THE WATCHMAN WARNING.  
A Sermon preached at PAVLS cross the 26. of September, 1624.  
By William proctor, Master of Arts, and Minister of Gods Word.  EZECH. 33.5. 
O son of man, I haue set thee a Watchman unto the House of Israel: therefore thou shalt hear the word at my mouth, and warn them from me.  
LONDON, Printed by augustine MATHEWES, and are to bee sold at the New Exchange. 1625.   

To the Right worshipful, Master RALPH FREEMAN, Alderman of LONDON, all increase of true happiness.  
GOod Sir, I haue been solicited by sundry well affencted ones, not to suffer this Sermon( being a forewarning of this famous city especially, and whole kingdom also) to die in oblivion. As, many elaborate Sermons, immediately after sore labour& travail they are brought into the world, they are revived( perhaps) with your acceptance and applause; but their life and being in mens memories, doth scarce equalize the life of that beast, whereof both Aristotle and Plutarch do writ, called Ephemeron, the length of whose life was but for the space of one day, as the name signifieth.  
Amongst many titles, which the Lord in holy Scripture hath vouchsafed us his Ministers, he hath called us Watchmen. Wherefore I being called to this great place, and appointed to be set( this were) in the Watch-tower: during my allotted time of watching, I haue carefully endeavoured to warn the people, and to forewarn them of those evils, which their sins are ready to hale vpon them.  
howsoever the subject of this Sermon doth concern this whole most honourable Corporation, and especially the supreme Officers, who in their several places should( as Moses) stand in the gap,& with the Pruning-hooke of Iustice, cut down bundles of vices, that so the incursion of Gods wrath may be stopped. Yet I haue presumed( right worthy Sir) to single out yourself, and to affix onely your Name to the Dedication; both for the good report which I haue received concerning your pious zeal in the discharge of that great Place and Office, wherein lately you were employed; and( I hope) that others in eminent places and offices will imitate your virtues; As also to testify my thankfulness, for some expressions of your love towards me. Accept( I beseech you) of this my good intendment, who shall bee ever ready to demonstrate myself  
Yours most humbly devoted to be commanded in the Lord, WILLIAM proctor.   

The Epistle to the Reader.  
CHristian Reader, although this Sermon doth particularly aim at the place and persons, where it was delivered: yet think not thyself to be exempted, which is the common crime both of Readers and Hearers; they suppose others onely( whom they conceit) to be aimed at, and themselves ever omitted. whosoever thou bee that art guilty of any sin here taxed, or hast need to bee roused out of thy sleepy security, wherein thou art sinfully blinded, to thee is this Sermon addressed. The Lord give us grace to make good use thereof, which shall ever bee the prayer of him, who remaines  
From my house at Vpminster. in Essex, this 20. of October. 1624. Thine in the Lord, William proctor.   

THE WATCHMAN frightening.  ISAI. 29.1.2. 
Woe to Ariel, to Ariel the city where david dwelled; add ye year to year, let them kill sacrifices, yet I will distress Ariel, and there shall bee heaviness and sorrow, and it shall be unto me as Ariel.  
THis Text resembles that roll of a book, 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 two last verses. Or it may be likened to Nebuchadnezzars Image, which he saw in a dream, the form whereof was terrible; the Head was of fine gold, his Breast and arms of silver, his Belly and Thighs of brass, his Legs of iron, his feet part of iron,& part of day. Dan. 2.31. So this Text the more you descend into it, the more terrible it is to audacious sinners, the lower ye dive into it, the worse it proves unto them.  
And( if I mistake not) it best suits with our sinful times, wherein the babylonish Tower of sin, by the witty industry of mens corrupt inventions, is mounted even unto heaven; insomuch that it is high time for the Lord to lay to his hand, and by some of his Boanerges, to confounded these sinful devices.  
And as experienced chirurgeons, to staunch a violent flux of blood, are wont to let the party blood: so we that are taught of God, tendering 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 under the name of Ariel, the Prophet intends jerusalem, which was that once renowned city, where david the King of Israel dwelled. And whereas our elder Translations do interpret the word Ariel, Altar, saying, Ah altar, altar; the Prophet in this phrase of speech seems to imitate that old Prophet, that man of God, which came out of judah, by the word of the Lord, unto Bethel, when jeroboam stood by the Altar to burn incense; and he cried against the Altar, in the word of the Lord and said, O Altar, Altar, thus saith the Lord, &c. 2. King. 13.1.2.  
jerusalem( at the time of this prophesy) for her great sins committed against the Lord, was near unto desolation by the just hand of the Lord, ready to deliver them up into the Assyrians hands, as is foretold in the word immediately following this Text; But God who is wont to spare his people for some limited space, waiting for their conversion unto him, he grants them time and liberty, to use the means of their reconciliation unto him; but no means prevailing, he resolves to prosecute his just intendments against them, vpon the effecting whereof there follows much worldly sorrow and heaviness, 
{αβγδ}  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 do imply; but( alas) too late, the Decree being enacted, cannot be reversed, but they must remain as remarkable spectacles of the Lords just displeasure; this I conceive to be the sum of this Text.  
The parts whereof are three.  
First, 
The division.  a woeful denunciation, in these words, woe to Ariel, to Ariel, the city where david dwelled.  
Secondly, an intermitted concession, in these words, add ye year unto year, let them kill sacrifices.  
Thirdly, a final resolution in these words, yet I will distress Ariel, and there shall be heaviness and sorrow, and it shall bee unto me as Ariel.  
In the first jerusalem is woefully terryfied; in the second her criminal offence, is for the time graciously suspended; in the third her allotted punishment is certainly determined.  
In the first you may observe more particularly. First, the woe itself. Secondly, the subject against whom this wo is denounced; which is set forth emphatically, by a duplication of the appellative name, Ariel, Ariel; and by a circumlocution, being called the city where david dwelled.  
In the second you may observe, First, a dispensation of time; add ye year unto year. Secondly, a toleration of their services, let them kill sacrifices.  
In the third wee may observe, First, a resolution of punishment to bee inflicted, where we may note also; First, the Agent, I, that is the Lord himself. Secondly, the act, distress, or straighten exceedingly, for so much the original word signifieth, being used in the conjugation Hiphil. Thirdly, the Patient, Ariel, I will distress Ariel. Secondly, ye may observe the consequence of this punishment to be inflicted; and that is extremity of heaviness and sorrow, as I said before: and there shall be heaviness and sorrow.  
Thirdly, the settled continuance, together with the form of this inflicted punishment; and it shall be unto me as Ariel.  
I begin with the woeful demenciation, or the denunciation of woe; woe to Ariel, to Ariel, the City where david dwelled: The word Ariel, signifieth the lion of God, but the famous Temple of jerusalem, yea and the whole city of jerusalem is hereby intended. First, the Temple( say some) is here called Ariel, by reason of the form or fashion thereof, which( like to a lion) was larger in the fore part, and smaler in the hinder part thereof.  
Some hereby do understand the lesser jerusalem, that is, the inner part of the city, which was compassed with walls: but the Suburb's of jerusalem, in process of time so increased, that they became almost a second jerusalem.  
The word Ariel,( as Musculus observeth) is used only in five places of holy Scripture; in Ezra. 8.16. And it is the name of a chief man in Israel: in 2. Sam. 23.20. and in 1 Chro. 11.22. In both which places it is used for the name of two Captaines of Moab, whom Benaiah slay; in Ezech. 43. vers. 15.16. where there is a description of the Altar, and the measures thereof: lastly in this present Text, where it is used not only for the Temple, but for the whole city of jerusalem, as appeareth by the subsequent circumlocution, the city where david dwelled, or which david once besieged, 
{αβγδ}  for so the word original Canah, signifieth both.  
The words( saith Saint jerom) signifieth to measure Tents; sometimes( saith he) the word hath reference to a dwelling place, but it signifieth so to dwell, as if one dwelled in Tents; therefore Symmachus renders the word, the Tent of david: and another, the besieging of david, which when david beseidged it, was inhabited by the jebusites, and called by the name of jebus: and afterward being overcome and possessed by david, was called jerusalem. jerusalem is here called Ariel, because as a strong lion,( for so as I said before the word doth signify) shee opposed herself( by her monstrous and rebellious sins) against the most high and holy God; mine heritage( saith God) is unto me as a lion in the forest, it cryethout against me, therefore haue I hated it. jer. 12.18.  
Or it is hear synecdochicallie called by the name of an Altar, as our former tanslations do render the words, saying ah Altar, Altar, because as an Altar that was wont to be covered over with blood; so jerusalem was full of bloody oppressions, how is the faithful city become an Harlot? It was full of iudgement, righteousness lodged in it, but now Murtherers. Isa. 1.21. jerusalem is here by a circumlocution called Ariel, or the city where david dwelled, or the city which david besieged; and that by way of indignation or derision, as Saul in indignation and derision called david by a circumlocution, the son of jesse, wherefore cometh not the Son of jesse to meate? 2 Sam. 20.27. as if this city were unworthy the famous name of jerusalem, which was given unto it, to keep in memory of Abrahams strong faith, and Sems true religion; therefore it hath a name which hath special reference to both these.  
In respect of Abraham, it hath the name of Iire, Abraham having 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 deserved to be called by the name of jebus, which signifieth trodden under foot.  
jerusalem 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 queen, she was no widow, she saw no sorrow: revel. 18.7. yet for her great sins& rebellions against the Lord, a fearful woe is here certainly denounced against her, from the mouth of the Lord: And that she may not flatter herself in security, but be assured that this fearful woe is denounced against her, the appellative name is here doubled, woe to Ariel, to Ariel, as Pharaohs dream was doubled, because the thing was established by God, and God would shortly bring it to pass. Gen. 41.32.  
The particle Hoc, 
{αβγδ}  is sometimes used for commiseration and pity, but here for imprecation or denunciation of approaching desolation and misery; great and inevitable judgements; nay merciless captivity and slavery, under the cruel tyranny of savage enemies, is here foretold ready to befall the Temple, and the whole city of jerusalem, for her great and crying sins: yea though it were the royal city, the city where King david dwelled, yet she cannot escape. woe to Ariel, to Ariel the city where david dwelled: Hence observe.  
That fearful, or most heavy judgements, may bee undoubtedly ready to fall on most renowned places and people, for their sins against God.  
Concerning Israel Gods first and peculiar people, thus testifieth the Lord: All curses shall come vpon thee, and pursue thee, and overtake thee, till thou be destroyed, because thou harkenedst not to the voice of the Lord thy God, to keep his Commandements& his Statutes which he commanded thee. Deut. 28.45.  
Baalam looked on the Kenites, and took up his parable and said, Strong is thy dwelling place, and thou puttest thy nest in a rock, nevertheless the Kenite shall be wasted, until Ashur shall they carry thee away captive. Num. 24.21.  
Concerning Edome thus saith the Lord; The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rocks, whose habitation is high, that saith in his heart, who shall bring me down to the ground? though thou exalt thyself as the Eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the Lord: Obad. verses 3.4.  
And in all the most renowned places and people of the world, the Lord hath been ever wont to employ some faithful messengers and Ministers of his, to forewarn men of those fearful woes, and heavy judgements, undoubtedly ready to befall them.  
The old world was fore-warned of the general Deluge, by Noah that faithful preacher of righteousness. sodom was fore-warned of their fiery and furious destruction from heaven, by righteous Lot. ninive was fore-warned of her eminent destruction by the Prophet jonah: And jerusalem of her speedy desolation, by all the Prophets of the Lord. The Lord God of their Fathers, sent to them by his messengers, rising up 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 unto them all my seruants, the Prophets, rising up early and sending them, saying, O do not this abominable thing that I hate. jer. 44.4  
sin, & the punishment of the sin, do evermore follow th'one th'other, either aloof of, or close at the heels. The spiritual filthiness of sin, is so cross and contrary to the most pure and holy majesty of the Lord almighty, that were the places and persons never so much renowned amongst men, if God cannot reform them in mercy, he will confounded them in iustice.  
So soon as jonas entred into the ship to fly from God, and to disobey or sin against him, immediately the storm arose, to teach us( saith Saint Chrysostome) that ubi peccatum, ibi procella, where disobedience and sin against God is the fore-runner, there the storm of Gods most heavy indignation, and wrath, doth undoubtedly follow after. And howsoever sometimes the way of the wicked doth prosper, and they seem to bee happy that deal very treacherously, howsoever sometimes they be planted by the Lord, yea they take roote, they grow, yea they bring forth fruit, yet the Lord will pull them out like sheep for the slaughter, and prepare them for the day of slaughter. jer. 12.1.2.3.  
Tis true, that God many times spares the wicked for limited time, and for sundry ends best known to himself, until their wickedness( like the sins of the Amorites) bee fully ripened; and then indignation and wrath, tribulation and anguish, shall be vpon every soul of man that doth evil, of the jew first, and also of the gentle. Rom. 2.9.  
Yea, and the more worldly renown is cast vpon places and people sinning egregiously against God; the more do they abuse the goodness of God, which should led them to repentance; the more do they profane and scandalise the holy name of the Lord; the more do they( by their lewd examples) draw multitudes of men to the same excess of sin and disobedience against God: and consequently, the more speedily and undoubtedly, do they pull vpon themselves fearful woes, or most heavy judgements from the iustice of the Lord, because the house of Israel, had profaned the holy name of the Lord among the Heathen, whither they went: therefore saith the Lord God, I will sanctify my great name which was profaned among the Heathen, which ye haue profaned in the midst of them, and the Heathen shall know 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 careful Physician, soundly cure, and not superficially daub over a festered sore, suffer me with patience to apply this searching corrosive. If fearful woes, or most heavy judgements, may be undoubtedly ready to fall on most renowned places and people, for their sins against God; yea the more renowned, the more they hasten on themselves most fearful woes, and most heavy judgements, as is plainly evident from this remarkable example of jerusalem in my Text; then how shall ye escape the fearful woes, or the most heavy judgements of God? you are not privileged beyond jerusalem; wherefore you must be content( with Belshazar) to bee weighed in the balance, that so you may be tried whether or no ye are found wanting. jerusalem was the city where the King of Israel dwelled; or near to jerusalem on mount Zion, which bordered on jerusalem, was the palace of that great King: So is London the city where the Kings of England usually dwell, or near unto this city,& in the borders thereof: As jerusalem was, so is this the crowning city; now if you equal jerusalem in iniquity, as ye do in worldly dignity, you may and must expect the self same measure that was measured unto it.  
The Prophet( in the Chapter immediately going before my Text) denounceth a fearful woe against two capital sins, namely Pride and drunkenness, which were frequent in Ephraim, or in Israel: for so by Ephraim we are to understand the people of Israel, or jerusalem, which was the chief city in Israel, according to the usual phrase of the holy Prophets. Woe( saith the Prophet) to the crown of Pride, to the Drunkards of Ephraim, verse the first of the former Chapter.  
And is not this city guilty of these sins? I wish it were not: oh, but Pride is the reigning sin, and if in time ye prevent it not, I fear it will be the destroying sin thereof; excessive Pride manifested both in your feeding and appareling, like so many vainglorious rich men; ye are gorgeously appareled, and ye fare sumptuously every day; we cannot by your apparel discern a young apprentice from a young Gallant, a fantastic Tradesman, from a great landed Gentleman.  
And as for that beastly sin of drunkenness, like filthy sodom, herein you declare your sickness 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 uncleanness, that was another grievous sin in Israel; How( saith God) is the faithful city become an harlot? Isa. 1.21. And when they were fed to the full, then they committed adultery, and assembled themselves by troops in the Harlots houses, they were as fed Horses in the morning, every one neighed after his Neighbours wife. jer. 5.7.8.  
And is this city exempt from the grossness of this sin? how then are brazenfac'd strumpets suffered most impudently and unnaturally, to entice men as they pass in the open streets, and in the sight of the sun? I fear there are too many of beastly Polyphemus his mind, who accounted the ram happy, because he could haue his lustful pleasure of sundry sheep. cruel Oppression, niggardly covetousness, and treacherous deasing; these also were the sins of jerusalem, as you may see in the beginning of this prophesy.  
And are not these sins reigning in this city also? Oh how cruelly do many great rich men, break the backs of many inferior men? I mean of many young beginners in trading, by their merciless racking of them? and how commonly do many among you make a profession of sinful usury? And how do the treacherous dealers, deal very treacherously, by deceitful wears and Measures.  
Common swearing that was another crying sin in jerusalem, Because of swearing the Land mourneth, saith the Prophet jer. 23.10. and too rife is this sin also. A true religious man can scarce pass through the streets, but his ears will bee made even to tingle, at the ordinary hearing of profane and blasphemous swearing. Yet indeed I am informed,& I cannot but take notice of the piety of the supreme Officer of this city( in causes temporal) for restraining common swearing, as much as in him lieth, by imposing on such offedors, such punishment as the late laws haue provided.  
I cannot rip up, neither am I acquainted with all the particulars of your reigning sins; I know you are often put in mind of them, tis the usual subject 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 equal jerusalem in worldly dignity, yet you would not henceforth equal her in sin and iniquity: otherwise, if you partake with her in her sins, certainly ye shall partake with her in her punishments. 
revel. 18.4.   
And let me persuade you to make good use of the late miferies, which our neighbouring Countries haue sustained, and all is for sin against God; for God doth not afflict willingly, nor grieve the children of men. Lamenta. 3.33. Neither are we secure from the same or greater miseries, tis not the strength of our walls or Ports that can secure us from foreign invasions: much less are wee secure from sundry domestic calamities, which haue, and still may befall us by the just hand of God. do not forget the last extreme could of the Winter, and the immoderate heat of the instant Summer, and the unwonted sicknesses following thereupon; and yet these are but petty beginnings of greater woes and miseries, unless by true and timely repentance ye stop the just proceedings of the Lord. Perhaps for a year, or two, or more, the Lord may defer the punishment of your sins, as he dealt with this people in my Text, until ye haue filled up the full measure of your sins, and then he will punish you seven times more according to the greatness of your sins, aggravated by the circumstances of your sins; yea, he will leave you in perpetual woe and misery: so it followeth in the residue of the Text.  
And now I come to the intermitted concession, which is the second general part of the text, in these words; add ye year unto year, let them kill sacrifices: which words are an hebraism, or form of speech proper to that holy tongue: add ye year to year; that is, after not many yeares; Or, the Prophet in this phrase of speech expresseth the time of their future calamity, saying, add ye yet one other year to this year, wherein ye may kill and offer sacrifices, as ye are wont to do with much ioy and mirth vpon your solemn Feast dayes. And that year being past, then shall ye undergo the deserved punishment of your sins, and rebellions against me your Lord and God; for this prophecy did precede the Assyrian captivity, about the space of two yeares more or less.  
Or these words may thus bee interpnted, Although every year ye kill and offer lambs, and other legal sacrifices, and do celebrate your solemn Feasts with much festiuitie, yet ye shall not escape the imminent woes denounced against you; for I am not delighted in your legal sacrifices, or mere external performances; tis not that which can pacify the Lord almighty, so long as ye remain in your foul impieties, and gross sins, which are most highly displeasing to his great and glorious majesty.  
It seems probably, that this prophecy was delivered to the people at some solemn Feast day, as at the Passeouer, or the like; at which times the Inhabitants of jerusalem, and others that then flocked abundantly to jerusalem, were wont to offer plenty of sacrifices with much ioy and gladness. And such was the folly of those deceived Sacrificers, that they supposed the fear& danger of punishment to be overpast, because the execution thereof was prorogued. Notorious wicked men, they think themselves to bee at peace with God, whiles they are free from the sense of punishment. The Prophet here Ironically checks this security; implying their vain trusting in ceremonial services, or mere external performances; these were but shadows without the substance. And although they were very forward in offering these, according to the Commandement; yet as long as they did content themselves with mere external conformity, and were utterly void of inward purity, as long as they wanted true faith in Gods promises, and other sanctifying graces of the Spirit, God would never be well pleased with them.  
Two things are here very observable: First, that the forbearance of punishment doth not exempt men from punishment. Secondly, that men may perform external services to God, and yet be liable to the heavy judgements of God. Both which positions are firmly grounded on the Text. give me leave to insist a little vpon each of these: and first I shall prove unto you, That the forbearance of Gods punishments, is no exemption from punishment. Because( saith the Wise man) sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil: but though a sinner do evil an hundred times, and his dayes bee prolonged; surely I know that it shall bee well with them that fear God, but it shall not bee well with the wicked, Eccles. 8.11, 12.  
The forbearance of that universal Deluge in the dayes of Noah, for the space of an hundred and twenty yeares, for so long time the ark was preparing; and the long suffering of God: so long waited( as Saint Peter speaketh) for their humiliation, and conversion unto God yet that long forbearance of punishment did not exempt them from punishment; for the waters prevailed vpon the earth, and all flesh died that moved vpon the earth, Gen. 7.  
Sundry times did God forbear this city jerusalem and Israel his people, as if he were loth to sell them into the enemies hands, but the forbearance proved no acquittance; at length the hand of the Lord which was long time a lifting up, fetcheth a greater blow, it more heavily crusheth, and even consumeth them.  
As God is merciful in forbearing sinners, for some limited space of time: so he is, and ever will declare himself just, in punishing them after that limited time expired.  
mercy 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 evermore equally just and merciful; All the paths of the Lord are mercy and truth, Psal. 25.10. As he is merciful in forbearing: so he will be true in punishing delinquent sinners.  
In the ark was Aarons rod, and the Manna: God commanded, that in the ark of the testimony, directly over the two Tables of the Law, should bee the Manna preserved, but together with Aarons Rod. Papyrius set up before the Senate house in Rome the Image of mercy; but he placed Iustice therewithal. Mercy and truth in the Lord they meet together, righteousness and peace they kiss each other, Psal. 85.10.  
Beware then of presuming vpon the forbearance of the Lord: secure men fear not the blow, because they do not suddenly feel the smart. Although God do presently forbear ungracious sinners in mercy; 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 he 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 every offence( saith Saint Augustinc) should bee presently censured with open punishment, then nothing would bee left for the last and general day of Iudgement. And if no sin were punished here, then it might bee thought there were no exercise of the divine providence here. Oh but then surely( saith Saint Bernard) God is most angry, when he seems not to bee angry. 
Bern. in Cant. Homil. 42.  I will not( saith God) punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with wheres, and they sacrifice with harlots; therefore the people that doth not understand, shall fall, or shall bee punished. Hose. 4.14. When God refused to punish them in mercy as a loving Father, then immediately did he punish them in iustice as a severe judge.  
As Gideon for a while spared the men of Succoth, and Penuel mocking him, and refusing to give him bread to refresh his fainting army: But afterward he tare the flesh of the men of Succoth with thorns and briars of the wilderness; and he beat down the Tower of Penuel, and slay the men of the city, judge. 8.  
Or as tamburlaine, the first day of his siege shewed his white Colours, an emblem of mercy; but afterwards black and red, portending bloody death.  
Now then I beseech you by the tender mercies of God, to make good use of, and not to presume vpon the forbearance of the Lord; as yet you enjoy prosperity and peace, and you hear only the rumours of ensuing judgements. Wherefore as the King of ninive and the people thereof, when they were foretold of their approaching destruction: let us fast and cry mightily unto God, yea let every one turn from his evil way, and from the violence that is in his hands, who can tell if God will turn and repent, and turn away from his fierce anger, that wee perish not. jonah. 3.7.  
I proceed in the Text, 
{αβγδ}  Caggim Iinkophu, let them kill sacrifices, the word Caggim signifieth properly feast dayes, or dayes of much solemnity; and it hath special reference, to those three solemn feasts, wherein all the Males in Israel, were( by course) to appear before the Lord at jerusalem; namely at the Feast of the Passeouer, or of sweet and unleavened bread, wherein for the space of seven daies, the people were to eat only sweet and unleavened bread; for a thankful remembrance of their deliverance out of egypt, which because it was sudden and unexpected, the people were constrained to depart speedily, before their bread could bee leavened; and therefore for that space of time, they eat unleavened bread. The second 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 fifty dayes( accounting the time by dayes) after the Passeouer, or the Feast of unleavened bread, as before. And according to this account of fifty dayes, it was called Pentecost. Or it was kept in Israel about seven 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 delivery of Gods Law to the people, on Mount Sinai, engraven on two Tables of ston, and so committed to Moses, and by him conveyed to the people.  
The third Feast was the Feast of Tabernacles, which was kept with ioy and mirth, for the space also of seven dayes, for a thankful remembrance of Gods miraculous preservation of Israel, for the space of 40. yeares in the wilderness, when they dwelled altogether in Tabernacles.  
But Synecdochically this original word signifies, those sacrifices or those Lambs, and other beasts, which were offered to God in sacrifice at those solemn Feasts especially.  
The ceremonial Sacrifices of the Old Testament were of diuers kinds, and were distinguished either according to the diversity of the matter, or of the thing sacrificed: some Sacrifices were of certain living 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 ceremonial Sacrifices were distinguished according to the form, or the cause of sacrificing. And these were either Holocausta, sacrifices which were killed and laid wholly on the Altar. And they were either ordinary, which were to be offered every day, or every Sabbath, or every New moon; to put them ordinarily in mind of the wages of sin, 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 propitiatory Sacrifices, commanded to be offered for the remission of sin: or pacificall Sacrifices, commanded to be offered for the obtaining of benefits, or for thanksgiving for benefits already obtained. Or there were professorie Sacrifices, whereby the Israelites declared themselves to be the Lords people; as by offering their first fruits and tenths to the maintenance of Gods worship and service.  
Or summarily, there were five sorts of Sacrifices or Offerings. First, burnt offerings. Secondly, meate offerings. Thirdly, peace offerings. Fourthly, sin offerings. Fiftly, trespass offerings.  
And the use of all these Sacrifices or Offerings did serve for the spiritual nourishment and growth of the Iewes, both in faith and in good works.  
Of these Sacrifices, or of these divine services, the free and liberal use appertained to this people of jerusalem, as at all times, so more especially at the solemnization of these public festituities before mentioned. And yet for their great rebellions and sins, they remained liable to the heavy judgements of the Lord Almighty; which may declare evidently the truth of my fore proposed observation.  
That men may perform external services to God, and yet be liable to the heavy judgements of God.  
So Cain, the first formal sacrificer, he brought of the fruit of the Ground an Offering, Gen. 4.3. and yet continued a malicious wicked one, and drew manifold judgements vpon himself, and vpon his wicked posterity after him.  
Saul also very forward to offer a burnt offering to the Lord in gilgal, he incurred the heavy wrath of the Lord, which caused the renting of the kingdom of Israel from him, and from his seed after him. 1 Sam. 13.9.  
And of this sort were many false Prophets in Israel, who by external Rites and Ceremonies, seduced the people; they prophesied indeed, but they prophesied lies in the name of the Lord, and did steal the Lords word every one from his Neighbour: therefore the Lord professeth himself to be fully bent against such deceivers. Behold( saith God) I am against the Prophets that steal my Word every one from his Neighbour; Behold, I am against the Prophets( saith the Lord) that use their tongues, and say he saith; Behold, I am against them that prophesy false dreams, saith the Lord, and doetell them, and cause my people to err by their lies, and by their lightness. jer. 23.30. unto the wicked saith God, What hast thou to do to declare my Statutes? or that thou shouldst take my covenant 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 terrors of the Law: and then offer ourselves and our services to the Lord.  
Also the whole Sacrifice must bee offered to the Lord, both the feet and the hoofes thereof: so the whole man and all the affections, must be presented a living Sacrifice, holy, acceptable to God, which is our reasonable service.  
The Priests and levites might not in their vncleannes approach near unto the Altar, to offer any sacrifice to the Lord, lest they dyed; therefore for cleansing the levites, Moses must sprinkle the water of purifying vpon them, and shave all their flesh, and wash their clothes: Num. 8, 7. by these three Rites were signified, the purifying from sin of all sorts, both inward, and outward; from all filthiness both of the flesh and spirit, 2 Cor. 7.1. of the Heart and Conscience, of the Body, and of the conversation: Heb. 10.22. which purity is specially required in the Ministers of God, who are specially interressed, and employed by God in his services, as were the Priests and levites.  
And generally all Christians are called also the Priests and Ministers of God; those that mourn in Zion shall bee name the Priests of the Lord, men shall call you the Ministers of our God. Isa. 61.6. Iesus Christ hath loved us, and washed us from our sins, and made us Kings and Priests unto God, and his Father. revel. 1.6. Whose garments are to be washed, and made white in the blood of the lamb Christ Iesus, that they may serve him day and night in his Temple. revel. 1.14.15. Quibus sancta est unctio, sit sancta conversatio, so Augustine. They who take on them a holy profession, must adorn it with a holy life and conversation.  
The consideration whereof, may terribly affright all our crew of formalists, a people that content themselves, with a superficial performance of external services done unto almighty God; vain men that press into the assemblies of Gods people, that come and sit before Gods Ministers as Gods people, and they hear their words, but they will not do them; with their mouth they show much love, but their heart goeth after their covetousness. Ezech. 33.31. pharisaical menpleasers are they, all that they do, is to bee feene and applauded of men.  
Oh! how do these Formalists swarm amongst us, as once the Flies in Egypt? they fill up most of our holy Assemblies; most men content themselves with a mere external form of godliness, but they deny the power thereof. And hence is it that an universal deluge of iniquity hath overflowed our whole Nation: vpon process of sinful time, there is sued out a divorce between piety and the heart.  
The formal profession of Religion is too often made either a cloak, to cover mens foul impieties, or a stalking horse, privily to accomplish their own 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 painful and curious in tricking their bodies, then in preparing their hearts for the services of the Lord: many dainty Dames are wont to wast many houres in painting and finifying of their bodies, but they cannot afford one half hour to read, meditate, and pray, before they come into the public Assemblies of Gods people to serve the Lord.  
And Courtly compliment hath now almost banished true piety, and godly sincerity from the heart; tis now in fashion to seem to bee religious, yet to oppose the sincerity and power of Religion with all their power. Where can wee find a man, that ploughs up, and spiritually manureth the fallow ground of his heart, to receive fruitfully and profitably the good seed of Gods word? Nay, but wee suffer the thorns and briars of sinful pleasures and profits, to grow up and choke that sown seed; insomuch that it brings forth no good fruit at all. But where there is this failing, there can bee no expectance of a good crop of true piety, never can there bee any demonstration of the power of godliness.  
All the puffing knowledge of such formalists, is merely discoursiue: all their pretended love to Religion is forced; all their fawning affections are feigned. A good man out of the good treasure of his heart, bringeth forth good things, and an evil man out of the evil treasure of his heart, bringeth forth evil things. Math. 12.35.  
This city( my beloved) had never more means of Gods service; nay, nay, herein it flourisheth beyond all Cities in christendom; and yet I am afraid, never was there more formality in the services of the Lord. Your plenty of spiritual Manna produceth in you a loathing of that heavenly food, except it be most rarely cooked in, and garnished with human conceits, for the content of your dainty appetites.  
And which is worse, you promise security to yourselves, by reason of your formal services, as if the very presence of Gods Ordinances could secure you from the iudgments hanging over you for the abuses of the same. Which was the folly of the formal Israelites, during the presence of the ark and the Tabernacle, and after that the Temple, and the services thereof. But( saith God) trust ye not in lying words, saying, the Temple of the Lord, the Temple of the Lord: the Temple of the Lord are these. If you thoroughly amend your ways, and your doings, if you thoroughly execute iudgement between a man and his neighbour, if ye oppress not the stranger, the fatherless, and the widow, and  shed not innocent blood in this place, neither walk after other Gods to your hurt: then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. jer. 7.4. and so onward.  
I tell you, and forewarn you in the name of the Lord, that all your formal hearing, reading, speaking, praying: all your mere external services of God, shall never secure you; nay, rather ye shall bee more liable to the heavy judgements of God, except you truly repent you of all your formal semblances, and from henceforth truly endeavour to serve the Lord with all your heart, and with all your soul, and with all your might, the Lord will not bee with you any longer, to prosper and to preserve you; nay rather the Lord himself, instead of your protector, he will bee your opposer; in stead of a friend, he will bee a foe unto you; he will distress or straighten you, as one enemy is wont to distress or straighten another. So it followeth in the last general part of the Text, which is the final resolution, in these words, I will distress Ariel, &c.  
Vahatsikothi. The word signifies, 
{αβγδ}  to stick close unto one for evil, or to vex one sore, as Delilah pressed samson daily with her words, and urged him, so that his soul was vexed unto death. In this sense is the word used, judge. 16.16.  
And yet it signifies more, namely, such a kind of distress or straitning, whereby one enemy is wont to distress or straighten another: So Moses prophesied aforehand of this distress or straitning of Gods people: he useth this very word in my text, and saith unto them: Thou shalt eat the fruit of thine own body, the flesh of thy sons, and of thy daughters which the Lord thy God hath given thee, in the siege, and in the straightness, wherewith thine enemies shall distress thee, Deut. 28.53. A most miserable kind of distress or straitening is here meant: and so much indeed the very original word here used in the conjugation Hiphil, doth imply.  
But before I come to this doleful act, I will first speak of the agent, which is noted in the affix pronoun, I will distress: which can bee referred to none other but the Lord himself; he it is that will assuredly distress, or miserable straighten this sinful people; he will assuredly do it, as if it were already done: for so the word here used in the Preterperfect tense, according to the Hebrew form of speech, implies as much, as if the thing were already done. I will distress Ariel. Here observe:  
That distresses or afflictions are primarily from the Lord. Who( saith the Prophet) gave jacob for a spoil, and Israel to the robbers? Did not the Lord? He against whom we haue sinned; for they would not walk in his ways, neither were they obedient unto his Law: therefore he hath powred vpon them the fury of his anger, and the strength of battle, &c. Isai. 4.2. the two last verses. In vain( saith the Lord) haue I smitten your children, they received no correction, jer. 2.30. I kill( saith God) and I make alive, I wound and I heal, neither is there any that can deliver out of my hand, Deut. 32.39.  
So the Prophet speaking of the punishments which God inflicted on his sinful people, speaketh thus in the name of the Lord, Shall there be evil in a city, and the Lord hath not done it? Amos 3.6. The Interrogation implies an earnest negation, there is no evil in a city, and the Lord hath not done it.  
When Salomon by sin provoked God to anger, he raised many enemies and evils against him, chiefly his own seruant jeroboam, who conspired against him and Rehoboam his son, and dispossessed them of the greater part of the kingdom of Israel.  
All the captivities of Israel befell them by the hand of the Lord, he( for sin) sold them into the enemies hand. This great Assyrian captivity foretold in this Text, it was by the procurement of the Lord himself: self: O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation, saith the Lord, Isai. 10.5.  
God is that Primus Motor, the first mover of all things, without whom neither man, beast, nor devill can attempt ought against man: no creature can lift itself up against man, unless it bee moved thereunto, and permitted by the Lord himself: he doth every thing, and no thought can bee withholden from him. job 42.2.  
But if distresses and afflictions be primarily from the Lord, then some man may conceit the Lord to be the author of evil, according to that heresy of martion, affirming one God to bee the cause of evil, and the author of the old Testament; and another God to be the cause of good, in exhibiting to mankind the Redeemer Christ Iesus; and he( saith he) is the author of the new Testament.  
I answer to all such cavillations; That in the operation of evil, three things concur. First, the general act or motion, which is of God: for in him we live, move, and haue our being. Acts 17.28. Secondly, there is the ataxy, 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 evermore between the act or motion in general, and the evil of that act or motion: the act or motion in general is from the Lord, but not the evil therof. The general 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 heaven and earth,& nothing is hide from him. Secondly, of Permission; the Lord suffers all the things that are done in heaven and earth, and nothing is done without him. Thirdly, of Direction, the Lord orders all the things that are done in heaven or in earth, and directs them to some good end first or last. The Lord as a most skilful chemist, can extract good out of evil; yea, that which is ill intended by man, is directed to good by the overruling hand of the Lord.  
And howsoever distresses and afflictions often come vpon men by evil instruments and means, yet God is the first cause thereof, who in all his works is absolutely good, and by his wisdom and providence, orders or directs all unto good; either for the declaration of his Iustice, or the manifestation of his mercy, as he deems it good.  
Superstitious therfore, and Heathenish are our usual conceits of Chance, Fortune, Constellations, heavenly Influences, good or ill dayes, or the like; can ought happen unto you, and the Lord hath not done it? Surely whatsoever good or evil doth betid us, it is the Lords doing, howsoever it may be marvelous in our eyes.  
When joseph was unnaturally sold by his brethren into Egypt, who would haue thought that God had a hand in this business? Yet so it was, that God sent him into Egypt, to sustain his father and his brethren in the extremity of ensuing dearth. See Gen. 45.5.  
Nay, when Christ himself 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 counsel 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 arm men with patience in all distresses or afflictions whatsoever, forasmuch as they befall us by the all-ruling hand of the Lord, who by his wisdom and power is able to convert them to our good; who also hath promised, that all things shall work together for good to them that love him. Nay, God is so good to his people, that he would not suffer the very being of evil, if he were not able to extract good out of evil, for the good of his people.  
And let all learn this heavenly wisdom, in all distresses and afflictions to look unto him by the eye of true faith in his promises, and by hearty repentance for your sins, which are the chief of all afflictions and distresses. look unto me( saith God) and be ye saved, all the ends of the earth, for I am God and there is none else. Isa. 45.22. and regard not so much the rod, as him that smiteth with the rod: wherefore doth a living man complain, a man for the punishment of his sins? Let us search and try our ways, and turn again unto 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, do fly further off from the Lord, and rebel more and more against him; both by infidelity and sundry gross sins; surely the Lord will either plague and punish them seuentimes more for their sins in this life; or he will confounded them eternally in the world to come. If the Lord once set his face against a People, he will miserable distress that People, he will stick close unto that People for evil, and not for good. He will sorely vex that People; yea, he will distress and straighten them, as one enemy is wont to distress or straighten another; which is the substance of the Act here noted. And so from the Agent I pass to the Act; I will distress Ariel.  
Or most miserable will I distress it, as is intimated in the nature of the original word here used. And here observe  
The great misery of that People against whom the Lord doth set himself, to plague and punish them.  
It is a fearful thing( saith the spirit of God) to fall into the hands of the living God. Heb. 10.31. Who( saith the Psalmist) shall stand before him, when he is angry? If thou Lord shouldst mark iniquities, who shall stand? Psal. 130.3. Who knoweth the power of thine anger? Psal. 90.11.  
infinitely great and terrible is the majesty of the Lord almighty; greater and stronger then that Behemoth, the strongest on Earth: greater and stronger then that leviathan, the strongest in the waters. job. 40. and 41. Chapters. And for his greatness and terribleness, he is in holy Scripture compared to a lion, yea to a roaring and devouring lion: I( saith God) will be to Ephraim as a lion, and as a young lion to the house of judah; I, even I will tear, and go away, I will take away and none shall rescue him. Hosea. 5.14, And if the lion roar, who will not fear? Amos. 3.8.  
When God made known his covenant to Moses, although he spake most friendly to Moses; yet for his greatness sake, and more then maiesticke glory, Moses hide his face, for he was afraid to look 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, he was troubled, and fear fell vpon him. Luke. 1.11.  
When Manoah had seen but an Angel of the Lord, Manoah said to his wife, we shall surely die, because we haue seen God. judge. 13, 22. When Paul, as he journeyed to Damascus, saw a light from heaven, suddenly shining round about him, he fell to the earth trembling and astonished. Acts. 9.  
When the philistines understood, that the ark of God was come into the camp, they were afraid; for they said, God is come into the camp; there hath not been such a thing heretofore; Wo to us, who shall deliver us out of the hands of these mighty Gods? 1 Sam. 4.7.8.  
Therefore the Heathens framed to themselves tutelar Gods, to shelter themselves( as they thought) from the greatness of the majesty of almighty God.  
We read of Semele, that beholding the glory of jupiter, she was consumed to ashes: And how shall wretched sinful man, stand before the greatness of the glory of the Lord of Lords, the King of eternal glory? whose kingdom is everlasting, and whose Dominion and Glory endureth for ever and ever.  
Yea and then also, when the Lord shall declare himself to bee a professed enemy against man, as here he professeth himself against jerusalem, for her many and monstrous sins. he will assuredly and speedily lay Siege against her; unspeakable is the calamity of that place or people that is besieged by mortal men: there is scarcity of all good things; Meate, drink, liberty: there is an unsufferable endurance of all evil; as extreme Famine, Pestilence, the Sword, ravishing and ripping up of women, murdering of infants, and what not? In a word, the absence of all good, the presence of all evil; there is no misery like unto this misery.  
Yet all this, and greater also is the misery of that people, against whom the Lord doth set himself to plague and punish them.  
And let the consideration hereof be as a bridle in our untamed mouths, to restrain us henceforth from rushing presumptuously into any known sin and wickedness against the Lord almighty. Oh be not like to Horse and Mule, which haue no understanding. Oh do ye not henceforth( like this unruly people of jerusalem) turn to your former sinful courses, as the Horse rusheth into the battle. jer. 8.6. Oh do not so provoke the Lord ye foolish people and unwise, lest ye incur his implacable enmity against you. If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him? 1 Sam. 2.25. No man can redeem his soul, or give a ransom to God for him; he must be left to the mere mercy of the great judge of all the world, who cannot but do right.  
Now therefore stand ye in awe and sin not; 
Psal. 4.4.  do not adventure to live in the breach of any of the Commandements, of that great and terrible God, lest he in iustice become a professed enemy; yea, lest he become as an host, or a Siege of enemies against you; as is here foretold undoubtedly to come to pass concerning jerusalem. Lest the Lord break you( in his anger) with a Rod of Iron, 
Psal. 2.9.  and dash you in pieces like a potters vessel.  
Be wise now therefore O ye people, bee instructed ye inhabitants of the earth, serve the Lord in fear,& rejoice before him with trembling; pray ye for grace earnestly,& attend all the holy ordinances of God constantly& constionably; whereby ye may serve God acceptably, with reverence and godly fear; for our God is a consuming fire. Heb. 12.28.29.  
Otherwise, if still ye will multiply your transgressions against the Lord, he will most miserablie distress and punish you all in general, and every one in particular; the event whereof shall bee heaviness and sorrow, or sorrow vpon sorrow: so it followeth.  
Taanijah vaanijah, 
{αβγδ}  the word Anijah hath most proper reference to a Ship tossed vpon the Seas, with the violence of stormy winds and tempests; or some moving cause or occasion thrusting a man forward, unto some unfortunate event; but here the words are translated heaviness and sorrow, or more naturally sorrow and sorrow: The duplication of the words( according to the Hebrew form) doth imply the highest degree of sorrow, or extremity of sorrow, such or greater then the sorrow of those, who are toffed in Ships vpon the raging Seas, and are in continual jeopardy of their lives: or else like unto the sorrow of those, that precipitate themselves into some mischeiuous events. And here observe  
The excessive sorrow and heaviness of that people, against whom the Lord doth set himself, to plague and punish them.  
I noted before their intolerable misery; and now I shall tell you of their excessive sorrow following vpon the sense of their misery; which excessive sorrow is acknowledged by another Prophet, speaking in the persons of this distressed people; who when they heard of a people coming 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 bow and spear, which were the warlike weapons of those times, a Nation that are cruel, and haue no mercy; whose voice roareth like the Sea, and they ride vpon horses, sit in array as men for war, against the Daughter of Zion, that is, against jerusalem. We haue heard( say the people) the famed thereof, our hands wax feeble, anguish hath taken hold of us, and pain, as of a woman in travail. jer. 6.24.  
Such is the sorrow of the Kings of the earth, recorded by the Psalmist. fear took hold vpon them, and pain, or sorrow, as of a woman in travail. Psal. 46.6. which, of all worldly sorrows is the greatest.  
Such was the excessive sorrow of proud Babylon, foretold by the Prophet, saying: howl ye, for the day of the Lord is at hand, it shall come as destruction from the almighty, therefore shall all hands be faint, and every mans heart shall melt, and they shall be afraid; pangs and sorrows shall take hold of them, they shall bee in pain as a woman that travaileth, they shall bee amazed one at another, their faces shall bee as flames. Isa. 13.6.  
Such also was the excessive sorrow of the sinful people of Syria, after they had insolently triumphed over this people Israel. Because( saith the Prophet) thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength; therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day thou shalt make thy plant to grow, and in the morning shalt thou make thy seed to flourish, but the harvest shall bee a heap, in the day of grief, and of desperate sorrow. Isa. 17.10.11.  
God is the only true ioy and comfort of mens hearts; In his presence is fullness of ioy, at his right hand are pleasures for evermore. Psal. 16. the last verse. The King shall ioy in thy strength, O Lord, In thy salvation how greatly shall he rejoice? thou hast made him most blessed for ever; thou hast made him exceeding glad with thy countenance. Psal. 21.1. and the 6. verses. Without the assurance of Gods favour and love, all our worldly ioy and mirth, is but as a flash of lightning in the night, which suddenly enlighteneth the world, and forthwith it is dark as before.  
When therefore the Lord is departed from a people, nay when the Lord( for transgression and sin) doth set himself against a People, as an vnplacable enemy; no marvel if there follow excessive sorrow and heaviness. Yea for as much as mens inward ioy in the Lord is surpassing, and unutterable; certainly the sorrow and grief of such men, must necessary be unsupportable and excessive, who are estranged from the Lord, and are cast out of his favour and love.  
excessive sorrow and heaviness, it is the usual wages of sin, this shall ye haue of mine hand( saith God to the sinful Iewes) ye shall lie down in sorrow. Isa. 50. the last verse. Nay it is the curse of God vpon the sin of man; as appeareth by that imprecation of the faithful against their malevolent persecutors: Render unto them a recompense, O Lord, according to the work of their hands, give them sorrow of heart, thy curse unto them. Lament. 3.64.  
The serious consideration hereof( like Belshazzars hand-writing) may appall the hearts of all Epicurean sinners, careless, wrechlesse men, that sit down to eat and drink, and rise up to play, as Israel did at the setting up of the golden calf: Men that spend all, or the greater part of their most precious time in feasting delicately, in drinking immoderately, in singing profanely, in dancing wantonly, and such like sinful mirth and jollity.  
Woe( saith Christ) unto you that laugh now, for ye shall mourn and weep, Luke 6.25. Woe to them( saith the Prophet) that are at ease in Zion, that put far away the evil day, that lie vpon beds of ivory, or dainty beds, and stretch themselves, or stuff themselves with superfluities vpon their couches or senates: for so the original words do signify; that eat the lambs out of the flock, and the calves out of the midst of the stall, that chant to the sound of the viol, and invent to themselves Instruments of music, that drink Wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of joseph, or for the breaches, or extreme distresses that are already fallen, and yet likely to fall vpon the Church and people of God: therefore now shall they go captive with the first that go captive. See Amos 6. Because they haue transgressed the laws, changed the Ordinance, and broken the everlasting covenant: therefore hath the curse devoured the earth, and they that dwell therein are desolate: The new Wine mourneth, the Vine languisheth, all the merry hearted do sigh, the mirth of Tabrets ceaseth, the noise of them that rejoice endeth, the ioy of the harp ceaseth, they shall not drink wine with a Song, strong drink shall bee bitter to them that drink it, the city of confusion is broken down, every house is shut up, that no man may come in. See Isai. 24.5. go to ye rich men( saith Saint james) that pamper yourselves with worldly pleasures, and sinful superfluities; weep and howl; for your miseries that shall come vpon you, james 5.1.  
Oh that sinful men would by godly sorrow prevent their ensuing extremities of worldly sorrow; else when God shall arise to punish them for all their iniquities, they shall sustain heaviness and sorrow, or sorrow vpon sorrow; one sorrow being overpast, the Lord shall bring vpon them seven greater sorrows: they shall languish in continual heaviness and sorrow; they shall find nothing to ease them of their excessive sorrow, when the Lord shall set himself against them, to plague and punish them.  
Cicero being forsaken of Augustus Caesar, cries out, O spes fallaces! O cogitationes inanes meae! O my deceitful hopes! O my vain intendments! and he would haue killed himself. And if such may bee the anguish and desperate sorrow of one that is neglected by a mortal man, oh how unsupportable may wee suppose to bee the sorrow and heaviness of that egregious wicked man, which is left and forsaken of the Lord almighty? nay, against whom the Lord doth oppose himself, as one enemy against another, as is foretold in this Text? certainly there sorrow and heaviness is intolerable, and unutterable.  
Oh consider this( I beseech you) you that now in your prosperity and peace do easily forget God; though for a time( perhaps) you may frolic in your sins, you are in no trouble like other men, neither are you plagued like other men; though your eyes stand out with fatness, and ye haue more then heart can wish; yet I tell you in the name of the Lord, that extremity of sorrow and heaviness may suddenly, and shall undoubtedly 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 general day, or at every of your particular day of Iudgement, so will he leave you, and pass final censure vpon you: for so he resolves to deal with his own first people, as is evident in the last words of my Text. And it shall be unto me as Ariel: That is to say, the flourishing city of jerusalem shall bee so besieged with enemies, even as an Altar at some solemn time of sacrificing, is compassed with sacrifices: so some Expositors do interpret the words, rendering the word Ariel, Altar, as it is in our elder Translations.  
But others do interpret the words more agreeable to the natural signification of the words, It shall bee unto me( meaning jerusalem) as Ariel; that is, as a strong Lion, or as the Lion of God. And so the letter Vau is not causal, but copulative. jerusalem shall be unto me as Ariel, that is, I will besiege or compass jerusalem with warlike men: so as a fierce or hurtful Lion is wont to bee beset or compassed about with watchful shepherds, or others, that watch and earnestly endeavour to ensnare and kill him.  
The Prophet meaneth in these words( saith Caluin) that all jerusalem shall bee bloody, or full of blood, by reason of the bloody massacres that shall bee committed in jerusalem: Therefore the Prophet compares jerusalem to an Altar, whereon multitudes of sacrifices are killed and offered; even as the wicked which are ordained to destruction, are wont to be compared to a sacrifice.  
But howsoever the word Ariel be interpnted, either Metaphorically, and so admit jerusalem 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 seems to be one and the same.  
I( speaking in the person of God) when I preached jerusalem as with candles, Zeph. 1.12. I found jerusalem as a bloody Altar, or as a strong Lion, violently opposing, and cruelly murdering the dearest seruants of the Lord, yea, the holy Prophets themselves; O jerusalem, jerusalem, thou that killest the Prophets, and stonest them which are sent to thee, saith our saviour, Mat. 23.37.  
And now as I found her, so will I leave her; she shall be like an Altar, all polluted and covered over with blood; or shee shall be in my esteem as a strong and hurtful lion, whom men do watch by all means to kill and destroy. So will I( saith the Lord) use all my murdering kinds, death, the sword, famine, pestilence, captivity; I will appoint over them four kinds, saith the Lord, the sword to slay, the dogs to tear, the fowls of the heaven, and the beasts of the earth to devour, and destroy, jeremiah. 15.2.3. And here observe Gods dealing with obstinate wicked people, as he finds them, so he leaves them.  
God rejecteth and sorsaketh those that wilfully reject and forsake him; and in such sins as he findeth them obdurate and hardened, in the same he leaves them most miserable and wretched.  
They that honour me( saith God) I will honour, and they that despise me, shall be despised, or lightly esteemed, 1 Sam. 2.30. I( saith the wisdom of God) love them that love me, and those that seek me early shall find me, Pro. 8.17. But those that wickedly and wilfully forsake the Lord, he in iustice gives them up to a reprobate mind, to do these things that are not convenient, being filled with all unrighteousness, Rom. 1.28.  
And this the immediate effect of Gods decree of Reprobation, which is a rejection from grace, wherewith God elected us in Christ;& from those effects of grace, whereunto we are elected, and from the end, which is eternal life, whereunto the elect are ordained. Then follows a deputation of such reprobate ones unto uses dishonourable: as the Potter hath power over the day, of the same lump to make one vessel unto honour, and another to dishonour. Rom. 9.21. Lastly, there is an ordination of such reprobates to eternal death and destruction; or a fitting of these vessels of wrath unto destruction: So speaks the Apostle, Rom. 9.22.  
Neither can God bee accused of injustice or harshness, in rejecting those that reject him. First, because he hath most absolute right and sovereignty over man: even as the Potter over the day, to dispose of him as he 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 justly, according to the counsel of his own will. Thirdly, because he detracteth nothing from those whom he rejecteth: nay, having created man of nothing, and furnished him with most excellent gifts; the first man voluntarily left his first integrity, 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 sin, rebelleth against him: hereupon God( according to Talion law) rewardeth man, as man rewarded him; he rejecteth and forsaketh those, that wilfully reject and forsake him.  
In Gods decree of Reprobation there are two acts; the former is negative,& that is the eternal purpose and decree of God, not to show mercy, nor give grace as he doth to the elect; but leaves them in that mass of sin, and most woeful estate, whereinto all men( in Adam) are promiscuously fallen. Th'other is positive, and that is the eternal purpose and decree of God, to inflict that everlasting punishment vpon them, which is most justly deserved, by that sin into which they wilfully fall, and in which they still abide, pursuing sin, or committing iniquity( as the Apostle speaketh) with all greediness.  
God neither rejecteth, nor appointeth any to death and destruction, without their own just deserts,& dereliction of him; as appeareth by that speech of david to Salomon, If thou forsake him( meaning the Lord) he will cast thee off for ever. 1 Chron. 28.9. Wee first forsake the Lord, and then doth he justly cast us off evermore:  
Obduratio Dei est noll. misereri, 
August. l. 1. ad simple. q. 2.  as Saint Augustine speaketh: Non vt irrogetur aliquid, quo homo sit deterior, said tantùm quo sit melior non erogetur. Gods hardening of man, is his not showing mercy on man: not that God doth infuse in man any thing to make him worse; but be cause he doth not bestow vpon man, that which may make him better.  
Neither will God retain such in grace and favour with him, who do most wickedly& wilfully reject him: howsoever the corrupt will of man by nature, can affect nothing that is good; yet God doth not sanctify and save men, without the willingness of their own wills: mans will is Gods instrument, for so the Lord doth ordinarily use instruments and means, 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  said ex mala mutatur in bonam, et cum bonafuerit, adiuuatur; So Augustine. The grace of God doth not abolish the will of man, but from evil it is converted to good, and being good, it is helped and made more good.  
again, man is not so drawn, as if he were carried by violence, 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 rejecting or forsaking the Lord Almighty, 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 compliment or the height of Cains sin, he went out from the presence of the Lord. Gen. 4.16. that is, he forsook the protection of God, or bereaved himself of the singular favour of God, and exposed himself to all the curses of the almighty, and made himself, and all his succeeding posterity, most lamentable objects of Gods eternal vengeance.  
And so God usually sets forth remarkable sinners, as remarkable spectacles of his eternal wrath. Lots wife for her inordinate affecting of sinful sodom, was transformed into a durable statua or pillar of Salt. And here jerusalem, for her great sins, is become as Ariel, as a bloody Altar, or as a strong, and hateful lion; for so the Lord resolves 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. whereas our sins are many in number, and great in measure, nothing inferior, if not surpassing the many, and great sins of jerusalem. Although for some time limited, we do, and may enjoy the use of Gods holy Ordinances, and manifold blessings accompanying the same. Yet do not securely beguile your own selves, with flattering promises of much ensuing peace and prosperity: but know assuredly, that fearful woes, and heavy judgements may, and shall suddenly pursue and overtake us, until we be utterly destroyed.  
And for as much as the Lord hath highly exalted us, and done greater things for us, then for any other Nation or kingdom in the world; so much the more will he make us open spectacles of his implacable vengeance.  
doubtless the Lord almighty is abundantly provided with sundry kinds of judgements, to be avenged of us: he hath in store judgements national, judgements provincial, judgements parochial, and judgements domestical: judgements for all men in general, and judgements for every man in special.  
Wherefore prepare ye to your Lord and God, by true faith and found repentance: Let us all in general, and every one in special, mourn for his own special sins, and for the general sins of the Nation, in which we live; but first mourn for your own sins; search and try narrowly, and particularly your own sinful ways, and turn again unto the Lord, with all your heart, and with all your soul; that so you may bee a means to avert the heavy judgements of God from yourselves, and from the people amongst whom ye live.  
Which that wee may truly and seriously perform; let us all jointly, 
Ezech. 11.19. Iere. 32.39.  and every one severally, at all times, and vpon all good occasions, pray earnestly unto our Lord and God; that he would take the stony heart out of our flesh, and give us an heart of flesh; that he would give us all one heart, and put a new spirit within us; that he would put his fear into our hearts, that wee may never depart from him; that we may walk in his statutes, and keep his ordinances, and do 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 unspeakable comfort of us his people in Iesus Christ. To whom with God the Father, and the eternal Spirit, be all praise and glory for ever.  
Amen.  
FINIS.