It is a word of command from God, and requires obedience in us. Enter into thy chambers. Gods people have ſeveral chambers to retire into for ſafety in this caſe. 1. They have a chamber of Meditation into which they do retire themſelves in private Soliloquies with God, Gen: 24. 63. Iſaac went into the field to meditate upon the word of God, and his gratious promiſes to his Father and to himſelf, and Gods various diſpenſations about him. And he ſhut the dores againſt all worldly cogitations, and imployments for that ſeaſon. David was frequent in this duty, eſpecially in the perſecuting times of Saul I may cal this the chamber of Gods preſence, where God reveals much of his cabinet counſels to his ſervants, as men uſe to do to their friends in their private chambers. 2ly. There is a chamber of prayer, Matt: 6. 6. When thou prayeſt enter into thy cloſet and ſhut the doors, and pray to thy Father which is in ſecret. Here you unboſome your ſelves, and poure out your ſouls before him fully and freely. And truly Chriſtians never more need then now. And this a chamber of ſafety, you know how Moſes by prayer prevailed when yet his ſpirits and hands began to fail, and yet he prevailed more by prayer, then all the Hoaſt of Iſrael could do by their Arms, Exod: 17. 11, 12, 13, 14. and God commanded that this ſhould be written for a memorial. Iſrael you know how he wreſtled with God, and prevailed againſt his Brother Eſau, and four hundred armed men, Gen: 32. 28 for he had power with God, and with men, and prevailed: Little doth the world know what they do, when they ſet themſelves againſt ſuch praying Saints, their weapons of War are of no uſe here.

p. 373ly. The Saints have a chamber of Church communion, wherof you may read, Cant: 3. 4. I held him and would not let him go til I had brought him into my Mothers Houſe and into the chamber of her that conceived me, and this chamber is a hiding place for Saints Pſal: 27 5. In the ſecret of his Tabernacle wil he hide me, he wil ſet me upon a Rock. 4ly. God himſelf is as a chamber of ſafety to his people, where they may hide themſelves in time of fear and danger, Pſal: 119 114 Thou art my hiding place, and my ſhield; Pſal: 31. 20. Thou ſhalt hide them in the ſecret of thy preſence from the pride of man; thou ſhalt keep them ſecretly in a pavillion from the ſtrife of tongues: Lo! here is your ſafety Chriſtians. God wil keep you as the apple of his eye, & what can the arm of fleſh do againſt the Almighty power of God.

And laſt of all, let me add one word of comfort to you that now weep, for ye ſhall laugh, Luk: 6. 21. You now go forth weeping, bearing pretious ſeed, or ſeed of the Basket, but you ſhal doubtleſs come again with rejoycing bringing your ſheaves, you ſow in tears, but you ſhal reap in joy. Pſal: 126. 5. 6. You are impriſoned and hated for the ſake of Chriſt, but he wil (ſhortly) appear to your joy, and your adverſaries ſhal be aſhamed, Iſa: 66: 5. You hope for, beleeve, and pray for the coming of Chriſt to rule over the world in righteouſneſs. Behold it is but a little while, and he that ſhall come will come, and wil not tarry: Heb: 10. 37: You are now underlings to the world, and now you ſuffer for Chriſt, but you ſhal reign as Kings upon Earth, Revel: 5: 10. Read the Sermon of the fifth Monarchy preached by Mr. Thomas Goodwyn, and printed by Livewel Chapman in Popeshead-Ally. Only be careful to keep your garments unſpotted of the world and hold faſt the word of Christs patience that no man take your crown; Rev: 3. 10: 11. And when you ſee nothing but fire and ſword devouring on every hand, and the powers of Heaven ſhaken, and mens harts failing them for fear, and for looking after thoſe things which are coming on the earth: Then lift up your heads, for your redemption draweth nigh.

Finally, to conclude, let me ſpeak a word or two to my Brethren in New England. I know you are …ot the Land of which this Prophet ſpeaks in particular, yet I may analogically apply p. 38the ſame to you: I could ſhew you how you have paſſed under two of theſe forms of Government in ſome meaſure and degree, how ſometimes you were under FEAR leſt the Magiſtrate ſhould have aſſumed too much power to themſelves, (although it was more your fear then any reality) and you took a ſpeedy courſe to prevent that: and now you are fallen into the PIT, and have the main power reſiding in your Deputier. Beware leſt you come to another change of your own deviſing, for that will certainly become a SNARE. To you therefore give me leave to commend this word of advice and counſel as from God, that you may avoid the SNARE. Remember you had an old Prophet of the Lord amongſt you who is now at reſt, and he, according to the wiſdom given him of God collected a whole Siſtemee, or body of Laws (as you cal it) out of the word of God: with a divine ſtamp upon them, and preſented the ſame to your general Court to have been ratified by their profeſſed ſubjection therunto, which had you done, it might have ſaved you many thouſands of pounds that ſince have been ſpent in making, and repealing of Laws of your own framing, wheras as Chriſts Laws are made to your hand, & are unrepealable. I know you wil acknowledg your own Laws are not perfect (ſome capitals only excepted, wherein you followed the advice of that antient Prophet) and you wil alſo acknowledg that there is no imperfection in the Laws given by Jeſus Chriſt our King.

Therfore I beſeech you again to reviſe what was commended to you by that faithful ſervant of Chriſt (Mr: Cotton I mean) and weigh with your ſelves whether Chriſts Laws be not equally as wiſe, compleat and perfect touching the civil adminiſtrations of Judgment and Juſtice in the Common-wealth, as in the matters that concern his Church; and if ſo, then be perſwaded in the Lord to take his Laws for yours, and make them your Magna charta. And let all your adminiſtrations of Judgment be according to that perfect platform only: that it may be ſaid of your Judgments, they are not yours, but the Lords. I might give you ſundry arguments, and motives hereunto; as firſt, from the example of that Nation whereof the p. 39Prophet here ſpeaks, which after tryal of ſundry forms of Government finds nothing but FEAR, and a PIT, and a SNARE in them all: 2ly: Your ſolemn Ingagement before God in your Church covenants, to ſubmit your ſelves wholly to Jeſus Chriſt as your King; and the dangerous conſequences which wil follow the breach of that everlaſting covenant in ſo main a part of it. But 3ly: and principally let me preſs this argument as moſt ſuitable for Evangelical chriſtians: You wil hereby greatly honour the Lord Jeſus your King, when you own his wiſdom, faithfulneſs, and perfection as wel in civils as in ſpirituals. And you wil hereby become exemplary to all other chriſtian Nations whoſe eys are upon your actings.

And let me tel you this, that your deſert herein hath greatly impeded the work of Chriſt with us. For wel may men reaſon a minori ad majus; that if the Laws of Chriſt our King be not ſufficient to guide a ſmal colonie, much leſs can they be thought an adaequate rule for adminiſtration of Judgment and Juſtice in ſuch great and populous Nations: I might have added much more, but verba ſapienti ſat est. I could have anſwered many Objections, which are uſually made by ſuch as would graſp into their hands a ſhare with Chriſt in making Laws, but I judg it not fit for this place and this time: And I know you have many amongſt your ſelves that are far better able to obviate ſuch ſlight pretences & ſhadows, theſe things I thought it my duty to recommend to you as one that hath ſpent upwards of 22 years amongſt you, and ſtil cordially affects the peace of your Jeruſalem: I may aſſure you of this, that if old England Chriſtians who walk in holy fellowſhip together had had the opportunity which you have had, and ſtill have, they would ere this have ſet up Jeſus Chriſt as King, not only in their churches but in the common-wealth alſo: You are a as a Beacon ſet on a Hil. Great things God hath done for you, and great things he expects from you: Do not you therfore ſo unkindly requite him as to diſhonour his Son by withdrawing your necks from under his Yoak, whoſe Yoak is eaſie, and his burden light: And the Lord that perſwades Japhet, perſwade you the Sons of Japhet to dwel in the Tents of Shem▪

FINIS.

End of the text · William Aspinwall, Thunder from Heaven Against Backsliders and Apostates (1655)