THUNDER From HEAVEN Against the BACKSLIDERS and APOSTATES Of the TIMES. In some Meditations on the 24 Chapter of Isaiah. By W. A. Amos. 3. 8. The Lion hath roared, who will not fear? The Lord hath spoken, who can but Prophesy? Jer. 23. 8. Then I said, I wi●● 〈◊〉 ●ake mention of him, nor speak any more in his nam● 〈…〉 word was in mine heart as a burning fire shut up 〈…〉; and I was weary with forbearing, and I could 〈◊〉 LONDON, Printed for Livewell Chapman, and are to be sold at the Crown in Popes-head-alley, 1655, THE AUTHOR TO THE Reader. THE words of Jehovah are pure words, as silver tried in a furnace of earth, purified seven times, Psal. 12. 6. They are also precious, and more to be desired then gold, yea then much fine gold, Psal. 19 10. And as it's with purified silver or gold, each grain is precious, and hath its weight: so is it with the word of God. Each word, syllable, and letter, yea each vowel and accent hath its worth and weight; as in part I have showed, in a little brief explication of the seventh of Daniel. Which poor labour hath received some squint blows, that are not worthy the answer; in as much as they contain more words than weight, and leave too much upon humane authority (though none of them would be thought so to do) and without which, their strength would fail; as hereafter I may possibly manifest in some meditations upon the eighth of Daniel, a place very much mistaken by some good men, for want of due attendance to Scripture-language. And now I do here present thee with some meditations upon the twenty fourth of Isaiah; in which Chapter are contained many sad predictions of sore calamities to befall a Land, to which the Prophet gives no name. Wherefore I have took occasion, at vacant hours, to weigh the words and circumstances in the text, for my own private help, to understand the Counsel of God therein. And perceiving many things therein (if duly attended) might be both publicly and privately useful; I durst not conceal it within my own breast, lest I should incur the guilt of unfaithfulness, if having but one poor Talon, I should go & hid it in a napkin. And though the Prophet apply it not to any particular Land by name, neither dare I presume to make particular application thereof (wanting a clear word for my warrant) yet forasmuch as Scriptures may be Analogically applied, and so become useful to all succeeding times, nations, and persons; I thought it would not be unuseful to explicate the words of this Prophecy, according to the property of the language wherein they are written, as Master Ainsworth hath done upon the books of Moses and other Scriptures. That so every one that reads may consider how far they are, or may be concerned therein, and make a profitable use thereof for themselves. For this let me say to thee, whosoever thou art, If thou fall under the guilt of these sins of Apostasy, hypocrisy, and Covenant-breaking, etc. mentioned in this Chapter; be assured, God hath reserved FEAR, or a PIT, or a SNARE for thee, to wit, variety of punishments of such a nature, to humble thee withal. But beware of making misapplications of what the Prophet speaketh, and is here briefly unfolded, lest these evils be thy portion. And though many who mind not the things of God and his threaten, will much less mind any thing I have said in this little Treatise; yet the poor flock of Christ (for whose sake I have chief penned it) will incline their ears and listen: and if they perceive the voice of Christ breathing therein, they will soon discern it, from the voice of a stranger. When they hear the Lion of the tribe of Judah roar, they will tremble: and when he invites them with an amiable compellation (as indeed he doth, Isa. 26. 10.) Come my people, they will attend his voice, and enter into their chambers, and draw near to God, and wrestle with him as Jacob did, for mercy in behalf of themselves, and of the land wherein they live, that the anger of the Lord may be turned away from them. Read therefore and consider, and let not the obscurity and tenuity of the Author make thee to slight it, but consider the Majesty and Authority of the word of the Lord, and receive that, and nothing but what agrees thereunto. As touching the particular time and season, when the words of this prophecy are to be accomplished, the text doth not speak to it, nor dare I; only this is evident, that all these sad predictions shall receive their accomplishment, at or a little before the glorious reign of Christ Jesus, before his ancient people the Jews. Which, as I have elsewhere observed, will not be above nineteen years yet to come: I mean, the first beginning of the Jews return. Wait therefore and stand, having your loins girt. For he that will come, will come, and will not tarry. Praemonitus praemunitus. A Premonition of sundry sad Calamities yet to come. Grounded upon an Explication of the 24 Chapter of Isaiah. 1 BEhold, Jehovah maketh the land empty, and maketh it waste, and perverteth the face thereof and scattereth abroad the inhabitants thereof. 2 And it shall be, as with the people, so with the Priest, as with the servant, so with his master, as with the handmaid so with her mistress: as with the buyer so with the seller, as with the lender so with the borrower, as with the taker upon usury, so with the lender upon usury. 3 The land shall be utterly emptied, and shall be utterly spoiled: for Jehovah hath spoken this word. 4 The land mourneth fadeth, the world languisheth fadeth: the HIGH ONE of the people of the land do languish. 5 The land is defiled under the inhabitants thereof: for they have transgressed the Law, changed the Statute, and broken the everlasting Covenant. 6 Therefore the curse hath consumed the land, and they that dwell therein are guilty: therefore the inhabitants of the land are enraged, and the poor little man left. 7 The new wine mourneth, the vine languisheth: all the merry hearted do sigh. 8 The mirth of tabrets ceaseth, the noise of them that rejoice is left off, the joy of the harp ceaseth. 9 They shall not drink wine with a song: strong wine shall be bitters to the drinkers thereof. 10 The City Tohu is broken: every house is shut up from going in. 11 There is crying for wine in the streets: all joy is darkened, the mirth of the land is gone. 12 In this city is left astonishment, and the gate is smitten with destruction. 13 When thus it shall be in the midst of this land, among the people: as it were the shaking of an Olive tree, as the gleaning of grapes when the vintage is done. 14 These shall lift up their voice, they shall sing in the majesty of Jehovah, they shall shout aloud for joy from the sea. 15 Wherefore with VRIM glorify ye Jehovah in the Isles of the sea: the name of Jehovah the God of Israel. 16 From the wing of this land we have heard songs, glory to the righteous, but I said, my leanness, my leanness, woe unto me: the treacherous dealers have dealt treacherously, yea the treacherous dealers have dealt very treacherously. 17 FEAR, and the PIT, and she SNARE: upon thee, O inhabitants of that land. 18 And it shall come to pass, he that flies from the noise of the FEAR, shall fall into the PIT, and he that ascends out of the midst of the PIT, shall be taken in the SNARE: for the windows from the MOST HIGH are opened, and the foundations of the land do shake. 19 The land is sore bruised: the land is utterly broken, the land is quite displaced. 20 The land shall reel to and fro like a drunkard, and shall be removed like a cottage: for the transgression thereof shall be heavy upon it, and it shall fall, and never rise any more. 21 And it shall come to pass in that very day, Jehovah will punish the Militia of that HIGH ONE, with that HIGH ONE, and the Kings of the earth, upon the earth. 22 And they shall be gathered together with a gathering, a prisoner for the dungeon: and very many days shall they be punished. 23 Then the Moon shall be confounded, and the Sun ashamed: for the LORD OF HOSTS shall reign in mount Zyon, and in Jerusalem, and before his Ancients gloriously. THis 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 special manner contain the sad and inex●●icable calamities that will befall the unbelieving 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, when 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, than the coming of Christ's kingdom, which he taught his disciples to pray for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 wherein we live) yet let such know, that for all this God will bring them to judgement, Eccles. 11. 9 And the day of Christ's coming (which now they slight) will be to them as a thief in the night, 2 Thess. 5. 2. And these mockers, of what rank soever, shall 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 poor members) Rev. 6. from v. 12. to the end of the chapter. Therefore be wise O ye Kings, be instructed O ye Judges of the earth, serve the Lord with fear and rejoice 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 Prophecy, 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 threatened in case of repentance, may be obviated, and prevented in whole or in part: and so also mercies in case of apostasy and backsliding. These things premised, I shall briefly come to a particular disquisition of this Prophecy, 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 spiritual things, and willing to weigh all things in the balance of the Sanctuary. In this Prophecy of Isaiah, as in other of the Prophets, you may observe particular Prophecies 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 Babel chapter 46. All which may be applied by way of proportion against any other Idols, Persons, Nations, and Places in any other age, upon the same, or the like terms. This 24 chapter is a Prophecy against a particular Land or Nation (as hereafter will more clearly appear) 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 appears 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 threatened to befall this Land, shall be in the latter days not long before the Conversion of the Jews, and the coming of the glorious Kingdom of our Lord Jesus: wherefore I take it to be a Prophecy 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 Prophet's method in this chapter. First he shows the various changes and alterations of Government in that Land, in the sour first verses. 2ly. The ground and cause thereof, to wit, their hypocrisy and apostasy, in the 5 verse. 3ly. The sad consequents both of their sin and of those alterations, from the 5 verse to the end of the 12. 4ly. God's reservation of a remnant which shall glorify him in those Islands, ver. 13, 14, 15, and part of the 16. 5ly. The treachery of the instruments who were bestrusted by the Nation, and were active in all these changes, verse 16, 17, 18. 6ly. The dissolution of their several forms 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 Son's Kingdom in all the Nations, but more especially amongst his Ancient people, verse 23. Ver. 1. Behold.] This word of attention is prefixed to quicken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up the hearts of God's people to a serious attention of what the Prophet is about to deliver, and to a deligent search after the mind and counsel of God therein. And it implies, that there is something more than ordinary to be treated of, some remarkable occurrence of Providence, not elsewhere touched by him. Wherefore the Prophecy 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, lest otherwise his Council therein should not be perceived. Ver. 1. Jehovah emptieth the Land.] The word which is translated emptieth, and the other word translated maketh it waste, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 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 etc. It implies God's approbation of it, and that he had a design of his own in hand whilst he is about this work, and what that design was, will be spoken of hereafter. Emptieth.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word properly signifies such an emptying, as when one emptieth a narrow mouthed bottle, which they call Bakbuk, from the bubbling noise it maketh in emptying. So that the word imports some murmur of the people, when God thus gins to empty the Representative of the Land; some approving, some disapproving the Action. The Land.] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word signifies Earth or Land; And sometimes is put for the whole dry land or habitable part of the world, as Gen. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 usual, and so it may be derived of a word that signifies a voluntary choice, because men voluntarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject themselves to such a Government. And in that sense I take it here in this Prophecy: 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 Prophecy let me add 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 itself to more Islands than one, as will be showed 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 showed upon the 15 ver. aforementioned. Fourthly, It is such a Country as passeth under various and sudden changes of Government, expressed by sundry Metaphorical 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 do lead us. And maketh it waste.] The word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat dissipare et effiingere quodclausum et munitam erat, ut omnium injuriis patet. Merc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxtorf. here used imports such an act as breaketh down or infringeth the privileges and immunities of the people's 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify to wind and turn 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 turn about the face of the Government. Or to speak in soldier's 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, because 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 God's design for setting up the kingdom of his Son in that land, seeking the public peace and tranquillity 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 settling upon a firm Basis, under the subjection and protection of that blessed and only Potentate the Lord Jesus, 1 Tim. 6. 15. which would have been the happiness of that nation. But here alas gins 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 only, 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 real levelling of all ranks and estates unto the power of that High One of the people. Wherefore the Prophet saith, It shall be, as with the people, so with the Priest, as with the servant, so with his master, etc. God will level the Clergy, (as they are called) and the Laity, and all ranks and qualities of men (not in their estates and proprieties) but he will level them to judgement, none of them shall escape it; but as they have been all sharers in sin, and have all broken the everlasting covenant, so they shall 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 seems 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet with a bubbling noise and murmur of the people, as the word imports: some saying it is well done, others otherwise: This breach, or dissolution, will be worse resented than the former, wherewith men seemed contented, or at least shown no discontent. And thus you have a short end of the second Representative, after which follows a third; of which it is said, it shall be utterly spoilt.] The word here used may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived either from a word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies to abase & render a thing contemptible, or it may be derived from another word that signifies to make a prey * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spoil of them, as soldiers do in war: and if you take it in this latter sense, it argues the exercise of a Military power to overcome them, and bind them to conditions, unsuitable to their former ancient customs, which renders them despicable and abaseth them, according to the former derivation of the word; For these two Roots have a near affinity one with the other. Thus have you a metaphorical 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 mentioned from the sixth verse and so forward, God hath not affixed this word of ratification thereunto, but leaves a room for repentance, that the judgements 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 Synecdoche. It mourneth fadeth. The word translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fadeth, doth signify such a fading as happens to leaves or flowers, or fruits when they have lost their moisture, and begin to whither, 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 bereft of their ancient liberties. So unpleasing a thing will 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 loss thereof; and whilst thus they are mourning over their loss, they whither and fade, the source and spring being now dried up which formerly kept them fresh and green. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 & whither, and at last do fall as leaves in Autumn, which argues the removal 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 show you, what will be the condition of that High One of the people, of whom it is said, The most High One of the people do languish. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word translated Most High One, doth properly signify 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 up in height above the rest of the people. Concerning which High one, it is said they do languish, in the plural number. Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 hypocrisy and apostasy. Ver. 5. The land also is defiled under the inhabitants thereof.] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word translated defiled, * doth properly signify, to dissemble and play the hypocrite, to sin fraudulently, secretly, maliciously; and by a Metaphor, to defile: The meaning thereof is, that the whole land in general have played the Hypocrites and dealt falsely and fraudulently with God, and defiled themselves with apostasy, as the Prophet proveth afterwards in sundry particulars. The universality of this Hypocrisy and apostasy, seems 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 moral 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, gross adulteries, notorious whoredoms, horrible oppressions, and exactions, and all manner of profaneness? And is not that a strong conviction of their Hypocrisy and Apostasy? 2ly. They have changed the Statute.] The word translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changed, signifiea such a change as doth substitute one thing in the room or steed of another. The word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxtorf. Statute or Ordinance, signifies such Statutes and Ordinances as God hath imposed: And sometimes it is put for Ecclesiastical impositions and Statutes, such as concern the affairs of the Church, as the Ceremonies of old did; sometimes it is put for Civil impositions and Statutes, which relate to Civil things; and such were the Judicials. Now saith the Prophet, in stead of the Statutes and Ordinances which God hath imposed, they have 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 real demonstration of their Hypocrisy and Apostasy, 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 trusties of the land) which is here called the everlasting Covenant, and by the people of God in every age of the world hath or aught to have been made. Now what is this everlasting Covenant? doubtless it is to accept Christ upon his own terms, to rule over us as our King: according as Isaiah (prophesying 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 bathe his sword in the blood 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broken,] signifies, to break or make it void, by presuming it to be a Conditional covenant: The meaning is, they do evade this Covenant with distinctions and qualifications, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxtorf. and conditions, and so break the Covenant which is indeed an everlasting Covenant and not avoidable by any pretences whatsoever, without guilt of Hypocrisy and Apostasy. And therefore when they absolutely profess and vow and Covenant that they will take Christ on his own terms, and that they will have no King but him, no laws but his laws, & afterwards come to distinguish upon the meaning, and make the covenant only a stalking-horse to attain their own ends; the Prophet tells them plainly, this is Hypocrisy, it is apostasy, 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 doleful consequences follow in the seven next ensuing verses. Ver. 6. Therefore hath the curse devoured the land, etc.] These words are an inference upon the former, and show the bitter fruit of their hypocrisy, apostasy, and covenant breaking. The curse eateth up the land, and as it is said, Deut. 28. 16, etc. Cursed in City, cursed in field, cursed in basket and store, etc. but the curse here spoken of, is a curse with an oath, because of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 will not hold him guiltless 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 recompense 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 broke: 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 will I recompense 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 do 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 winds, 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 profaneness, and therefore this King is called by the Prophet, Ezek. 21. 25. Thou profane 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 recompense 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 Guilty, properly signifies guilt of sin, as if the prophet should say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These covenant-breakers (notwithstanding all the evils that do befall the poor land, will wipe their mouths like the adulterous woman, Prov. 30. 20.) and say, I have done, no wicednesse. But the Prophet holds his hand upon the sore, tells them, they are guilty of all the wickedness before mentioned, to wit, hypocrisy and dissimulation both with God and men: apostasy from their first principles, breach of their covenants, oaths and protestations, whereof God, Angels and Men are witness. And And this is no slight matter, for in the end it brings ruin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolation, as our translation renders the word. In which sense the word there used hath a near affinity 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 enraging or heating of men's spirits, and the consequent of that, to wit, a consuming and burning up of the inhabitants with intestine wars. Therefore.] The word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is properly rendered, Because it is thus, as if the Prophet should say, Because the curse of God is upon the land for their covenant-breaking, etc. and men still lie under the guilt thereof without repentance and will not be convinced; their spirits therefore grow to be overheated and enraged, so as the fire of intestine wars doth burn and consume them. Such is the Concatenation of woes and Calamities, upon that poor miserable land. And yet we are not come to an end of them. Therefore the inhabitants of the Land are enraged.] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to kindle and inflame with internal or external heat, such as consumes the Radical 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 general, only the poor little man will escape this rage and fury. And the poor little man left.] The word translated poor man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 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 all 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 sorrowful 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 poor 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 Kingdom of Christ, these poor men are left: they escape the rage wherewith the men of the world are incensed, and carry it in all humility, meekness, patience, and simplicity, (without any secret plots & designs) and are of a sweet, peaceable, quiet, calm and cool temper, when all the land is in a hot burning fever. If they lose their estates, they bear it patiently: if their lives and liberties, they are (like their Master Christ) dumb before the shearer, not opening their mouths: yea, so fare are they from being enraged and incensed with the sad calamities that happen, that on the contrary they lift up their heads and rejoice, 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 spirits 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 Cross of Christ; they rather rejoice 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 reign with him: and therefore they still wait for and pray for, and preach for, and suffer for the Kingdom of Christ, which they know will assuredly come, and is now at hand, even at the doors. 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 several 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; only a small lemnant excepted. And now follows the Judgement of God upon their choicest Comforts, their foreign Trade and Shipping, verse 7, 8, 9 and upon the great City or Metropolis of the Land, verse 10, 11, 12. Verse 7. The new wine mourneth, the Vine languisheth, etc.] This verse and the two following verses, do hold forth Gods blasting hand upon all their chiefest comforts under these Metaphorical expressions. And whereas the Prophet saith, The new wine mourneth, etc. It seems to imply a decay or obstruction of their foreign Trade, and also of their shipping by which such comforts are imported, their mirth and music also, with all their jollity, will be blasted, by reason of the heavy judgements of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them. Verse 10. 11, 12. The City Tohu is broken] The word translated Tohu doth properly signify 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 City within themselves; some will be for one party, some for another party, and others for neither. Insomuch as no man dare keep his doors 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 special manner spoken of the Metropolis, or chief City of the Land, according to the usual manner of Scripture. And thus you have an ample description of the calamities which will befall both City and Country, 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 poor despised one's 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 God's Judgement is his vintage; And if you compare it with Rev. 14. 19, 20. it will appear to be a bloody vintage, a vintage of red wine indeed. And so I conceive the Prophet's 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 retain their old ancient customs and forms of administration of their own modelling; the Lord is put upon a necessity (as we may speak with reverence) to scruice them and press them as Olives are pressed, and to tread them as grapes are trodden in the winepress, 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 precious Oil and Wine at length, and then they will be willing to listen to those poor contemptible persons, which they before slighted, as fifth Monarchy men, etc. And now they will be glad to submit to the quiet, peaceable and righteous Government of Christ, having tasted and found by woeful experience, the instability, imperfection and unrighteousness of all other forms and administrations. Secondly, these words hold forth unto us the distinguishing love of God to a poor 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 rear up Trophies of honour & greatness to eternize their memories) I say, whilst God casteth these into the Wine▪ press of his wrath, he reserves to himself a handful of these poor mournful men, who wait for the kingdom of Christ, and pray for it, and preach for it; and these he saveth from the press, and reserveth for afterwards, that they may glorify him with their light, when the indignation is overpast▪ and when the vintage is done. Verse 14. Then shall These lift up their voice 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 Navy and Maritime coasts and haven Towns, shall their voice be heard. Verse 15. Wherefore glorify ye Jehovah with URIM, etc. The word translated Wherefore, doth properly signify, 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 glorify ye Jehovah with URIM, all ye that dwell in those Islands. The word URIM is translated in our English Bible's Tires, but not so fitly. Never do the translators ever render that word in that sense, save only in this place. Indeed the word [UR] in the singular number i●used for fire; but never is URIM in the plural number so taken: Although it is a truth that the Saints should glorify the Lord in the fires, and in the waters also. URIM and THUMMIM were two precious stones (as is conceived) which were purposely made by God, and appointed to be set in the Breastplate of Judgement, Exod. 28. 30. to manifest the counsel of God unto his people, when they enquired of him in dark and doubtful cases, whether God did give answer by that URIM, showing them, as in a glass, a verbal answer to that which was inquired, or how else, it is not manifest. For my own part, I rather conceive that those URIM and THUMMIM (whatsoever they were) being worn by the High Priest in his Breastplate, as an ordinance and institution of Christ under that pedagogy of Moses, were as Symbols to assure the people that their High Priest should be enlightened 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 glorify God withal. But yet observe the punctation of the word, which is with a short vowel not with a long vowel; to show us that the light which shines forth in those Islands, will not be so full and clear as afterwards, when the Jews are called; but yet it will be a heavenly and Divine light. And the Prophet would have the Saints in those Islands, to glorify 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. Tell 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 room 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 honour of Christ. And thus you should glorify 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 glorify 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, etc.] 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 days of thanksgiving, when they shall hear what God hath done in the land here spoken of, and the report of it shall be carried back from thence. They will applaud the wonderful works of God in that land, and acknowledge the righteousness of God's 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 chief instrumental in all the changes and calamities aforementioned, he breaks forth into a most bitter lamentation for the same, crying out, My leanness my leanness, woe 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. FEAR, 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 find 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 befell 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 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Government; putting the effect for the cause by a Metonymy. The second he calls a PIT.] The word here used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 show that it is of a lower constitution than 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 Absalon, he saith, Behold, he is hid in some pit. And the third form of Government, he calls a SNARE] The word properly signifies such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snare as fowlers use to lay to catch the birds withal, either by the foot or by the neck, from which they cannot deliver themselves. Which snare the fowler's 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 discern 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 show 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, than the Government foregoing was. And such will be the subtle 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 designs 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 himself, who only is the MOST HIGH Psal. 56. 2. It is God's attribute, and therefore let mortal men tremble to assume God's 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 of 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 show 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 only. For than 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 Rhetoric 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do shake or are shaken.] This I conceive doth relate unto the first and ancient form of Government, which the Prophet calls FEAR: 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 dissolution 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 bruising 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, means the power of the sword, Reul. 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 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 signify 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 customs 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.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words show the giddy, tottering, unsettled condition of the land under the third kind of Government. The word signifies 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 Vagrant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vagabond. It was the curse of Cain, Gen. 4. 12▪ 14, 16. A vagabond shalt thou be upon earth. And now behold the woeful 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 woeful 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, doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signify such a transgression as is against light, and such as is accompanied with obstinacy and contumacy. It is a compound of Pride and Rebellion; Or as Aben Ezra saith, it is an exemption of a man's 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 itself free, and exempted from the jurisdiction of Christ's Laws and Statutes, and assumes to itself 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 sickle into the earth, and gathered the vine of the earth, and cast it into the winepress of the wrath of God. And the winepress was trodden 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 kind 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. who 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 Christ's 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 Christ's plain, pure, and perfect administrations in both. And this was Christ's main 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 wax) to receive the impression of a new form of Government, and now they are willing the Government should lie Isa. 9 6. Isa. 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 host 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 that 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 Being's 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. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Idiom, 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 employed in that phrase, upon the earth. And well it is for them, if they may receive their punishment in this world only. What the kind of their punishment shall be, is not expressed, save only 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 only 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 show them mercy. Vers. 23. Then the Moon shall be confounded, and the Sun ashamed.] The word translated confounded, doth signify to dig through the earth, as men use to do, until 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 days of Abraham his father. The meaning is, God will so dig through all those earthly, mouldy, carnal politics of civil Government in that land, till he show 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 Sun 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 gins to set up the Government of his Son in this, and in other of the Nations. And so I come to the time when 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 shows forth the season wherein these things shall come to pass: Or you may take it for a Conjunction causal, and so it show 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 shall Reign; or for Jehovah Reigneth: or that Jehovah may Reign; and there makes a distinction, it argues there will be some beginning of Christ's Reign in that Land, and in the other Nations of the Gentiles, before the calling of the Jews, but the most glorious manifestation of Christ's 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 sense 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 will Reign in that Nation whereof the Prophet speaks, and then he will 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 Ancients 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 shown to Abraham as in 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 Abraham's 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 aftertimes became afflictive to the Church of God. And the fall 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 will not deny that Mount Zyon and Jerusalem are here literally meant; for it is an undeniable truth that Christ will 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 than all the dwellings of Jacob. And of Zyon it shall be said, this and that man was born in her. Jehovah will count when he writeth the people: this man was born there. And Psal. 128. 5. Jehovah shall bless thee out of Z●on, that is, out of his Church. And Jerusalem is put for civil State where Judgement is administered, Psal: 122. 2, 3, 4, 5, 6, 7. There are the Thrones of judgement, the Thrones of the house of David, etc. Palaces and Thrones of Judgement 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 all in a glorious administration of Christ's aimable, peaceable, and righteous reign over all the world, but most gloriously before his ancient 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 enlarge upon the same in his own private meditations. First, therefore let it be for admonition to all the Nations of the world if my voice would reach them. Beware of resisting Use 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 will 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 will spread his NET upon them, and take them in his SNARE, Ezek: 17. 20. 2ly. Repent of all you Apostasies, and Hypocrisy, 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 will reap you with a Witness, and cast you into the Wine press of the wrath of God, till 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 cloth 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 whereof 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 Christ's moulding, or else you will find a Wine press of God's wrath in the close: Therefore when you resolve to change, (as undoubtedly you will) be persuaded 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 persuade Japhet to dwell in the Tents of Shem. Secondly, let me speak a word or two to the mourners in Use 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: hid thyself 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. God's 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 gracious promises to his Father and to himself, and Gods various dispensations about him. And he shut the doors against all worldly cogitations, and employments for that season. David was frequent in this duty, especially in the persecuting times of Saul I may call this the chamber of God's 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 unbosom yourselves, and pour 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, than all the Host 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. 3ly. The Saints have a chamber of Church communion, whereof you may read, Cant: 3. 4. I held him and would not let him go till I had brought him into my Mother's 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 will he hid me, he will set me upon a Rock. 4ly. God himself is as a chamber of safety to his people, where they may hid themselves in time of fear and danger, Psal: 119 114 Thou art my hiding place, and my shield; Psal: 31. 20. Thou shalt hid them in the secret of thy presence from the pride of man; thou shalt keep them secretly in a pavilion from the strife of tongues: Lo! here is your safety Christians. God will 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 precious seed, or seed of the Basket, but you shall doubtless come again with rejoicing bringing your sheaves, you sow in tears, but you shall reap in joy. Psal: 126. 5. 6. You are imprisoned and hated for the sake of Christ, but he will (shortly) appear to your joy, and your adversaries shall be ashamed, Isa: 66: 5. You hope for, believe, 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 will not tarry: Heb: 10. 37: You are now underlings to the world, and now you suffer for Christ, but you shall reign as Kings upon Earth, Revel: 5: 10. Read the Sermon of the fifth Monarchy preached by Mr. Thomas Goodwin, 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 Christ's 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 men's hearts 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 the same to you: I could show 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 call 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 thereunto, 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, whereas as Christ's Laws are made to your hand, & are unrepealable. I know you will acknowledge your own Laws are not perfect (some capitals only excepted, wherein you followed the advice of that ancient Prophet) and you will also acknowledge that there is no imperfection in the Laws given by Jesus Christ our King. Therefore I beseech you again to revise what was commended to you by that faithful servant of Christ (Mr: Cotton I mean) and weigh with yourselves whether Christ's Laws be not equally as wise, complete and perfect touching the civil administrations of Judgement and Justice in the Commonwealth, as in the matters that concern his Church; and if so, then be persuaded in the Lord to take his Laws for yours, and make them your Magna charta. And let all your administrations of Judgement be according to that perfect platform only: that it may be said of your Judgements, 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 Prophet here speaks, which after trial of sundry forms of Government finds nothing but FEAR, and a PIT, and a SNARE in them all: 2ly: Your solemn Engagement before God in your Church covenants, to submit yourselves wholly to Jesus Christ as your King; and the dangerous consequences which will 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 will hereby greatly honour the Lord Jesus your King, when you own his wisdom, faithfulness, and perfection as well in civils' as in spirituals. And you will hereby become exemplary to all other christian Nations whose eyes are upon your actings. And let me tell you this, that your desert herein hath greatly impeded the work of Christ with us. For well may men reason a minori ad majus; that if the Laws of Christ our King be not sufficient to guide a small colony, much less can they be thought an adequate rule for administration of Judgement 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 judge it not fit for this place and this time: And I know you have many amongst yourselves 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 still 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 commonwealth 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 therefore so unkindly requite him as to dishonour his Son by withdrawing your necks from under his Yoke, whose Yoke is easy, and his burden light: And the Lord that persuades Japhet, persuade you the Sons of Japhet to dwell in the Tents of Shem▪ FINIS.