THis Text resembles that roule of a Booke, sent to the Prophet Ezechi­el, the Spirit spread it before him, and it was written within and without; and there was written therein, lamen­tations, and mourning, and wee. Ezech. 2. the [Page 2]two last verses. Or it may be likened to Ne­buchadnezzars Image, which hee saw in a dreame, the forme whereof was terrible; the Head was of fine gold, his Breast and Armes of siluer, his Belly and Thighs of brasse, his Legs of yron, his Feete part of iron, & part of clay. Dan. 2.31. So this Text the more you descend into it, the more terrible it is to audacious sinners, the lower ye diue into it, the worse it proues vnto them.

And (if I mistake not) it best suites with our sinfull times, wherein the Babilonish Tower of sinne, by the witty industry of mens corrupt inuentions, is mounted euen vn­to Heauen; insomuch that it is high time for the Lord to lay to his hand, and by some of his Boanerges, to confound these sinnefull deuices.

And as experienced Chirurgions, to stanch a violent fluxe of blood, are wont to let the partie blood: so we that are taught of God, tendring your welfare, haue learned to stop (if possible) the inundation of woes, by the denunciation of woes; as the Prophet here, woe to Ariel &c. And here vnder the name of Ariel, the Prophet intends Ierusalem, which was that once renowned Citie, where Dauid the King of Israel dwelt. And whereas our elder Translations doe interpret the word A­riel, Altar, saying, Ah altar, altar; the Pro­phet in this phraise of speech seemes to imi­tate [Page 3]that old Prophet, that man of God, which came out of Iudah, by the word of the Lord, vnto Bethel, when Ieroboam stood by the Altar to burne incense; and he cryed a­gainst the Altar, in the word of the Lord and said, O Altar, Altar, thus saith the Lord, &c. 2. King. 13.1.2.

Ierusalem (at the time of this prophesie) for her great sinnes committed against the Lord, was neere vnto desolation by the iust hand of the Lord, ready to deliuer them vp into the Assyrians hands, as is foretold in the word immediately following this Text; But God who is wonte to spare his people for some limited space, wayting for their conuersion vnto him, he grants them time and liberty, to vse the meanes of their reconciliation vnto him; but no meanes preuailing, he resolues to prosecute his iust intendments against them, vpon the effecting whereof there followes much worldly sorrow and heauinesse, [...] Ta­anijah Vaanijah, that is sorrow vpon sorrow, weeping or singing sorrow, sorrow in the highest degree of sorrow, for so much the nature of the Hebrew words doe implie; but (alasse) too late, the Decree being enacted, cannot be reuersed, but they must remaine as remarkeable spectacles of the Lords iust dis­pleasure; this I conceiue to be the summe of this Text.

The parts whereof are three.

First, The Deuision. a wofull denunciation, in these words, woe to Ariel, to Ariel, the Citie where Dauid dwelt.

Secondly, an intermitted concession, in these words, adde ye yeare vnto yeare, let them kill sacrifices.

Thirdly, a finall resolution in these words, yet I will distresse Ariel, and there shall be heaui­nesse and sorrow, and it shall bee vnto me as Ariel.

In the first Ierusalem is wofully terryfied; in the second her criminall offence, is for the time graciously suspended; in the third her allotted punishment is certainely deter­mined.

In the first you may obserue more particu­larly. First, the woe it selfe. Secondly, the subiect against whom this wo is denounced; which is set forth emphatically, by a dupli­cation of the appellatiue name, Ariel, Ariel; and by a circumlocution, being called the Ci­tie where Dauid dwelt.

In the second you may obserue, First, a dis­pensation of time; adde ye yeare vnto yeare. Se­condly, a tolleration of their seruices, let them kill sacrifices.

In the third wee may obserue, First, a re­solution of punishment to bee inflicted, where we may note also; First, the Agent, I, that is the Lord himselfe. Secondly, the act, distresse, or straighten exceedingly, for so [Page 5]much the Originall word signifieth, being v­sed in the coniugation Hiphil. Thirdly, the Patient, Ariel, I will distresse Ariel. Secondly, ye may obserue the consequence of this pu­nishment to be inflicted; and that is extrea­mitie of heauinesse and sorrow, as I said be­fore: and there shall be heauinesse and sorrow.

Thirdly, the setled continuance, together with the forme of this inflicted punishment; and it shall be vnto me as Ariel.

I beginne with the wofull demenciation, or the denunciation of woe; woe to Ariel, to Ariel, the City where Dauid dwelt: The word Ariel, signifieth the Lyon of God, but the famous Temple of Ierusalem, yea and the whole Citie of Ierusalem is hereby inten­ded. First, the Temple (say some) is here called Ariel, by reason of the forme or fashion thereof, which (like to a Lyon) was larger in the fore part, and smaler in the hin­der part thereof.

Some hereby doe vnderstand the lesser Ie­rusalem, that is, the inner part of the Citie, which was compassed with walles: but the Suburb's of Ierusalem, in processe of time so increased, that they became almost a second Ierusalem.

The word Ariel, (as Musculus obserueth) is vsed only in fiue places of holy Scripture; in Ezra. 8.16. And it is the name of a chiefe man in Israel: in 2. Sam. 23.20. and in 1 Chro. [Page 6]11.22. In both which places it is vsed for the name of two Captaines of Moab, whom Be­naiah slew; in Ezech. 43. vers. 15.16. where there is a discription of the Altar, and the measures thereof: lastly in this present Text, where it is vsed not only for the Temple, but for the whole Citie of Ierusalem, as appeareth by the subsequent circumlocution, the Citie where Dauid dwelt, or which Dauid once be­seiged, [...] for so the word Originall Canah, sig­nifieth both.

The words (saith Saint Ierom) signifieth to measure Tents; sometimes (saith hee) the word hath reference to a dwelling place, but it signifieth so to dwell, as if one dwelt in Tents; therefore Symmachus renders the word, the Tent of Dauid: and another, the beseiging of Dauid, which when Dauid be­seidged it, was inhabited by the Iebusites, and called by the name of Iebus: and afterward being ouercome and possessed by Dauid, was called Ierusalem. Ierusalem is here called A­riel, because as a strong Lyon, (for so as I said before the word doth signifie) shee opposed her selfe (by her monstrous and rebellious sinnes) against the most high and holy God; mine heritage (saith God) is vnto me as a Ly­on in the Forrest, it cryethout against me, there­fore haue I hated it. Ier. 12.18.

Or it is heare synecdochicallie called by the name of an Altar, as our former tanslati­ons [Page 7]doe render the words, saying ah Altar, A­ltar, because as an Altar that was wont to be couered ouer with blood; so Ierusalem was full of bloody oppressions, how is the faith­full Citie become an Harlot? It was full of iudgement, righteousnesse lodged in it, but now Murtherers. Isa. 1.21. Ierusalem is here by a circumlocution called Ariel, or the Citie where Dauid dwelt, or the Citie which Da­uid beseiged; and that by way of indignation or derision, as Saul in indignation and de­rision called Dauid by a circumlocution, the Sonne of Iesse, wherefore commeth not the Son of Iesse to meate? 2 Sam. 20.27. as if this Ci­tie were vnworthy the famous name of Ieru­salem, which was giuen vnto it, to keepe in memory of Abrahams strong faith, and Sems true religion; therefore it hath a name which hath speciall reference to both these.

In respect of Abraham, it hath the name of Iire, Abraham hauing before called it Iehouah Iire; in respect of Sem it hath the name of Sa­lem, and so it was called Iire-salem, that is the sight or vision of peace; but rather (saith Saint Augustine) it deserued to be called by the name of Iebus, which signifieth troden vnder foote.

Ierusalem in her most flourishing time, was the mst renowned and commanding City in the world; she once (as Babylon in the height of her pride) sate as Queene, she was no wi­dow, [Page 8]she saw no sorrow: Reuel. 18.7. yet for her great sins & rebellions against the Lord, a fearefull woe is here certainely denoun­ced against her, from the mouth of the Lord: And that she may not flatter her selfe in secu­ritie, but be assured that this fearefull woe is denounced against her, the Appellatiue name is here doubled, woe to Ariel, to Ariel, as Pha­raohs Dreame was doubled, because the thing was established by God, and God would shortly bring it to passe. Gen. 41.32.

The particle Hoc, [...] is sometimes vsed for commiseration and pittie, but here for impre­cation or denunciation of approaching deso­lation and misery; great and ineuitable iudge­ments; nay mercilesse captiuitie and slauery, vnder the cruell tyranny of sauage enemies, is here foretold ready to befall the Temple, and the whole Citie of Ierusalem, for her great and crying sinnes: yea though it were the royall Citie, the Citie where King Da­uid dwelt, yet she cannot escape. woe to Ariel, to Ariel the Citie where Dauid dwelt: Hence obserue.

That fearefull, Obseruation. or most heauy iudgements, may bee vndoubtedly ready to fall on most renowned places and people, for their sinnes against God.

Concerning Israel Gods first and peculiar people, thus testifieth the Lord: All curses shall come vpon thee, and pursue thee, and ouer­take [Page 9]thee, till thou be destroyed, because thou har­kenedst not to the voice of the Lord thy God, to keepe his Commandements & his Statutes which he commanded thee. Deut. 28.45.

Baalam looked on the Kenites, and tooke vp his parable and saide, Strong is thy dwelling place, and thou puttest thy nest in a Rocke, neuer­theles the Kenite shall be wasted, vntill Ashur shall they carry thee away captiue. Num. 24.21.

Concerning Edome thus saith the Lord; The pride of thine heart hath deceiued thee, thou that dwellest in the clefts of the Rockes, whose ha­bitation is high, that saith in his heart, who shall bring me downe to the ground? though thou ex­alt thy selfe as the Eagle, and though thou set thy nest among the starres, thence will I bring thee downe, saith the Lord: Obad. verses 3.4.

And in all the most renowned places and people of the world, the Lord hath beene e­uer wont to imploy some faithfull messen­gers and Ministers of his, to forewarne men of those fearefull woes, and heauy iudge­ments, vndoubtedly ready to befall them.

The old world was fore-warned of the ge­nerall Deluge, by Noah that faithfull prea­cher of righteousnesse. Sodome was fore-war­ned of their fierie and furious destruction from Heauen, by righteous Lot. Niniue was fore-warned of her eminent destruction by the Prophet Ionah: And Ierusalem of her speedy desolation, by all the Prophets of the [Page 10]Lord. The Lord God of their Fathers, sent to them by his messengers, rising vp betimes, and sending them, because he had compassion on his people, and on his dwelling place, 2 Chron. 36.15. How be it (saith God in ano­ther place) I sent vnto them all my seruants, the Prophets, rising vp early and sending them, say­ing, O doe not this abhominable thing that I hate. Ier. 44.4

Sinne, Reason. & the punishment of the sin, doe e­uermore follow th'one th'other, either aloofe of, or close at the heeles. The spirituall fil­thinesse of sinne, is so crosse and contrary to the most pure and holy Maiestie of the Lord Almightie, that were the places and persons neuer so much renowned amongst men, if God cannot reforme them in mercie, he will confound them in iustice.

So soone as Ionas entred into the Shippe to flie from God, and to disobey or sinne a­gainst him, immediately the storme arose, to teach vs (saith Saint Chrysostome) that vbi peccatum, ibi procella, where disobedience and sinne against God is the fore-runner, there the storme of Gods most heauy indignation, and wrath, doth vndoubtedly follow after. And howsoeuer sometimes the way of the wicked doth prosper, and they seeme to bee happy that deale very treacherouslie, howso­euer sometimes they be planted by the Lord, yea they take roote, they grow, yea they [Page 11]bring forth fruite, yet the Lord will pull them out like Sheepe for the slaughter, and prepare them for the day of slaughter. Ier. 12.1.2.3.

Tis true, that God many times spares the wicked for limited time, and for sundry ends best knowne to himselfe, vntill their wicked­nesse (like the sinnes of the Amorites) bee fully ripened; and then indignation and wrath, tribulation and anguish, shall be vpon euery soule of man that doth euill, of the Iew first, and also of the Gentile. Rom. 2.9.

Yea, and the more worldly renowne is cast vpon places and people sinning egregiously against God; the more doe they abuse the goodnesse of God, which should lead them to repentance; the more doe they prophane and scandalize the holy name of the Lord; the more doe they (by their lewd examples) draw multitudes of men to the same excesse of sinne and disobedience against God: and consequently, the more speedily and vn­doubtedly, doe they pull vpon themselues fearefull woes, or most heauy iudgements from the iustice of the Lord, because the house of Israel, had prophaned the holy name of the Lord among the Heathen, whither they went: therefore saith the Lord God, I will sanctifie my great name which was propha­ned among the Heathen, which ye haue prophaned in the midst of them, and the Heathen shall know [Page 12]that I am the Lord, when I shall be sanctified in you before their eyes. Ezech. 36.23.

And now that I may as a carefull Physici­an, Vse. soundly cure, and not superficially dawbe ouer a festered sore, suffer me with patience to apply this searching corrasiue. If fearefull woes, or most heauy iudgements, may be vn­doubtedly ready to fall on most renowned places and people, for their sinnes against God; yea the more renowned, the more they hasten on themselues most fearefull woes, and most heauy iudgements, as is plain­ly euident from this remarkable example of Ierusalem in my Text; then how shall ye e­scape the fearefull woes, or the most heauy iudgements of God? you are not priuiledg­ed beyond Ierusalem; wherefore you must be content (with Belshazar) to bee weighed in the ballance, that so you may be tryed whe­ther or no yee are found wanting. Ierusalem was the Citie where the King of Israel dwelt; or neere to Ierusalem on mount Zion, which bordered on Ierusalem, was the Pallace of that great King: So is London the Citie where the Kings of England vsually dwell, or neere vnto this Citie, & in the borders there­of: As Ierusalem was, so is this the crowning Citie; now if you equall Ierusalem in iniqui­tie, as yee doe in worldly dignitie, you may and must expect the selfe same measure that was measured vnto it.

The Prophet (in the Chapter immediately going before my Text) denounceth a feare­full woe against two capitall sinnes, namely Pride and Drunkennesse, which were frequent in Ephraim, or in Israel: for so by Ephraim we are to vnderstand the people of Israel, or Ierusalem, which was the chiefe Citie in Israel, according to the vsuall phrase of the holy Prophets. Woe (saith the Prophet) to the crowne of Pride, to the Drunkards of Ephraim, verse the first of the former Chapter.

And is not this Citie guilty of these sins? I wish it were not: oh, but Pride is the raign­ing sinne, and if in time ye preuent it not, I feare it will be the destroying sin thereof; ex­cessiue Pride manifested both in your feeding and apparelling, like so many vaine-glorious rich men; ye are gorgiously apparelled, and yee fare sumptuously euery day; we cannot by your apparrell discerne a young Prentice from a young Gallant, a phantasticke Trades­man, from a great landed Gentleman.

And as for that beastly sinne of Drunken­nesse, like filthy Sodome, herein you declare your sicknesse openly, by your frequent ree­ling two and fro in the streets, and stagger­ing like drunken men, for so the Psalmist dis­ciphers a drunken man. Psal. 107.27.

Bodily vncleanenesse, that was another grieuous sinne in Israel; How (saith God) is the faithfull Citie become an harlot? Isa. 1.21. [Page 14]And when they were fedde to the full, then they committed adultery, and assembled themselues by troopes in the Harlots houses, they were as fedde Horses in the morning, e­uery one neighed after his Neighbours wife. Ier. 5.7.8.

And is this Citie exempt from the grosse­nesse of this sinne? how then are brazen­fac'd strumpets suffered most impudently and vnnaturally, to intice men as they passe in the open streets, and in the sight of the Sunne? I feare there are too many of beastly Polyphe­mus his mind, who accounted the Ramme happy, because he could haue his lustful plea­sure of sundry Sheepe. Cruell Oppression, niggardly Couetousnesse, and treacherous deasing; these also were the sinnes of Ierusa­lem, as you may see in the beginning of this prophesie.

And are not these sinnes raigning in this Citie also? Oh how cruelly doe many great rich men, breake the backs of many inferiour men? I meane of many young beginners in trading, by their mercilesse racking of them? and how commonly doe many among you make a profession of sinfull Vsurie? And how doe the treacherous dealers, deale very trea­cherously, by deceitefull Wares and Mea­sures.

Common swearing that was another cry­ing sinne in Ierusalem, Because of swearing the [Page 15]Land mourneth, saith the Prophet Ier. 23.10. and too rife is this sinne also. A true religious man can scarce passe through the streets, but his eares will bee made euen to tingle, at the ordinary hearing of prophane and blasphe­mous swearing. Yet indeede I am informed, & I cannot but take notice of the piety of the supreame Officer of this Citie (in causes tem­porall) for restrayning common swearing, as much as in him lyeth, by imposing on such offedors, such punishment as the late Lawes haue prouided.

I cannot rippe vp, neither am I acquainted with all the particulars of your raigning sinnes; I know you are often put in minde of them, tis the vsuall subiect of Sermons made in this place, I will not therefore spend a great part of my allotted time this way: yet this I aduise you in the name of the Lord, that al­though you equall Ierusalem in worldly dig­nitie, yet you would not henceforth equall her in sinne and iniquitie: otherwise, if you partake with her in her sinnes, certainely yee shall pertake with her in her punishments. Reuel. 18.4.

And let me perswade you to make good vse of the late miferies, which our neighbou­ring Countries haue sustained, and all is for sinne against God; for God doth not afflict willingly, nor grieue the children of men. Lamenta. 3.33. Neither are we secure from the same or greater miseries, tis not the [Page 16]strength of our Walles or Ports that can se­cure vs from forraigne inuasions: much lesse are wee secure from sundry domesticke cala­mities, which haue, and still may befall vs by the iust hand of God. Doe not forget the last extreame cold of the Winter, and the im­moderate heate of the instant Summer, and the vnwonted sicknesses following thereup­on; and yet these are but pettie beginnings of greater woes and miseries, vnlesse by true and timely repentance yee stop the iust pro­ceedings of the Lord. Perhaps for a yeare, or two, or more, the Lord may deferre the pu­nishment of your sinnes, as hee dealt with this people in my Text, vntill yee haue filled vp the full measure of your sinnes, and then hee will punish you seuen times more accor­ding to the greatnesse of your sinnes, aggra­uated by the circumstances of your sinnes; yea, he will leaue you in perpetuall woe and miserie: so it followeth in the residue of the Text.

And now I come to the intermitted conces­sion, which is the second generall part of the text, in these words; Adde yee yeare vnto yeare, let them kill sacrifices: which words are an He­braisme, or forme of speech proper to that holy tongue: Adde yee yeare to yeare; that is, after not many yeares; Or, the Prophet in this phrase of speech expresseth the time of their future calamitie, saying, Adde yee yet [Page 17]one other yeare to this yeare, wherin ye may kill and offer sacrifices, as ye are wont to doe with much ioy and mirth vpon your solemne Feast dayes. And that yeare being past, then shall yee vndergoe the deserued punishment of your sins, and rebellions against mee your Lord and God; for this prophecie did pre­cede the Assyrian captiuitie, about the space of two yeares more or lesse.

Or these words may thus bee interpreted, Although euery yeare ye kill and offer lambs, and other legall sacrifices, and doe celebrate your solemne Feasts with much festiuitie, yet yee shall not escape the imminent woes de­nounced against you; for I am not delighted in your legall sacrifices, or meere externall performances; tis not that which can pacifie the Lord Almightie, so long as ye remaine in your foule impieties, and grosse sinnes, which are most highly displeasing to his great and glorious Maiestie.

It seemes probably, that this Prophecie was deliuered to the people at some solemne Feast day, as at the Passeouer, or the like; at which times the Inhabitants of Ierusalem, and others that then flocked abundantly to Ierusalem, were wont to offer plentie of sacri­fices with much ioy and gladnesse. And such was the folly of those deceiued Sacrificers, that they supposed the feare & danger of pu­nishment to be ouerpast, because the execu­tion [Page 18]thereof was prorogued. Notorious wicked men, they thinke themselues to bee at peace with God, whiles they are free from the sense of punishment. The Prophet heere Ironically checkes this securitie; implying their vaine trusting in ceremoniall Seruices, or meere externall performances; these were but shadowes without the substance. And although they were very forward in offering these, according to the Commandement; yet as long as they did content themselues with meere externall conformitie, and were vtter­ly voyd of inward puritie, as long as they wanted true faith in Gods promises, and other sanctifying graces of the Spirit, God would neuer be well pleased with them.

Two things are heere very obseruable: First, that the forbearance of punishment doth not exempt men from punishment. Se­condly, that men may performe externall ser­uices to God, and yet be lyable to the heauy iudgements of God. Both which positions are firmely grounded on the Text. Giue me leaue to insist a little vpon each of these: and first I shall prooue vnto you, That the forbea­rance of Gods punishments, is no exemption from punishment. Obseruation. 2 Because (saith the Wise man) sentence against an euill worke is not exe­cuted speedily, therefore the heart of the sonnes of men is fully set in them to doe euill: but though a sinner doe euill an hundred times, and his dayes [Page 19]bee prolonged; surely I know that it shall bee well with them that feare God, but it shall not bee well with the wicked, Eccles. 8.11, 12.

The forbearance of that vniuersall Deluge in the dayes of Noah, for the space of an hun­dred and twentie yeares, for so long time the Arke was preparing; and the long suffering of God: so long waited (as Saint Peter speak­eth) for their humiliation, and conuersion vn­to God yet that long forbearance of pu­nishment did not exempt them from punish­ment; for the waters preuailed vpon the earth, and all flesh died that moued vpon the earth, Gen. 7.

Sundry times did God forbeare this Citie Ierusalem and Israel his people, as if he were loth to sell them into the enemies hands, but the forbearance proued no acquittance; at length the hand of the Lord which was long time a lifting vp, fetcheth a greater blow, it more heauily crusheth, and euen consumeth them.

As God is mercifull in forbearing sin­ners, for some limitted space of time: Reason. so he is, and euer will declare himselfe iust, in pu­nishing them after that limitted time expired.

Mercie and Iustice, as all other attributes of God, they are essentially inherent in the Lord, and that in summo gradu, in the high­est degree, without admission of any varia­tion of degrees: God is euermore equally [Page 20]iust and mercifull; All the paths of the Lord are mercie and trueth, Psal. 25.10. As hee is mercifull in forbearing: so he will be true in punishing delinquent sinners.

In the Arke was Aarons Rodde, and the Manna: God commanded, that in the Arke of the Testimonie, directly ouer the two Ta­bles of the Law, should bee the Manna pre­serued, but together with Aarons Rod. Pa­pyrius set vp before the Senate house in Rome the Image of Mercie; but hee placed Iustice therewithall. Mercy and truth in the Lord they meet together, righteousnesse and peace they kisse each other, Psal. 85.10.

Beware then of presuming vpon the for­bearance of the Lord: Vse. secure men feare not the blow, because they doe not suddenly feele the smart. Although God doe present­ly forbeare vngracious sinners in mercie; yet he will punish them eternally in iudgement. Deus parcit hic, vt in aeternum non parcat, saith Saint Augustine: August.God doth many times spare notorious sinners presently, that hee may not spare them eternally. The men of the world haue their portion in this life, Psal. 17.14. Alij puniuntur nunc tantum, alij tunc tantum, alij nunc & tunc, saith one. The chil­dren of God they are punished onely in this world; some of the wicked are punished one­ly in the world to come; others both in this world, and in the world to come.

If euery offence (saith Saint Augustinc) should bee presently censured with open pu­nishment, then nothing would bee left for the last and generall day of Iudgement. And if no sinne were punished heere, then it might bee thought there were no exercise of the diuine prouidence here. Oh but then surely (saith Saint Bernard) God is most an­gry, when hee seemes not to bee angry. Bern. in Cant. Homil. 42. I will not (sayeth God) punish your daughters when they commit whoredome, nor your spou­ses when they commit adulterie: for themselues are separated with wheres, and they sacrifice with harlots; therefore the people that doth not vnderstand, shall fall, or shall bee punished. Hose. 4.14. When God refused to punish them in mercie as a louing Father, then im­mediately did hee punish them in iustice as a seuere Iudge.

As Gideon for a while spared the men of Succoth, and Penuel mocking him, and re­fusing to giue him bread to refresh his fain­ting Armie: But afterward hee tare the flesh of the men of Succoth with thornes and briers of the wildernesse; and he beat downe the Tower of Penuel, and slew the men of the Citie, Iudg. 8.

Or as Tamberlaine, the first day of his siege shewed his white Colours, an embleme of mercy; but afterwards blacke and redd, por­tending bloody death.

Now then I beseech you by the tender mercies of God, to make good vse of, and not to presume vpon the forbearance of the Lord; as yet you inioy prosperitie and peace, and you heare only the rumours of ensuing iudgements. Wherefore as the King of Ni­niue and the people thereof, when they were foretold of their approaching destruction: let vs fast and cry mightily vnto God, yea let euery one turne from his euill way, and from the violence that is in his hands, who can tell if God will turne and repent, and turne away from his fierce anger, that wee perish not. Ionah. 3.7.

I proceed in the Text, [...] Caggim Iinkophu, let them kill sacrifices, the word Caggim signifieth properly feast dayes, or dayes of much so­lemnitie; and it hath speciall reference, to those three solemne Feastes, wherein all the Males in Israel, were (by course) to appeare before the Lord at Ierusalem; namely at the Feast of the Passeouer, or of sweete and vn­leauened bread, wherein for the space of sea­uen daies, the people were to eate only sweet and vnleauened bread; for a thankefull re­membrance of their deliuerance out of Ae­gypt, which because it was sodaine and vnex­pected, the people were constrained to de­part speedily, before their bread could bee leauened; and therefore for that space of time, they eate vnleauened bread. The se­cond [Page 23]was the Feast of Weekes, or the Feast of Pentecost, which Feast hath both these ap­pellations, according to the two-fold nume­ration of the time, either by dayes or by weekes; for this Feast was kept in Israel, ei­ther fiftie dayes (accounting the time by dayes) after the Passeouer, or the Feast of vn­leauened bread, as before. And according to this account of fifty dayes, it was called Pentecost. Or it was kept in Israel about seuen weekes (accounting the time by weekes) after the Passeouer, and in this respect it is called the Feast of weekes; wherein they celebra­ted the memory of the deliuery of Gods Law to the people, on Mount Sinai, engra­uen on two Tables of stone, and so commit­ted to Moses, and by him conueyed to the people.

The third Feast was the Feast of Taber­nacles, which was kept with ioy and mirth, for the space also of seuen dayes, for a thank­full remembrance of Gods miraculous pre­seruation of Israel, for the space of 40. yeares in the wildernesse, when they dwelt altoge­ther in Tabernacles.

But Synecdochically this originall word signifies, those sacrifices or those Lambs, and other beasts, which were offered to God in sacrifice at those solemne Feasts especially.

The Ceremoniall Sacrifices of the Old Te­stament were of diuers kinds, and were di­stinguished [Page 24]either according to the diuersitie of the matter, or of the thing sacrificed: some Sacrifices were of certaine liuing creatures, which by the commandement of the Lord, were killed and offered: And these were most properly called victimae, or Sacrifices: some Sacrifices were of dry earthly matter, and were properly called immolationes or Of­ferings. Other Sacrifices were of liquid or moist matter, and were called libamenta, or kinds of offerings also. Or the Ceremoniall Sacrifices were distinguished according to the forme, or the cause of sacrificing. And these were either Holocausta, sacrifices which were killed and laide wholy on the Altar. And they were either ordinarie, which were to be offered euery day, or euery Sabbath, or euery New Moone; to put them ordinarily in mind of the wages of sinne, which is death; and of the price of our redemption from sin, which is the death, and shedding of the most precious blood of Christ.

Or they were extraordinary, and com­manded to be offered for extraordinary sins and offences against God.

Also, they were propiciatorie Sacrifices, commanded to be offered for the remission of sinne: or pacificall Sacrifices, commanded to be offered for the obtaining of benefits, or for thankesgiuing for benefits already obtai­ned. Or there were professorie Sacrifices, [Page 25]whereby the Israelites declared themselues to be the Lords people; as by offering their first fruites and tenths to the maintenance of Gods worship and seruice.

Or summarily, there were fiue sorts of Sacrifices or Offerings. First, burnt offe­rings. Secondly, meate offerings. Thirdly, peace offerings. Fourthly, sinne offerings. Fiftly, trespasse offerings.

And the vse of all these Sacrifices or Offe­rings did serue for the spirituall nourishment and growth of the Iewes, both in faith and in good workes.

Of these Sacrifices, or of these diuine Ser­uices, the free and liberall vse appertained to this people of Ierusalem, as at all times, so more especially at the solemnization of these publike festituities before mentioned. And yet for their great rebellions and sinnes, they remained lyable to the heauy iudgements of the Lord Almighty; which may declare e­uidently the truth of my fore proposed ob­seruation.

That men may performe externall seruices to God, Obseruation. 3 and yet be lyable to the heauy iudge­ments of God.

So Cain, the first formall sacrificer, hee brought of the fruite of the Ground an Offering, Gen. 4.3. and yet continued a malicious wicked one, and drew manifold iudgements vpon himselfe, and vpon his [Page 26]wicked posterity after him.

Saul also very forward to offer a burnt of­fering to the Lord in Gilgall, he incurred the heauy wrath of the Lord, which caused the renting of the Kingdome of Israel from him, and from his seede after him. 1 Sam. 13.9.

And of this sort were many false Prophets in Israel, who by externall Rites and Cere­monies, seduced the people; they prophe­sied indeede, but they prophesied lyes in the name of the Lord, and did steale the Lords word euery one from his Neighbour: there­fore the Lord professeth himselfe to be fully bent against such deceiuers. Behold (saith God) I am against the Prophets that steale my Word euery one from his Neighbour; Behold, I am against the Prophets (saith the Lord) that vse their tongues, and say he saith; Behold, I am against them that prophesie false dreames, saith the Lord, and doetell them, and cause my people to erre by their lies, and by their lightnesse. Ier. 23.30. vnto the wicked saith God, What hast thou to doe to declare my Statutes? or that thou shouldest take my couenant in thy mouth, seeing thou hatest instruction, and castest my words be­hind thee. Psal. 50.16.

In the Leuiticall Law, the Priest must first kill the Sacrifice, with a sacriificing knife, and then he must offer it to the Lord; so we must first kill our inordinate affections, with the knife of the Law, or with the cutting terrours [Page 27]of the Law: and then offer our selues and our seruices to the Lord.

Also the whole Sacrifice must bee offered to the Lord, both the feete and the hoofes thereof: so the whole man and all the affecti­ons, must be presented a liuing Sacrifice, ho­lie, acceptable to God, which is our reasona­ble seruice.

The Priests and Leuits might not in their vncleannes approach neere vnto the Altar, to offer any sacrifice to the Lord, lest they dyed; therefore for cleansing the Leuites, Moses must sprinckle the water of purifying vpon them, and shaue all their flesh, and wash their cloathes: Num. 8, 7. by these three Rites were signified, the purifying from sin of all sorts, both inward, and outward; from all filthi­nesse both of the flesh and spirit, 2 Cor. 7.1. of the Heart and Conscience, of the Body, and of the conuersation: Heb. 10.22. which puritie is specially required in the Ministers of God, who are specially interressed, and imployed by God in his seruices, as were the Priests and Leuites.

And generally all Christians are called al­so the Priests and Ministers of God; those that mourne in Zion shall bee named the Priests of the Lord, men shall call you the Ministers of our God. Isa. 61.6. Iesus Christ hath loued vs, and washed vs from our sinnes, and made vs Kings and Priests vnto God, and [Page 28]his Father. Reuel. 1.6. Whose garments are to be washed, and made white in the blood of the Lambe Christ Iesus, that they may serue him day and night in his Temple. Reuel. 1.14.15. Qui­bus sancta est vnctio, sit sancta conuersatio, so Augustine. They who take on them a holy profession, must adorne it with a holy life and conuersation.

The consideration whereof, Vse. may terribly affright all our crue of formalists, a people that content themselues, with a superficiall performance of externall seruices done vnto Almightie God; vaine men that presse into the assemblies of Gods people, that come and sit before Gods Ministers as Gods people, and they heare their words, but they will not doe them; with their mouth they shew much loue, but their heart goeth after their coue­tousnesse. Ezech. 33.31. Pharisaicall men­pleasers are they, all that they doe, is to bee feene and applauded of men.

Oh! how doe these Formalists swarme a­mongst vs, as once the Flies in Egypt? they fill vp most of our holy Assemblies; most men content themselues with a meere externall forme of godlinesse, but they deny the po­wer thereof. And hence is it that an vniuer­sall deluge of iniquitie hath ouerflowed our whole Nation: vpon processe of sinfull time, there is sued out a diuorce betweene pietie and the heart.

The formall profession of Religion is too often made either a cloake, to couer mens foule impieties, or a stalking horse, priuily to accomplish their owne ends. Plus nunc cultui vestium, quam cordis insistitur. So Saint Ber­nard, complaining of the follies of his times: most men, but especially women, are more painefull and curious in tricking their bodies, then in preparing their hearts for the serui­ces of the Lord: many dainty Dames are wont to wast many houres in painting and fi­nifying of their bodies, but they cannot af­ford one halfe houre to reade, meditate, and pray, before they come into the publike Assemblies of Gods people to serue the Lord.

And Courtly complement hath now al­most banished true pietie, and godly sinceri­tie from the heart; tis now in fashion to seeme to bee religious, yet to oppose the sinceritie and power of Religion with all their power. Where can wee find a man, that ploughs vp, and spiritually manureth the fallow ground of his heart, to receiue fruitfully and profi­tably the good seed of Gods word? Nay, but wee suffer the thornes and bryers of sin­full pleasures and profits, to grow vp and choke that sown seed; insomuch that it brings forth no good fruit at all. But where there is this fayling, there can bee no expectance of a good crop of true pietie, neuer can there [Page 30]bee any demonstration of the power of god­linesse.

All the puffing knowledge of such forma­lists, is meerely discoursiue: all their preten­ded loue to Religion is forced; all their faw­ning affections are fained. A good man out of the good treasure of his heart, bringeth foorth good things, and an euill man out of the euill treasure of his heart, bringeth forth euill things. Math. 12.35.

This Citie (my Beloued) had neuer more meanes of Gods Seruice; nay, nay, herein it flourisheth beyond all Cities in Christen­dome; and yet I am afraid, neuer was there more formalitie in the seruices of the Lord. Your plenty of spirituall Manna produceth in you a loathing of that heauenly food, ex­cept it be most rarely cook'd in, and garnished with humane conceits, for the content of your daintie appetites.

And which is worse, you promise securitie to your selues, by reason of your formall ser­uices, as if the very presence of Gods Ordi­nances could secure you from the iudgments hanging ouer you for the abuses of the same. Which was the folly of the formall Israe­lites, during the presence of the Arke and the Tabernacle, and after that the Temple, and the Seruices thereof. But (saith God) trust yee not in lying words, saying, the Temple of the Lord, the Temple of the Lord: the Temple of the [Page 31]Lord are these. If you throughly amend your wayes, and your doings, if you throughly execute iudgement betweene a man and his neighbour, if yee oppresse not the stranger, the fatherlesse, and the widdow, and shed not innocent blood in this place, neither walke after other Gods to your hurt: then will I cause you to dwell in this place, in the land that I gaue to your fathers, for euer and euer. Ier. 7.4. and so onward.

I tell you, and forewarne you in the name of the Lord, that all your formall hearing, reading, speaking, praying: all your meere externall seruices of God, shall neuer secure you; nay, rather yee shall bee more lyable to the heauy iudgements of God, except you truely repent you of all your formall sem­blances, and from henceforth truely endea­uour to serue the Lord with all your heart, and with all your soule, and with all your might, the Lord will not bee with you any longer, to prosper and to preserue you; nay rather the Lord himselfe, instead of your pro­tector, hee will bee your opposer; in stead of a friend, hee will bee a foe vnto you; he will distresse or straiten you, as one enemy is wont to distresse or straiten another. So it follow­eth in the last generall part of the Text, which is the finall resolution, in these words, I will di­stresse Ariel, &c.

Vahatsikothi. The word signifies, [...] to sticke close vnto one for euill, or to vexe one sore, [Page 32]as Delilah pressed Sampson daily with her words, and vrged him, so that his soule was vexed vnto death. In this sense is the word vsed, Iudg. 16.16.

And yet it signifies more, namely, such a kind of distresse or straitning, whereby one e­nemy is wont to distresse or straiten another: So Moses prophesied aforehand of this di­stresse or straitning of Gods people: he vseth this very word in my text, and saith vnto them: Thou shalt eate the fruite of thine owne body, the flesh of thy sonnes, and of thy daughters which the Lord thy God hath giuen thee, in the siege, and in the straitnesse, wherewith thine ene­mies shall distresse thee, Deut. 28.53. A most miserable kinde of distresse or straitening is heere meant: and so much indeed the very originall word here vsed in the Coniugation Hiphil, doth imply.

But before I come to this dolefull act, I will first speake of the agent, which is noted in the affixe Pronoune, I will distresse: which can bee referred to none other but the Lord himselfe; he it is that will assuredly distresse, or miserably straiten this sinfull people; hee will assuredly doe it, as if it were already done: for so the word here vsed in the Pre­terperfect tense, according to the Hebrew forme of speech, implies as much, as if the thing were already done. I will distresse Ariel. Here obserue:

That distresses or afflictions are primarily from the Lord. Obseruation. 4 Who (saith the Prophet) gaue Iacob for a spoyle, and Israel to the robbers? Did not the Lord? He against whom we haue sinned; for they would not walke in his wayes, neither were they obedient vnto his Law: therefore hee hath powred vpon them the furie of his anger, and the strength of battell, &c. Isai. 4.2. the two last verses. In vaine (saith the Lord) haue I smitten your children, they receiued no correcti­on, Ier. 2.30. I kill (saith God) and I make a­liue, I wound and I heale, neither is there any that can deliuer out of my hand, Deut. 32.39.

So the Prophet speaking of the punish­ments which God inflicted on his sinfull peo­ple, speaketh thus in the name of the Lord, Shall there be euill in a Citie, and the Lord hath not done it? Amos 3.6. The Interrogation implies an earnest negation, there is no euill in a citie, and the Lord hath not done it.

When Salomon by sinne prouoked God to anger, hee raised many enemies and euils a­gainst him, chiefly his owne seruant Ieroboam, who conspired against him and Rehoboam his sonne, and dispossessed them of the greater part of the kingdome of Israel.

All the captiuities of Israel befell them by the hand of the Lord, hee (for sinne) solde them into the enemies hand. This great As­syrian Captiuitie fore-told in this Text, it was by the procurement of the Lord him­selfe: [Page 34]selfe: O Assyrian, the rod of mine anger, and the staffe in their hand is mine indignation, saith the Lord, Isai. 10.5.

God is that Primus Motor, Reason. the first moouer of all things, without whom neither man, beast, nor Deuill can attempt ought against man: no creature can lift it selfe vp against man, vnlesse it bee mooued thereunto, and permitted by the Lord himselfe: hee doth e­uery thing, and no thought can bee withhol­den from him. Iob 42.2.

But if distresses and afflictions be primari­ly from the Lord, Obiection. then some man may con­ceite the Lord to be the authour of euill, ac­cording to that Heresie of Marcion, affirming one God to bee the cause of euill, and the authour of the old Testament; and another God to be the cause of good, in exhibiting to mankind the Redeemer Christ Iesus; and hee (saith hee) is the authour of the new Testa­ment.

I answere to all such cauillations; Answere. That in the operation of euill, three things concurre. First, the generall act or motion, which is of God: for in him we liue, moue, and haue our be­ing. Acts 17.28. Secondly, there is the Ata­xie, or disorder of that act or motion, which proceedeth from the prauitie or corruption which is in man, exercising that act or moti­on. Thirdly, then follows the iustice of God, vindicating or punishing that disordered act or motion.

You must distinguish euermore betweene the act or motion in generall, and the euill of that act or motion: the act or motion in ge­nerall is from the Lord, but not the euill ther­of. The generall act or motion is from the Lord, in a threefold manner of acting or do­ing. First, of Inspection; the Lord beholds all the things that are done in heauen and earth, & nothing is hid frō him. Secondly, of Per­mission; the Lord suffers all the things that are done in heauen and earth, and nothing is done without him. Thirdly, of Direction, the Lord orders all the things that are done in heauen or in earth, and directs them to some good end first or last. The Lord as a most skilfull Chymist, can extract good out of euill; yea, that which is ill intended by man, is directed to good by the ouer-ruling hand of the Lord.

And howsoeuer distresses and afflictions often come vpon men by euill instruments and meanes, yet God is the first cause there­of, who in all his workes is absolutely good, and by his wisdome and prouidence, orders or directs all vnto good; either for the decla­ration of his Iustice, or the manifestation of his mercy, as he deemes it good.

Superstitious therfore, Vse. and Heathenish are our vsuall conceits of Chance, Fortune, Con­stellations, heauenly Influences, good or ill dayes, or the like; can ought happen vnto [Page 36]you, and the Lord hath not done it? Surely whatsoeuer good or euill doth betide vs, it is the Lords doing, howsoeuer it may be mar­ueilous in our eyes.

When Ioseph was vnnaturally sold by his brethrē into Egypt, who would haue thought that God had a hand in this businesse? Yet so it was, that God sent him into Egypt, to sus­taine his father and his brethren in the ex­tremitie of ensuing dearth. See Gen. 45.5.

Nay, when Christ himselfe was betrayed, mocked, buffeted, crucified, who would haue thought that God had a hand herein? Yet so it was, that nothing was done therein, but what God in his determinate counsell had before decreed to bee done for the redemp­tion of mankind, as appeareth, Acts 2.23. So of him, and through him, and to him are all things, Rom. 11. the last verse.

The consideration whereof may strongly arme men with patience in all distresses or af­flictions whatsoeuer, 2 forasmuch as they be­fall vs by the all-ruling hand of the Lord, who by his wisedome and power is able to conuert them to our good; who also hath promised, that all things shall worke together for good to them that loue him. Nay, God is so good to his people, that hee would not suffer the very being of euill, if hee were not able to extract good out of euill, for the good of his people.

And let all learne this heauenly wisedome, 3 in all distresses and afflictions to looke vnto him by the eye of true faith in his promises, and by hearty repentance for your sinnes, which are the chiefe of all afflictions and di­stresses. Looke vnto me (saith God) and be yee saued, all the ends of the earth, for I am God and there is none else. Isa. 45.22. and regard not soe much the rod, as him that smiteth with the rod: wherefore doth a liuing man com­plaine, a man for the punishment of his sins? Let vs search and trie our wayes, and turne a­gaine vnto the Lord. Lament. 3.39.

But woe to those, who when they are di­stressed or afflicted, in stead of turning to the Lord that smiteth them, doe flie further off from the Lord, and rebell more and more a­gainst him; both by infidelitie and sundry grosse sinnes; surely the Lord will either plague and punish them seuentimes more for their sinnes in this life; or hee will confound them eternally in the world to come. If the Lord once set his face against a People, he wil miserably distresse that People, he will sticke close vnto that People for euill, and not for good. He will sorely vexe that People; yea, he will distresse and straiten them, as one ene­mie is wont to distresse or straiten another; which is the substance of the Act here noted. And so from the Agent I passe to the Act; I will distresse Ariel.

Or most miserably will I distresse it, as is intimated in the nature of the Originall word here vsed. And here obserue

The great miserie of that People against whom the Lord doth set himselfe, Obseruation. 5 to plague and punish them.

It is a fearefull thing (saith the spirit of God) to fall into the hands of the liuing God. Heb. 10.31. Who (saith the Psalmist) shall stand before him, when he is angry? If thou Lord shouldst marke iniquities, who shall stand? Psal. 130.3. Who knoweth the power of thine anger? Psal. 90.11.

Infinitelie great and terrible is the Maiestie of the Lord Almightie; Reason. greater and stronger then that Behemoth, the strongest on Earth: greater and stronger then that Leuiathan, the strongest in the waters. Iob. 40. and 41. Chap­ters. And for his greatnesse and terriblenesse, he is in holy Scripture compared to a Lyon, yea to a roaring and deuouring Lyon: I (saith God) will be to Ephraim as a Lyon, and as a young Lyon to the house of Iudah; I, euen I will teare, and goe away, I will take away and none shall rescue him. Hosea. 5.14, And if the Lyon roare, who will not feare? Amos. 3.8.

When God made knowne his couenant to Moses, although he spake most friendly to Mo­ses; yet for his greatnesse sake, and more then maiesticke glory, Moses hid his face, for hee was affraid to looke vpon God. Exod. 3.6.

When Zechariah saw but an appearance of an Angel of God, standing at the right side of the Altar of Incense, hee was troubled, and feare fell vpon him. Luke. 1.11.

When Manoah had seene but an Angel of the Lord, Manoah said to his wife, we shall surely die, because we haue seene God. Iudg. 13, 22. When Paul, as he iournied to Da­mascus, saw a light from heauen, sodainely shining round about him, he fell to the earth trembling and astonished. Acts. 9.

When the Philistims vnderstood, that the Arke of God was come into the Campe, they were afraide; for they said, God is come in­to the Campe; there hath not beene such a thing heretofore; Wo to vs, who shall deliuer vs out of the hands of these mightie Gods? 1 Sam. 4.7.8.

Therefore the Heathens framed to them­selues tutelar Gods, to shelter themselues (as they thought) from the greatnesse of the Maiestie of Almightie God.

We reade of Semele, that beholding the glory of Iupiter, she was consumed to ashes: And how shall wretched sinfull man, stand before the greatnesse of the glory of the Lord of Lords, the King of eternall glory? whose Kingdome is euerlasting, and whose Dominion and Glory endureth for euer and euer.

Yea and then also, when the Lord shall de­clare [Page 40]himselfe to bee a professed enemie a­gainst man, as here he professeth himselfe a­gainst Ierusalem, for her many and monstrous sinnes. Hee will assuredly and speedily lay Siege against her; vnspeakeable is the cala­mitie of that place or people that is besieged by mortall men: there is scarcitie of all good things; Meate, Drinke, Libertie: there is an vnsufferable indurance of all euill; as extreame Famine, Pestilence, the Sword, rauishing and ripping vp of women, murthering of infants, and what not? In a word, the absence of all good, the presence of all euill; there is no miserie like vnto this misery.

Yet all this, and greater also is the misery of that people, against whom the Lord doth set himselfe to plague and punish them.

And let the consideration hereof be as a bridle in our vntamed mouths, to restraine vs henceforth from rushing presumptuously into any knowne sinne and wickednesse a­gainst the Lord Almightie. Oh be not like to Horse and Mule, which haue no vnderstanding. Oh doe yee not henceforth (like this vnruly people of Ierusalem) turne to your for­mer sinfull courses, as the Horse rusheth into the Battell. Ier. 8.6. Oh doe not so prouoke the Lord ye foolish people and vnwise, lest yee incurre his implacable enmitie against you. If one man sinne against another, the Iudge shall iudge him; but if a man sinne against the [Page 41]Lord, who shall intreat for him? 1 Sam. 2.25. No man can redeeme his soule, or giue a ran­some to God for him; hee must be left to the meere mercie of the great Iudge of all the world, who cannot but doe right.

Now therefore stand ye in awe and sin not; Psal. 4.4. doe not aduenture to liue in the breach of a­ny of the Commandements, of that great and terrible God, lest he in iustice become a professed enemie; yea, lest he become as an Hoste, or a Siege of enemies against you; as is here foretold vndoubtedly to come to passe concerning Ierusalem. Lest the Lord breake you (in his anger) with a Rod of Iron, Psal. 2.9. and dash you in peeces like a potters vessell.

Be wise now therefore O yee people, bee instructed ye inhabitants of the earth, serue the Lord in feare, & reioyce before him with trembling; pray ye for grace earnestly, & at­tend all the holy ordināces of God cōstantly & conscionably; whereby ye may serue God acceptably, with reuerence and godly feare; for our God is a consuming fire. Heb. 12.28.29.

Otherwise, if still yee will multiply your transgressions against the Lord, hee will most miserablie distresse and punish you all in ge­nerall, and euery one in particular; the euent whereof shall bee heauinesse and sorrow, or sorrow vpon sorrow: so it followeth.

Taanijah vaanijah, [...] the word Anijah hath most proper reference to a Ship tossed vpon [Page 42]the Seas, with the violence of stormie winds and tempests; or some mouing cause or occa­sion thrusting a man forward, vnto some vn­fortunate euent; but here the words are trans­lated heauinesse and sorrow, or more natural­ly sorrow and sorrow: The duplication of the words (according to the Hebrew forme) doth implie the highest degree of sorrow, or extreamitie of sorrow, such or greater then the sorrow of those, who are toffed in Ships vpon the raging Seas, and are in continuall ieopardie of their liues: or else like vnto the sorrow of those, that precipitate themselues into some mischeiuous euents. And heere obserue

The excessiue sorrow and heauinesse of that people, Obseruation. 6 against whom the Lord doth set himselfe, to plague and punish them.

I noted before their intolerable misery; and now I shall tell you of their excessiue sor­row following vpō the sense of their misery; which excessiue sorrow is acknowledged by another Prophet, speaking in the persons of this distressed people; who when they heard of a people comming vpon them, from the North-countrie, that is from Assyria, and a great Nation that was raised from the sides of the Earth, that shall lay hold on Bowe and Speare, which were the warlike weapons of those times, a Nation that are cruell, and haue no mercy; whose voice roareth like the Sea, [Page 43]and they ride vpon horses, sit in array as men for warre, against the Daughter of Zion, that is, against Ierusalem. We haue heard (say the people) the fame thereof, our hands waxe fee­ble, anguish hath taken hold of vs, and paine, as of a woman in trauaile. Ier. 6.24.

Such is the sorrow of the Kings of the earth, recorded by the Psalmist. Feare tooke hold vpon them, and paine, or sorrow, as of a woman in trauaile. Psal. 46.6. which, of all worldly sorrowes is the greatest.

Such was the excessiue sorrow of proud Babylon, foretold by the Prophet, saying: Houle yee, for the day of the Lord is at hand, it shall come as destruction from the Almightie, therefore shall all hands be faint, and euery mans heart shall melt, and they shall be afraide; pangs and sorrowes shall take hold of them, they shall bee in paine as a woman that trauaileth, they shall bee amazed one at another, their faces shall bee as flames. Isa. 13.6.

Such also was the excessiue sorrow of the sinfull people of Syria, after they had inso­lently triumphed ouer this people Israel. Be­cause (saith the Prophet) thou hast forgotten the God of thy saluation, and hast not beene mind­full of the Rocke of thy strength; therefore shalt thou plant pleasant plants, and shalt set it with strange slippes: In the day thou shalt make thy plant to grow, and in the morning shalt thou make thy seede to flourish, but the haruest shall bee a [Page 44]heape, in the day of griefe, and of desperate sor­row. Isa. 17.10.11.

God is the only true ioy and comfort of mens hearts; Reason. In his presence is fulnesse of ioy, at his right hand are pleasures for euermore. Psal. 16. the last verse. The King shall ioy in thy strength, O Lord, In thy saluation how greatly shall he reioyce? thou hast made him most blessed for euer; thou hast made him exceeding glad with thy countenance. Psal. 21.1. and the 6. verses. Without the assurance of Gods fauour and loue, all our worldly ioy and mirth, is but as a flash of lightning in the night, which sudden­ly enlightneth the world, and forthwith it is darke as before.

When therefore the Lord is departed from a people, nay when the Lord (for transgres­sion and sinne) doth set himselfe against a People, as an vnplacable enemie; no mar­uaile if there follow excessiue sorrow and heauinesse. Yea for as much as mens inward ioy in the Lord is surpassing, and vnutterable; certainely the sorrow and griefe of such men, must necessarily be vnsupportable and exces­siue, who are estranged from the Lord, and are cast out of his fauour and loue.

Excessiue sorrow and heauinesse, it is the vsuall wages of sinne, this shall yee haue of mine hand (saith God to the sinfull Iewes) ye shall lye downe in sorrow. Isa. 50. the last verse. Nay it is the curse of God vpon the [Page 45]sinne of man; as appeareth by that impreca­tion of the faithfull against their maleuolent persecutors: Render vnto them a recompence, O Lord, according to the worke of their hands, giue them sorrow of heart, thy curse vnto them. Lament. 3.64.

The serious consideration hereof (like Bel­shazzars hand-writing) may appale the hearts of all Epicurean sinners, carelesse, Vse. wrechlesse men, that sit downe to eate and drinke, and rise vp to play, as Israel did at the setting vp of the golden Calfe: Men that spend all, or the greater part of their most precious time in feasting delicately, in drinking im­moderately, in singing prophanely, in daun­cing wantonly, and such like sinfull mirth and iollitie.

Woe (saith Christ) vnto you that laugh now, for yee shall mourne and weepe, Luke 6.25. Woe to them (saith the Prophet) that are at ease in Zion, that put farre away the euill day, that lye vpon beds of yuorie, or daintie beds, and stretch themselues, or stuffe themselues with superflui­ties vpon their couches or pallats: for so the o­riginall wordes doe signifie; that eate the Lambes out of the flocke, and the Calues out of the middest of the stall, that chaunt to the sound of the Viole, and inuent to themselues Instru­ments of Musicke, that drinke Wine in bowles, and annoynt themselues with the chiefe Oynt­ments: but they are not grieued for the affliction [Page 46]of Ioseph, or for the breaches, or extreame di­stresses that are already fallen, and yet likely to fall vpon the Church and people of God: there­fore now shall they goe captiue with the first that goe captiue. See Amos 6. Because they haue transgressed the Lawes, changed the Ordinance, and broken the euerlasting Couenant: therefore hath the curse deuoured the earth, and they that dwell therein are desolate: The new Wine mour­neth, the Vine languisheth, all the merry hearted doe sigh, the mirth of Tabrets ceaseth, the noyse of them that reioyce endeth, the ioy of the harpe ceaseth, they shall not drinke wine with a Song, strong drinke shall bee bitter to them that drinke it, the Citie of confusion is broken downe, euerie house is shut vp, that no man may come in. See Isai. 24.5. Goe to yee rich men (saith Saint Iames) that pamper your selues with worldly pleasures, and sinfull superfluities; weepe and howle; for your miseries that shall come vpon you, Iames 5.1.

Oh that sinfull men would by godly sor­row preuent their insuing extremities of worldly sorrow; else when God shall arise to punish them for all their iniquities, they shall sustaine heauinesse and sorrow, or sor­row vpon sorrow; one sorrow being ouer­past, the Lord shall bring vpon them seuen greater sorrowes: they shall languish in con­tinuall heauinesse and sorrow; they shall finde nothing to ease them of their excessiue sor­row, [Page 47]when the Lord shall set himselfe against them, to plague and punish them.

Cicero being forsaken of Augustus Caesar, cries out, O spes fallaces! O cogitationes inanes meae! O my deceitfull hopes! O my vaine intendments! and hee would haue killed himselfe. And if such may bee the anguish and desperate sorrow of one that is negle­cted by a mortall man, oh how vnsuppor­table may wee suppose to bee the sorrowe and heauinesse of that egregious wicked man, which is left and forsaken of the Lord Almightie? nay, against whom the Lord doth oppose himselfe, as one enemy against another, as is foretold in this Text? certainly there sorrow and heauinesse is intolerable, and vnutterable.

Oh consider this (I beseech you) you that now in your prosperitie and peace doe easily forget God; though for a time (perhaps) you may frolicke in your sinnes, you are in no trouble like other men, neither are you plagued like other men; though your eyes stand out with fatnesse, and yee haue more then heart can wish; yet I tell you in the name of the Lord, that extremitie of sorrow and heauinesse may suddenly, and shall vndoub­tedly come vpon you, either presently in this world, or eternally in the world to come, or both.

I tell you, as the Lord shall find you at the [Page 48]generall day, or at euery of your particular day of Iudgement, so will hee leaue you, and passe finall censure vpon you: for so hee re­solues to deale with his owne first people, as is euident in the last words of my Text. And it shall be vnto me as Ariel: That is to say, the flourishing Citie of Ierusalem shall bee so besieged with enemies, euen as an Altar at some solemne time of sacrificing, is compas­sed with sacrifices: so some Expositors doe interpret the words, rendring the word A­riel, Altar, as it is in our elder Translations.

But others doe interpret the words more agreeable to the naturall signification of the words, It shall bee vnto mee (meaning Ierusa­lem) as Ariel; that is, as a strong Lion, or as the Lion of God. And so the letter Vau is not causall, but copulatiue. Ierusalem shall be vnto me as Ariel, that is, I will besiege or compasse Ierusalem with warlike men: so as a fierce or hurtfull Lion is wont to bee beset or compas­sed about with watchfull Sheepheards, or o­thers, that watch and earnestly endeauour to ensnare and kill him.

The Prophet meaneth in these words (saith Caluin) that all Ierusalem shall bee bloody, or full of blood, by reason of the bloody mas­sacres that shall bee committed in Ierusalem: Therefore the Prophet compares Ierusalem to an Altar, whereon multitudes of sacrifices are killed and offered; euen as the wicked [Page 49]which are ordained to destruction, are wont to be compared to a sacrifice.

But howsoeuer the word Ariel be interpre­ted, either Metaphorically, and so admit Ie­rusalem bee compared to an Altar; or else na­turally, and so called or compared to a strong Lion, or the Lion of God, the sense of the words seemes to be one and the same.

I (speaking in the person of God) when I searched Ierusalem as with candles, Zeph. 1.12. I found Ierusalem as a bloody Altar, or as a strong Lion, violently opposing, and cruelly murthering the dearest seruants of the Lord, yea, the holy Prophets themselues; O Ierusa­lem, Ierusalem, thou that killest the Prophets, and stonest them which are sent to thee, saith our Sa­uiour, Mat. 23.37.

And now as I found her, so will I leaue her; she shall be like an Altar, all polluted and co­uered ouer with blood; or shee shall be in my esteeme as a strong and hurtfull lyon, whom men doe watch by all meanes to kill and de­stroy. So will I (saith the Lord) vse all my murthering kinds, death, the sword, famine, pestilence, captiuitie; I will appoint ouer them foure kinds, saith the Lord, the sword to slay, the dogs to teare, the foules of the heauen, and the beastes of the earth to deuoure, and destroy, Ieremiah. 15.2.3. And heere obserue Gods dealing with obstinate wicked people, as hee finds them, so he leaues them.

God reiecteth and sorsaketh those that wilfully reiect and forsake him; Obseruation. 7 and in such sinnes as hee findeth them obdurate and har­dened, in the same he leaues them most mise­rable and wretched.

They that honour mee (saith God) I will ho­nour, and they that despise me, shall be despised, or lightly esteemed, 1 Sam. 2.30. I (saith the Wisedome of God) loue them that loue mee, and those that seeke me early shall find me, Pro. 8.17. But those that wickedly and wilfully forsake the Lord, hee in iustice giues them vp to a reprobate minde, to doe these things that are not conuenient, being filled with all vnrighteous­nesse, Rom. 1.28.

And this the immediate effect of Gods decree of Reprobation, which is a reiection from grace, wherewith God elected vs in Christ; & from those effects of grace, where­vnto we are elected, and from the end, which is eternall life, whereunto the elect are ordai­ned. Then followes a deputation of such reprobate ones vnto vses dishonourable: as the Potter hath power ouer the clay, of the same lumpe to make one vessell vnto honour, and another to dishonour. Rom. 9.21. Lastly, there is an ordination of such reprobates to eternall death and destruction; or a fitting of these vessels of wrath vnto destruction: So speakes the Apostle, Rom. 9.22.

Neither can God bee accused of iniustice [Page 51]or harshnesse, in reiecting those that reiect him. First, because hee hath most absolute right and soueraigntie ouer man: euen as the Potter ouer the clay, to dispose of him as hee listeth. Secondly, because that which the Lord doth against man, he doth it not passio­nately, or corruptly, after the manner of men, but most deliberately, and iustly, according to the counsell of his owne will. Thirdly, because hee detracteth nothing from those whom he reiecteth: nay, hauing created man of nothing, and furnished him with most ex­cellent gifts; the first man voluntarily left his first integritie, and we all in him: and in stead of walking with God and pleasing him (as did that one man Enoch) man flies from his Maker, and by transgression and sinne, rebel­leth against him: hereupon God (according to Talion law) rewardeth man, as man rewar­ded him; he reiecteth and forsaketh those, that wilfully reiect and forsake him.

In Gods decree of Reprobation there are two acts; the former is negatiue, & that is the eternall purpose and decree of God, not to shew mercy, nor giue grace as hee doth to the elect; but leaues them in that masse of sinne, and most wofull estate, whereinto all men (in Adam) are promiscuously fallen. Th'other is positiue, and that is the eternall purpose and decree of God, to inflict that euerlasting punishment vpon them, which is most iustly [Page 52]deserued, by that sinne into which they wil­fully fall, and in which they still abide, pursu­ing sinne, or committing iniquitie (as the A­postle speaketh) with all greedinesse.

God neither reiecteth, nor appointeth any to death and destruction, without their owne iust deserts, & dereliction of him; as appea­reth by that speech of Dauid to Salomon, If thou forsake him (meaning the Lord) hee will cast thee off for euer. 1 Chron. 28.9. Wee first forsake the Lord, and then doth he iustly cast vs off euermore:

Obduratio Dei est nolle misereri, August. l. 1. ad Simpl. q. 2. as Saint Au­gustine speaketh: Non vt irrogetur aliquid, quo homo sit deterior, sed tantùm quo sit melior non erogetur. Gods hardening of man, is his not shewing mercy on man: not that God doth infuse in man any thing to make him worse; but be cause hee doth not bestow vpon man, that which may make him better.

Neither will God retaine such in grace and fauour with him, who do most wickedly & wilfully reiect him: howsoeuer the corrupt will of man by nature, can affect nothing that is good; yet God doth not sanctifie and saue men, without the willingnesse of their owne wills: mans will is Gods instrument, for so the Lord doth ordinarily vse instruments and meanes, for the effecting of all his works. Pedissequa voluntas, saith Zanchius: the will of man it is the hand-maid of the Lord.

Non tollit gratia voluntatem, Aug. Epist. 105 sed ex mala mutatur in bonam, et cùm bonafuerit, adiuuatur; So Augustine. The grace of God doth not abolish the will of man, but from euill it is conuerted to good, and being good, it is hel­ped and made more good.

Againe, man is not so drawne, as if he were carried by violēce, without the motion of the heart, and consent of the will; but is so in­wardly and secretly inclined to good, that the will of man acteth its part in doing good.

Oh take heed then of reiecting or forsaking the Lord Almighty, Vse. either by distrusting his infallible promises, or by transgressing his holy Commandements; this is to depart wic­kedly from the Lord, as the Psalmist spea­keth. It was the complement or the height of Cains sinne, he went out from the presence of the Lord. Gen. 4.16. that is, he forsooke the pro­tection of God, or bereaued himselfe of the singular fauour of God, and exposed himselfe to all the curses of the Almightie, and made himselfe, and all his succeeding posteritie, most lamentable obiects of Gods eternall vengeance.

And so God vsually sets forth remarkable sinners, as remarkable spectacles of his eter­nall wrath. Lots wife for her inordinate af­fecting of sinfull Sodome, was transformed in­to a durable statua or pillar of Salt. And here Ierusalem, for her great sinnes, is become as [Page 54] Ariel, as a bloody Altar, or as a strong, and hatefull Lyon; for so the Lord resolues con­cerning her, saying, it shall be to me as Ariel.

And now for a final conclusion of all, suffer ye this once the word of exhortation. Wher­as our sinnes are many in number, and great in measure, nothing inferiour, if not surpas­sing the manie, and great sinnes of Ierusalem. Although for some time limited, we doe, and may enioy the vse of Gods holy Ordinances, and manifolde blessings accompanying the same. Yet do not securely beguile your owne selues, with flattering promises of much ensu­ing peace and prosperitie: but know assured­ly, that fearefull woes, and heauy iudgements may, and shall suddenly pursue and ouertake vs, vntill we be vtterly destroyed.

And for as much as the Lord hath highly exalted vs, and done greater things for vs, then for any other Nation or Kingdome in the world; so much the more will he make vs open spectacles of his implacable vengeance.

Doubtlesse the Lord Almightie is abun­dantly prouided with sundry kinds of iudge­ments, to be avenged of vs: he hath in store iudgements Nationall, iudgements Prouin­ciall, iudgements Parochiall, and iudgements Domesticall: iudgements for all men in ge­nerall, and iudgements for euery man in spe­ciall.

Wherefore prepare yee to your Lord and [Page 55]God, by true faith and found repentance: Let vs all in generall, and euery one in speci­all, mourne for his owne speciall sinnes, and for the generall sinns of the Nation, in which we liue; but first mourne for your owne sins; search and try narrowly, and particularly your owne sinfull waies, and turne againe vn­to the Lord, with all your heart, and with all your soule; that so you may bee a meanes to auert the heauie iudgements of God from your selues, and from the people amongst whom yee liue.

Which that wee may truely and seriously performe; let vs all ioyntly, Ezech. 11.19. Iere. 32.39. and euery one seuerally, at all times, and vpon all good oc­casions, pray earnestly vnto our Lord and God; that he would take the stony heart out of our flesh, and giue vs an heart of flesh; that he would giue vs all one heart, and put a new spirit within vs; that hee would put his feare into our hearts, that wee may neuer depart from him; that we may walke in his statutes, and keepe his ordinances, and doe them; that so we may be his people, and he our God, to the honour and praise of his most great and glorious Name, and the vnspeakable comfort of vs his people in Iesus Christ. To whom with God the Father, and the eternall Spirit, be all praise and glory for euer.

Amen.