Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	city_n	great_a	set_v	2,381	4	5.0175	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86934	A brief exposition of the prophecies of Obadiah, Jonah, Micah, Nahum, Habakkuk and Zephaniah. By George Hutcheson minister at Edenburgh. Imprimatur, Edm. Calamy	Hutcheson, George, 1615-1674.	1654 (1654)	Wing H3822; Thomason E1454_1; ESTC R209588	282,367	353

this sentence the Lord propounds all the vaine confidences of Nineveh and the Assyrians and declareth that they should not be able to deliver them from his hand Her first vain confidence is her strong holds which he threatens shall be as easily taken by the enemy as ripe figs fall from the fig-tree when it is shaken into the shakers mouth that is to say they shall be rendered up at the very first assault Whence learn 1. Men in a wicked way are ready to delude themselves with many vain thoughts of safety Therefore is all this pains taken to refute the vain imaginations of Nineveh 2. Strong holds are too weak fortifications to hold out Gods controversie against sin for as the sins of the owners ripen them for ruine and as they are much desired by enemies so will they be easily taken so doth this similitude teach us Vers 13. Behold thy people in the midst of thee are women the gates of thy land shall be set wide open unto thine enemies the fire shall devoure thy bars Her second vain confidence is her formerly valiant men concerning whom the Lord declares that though they were enclosed in fortified cities and strong holds which may make coward● stout and in their own cities and countrey which they ought resolutely to defend yet they should prove timorous and faint-hearted like women and so should yield up what they ought to defend See Jer. 50.37 and 51.30 Doct. 1. Men will prove no longer stout then the Lord is with them in mercy or by them is doing some work in the earth for the lion-like Assyrians shap 2.11 are now to admiration become feeble Behold faith he thy people are women 2. No outward encouragement or consideration will put courage into such as God hath mad● faint for thy people even in the midst of thee are women A third vain confidence the vanity wherof dependeth upon the former is their frontier garrisons which they no doubt observing that others had been destroyed by themselves through improvidence that way had fortified as the gates of their land and as bars to hinder the enemies progresse into the countrey concerning these the Lord threatens that through the cowardise of their souldiers they should be set open to the enemies as if fire had burnt them up It teacheth that no politick courses of men learning wisdom from the folly of others or fortifying themselves where others through weaknesse have been overcome is sufficient to secure a people from Gods vengeance The gates of thy land shall be set wide open unto thine enemies the fire shall devoure thy bars Vers 14 Draw the waters for the siege fortifie thy strong holds go into clay and tread the morter make strong the brick-kill 15. There shall the fire devoure thee the sword shall cut thee off it shall eat thee up like the canker-worm make thy self many as the canker-worm make thy self many as the locust 16. Thou hast multiplied thy merchants above the starres of heaven the canker-worm spoileth and floeth away The vanity of all the former confidences is yet further held forth in an holy mocking of all their preparations which should not avail for albeit they should use never so much diligence to defend their cities and for that end should draw water and diligently repair their strong holds with brick under which other things needful for enduring a siege are to be comprehended yet in their greatest strength the sword should destroy them and the judgement of God consume them like fire and as canker-wormes eat all green fruits and albeit both the King and the City Nineveh for the Original seemeth to direct the speech to both should multiplie armies both of their own people who were most part merchants and of their confedera●● who traffi●ked with them and that in as great numbers as if they were swarmes of locusts or canker-wormes or as the starres of heaven yet thereby should they not be delivered but as the canker-worm having spoiled all that there is nothing to eat doth then flee away so their souldiers consederates and their own merchants should desert them when there should be no commodity to be had by them and should waste and take from them but do them no good Doct. 1. The Lords power is so far above mans that he will so to say defie man to avert his judgments by his endeavours for here he bids Nineveh do her best draw the waters for the siege c. and make thy self many as the canker-worm c. 2. Presumption may continue with carnal men even till their ruine for Nineveh is preparing for the siege and gathering men when she is to be destroyed not but that it is lawful to use lawful means to prevent destruction when it is threatened but her sin was to confide in these means without looking to God or his controversie 3. Stroaks from the Lord may readily light on men where they think themselves most secure for there that is in thy strong holds fortified and manned by thee shall the fire devoure thee the sword shall cut thee off 4. Wrath from the Lord is a sore party to deal with as destroying totally without mercy for the wrath of God against Assyria executed by the Caldeans devoureth as fire and eats up like the canker-worm 5. Multitudes of men will not aveil nor help in the day of the Lords vengeance yea such helpers may hurt when God is angry for however she make her self many and multiply merthants above the starres of heaven yet the canker-worm spoileth and fleeth away and so do they 6. As men usually respect one another or publick interests not sincerely but for their own ends so do they desert what they seemed to affect according as the wheel of prosperity turns about for their merchants as the canker-worm do spoil and when there is nothing left to spoile or reap benefit by then they flee away Ver. 17. Thy crowned are as the locusts and thy captains as the great grashoppers which campe in the hedges in the cold day but when the Sun ariseth they flee away and their place is not known where they are 18. Thy shepberds slumber O King of Assyria thy Nobles shall dwell in the dust thy people is scattered upon the mountaines and no man gathereth them A fourth vain confidence is their great men their counsellors and valourous commanders concerning whom the Lord threatens that some of them being only for eating and idle effeminate wasters as locusts and grashoppers are and having made a shelter of Assyria for their own advantage shall whenever a storm appears not only be easily terrified but seeing some sun-shine of a deliverance and that they may live without Assyria's favour they shall quite desert them and run away And this seems to be spoken of their tributary Kings and Princes or hired officers he threatens also that others of them which agreeeth most properly to their own Counsellors Princes and Commanders should become stupid base and carelesse

therefore are the enemies named here He that dasheth in pieces to strike Nineveh with terrour 3. Albeit secure sinners put the evil day farre off yet such as know the minde of God may see it as if it were present and sinners themselves will at last finde it so therefore saith the Prophet He that dasheth in pieces is come up before thy face because he saw it so from God and they should finde it so 4. Wicked men are not soon sensible of the hand of God against them but may think to bear out against the trouble which is sent to destroy them for so doth Nineveh prepare as if she would stand it out 5. The most prudent and couragiou spreparations of men are but matter of derision when God hath a quarrel and they will prove but fools in trusting in them for these exhortations Keep the munition watch the way c. are spoken by way of holy derision shewing that the utmost of their endeavours should not avail them Vers 2. For the LORD hath turned away the excellency of Jacob as the excellency of Israel for the emptiers have emptied them out and marred their vine-branches A reason is given why Nineveh might expect that the Lord would now come against her though before she had been by his permission prosperous to wit that the Lord had by the Affyrians as his scourge chastised Judah for so much seems to be understood by Jacob as distinguished from Israel as well as the ten tribes and overturned and trod under foot their proud gloriation in their excellencies the one being totally depopulated and emptied by them and the other deformed by the taking and sacking of their towns and villages which were as branches sprung out of Jerusalem the mother-mother-City and therefore he would not spare Nineveh but it was now time to take course with them and cast the rod into the fire Doct. 1. The Lord hath an especial quarrel at the pride of his people which ariseth from the consideration of their excellencies or priviledges and will have it stained for The Lord hath turned away the excellency of Jacob as the excellency of Israel and so spares it in none and the same word signifying both excellency and pride sheweth that as priviledges and conceiting of them go often together so the Lord abhorreth such conceit most of any 2. No lesse oftentimes will serve to stain pride and bring down the conceit of a people priviledged by God then almost total destruction for in turning away their excellency The emptiers have emptied them out and marred their vine-branches 3. The Lord so much abhorreth the pride of his people that he will tolerate even a blasphemous enemy till they have been instrumental in bringing it down therefore Nineveh is not medled with till by them the Lord hath turned away the excellency of Jacob c. See Isa 10.11 12 4. The Church being humbled and her vain-glory laid low before the Lord he will then take order with such as have been instruments of her affliction therefore this is a reason of the enemies coming against Nineveh for The Lord hath turned away the excellency of Jacob c. The Churches sins unmortified by the rod are the safeguard of enemies and the reason why they are so long preserved Vers 3. The shield of his mighty men is made red the valiant men are in scarlet the charets shall be with flaming torches in the day of his preparation and the firre-trees shall be terribly shaken 4. The charets shall rage in the streets they shall justle one against another in the broad wayes they shall seem like torches they shall run like the lightnings 5. He shall recount his Worthies they shall stumble in their work they shall make haste to the wall thereof and the defence thereof shall be prepared The army of the Caldeans and their preparations and actions against Nineveh are more particularly described 1. That the armour and cloathing chiefly of their Leaders were red and bloody-coloured to terrifie others and hide their own wounds and blood that the sight thereof might not encourage the enemies nor make themselves to faint 2. That their chariots both in preparations and assaults for celerity numerousnesse and because of the fierce disposition of such as manage them should rage justle and march nimbly as torches and lightnings the iron of their wheeles striking fire on the streets 3. That their lances which were so many as if a wood of firre-trees were divided amongst them should be shaken and managed to the terrour of the Assyrians 4. That the Caldean King encouraging his Leaders and calling them by their names they shall stumble for haste to be at the wall to assault it and shall set up defences under which they may fight with lesse hazard from all which Learn 1. To adore the infinite Providence of God who giveth by his Prophet an exact and particular account of every circumstance in this action as if it were already done intimating that his purposes effectual providence and foreknowledge do condescend even to particular circumstances of actions 2. This large description of their cloaths garments activity c. teacheth how terrible those are who are employed to execute the Lords vengeance and controversie how strong they are on whose side he is and how formidable to those whom he is to destroy 3. If natural men for their own ends of ambition and vain glory may be made so resolute as to run swiftly on hazards and care nothing for death or wounds as here is declared how much more ought the Lords people to be resolute and couragious in resisting to blood striving against sin and in acting for God in their places and stations 4. The practice of these men in preparing the defence under which they might fight teacheth that it is no true valour even in natures eyes nor warrantable to run so desperately on hazards as to neglect any lawful meanes of self-defence Vers 6. The gates of the rivers shall be opened and the palace shall be dissolved Followeth the way of taking the City by the inundation of the river Tygris on which it stood whereby the wall being broken down way was made for the enemie to enter as at gates and the stately buildings or royal Palace was carried away by the flood or dissolved and destroyed by the enemies Tygris is here called rivers either by way of excellency above many rivers or because it grew then as big as many rivers Doct. 1. The Lord will so make use of mens courage in doing of his work as that his own immediate hand and judgement may be seen for he will have the river made great by his hand to make way for the enemies entry and victory that so it might be seene not to be their hand only The gates of the rivers shall be opened 2. The Lords immediate hand is seen in prevailing against his enemies where they think themselves most secure for so way was made to enter Nineveh by

their ends and neglect piety or to wait on God for counsel will prove shameful sinful men who lean to their own wits will finde that their most serious consultations will leave them in the mire Thou hast consulted shame to thy house saith the Lord. 5. It is a high degree of impiety and a clear presage of ruin when a man in managing his affairs casts off all his love to his neighbours and not onely mindes himself only but stands not upon the prejudice of others to rise upon their ruins or to cut them off though never so many and he but one if he think it may tend to his advantage for Thou hast consulted shame to thy house by cutting off many people 6. As men for the most part neglect their soules when they are mad upon their worldly designs so it is a dangerous c●se when it is so and it will prove a poor bargain in the end when men having gained never so much yet have sinned against their soul which the Lord here not only makes use of as a challenge but declares it as a judgement on the Chaldean 7. Sin and guilt will pursue and finde out the sinner and will of it self call for vengeance though all the world should be silent and not challenge him for the stone will cry out of the wall and the beam out of the timber shall answer it Ver. 12. Wo to him that buildeth a Town with bloud and establisheth a City by iniquity The third branch of the controversie points chiefly at the way of their prosecuting of their covetous and ambitious ends which was as one fin cometh not readily alone but dra weth other sins with it by oppression cutting off of people and other unjust wayes This course the Lord pronounceth to be accursed however they gilded it over with specious pretences of publick good or that thereby they endeavoured to perfect settle their civil State Doct. 1. The Lord looks much unto and tryes the dispositions of men much by the meanes they make use of in a course whether it be right or wrong in it self for the Lord chargeth upon them here that they carried on their work with blood and by iniquity 2. Pretence of publick good and zeal to advance the State and government is one of the fig tree-leaves where with men think to cover their oppression and make it plausible but all in vaine for Wo to him that buildeth a Towne with blood and establisheth a City by iniquity 3. Though all oppressions be not alike horrid in themselves and men readily do account themselves good enough when they go not the length they might or that others do in that fin yet the Lord will pursue the fairest way of oppression men can take with vengeance as being sinful in it self and sometime being more cruel in its lingring way then the most violent oppression in hot blood for Wo to him that establisheth a City by iniquity be what iniquity it will as well as to him that buildeth a Towne with blood Ver. 13. Behold is it not of the Lord of hosts that the people shall labour in the very fire and the people shall weary themselves for very vanity The Lord explaineth this Wo and denounceth that he should appear eminently against them in making all their endeavours to establish themselves wherein they employed many nations and had much toile as in a fiery furnace every head being made bald in their wars Ezek 29.18 to prove not only vain to no purpose but to tend also to their own prejudice as one whose work is cast into the fire loseth both his materials his labour and endangereth himself by following it to get it prosecuted or rescued so should they perish in their hunting after wealth and with it See the like threatning Jer. 51.58 Doctr. 1. Men taking sinful wayes to prosecute their designes may meet with much toile and vexation in their work as an earnest of further judgement for the people that is the Chaldeans and many instruments employed by them labour and weary themselves 2. The utmost of mens endeavours shall not promote or perfect a work which God is against nor uphold what he hath a minde to overthrow for though they labour and weary themselves yet it shall be for very vanity and to no purpose 3. Such as by bloody oppression seek to exalt and establish themselves shall not only lose their labour but incur further dammage by their attempt and lose themselves their work the materials which they had to begin their work upon for the Chaldeans shall labour in the very fire which shall not only breed them toil pain in labouring but shall devoure all their conquests themselves and the Kingdom of Babel which they had when they began their tyranny 4. The Lord will so order his judgments upon violent oppressors as that his hand shall be visibly and remarkably seen by all to be the inflicter of them and he shall prove himselfe omnipotent by frustrating men of their wicked purposes and consuming all their labours for Behold is it not of the Lord of hostes that the people shall labour in the very fire c. Ver. 14. For the Earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea The Lord subjoynes a reason to this sentence clearing how he should be so much seen in this judgment to wit that however he seemed to let his own Name and glory be obscured when he suffered the Chaldeans to oppresse the world and lead his people into captivity yet in due time he would make his glory so conspicuous in their just destruction and his powerful asserting of Judah into liberty as the Nations should be filled with the knowledge therof as the sea is full of water all this as a type and pledge of the glory to be revealed in Christ the knowledge of his Name then to be communlcated Doct. 1. When oppressors do prosper and the Lords people with the rest of the world are brought into bondage by them the Lords glory is engaged for his appearing against them in due time for it is subjoyned as a reason of the Chaldeans evil successe for the earth shall be filled with the knowledge of the glory of the Lord c. 2. The greatnesse of oppressors doth contribute to illustrate and set forth the glory of God in bringing them down and therefore is rather an argument why the Lord should destroy them then any hinderance to it the Lord wil bring down the Chaldeans for in so doing the earth shall be filled with the knowledge of his glory See Ps 9.16 3. As God is most glorious in himself so he will make his glory to shine in the deliverance of his people though for a time he suffer them to be in bondage for in bringing back Judah at the ruine of Babylon the Earth shall be filled with the knowledge of the glory of the Lord as