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 hand-maid so with her mistresse: 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 up­pon 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 dwel therein are guilty: therefore the inhabitants of the land are inraged, 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 noyse of them that rejoyce is left off, the joy of the harp ceaseth.

9 They shal not drink wine with a song: strong wine shal be bit­ters to the drinkers thereof.

10 The Citie 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 citie is left astonishment, and the gate is smitten with destruction.

13 When thus it shal 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.

[Page 2]14 These shal lift up their voyce, they shal sing in the majesty of Jehovah, they shal shout aloud for joy from the sea.

15 Wherefore with ƲRIM glorifie 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 leannesse, my leannesse, wo 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 shal come to passe, he that flies from the noyse of the FEAR, shall fall into the PIT, and he that ascends out of the mid­dest 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 shal reel to and fro like a drunkard, and shall be re­moved like a cottage: for the transgression thereof shal be heavy upon it, and it shall fall, and never rise any more.

21 And it shal come to passe 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 dayes shal they be punished.

23 Then the Moon shall be confounded, and the Sun ashamed: for the LORD OF HOSTS shal 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 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, [Page 3] 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, then the coming of Christs 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 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.

In 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 [Page 5] consequents 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 quic­ken [...] 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, [...] 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 &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.] [...] 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, [Page 6] 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 usuall, and so it may be derived of a word that signifies a voluntary choise, because men vo­luntarily [...] 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 [...] Significat dissipare et effiingere quodclausum et munitam erat, ut om­nium injuri­is patet. Merc. [...] Significat [...] Buxtorf. here used imports such [Page 7] an 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 [...] doth 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 onely 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 onely, 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 [Page 8] the 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; [...] 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 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 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 [Page 9] 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 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 tran­slated [...] 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. [...] 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. The [...] 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 [Page 10] up in height above the rest of the people. Concerning which High one, it is said they doe languish, in the plurall 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 hypocrisie and apostacie.

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, 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 [...] 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 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 [Page 11] 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 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 [...] broken,] 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, [...] 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 onely 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 [Page 12] 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 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, [...] 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 [Page 13] the 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 and [...] 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 [...] here 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 word [...] 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, onely the poore little man will escape this rage and fury.

And the poore little man left.] The word translated poore 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 [Page 14] 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 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; onely a smal lemnant excepted. And now followes the Judgement of [Page 15] God 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 God [...] 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.

Secondly, 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 onely 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. [Page 23] 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 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 [Page 24] and 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 of [...] the first Government; putting the effect for the cause by a Meto­nymie. 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 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 a [...] snare as fowlers use to lay to catch the birds withal, either by the [Page 25] foot 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 [Page 26] 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 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 onely. 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 [...] do 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 [Page 27] 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, 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 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 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.] [...] These words shew the giddy, tottering, unsetled condition of the land under the third kind of Government. The word [Page 28] 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 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, doth [...] 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 [Page 29] wrath 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. 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 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 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 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 [Page 30] 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 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. 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 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 onely. What the kind of their punishment shall be, is not expressed, save onely 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 onely 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 [Page 33] 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 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 [Page 34] 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 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.

First, therefore let it be for admonition to all the Nations of the world if my voice would reach them. Beware of resi­sting Ʋse 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.

Secondly, let me speak a word or two to the mourners in Ʋse 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.

3ly. 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 [Page 38] the 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 [Page 39] Prophet 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▪