leasure offices c. enabled with advantages and bound to know more then others and to put their knowledge in practice that they may be examples to others O heads of Jacob and ye princes of the house of Israel is it not for you to know judgment 7. It is a good evidence that a man is one who delights to know and obey the revealed Will of God in all things when hee is carefull in the matter of his particular station to walk by that rule therefore he puts them to tryal in the matter of knowing judgement or justice and equity which belonged to them in their particular station as being Judges to the people 8. Whatever men may oppose to the challenges of Ministers in the matter of affected ignorance or wilful neglect of knowne duties yet these excuses will not satisfie their owne consciences when they are seriously put to it therefore the Prophet poseth them with a question which they could not deny Is it not for you to know judgement Ver. 2. Who hate the good and love the evill who pluck off their skin from off them and their flesh from off their bones 3. Who also eate the flesh of my people and flay their skin from off them and they break their bones and chop them in pieces as for the pot and as flesh within the cauldron In opposition to what they ought to be hee sets forth their contrary disposition and practise that they were abhorrers of what was good and lovers of ill and they did so cruelly oppresse and undo the Lords people by taking away the very means of their subsistence and livelihood as if they had flayed their skin from off them eaten their flesh and broken their bones to boyle them for meat as Butchers and Cookes doe with beasts for mans food Doct. 1. The Lord doth not reckon that men know ought when the truth being knowne is not affected nor any endeavours used to put it in practise for so doth he cleare here their not knowing of judgement in that they hated the good and oppressed 2. The Lord respects chiefly the disposition and affection of mens hearts towards good or ill it being a desperate condition when not onely practise is out of course but affection also is alienated from God and inclined to evil Who hate the good and love the evil 3. Whatever oppressors may pretend to be the cause of their cruelty toward their inferiours as if they stood in need and behooved to live of their owne c. yet the Lord seeth it to flow from their perverse and corrupt affections Therefore saith he of oppressors Ye hate the good and love the evil 4. Greatest perversity is usually found in such as ought and may and will not or neglect to make use of such meanes as might promote piety and justice for all this pervesitie is in the heads of Jacob who had meanes and occasion to set them on to do otherwise Ye are they saith he who hate the good c. 5. Oppression is in Gods account inhumane butchery and murther in a degree far above simple slaughter while the oppressed pine for want and the oppressours as barbarians or wilde beasts eate that which is the poores very life and flesh so much doth this description of oppression teach us Who pluck off their skins from off them and their flesh from off their bones who also eate the flesh of my people c. 6. Albeit Magistrates and great men thinke themselves to be above all law yet they have no power to oppresse a people especially if they be Gods people and deale with them as they will but must bee accountable for their carriage toward them and howsoever the oppressed or others dare not challenge them for their injurious dealing yet there is a God who will lay it to their charge for here they are challenged by God for their oppressing his people Ver. 4. Then shall they cry unto the LORD but hee will not heare them he will even hide his face from them at that time as they have behaved themselves ill in their doings Followeth their particular sentence and judgement by way of retaliation that as they oppressing the poore had a deafe eare to their cryes so they would meet with judgement without mercy or compassion and should not be owned of God though out of feeeling of their trouble they seeke unto him Doct. 1. The greatest of men and they who most wickedly forget God shall at one time or other be sensibly in Gods reverence and their errand come in his way for so doth this threatning import that they shall be put to seek God whom otherwise they misregarded Then shall they cry 2. Natural men may make some shew of seeking God in trouble not in faith or out of love but out of sense of trouble Then that is when the common calamities formerly threatned or their owne particular corrections for their sin are lying on shall they cry 3. It is righteous with God not to owne this crying of the wicked in their trouble because of their former wickednesse and present unsoundnesse and particularly that he may recompence them for not hearkening to the cry of the poore oppressed by them They shal cry unto the LORD but he will not heare them 4. It is extreame misery to bee deserted totally of God in trouble and to want his favour and sense of reconciliation which might support them in any extromity for it is here the extremity of misery that in their trouble he will even hide his face from them as that time 5. God by not owning of a man in trouble would have wickednesse seen and lamented as the cause of it however he seem also to do this sometime that he may try the faith of his children for so doth this reason import As they have behaved themselves ill in their doings Ver. 5. Thus saith the LORD concerning the Prophets that make my poople erre that bite with their teeth and cry Peace and he that putteth not into their mouthes they even prepare warre against him In the next place he accuseth the false Prophets who by false doctrine deceived the people and who by preaching peace did in effect destroy peoples soules with delusion as if these dogs had devoured the Lords sheep with their teeth or they flatter'd the people in sin that they might get somewhat to eate and devoure their substance wherein if they were not satisfied and humoured according to their owne desire they turned bitter enemies and denounced judgements though they formerly flattered them Doct. 1. False teachers are not the least among the sad companions of a declining time nor will the Lord forget to reckon with them for here the Lord hath such to deale with Thus saith the Lord and not one Prophet envying another concerning the Prophets c. See Lam. 2.14 2. An unfaithfull Ministry is a most effectual meanes to prevaile with people and carry them out of the way of God for the
to the present purpose and in opposition to this his goodnesse his severity against the Assyrians is held forth comprehending the sum of all the threatening that the City or Empire shall be so suddenly and violently overthrown as if a deluge had swept it away and in that any who escape that storm shall be pursued and cut off with judgements Doct. 1. The people of God ought to learn to esteem highly of their safety in him by considering the wofull case of such as are without him therefore is this calamity set in opposition to their safety that they may stand as it were upon the bridge of this deluge and seeing the wicked perish may rejoyce in him who is become their salvation The Lord is good c. But with an over-running flood he will make an utter end c. 2. The judgements of an angry God are as irresistible and make as great havock of persons or places as if an inundation or deluge brake in upon a land so doth this similitude import with an over running flood he will make an utter end of the place thereof to wit of Nineveh or the Assyrian Empire it should be so destroyed and swept away as the place where the city stood should bear no monument thereof noâ— should there be any face of the Empire This form of speech doth frequently point out totall extirpation Psal 37.10 Dan. 2.35 Rev. 12.8 3. There is no possibility for man to shun the righteous judgements of the Lord nor can exemption in horridest calamities secure a sinner from other plagues for though they escape the deluge or think to flee yet darknesse shall pursue his enemies 4. The portion of Gods enemies is to be cut off and sent out of the world in affliction ignominy and terrour and afterward to be sent to the pit for so much doth darknesse import See Job 10.21 22. Jer. 13.16 Matth. 8.12 darknesse shall pursue his enemies and where he pursues he will overtake Ver. 9. What do ye imagine against the LORD he will make an utter end affliction shall not rise up the second time This sentence is confirmed in that their enterprises against the Church would be so far from taking effect and their projects to uphold themselves and their Monarchy stand in so little stead that he should totally ruine and cut them off so that there should be nothing left for a second stroak to hit upon Doct. 1. It is a presumptuous and vain course for men to plot and enterprise evil against the Church of God considering that this is to oppose themselves against God and to draw speedy destruction upon themselves from him which will marre their project for what do ye imagine against the Lord he will make an utter end saith he to the Assyrians plotting the Churches destruction 2. All humane endeavours to keep off judgements will prove vain when God is a party and about to punish for sin for so much also are we to understand in this place by imagining against the Lord which he contemnes and judges as foolish thoughts to think to be delivered thereby What do ye imagine against the Lord See Prov. 21.30 2. However the Lord spare wicked States when his own Church is often troubled yet when their cup is full he will once for all pay them home with totall ruine for he will make an utter end affliction shall not rise up the second time Ver. 10. For while they be folded together as thorns and while they are drunken together as drunkards they shall be devoured as stubble fully dry A further confirmation of this sentence and of the certainty and compleatnesse of their calamity is held forth in a threefold similitude 1. Of thornes folded togethar which while one cannot separate he casts into the fire and so all do easily burn 2. Of drunken men who are easily overcome and slain 3. Of stubble fully dry which easily takes fire whereby also they are taught the vanity of all they had to oppose against Gods stroak for whereas they confided in their numbers union and terriblenesse as thornes folded together and pricking on all hands may signifie they should indeed prove a fit bundle for the fire and be perplexed in their own counsells that they may run on destruction and whereas they confided in their pleasures they should be infatuated thereby and prove as drunken men ready to hurt themselves and fit to be slain by others and their sun-shine of prosperity should but dry them as fuell for the fire Doct. 1. God can make use of such things as men conceive to be their advantages for to procure their ruine and blast all of them for so do these similitudes before explained teach us God can turn their confided in union and terriblenesse into perplexity and totall destruction as thornes folded together are fit to be cast into the fire 2. Abused pleasures and prosperity do ripen the abusers and fit them for judgement while as their hearts being effeminate therewith cannot in Gods just judgement upon them stand out against any blast of trouble and withall trouble comes from God unexpectedly upon such while they are taken up with the noise of their delights for while they are drunken as drunkards who have not their wits about them they shall be devoured 3. There is as little ability in sinfull man to stand out against the just vengeance of God as in drie stubble to resist the fire that it should not kindle in it and burn it for though they be both folded together and drunken with pleasure yet that shall not so much as make them endure trouble as thornes do the fire but yet more they shall be devoured as stubble fully dry Ver. 11. There is one come out of thee that imagineth evil against the LORD a wicked counsellour Followeth the Lords controversie and cause of this calamity which was the injuries done by Sennacherib not excluding others of their Kings before who purposed and plotted the ruine of the Church and by his servant Rabshakeh uttered blasphemy against God and counselled his people to quit their confidence and yeeld to him See 2. King 18. 2 Chron. 32. Isay 36 This verse makes it clear that the threatenings in this chapter are not chiefly directed against Senacherib and his army though it may sometimes be hinted at as a presage of great ruine but against the Assyrian Empire for Sennacherib is one come out of thee that is out of Assyria or Nineveh who are here threatened Doct. 1. Injuries done unto Gods people do bring most speedy and total ruine upon any State for such was the quarrel here imagining evil against the Lord. 2. Wicked governours and rulers do draw on speedy calamities on such as they rule over and lead in wrong courses for Assyria and Nineveh are to be cut off because there is one come out of thee c. 3. When the Lords people are wronged he will still appear in the quarrel and resent the injury as done
are able before naturall men that they may have no occasion to think basely of him For so much also doth this description of God The God of heaven which hath made the sea and the dry land intimating that hee onely had raised that tempest import 4. It is a fearfull condition to be found in a way of rebellion against the great and mighty God therefore these Pagans hearing of the greatnesse of God and of Jonahs fact were exceedingly afraid and said unto him Why hast thou done this c. 5. The more men see of Gods hand in judgments especially that he is pursuing for sin they will affect the more For they who were afraid before at the tempest ver 5. now when they see God pursuing Rebellion by it are exceedingly afraid 6. The light and judgment of naturall men may be more cleer in many things then the light of a childe of God under tentation For they fear exceedingly and tremble at what Jonah hazarded upon in fleeing from the presence of the Lord Why hast thou done this c. Vers 11. Then said they unto him What shall wee doe unto thee that the Sea may be calme unto us for the sea wrought and was tempestuous 12. And he said unto them Take me up and cast me forth into the sea so shall the sea be calm unto you for I know that for my sake this great tempest is upon you Jonah being now found out and by his own confession convicted of guilt pronounces his own sentence against himselfe that he as the cause of all their trouble should be cast into the fea in regard that it still raged testifying that Gods anger was not appeased Doct. 1. Confessing yea and repenting for scandalous sins will not sometimes exempt from such correction as may make the guilty see more of Gods displeasure and so the desert of sin For albeit Jonah had now confessed his sin and that with remorse as may appear from the confession and that which followeth here yet the sea wrought and was tempestuous as seeking him 2. It is a kindly fruit of affliction when men are taught tendernesse and humanity and a greater subjection of spirit to follow the revealed will of God under it therefore the Mariners in this strait consult with Jonah himself What shall we do unto thee as minding in humanity and compassion to do nothing without his own consent and intending to reverence what he should say as being a Prophet of God 3. A sinner truly humbled will be sensible of the huge desert of sin and will submit and reverence the righteousnesse of God in saddest punishments Therefore Jonah counsels Take me up and cast me into the sea not out of any bitterness or hatred and wearinesse of his own life but from a Prophetick spirit knowing Gods mind and from the sense of sin acknowledging the equity of the sentence in his conscience 4. It will be most sad and bitter to an humbled sinner to be accessory by his provocation to the affliction of others and to be a drawer on of common calamities Cast me forth saith he so shall the sea be calme unto you for I know that for my sake c. Ver. 13. Nevertheless the men rowed hard to bring it to the land but they could not for the sea wrought and was tempestuous against them Ver. 14. Wherefore they cryed unto the LORD and said We beseech thee O LORD we beseech thee let us not perish for this mans life and lay not upon us innocent blood for thou O LORD hast done as it pleased thee 15. So they took up Jonah and cast him forth into the sea and the sea seased from her raging Jonah having pronounced sentence against himself the Mariners execute it but first out of compassion toward him they used their utmost endeavours to get to any land by rowing but to no purpose for God made the sea fight against them Therefore they pray and protest that their executing of the sentence might not be imputed to them as blood-shed he being innocent in respect of them and what they were now to do being undertaken only in obedience to Gods Soveraigne providence and will revealed by Jonah himself And on these conditions they proceed to execution upon which followeth their deliverance from their strait Doct. 1. Even humanity in natural men will be tender and compassionate towards those who are in trouble though justly procured especially if they know them to have relation to God and to be sensible of their condition Therefore albeit Jonah had been the cause of their trouble yet looking on him as a Prophet of God and pitying him when they heard his confession and sentence against himself they rowed bard to bring it to land and would trouble themselves to exempt him 2. Even refined nature hath an antipathy against blood-shed and manslaughter if in justice it could be avoided This appears in their endeavours and earnest protestations before they execute a just sentence 3. The utmost endeavours of men will not frustrate the purposes of God nor free a guilty sinner from his stroak For they rowed hard to exempt him but the sea wrought and was tempestuous against them as pursuing him and them also if they did not what God revealed to be their duty 4. God in his Sovereignty disposeth of all things at his pleasure and will This do they acknowledge and see in this sentence Thou O Lord hast done as it pleased thee 5. Extremest necessities give no latitude to men to do any thing but what is warranted of God For they judg that no necessity could free them from the guilt of innocent blood in casting out Jonah but only Gods revealed will For say they as a reason Thou O Lord hast done as it pleased thee 6. Men are to go about actions in obedience to the Sovereign will and pleasure of God revealed to them which otherwise their inclinations are much averse from For in obedience to the Lords will They took up Ionah and cast him forth much against their own hearts 7. As God is a severe chastiser of rebellion in his own dearest children so rebellion against him deserves that the Rebel should be cut off in a violent way and that the Lords earth or sea should not carry him For so is Ionah cast forth into the sea 8. The execution of justice upon the guilty in a society is a means of turning away judgements from the rest For Ionah being cast forth the Sea ceased from her raging See Ps 106.30 Ver. 16. Then the men feared the LORD exceedingly and offered a sacrifice unto the LORD and made vowes All those passages are amplified from an effect they had upon the Mariners who abserving all that was done and having no doubt heard Ionah preach more of God then is recorded as appears from ver 10. are moved to tremble and fear the true God and testified it by sacrificing unto him whether presently they being as yet ignorant or at
Doct. 1. The Lord doth in great meeknesse and patience beare with the infirmities of his servants while they are in a distemper and while there is hope of recovery so much doth this gentle reproofe of great passion and stubbornnesse teach And so the mercy of God which he envied that it should be shewed to Nineveh is the cause of his owne safety 2. Gentle reproofs from God and his tender dealing with his children ought to take deepest impression upon them for therefore doth the Lord choose this way that Ionah seeing therein his goodnesse toward him who was so often out of course might be the more deeply convinced 3. The children of God when they cool of their fits will be most severe against themselves for their impatiency and miscarriage therefore doth the Lord appeal to Ionah himselfe being sober to judge of his owne way Doest thou wel to be angry as being the fittest Judge to passe an hard censure upon himselfe 4. It is a great iniquity and presumption in the creature to be angry at or quarrel with any of Gods wayes who is absolute and unsearchably deep in his counsels for saith he Doest thou a worme a potsheard and an owle who canst not discerne my wayes wel to be angâ—y Ver. 5. So Jonah went out of the city and sate on the East-side of the City and there made him a booth and sate under it in the shadow till he might see what would become of the City Ionah not pacified with this reproofe perseveres in his humour and goeth forth of the City and easeth himselfe the best he may from the Sunnes heat till hee yet see what may become of the City Whence learne 1. A child of God under tentations may be very hard to convince of his errour and may go on in his course even when God reproves him for it for Ionah thus reproved verse 4. goeth on and is intent upon the ruine of the City 2. Inordinate affections may not onely carry men to shew themselves in opposition to the Will of God but is a ready way to draw them to delusion while as men will not believe truth but according as they fancy and wish so will they still expect and look that things should be for the forty dayes being expired and Ionah being informed of Gods Will yet expecteth the satisfying of his desire He went out to see what would become of the City as judging possibly that since the precise day of Nineveh's ruine after the forty dayes was not fixed therefore they might perish yet or that possibly they would give over their repenting or that Gods sentence being formerly altered so might his purpose of mercy be 3. Even the children of God in the houre of tentation may vent such dispositions as are monstrous among men so much of old Adam is there in the most mortified and so much need is there to pray that we be not led into tentation for whereas Ionah a Prophet ought to have rejoyced at the successe of his Ministry and the repentance of sinners his mind is only bent upon the destruction of Penitents and it is his great eye-sore to see that City standing He sate to see what became of it as daily wishing its destruction and grieving that he saw it not 4. Smaller contentments and accommodations are to be chosen rather then greater delights by abiding in a place where Gods judgements are imminent therefore doth Ionah who expected and wished the ruine of Nineveh well in this respect that he will rather sit under the shadow of a Booth then abide in the City By which also the Ninevites might take occasion to repent yet more seriously seeing his removal might tell what he expected Ver. 6. And the LORD God prepared a gourd and made it to come up over Jonah that it might be a shadow over his head to deliver him from his grief So Jonah was exceeding glad of the gourd 7. But God prepared a worme when the morning rose the next day and it smote the gourd that it withered 8. And it came to passe when the Sun did arise that God prepared a vehement East-wind and the Sun beat upon the head of Jonah that he fainted and wished in himselfe to dye and said It is better for me to dye then to live Here the Lord doth first give Jonah matter of delight in a plant miraculously raysed up to cover his booth and keep him from the heat which increased his griefe then againe his passion is stirred up by occasion of the Lords sudden removing of the gourd and raysing such a wind as might effectually make the Sunne-beames beat upon him by all which the Lord layes a ground of more sensible reproving of him for his former biternesse Doct. 1. A spirit once broken and imbittered with troubles is easily grieved and stirred up for to Jonah heat is a griefe from which he must be delivered and which hee cannot well beare 2. The Lord in healing the infirmities of his people uses first to lance their sores and discover more of their putrefaction before he apply any healing plaisters therefore is Jonah's passion more kindled ere the former distemper be healed 3. God in his holy providence may ensnare men who are willfully given to passions with more occasion to make them vent more of their corruptions for so doth hee deale with Jonaâ— he gave him delight in a gourd and then tooke it from him and sent the beating Sunne to cast as it were oyle in the flame of his passion so dangerous is it to walk contrary unto God or to be violently carryed on with any corruption 4. From this sending of the gourd and the worme and the effects of it in Jonah we may see First the vanity of all earthly delights in that they all carry a worme of instability in their root which in short time will turne upside-downe all the expectations which men have from them for there is here the one day a flourishing gourd and the next day it is withered Secondly much delight in earthly contentments is ordinarily a fore-runner of much for-row in their removal for Jonah was exceeding glad of the gourd but when it is withered he fainted Thirdly passion given way unto will soone turne men furious and absurd for Jonah upon the least discontent would be gone He wished in himselfe to dye and said It is better for me to dye then to live when the Sun beat upon him and the gourd was gone as if he should be exempted from bearing any thing so little are men themselves in their passions Ver. 9. And God said to Jonah Doest thou well to be angry for the gourd and he said I doe well to bee angry even unto death Before the Lord make use of all this to his holy purpose hee challengeth Jonah concerning this his discontent that so hee confessing his passion way may bee made for the reproofe Whence learne 1. In every action it is our duty to look on our selves as
accountable to God for it and to examine how it is done whether well or not for so doth Gods challenge to give an account and to examine teach Dost thou wel c 2. To be excessively discontent at Providences especially for small matters is a thing no way beseeming the servants of God for this also is imported in the challenge that it was not right in him a Prophet to be angry yea exceedingly angry as the words may be read for the gourd 3. The pride of mans heart is such that it will justifie it selfe and stand it out even against the verdict of God if hee be given over to tentation for so doth Jonah's Answer to the Lords question teach I doe wel saith he to be angry or I am greatly angry even unto death Nothing will please him but death to bee by it rid of those troubles Ver. 10. Then said the LORD Thou hast had pity on the gourd for the which thou hast not laboured neither madest it grow which came up in a night and perished in a night 11. And should not I spare Nineveh that great city wherein are more then sixscore thousand persons that cannot discern between their right hand and their left hand and also much cattel The Lord doth now apply all that is past to his present purpose and from this discontent of Jonah le ts him see the absurdity of his former murmuring for if hee had given way to himselfe so passionately to commiserate so smal a thing as a gourd in producing whereof hee had no hand which was of so short continuance and which needed no pity and that onely because he received some profit and refreshment by it why did he so much stumble that the Lord spared Nineveh which was his handy work and every way considerable there being so many in it that eminently called for pity being neither sensible of any thing nor yet by grosse actual transgressions had provoked the Lord to denounce that judgement So that here the Lord is not approving Ionah's passion but by a reason drawn from the less to the more wherein Ionah a creature and the great Lord a stick and great Nineveh are compared Ionah is convinced of selfishnesse in approving himself in doing that unjustly which he condemned in God when done most mercifully and rightly Doct. 1. Self-love will easily blinde men so far as to make them approve themselves in doing of worse things then those they condemn in others for this is the scope of this reproof to shew Jonah that he would not allow the Lord on just causes to be merciful and yet could allow himself in his selfish passion 2. Much more latitude ought to be allowed to God in his way of working without our quarrelling then we may take to our selves for saith the Lord Thou who mayest be blinded with fancie and humour hadst pity and allowedst thy self in it and should not I a wise and sovereign Lord spare Nineveh being he to whom absolute submission of spirit is due though I thus reason thee out of thy folly 3. The Lord can easily take off the veile of fair pretexts from selfish men and let them be seen in their owne colours for whatever Ionah might pretend as the cause of his grief for Ninevehs sparing the Lord by this demonstrates that his bitterness flowed indeed from love to himself as might be seen in the matter of the Gourd 4. Men under tentation and in an ill way are not without much difficulty convinced that they are wrong therefore the Lord useth all these meanes that Jonah may take with the reproof when by lively demonstrations and deeds he should see his errour Thou hadst pity upon the Gourd c. And should not I spare Nineveh 5. The Lord is so constant in his good-will that he will not only shew mercy but wil maintain his so doing against all who will oppose it for here he pleads for his mercy to Nineveh against Jonah Should not I spare Nineveh 6. The Lord by his practice teacheth us to let out our affections upon objects according as they are of worth in themselves therefore albeit nothing can be of worth to him yet he reprehends Jonahs pity on the gourd a thing of so smal worth coming up in one night and perishing in another as far worse imployed then his mercy in sparing Nineveh that great City and therefore the more to be tendered by him 7. The Lords creating of men may give ground of hope to the sensible sinner that God delights not in his destruction but upon repentance will be willing to spare for while he reasons from Jonahs pity on the gourd for which he had not laboured neither made it grow he teacheth that he could not but spare repenting Nineveh it being his own handy-work 8. Not only persons come to maturity and turning to God but even their children yea and cattel who cannot sensibly acknowledg him do concur to plead for pity to the penitent at Gods hands and his mercy will look on their condition and number as a reason of sparing for he knoweth what Infants are in Nineveh how innocent they were of grosse provocations and that there was much cattel there and from that pleads that so great a City wherein there are so many Infants and so much cattel should be spared 9. The children of the Lord will at last be cleared and satisfied with all the Lords dispensations and will submit to Gods way in them as only right and wise however they repine under their fits of tentation for the Lord gets the last word in this debate and therefore it is evident from Jonah's silence and not answering again that he submitted at last in testimony whereof and of his unfeigned repentance for his miscarriage he glorifieth God in registring all these passages for the edification of the Church whereby also is held forth the infallible certainty of holy Scripture in that the Penmen thereof were so little their own in writing of it as they spare not at Gods command to register their own infirmities that he may be glorified MICAH The ARGUMENT THis Prophet living almost in the same time with Isaiah only he was sent out a little after him and his commission is also extended to the Kingdome of Israel is much like him in matter and is recorded in after-times to have been a faithful man in declining times as it is Jer. 26.18 If we compare the beginning of the first and the sixth Chapters which are almost one and the same we may take up the whole Prophecie in two solemn Sermons in the first whereof he foretels the captivity of the ten Tribes and calamity of Judah by the Assyrians because of Idolatry Chap. 1. and because of covetousnesse oppression and contempt of the Messengers of God Chap. 2. and the wickednesse of Rulers both in Church and State for which Judah is yet further threatned Chap. 3. Then he armes the godly against the Babylonish captivity then approaching with
dealt with but ought to be looked on by others as matter of sympathy and by the body of a people as matter of their affliction in diminishing of their number and leaving them who are left behind weak and contemptible for this is the cause of baldnesse and sorrow to the body of the people for thy delicate children for they are gone into captivity from thee CHAP. II. IN the first part of this Chapter the Lord prosecutes his controversie against his people for several sins and first he accuseth them for assiduousness in sin especially covetousnesse and oppression ver 1 2. and threatens them with insuperable and lamentable difficulties and casting them out of their Land ver 3 4 5. 2. He threatens and expostulates with them for their opposition to his Messengers ver 6 7. 3. He again accuseth them for cruel robbery not sparing so much as women and children ver 8 9. and threatens them with exile ver 10. 4. He accuseth them for their approbation of and delighting in false Prophets v. 11. In the second part of the Chapter he comforts believers with promises of restitution by Christ ver 12 13. Vers 1. WO to them that devise iniquity and work evil upon their beds when the morning is light they practise it because it is in the power of their hand THe judgment of God is declared to be already upon them and yet further to be inflicted for their assiduousness and activity in plotting and practising of evil hereby learning us how to discern a condition plagued of God and which without repentance will be pursued with more plagues for this Wo implies both that such a case is a plague of it self and that it will be plagued of which there are these evidences 1. When evil wayes become habitual to men so as they are never out of them but by night as well as by day carried away with them for it is on their beds when they should rest or examine themselves Ps 4.4 or be instructed by their reines Ps 16.7 or meditate on God Ps 63.6 c. as well as in the morning when they should direct their prayer unto God Ps 5.2 and goe forth to their lawfull callings Ps 104.22.23 that they are thus imployed their sin sleeps not 2. When men not onely sin through infirmity being surprised and made to stumble in a fit of tentation but their wits are bended to project and plot sin for Wo to them that devise iniquity 3. When mens spirits are so taken up with wickednesse that they delight themselves with acting it in their owne imaginations Wo to them that work evil on their beds that is are so transported that their spirits and fancy imagine themselves as acting those wickednesses which they cannot for present get really acted and thus think to delight themselves 4. When mens hearts are so farre engaged in their premeditate wickednesse that without taking leisure betwixt their deliberation and practise to bethink themselves what they are doing they run eagerly about the execution of their purposes which is the wofull fruits of giving sin too much roome in the heart that being Master there it violently and effectually commands our practise for Wo unto them who having devised iniquity when the morning is light they practise it See Jer. 8.6 Eph. 4.19 5. When men ill-affected have power to effect their desires and that they succeed with them God laying no impediment in their way to stop their progresse in sin for it is Woe upon them that it is in the power of their hands to practise the ill they have devised 6. It is also an evidence of wo upon and coming upon men when having power and wanting external restraints they have no inward principle or tendernesse of conscience to make them loath an ill way as Joseph had Gen. 42.18 but count everything right enough which they are able to effect and goe on as far as their power will reach for They practise it because it is in the power of their hands Ver. 2. And they covet fields and take them by violence and houses and take them away so they oppresse a man and his house even a man and his heritage He gives an instance of that general challenge ver 1. and what were the evils they plotted and acted in that when they saw houses and fields that lay commodiously for them they did covet them and violently deprive the true Owners of them whereby not only a mans self but his family and posterity were oppressed by taking away not some of his means only but his very heritage which belonged unto him by the Law of God and man Doct. 1. Covetousnesse is a root of much evil and wickednesse and will embark men in desperate and violent courses for They covet and take by violence 2. It is an high aggravation of oppression when the oppressor is not straitned with necessity and want driving him on such courses but his covetous disposition is the only cause of all his miscarriage for here the quarrel is that because they covet therefore they take by violence 3 Covetousnesse given way unto and entertained in mens hearts will drive them beyond all bounds and moderation for They covet fields and houses every thing they get serves but as a bait to draw them on further so dangerous is it once to transgress the bounds of contentment prescribed by God 4. Albeit covetousnesse be a lawlesse sin and Oppressors think every thing good purchase which they can compass yet in Gods account violent usurpation is no right for however they take away yet it is stil the mans heritage 5. Not only the wants of such as are presently oppressed but all the wants of their posterity will be laid to the Oppressors charge and cry to God against them for they oppress a man and his house they ruine him and his family and off-spring by taking away his houses and heritage which are a constant livelihood Ver. 3. Therefore thus saith the LORD Behold against this family do I devise an evil from which ye shall not remove your necks neither shall ye go haughtily for this time is evil The Lord pronounceth sentence against them for these sins and explains that Wo which he had threatned ver 1. shewing that the Lord is about to bring on such a judgement and sad time as should effectually and irresistibly seize upon them and lay their pride and bring them down Whence learne 1. In times of violent oppression the Lord is not to be looked on as one misregarding or as an idle Spectator but as a Lord ready to appear for the oppressed in a remarkable way for Therefore thus saith the Lord Behold c. 2. The Lords Word ought to be received and believed as a sure evidence that he will so appear albeit the performance seem to be delayed for Thus saith Jehovah we ought to judge according to what he saith and not according to what we think 3. The Lord will recompence all
for this is not your rest See Numb 14.34 1 Sam. 2.30 3. Men by their sinning do not only set themselves against God but do pollute and defile all the creatures and mercies given them of God by imploying them to the dishonour of God for the promised Land is polluted by these sinners See Lev. 18.25 28. Man going in rebellion drawes many creatures abused by him away with him 4. Mercies being given that we might serve God with them and not defile them therefore it is just with God that what we dishonour him in or by be taken away This is not a rest because it is polluted 5. Abuse of Gods mercies draweth on sharpest judgements of any for it that is the Land shal destroy you even with a sore destruction This the land did not only in spewing them out as it did the Canaanites Lev. 18.28 as loathing to bear or feed them who dishonour God but in that it was the great cause of their sore judgement that they had polluted a Land of promise where God in his Ordinances dwelt and so it had been better for them when God should reckon with them that they had dwelt elsewhere Ver. 11. If a man walking in the spirit of falsehood do lie saying I will prophesie unto thee of wine and of strong drink he shall even be the Prophet of this people In the fourth place they are accused for that however they opposed true Prophets yet they did approve of and delight in false Prophets and such as pretending to inspirations and to be in office Prophets would flatter them and without warrant promise prosperity to such as were continuing in sin Whence learn 1. The most profane in the visible Church may yeâ— desire some shew of divine institutions and ordinances and some sort of divine approbation to their way if they can have it for he shall even be a Prophet to this people imports that they would not willingly want Prophets but desire to have them provided they go their way that so albeit they reject true Prophets yet they may have Prophets and may seem not to want divine approbation men may be profane enough albeit they come not to the height of rejecting all ordinances nor openly to profess they care not for Gods approbation 2. It is no new thing to see men pretending to the Spirit of God and revelations and light from him who are but deceivers if not deceived also and sent for a plague to a sinful people for there are who walk in the Spirit that is pretend to inspirations as Prophets and yet all this is but falshood and their doctrine a lie 3. There will never be false Prophets and clawbacks wanting to humour and soothe up a declining people for it is imported there will be such as prophesie of wine c. 4. As it is a great snare and judgement to a people to finde any shelter against naked truth and Prophets against Prophets so these false Prophets are discouragements to the true Messengers of God while such do flatter those whom faithfull Messengers threaten for it is the peoples judgment that they have prophets to oppose to those whom they reject ver 9. See Jer. 18.18 And it is a great cause why Micahs threatnings take no effect that they in the mean time prophesie of â—ine and strong drink such was Micah's trial when he had to do with Abah 1 Kings 22.12 13 14 c. 5. Such as pretend to any eminency in Gods house or service without his call or approbation are ordinarily branded with badges of his displeasure for these walking in the Spirit or pretending to revelation are plagued either with delusion or impudency as such ordinarily are who abuse light most in that they dare prophesie of wine and strong drink to a rebellious people 6. Albeit the Lord may for a time forbear grosse sinners yea and plague them with prosperity also yet it is false doctrine to preach peace and prosperity to a profane people so as if God approved of them when he gives them prosperity or as if any prosperity they got were not ripening them for sorer judgements for as these false Prophets lyed in respect they wanted a revelation and commission to deliver such a Doctrine when on the contrary God was threatning that people so it is still a lye in these termes to prophesie of wine and strong drink to such a people 7. As it is a woful condition when all that the visible Church is set upon is pleasure and prosperity and all they have to do with Prophets is to make them glad with hopes thereof he is their choice not who speaks to â—hem of their sin and Gods grace but who prophesieth of wine so a people are in a desperate case when they delight onely in such Doctrine as may please their fancy and will not admit of freedom in Doctrine Therefore it is a matter of challenge and a cause of Gods contemning of them as being not my people but this people that such a one shall even he the Prophet of this people and not such as faithful Micah See Isai 30.10 Jer. â— 31 Ver. 12. I will surely assemble O Jacob all of thee I will surely gather the remnant of Israel I will put them together as the sheep of Bozrah as the flock in the midst of their fold they shall make great noise by reason of the multitude of men Ver. 13. The breaker is come up before them they have broken up and have passed thorow the gate and are gone out by it and their King shall pass before them and the LORD on the head of them The Lord in the close of the Chapter sweetens the former threatnings with promises of restitution of his Israel under Christ wherein are contained their recollection and gathering that Christ as their shepherd shall gather them in one shall feed secure and multiply them ver 12. that all impediments shal be taken out of their way that might hinder their progresse and that their march shall be stately and their conduct safe Christ their King who is the Lord going before them as their general on the head of them Whence learn 1. In the throng of greatest displeasure the truly godly are allowed comfort that they be not crushed with threatnings whereof they are most apprehensive by reason of their tendernesse for in the midst of these threatnings Jacob and Israel get a promise See Matth. 28.4 5. 2. The children of God ought to study much the certainty of Promises that they may without hesitation rely upon them I will surely assemble I will surely gather saith he or in assembling assemble which imports his persisting in that work till he perfect it 3. Spiritual restauration by Christ is ample matter of comfort to all believers in times of publick calamities for that is the substance of this promise held forth for their comfort it was their comfort under the Law to foresee it and ought to be ours for to enjoy it
in that the Saints and converted will live at peace in so far as they are renewed otherwise a Saints corruption as well as our own may be on our tops and that there shall not be such an enmity betwixt believing Jewes and Gentiles as was before the partition was taken down in these respects Nation shall not lift up sword against Nation neither shall they learn war any more 3. Whatever troubles the Church may meet with from enemies yet she shall give no cause nor occasion thereof albeit their corruption may take occasion to raise troubles because of the profession of the Gospel for the converted shall be peaceable men and beat their swords into plowshares c. 4. In despite of all the power and imaginations of enemies the Church of God shall have even outward peace and tranquillity in so far as is needful and subservient to their spiritual good otherwise when it proves hurtful it is better to want it as the Church hath many times found in experience And as the Lord hath often given tastes of this to his Church so it will be more fully accomplished when the fulness of the Gentiles and all Israel shall be turned to the Lord as sometimes before in the Church so then they shall fit every man under his vine and under his fig-tree and none shall make them afraid Doc. 6. The fidelity of God who promiseth is sufficient to assure our hearts of the performance of greatest things as being omnipotent and having all things under his power and at his command which may either promote or seem to impede the execution of his will Therefore is this promise which might seem improbable by reason of the great desolation which was threatned should come sealed with this for the mouth of the Lord of hosts hath spoken it Ver. 5. For all people will walk every one in the name of his god and we will walk in the name of the LORD our God for ever and ever In the Parallel place Isai 2.5 instead of what is here is contained an exhortation to the Jewes that since the Church under the Messiah was to be glorious they would faithfully cleave to God and true Religion in all their calamities till these dayes should come and seeing the Gentiles were thus to flow in to Christ they would not slip away but be provoked to jealousie and come in to partake And indeed the hope of the Church of God is so great and sure that it may well encourage men to be honest under any disadvantage and albeit this exhortation was not hearkened unto at the first Conversion of the Gentiles yet the day will come when it shall be effectually upon them Rom. 11.11.25 26. But Micah seems to hold forth further the resolution of the Converts of Jewes and Gentiles under the Gospel to renounce all heresies and sects and to adhere constantly and zealously to God and the Profession of the Chrstian Religion exciting themselves hereunto by the example of idolaters who were pertinacious in their irreligious courses and this is a third evidence of the glory of the Church and ground of encouragement to the godly that instead of the manifold Apostasies and pollutions with the wayes of the Pagans which appeared formerly in the Church of the Jewes the Church of God especially Israel being converted should then prove constant in their Religion Doc. 1. Constancy in adhering to the true Religion is the great glory of a Church and encouragement of the godly to whom backslidings are a sad affliction as here we are taught 2. The Christian Profession and Religion consists in walking in the Name of the Lord that is in professing and practising according to the revealed rule which is his Name not seeking to be wise above what is written and going about these things in his strength as 1 Sam. 17.45 Psalm 118.11 being furnished with encouragement from him for so his Name in Isa 2.5 is the light to wit of direction and consolation of the Lord. 3. Such as would walk in these pathes and adhere to them ought to make sure an interest in God by Covenant and make use of this interest for daily influence and ought to be filled with much affection toward their Confederate Lord Wee will walk in the Name of the Lord our God 4. For right performance of our duty there is much need also of frequently renewed resolutions and gathered together motives to set us on edge as here they gather arguments from idol-servers and put on resolutions Wee will walk c. 5. Eternall resolutions or resolutions of persevering constantly are fit and beseeming so high a duty as walking in Gods Name we wil walk say they and walk for ever and ever It being a way wherein there is no cause of wearying and the benefit thereof being but in its prime and fully to appear when time and its contentments are ending 6. Even in the dayes of the Gospel there are still so many blindfolded and deluded as not to see the glory of Christs Kingdome but will pertinaciously follow their Idol-gods for there are all people that is many who will walk in the name of their god 7. The Lords people ought and by grace will be so far from being shaken or drawn away by the multitude of men who forsake their true God that idolaters their observancy and exactnesse in their way should give occasion to the seekers of God to put on resolutions of more exactnesse their blinde zeal toward that which is no God may teach us our duty toward the true God for so doth this comparison instituted teach that not onely Christians would not joyne with them in their way but seeking these were so carefull and resolute much more ought they to be so in the right way For al people wil walk every one in the name of his God and we will walk in the Name of the Lord our God for ever and ever See Ier. 2.10 11. Ver. 6. In that day saith the LORD will I assemble her that halteth and I will gather her that is driven out and her that I have afflicted 7. And I will make her that halted a remnant and her that was cast farre off a strong nation and the LORD shall reigne over them in mount Zion from henceforth even for ever The fourth encouragement doth yet further evidence the glory of the Church from the consideration of her former misery by affliction for sin which he would now make up and of such constitute his Church and Kingdome over which he should reigne for ever and ever And however this promise be of generall verity pointing out what base and contemptible like matter he will gather his Church of yet it hath a speciall relation to the presently afflicted and yet further to be afflicted Church of Israel whom he comforts against all her afflictions and impediments that might cut off all hope of her restauration by promising to gather them under the Gospel and make them a
great Nation and that Christ in his spiritual government shall constantly rule over them in their own land after their conversion or in the Church which was prefigured by Mount Zion Doct. 1. The Lords afflicting of his Church doth in a special manner endear her to his affection and makes that she shall not be behind when mercies are a dealing for saith he I wil assemble and gather her that I have afflicted See Jer. 31.20 2. Great afflictions are no impediments to the Churches restitution when the time of it comes when Omnipotency is imployed about it and when he in love remembers them in their low estate for such as are so crushed with trouble as they are made to halt such as are afflicted driven out and cast farre off he can and will assemble and gather them and make a remnant and strong nation of them that is he wil preserve a remnant and keepe them from total ruine in trouble and at last restore and multiply them 3. The glory of a Church restored and the height of their felicity is to have the Lord reigning and acknowledged as a King in all his prerogatives amongst them therefore it is added to their restitution And the Lord shall reigne over them in Mount Zion 4. The Churches King is not subject to mortality nor such a one as may be put from his kingdom and leave them exposed to hazard but the Lord shal reigne over them and so protect them from henceforth even for ever which also imports that he will still have subjects to reigne over Ver. 8. And thou O tower of the flock the strong hold of the daughter of Zion unto thee shall it come even the first dominion that kingdome shal come to the daughter of Jerusalem Here the Lord makes a more particular application of his comfortable promises unto the Church of the Jewes for however the Promise be of general verity in a spiritual sense being applied to the Catholick Church that Jerusalem which is from above yet the following verses cleare that it is to be understood specially of the Church of the Jewes whom he here cals the tower of the flock or Eder of which Gen. 35.21 conceived to be a place neere or in Ierusalem and in particular that part which was after called the sheep-gate and the strong hold of the daughter of Zion or Ophel of which 2 Chron. 27.3 Neh. 3 26. The first encouragement given to them for the comfort of the godly is that not only the Kingdome of Christ should first begin at them as the History of the New Testament doth evidence but that under Christ they should be restored to their wonted dignity resembling that which they had of old enjoyed under David and Soâ—omon before their rents and calamities Doct. 1. The Lord in gathering the universal Church hath an especial regard to the Jewes his brethren this doth appear in the speciall allowance given to them in the promises concerning the Kingdome of Christ of which as the Lord gave them the first offer so from them the Apostle Rom. 11. gathers that much mercy shall yet be manifested unto them 2. The Church of God is the receptacle and fold of all his true sheep wherein they gather themselves under his government and are environed with strength for safety so much is signified to us by these names given to Zion The Tower of the flock and strong hold 3. The Lords own Application of spiritual comforts is especially requisite for his afflicted people therefore the Lord counts it not enough to have propounded ample promises in general to the Church which might answer all their cases and which they were bound to be applying but he holds it also necessary to apply these to the present Church in her need 4. The glory of Christs Kingdome is as great and greater spiritually then ever the glory of David or Solomons reigne was outwardly all the valour strength and victories of David all the riches honour and wisdom of Solomon even to admiration and all the felicity of Israel under both are but shadowes of that substance therefore is it called the first dominion that is not so much the dominion at first offered to the Jewes as a dominion like the first flourishing times of Israel 5. As Christ to fulfil the truth of God did make first offer of his Kingdome and Gospel to the Iewes so in due time he wil bring them under his dominion and spiritual Government and will restore them to their wonted dignity thereby uniting all Israel in him the seede of David as they were before the rent made by Ieroboam adorning them eminently with the spirituall excellencies and priviledges of his Kingdome if not also appearing gloriously for them in outward things for saith he Unto thee shal the first dominion come the kingdome shal come to the daughter of Ierusalem Ver. 9. Now why dost thou cry out aloud is there no King in thee is thy Counseller perished for pangs hath taken thee as a woman in travel 10. Be in pain and labour to bring forth O daughter of Zion like a woman in travel for now shalt thou go forth out of the city and thou shalt dwel in the field and thou shalt go even to Babylon there shalt thou be delivered there the LORD shall redeem thee from the hand of thine enemies The next encouragement given to the Church of the Iewes is by shewing his mind concerning her troubles that were shortly to ensue and that he may the more effectually comfort her he very pathetically propounds her trouble as if she were now under it and shewes unto her that however in outward appearance she had cause of bitter sorrow her King and Counsellers being to perish in that calamity she being to be driven from the City and Temple which were to be destroyed to sojourn a space in the fields till the rest of the Captivity were gathered and then to be carried captive unto Babylon yet upon better consideration she might finde shee had no such cause of fainting but ought rather resolutely to provide for and couragiously to bear that trouble seeing God should be King and Counseller to her and in Babylon where she might have least hope she should find deliverance and so he clears his mind to be this that by trouble she is going on toward deliverance Doct. 1. The troubles of the Church may in their houre prove very sharp and bitter as the pangs of a woman in travel crying out aloud 2. Albeit the Church of God in her trouble seeme to have reason for excessive sorrow and bitter discouragement yet really it is not so but she hath still some reason of encouragement and ought to set about it therefore whatever her troubles were yet saith he why dost thou cry out aloud as if he had said there is no reason for such excesse in anxiety and sorrow The reasons of this principal doctrine held forth in the Text are as so many doctrines all of them
which he proves by purging himself of any wrong done to them shewing that they had nothing to say against his dispensation toward them and nothing to lay to his charge wherefore they should have forsaken him charging their consciences that as he had called the mountaines to witnesse against them so they would declare if they had any injury on his part to complain of and would bring out any thing they had to say to clear themselves of that crime of ingratitude Dect 1. It is the Lords love to his people that maketh him challenge them for forsaking him and this should make the challenge affect their hearts and will aggravate their guilt if it do not So much doth this stile O my people prefixed to the challenge teach us 2. The Church of God by her backsliding doth raise an evil report on God as if he dealt not well with his people and as if he were not easie to serve for his enquiring what have I done unto thee wherein have I wearied thee imports that their backsliding said in effect he had done them injury and wearied them with rigorous service 3. However our corruptions do snuffe and weary in Gods service as Mal. 1.13 yet there can be no true cause shewed why any should choose to forsake God but rather should cleave unto him seeing his commands are not grievous his yoke easie trials sent by him not above measure punishments not above deserving and a Mediator ready to undertake for his people in all exigents Therefore the Lord will have it disputed and will have the consciences of backsliders to clear him wherein have I wearied thee testifie against me See Jer. 2.5 3. 4. To forsake the Lord without cause and when men have nothing to lay to his charge wherefore they do it is great ingratitude for this is the scope of the challenge that fince they could lay nothing to his charge and yet turned away from him they could not shun the crime of ingratitude Vers 4. For I brought thee up out of the land of Egypt and redeemed thee out of the house of servants and I sent before thee Moses Aaron and Miriam A further proof of his challenge for their ingratitude is taken from his mercies towards them whereby he further vindicates himself and proves that they were so far from having any harsh usage to lay to his charge wherefore they did forsake him that on the contrary he had manifested many rare and singular favours toward them which did aggravate their fault This proof he cleares from several instances The first instance is his redeeming them from Egypt and that when Egypt dealt most hardly with them and had made them bond-men although the Egyptians themselves ought rather to have been slaves as coming of cursed Cham Gen. 9.25 A second instance is taken from his conducting them through the wildernesse giving unto them a well-setled government and faithful Governours such as Moses in the State to give laws from Gods mouth and to conduct the people Aaron to be Priest and Meriam their sister to instruct the women in that extraordinary time Exod. 15.20 Doct. 1. Mercies received do contribute much to aggravate the defection of a people so much doth this instancing of mercies in a time of defection teach See 1 Sam. 15.17 c. 2. Our delivery from bondage spiritual or temporal inward or outward that we may serve the Lord ought to be an eternal bond upon the delivered to be for God therefore their bringing out of the land of Egypt a shadow of spiritual deliverance by Jesus Christ wherein God had manifested himself gloriously is brought to remembrance though past and done long ago as yet obliging if it were well considered I brought them up out of the land of Egypt c. 3. The Lords conducting and guiding of his people in this world under a sweet and orderly government and honest governours in Church and State working to others hands for advancing Gods honour and the good of a people is a singular and obliging mercy though the people enjoying it were otherwise in a wildernesse for it aggravates their ingratitude that he sent before them Moses who received Gods minde in Lawes to them Psal 103.7 who was singularly meek Numb 12.3 and vehement in his affection to that people Exodus 32.31 c. Numb 14.13 Aaron who was the Saint of the Lord Psal 106.16 and Miriam though a weak woman and extraordinarily employed and not to be imitated in ordinary yet the sense of the mercy should not have died with her Verse 5. O my people remember now what Balak King of Moab consulted and what Balaam the son of Bâ—â—r answered him from Shittim unto Gilgal that ye may know the righteousnesse of the LORD A third instance of mercy is taken from a particular passage of his goodnesse in the wildernesse turning Balaks intended curse into a blessing and causing Balaam against his own inclination to blesse the people and publish Gods good will toward them See Numb 22.5 and 23.7 and 24.1 14. Deut. 23.4 5. This instance is yet further enlarged that when Balaam had counselled Balak to tempt Israel to whoredom and idolatry at Shittim that so God might turn their party Rev. 2.14 Num. 25.1 yet the Lord spared them and justly brought Balaam to a violent death Josh 13.22 Numb 31.8 He gave them victories over Og and Sihon Numb 21. he brought them unto the promised land and in Gilgal renewed the Covenant by circumcision and the Passeover Josh 3.1 and 5.2 c. By all which they might be sufficiently convinced of his fidelity in keeping promise in every thing Doct. 1. Forgetfulnesse of mercies is the cause why they take so little effect and produce so small fruit Therefore he calls them to remember now 2. The Lord in assuring his people that he takes pleasure in their prosperity is pleased so far to condescend to our capacity as to expresse himself as one whose heart warmed at the remembrance of wonted familiarity and consequently would be content to have it renewed therefore upon rehearsal of this benefit he repeats again O my people as if his affection were kindled and revived by the rehearsal See Jer. 2.2 much more should it so work upon us 3. As the Lord hath the power of cursing and blessing in his own hand however men be disposed so doth he turn intended curses against his people into blessings he can when he will protect them against the fraud as well as the violence of enemies yea and make their very enemies befriend them for so much doth that history of Balaam and Balak here pointed at teach us 4. The Lords sparing mercies his goodnesse striving with his peoples wickednesse and his keeping and renewing of a Covenant when their sins deserve that it should he broken and his just judgements upon their violent and fraudulent enemies ought to convince and engage his peoples hearts much to him therefore ought they to remember for their
inferiours This evil temper is foretold to be in the perillous latter times 2 Tim. 3.2 3. 2. There is no sure hold to be had of any man how strictly soever he be bound who is declining from God and hath not a tender conscience standing in awe of God for in this declining time friends guides wives sons daughters c. are not to be trusted in He who is false in his duty to God will prove true to none 3. In times of defection and backsliding as the godly ought out of love to believe all things 1 Cor. 13.7 and not easily take prejudice so are they also to walk warily and prudently Trust ye not saith he put no confidence keep the doores of thy mouth especially none is to be looked to for help or trusted in but only God Verse 7. Therefore I will look unto the LORD I will wait for the God of my salvation my God will hear me Followeth the consolation of the godly who lament this defection and were to be involved in these common miseries and calamities whom the Prophet by his practice in their name directeth to encourage themselves in God and look unto and waite for him in hope of acceptance and deliverance which is the general ground of encouragement Doct. 1. The Lord makes use of troublesome and declining times to drive his people the more to their duty and thrift for therefore saith he I will look unto the Lord. 2. There is in God sufficient matter of encouragement to counterbalance any difficulty or discouragement that his people meet with in the world for in expectation thereof do they in such a time look unto the Lord as an alsufficient remedy to keep them from being carried away with a declining time and from discouragement in a sad time by eyeing him 3. In declining and sad times the people of God ought to be most earnest in dealing with him depending on him and in expecting his help for the word signifieth that like a watchman set upon a tower he will intently observe and watch and look to God and for help from him See Psal 5.3 Lukewarm dealing with God however it may please fooles in a caâ—me day yet will not bear out in a time of publick defection 4. In the reeling and turning upside-down of things here below the people of God are not so much to look to these incertainties as unto the immutability of God in what he is to his people for so much also is implied in his looking to the Lord. 5. With our faith and ardency in expecting Gods help patient waiting is also to be conjoyned by keeping his way notwithstanding difficulties or delayes of deliverance and resolving to have faith exercised before it get the victory therefore doth he resolve also to wait for God 6. In all the people of Gods waiting on him there is still hope and confidence though it be not always seen to the waiter for the same word in the Originall signifies both waiting and hoping 7. As it is the Lord onely who can save and deliver and as he is the onely Saviour of his Church by vertue of the Covenant of grace made with her in Christ so will he save all such as will implore him onely in their straits and have all their salvation from him and in him according to the Covenant for all this doth that stile the God of my salvation which is made the ground of his waiting implie 8. We ought to encourage our selves to deal with God by acting faith that we shall be accepted I will look and wait saith he and that because my God will hear me 9. God is bound by Covenant to hear the lawful and needy desires of his people in due time my God will hear me 10. Gods hearing of our prayers or confidence that he will hear them is sufficient encouragement in hardest times for such is the Prophets encouragement here my God will hear me A man that gets accesse unto God and knows he will speed in heaven may defie time to straiten him having such a fair back door of enlargement Vers 8. Rejoyce not against me O mine enemie When I fall I shall rise when I sit in darknesse the LORD shall be a light unto me The Prophet proceeds to hold out more special grounds of consolation and encouragement the first whereof is that the Church hath ground of hope of a satisfactory deliverance and in this verse the Prophet speaking in her person directs her how to manage this hope of comfort in reference to her insulting enemies to wit that having such ground of hope she should resolutely professe the same before them and contemn their insolent mockery and resolutely endure it till the Lord by actual deliverance put them to silence Doct. 1. The Church of God may for sin be deprived of the possession of her dignities and be cast into a perplexed desolate condition wanting both comfort and judgement to know what to do for she may fall and sit in darknesse 2. The people of God being in trouble will not want enemies to reproach and insult over them to embitter their calamity for here they have an enemy rejoycing against them 3. It is no strange thing to see the Church brought very low and yet be raised up again to see her fall is not to ruine and her eclipses not continuing therefore doth she expect to arise after her fall and to have light after her darknesse When I fall I shall arise c. whereas the fall of enemies hath no such comfort 4. The Lord is alsufficient to give unto his people comfort in trouble and an issue from it therefore doth the believing Church seek no other ground for her faith but the Lord shall be a light unto me it being he who had undertaken and who by manifesting his own presence could create comfort and issue in the midst of troubles 5. When the Churches priviledges and grounds of hope are rightly seen neither will enemies be found to have such cause of boasting because of her trouble as they suppose nor needs the Church be much affected with their insulting but may professe her despising them and it both in hope of his help therefore saith she Rejoyce not against me O mine enemy as if she said â— boast at leasure ye have no such cause as ye dream of 6. However enemies having present advantage against the Church will not give over their insolent reproaching which she must endure in hope yet the Lord by delivering her will put them to silence and let them see that their joy was groundlesse Rejoyce not against me when I fall I shall arife c. Vers 9. I will bear the indignation of the LORD because I have sinned against him until he plead my cause and execute judgement for me he will bring me forth to the light and I shall behold his righteousnesse The Church is yet further directed how to manage this her hope of comfort in relation to her guilt
which might seeme to stand in the way of it for whereas it might be objected How could she expect that God would be her light seeing she by sin had provoked him to anger and to cast her into these troubles and so was her party She answers that she submissively stooping and accepting in these troubles the punishment of her iniquity out of his hand did expect that in due time the Lord whom she had provoked to afflict her would plead her cause against her enemies who unjustly oppressed her and plague them and would restore her to her ancient glory and in publick view give her to enjoy the effects of his bounty and fidelity Doct. 1. The Lord may have fatherly indignation against his people for their sins and may testifie the same by inflicting of outward calamities and yet not reject their persons for this cause is the godlies trouble called here the indignation of the Lord though men were instruments See 2 Chron. 19.2 2. It is the duty of the godly when God is angry and chastiseth to be sensible of their sin procuring the same to stoop humbly under his afflicting hand and to bear it patiently and submissively accepting the punishment of their iniquity I will bar the indiguation of the Lord because I have sinned against him saith she 3. Sense of sin and of its great demerit will make men submissive and stoop patiently under the rod who otherwise would repine more for this is the reâ—son of her bearing the rod because I have sinned This is the cause wherefore men get so many rods dipped in their own guilt because they bear not cleanly reds patiently there being no crosse so humbling as a sinful crosse See Lam. 1.18 4. True patience and submission unto God in affliction ought to preâ—scâ—ibe no term-day unto it self but to refer all to his will I will bear until he plead 5. Such as humble themselves before God and patiently stoop under a procured affliction may expect that God will take their part against all the instruments having hand in the same trouble and clear their righteous cause in respect of those who sought only their own ends in afflicting them and their humility and patience ought to be seasoned with this hope He will plead my cause saith she who bears his indignation See Isa 47.6 Zech. 1 15. 6. The Lord will not only clear his peoples right against their oppressors by pronouncing sentence in their favour in his Word but will accordingly put his sentence to execution for so doth she expound his pleading He will execute judgement for me 7. The Lord having by affliction humbled his people for sin and exercised their patience and faith will restore unto them their wonted priviledges and as it were in publick view and make manifest that they are his therefore saith he He will bring me forth to the light that is not only comfort but publickly own and honour me and I shall behold or enjoy to my satisfaction his righteousness or the wonted effects of his fidelity in keeping Covenant notwithstanding this seeming interruption Vers 10. Then she that is mine enemie shall see it and shame shall cover her which said unto me Where is the LORD thy God mine eyes shall behold her now shall she be troden down as the mire of the streets This hope for deliverance is further commended from the effects thereof upon the Churches enemies to her satisfaction she is heâ—e directed to professe her hope that her enemies who mocked her faith should be confounded at the sight of her deliverance and be ignominiously cut off to her great joy and satisfaction Doct. 1. God seeth it fitting sometimes to make his peoples happinesse conspicuous to the world yea even to their enemies that it may make them a sore heart for then she that is mine enemie shall see it to wit her deliverance See Rev. 3.9 Psal 112.10 2. Faiâ—h in God and adhering to the true Religion hath been an old subject of derision to the Churches enemiâ—s when she was in trouble for they said unto me Where is the Lord thy God 3. Scorning of saith and piety whatever disadvantage seem to follow it shall resolve into the scorners shame and confusion by seeing God to do for his people according as they expected from him for mine enemie shall see it and shame shall cover her she shall be utterly confounded with it who said unto me Where is the Lord thy God 4. When the Lord hath tried his people then the cup is put to the head of the wicked and the enemies of the Church and mockers of her considence will be destroyed as contemptible things for now shall she be troden down as the mire of the streets 5. It will be a comfortable sight to the people of God to see Gods justice against their enemies and his good-wil toward them cleared and made manifest after long trials for saith she mine eyes behold her Otherwise to take pleasure in the calamity of others though enemies is not lawful Prov. 24.17 further then in that God is hereby glorified in the execution of his justice and clearing of his keeping Covenant with his peoples See Ps 58.10 11. Vers 11. In the day that thy walls are to be built in that day shall the decree be far removed 12. In that day also he shall come even to thee from Assyria and from the fortified cities and from the fortresse even to the river and from sea to sea and from mountain to mountain A second ground of encouragement and comfort is held forth in Gods promise to his Church confirming her formerly professed hope wherein he assures her of restitution and of deliverance from the yoke of strange authority and their cruel decrees whereby they had been scattered among the Gentiles oppressed by tyrants and the work of God obstructed amongst them as when the building of the Temple was discharged Ezra 4.5 6 21 22 23 24. And he assures them further of the enlargement of the Church of Israel not only by their returne from all the parts where they had been scattered and detained Isa 27.12 13. but by the Conversion of many Nations who should joyne themselves to the Church from Assyria and from Egypt and from all the quarters of the world This decree may also without wronging of the text be safely understood of the Doctrine of the Gospel called a decree Psal 2.7 which after the restauration of the Jewes should be sent through the world for promoting of this promised enlargement whereby both Jewes and Gentiles should be gathered to the Church as by the decree of Cyrus the Jewes were set at liberty to return to their countrey from all quarters where they were scattered Doct. 1. The Church endeavouring to comfort her self with hope in God in her troubles will abundantly be confirmed therein by God for after her professed hope v. 8 9 10. the Lord confirmes her here by a promise See Psal 27.14 2. The Church may procure
God as a constant portion intending to be his heritage which is a qualification required in them who come for quieting of the conscience from particular guiltinesse and on Gods part it imports that whatever just displeasure he conceive against them yet at last he will be reconciled with his heritaâ—e They are also called the remnant which is another argument why he pardons to wit that being already consumed in part for sin they would be utterly destroyed if mercy end not the controversie 3. Those whom God doth pardon are expressed under the name of the remnant of his heritage or of a remnant of Israel after trouble not only because this benefit is reserved for them also and spoken of here with especial relation to them and will be very generally let out upon them after their restitution but further though Reprobates may also be spared and reserved in publick calamities yet the comparison holds 1. In that the Elect and pardoned ones are the fewer number as a remnant in comparison of the bulk which are cut off 2. In that a remnant left from trouble ought in their behaviour to resemble much the godly and elect in sobriety Isa 38.15 in needy dependance Zeph. 3.12 in mourning for sin Ezek. 7.16 in holy walking Zeph. 3.13 c. The second expression is He retaineth not his anger for ever because he delights in mercy wherein his great mercy and his taking pleasure in it in pardoning sin is amplified and commended from his putting off justly conceived displeasure against sin and the sinner Whence learn 1. The Lord will put on just anger against the sins of his people and may possibly not passe them over at all times but may testifie his displeasure by effects against them whom he will yet pardon for it is here supposed that he may have anger and let it out for a time 2. The Lord when he is provoked and testifying his displeasure is not unwilling to be reconciled for he retaines not his anger or as the word signifieth holds it not with a strong hand but seeketh when he is angry that we should stand in the gap and intreat him to passe from it 3. It highly commendeth God and is matter of great consolation to us that his anger against his people is not everlasting That he retains not his anger for ever is a mercy however it may endure for a long tract of time 4. Gods mercy is the only cause wherefore he doth not pursue his controversies against his people with eternal wrath and this is to be seen and acknowledged by all them who are so graciously dealt with for so do they here He retaineth not his anger for ever because he delighteth in mercy 5. Albeit God blessed over all delight in himself and all his attributes and in the manifestation of them in the world yet after the manner of men he is said to delight in mercy in regard that attribute is most manifested in the world in his bounty to all Psal 33.5 in his not taking pleasure in the death even of reprobates Ezech. 18.32 albeit that for the manifestation of his justice he willeth it and in that to his own people justice is his strange act Isa 28.21 and mercy his ordinary way of dealing and all the mercy he sheweth them he doth it not grudgingly Jer. 32.41 nor doth he delight to be at odds with them but alwayes to have them refreshed in his love and therefore his mercy ends many a plea that it may make way and burst through clouds to manifest it selfe Verse 19. He will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depths of the sea This great priviledge is yet insisted in and further commended and cleared in several expressions the first is He will turn again he will have compassion upon us wherein is declared not only that the pardon of sin and removal of the effects thereof do flow from the tender mercie of God but this pardon is commended from an effect of it that God in mercy will turn to his pardoned people with compassion and from Gods constancy hereâ—n that after compassion hath been formerly shewed and abused 〈◊〉 will yet again have compassion as the Hebrew way of speech is often taken and translated Whence learn 1. Many of our conceptions and expressions will not be able to take up or utter the great goodnesse of God in pardoning sin nor the great mercy a self-condemned sinner seeth in it nor the great benefit he reaps by it therefore are expressions so multiplied about it 2. Albeit it be a sweet signe of a pardoned man when he esteems of a pardon and of God as a pardoner and when he loveth God because he will forgive his own people yet it addes much to the assurance and comfort of this benefit when every self-condemned sinner layeth hold on this benefit and applieth it to himselfe which should be endeavoured and may be attained for here the Church cometh to application He will have compassion upon us 3. God is provoked by his peoples sins to turn away from them and to seem to neglect them their prayers and conditions so much is imported in that he is to turn again to them 4. Upon the Lords pardoning of sinne not only is anger taken away as v. 18. but reconciliation and the shining of his favourable countenance will follow in due time for He will turn again and have compassion 5. Albeit favours formerly received and abused by us may be a great impediment to our faith in expecting favour when we need it again yet the Lord in mercy will again and again be kinde to his people for so doth the other interpretation teach He will again have compassion See Judg. 10 11 12 13 14. with 16. 6. Albeit the guilty childe of God having abused former mercies and lying in his sinne and misery be an unworthy and contemptible object having nothing wherewith to commend himselfe to God yet pity in God will condescend to look upon him and bring an argument from his very misery to help him for He will have compassion upon us say they 7. The Lord is so far from rejecting his people for their unworthinesse and miserable condition that he will keep them in such a needy condition as may make them fit objects of his pity for in that He will have compassion it implieth that he will keep them in such a needy condition as needs compassion The Church needs not expect to be freed altogether of the badges of her misery unlesse she would banish his tender compassions out of the world 8. The Lords needy and distressed people will get a room in his tender affection till they be helped and compassion shall carve out their supply and issue for so much also doth his having compassion teach us Another expression clearing this benefit is He will subdue our iniquities which may be taken up either as a
and putting them off the face of the earth as being vile and stinking above ground which seems to have begun after that overthrow of their army in Judah Doct. 1. Such is the presumption of wicked men and the heartlesse diffidence of Gods people that Gods sentence against his enemies is hardly received and credited for this frequent repetition sheweth that this truth is not easily inculcated 2. It is sufficient ground of assurance for the coming to passe of greatest things that the Lord hath determined they should be for this is given as a sure ground of Assyria's ruine that the Lord hath given a Commandment concerning thee or purposed their destruction his purpose concluding as effectually the concurring of all means to bring it about as if they were especially commanded 3. The Lord doth justly root out the memory of such persons or States as make it their only work to get a name on earth and to be eminent and terrible for such is Assyria's doom No more of thy name shall be sowen 4. The threatening of the destruction of idols as a signe of total ruine should put us in minde of the Lords great controversie against idolatry and idols in that he will ruine the worshippers thereof to ruine them as also if the cutting off of their idols was a signe of utter destruction how much more ought it to be grievous unto us beyond any of our particular losses when our God in his hâ—nour and house is wronged and how sad a presage is it of a sad stroak when God doth not spare his own interests in a land all this we may gather from this sentence Out of the house of thy gods will I cut off the graven image and the molten image 5. God can make the greatest and most formidable Nations contemptible not only before him by their vices but in the view of all the world by affronts put upon them by Providence and so cut them off from the face of the earth as unworthy and unfit to live upon it for so doth this sentence I will make thy grave for thou art vile import Verse 15. Behold upon the mountaines the feet of him that bringeth good tidings that publisheth peace O Judah keep thy solemn feasts perform thy vowes for the wicked shall no more passe thorow thee he is utterly cut off However a passage like unto this Isa 52.7 be applied unto the Gospel Rom. 10.15 Christ promised in the Gospel being the foundation of all the Churches deliverances and these glad tidings and deliverances being but shadowes of the glad tidings of the Gospel and of the salvation therein held forth yet the proper drift of this place is to shew the effects which the destruction of the Assyrians should produce in the Church of Judah now only left who hearing these tidings proclaimed openly as upon the mountaines should rejoyce in them as glad tidings and tidings of peace and should without disturbance keep their solemnities and praise God their enemies who disquieted and interrupted them being now cut off A notable proof of all which they had when as Sennacheribs army who made havock of Judah and shut up Jerusalem was overthrown Doct. 1. The Lord will refresh his Church who hath received the glad tidings of salvation with glad tidings of his appearing and doing for her in difficulties for there are here good tidings and peacc published openly upon the mountaines 2. The report of the Lords doing for his people ought to be seriously considered by them and they to be affected therewith Behold upon the mountains c. saith he 3. It is the Churches sorest affliction to be deprived of the free use of the Ordinances of God and the enjoyment of them her greatest mercy for so is implied in the Command now to keep thy solemn feasts which before she could not as the great mercy in her deliverance 4. The want of publick Ordinances and the solemnities of worship is a bitter trial however it may fare well with the people of God in their private exercises of Religion and in their inward conditions for so is also imported in that Judah may keep solemn feasts 5. Our estimation of and respect unto the Ordinances of God must be evidenced by our great alacrity in going about them especially after we have been deprived of them for a time and by our endeavoured thankfulnesse to God for the enjoying of them for this speech O Judah keep thy solemn feasts is a stirring up to alacrity and the Command Perform thy vowes imports a sensible obligation to thankfulnesse to God for the restoring of the Ordinances 6. The Lord will cut off such sons of Belial as do molest his people in the free use of his Ordinances be they never so potent for so is assured of the Assyrians for the wicked or Belial shall passe no more through thee he is utterly cut off And this sentence stands still in force to be executed in due time upon all those who do trace the Assyrians footsteps and imitate their sins CHAP. II. THis Chapter containes a lively description of the destruction of Nineveh wherein is set forth the preparations for the siege which they might in reason now expect ver 1 2 3 4 5. the taking away of the City v. 6. with the captivity of the Queen v. 7. the flight of the inhabitants and desendants v. 8. the sacking of the City and the terrour confusion and sorrow that shall be amongst all v. 9 10. All which is amplified from the cause of this stroak which is insinuated in the admiration and insulting of such as see or hear of their ruine ver 11 12. and expressely declared by the Lord who ownes all this that is come upon her as his act punishing her sin v. 13. Verse 1. HE that dasheth in pieces is come up before thy face keep the munition watch the way make thy loines strong fortifie thy power mightily The preparations against Niâ—eveh are set down in general that the Medes and Nebuchadnezzar and the Caldeâ—ns who use to crush all they set upon are to assault her also whom she shall not be able to resist though she use all means for defence And therefore the enemy is spoken of as if he were already in sight of the City and she is exhorted by way of derision to prepare her self by keeping her walls sending out her Scouts to observe the enemies approach and by encouraging and strengthening her self all the wayes she could Doct. 1. The Lord can make a Nation formidable so long as he hath seâ—vice for them who when their own cup is filled become also feeble for the enemies by reason of former successes appear unto the Assyrians as he that dasheth in pieces or the hammer Jer. 50.23 and yet they were afterwards brought down 2. When God sends a prospering enemie against a wicked people it is that it may contribute and adde to that terrour of God wherewith he will confound them in their trouble for
the river where it seemed most impregnable and where it seems their Palace was built The gates of the rivers shall be opened As nothing will prove weak which God employeth so nothing proves strong where he is a party 3. Divine vengeance can strike Kings and wicked Rulers not only with judgments abroad on armies or subjects but can pursue them to their very Palaces and pull them down upon their heads for The Palace shall be dissolved Vers 7. And Huzzah shall be led away captive she shall be brought up and her maids shall lead her as with the voice of doves tabring upon their breasts To omit the various Interpretations of this verse I conceive it most clear to expound it of the Queen or generally of the great Ladies who living before quietly and delicately in an established or setled condition as the word Huzzah signifieth shall now be found out and pulled away to go into captivity accompanied with her maids who having been with her in pleasure shall now condole with her and lament her and their own miseries And this is the first effect of the taking of the City Whence learn 1. The most delicate and weak and such as have not been accustomed to hardships may look for a change when they provoke God how stable soever their prosperity seem to be for Huzzah shall be led away captive or discovered and spoiled and made bare as the word also signifieth and it may be she was handled so See Deut. 28.56 57. Lam. 4.5 2. As giving of ones self to much delicacie contributes to embitter afflictions unto them so such as have been companions in pleasure may contribute to set an edge on anothers grief for so are we taught by the example of this mournful company brought out of pleasure to misery and her maids leading her tabring on their breasts for sorrow do help to set before her the bitternesse of her condition 3. It is an addition to common calamities that the afflicted must smother their grief and dare not vent it openly for fear of further injuries from enemies therefore albeit women use most violently to expresse their sorrowes yet her maids lead her as with the voice of doves which is a secret groaning and bemoaning not daring to do it openly Verse 8. But Nineveh is of old like a pool of water yet they shall flee away Stand stand shall they cry but none shall look back Another effect of the taking of Nineveh is the flight of the inhabitants and defendants which is amplified from her former condition that albeit she had been of a long time or since she had a being populous rich and at ease not stirred with commotions as a pond of standing water abounding with fish yet at the enemies entry she should be troubled and forsaken and men should for no intreaty stand to it Doct. 1. Gods former sparing of a people or their quiet prosperity and numbers of men will prove no shelter against Gods judgements when their cup is full for Nineveh is of old like a pool of water yet they shall flee away 2. No encouragements will hearten a people pursued of God and effeminate with security and ease when their day of trouble comes for to such as had lived in her as in a pond Stand stand shall they cry but none shall look back 3. The great desert of sin may be seen in the great changes it brings upon most flourishing places for so in Nineveh of old like a pool of water there is not one now to take her part or abide Verse 9. Take ye the spoil of silver take the spoile of gold for there is no end of the store and glory out of all the pleasant furniture Another effect of the taking of the City is the spoiling thereof by the souldiers unto which as being exceeding great for treasures and precious furniture and that which the Ninevites gloried much in the Lord invites them by his Prophet Doct. 1. Riches jewels and pleasant furniture are so far from delivering in a day of wrath that they are a bait and invitation to enemies couragiously to set upon the enjoyers for so doth the Lords speech Take ye the spoile for there is none end of the store c import that the hope of spoil made the enemies bold 2. God doth justly suffer such to be spoiled of their riches and treasures as are endlesse and immoderate in purchasing and place their glory in such things for so much also doth this speech import 3. However instruments may unjustly deprive wicked men of their gloried in riches yet it is done in the Lords righteous judgement who allowes it to be done though he approve not the way of mens doing of it but will in due time take order with them therefore for albeit the enemies did for their own ends spoile Nineveh yet the Lords invitation Take ye the spoile sheweth that it was righteous with him it should be given up Vers 10. She is empty and void and waste and the heart melteth and the knees smite together and much paine is in all loinee and the faces of them all gather blacknesse The sad case of this taken City is further held forth that it should be made empty and desolate and the inhabitants thereof should be utterly discouraged the inward feeble and desperate condition of their mindes through trouble and feare of death being expressed by usual signes in their body such as the trembling of the knees when the strength and spirits go in to keep the heart Dan. 5.6 pain in the loines expressing the sorrow of a woman in travel Isa 13.8 Jer. 30.6 and blacknesse in the face which is a signe of a deadly condition reaching to the heart Joel 2.6 Whence learn 1. The Lord can and will because of sin lay most populous and flourishing places utterly desolate for Nineveh that great City is empty and void and waste 2. Guilt and the want of reconciliation with God will make men prove great cowards in a day of trouble either in bearing what they are under or in looking to what they may expect for all these signes of discouragement do teach how heartlesse their case was and how little man is able to bear out when he hath to do with a God dealing in justice Ver. 11. Where is the dwelling of the lions and the feeding place of the young lions where the lion even the old lion walked and the lions whelp and none made them afraid 12. The lion did teare in pieces enough for his whelps and strangled for his lionesses and filled his holes with prey and his dens with ravine The greatnesse of this desolation as also the cause procuring it are insinuated in the admiration or insulting of all who see or hear of it wondering what was become of Nineveh which had been a safe and delicate place of abode for magnanimous oppressors both Princes and people who as lions had oppressed all others that they might enrich themselves and their
cold blood hath no respect to right or wrong whereas the fear of God should be a law to men had they never so much power Therefore it is the Caldeans sinne that their judgement and dignity shall proceed of themselves 4. It is righteous with God to punish corruption in Judicatories and perverting of justice and wilfull stubbornnesse in sin with unjust oppression from enemies and to send a Conquerours sword to give laws to such as have perverted justice for because the law is slacked and judgement doth never go forth c. ver 4. therefore he sends the Caldeans whose judgement and dignity shall proceed of themselves Ver. 8. Their horses also are swifter then the leopards and are more fierce then the ravening wolves and their horsemen shall spread themselves and their horsemen shall come from farre they shall flie as the Eagle that hasteth to eate It is thirdly declared in this description that the Caldeans shall not want meanes wherewith to prosecute their designes and enterprizes which is instanced in their horses who are swifter then fierce leopards and more fierce or sharp to go whither they are employed and tread down opposition then wolves that are hungry through fasting all the day and therefore run suriously to their prey at night so that their fierce riders may easily and in a short time be in every part of the land being also many of them to over-spread the land and though the Caldeans be farre off yet their swift horses shall speedily bring them to Judea and bring them as swiftly upon their desired prey as an Eagle flieth to the carcase See Jer. 4.13 and 48.40 Doct. 1. The Lords hand would be remarked in furnishing the enemies of his sinful people with all necessaries for carrying on their enterprizes for therefore are the number and swiftnesse of the Caldeans horses to carry them so long a journey and make such speedy execution recorded Their horses also are swifter then the leopards c. 2. The fiercenesse of divine anger against sinne may be read in the celerity and activity of instruments executing the same therefore are the Caldeans described as speedily spreading themselves in all places as coming from far and flying as the Eagle to get prey as if divine displeasure furnished them with wings and could forbear no longer 3. It is in vain for impenitent sinners to lean upon any apparent ground of security or confidence when God ariseth to plead with them for Their horsemen came from far they spread themselves and flie as the Eagle that hasteth to eat shewing that distance of place betwixt the enemie and them or having of their goods and themselves out of the way should not availe them Vers 9. The shall come all for violence their faces shall sup up as the East-winde and they shall gather the captivity as the sand It is fourthly declared that the enemie shall be so confident that they shall not much minde fighting in this expedition but only to spoile and prey on a base people wherein they shall not be disappointed for their very coming and presence shall overwhelme and blast all like an East-winde which was violent in these countreys Isai 27.8 Jon. 4.8 and they shall not only destroy peoples substance but shall lead innumerable people into captivity Doct. 1. As it is righteous with God to repay violence with violence so it is a very great sinne to engage in war whereby men and countreys are destroyed without a just quarrel but meerly for the satisfaction of mens lusts therefore do they come all for violence in Gods righteousnesse to punish the oppressing Jewes and yet they sinned in their quarrel and way as minding only to runne them down and to satiate themselves 2. The Lord seeth it fit sometimes to wink at the sinnes of evil men and let them have successe in their evil cause when he hath his Church to punish by them therefore albeit the Caldeans be both insatiable and presumptuous in that they come all for violence yet it succeeds with them their faces or presence sups up as the East-winde raising a tempest and carrying all before it and they gather captivity as the sand 3. The Lords justice is to be seen and adored in the ignominious stroaks which he inflicts upon his incorrigible people for so doth this stroak by the Caldeans import that they should come against Judah not as a people to be fought with but preyed upon and that at their coming or face they should destroy all and gather captives possibly more then themselves are so base are Gods people when he deserts them for their sinne though invincible while he is with them 4. It may be the lot of the Lords Church not only to suffer the calamities and desolation of warre but to lose her liberty which she so much abused and to be carried into captivity and bondage for the Caldeans faces shall sup up as the East-winde and they shall gather captivity as the sand See Deut. 28.47 48. 5. The consideration of the cruelty of men and of the calamities that attend warre and conquests ought to invite sinners not to provoke God to give them up thereunto ought to terrifie such as fear not the threatenings of the Word and ought to point out unto those who are under such a lot the bitternesse of departing from God for for these ends are the Caldeans cruel deportments recorded both for the use of the Jewes while they yet continued in their present condition and with reference to their case when the threatening should be accomplished Ver. 10. And they shall scoffe at the Kings and the Princes shall be a scorne unto them they shall deride every strong hold for they shall heap dust and take it It is yet further declared that no opposition shall hinder them from effecting what the Lord had threatened should be done by them they shall sleight and contemne all the power authority and opposition of the Jewish King and Princes or any of their Confederates and having conquered them shall use them ignominiously as was accomplished 2 Kings 25.7 19 20 21. and they shall easily take in their strong holds by raising up mounts against them In the Original this is spoken in the singular number of the Caldeans pointing at their King who was chief and head in this enterprize Doct. 1. All opposition against God pursuing for sinne will prove vain were it Kings Princes or strong holds as here we see 2. It is not an easie thing to put men from their carnal confidences that they may humble themselves before the Lord for all these things did the Jewes oppose to the threatening to keep themselves from being affrighted and all these doth the Lord declare to be empty that they may stoop 3. It is just with God to expose the greatest of men to contempt and ignominious usage when they provoke him and do not employ their power and authority for him for the Caldeans in executing Gods controversie
creatures man is bound to look upon himselfe as the chiefe and only Delinquent and to see the controversie pursuing him therefore is he twice pointed at here I will consume man and beast and again I will cut off man from off the land saith the Lord. Vers 4. I will also stretch out mine hand upon Iudah and upon all the Inhabitants of Ierusalem and I will cut off the remnant of Baal from this place and the name of the Chemarims with the Priests 5. And them that worship the hoste of heaven upon the house tops and them that worship and that swear by the Lord and that swear by Malezham 6. And them that are turned back from the Lord and those that have not sought the Lord nor enquired for him The Lord proceeds to declare more particularly upon whom this desolation was to come to wit upon Judah which was the head of those that were left after the captivity of the ten tribes particularly upon the chief City Jerusalem and he cleareth up the causes of this sentence by pointing at the particular sorts of sinners whom he would cut off These he instanceth in several kinds especially against the first Table of the Law As 1. Grosse Idolaters of all sorts as these who notwithstanding Iosiahs reformation still held up some remnant of Baals worship which was an Idol of the Zidonians the worship whereof was of old followed by Israel in the dayes of the Judges after that was brought into Israel by Jezebel 1 Kings 16.31 and from thence it came into Judah These the Lord threatens to cut off together with the Ministers of Baal both Chemarims who are mentioned also 2 Kings 23.5 Hos 10.5 in the original and seem to have been some inferour order of artenders on the Idol much resembling Monks in Popery and Priests of a superiour order As also he threatens to cut off another sort of Idolaters who imagining a Deity in the stars and planets because of their splendor or influences did worship them on the tops of their houses which were flat in those countries as intending to do them homage in their own view 1. Such as halted betwixt God Idols who made a profession of worshipping the true God a part of whose worship is swearing by his name or having sworn obedience to God in that Covenant renewed by Josiah yet did mixe his worship with the service of Idols particularly of Malcham or Molech the Idol of the Ammonites 1 Kings 11.7 3. Apostates who after their vowes and Covenant and begun reformation had fallen back from God to Idols 4. Atheists who had no respect to God nor his worship whether they followed Idols or not Doct. 1. No former stroak inflicted upon the Church and no priviledge will exempt impenitent sinners but if they goe on in their way the last stroak will be sorest for though Judah was not only left of all the children of Israel and Jerusalem had God dwelling in the midst of her yet the Lord will plague Judah and all the Inhabitants of Jerusalem and that not in an ordinary way but will streth out his hand upon them which imports a stroak beyond ordinary Exod. 3.20 and 7.5 Deut. 4 34. even that which is mentioned here v. 2 3. 2. When the Lord plagueth a land the controversie must be of his discovering least we miscarry in taking it up therefore when the Lord threatens to strike he also cleareth wherefore it is 3. Albeit common calamities comes indifferently upon all albeit the godly who study to keep their garments ought to be sensible in such a time and to renew their peace with God yet it is ground of comfort to them that the stroak is not principally for their cause nor the wrath pursuing them therefore the Lord enumerates the grosse sinners who are his party that the godly whatever their lot were might see their names out of that roll 4. Mens hearts are naturally so besotted addicted to Idolatry as it is hard to get a thorough reformation of it where once it hath place and God is so jealous of his glory as for the least transgression of this kinde he may justly destroy a land for here after Josiahs reformation there is the remnant of Baal Chemarims and Priests and they who worship the host of heaven for which he will consume all things that he may cut them off 5. It is too usual for men that when they see any excellency in the creatures or finde any advantage by them their hearts doat on them and are drawn from God by them for upon these grounds did they worship the hoste of heaven upon the house tops and many do yet doat on some creature or other though that grosse Idolatry be removed 6. The Lord cannot endure any halting in his matters or any mixing of true Religion and his worship with creature worship or Idolatry but will make that a ground of controversie against a land as well as for grosser Idolatry for they that worship and that swear by the Lord and that swear by Malcham are here put in the roll to be cut off with the remnant of Baal and them that worship the host of heaven 7. Oathes are a part of divine worship wherein is ascribed unto God the glory of Omniscience and of power to avenge false swearers and he is called upon for that effect therefore are not lightly to be used nor to confirme a falshood nor is this glory to be given to any creature to swear by them for swearing by the Lord is subjoyned to worshipping him as a chief part of it 8. Apostasie from professions and engagements is a land-destroying sin and a great aggravation of sin whatsoever it be that the decliner turnes to for so these words also may be read They swear to the Lord to wit in renewing the Covenant and yet swear by Malcham and clearly v. 6. they that are turned backe from the Lord are put in the roll to be cut off 9. As it is usual in times of reformation where diversity of wayes of Religion are justling out one another that there arise a generation of Atheists who care not for God or any Religion at all so such are abominable and in a day of vengeance will be ranked with the grossest corrupters as here Those that have not sought the Lord nor enquired for him bringing upon the reer of them whom God will cut off Ver. 7. Hold thy peace at the presence of the Lord God for the day of the Lord is at hand for the Lord hath prepared a sacrifice he hath bid his guests To make the preceeding doctrine take the deeper impression the Prophet to v. 14. resumeth the threatning and holds out the judgement as neer at hand to come on both Court chief City and withal cleareth up yet more causes of his sentence especially in sins against the second Table In this verse he threatens that all their opposition to the Prophets doctrine by
freed from it which may sweeten what they meet with that it hinder not their joy this is imported in that cause of the Song Thou shalt not see evil any more Vers 16. In that day it shall be said to Ierusalem Feare thou not and to Zion Let not thy hand be slack The second exhortation which the Lord promiseth shall be directed to the Church either by her Pastors sent out or by way of acclimation from others beholding her happy estate particularly at their returne from Babylon and at the conversion of all Israel is that by faith they would put away fainting feare and stir up themselves to serve God chearfully for which end thâ—re are several encouragements subjoyned in the following purpose Doct. 1. It is an usual infirmity in the godly that their disposition comes far short of their allowance when they are allowed to be glad and rejoyce with all the heart v. 14. they need to be stirred up not to feare or faint 2. The people of God are many times so mistaken of their own case that others may see more of their good condition then themselves and they need the Ministery of the Word to direct their thoughts to which they ought to submit for In that day it shall be said to Jerusalem Feare thou not c. 3. Faithlesse fainting feare and idlenesse are usual companions which feed and entertain one another fear weakning the hands from dutie idlenesse feeding discouragement yet more therefore both are joyned here Fear not let not thy hands be slack or faint 4. As the reconciled people of God have no cause of harmlesse feare if they would set themselves against it as it becometh them to go about any duty enjoyned by God with alacrity and chearfulnesse so our encouragements in God are then rightly used when they strengthen us to duty so much also do these exhortations being put together import Feare not let not thine hands be slack 5. As it is the duty of faithful Ministers so also it is the commendation of all the godly to stir up one another to encouragement through faith and to chearfulnesse in the obedience of faith for they are commendably employed who say to Jerusalem Feare not c. Ver. 17. The LORD thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his love he will joy over thee with singing The reason of the preceding exhortation and the ground of their encouragement is taken from Gods Covenant made with them and his presence which was conspicuous in the midst of them from which grounds they might expect not only that his power should be employed for their deliverance but also that out of his love wherby he had chosen them he would delight and acquiesce in them and rejoyce over them and do them good and sweetly cherish them notwithstanding what might be said against them Doct. 1. As the Lords Covenant with his Church is not broken off by every discord or affliction so the Lord manifesting himself to be in Covenant with her by his Ordinances as signes of his presence saith much mercy to her according as she needs it for the rise of all the following encouragements is the Lord thy God in the midst of thee 2. As the Church may expect freedome from all her troubles either by prevention support or deliverance so her interest in God through the Covenant makes his Omnipotency forth coming to her for that end and she may reckon her strength by what is in him for the Lord thy God is mighty and therefore he will save 3. Albeit the proofs of divine power let forth for the Churches good do set him out above all blessing and praise yet his love-embracements are above all and the chief of the Churches encouragements therefore are they added as a further degree of comfort He will rejoyce over thee c. 4. Albeit Christs Bride be of no worth to him nor doth he need her yet having chosen her to be his Bride he will not come behinde in any duty which such a relation promiseth or engaged to among men but will take pleasure to be her God will esteem commend cherish and delight in her not according to her worth but according to the dignity he hath called her unto and as his wife his love putting comelinesse upon her will expresse his delight by doing for her as if her well-being were a sufficient recompence of all his pains for He will rejoyce over thee with joy which points at his inward delight He will joy over thee with singing which noteth the outward expression of it and both of them borrowed from the carriage of a Bridegroome to his bride Isaiah 62.5 5. The Lords love doth so acquiesce in his people whom he hath chosen as the end of his pursuit wherein he resteth and doth not onely cherish them by many expressions of love when he taketh up his rest in and with them but answereth all objections that might be against them with his own free love that hath chosen them as reckoning that having loved them he will love them and having let out his affection upon the unworthy he will beare with their frailties and not give a bil of divorce nor chide continually Thus he will rest in his love or her whom he loveth as having gained his end when he obtaines her and in his love or affection to her which is sufficient to make him not weary of her nor reject her yea as the word signifieth He will be dumb and deaf in his love His love to speak after the manner of men will guard his eare from hearing and his mouth from uttering accusations against her to wit so as to cast her off or denie her marriage entertainment though otherwise he may humble her Vers 18. I will gather them that are sorrowful for the solemn Assembly who are of thee to whom the reproach of it was a burden The Lord takes the word out of the encouragers mouthes and himself applieth that more general promise v. 7. to the broken and afflicted estate of the Jewes for the encouragement of the godly remnant promising that he would gather and bring them again to their own land especially those or for their sakes who were mourners for the want of the solemne worship of God as they had it in their own land and burdened with the reproach following thereupon Psal 137. Doct. 1. As it is the dutie of all the people of God to finde God speaking in and by his Word unto them so is his mind to be found in his Word and no where else for he doth himself confirm what these exhorters had said of him v. 16.17 for the further strengthning of the godly and what they said of him from his Word that for substance doth he say of himselfe when he speaks I will gather c. or employ my power and love to save as v. 17. 2 The Lord speaking
as his making a promise about it doth teach us so when the Lord hath a minde to do good and appear for a people who have lain under great ignominy and judgements for sinne he can soone reforme them and make them shine in holinesse as here he promiseth to the Church of the Jewes whose name to this day is a reproach Thou shalt not be ashamed I will take away them that rejoyce in thy pride c. Vers 12. I will also leave in the midst of thee an afflicted and pure people and they shall trust in the Name of the Lord. Ver. 13. The remnant of Israel shall not doe iniquity nor speak lies neither shall a deceitful tongue be found in their mouth for they shall feed and lye down and none shall make them afraid The sanctification of the Church is further commended that no affliction paucity nor poverty as when they returned from Babylon should obstruct but rather help it on the Lord emptying them of all things by affliction that they may learne to trust in God and study holinesse and sincerity which are approved in his sight whereunto they shall be encouraged by Gods protecting of them and keeping them in safety from violence and feare notwithstanding their low estate Doct. 1. When the Lord corrects his Church he useth not to make a full end but to leave some to get good by these afflictions and the fruit of them from the Lord I will also leave saith the Lord the remnant of Israel 2. The Lord seeth it fit to exercise even a remnant of his people with many afflictions after he hath by their deliverance taken away their reproach that so they may be put yet to a more serious study of holinesse for they are afflicted and a poor people that they may trust and do no iniquity 3. As trust in God is a chiefe part and the root of true holinesse and as the afflicted may have yet ground of hope and may rise the more in confidence that trouble would lay him low and that carnal confidences do faile And as afflictions do not allow us to be discouraged but to put us to trusting and immediate dependance and do feed faith so to trust in God is ordinarily mans last shift which he will never essay till he be emptied of all things beside and led by God to this duty who undertakes to work faith as well as to give the reward of it all these are imported in this promise as it is propounded I will leave in the midst of thee an afflicted and poor people and they shall trust in the Name of the Lord and here their holinesse begins 4. Trust in God will encourage and enable the believer to follow holinesse and Gods way And albeit perfection be not attainable in this life yet the beliver is to prove his integrity by avoiding the dominion of sinne and hypocrisie and dissimulation and to emplore God for attaining thereof This is the summe of that promise The remnant of Israel shall not do iniquity nor speak lies neither shall a deceitful tongue be found in their mouth 5. As God is sufficiently able to give safety and support to his own in their weakest condition and as the godly have the Covenant-right to temporal preservation when it is good for them and are alwayes hid in the secret of Gods presence and may attaine to peace and freedome from the slavish feare of trouble so the faith or sensible experience of this protection is a sufficient motive to Saints to study holinesse and keep the way of God This imported in the promise They shall feed as his flook and lye down and none shall make them afraid and in its being subjoyned as a reason why they shall study holinesse They shall not do iniquity c. for they shall feeh and lye down c. Ver. 14. Sing O daughter of Zion shout O Israel be glad and rejoice with all the heart O daughter of Jerusalem 15. The LORD hath taken away thy judgements he hath cast out thine enemy the King of Israel even the LORD is in the midst of thee thou shalt not see evil any more The Lord subjoynes yet further encouragements to the godly in two exhortations directed to the Church of the Gospel wherein yet more of her allowance and priviledges are held forth The first exhortation is to full joy because of Gods removing of plagues and enemies because of Gods presence manifested in the midst of her and her freedome from former evils importing a promise that she should rejoyce because of this and that the godly of the present time might rejoyce in hope of it Doct. 1. As the true Israel in spirit children of Zion and of that Jerusalem which is from above and who are heirs to all the promises have allowance and matter of compleat joy above any other society whose joy is still embittered with sorrow and ought to entertaine their good condition with thankfulnesse and rejoycing So when Israel shall be converted the Church may expect that after their long silence and bitter sorrow there will be a notable song among them for this exhortation Sing O daughter of Zion shout Oh daughter of Israel c. is a warrant and direction to all the godly shewing how short they often come and promise to Israel in particular 2. Though sinne and spiritual judgements together with outward calamities following thereupon and enemies both outward and inward do oft times trouble the Church yet in due time they shall not mar her mirth but rather furnish matter of a song when God having quit the processe against her and healed her spiritual judgements and plagues shall speedily remove them and her enemies Sing c. saith he The Lord hath taken away thy judgements he hath cast out thine enemies whereby judgements we are not only to understand her outward calamities but all her spiritual plagues accompanying sinne and all the Lords sad sentences against her which were the rise of the enemies invasion and success 3. It is matter of great joy to have interest in the true God of the Church who is the Lord Jehovah alsufficient to make his followers happy and maintain his and their rights Ezek. 35.10 especially when the right is made clear to beleevers and that the Lord is not to their sense standing afar off but very neer and in the midst of them which every one that lives by faith may expect for this is also matter of a song the King of Israel even the Lord is in the midst of thee 4. Albeit the Church cannot promise to her selfe to be wholly and perpetually free from trouble while she is within time yet Israel being converted may expect not to meet with those judgements they have endured since their rejection and the godly may expect their own competent breathing times from trouble that trouble shall not hurt them nor prove evil when it cometh and that the day shall come wherein they shall be for ever