the efficacy of the Spirit be in it if it be not quickned by the Spirit it is a dead letter Many thousands heare the Word who are fallen by Adams and their own sin but they are not set upon their feet as our Prophet was and the principall reason is the Spirit enters not into them it may stand and knock at the door but hath not entrance and therefore they are not lifted up out of their unbelief and other corruptions they are not removed from the Wildernesse to Canaan from the state of nature to the state of grace when therefore you finde such expressions in Scripture as that the Word is incoruptible seed 1 Pet 1.23 a burning fire Jer. 20.9 the power of God to salvation Rom. 1.16 the Word of life Phil. 2.16 that it 's quick powerfull sharper then any two edged sword piercing to the dividing asunder of the soul and spirit c. Hebr. 4. that it is converting the soul Psal 19.7 the grace of God that brings salvation Tit. 2.11 These and such like phrases you must understand not exclusively as if the word were and did so without the Spirit but conjunctively when the Spirit enters together with the Word then it is so the efficacy is not in sonitu ipso but proceeds ab arcano Spiritus instinctu all the vertue and operation is in the power of the Spirit neither is the Word uselesse it 's the Medium by which the Spirit works God is the Father of Lights yet is not the Son uselesse by it he enlightens us 5. That the Word is the Chariot of the Spirit when he spake Joh. 7.37 38 39. Acts 10.44 45 46 the Spirit entred into mee together with the Word of Christ went the Spirit that is vehiculum spiritus Joh. 20.22 Christ breathed upon them and that breath conveyed the Holy Ghost unto the Disciples so it 's the Word that carries the Spirit to men by the dispensation of the Word the Spirit is conveyed to our souls hence the Gospel is call'd the ministration of the Spirit 2 Cor. 3.8 and the Ministers of the Gospel the Ministers of the Spirit vers 6. The Law which was from Mount Sinai the Apostle calls a dead a killing letter but the Gospel which came out of Mount Sion he calls the Spirit or ministration of it and therefore more fully in Gal. 3.2 he saith Received yee the Spirit by the works of the Law or by hearing of faith not by the works of the Law that was the ministration of death but by the Gospel that was the ministration of the Spirit so that the word of Christ transports the Spirit over to the hearts of those that believe and if search should be made whether the Spirit do alwayes accompany the Word of Christ preached unto the sons of men some inferiour degrees and works of it may be allowed to go along with the Word Act. 7.51 Yee stiff-necked and uncircumcised in heart and eares yee do alwayes resist the Holy Ghost and Heb. 6.4 They were made partakers of the Holy Ghost there was something of the Spirit in the Word when it was preached unto these two sorts of Hearers the one resisted the Spirit in the Ordinance the other received the common gifts of it some weak operations of the Spirit may be yeelded alwayes to attend the Word but effectuall and powerfull do not the beams of the Sun are oblique and direct where oblique they produce weak effects where direct strong ones and so the operations of the Spirit are oblique towards all reprobates and the work is ineffectuall on them but direct upon the Elect and so strong efficacious 1 Thes 1.5 Our Word came not to you in word only but also in power and in the Holy Ghost Chap. 2. v. 13. it wrought effectually in them 6. What God commands his he gives them strength to do it Stand upon thy feet saith Christ verse 1. there is the command and the Spirit entred and set him upon his feet there is the strength given to fulfill the command Commands import power and free-will in us say the adversaries of free-grace wee say no let them stand upon free-will and their own strength wee will stand to free Grace Ezekiel cannot stand upon his feet till the Spirit set him up much lesse can hee tread in the wayes of holinesse and walk in them being commanded the word of Christ did it not his own will did it not naturall reason and strength did it not Divina vox jacenti Prophetae jussit ut resurgeret sed surgere omnino non possit nisi in hunc omnipotentis Dei spiritus intrasset quia ex omnipotentis Dei gratia ad bona opera conari quidem possumus sed haec implere non possumus si ipse non adjuvet qui jubet Greg. Hom. 9. in Ezek. but the Spirit given did it Without mee you can do nothing Joh. 15. not much not something not a little doth hee say but nothing when Christ commands therefore hee gives power to do hee bids Lazarus come forth of the grave he had neither will nor power to do it but Christ hee gave spirit and power to do it When hee bid Sinners believe repent walk in the Spirit c. hee gives the power to do so hee doth it for them Deut. 10.16 they are commanded to circumcise the foreskin of their hearts and Deut. 6.5 to love the Lord with all their hearts these they could not do but God promises to do them for them Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed to love him with all thine heart and all thy soul we are commanded to feare the Lord Psal 22.23 Feare him all the seed of Israel and Jer. 32.40 I will put my feare in their hearts that they shall not depart from mee We are bid to make us new hearts and new spirits Ezek. 18.31 and Isa 1.16 to wash us and make us clean and see what sweet promises are made Ezek. 36.25 26. I wil sprinkle clean water upon you and you shall be clean from all your filthinesse and from all your Idols will I cleanse you a new heart also will I give you and a new spirit will I put within you yea I will put my Spirit within you and cause you to walk in my Statutes and yee shall keep my Statutes and do them Vers 27. We are bid believe and trust in God oft in Scripture and Ephes 2.8 we finde Faith is the gift God and Mat. 12.21 In his Name shall the Gentiles trust and Phil. 1.29 To you it is given to beleeve Christ bid the Apostles to go and preach the Gospel to all Nations Mat. 28.19 how could they being not languaged do it they might have said it 's an impossible thing but Acts 2.4 They were filled with the Spirit and every man heard them speak in his own language when God commands therefore wee must not look at abilities as Arminians and
to stand for the truth unto the death That it might be a demonstration of the judgement to come seeing they were used so hardly here surely it follows then that there is a time wherein God will call over things againe and recompence the sufferings of his Prophets and be avenged on those that had done them such wrong God had such ends as these Hence note 1. The wisdome of God that touching the lives and deaths of the Prophets and Apostles speaks little There is not much said in the Scripture touching them and why Lest we should attribute too much to them and too little to God Wee are apt to looke at the pen rather then at him that made the pen put in the inke and writes with it We looke at the instrument and neglect the principall agent Since the lives and deaths of Martyrs and holy men came into request God hath lost too much of that honour hath been due unto him creatures have had it 2. See here the ingratitude of the people that doe not onely kick but kil their Prophets not only mock but murther their Prophets Isaiah is sawen asunder Ieremy stoned Ezekiel his brains are dashed out Oh the ingratitude of the sonnes of men that doe thus requite God for the Prophets he sends to them that breake the earthen vessels for bringing them heavenly treasures in them Ezekiel the Priest He was both of the Propheticall and priestly dignity which was not common very few of the Prophets had this honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word is a Sacrificer the Greek signifieth as much one that medleth with holy things that offereth sacrifice for sin Priests were of high account both among the Jewes and Gentiles Among the Jewes great was the honour the high Priest had and the inferiour Priests had their honour likewise None might take this honour to himself but hee that was called of God as was Aaron Heb. 5.4 They had the charge and command of the Sanctuary and of all things that did appertain to the House of God The Jews and their Rabbins do tell us that there were twenty four severall sorts of gifts appointed of God for the Priests all which are set down in their law expresly and are mentioned by Mr. Ainsworth upon Numb 18.19 Among the Heathens also they were very honourable Potipherah was a Priest of On the Chaldee saith Prince of On because thoug a Priest yet he had Princely dignity The Priesthood you know was intailed upon the Tribe of Levi and it is very observable what was the occasion of it Exod. 32. When the people had sinned in Idolatry and grew seditious and tumultuous Moses stood in the gate of the Camp and said Who is on the Lords side Let him come unto mee Whereupon all the sons of Levi gathered themselves together unto him with their swords by their sides and presently executed the commands and counsell of Moses and slew every man his brother companion neighbour v. 27. They were one of the least if not the very least Tribe of all the twelve yet were they not fearfull or backward unto this work but ventured themselves among the people shewing great faith and zeal to vindicate Religion and the glory of God This fact and forwardnesse of theirs was so well taken of God that it brought a choyce blessing upon them and theirs God fully rewarded them for it for whereas a curse was threatened against Levi Gen. 49.7 I will divide them in Jacob and scatter them in Israel yet this curse was turned into a blessing and they are exalted to be neer the Lord in the holy things of the Temple that did appertain to his worship and service for after they had finished that execution upon the people the Text saith verse 29. That Moses said to them Consecrate your selves to day to the Lord because every man hath been against his son and against his brother that the Lord may bestow upon you a blessing this day and thereupon they were taken into the place of the first-born that did all before and had the Priesthood setled upon their Tribe together with a choice blessing which is recorded Deut. 33.8 9 10. And of Levi he said Let thy Thummim and thy Vrim be with thy holy one Blesse Lord his substance and accept the work of his hands smite through the loynes of them that rise against him and of them that hate him that they rise not again Here was the occasion of Levies being taken into the Priesthood and to serve with God and to serve for ever From hence take this note which is very considerable That it is good to appeare in the cause of God and to be forward to vindicate his honour and glory to stand for him and his people It is good to vindicate God when he suffereth in his worship in his servants in his cause any way The Tribe of Levi was forward to vindicate God and God rewarded them they had a blessing that day So Phinehas hee was zealous for God Numb 25.10 11. Phinehas saith God hath turned away my wrath from the children of Israel while he was zealous for my sake among them wherefore say Behold I give unto him my Covenant of peace and hee shall have it and his seed after him even the Covenant of an everlasting Priesthood because he was zealous for his God If we shall appeare in Gods cause and venture our selves in his quarrell we shall never lose by it Peter was a man forward he put forth himself for Christ hee would be first speaking when Christ had said Whom do you say that I am saith hee Thou art Christ the Son of the living God and presently Christ fastned a blessing upon him Blessed art thou Simon Bar-Jonas flesh and blood hath not revealed this unto thee thou art Peter and upon this rock will I build my Church Men that go upon good grounds and will lift up Gods Sabbaths Worship Honour out of the dust though they do hazard lives estates or limbs God will remember it and they shall be recompenced You shall finde in Iudges 5.18 That Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field They went forth and stood for God and his people against Iabin and Sisera that came against Israel and threatened ruine And in Matth. 4.13.14 15. when Christ cometh hee preacheth the Gospel first to them God remembreth their kindnesse and rewardeth it though it were long before So you may lay the foundation of a mercy for your posterities a hundred yeers hence This should put us on to appeare in the cause of God whensoever we see Idolaters and the enemies of God lift up their heads and strike at truths and God in his Ordinances and servants put forth your selves God will remember you though you jeopard your very lives The sonne of Buzi Ezekiel was neither the servant nor the son of Jeremy as some have fancied but the
heaven opened I saw visions of God and the Word of the Lord came expresly to mee and the hand of the Lord was there upon mee Here were strong evidences of his Call to the work he was to go about Ministers are to be the mouth of God to the people and the mouth of the people to God both are weighty businesses they deal about the eternall truths of the eternall God your immortall souls and the everlasting condition of them The glory of God is concredited in a great measure unto them the great things of the Kingdome of Christ are put into their hands to dispense as God shall move and give them opportunity Had they not need therefore to see to it that their Call be right and to make it out strongly and clearly that God hath sent them If they can clear it up that God hath sent them they may expect his assistance his blessing his protection and successe in their labours How ever things prove this will be their comfort in the midst of opposition reproach persecution hazard of liberty and lives I was called of God I am in his work in his way he brought me into his Vineyard hee will stand by mee I will go on let him do with me what he pleaseth The clearnesse of a mans Call will add much comfort to a mans spirit in a black day it makes conscientious pitifull and painfull a Ministers call being evident the peoples consciences will be satisfied will receive his doctrine then will they look upon him as their Pastor and Teacher reverence him for his works sake and are likely to receive much good by him Whereas otherwise if the Calling of Ministers reach no higher then a Patron or Prelate there is seldome any good comes either to Ministers or people therefore it concernes them to look narrowly to it that their Calling be of God cleare and strong to themselves else they cannot make it out to others neither shall finde that comfort nor do that good which otherwise they might 3. That in corrupt times when Religion the Chuâ—ch and Gods glory are greatly indangered God then takes care to raise up some extraordinary servants to vindicate his truth in his people his glory all was brought now to a desolate condition false Prophets prevailed Religion suffered Gods honour was low and now God takes Ezekiel that was one of the ordinary Priests before and bestowes a larger measure of his Spirit upon him and raiseth him up to be a Prophet and sets him awork to do great things in Babylon Though now men be not called immediatly by the voyce of God and Christ as of old yet by extraordinary instincts and motions of Gods Spirit they were heretofore and are still put upon great services Philip was a Deacon by his ordinay Calling but by extraordinary instinct and hints of Gods Spirit he was raised up to be an Evangelist and to do greater service unto the Church of God So Luther that was a Frier at first by extraordinary instinct of Gods Spirit was raised up to purge errors out of the Church and to glorifie God especially in clearing the doctrine of Justification by Free grace So Zwinglius Wickliffe and others in our dayes God hath not left himself without witnesse at this day he hath stirred up the spirits of some to do him great and extraordinary services 4. That those Ministers are fittest to speak to the people that finde the Word of God to have being in them The Word of the Lord came expresly to mee the Word of the Lord had being in him was ingraffed in him When the Word is a word of being in our hearts then it will be a word of power in your consciences That which comes from our hearts will reach to yours and will be effectuall in you otherwise the Word is but an empty sound it cometh from the teeth outward and reacheth but to your eares and seldome goeth down into your souls 5. Take this note that there are principles of opposition in the dearest servants of God to the work of his Spirit It is said the hand of the Lord came upon mee invaded mee so some render it I stood out against God I had my carnall reasonings I had stubbornnesse and opposition in my will I said there was a Lion in the way and I pleaded hard against this work and service But the Spirit of God came upon me came mightily upon me came with a strong hand upon me as he saith came so upon me that it subdued all my carnall reasonings subdued the stubbornness of my will it removed all my shifts and pretences and brought me off to go about the Work of God Is it not thus with most Christians When you would pray when you would do good is not evill present with you But when the Spirit of God cometh upon you it will overcome that indisposition that sluggishness that opposition it will work down distempers and frame you sweetly to go about the work of a God as it did Ezekiel 6. That the Word and Ordinances of it that visions and revelations do the heart of man reall good when divine vertue goes along with them otherwise not What if Ezekiel had seen never so many visions what if God had spoken never so expresly unto him unlesse the hand of God had been upon him too unlesse the Spirit of God had improved those visions and ingraffed those words in him all had been as an empty sound all had been as meer shadowes and sights to him But when the Spirit of God goes along then there is efficacy and benefit in any Ordinance take away the Spirit from the Word and Ordinances of God and they will be but dry bones without meat or marrow take the Gospel which is called the ministration of the Spirit if the Spirit be not in it the choisest promises the sweetest truths there what are they they are Literae damnatoriae and Leges mortis they are letters and lawes of death to the soul When the hand of the Lord is upon an Ordinance and upon a man in that Ordinance then is there good gotten and then doth the soul gain 2 Cor. 10.4 Our weapons are mighty through God 7. That all spirituall good received and done by the Saints is from the operation of Gods Spirit which therefore is called Gods hand Luke 11.20 If I by the finger or hand of God cast out devils this finger Mat. 12.28 is called the Spirit of God If I by the Spirit of God cast out Devills That which is called finger in one is called the Spirit in the other Now doe men receive any good have you faith have you love patience meeknesse understanding zeale godlinesse any all graces It is this hand of God that hath wrought them Doe you doe any divine good unto others It is this Spirit of God that workes by you and inableth you to doe that good Act. 6.10 They were not able to resist the wisedome and Spirit by
sinfull man Angels cannot indure this dishonour Josephus in his 19th Book and 8. Chap. sets out this story fully how he came in in cloth of silver was saluted as a God saw an Owle over his head Ego illâ— vâ—stra apâ—llat une 〈…〉 vitam relinquere juâ—eor satali necessitate coarguente vestruÌ„ mudacum quem â—â—nâ—â—talem saluâ—astâ—s admoâ—tem 〈◊〉 felt a pain in his bowels and said I whom yee all call a God am commanded to leave my Godship and by death to confute your lie of my immortality Neither belongeth it to Angels only to punish the wicked but to exercise chastisement upon the godly an Angel meets Moses in the Inn and would have slain him Exod. 4.24 So the Greek and Chaldee reade it and that because he neglected the circumcision of Moses an Angel smote Zachary with dumbnesse because of his unbeliefe Luke 1. So an Angel corrected David for his sin of numbering his people 4. To defend the godly to save and deliver them from harms this is a constant office they keep the Saints from evill men spirits and things Rev. 7.1 2 3. Four Angels stood on the four corners of the earth and held the four winds of the earth that they should not blow on the Sea or any tree and another Angel cryes to the four hurt not the earth sea trees till we have sealed the servants of our God in their foreheads Psal 34.7 The Angel of the Lord encampeth round about them that feare him and delivereth them Angels are like Armies round about the Generall and keep from danger when Jacob was to meet with his brother Esau who came with a band of four hundred men against him the Angels of God met him they are forward to this service Gen. 32.1 2. And when he saw them what said he This is Gods host what need I fear my brothers host and he called the place Mahanaim or Machanaim It 's in the duall number and notes two Hosts two Camps if my brother have one band I have two if he have men I have Angels if four hundred men I have twice four hundred Angels When Elisha was in Dothan the King of Syria sent a great Host with horses and Chariots and they came by night compast the City about and now Elisha is a lost man and Gehezi cryes out Alas Master what shall we do Fear not saith he 2 King 6.14.15 16 17. they that be with us are more then they that be with them and when the young mans eyes were opened he saw the mountains full of Horses and Chariots of fire and that round about Elisha was there an army against Elisha here is an army for him were they many here are more were there Chariots and Horses here be Chariots and Horses of fire When Daniel was in the den of Lions hee had no fire to scare them no weapon or strength to kill them but an Angel is sent to shut their mouths so that here is a wonder a Lamb amongst Lions and not rent in pieces where Angels are the Lambs keepers there the Lions are toothlesse and mouthlesse the Angels have a speciall charge of the godly Psal 91.11 He shall give his Angels charge over thee the Angels stand charged with the custody of the godly and when a guard is set about a person of quality who dares come neer to hurt such a one It 's said in the 7. verse A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come nigh thee It 's nigh when at a mans side at his right hand but it shall not come nigh to hurt thee and what 's the reason for hee shall give his Angels charge c. They look well to their charge they neither slumber nor sleep Rev. 21.12 Gods care of his Church now is greater then it was under the Law for the wrath is double to what it was then there are twelve Angels at the gates of Jerusalem whereas in Ezekiel 9.2 there were but six The Church being now inlarged the enemies are inraged and the guarding Angels increased no sooner were the Apostles imprisoned but an Angel brings them forth Act. 5.8 9. and what great things the Angel did for Peter Act. 12. is known to all Ver. 15. his deliverance was so great that they could not believe hee was come forth and knockt at the door but that it was his Angel whence the opinion of Tutelar Angels hath received great strength some affirm from hence Dan. 6 2â— that every man hath his particular Angel to keep him which seems rather a Platonicall conceit then a Scripture truth for Isidorus Clarius turns this place his Messenger Nuncius ejus and so the word is used in Scripture Judg. 2.1 The Angel of the Lord came up or Messenger as it 's in the Margent and Mal. 3.1 I will send my Messenger the Hebrew is my Angel and surely this party that knockt at the door was Peters Messenger not his Angel and if this be well rendred Angel why is not that so rendred Luke 7.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels of John being departed it 's the Messenger and so it were better here his Messenger then his Angel for shall we suppose the faithfull so ignorant as to think an Angel could not come in without knocking and having doors opened Besides the apparition of an Angel woud have affrighted them greatly Not to stick at this although we find not warrant in the Word for assignment of a particular Angel to every man yet wee acknowledge many Angels appointed to that work Matth. 18.10 Their Angels not their Angel behold the face of my Father 5. To guide and leade the godly in good and safe wayes Gen. 24.7 Hee shall send his angels before thee and thou shalt take a wife unto my son from thence So ver 40. hee will send his Angel with thee and prosper thy way the businesse of marriage is so weighty and honourable that Angels presence and assistance is in it Angels are present and president over that work Psal 91.11 12. They are charged to keep thee in all thy wayes to beare thee up in their arms that is their strength shall be imployed to uphold and lead thee in a good way God begets children to himself by the Word and Spirit and puts them forth to Angels to nurse to guide and lead it 's a metaphor taken from Nurses that bear their children upon their arms and lift them over thresholds Exod. 32.34 Behold Angeli reges Domini eorum sunt quos regunt saith God to Moses my Angel shall go before thee he was to go to Canaan and an Angel was to lead him that way Angels are well acquainted with the wayes to heaven if you will go that way you are sure to meet with Angels 6. To comfort next Christ and the Spirit Angels are the best comforters because they stand neerest God always before his face and they are
is too glorious for mans eyes to behold and therefore is presented here more remote and hidden from the Prophets sight There was the appearance of fire in the colour of Amber or within the outward fire this was glorious that exceeding glorious the fire in the fire here is infinite glory shut up obscured by that is lesse glorious You heard before of Christs humane nature that it is very glorious much more the Divine that communicates the lustre glory to the humane 2 Pet. 1.17 a voyce came from the excellent glory glory that excell'd all the glory of the creature that excell'd all the apprehensions of creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the glory greatly becoming or great becoming glory it 's glory that greatly becomes the great God and such is the glory of the Divine nature of Christ it 's excellent glory and if it were let out a little in the strength and fulnesse of it wee should be sunk by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Glory is a weighty thing the Hebrew word for glory signifies gravitas pondus onus intimating that glory as it 's a bright so a heavie thing brightnesse and weightinesse are in it 2 Cor. 4.17 it 's call'd a weight of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the glory of Christs divine nature would oppresse us if fully opened to our view Moses made a request to God which if he had granted would have been his death Exod. 33.18 I beseech thee saith he shew me thy glory God tels him in the 20th verse no man can see me and live my glory will be a consuming fire unto thee yet God is pleased to communicate the glory of his divine nature here to Moses in that way might do him good and not destroy him hee puts him into the cleft of a rock and shewes him his back parts vers 23. which was some glorious body as Testatus thinks some humane shape as others conceive and not unlikely to be Christ Oluaster Osiander as hee appeared in his transfiguration full of glory and Majesty thus God condescended to Moses and so here to the Prophet Non cadit sub sensum corporis Juxta possibilitatem humanam Fulgor ille tantae majestatis nos in nihilum redigeret hee sees the glory of the divine nature in the humane which in it self is not subject to mans sense but through divine dispensation is made visible according to mans capacity If wee cannot behold the Sun for its brightnesse nor one creature behold another without prejudice to it self how can wee behold the exceeding glory of the Creator of the divine nature without great danger without death the glory of such Majesty would turn us into nothing 5. That Christs actions even judicary ones are glorious there was brightnesse round about his presence sitting in judgement and his actuall punishing of the Jewes with war famine captivity are all full of glory This supreme Majesty executing judgement fils all with brightnesse and glory when the Angels came with power to judge Babylon Rev. 18.1 2. it 's said the earth was lightned with his glory Acts of judgement and justice are glorious and shining Ribera saith this is meant of judgement upon Rome which shall be evident to all and fill the world with the glory of it when it shall be fulfilled God was glorious as well in destroying the Egyptians as delivering the Israelites there is so much beauty and brightnesse in works of justice and judgement that they are call'd the glory of the Lord Numb 14.21 The people upon the ill report brought upon the Land of Canaan murmured thought to make a captaine and go back to Egypt whereupon God threatned to smite them with the pestilence and to disinherit them Moses interposes intercedes for them God answers him and saith Rev. 14.11 The fire and brimstone they are tormented with is vindicta Dei ex qua quasi sumus produt Dei laus gloria Alcazar At thy request I have pardoned them but as truly as I live all the earth shall be filled with the glory of the Lord what 's that the glory of his just judgements upon them in the Wildernesse and shortly after Corah and his confederates were swallowed alive by the earth Zimri and Cosbi were run thorow for their wickednesse and in these and other particulars was the glory of the Lord seen evidently Would Magistrates and those have power in their hands shine and be glorious let them execute judgement and see justice done Solomon by that act of judgement between the two Harlots touching the dead and the living childe became renowned What a glorious act was in it when Darius set Daniel at liberty and caused his accusers to be cast into the den of Lions If men in place would punish delinquents executing justice in the feare of God without respect of persons distemper of affections or any sinister respects they would be like Angels and enlighten the City and Kingdome with glory such a one is Sol justitiae and fils the world with the beams of righteousnesse hee is dextra Dei and relieves Kingdomes Cities Families with equity VER 28. As the appearance of the bowe that is in the cloud in the day of rain so was the appearance of the brightnesse round about HEre is a description of that brightnesse or glory which compassed him that sate upon the Throne himself was glorious the brightnesse of glory and he had circumferentiall brightnesse and this is resembled unto the Bowe in the cloud that which we call the Rainbowe first mention of it is in the 9th of Genesis verse 13. where God puts double honour upon it 1. He ownes it for his I do set my Bowe in the cloud and 2. Makes it foederall a token of the Covenant between him and the earth and so by divine institution is exalted to a supernaturall work a sacramentall signe I shall speak something of this Bowe Philosophically and something Theologically 1. Philosophically the generation of it is in the wombe of a cloud and the cause naturall viz. the reverberation of the Sun-beames in a moyst cloud for when there is a moyst cloud opposit to the Sun fitly disposed to receive the Sun-beams and to reflect them then is the Rain-bowes birth and appearance the figure of it a semicircle sometimes lesse but never greater sometimes there hath been a Rain-bowe in the night from the beames of the Moone which is weak and like a white cloud Mylichius observes In lib. 2. Plin. that from the Sunne hath sometimes been a white Rain-bow but constantly the Rain-bowe is of divers colours specially blew green and red all very glorious Thaumantis filiam propter admirationem In Theaeteto and wonderfull drawing the eyes of the world to behold it whereupon Plato thinks it 's called the daughter of Wonder it 's so admired The naturall signification of it is rain and moyst weather Scaliger saith if it be in the morning it
a whoring from under their God as a wife that is false to her husband will not be kept in be under the guidance counsell and power of her husband but will out follow her Lovers satisfie her lusts and so is it with the souls sinning with God it will out from under the guidance counsell command and authority of God it saith of God in effect as they in the Gospell said of Christ Wee will not have this man to reign over us wee will not be under him and Sinners will not be under God God commanded Saul to smite Amalek to destroy all and neither spare man nor beast but Saul spared Agag the goodly things and fat of the beast and this by intreaty of the people this might seem no great matter especially the cattell being spared to sacrifice to the Lord as they pretended but see what God saith of it 1 Sam. 15.11 It repents mee that I have set up Saul to be King for hee is turned backe from following mee he is apostatized from me God calls this sin apostasie and Sam. v. 23. calls it Rebellion Saul thou hast rebelled against God and will you know what a sin Rebellion is it's as the sin of Witchcraft and you all know it's abominable and worthy of death thy sin is of that malignity as that by it thou hast rejected God and for it God hath rejected thee and thou art a man of death for it Rebell is an ill name and here is a King a Rebell against God and so is every Sinner for he not only withdrawes from under God but takes up arms against God bitter lying swearing reproaching words are call'd arrows and swords in the 57th Psal v. 4. and 73. Psal v. 9. it 's said of wicked men they set their mouths against the heavens that is against God in the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of a proud man it 's said Jam. 4.6 God resists him he is in bellion against God hath taken up arms against him and God takes up arms to meet him it 's a military word God sets himself in a military posture against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 5.39 those opposed the Apostle were fighters against God but there 's no hope for Sinners to do good this way God will prevail and wound the hairy scalps of his enemies what ever they be that go on still in their wickednesse Let us therefore cast down our weapons and submit to God rebellion is an odious thing against a State much more against God Let us all say we will not be Rebels but Subjects of the most High wee will be governed by his Lawes wee will be under his Authority and as they said to Joshua 1.18 let us say to God Whosoever hee be that doth rebell against thy Commandements and will not hearken to thy words in all that thou commandest him hee shall be put to death 5. That sins about worship are rebellions against Christ and he takes it hainously they have rebelled against me it was Christ who sate upon the Sapphirine throne that spake to the Prophet that said they rebell against me and wherein was the rebellion in casting off his worship and in corrupting it when people fall to Idolatrous and false worship or corrupt the true and pure worship of Christ by detraction of any part of it or by additionals and mixtures of their own then they sin so about worship as it 's rebellion against Christ sometimes they fell to flat Idolatry forsaking the true worship of God and joyn to Baal-Peor Psal 106.28 sometimes they set up their posts with Gods posts and brought in their own inventions and mingled their water with Gods Wine and the wisdome of their flesh with the wisdome of Christ and this hee complains of as rebellion against him and the ground of it is because Christ was the Head of the Church then as well as now and the Law-giver unto them as well as unto us there was never but one Head and one Law-giver to the Church and when hee out of his infinite wisdome hath set a way of worship that will delight the Father himself and his Spirit for mortall worms of the earth to leave it to pervert it to mix their own devices with it provokes bitterly and mounts up to the nature of rebellion and that against Christ Psal 119.1 Indebitum cultum indebito modo Blessed are the undefiled in the way what way in the way of worship especially that admit not unwarranted worship nor worship in a wrong manner but walk in the Law of the Lord. 6. That children usually tread in the paths of their fathers they and their fathers have transgressed against me doth the father sin knowingly wilfully the children will do so do they fall off from the true worship of God imbrace lies superstition oppression whoredome it's a miracle if their children do not Adam eat the forbiden fruit and all man-kinde have followed his steps to that tree the name of a father and his example are strong traces to draw the children into their way We reade of some Kings in Judah that left the way of their fathers but not one of Israel they all followed the steps of Jeroboam the son of Nebat that made Israel to sin let the parents be never so vile if grace prevent not the children will walke in their wayes Ahah was bad enough that sold himself to commit wickenesse and yet Ahaziah his son is said to walk in his way in his mothers way who was Jezabel and in Jeroboams 1 King 22.52 and if it be possible they will go beyond their fathers in wickednesse Judg. 2.19 They corrupted themselves more then their fathers Jer. 7.26 They did worse then their fathers Iniquity improves in the going like a river the farther it runs the broader and deeper it growes in Joh. 8.44 Christ tels the Jewes they were of their father the Devill and his lusts they will do they were such wilfull sinners sinning against such cleer and strong light that their sin was devillish Let parents take heed what they do how they sin before their children when they do so they pave a way to hell for them and dig the pit for their destruction Raboldus a Duke of Freesland about the 900. yeere of Christ being perswaded to turn Christian and going to be baptized asked of the Bishop if all his forefathers were damned who indiscreetly affirming it saith the Duke then will I be damned with them rather then be baptized by thee 7. Antiquity is not the rule for worship you and your fathers have transgressed against me the traditions and examples of forefathers will not warrant the children in point of worship here they could plead We did what our forefathers did many hundred yeers together and have faithfully walked in their steps and hope we are unblameable no saith Christ You and your fathers have transgressed you should not have made their examples but my Word the rule of worship
all the Prophets in Canaan 2 Chro. 36.15 16. The Lord God sent to them by his Messengers because hee had compassion on them but they mocked the Messengers of GOD despised his Word and misused his Prophets untill the wrath of the Lord arose and there was no remedy or healing God saw nothing would do them good but that they must be ruin'd by warer be thrown into captivity and buiried in Babylon yet such was the compassion and goodnesse of God that hee gives them a Prophet here to try them what they would do whether they would heare and learn righteousnesse God will not be overcome with mans evill but will overcome evill with good when the Jewes had taken Christ the heire and put him to death yet hee being risen powres out his Spirit upon the Apostles and gives them both to Jewes and Gentiles and Peter at a Sermon converted some of those that had washt their hands in his blood when God will nothing shall hinder his mercy and kindnesse hee will give the choysest Ministers to the corruptest people 3. That sinners in time come to a heighth and perfection of sinning they were not only a rebellious house but a house of rebellion when it comes to the abstract once it 's at the heighth as there is a going on in Gods ways to perfection Heb. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there is in sins wayes James tels us of sin finished perfected Chap. 1.15 Hence Eccles 8.11 mention is made of hearts fully set to do evill and Jerem. 3.5 Judah is said to speak and do evill as shee could and Israel sins are call'd mighty sins Amos 5.12 Fortia peccata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall is bony sins as men when their bones are come to their full growth are strong and men of might so is it in sinning when sins are come to their full growth then are they mighty sins the like is that in Jer. 44.16 17. As for the word thou hast spoken unto us in the name of the Lord we will not hearken unto thee but wee will certainly do whatsoever thing goeth out of our own mouth to burn incense to the Queen of Heaven and to powre out drink-offerings unto her as wee have done wee and our fathers our Kings and our Princes c. this was the sin of Judah her whole heart and will was in it and Israel was not behind Hos 2.5 I will go after my lovers that gave me my bread and my water my wooll and my flax mine oyle and my drink they sinned with greedinesse as they in Ephes 4.19 which sets out the greatnesse of their sin The Scripture calls such sinners sons of Belial Judg. 19.22 Sons of Belial beset the house round about where the Levite and his Concubine were in the old mans house at Gibeah they got her and forced her to death these were sons of Belial indeed without profit as some interpret the word without yoke as others that is lawlesse rebellious men men of wickednesse given to wickednesse as Hophni and Phineas 1 Sam. 2.12 such as Christ will have nothing to do with 2 Cor. 6.15 unlesse it be to destroy them 4. That sin is an imbittering thing the house of rebellion may be turn'd the house of bitternesse that deals bitterly with me and imbitters my Spirit against them Hos 12.14 Ephraim provoked him to anger most bitterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peccata sunt amaritudines Dei O iniquitas Peccati quae suavitatem Dei in amaritudinem convertit with bitternesses Ephraim sins were sins full of bitternesse they turn Gods sweetnesse into bitternesse his patience into wrath his bowels into wormwood if any thing can sadden divine nature and imbitter the same it 's sin What a bitter thing is it that God should be thrust out of his Throne and Temple and an Idoll set up What a bitter thing that the heart and conscience which is the seat of God should be the habitation of lusts and Devils when God sees this it doth much imbitter his Spirit When Christ hung upon the Crosse they gave him gall and vineger to drink which was a bitter provocation and when wee sin wee give God and Christ pure gall to drink Lam. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words there are The Lord is righteous for I have rebell'd against his Commandment the Hebrew is otherwise because I have made bitter his mouth I have given him gall and wormwood to drink a cup of rebellion and disobedience he is righteous in these bitter afflictions because I have imbittered his mouth and Spirit with my bitter sins Felle amaritudine propinare Deo God is all love sweetnesse mercy and would not afflict and deal bitterly with us if wee did not drinke to him in gall provoke him by our sins to it Hos 13.16 Samaria shall become desolate for shee hath rebelled against God the Vulgar is Quoniam ad amaritudinem concitavit Deum suum because shee hath stirred up God to bitternesse and hee will deal as bitterly by her they shall fall by the sword saith God their Infants shall be dashed in pieces and their women with child shall be ript up Here was great bitternesse wee think but it 's nothing to the bitternesse of our sins our sins crosse Gods will darken his glory murthered his Son grieve vex his Spirit deface his work and burthen him daily There is a double bitternesse considerable about sin the bitternesse in sin and that for sin this last God never tastes but all man-kind hath and shall taste feares sorrows troubles sicknesse death c. but the other bitternesse in sin God alwayes tastes it Deut. 32.32 their grapes are grapes of gall their clusters are bitter both their works and worship are bitter there is hypocrisie and superstition in them there cannot be the least dram of Gall in any thing his people do especially in worship but the Lord tastes it and distastes it our mouths are so out of relish that wee finde sweet in sin which is gall wormwood yea bitternesse it self Job 20.12 13 14. Though wickednesse be sweet in his mouth hee hides it under his tongue keeps it and will not forsake it yet his meat in his bowells is turned it is the gall of Asp◠within him It 's a metaphor from a man given to his appetite who meeting with some sweet pleasing morsell keeps it long in his mouth sucks out the sweet delights his sense with it Quod palatum oblectavit viscera d srumpit and lets it not go down too quickly but when it 's down it proves a poysoned bit and though it pleased his palate yet it torments his bowels so sin in most mens mouths in their fancies and to their senses is sweet and they roll it up and down in their thoughts and delight themselves in a conceited pleasure of it but there is the gall of Asps in it the bitternesse of death and Solomon who had
faithfull servant of God and tells him it 's reported among the Heathen and Gashmu saith it That thou and the Jews think to rebell that thou wilt be King and hast appointed Preachers at Jerusalem to say there is a King in Judah here was a malicious forgery a trim lie and no lesse reproach then Rebell Traytor must be laid upon this great Worthy and Reformer in Israel Nehemiah returns an answer verse 8. There are no such things done as thou saiest but thou fainest them out of thine own heart the Devill is the father of lies Joh. 8.44 and all his children are like him forgers of lies Jer. 20.10 Report said Jeremiah's back friends and wee will report it invent some slanders some lie against the Prophet and we will report it spread it carry it to the Kings Court and eare and cause him to smart for his boldnesse Ieremiah heard the defaming of many it was their daily work they said Let us smite him with the tongue Jer. 18.18 no man can have a beautifull and well favoured name for these briers they will scratch it and make it very bloody it was their daily work the Christians in the Primitive time were accused of all the evils fell out if there were great floods Christiani ad Leones Pluvia defecit Christiani nominis gratia famines wars earthquakes plagues in the Roman Common-wealth they cry'd Away with the Christians to the Lions and Austin observeth that they made it a Proverb The rain fail'd because the Christian name was suffered 3. Daring provoking words Nehem. 6.2 Sanballat and Geshem dared Nehemiah to meet them Come let us meet together in one of the villages four times they sent unto him in that manner thinking by this way to have drawn out Nehemiah and done him mischief daring provocation comes from the wicked and herein they are thorns and briers 4. Scorning scoffing speeches Nehem. 4.2 when the walls of Hierusalem were building Sanballat scoffs and sayes What do these feeble Jewes will they fortifie themselves will they sacrifice will they make an end in a day will they revive the stones out of the heaps of the rubbish which are burnt and so Tobiah If a Fox go up hee shall even break down their stone wall these scoffs and jeers went to the heart of Nehemiah and made him pierce the heavens for help Heare O our God for we are despised the Hebrew is despight we are not only despised Luther was called Germana illa bestia but wee and our work are despight in the abstract mockings are biting things therefore they are call'd cruell mockings Heb. 11.36 Ishmaels mocking of Isaac Gen. 21.9 it 's call'd a Persecution Gal. 4.29 The servants of God have been mock'd and reproach'd in all ages 5. Threatnings Acts 4.17 Let us straitly threaten them to speak no more in Christs Name and verse 21. When hee had farther threatened them their tongues were tipt with threats they were thorny tongues minae sunt spinae threats are thorns and pricked them on to the throne of grace and made them pray as men pierc'd to the quick for vers 29. Now Lord behold their threatning let not them wound and weaken us but grant unto thy servants that with all boldnesse they may speak thy Word Saul Acts 9.1 hee breathed out threatnings against the Saints hee was Benoni a Son of affliction to the Church so are all wicked men and their tongues are thorns Hence they are said in Scripture to be whet Psal 64.3 to be a sharp sword Psal 57.4 a sharp razor Psal 52.2 and the words of it are call'd arrowes bitter words devouring words Ps 52.4 deadly words Prov. 18.21 Death and life are in the power of the tongue it comforts it destroyes Lingua ejus est gladius triceps Bernard Felo de se Mortis fere unicum ostium lingua est Chrys take the tongue of an evill man that slanders and back-bites it 's a great murtherer Wee reade of some double-tongued 1 Tim. 3.8 but such a one is treble-tongued and kills as Bernard saith three at once himself that speak the person hee speaks to and him hee speaks of and the worst is hee murthers his own soul therefor Chrysostome observes well and saith The tongue is almost the very gate of death it 's the death and ruine of most men in the world 6. Their tongues are briers and thorns in regard of their sleighting and undervaluing of Gods servants as Paul is call'd a babler Christ a fellow the Carpenters Son and many of Gods servants are sleighted in these dayes such words they meet with as are thorns and pricks in their sides and eyes Because I will not multiply take their blasphemies O what thorns are those thorns to God and thorns to man When the French had got some victory in Scotland against the reforming part there the Queen regent brake out into these speeches Where is now Knox his God now my God is better then Knox his God here was a blasphemous passage and have wee not such blasphemies in our dayes Where is now your God of Prayer and Fasting What 's become of all your hearing preaching and seeking of yoâ—â— God I might adde another particular which is the thornâ— counsels that wicked men do give 1 King 21.9 what counsell â—ezebel gave against Naboth Proclaim a fast set him up on high among the people and set two sons of Belial before him to beare witnesse against him that he blasphemed God and the King here were words of death here was counsell from hell It 's not unknown what ill counsell hath been given his Majesty of late and likewise to many others Secondly In their looks that 's in the Text also there is much in the faces of men to daunt and trouble mens spirits are much discern'd by their faces Gen. 31.5 I see your fathers countenance is not towards me as before by his face I find a difference in his spirit saith Jacob to his wives he found no favour in it the face is the seat of favour or frowns there is some Majesty in the face and looks of man and when he is angry frowns there is majesticall terror in it Prov. 25.23 there is mention of an angry countenance and it 's likened to a North-wind which is cold and scattering it drives away the clouds that have the rain in them and oft times wicked men have such Northern countenances that they discourage if not drive away the Prophets who come with the dewes of heaven When men frown knit their brows look angerly they have put on vizards and they be scaring things Job 24.15 He disguiseth his face hee is like a man that hath on some terrible vizard which affrights those behold it One of the Nevils Earl of Warwick had so terrible a look when mov'd a little that it was said of him every wrinkle in his forehead was a Sepulchre to bury a Prince in he was of kin to that nation Deut. 28.50 that had
give him notice thereof c. Thou shalt surely die Moth tamuth in dying thou shalt die that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt certainly die amongst the Hebrewes where there is repetition of the word by an Adverb Gerund Participle or the Verb it self it ever increaseth the signification of the first word 1 King 8.13 I have surely built thee an house it is in the Hebrew In huilding I have built thee an house so in 1 Sam. 26.25 Thou shalt do great things and shalt also still prevail the Hebrew is faciendo facies valendo valebis in doing thou shalt do in prevailing thou shalt prevail by such duplication of the words the signification is intended and so in these words thou shalt surely die In his iniquity That is for his iniquity so the Preposition ב Beth it must be understood if he would take notice of his sin repent and leave it he should not die but because he goes on in it he shall die for it Hosea 12.12 there you find Israel served for a wife the Hebrew is Beishshah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a wife but the sense inforceth it to be rendred for a wife and so here for his iniquity His blood will I require at thy hand His death shall be imputed unto thee and thou shalt answer for it I will charge it upon thy head and deal with thee as a murtherer thou hast shed his blood and I will avenge it on thee so the word inquire imports Gen. 9.5 Surely your blood of your lives will I require c. Require is thrice in that verse and what is meant by requiring the blood or life of man is fully exprest in the next Verse Who so sheddeth mans blood by man shall his blood be shed so then when blood is shed and life is lost Gods requiring of it is to have blood for blood and life for life hee that sheds blood or suffers blood to be shed when he may prevent it he shall be responsible for it God is wronged by shedding of blood and will have satisfaction for it therefore he is said to make inquisition for blood Psal 9.12 Gods requiring mentioned Deut. 18.19 is expounded by Peter of destruction Acts 3.23 What death is meant in this Verse is doubted among Interpreters whether the death of the body or of the soul or of both the Ancients interpret it of the death of the soul the soul of the wicked going on in his sin and of the Prophet neglecting his duty shall die for it some later Expositers would have it meant of the death of the body some temporall judgement to cut them off by but wee see many ill Prophets that neglect to warn the wicked of their evill wayes and many wicked men go on in their sinfull courses and neither are taken away by temporall judgements the young Prophet was slain by a Lion 1 King 13. because he was lesse faithfull then he should have been and Jonas was cast into the deeps buried in the belly of a Whale because hee declined the service of the Lord but these were extraordinary acts and chastisements not vindictae true reall punishments I conceive therefore by death is meant all calamities leading unto death Hâ—c loco accipitur sanguis pro animae damnatione licet etiam pro corporis caede pernicie possit intelligi Pint. in loc and the death of soul and body at last if faith and repentance did not intervene if eternall death be due to the sinner dying in his sins it 's threatned to the Prophet for not telling him of his sin otherwise a temporall punishment for an immortall soul lost eternally by the negligence of the Prophet should be all the recompence made and that is not compensatio sufficiens nay frequently there should not be any for ill and idle Prophets do live as long as healthfully and happily as others and die without any hand of God observable upon them Observ 1. The Lord Christ knowes who are wicked and vile we guesse at men and presume oft wrongfully they are such but the Lord knowes who are such in truth and is not deceived hee knowes the Goats and Swine as really as the Sheep and Lambs hee can distinguish between the vile and precious between his jewels and the reprobate silver he never mis-titles or miscalls any he knew the Scribes and Pharisees were hypocrites and therefore call'd them so hee knew that Judas was a Traytor Non eadem est sententia tribunalis Christi anguli susurronum Jer. Ep. 39. and therefore branded him with that name he call'd Herod a Fox Nathaniel a true Israelite and in neither was he mistaken 2 Tim. 2.19 The Lord knoweth them that are his yea and those that are not his Christ could tell Ezekiel what the people of Israel were better then himself that dwelt amongst them hee told him they were Briers Thornes Scorpions a rebellious House if all the world besides had said so and not Christ it had been no great matter the world is full of errour it mistakes but when the Lord himself who is infallible shall pronounce a man wicked then is he wicked indeed there is great weight in it let us look to it what hee saith in his Word of us if he call us wicked proud froward c. we are so 2. The power of life and death is in Christs hand when I say to the wicked Thou shalt die he hath authority over their lives and can at his pleasure pronounce them dead men Act. 3.15 he is the Prince of life and Rev. 1.18 hee hath the keys of hell and death hee can let out the soul from the body and let it into hell when hee will The life of man which is most deare to him is at the will of another He spake with authority when hee said Bring those mine enemies that will not have mee to rule over them and slay them before mee Luke 19.27 When men are arm'd with power over our lives they are much feared Judges when they go forth to keep Assizes make Counties to quake and Princes when they go forth to war make Kingdomes tremble Now Psal 2.10 11. Kings and Judges are commanded to serve him with feare to kisse him with subjection lest hee be angry and command them to be slain or tell them they shall die If Kings and Judges that make others feare must feare the Lord Christ and submit unto him how should all under them do it then Christ knowes us what we are how we have sinned what wee deserve and can in a moment destroy us or proclaim it our consciences that wee shall die in our iniquities and eternally suffer for them It was hee awakened Judas's conscience and set it on fire let out his life and sent his soul to perdition Be you great or small he is the Lord he is ruler of the Princes of the earth all power is in his hand and though he be the Lamb of God
yet hee is also the Lion of the Tribe of Judah and can shake Kingdomes consciences with his voyce let us feare before him 3. When Christ sends Prophets and Ministers hee doth not denude himself of his power and authorize them to condemne or absolve at their pleasure they must depend upon Christ heare him speak and say of the wicked Thou shalt surely die before they pronounce a man a dead man a wicked man their power is declaratorie and if Christ do not declare to them they must not declare against others Jam. 4.12 There is one Law-giver who is able to save and to destroy Who art thou that judgest another none have power to make or impose Lawes upon the good or the bad but Christ all others must have warrant from him be they Princes or Prophets and why It 's he that hath the power to save and to destroy not they and therefore it followes Who art thou that judgest another it's arrogancy and boldnesse in any to step into Christs place and impose any lawes decrees or inventions of men upon the consciences of others or to judge the conditions of men without warrant from Christ and his Word Prophets may not do it much lesse others Hence what the Prophets and all Ministers say must be examined to the Law and to the Testimony Isa 8.20 if they speak not according to this Word it is because there is no light in them no mourning saith the Hebrew because Christ hath not appeared unto them warranted them and then their impositions and censures have no weight in them and we may prudentially refuse them 4. The fruit of sin is death if wickednesse be found in men death will be threatned from God wickednesse calls for its pay and that is death If I say to the wicked Thou shalt surely die when mans wickednesse clamors in heaven Christ will call the sound of death to be heard on earth Rom. 6.23 The wages of sin is death the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and properly signifies what ever is edible with bread and Synecdochically the wages or salarie of souldiers and it suites in both senses with our purpose Eph. 5.11 sin is a work and a work of darknesse a work of the flesh Gal. 5.19 and they commit it are workers of iniquity Psal 55. and it 's equity that work-men should have meat and wages and here is both death is the delicates that the sinner hath to feed upon and death the wages that the sinner earns such meat and wages he is sure to have others may misse of both work and have no meat work and go without wages but this work-man the wicked man hee shall never misse of either of these hee shall surely die his meat and wages shall not be with-held mans own sin will slay him Prov. 5.22 5. The Prophets and Ministers of Christ must not only warn the people but warn them oft warn them themselves and speak to warn put on others also to do it they must not be flack remisse in this businesse they must do it earnestly constantly use all means to regain the wicked the repetition of the words imports so much if thou givest him not warning nor speaks to warn he must be solicitous and frequent in the work Paul knew it and therefore counsells Timothy not only to preach the Word 2 Tim. 4.2 but to be instant in season and out of season carnall reason counts preaching unseasonable that is upon week dayes and occasionall but the servants of God must take all opportunities to warn sinners of their evill courses and to win souls Christ forbare his meat and drink and Paul his sleep to preach unto the people Acts 20.7 flesh and blood judges night preaching unseasonable if not unlawfull but Paul thought it not unseasonable to preach even till midnight to do them good hee was a night preacher and a day preacher vers 31. saith he by the space of three yeeres I ceased not to warn every one night and day such was his vigilancy and diligence he was exceeding carefull to prevent evill and to do them good Phil. 3.18 he told them often of the thing and warn'd them to take heed of the same men 6. There is hope of wicked men that live in dissolute wayes before the Lord term'd them a rebellious nation impudent children stiffe-hearted Briers Thorns Scorpions most rebellious that rebellious house and here he calls them wicked ones and yet they must be warn'd that they may return from their wicked wayes and live some are hopefull and curable where wickenesse prevails generally and all seems desperate Manasses was as wicked a King as lived a great Idolater a great dealer with Inchaunters Wizards and familiar Spirits a great seducer of the people to make them do worse then the nations did a great shedder of innocent blood so that the Text saith hee did wickedly above all that the Amorites did 2 King 21.11 yet this great sinner found mercy greater then all his sins 2 Chron. 33.12 13. hee humbled himself greatly hee prayed and God was intreated of him he is wicked one day may turn another day he may become penitent and believing the next day that is cursing blaspheming this day as in Saul some come in early at the third sixth ninth hour others late at the eleventh and twelvth the Thief came in at the last hour let times be never so corrupt persons desperately wicked yet there is hope and God may have a seed amongst them let us throw the net oft we may catch fish in mari mortuo 7. The end and scope of a Prophet and Ministers labours must be to save life he must warn the wicked that so hee may save his life preserve his soul Paul tels Timothy that by preaching and continuing in the Word hee should saye himself and those that heard him 1 Tim. 4.16 Mens lives and souls are in great danger daily Errours Heresies Lusts Temptations threaten ruine and destruction to men continually the work and care of the Prophets is to secure them from these and to recall them from their sinfull practices Jam. 5.20 He that converts the sinner from the errour of his way shall save a soul from death and hide a multitude of sins that which Ezekiel calls the sinners wicked way James calls the errour of his way his sinfull manners actions courses opinions humors affections and principles from these must the servant of God labour to deliver him It 's Ministers work and the end of the Ministery to save souls therefore First their scope must not be to shew learning wit eloquence 1 Cor. 1.17 The Apostle preached but not with wisdome of words not with excellency of speech Chap. 2.1 not with inticing words of mans wisdome vers 4. and he gives the reason of it lest the crosse of Christ should be made of none effect that is lest men should think they are saved rather by vertue of mans wisdome then Christs passion
sufferings would be lost have you suffered so many things in vain When men in war forsake their colours and run to the other side all the good services they have done are forgotten and they are accounted traytors to their Countrey and Cause and so it is when men run from God and his Truth to the worlds and Satans service Lumb l. 4. d. 14. Inanis est poenitentia quam sequens culpa coinquinat But this is not all that his righteousnesse shall not be remembred for him but it will be remembred against him 2 Pet. 2.21 It had been better for them not to have known the way of righteousnesse then after they have known it to turn from it and why better because they now sin against righteousnesse and that way they have affected and profest and their righteousnesse will be a witnesse against them Let us all take heed lest there be an evill heart in any of us to depart from the living God Heb. 3.12 4. Mans ruine is from himself he departs from his righteousnesse commits iniquity and God layes a stumbling block this in justice he doth because man hath sinned but who causes him to fall not God that is mans own act he looks not to his way it 's his own lust drawes him aside inticeth him Jam. 1.14 the cause is from within only the occasion is from without riches honour friends peace credit parts beauty truths Christ are the good and great blessings of God and God in his wise disposition of things may lay these as occasion of stumbling before us but if we do stumble that is mans not Gods fault Hos 13.9 O Israel thou hast destoyed thy self but in mee is thy help destruction is mans salvation is the Lords Man fell by his own free will but if ever he be raised it 's by Gods free grace and if God will not have mercy he will turn their iniquity upon them Psal 94.23 Hee shall bring upon them their own iniquity and shall cut them off in their own wickednesse yet Prov. 1.32 it 's said The turning away of the simple shall slay them and the prosperity of fooles shall destroy them 5. Gods proceedings with the wicked and godly are divers Here he speaks of laying a stumbling block before the wicked man and in Jerem. 6.21 Behold I will lay stumbling blocks before this people the father and the sonne together shall fall upon them the neighbour and his friends shall perish yea Isa 8.14 God himself will be a stone of stumbling a rock of offence to both the houses of Israel for a gin and for a snare to the inhabitants of Jerusalem and Jerem. 46.6 They shall stumble and fall but it 's otherwise with the godly touching them he saith Take up the stumbling block out of the way of my people Isa 57.14 hee will remove what offends and indangers them and Isa 63.13 Lest they should stumble hee leads them and Prov. 4.12 when they turn they shall not stumble and Psal 119.165 Great peace have they which love thy Law and nothing shall offend them God is carefull of the godly that they be not offended if they should be so offended as to stumble and fall at any time Psal 37.24 He shall not be utterly cast down for the Lord upholdeth him with his hand and keepeth them that they dash not their feet against the stones if God do lay stumbling blocks at any time before his it is in the wayes of sin as Hos 2. I will hedge up thy way but for the wicked he layes stumbling blocks in the way of mercies they stumble at the Word 1 Pet. 2.8 it 's the savour of death to them 2 Cor. 2.16 they stumble at the Lords Supper they eat and drink damnation there 1 Cor. 11.39 they stumble at Christ himself 1 Cor. 1.23 6. An unfaithfull Minister is perfidious to God and man because thou givest him not warning he shall die in his sin and his blood will I require at thy hands God hath put honour upon the Minister set him in a great place made him a watchman trusted him with souls and hee now through sloth feare inconsideratenesse intanglements in the world neglects to warn the sinner hereby souls are lost Satan robs God of them is diligent to get and keep them this will be treachery and sacriledge too at last and fall heavie upon him is guilty if a band of men be slain through the Captains fault or taken through falshood all cry out of it and when souls perish through the fault and falshood of the Prophet it 's dreadfull Mont. in loc Zeph. 3.4 Her Prophets are light and treacherous persons the word treacherous in Hebrew is viri praevaricationum qui debitam Deo populo fidem pariter violaverint such as falsifie their faith to God and man and it 's the highest treachery that can be to be false to God and to rob him of the souls of men 7. That if a Minister may perish for not warning of sinners much more for incouraging them by corrupt doctrine and by a lewd life if death be in an omission much more in positive evils corrupt doctrine and a corrupt life are strong traces to draw men to perdition 2 Pet. 2.1 hee speaks of false teachers that bring in damnable heresies and withall that bring upon themselves swift destruction but their damnable heresies and opinions prevail with the people they follow their pernicious wayes and meet with their destructive ends Isaiah 9.16 The leaders of this people cause them to erre and they that are led of them are destroyed VER 21. Neverthelesse if thou warn the righteous man that the righteous sin not c. THe words need little opening He shall surely live in living he shall live he shall have his life for a prey in time of danger or he shall live comfortably that persists in this righteousnesse he shall be secure for feare of death Observ 1. A Minister or Prophets care must extend to all sorts of people before he had said the wicked must be warn'd here he saith the righteous also must be warned good and bad fall under admonition and circumspection of the Prophets both are committed to their charge and they must warn them give account of them and if they fail of their duty die for it the best and worst they must tell of their sins 2. The Ministery of the Word is very needfull wicked righteous must be warn'd that they may not sin return when they have sinn'd escape death and be saved the warnings of the Prophets are salutarie remedia adversus mortem animarum not only the ministery of the Word in generall but admonitions and reproofes are means through God to prevent the death of souls Prov. 15.31 it 's call'd the reproof of life there is life in reproofes as death in sin increpationes sunt salutares vivificatrices they teach the way to live and lead to eternall life hence you have such expressions as that
come there and the Prophet brings in the Lord swearing As I live saith the Lord surely because thou hast done so I will therefore diminish thee here is the certainty of judgement neither shall mine eye spare neither will I have any pity here is the severity of it Gods Worship and the Ordinances of it are his Name Mal. 1.11 12. Exod. 20.24 in all places where I record my Name that is where God puts his Worship 1 Kin. 14.21 Jerusalem is the city that God chused out of all Tribes to put his Name in 1 King 8.29 My Name shall be there Hence saith David Psal 76.1 In Judah is God known his name is great in Israel the Gentiles knew not God they had not his Name amongst them nothing of his worship no true prayer and that is his Name Gen. 4.26 not the seals of the Covenant Mat. 28.19 not the censures of the Church 1 Cor. 4.5 and these are his Name Now Gods Name is very precious and the prophaning of it is forbidden in a speciall manner Lev. 22.31 32. Yee shall keep my Commandments and do them I am Jehovah and yee shall not prophane my holy name when they presumptuously break any command of God say the Rabbies then they prophane Gods Name it 's the greatest presumption and violation of Gods commands to corrupt his worship to mingle our inventions with it the spirit and the strength of the second Command is against all invented worship and Idolatry which is a hating of God and provokes to jealousie and wrath more then other sins Ezek. 23.37 38. they had sinned in murther and adultery Idolatry but what went neerest to the heart of God even their corrupting of his Worship and that is set out with a speciall Emphasis This they have done unto me they have defiled my Sanctuary to defile it with blood is bad but with false worship with Idols and superstitions is abominable what makes God reject a people and count them the generation of his wrath Jer. 7.29 30. they set their abominations in the house call'd by my name and pollute it read the 8th of Ezekiel and see the conclusion Therefore will I also deal in fury mine eye shall not spare neither will I have pity and though they cry in my ears with a loud voyce yet will I not heare them VER 12. A third part of thee shall die with the pestilence and with famine shall they be consumed in the midst of thee and a third part shall fall by the sword round about thee and I will scatter a third part into all the winds and I will draw out a sword after them HEre 's an explication of the Type in the first and second verses with a farther aggravation of Jerusalems misery from the variety of punishments 1. Pestilence 2. Famine 3. Sword 4. Dispersion Four sore judgements Pestilence It 's from a word that signifies to speak and speak out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pestilence is a speaking thing it proclaimes the wrath of God amongst a people Drus fetches it from the same root In Hab. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Piel which is to decree shewing that the pestilence is a thing decreed in heaven not casuall Kirker thinks it 's call'd dever because it keeps order and spares neither great nor small the Hebrew root signifies to destroy to cut off and hence may the Plague or Pestilence have it's name The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death for ordinarily its death and it 's exprest by death Rev. 6.8 he sate on the pale horse kill'd with sword hunger death and beasts of the earth it referres to Ezek. 14.21 where the Pestilence is mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pestilence may be from a word signifies to spread spoil rush upon for it doth so 2 Sam. 24.15 70000. slain in three dayes and Plague à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to smite to wound for it smites suddenly and wounds mortally hence it is in Numb 14.12 I will smite them with the Pestilence this judgement is very grievous Psal 91.3 it 's call'd the noisome pestilence because it 's infectious contagious and therefore the French read it de la peste dangeruse from the dangerous pestilence it doth indanger those that come neer it and Musc hath it à peste omnium pessima and others the wofull pestilence it brings a multitude of woes with it to any place or person it comes unto it 's a messenger of wofull feares sorrowes distractions terrors and death it self With famine Of this sore Judgement hath been spoken in the 4th Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is exardere fame and the famine here is such an one as burns withers dries up a man when the calor nativus hath nothing able to feed upon it consumes the humidum radicale and man quickly perisheth The Scripture speaks of a three yeers famine 2 Sam. 21.1 a seven yeers famine Gen. 45.6 what numbers perished then when famines are mighty Luke 15.14 terrible Lam. 5.10 prevailing 2 King 25.3 and destroy not only the branches but the root Isa 14.13 By the sword round about thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charab signifies to dry up to lay waste to destroy whence Cherâ—b a sword is derived for it drawes out the blood dries up the body laies waste and destroyes Deut. 32.42 It 's said to eat flesh to drink and be filled with blood Isa 34.6 Here it 's put for wars the wars of the Babylonians against Jerusalem which are called The sword of the king of Babylon Ezek. 21.19.32.11 What a judgement the sword of war is wee begin to know and feel it dries up the blood of kingdomes it makes them wildernesses and destroyes round about hence the sword is said to be hurtfull Psal 144.10 powerfull Job 5.20 oppressive Jer. 46.16 bereaving Lam. 1.20 to reach to the Soul Jer. 4.10 to devour from one end of the land to the other so that no flesh shall have peace Jer. 12.12 I will scatter a third part into all the winds It 's such a scattering as is of dust or chaffe before the winds a fanning of them God would bring a wind out of the North should fan them as corn is fann'd and scatter them abroad Jer. 4.12 13. I will fan them with a fan Jer. 15.7 It 's the same word is here and notes a great fanning scattering of them and complaint is made of such scattering Psal 44.12 Thou hast scattered us among all the Heathens that was into the severall winds and countries round about and Zac. 7.14 I scattered them with a whirlewind amongst all the nations whom they knew not this was a heavie judgement to be remov'd from their own country friends to be scatter'd severall wayes to be with them whose language and manners they knew not that were cruell barbarous haters of God his Worship people to be servants and slaves to them this was a judgement sorer then pestilence
breaches of England let them be instructions unto us Let us all say with Isaiah 26.8 9. In the way of thy judgements O Lord have we waited for thee the desire of our souls is to thy name and to the remembrance of thee with my soul have I desired thee in the night yea with my spirit within me will I seek thee early for when thy judgments are in the earth the inhabitants of the world will learn righteousnesse Heathen inhabitants will do it and shall not Christians it's seasonable wisdome to learn by the blows of others An astonishment Not for stupifying and hardening which sometimes is the end and fruit of judgements but for admiration God would so deal with Jerusalem and her inhabitants that the nations round about should be astonished at his dealings God would make them an astonishment an hissing and a perpetuall desolation Jer. 25.9 yea the plagues of the city should be such that every one that passeth by should be astonished and hisse Jer. 19.9 yea many nations should say Wherfore hath the Lord done thus to this great city Jer. 22.8 Deut. 29.22 23 24. God saith The plagues of that land should be such as that it should be like Sodom and Gomorrah so great so strange that all nations should say Wherefore hath the Lord done thus unto this land What meaneth the heat of this great anger God might have done thus with this great city with this pleasant land but he hath spared us and we have cause to be as much astonished at his mercies as they were at his judgements Let us fear reform lest our sweet mercies be turn'd into astonishing judgements When I shall execute judgement in thee in anger and fury and furious rebukes There is mention of executing judgement in the 8th and 10th verses and here in this verse with addition of anger fury and furious rebukes the Prophet may seem too repetitious and verbous but it 's otherwise repetitions of the same thing serve to confirm the truth of the matter to shew the speed of the event and to excite the minds of those the things concern all which fall in here the Prophet prophesying against the Jews at Jerusalem their city state and threatning destruction to all himself keeping in Babylon conceived that they would not believe what he said and fear what he threatned neither affected with what he delivered to prevent these evils he repeats the thing oft and strengthens it with variety of words that so his doctrine might be the more weighty the sooner believed they awakened and the judgement that was at hand feared In furious rebukes The Hebrew is in rebukes of heat Pradus observes that jacach notes rebuking before witnesse and God would do it before the nations and these rebukes were not to cure but to destroy I the Lord have spoken Lest they might think the Prophet and his Prophecy might die together and come to nothing the Lord tels them it was himself spake and that the Prophecy should take place what ever became of the Prophet because it was from him who was the living God and would see it fulfill'd at Jerusalem though uttered in Babylon VER 16. When I shall send upon them the evill arrow of famine which shall be for their destruction and which I will send to destroy you and I will increase the famine upon you and break your staffe of bread I Have spoken of famine and breaking the staffe of bread in Chap. 4.16 Only I shal open unto you that expression The arrows of famine they are either the arrows that bring famine or the arrows that famine brings The arrows that bring famine are great droughts Palmer-worms Locusts Canker-worms Caterpillers thunder lightning winds storms immoderate rains great hails long frosts murrains transportations of commodities monopolizing hoording up of creatures wars c. many of these are shot down from heaven by God and all are sent from God and cause famine and they are call'd arrows for that they do to the corn cattell fruits and State where they are what arrows do to the bodies of man or beast wound disquiet consume hence when mention was made of a famine in Habakkuks dayes Ch. 3.11 the Lord is said to march through the land in indignation ver 12. and his bow to be made quite naked then did God shoot amongst them the arrows of famine The arrows famine brings are leanness faintness sickness loathsomeness frettings fears of death longings for death gnawings of the stomach pinching of the wind got into the bowels eating of their own flesh thirsting and burning heat c. these are arrows that famine brings and kill like arrows shot into the liver which wounding deeply pain greatly and kill quickly and in this sense I rather take it here because the judgement spoken of concerning the Jews who were to be besieged if it be taken in the other sense it would have been a judgement to the besiegers who lay in the field and were not so well fortified against those arrows as they within it is therefore meant of the arrows famine brought upon them chiefly not excluding the arrows brought that famine namely war and these arrows were prepared in Moses dayes Deut. 32.23 I will heap mischief upon them I will spend mine arrows upon them and what arrows They shall be burnt with hunger and devoured with burning coals and with bitter destruction vers 24. Famine is like a multitude of hot coals in a mans bowels and bones that cause grievous pain even bitter destruction and therefore they are call'd here the evill arrows of famine because they bring many evils and at last a miserable death this Jeremiah acknowledges made good Lam. 3.12 13. speaking in the person of the Church and State Hee hath bent his bow and set me as a mark for the arrow he hath caused the arrow of his quiver to enter into my reins VER 17. So will I send upon you famine and evill beasts and they shall bereave thee and pestilence and blood shall pass through thee and I will bring the sword upon thee I the Lord have spoken it HEre is a repetition of the former judgment only one is new that is evill beasts some would have it meant of the Chaldeans that were like evill beasts that with their horns teeth heels hoofs should tosse gore rend and devoure them others understand it literally for evill and wilde beasts Lions Bears c. which were threatned Deut. 32.24 I will send the teeth of beasts upon them with the poison of the Serpents of the dust Lev. 26.22 I will send wild beasts which shall rob you of your children destroy your cattel make you few in number and your high way desolate see the truth of it 2 King 17.25 Lions were sent that slew them they feared not God But this was past and our Prophet speaks of that was to come Know then that as God sent Lions to destroy them there so he could send Lions to destroy