plead Gods quarrel most thoroughly Therefore he leaves this challenge at the dore of their own conscience as that which in due time would speak out an answer to that question shall I count them pure 8. It is a great signe of wickednesse in any person to imploy the power God hath given them above others to wicked ends for the rich men thereof that is of the City ver 9. or of the land are full of violence Because they are rich therefore they are violent and beare it out 9. Violent oppression and deceitfull circumvention are equivalent sins in Gods estimation as tending both to one end to gather riches with wronging of others and flowing from the same fountain being onely fitted for diverse times and according to the diverse conditions of the wicked for if they be powerfull they are violent and if not they supply that defect by deceit Therefore is it joyned with the other the inhabitants thereof or all ranks almost of the land have spaken lies and their tongue is deceitfull in their mouths that is as oft as they speak they bring out fraud and deceit Ver. 13. Therefore also will I make thee sick in smiting thee in making thee desolate because of thy sins Lest by sparing these hypocrites they might think he was such a one as themselves therefore he gives out sentence and threatens them explaining what the rod was whereof he gave them warning He threatens that by striking and making them desolate he will make them sick that is not so much send bodily sicknesse which is a particular judgement of it selfe Lev. 26.16 with their desolation as generally that as they by oppression made others faint so he would crush them by judgements and make them as weak as a sick man Doct. 1. Sin will lay a land desolate and leave a people helplesse and friendlesse and without comfort against crosses so much do the words hold forth 2. Sin is most of all to be looked unto in our desolations and afflictions as having a greater hand therein then the power of enemies Therefore doth he mention onely sin as the cause of desolation because of thy sins 3. Judgements for sinne will not onely affect the afflicted man but be ready to make him faint and succumb for saith he I will make thee sick in smiting thee They whose hearts are effeminate with love to sin Ezek. 16.30 will prove feeble in bearing the punishment of sin Ezek. 22.14 Ver. 14. Thou shalt eat but not be satisfied and thy casting down shall be in the midst of thee and thou shale take hold but shalt not deliver and that which thou deliverest will I give up to the sword 15. Thou shalt sowe but thou shalt not reap thou shalt trend the olives but thou shalt not anoint thee with oile and sweet wine but shalt not drink wine Followeth a particular enumeration of these judgements whereby he would make them sick and desolate The first stroak is famine flowing not from scarcity of provision but from the Lords withdrawing of a Blessing Lev 26.26 Hos 4.10 Whence learn 1. Threatenings giving out of old against sin stand in force against the same sins in all generations for the threatenings of the Law of Moses are declared to be in force in Michas dayes 2. God hath so immediate an hand in feeding men by the creatures that when he withdraweth his blessing the creatures though given in never so great abundance will not feed for thou shalt eat and not be satisfied 3. It is just with God to let such as provoke him in gathering together outward things know how far they wrong themselves while they do it on the creature forgetting the Creator Therefore against such as provoked him by gathering of wealth he threatens that all of it should not so much as keep them from starving The second stroak is their casting down to be in the midst of them that is they shall be exhausted in their own land and with intestine evils although they were secure of forreign enemies or of captivity by them Teaching that as instine troubles are a fore judgement and sharp punishment for sin so the Lord can reach a person or people in the midst of all their contentments and can abase them as low by his secret curse as by any outward enemy thy casting down shall be in the midst of thee The third stroak is that there shall be no possibility of exemption from his plagues when they shall essay all meanes to preserve what is precious to them as wives children treasures c it shall be to no purpose for what escapes at one time shall be cut off at another Whence learn 1. Humane endeavours will not exempt men from divine judgements pursuing them for sin thou shalt take hold to wit that thou mayest hold fast or pull out of danger but shalt not deliver 2. When wicked and impenitent sinners are preserved from one stroak it is onely that they may be reserved for a greater for what thou deliverest will I give up to the sword The fourth stroak threatened is their being deprived of laboured-for comforts the land being given as a prey to their enemies who should devour their provision as they had bereft others of the fruit of their labours so should the enemy or other instruments of Gods wrath deal with them they should not reap much lesse eat of what they had sowed they should not as in times of joy anoint themselves with the oile they had trodden out nor drink of their own wine See the like threatenings Deut. 28.38 39 40. Amos. 5.11 Zeph. 11 13. and the contrary promises Isay 62.8 9. Amos 9.13 14. Doct. 1. Sin provoketh the Lord however he be long-suffering and slow to execute to make mans endeavours for his own subsistence to be vaine whereof he will give proof when the cup of iniquity is full Thou shalt sowe but thou shalt not reap c. 2. The Lord doth so in deep wisdome contrive the way of his judgements as they may give the sorest dash to the wicked and may repay their sin Therefore as they by oppression and deceit reaped where they sowed not so now he will make them sowe and not reap yea he lets them sowe and tread the olives and sweet wine that having employed their paines and being filled with expectation their disappointment may be the greater Vers 16. For the statutes of Omri are kept and all the works of the house of Ahab and ye walk in their counsels that I should make thee a desolation and the inhabitants thereof an hissing therefore ye shall beare the reproach of my people Here we have another cause of Gods rod and a further accusation for their idolatry which being set up by Omri and Ahab his son who beside the golden calves worshipped Baal 1 Kings 16.25 30 31 32. was followed by the people of Israel and by Judah also by reason of the affinity that was betwixt the two Kings at that time 2
Kings 8.18 for which sin whatever pretences they held out the Lord threatens them yet further with extreme desolation Doct. 1. Idolatry and corruption of true Religion and the worship of God is the great cause of Gods controversie with his visible Church for the statutes of Omri are beot 2. The Authors and Promoters of idolatry in the visible Church are marked and observed by the Lord as Omri and Ahab are 3. No injunctions of rulers nor concurrence of publick authority can make idolatry lawful nor justifie those who walk in such wayes being enjoyned for it is a controversie the statutes of Omri are kept and all the works of the house of Ahab 4. No example of multitudes nor shewes of prudence can justifie idolatry or perverting of truth The works of the house of Ahab are kept and ye both Judah and Israel walk in their counsels They thought it a prudential way by conformity with the heathen to keep peace with them and be free of the scorn of the wise of the world because of a singular Religion but all this excuseth not 5. Whatever outward advantage men expect by corrupting of Religion yet the nature of their work tends to a contrary end and doth draw on all those evils which they by sinning study to decline for whatever pretences they had yet ye walk saith he in their counsells that I should make thee a desolation and the inhabitants thereof an hissing it exposed them both to spoile and reproach which they sought to shun 6 Idolatry is a land-destroying sin and makes a people extremely desolate and contemptible so much also doth this threatening teach wherin there are sadder things threatened then for their sins against the second Table I will make thee a desolation and the inhabitants an hissing c. 7. As the Lords people have their peculiar priviledges so also their peculiar reproach or punishment proportionable to their profaning of that great priviledge of his people Ezek. 36.20 23. and that because sin in them who boast themselves to be the people of God is singularly great Therefore saith he ye shall bear the reproach of my people CHAP. VII IN this Chapter Micab in name of all the godly laments the paucity of good men and the universal corruption of all ranks as a presage of approaching ruine verse 1 2 3 4. And that no relations could tie men to saithfulness v. 5 6. yet comsorting himself and the godly in God v. 7. by the expectation and hope of a satisfactory deliverance v. 8 9 10. by Gods promise of restoring them after some trouble v. 11 12 13. by his promise to hear the prayers of the godly in behalf of the Church v. 14 15. and that to the astonishment of all her enemies v. 16 17. he concludes all with exalting of the infinite mercy bounty and fidelity of God v. 18 19 20. Verse 1. WO is me for I am as when they have gathered the summer-fruits as the grape-gleanings of the vintage there is no cluster to eat my soul desired the first ripe fruit The Prophet laments the paucity of godly men who being as earnestly desired by him as a traveller would desire fruits by the way and as precious in his eyes as the first ripe fruits are to men Isa 28.4 Hosea 9 10. yet they were as rare to be had as fruits are after the gatherings of the vintage there being only some few gleanings lew as Isa 17.6 to bemoan with him this decay and in whose name he now laments Doct. 1. The truly godly are very precious and useful in the visible Church as being not only restreshful to other godly men but instruments and means of bringing down blessings by dealing with God in prayer by standing in the breach c. Therefore saith he my soul desired the first ripe fruit so precious were they in his eye 2. The truly godly maybe reduced to a very small number in the visible Church many who appeared to be such making defection and many of these who are indeed such being taken away by death I am as when they have gathered the summer-fruits as the grape-gleanings of the vintage saith he 3. The want and decay of godly men is much to be lamented by the visible Church and such are left behinde especially by faithfull Ministers Wo is me and my soul desired the first ripe fruit saith he for not only is it sae to zâ—alous Ministers when they see not the fruit of their labours but in such a time all the godly are deprived of sweet fellowship and are by this decay forewarned of judgements to come See Psal 12.1 Isa 57.1 Verse 2. The good man is perished on t of the earth and there is none upright among men they all lie in wait for blood they hunt every man hiâ— brother with anet He explains in proper termes what was figuratively for down in the former verse to wit that in stead of justice and humaniry amongst men cruelty and craft abounded Doct. 1. Corruption once beginning among a people will soon become universal if the Lord prevent not Sins of a time are such as few have zeal to oppose or guard against The good man perisheth they all lie in wait every man hunts his brother saith he 2. Those only are truly merciful to others who have themselves obtained mercy of the Lord and from the sense thereof are tender toward others for the word rendered the good man signifies such a one as is so to say mercified or made up of mercy from God and is actively merciful to others 3. When mercifulnesse departs from among men then also uprightnesse or doing what justice or strict obligation requires will not stay the Lord plaguing the casting off of the one with the removal of the other therefore are these linked together the good man is perished and there is none upright 4. The defection of members of the visible Church is ordinarily plagued of God by giving them up to be most grossely wicked for they all lie in wait for blood to oppresse or murther they hunt every man even his brother with a net They are most intent and subtile in undermining and oppressions and seek to entrap their nearest friends as hunters do pursue wilde beasts and fowlers birds Verse 3. That they may do evil with both hands earnestly the Prince asketh and the Judge asketh for a reward and the great man he uttereth his mischievous desire so they wrap it up For further confirmation of this universal defection he instanceth it in several ranks The first instance is in the person of great ones who being bent on evil such of them as are in authority as Princes of the blood and delegate Judges do avow bribery and they whose requests are commands do ask for gifts and expose justice to sale and so such others in the land as are great and can give money fear not to communicate counsels with the Judge to defraud and oppress the poor and the Judge and
times are we little the better but do sit downe in bitterness as if all felicity were lost if we find it not where we expected it and thus do we neglect the true remedy of our gievances and do provoke God to consume our dayes in vanity and our years in trouble Psal 78.33 How great cause then have wee to admire and lament the folly of the children of men who do so farre mistake and upon their mistake do forsake their own mercy whereunto they are led by the discovering of the emptinesse of all things beside God who do quarrell with the wise and holy dispensations of God whereby a foundation might be laid for much good if they were wisely considered when yet their quarrellings can availe or help them nothing and who doe not improve such dispensations for the end for which they are appointed but either sit downe stupidly under them or grow the worse that paines are taken on them or at least doe pine away under the punishment of their iniquity and do howle upon their beds for corne and wine and oyle but return not to the most High Hos 7.14.16 And on the other hand we have cause to admire the mercie of God toward his own chosen ones in that he will so to say make them happy against their wils and when they would destroy and deceive themselves with a vaine shew he in mercy to them wil famish their idols and drive them from snares as he did Lot out of Sodome And when the Lord hath dealt so hardly with them as many times in their bitterness they want language to express it yet he wil let them see their mistake by giving them meat even out of that eater and by setting them on work to mind their country more and to see the Commandments exceeding broad when they have seene an end of all perfection Psal 119.96 And he will discover the riches of his grace and fulness of his spiritual comforts by making his people bless him and acknowledg the mercy of these dispensations which somtimes they so much startled at Psal 119.71 75. and causing the voice of rejoycing and salvation even in the pilgrime tabernacles of the righteous Psa 118.15 Herein Madam your Ladiship hath cause to observe the loving kindness of the Lord toward you who from your tenderest years having been exercised with difficulties of sundry kinds and having experienced this truth of the vanity of all things yet your Ladiship hath obtained mercy to be led thereby and much more by the Law and by the love and hope of mercy through Jesus Christ to seek after a more enduring substance and after Christ that pearle of price which is indeed a token for good even in lots wherein God seemeth to write most bitter things when they set hearts on work this way And as it hath been refreshful to such of the Lords servants and people as know your Ladiships way and exercise to see your sweet submission under the Lords hand and your desire and care to have afflictions rather blessed then removed and to make sure your interest in Christ when the throng of other things might rather have put flesh and blood to other exercise so it hath laid a special obligation upon my self as having been a witness thereunto at several occasions to be instrumental as the Lord shall enable for your Ladiships furtherance and encouragement therein which together with my obligations to make some acknowledgment of the many respects it hath pleased your Ladiship to shew unto me for the truths cause have induced me to make bold in dedicating unto your Ladiship this piece upon some of the Lesser Prophets who were the faithful Interpreters of the Law of God applying the same unto the sins of several times and who do point out the infallible and true causes of calamities lamities with the use to be made thereof and the true remedy thereof to wit Christ the hope of whom to be manifested in the flesh for the Redemption of lost man was the godlies life in these dayes and much more ought he to be so now when the substance is come and that abundance of grace and truth treasured up in him is brought to light by the Gospel If these my weak endeavours may prove serviceable to any of the Lords people in their exercises and journey toward Heaven and in special to your Ladiship that shall be more then abundant recompence unto MADAM Your Ladiships obliged Servant in the Gospel GEORGE HUTCHESON To The READER Christian Reader I Do here present thee with an Exposition of some of the lesser Prophets concerning which and my undertaking thereof I do in the entry give this briefe account As I have looked upon a short Exposition of holy Scripture joyned with the principal doctrines flowing there from after the mould of the Reverend Mr. David Dickson his late peece upon Matthew as a special means through Gods blessing for promoting of truth and piety and for preventing of errours so I little thought to have undertaken any such thing my self when so many godly able and experienced Ministers of the Gospel did not for reasons knowne to themselves put hand to it But being some yeers ago seriously invited with divers others by the Reverend Author of that Exposition on Matthew to concur with him in prosecuting that purpose which he had begun and hath since made further progress into upon the booke of Psalmes I did then essay some of these Prophets being at that time recommended unto me and of late at his desire living now through Gods providence in one City I have looked upon them over again and adventured to present these to publick view if so be it may invite others who have more ability and leisure to mind and help forward such a work upon the whole Bible which is a study beside the profit the Church of God might reape thereby I am confident wil richly recompence the undertakers in their own bosome by many advantages As this recommendation did determine me to the choice of these Prophets in this undertaking so this narration may shorten my account concerning the mould of this piece seeing I have conformed my self so far as my weakness could reach or the nature of the subject being oftentimes very dark and obscure would admit to the mould followed in the Exposition upon Matthew formerly mentioned I have found it necessary beside a short summe of each Chapter in the entrie to premit some short Exposition of the words before the doctrines which is inlarged when neede is in clearing the deductions of each Doctrine In the Exposition I have pointed upon occasion at other Scriptures helping to cleare the place but for the Doctrines I did not set my selfe to bring Scripture confirming them it being my desire that no more be admitted or received here then such as clearly flow from the text in hand only where a passage occured to memory for illustration of the Doctrine I have added it as affording
out a great winde into the sea and there was a mighty tempest in the sea so that the ship was like to be broken Followeth Jonah's correction The Lord by a violent tempest likely to break the ship pursues him till he bee found guilty and cast into the sea Whence learn 1. A storm will sooner or later overtake them who rebel against God though they were his own people for Jonah went on in his way but the Lord sent out a great wind c. 2. God is Sovereign Lord of the winds and in the sea as well as the dry land and can arm any creature he pleaseth against a rebel for The Lord sent out a great wind and caused a mighty tempest in the sea 3. To be in company with wicked men or with men in a wicked way of rebellion against God is dangerous and may involve the society in hazards with them for the ship was like to be broken and all the rest in danger of perishing with Ionah Ver. 5. Then the Mariners were afraid and cryed every man unto his god and cast forth the wares that were in the ship into the sea to lighten it of them but Jonah was gone down into the sides of the ship and he lay and was fast asleep In the next place we have some effects and consequences of this tempest by which at last Gods purpose in it is brought forth The first effect upon the Mariners is fear stirring them up to do all that is usual in such desperate cases for their own relief both such means as they accounted divine in calling on their gods and such as were humane in casting out of their commodities to lighten the ship all which is amplified from Jonah's security who in the mean time was sleeping Doct. 1. God can shake and by trouble will shake the hearts of stoutest men and make them fear for the Mariners otherwise stout at sea are afraid 2. Men may be afraid and much exercised about troubles whom yet the Lord intends not to hurt by them for the Mariners are afraid of the storm sent out to pursue Ionah and not them however they had their own gross sins 3. Even natures light may teach men to ascribe singular effects to the hand of a Sovereign Lord and that without acknowledging thereof there can be no safety in eminent dangers for so doth these Pagans practice teach us while in their fear they cried every man to his god 4. As natures light in corrupted man will mislead him in taking up the true God so when men turn their back upon the true God and the knowledge of him they become vain in their imaginations and endless in their seeking out of false gods and confidences therefore among Pagans even in one ship there are more false Gods then one worshipped They cryed every man to his god There is no certainty when the true God is forsaken 5. Although men ought not to be unwilling to yeild up their life to God when or wheresoever he in his providence shall bee pleased to call for it yet life is so precious that nothing worldly beside is too dear to be employed for preservation of it Natures light teacheth this to these Mariners who cast out the wares that were in the ship to essay if that could be a means of preserving their life 6. Ordinarily those who are most guilty and whom affliction is pointing at are most secure under it for all this while Jonah the guilty man was fast asleep 7. The conscience of a renewed man may after it is wounded by a grosse sin be a very dead and stupified conscience for a time for Ionah flying from his Master in the midst of the storm lay fast asleep and was gone down to the fides of the ship for that end 8. It is ordinary for guilty consciences to think to shift and sleep away challenges without essaying the true remedy for Ionah in his rebellion was gone down to the fides of the ship to sleep away his trouble Ver. 6. So the shipmaster came to him and said unto him What meanest thou O sleeper Arise cal upon thy God if so be that God will think upon us that we perish not To the end the Lord may discover the guilty man and cause of this tempest as he made the Mariners sensible themselves so the Shipmaster is set on work to waken Ionah to try his interest with his God whom they knew not yet to be the true God if possibly he had more power or good will to such as worshipped him then theirs had Which is the first step to his discovery Doct. 1. A childe of God may sometimes miscarry so far through infirmity negligence and tentation that even a Pagan by natures light may see him reproveable and blame-worthy for so is Ionah reproved by the shipmaster What meanest thou c. 2. It is deeply censurable and absurd even to natures eye to be secure in trouble What meanest thou O sleeper arise c. 3. Variety of false Gods hold men in great suspense and incertainty therefore every man having cryed to his god ver 5. yet they are not setled but will have Ionah to essay his God if he be better then the rest Arise call upon thy God so much also doth that doubtful speech if so be that God will think upon us c. import in this place in part 4. Natures light will acknowledge that he who is the true God hath power to deliver in most extreme dangers for in this great tempest they assert it If God think on us we will not perish 5. Howsoever in a calme day nature conceit and boast of merit yet in a strait even natural men are forced to have their recourse onely to the favour of God for these Pagans have no ground of hope that they shall not perish but in Gods thinking or being bright and shining as the word signifies that is looking favourably on them Ver. 7. And they said every one to his fellow Come and let us cast lots that we may know for whose cause this evil is upon us So they cast lots and the lot fell upon Jonah The second effect of this tempest tends to a further discovery of Jonah to be the guilty man Hee being awaked and not confessing his sin the tempest continues notwithstanding all they had done Therefore the mariners in stead of searching every man into himselfe that all might take with guilt and finde favour begin to suspect that God was pursuing some notorious guiltinesse in some of them and none voluntarily confessing it they resolve with common consent to seek it out by an extraordinary way of lots Wherein whatever fault there was yet Gods providence ordered it so as the lot fell on Jonah to awake his conscience Doct. 1. Nature may lead men so far as in great difficulties to take up sin to be the cause thereof for so much doth this consultation import which however it was true in this case
and it be alwayes true that sin is the root affliction springs from yet nature uses not to goe so far as to lead men to lay sin to heart in common and ordinary crosses or to look on common and ordinary sins as provocation sufficient to bring on saddest tryals for they must seek some singular cause here far lesse to look on afflictions as tryals of faith or for preventing of sin 2. Men in nature use not so much to take up and be sensible of sin from the law of God having authority in their heart as grope it in some tryal and difficulty Therefore they of whose sense of guilt we heare not before do now in their trial begin to think for whose cause this evil is 3. Prayer never so much essayed in a day of distresse will not availe till sin procuring it be searched out and taken with so much do these Pagans acknowledge while with the former meanes of prayer they set themselves to seek out the guilty and to knowe for whose cause this evill is upon them 4. Afflictions sharply pursuing may have such efficacy as to put men otherwise carelesse to it to seek out sin and not let them sleep on who gladly would and have been insensible of sin for these men are so put to it as they are willing to have the quarrel sought out and to submit themselves to a lot for that effect They said every one to his fellow Come and let us cast lots that we may know c. Afflictions will command men to turn from iniquity who would not hear such a charge in any other language Job 36.10 5. The Lords all-seeing eye perceives every secret sin and his providence over-rules most contingent and uncertain events and holily ordereth the rash actions of men so as to bring about his own purposes by them For these men acknowledg that the guilty is known though not to them and that the determination of a contingeâ—â— lot over-ruled by a Deity is a true evidence for whose cause this evil is And albeit it was a fault in them not to search every man himselfe or to consult by lots without special warrant yet God over-ruleth the lot to discover Jonah 6. The Lords controversie is sometime greater and more severely prosecuted against his own children for their miscarriages then against Pagans and gross Idolaters among whom they may be Therefore the lot guided by God fell upon Jonah signifying his rebellion to be the cause of all their danger rather then their Idolatry though openly practised in the height of their streight for 1. Rebellion is as Idolatry 1 Sam. 15.23 and so much the grosser as it is in a child 2. Albeit they worshipped that which was no god yet none of them had so behaved themselves toward a supposed Deity as he had done toward the true God Jer. 2.10 11. 3. God may wink at sin in Pagans but will not let his own child go on unreclaimed Amos 3.2 it being mercy to pursue them for their folly and amend them Ver. 8. Then said they unto him Tell us we pray thee for whose cause this evil is upon us What is thine Occupation and whence comest thou What is thy Country and of what people art thou The guilty man being now discovered by God is examined by the Mariners to find out the particular fact but very discreetly as supposing that possibly the sin might be somewhat whereof his Nation and people were guilty and not any particular guilt of his own And therefore concerning himselfe they enquire of his calling and journey if so be they might be unlawful and of his countrey and people if so be they were accursed Doct. 1. Men have need of full information before they give out sentence upon any for though Jonah was taken by a lot and these men not knowing him might in passion shortly have rid themselves of him who had been the occasion and cause of their trouble yet they will farther informe themselves and that very meekly tell us we pray thee c. 2. Charity even in refined nature doth not easily admit of an hard construction of any or without sure grounds Therefore they first enquire tell us for whose cause this evil is upon us as desiring to be more particularly informed and not being willing to hold him for a wicked man in his own person till they should heare further 3. As in mens callings employments country and people there is hazard of sin so by those circumstances much of mens faults may be found out Therefore is Jonah posed concerning all these For beside unlawful callings and places where it is not lawfull to haunt every particular countrey and people have their own tentations to particular sins from which sins of a generation or calling it is hard to keep free 4. Men do oftentimes following their own ends engage in courses without all consideration till a day of trouble set them to trace them back and make enquiry For these Mariners minding their own gain put none of these questions to Jonah when they tooke him aboard till the storm led them to see their folly and rashnesse 5. The Lord in pursuing for sin knowes how to order challenges so as may make sin most bitter to the guilty Therefore doth he order the Mariners moving of these questions What is thine occupation c. every one of which might be a sting to Jonah's conscience that he a Prophet should be fleeing from God coming from the holy land and the Church should be rebellious and pursued rather then Pagans that he should be on a way and not have a warrant from God for it c. Ver. 9. And he said unto them I am an Hebrew and I feare the LORD the God of heaven which hath made the sea and the dry land 10. Then were the men exceedingly afraid and said unto him Why hast thou done this for the men knew that he fled from the presence of the LORD because he had told them Ionah's confession in answer to their question cleers up the matter of fact for which God was pursuing him whereat these Idolaters being dazled with the apprehension of the Majesty of God are astonished through fear admiring at and reproving his presumption Hence learn 1. God will not suffer iniquity how well soever concealed to lurk but will bring it out to light especially where he hath a purpose of mercy to the sinner Therefore is Jonah pursued till he confesse his sin even before Pagans He told them that he fled c. 2. Sin is not barely to be confessed but ought to be aggravated by every person that would be approved as sensible of it For so much doth this speech I am an Hebrew and I fear the Lord God of heaven c. implie and it was a great sin in him a member of the Church to dallie and that with such a great God 3. The true God is to be commended by all his children and set forth as they
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
made a rehearsal of his whole condition for the edification of others 2. Great afflictions or tempeations arising from them are so far from being just cause of discouragement to hinder our praying that they ought to stir us uâ— to more fervency and earnestnesse for Jonah cried by reason of affliction when he was straitned on every hand as the word signifies that he could not flee or finde relief he took it as a Call to seek inlargement in God and turn to him and as a whet-stone to sharpen his otherwise sluggish desires yea Out of the belty of hell he cryed when he was buried quick and put as it were under the dominion of death in the â—â—shes belly and when he felt the angeâ— of God in all this as an hell on earth yet faith directs him to God and when hee was as far to his owne sense from God and his favour as hell is from heaven hee looked on that but as an argument to move him to cry the lowder 3. As God can help in greatest distresses so the prayers of the children of God in their deep afflictions flowing from real indigence and need will get a good answer for Jonah's faith strengthned of God saw the one when in affliction and out of the belly of hel he cryed and in his experience he found the other that he prayed not in vaine He heard me Prayer speedeth best when felt necessity instructs the sincerity of it and when it is spoken out of the dust then faith will by prayer bring help from heaven to one little better then in hell 4. The Lords seasonable answering of his peoples needy desires in their extremity will not onely ease their griefes but be refreshfull afterward to think much upon it as appeareth in his repeating and dwelling upon this mercy I cryed and he heard me twice over and the oftner he lookes on it sees the more in it That his voice should be heard from the belly of bell and the more it be thought on it ought to inlarge our hearts the more with affection toward God as is imported in his directing of his speech at last to God Thou heardest my voice as one overcome with the kindnesse of God in it Ver. 3. For thou hadst cast me into the deep in the midst of the seas and the floods compassed me about all thy billows and thy waves passed over me Jonaâ— is not content to have spoken so briefly of so rich a purpose but to the end that he may glorifie the grace and mercy of God in supporting him in his strait and delivering him from it and that he may edifie the Church hee enlargeth the Narration and speakes more particularly of every step of it And first he sheweth the greatnesse of his tryall in that he had to doe with an angry God pursuing him in anger who had taken and cast him into the sea and into the depth and midst of it where waves of seas without and of tentations within overwhelmed him Hence learne 1. Serious thoughts and apprehensions of trouble are needfull not onely when we are in it for stirring us up to prayer but when delivered also to set forth the greatnesse of mercy for all this variety of expressions in setting out his trouble Thou hast cast me into the depth in the midst of the seas c. tend to this purpose to shew that it had set him on edge I cried for thou hadst cast me c. And to shew from how great danger he had been delivered and what a mercy he thought it to be heard of God even when hee was so dealing with him 2. Much of God seen in our trouble will hide those from being too much eyed who have been most instrumental and active in it therefore there is no word of the Mariners but Thou hadst cast me into the deep 3. Unto the childe of God afflictions are nothing to beare in comparison of Gods displeasure who afflicts and of the tentations which looking on him as a party doth raise for his affliction is imbittered with this Thou being angry hadst cast me into the Sea all thy billowes and thy waves not onely raised by thee in the Sea to pursue me a rebel but tides of tossing tentations begotten by the sense of thy displeasure passed over me so that hee could doe no more then be overwhelmed and run downe with one of them after another 4. It may comend the rich mercy of God toward his children and furnish rich matter of praise to him that he suffers them not to quit him out causeth them to follow him when he seemeth to forsake them and flee in to him when he is pursuing in hot displeasure for the scope of all this account of his trial and tentation tends also to set forth the grace of God that had enabled him to cry to him in all this extremity it being the admirable power of faith supported by grace that he durst call on an angry God durst follow after him when he went away durst lay hold of him when hee smorte and pray him to desist from anger when he was threatning him with worse and durst look and seek for better tidings when he was run downe with the current and tide of tentations Ver. 4. Then I sayd I am cast out of thy sight yet I will look againe toward thy holy temple He rehearseth further his exercise upon this trial that there was a conflict betwixt unbeliefe and despair concluding his rejection from Gods favour and care any more and faith looking to God in heaven and the Covenant made in Christ with the Elect a signe whereof was his presence on the Mercy-seat in the Temple at Jerusalem toward which the godly were to direct their prayers 1 Kings 8. which gave him yet ground of hope Doct. 1. It is the usual lot of the Lords children to have not onely outward afflictions to wrestle with but spiritual tentations and sad conclusions gathered from their troubles which are â—orer to endure then many simple afflictions for so was it with Jonah while he was in the sea 2. The children of the Lord in their troubles may be so tossed and divided betwixt hope and despair that faith and unbelief will be taking word about for so doth Jonahs experience teach I said I am cast out yet wilt I looke again 3. In a time of tentation unbeliefes word is ordinarily first out till faith come and correct it ordinarily what is said in haste is unbeliefes language and to be un-said again for this comes first out I am cast out of thy sight 4. A child of God may not only be assaulted with fits of despaire but for a time be overcome with it and yield to it and yet for all that recover his feet again for Jonah once concluded and said I am cast out of thy sight 5. As it is ordinary under tentation to judge of all Gods respect care and love by our sense of his present dealing so
God in whose name he threatened but that the result of all was that Nineveh was to be destroyed nor yet that he preached no longer nor in any more of the City during the forty dayes but the meaning is that before he got any further his word took effect with those that heard it and by their means with the rest of the City as appeares ver 5 6. Hence learn 1. Obedience to God in a calling and commanded duty is a sure evidence of an humbled man for Ionah before rebellious now arose and went to Nineveh 2. It is our duty to obey the will of God not because of our inclination but with an eye to his command to whom our wile and inclinations ought to stoop unto whom we should study to approve our selves in all things and from whom we may expect help in following his way for Ionah went to Nineveh according to the word of the Lord as being now taught to look more to God's will then to his own 3. Gods servants following his Commandment and trusting in him have been and will be enabled to oppose and denounce vengeance against the wickedness of greatest persons or places for albeit Nineveh was an exceeding great city c. yet Ionah cried with zeal and courage and said c. 4. God is able to reach and utterly overthrow greatest persons or places when he prosecutes a controversie against them for Ionah in his name denounces that Nineveh that great city shall be overthrown 5. The Lord oftentimes sees it fit in great wisdome to conceal any thoughts of love toward a people and hold out only threatnings and severity to induce them more seriously to repent for this cause is the sentence absolute Yet forty dayes and Nineveh shall be overthrowne without any mention of a condition that upon their repentance they should be spared as afterward he did only the granting forty days unto them carries an invitation to repentance in the bosome of it Vers 5. So the people of Nineveh believed God and proclaimed a Fast and put on sackcloth from the greatest of them even to the least of them 6. For word came unto the King of Nineveh and he arose from his Throne and he laid his robe from him and covered him with sackcloth and sate in ashes 7. And he caused it to be proclaimed and published through Nineveh by the decree of the King and his nobles saying Let neither man nor beast herd nor flock taste any thing let them not feed nor drink water 8. But let man and beast be covered with sackcloth and cry mightily unto God yea let them turn every man from his evil way and from the violence that is in their hands The successe of Ionah's preaching among the Ninevites is their receiving of the message and humbling of themselves before God which being generally held forth in the 5. verse is more fully enlarged in the following purpose that the King hearing of this threatning belike before Ionah came unto him in his own person set about the duty of humiliation and by his Authority with his Nobles ordained a publick Fast wherein not only rational creatures but even beasts which they used to deck in the time of peace should for a time be deprived of food and clothed with sackcloth that so by this sad sight men might be set on edge to cry fervently unto God and that with their repentance they should joyn Reformation of their evil wayes and oppression Albeit it cannot be said that all those who were employed in this exercise had true faith and repentance unto conversion as neither can it be aledged that none were really converted for Ionah did preach much in forty dayes to them having in shorter time taught the Mariners much yet considering that Christ calleth it Repentance Matth. 12.41 we may safely conclude that there was no grosse dissimulation in it but that at least they had legal faith and contrition Doct. 1. The Word of the Lord may when he accompanieth it have strange and speedy effects among such as men would look for very little from for when Israel are despising the word Nineveh is set on work by it and that so speepily as before Ionah had got through the city vers 4. the work is begun and report from hearers only sets others on work Word came to the King and he arose from his throne c. 2. To belive the truth of Gods Word when it is spoken is the ready way to make it effectual and have place it being ordinarily slighted because it is not credited Therefore Ninevehs reformation begins at this The people of Nineveh believed 3. What is spoken by messengers in the Name of the Lord must be taken up as Gods speech before it can be effected therefore the people of Nineveh hearing Ionah believed God in whose Name he spake 4. Extraordinary causes of a people under wrath imminent or incumbent for sinne call them to extraordinary courses and remedies for averting the same therefore the Ninevites in this strait count it not sufficient to use an ordinary way of dealing with God but proclaimed a fast and put on sackcloth c. 5. In a time of great extremity it becomes those who would approve themselves to God so to carry themselves as may testifie most sense of the desert of sin their abjection and low condition before the Lord and so as may stir us up to earnest prayer These things contained in the Kings edict of covering with sackcloath and withholding food from man and beast tended to these ends for hereby they declare how all sorts had offended God and abused the creatures unto sinne they testifie also their sense of their own deserving that the Lord might cut them all off and their beasts for their sake and that because of this they were in an abject and deplorable condition in their own eyes and withal by this mournful face of all things they would stir up themselves to intreat the face of the Lord. As for the external performances as they were never of any worth but abominable if they were rested upon without the substance so they especially that of sackcloth were more called for under the shadows of the Law when the Promises were not so clear as under the Gospel and when people were trained on to their duty by that Paedagogie and as abstinence is stil required in solemn humiliations in so far as may be subservient to spiritual duties so it might be more practised in warm Countries then in colder Climats 6. A lively sense of Gods authority and of his wrath kindling against sin my make a King quit his throne and robes and take a place in the dust with the meanest of his subjects to deprecate the anger of God for The King of Nineveh arose from his Throne and laid his robes from him and covered him with sackcloth and sate in ashes 7. Kings are obliged not only by their Authority but by their example also to promote Piety among
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
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
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
crying verse 2. and setteth out more of their sinne is that their wickednesse in vexing and grieving one another and the godly amongst them and their violent spoiling of one another together with their starting and keeping up law-suits and contentions or of strife against the messengers of God who reproved them as was usual Jer. 15.10 Hos 4.4 that I say all these were not only publick and open in the Prophets and godlies view whereever they went but a great grief and vexation unto them their hearts were over-charged when they saw such wickednesse and God taking no order with it Doct. 1. When once men shake off the fear of God it is righteous with him to give them up to break all bonds of love humanity and civil society amongst men for these godlesse men are given up to iniquitie grievance spoiling and violence c. Thus the Lord sheweth how unfixed they are in all things who hold not fast the root of his feare 2. It may be the lot of the Lords most faithful servants to see sad sights of wickednesse among the people committed to their charge instead of comfortable fruits of their Ministery This Prophet after his pains taken seeth only iniquitie and grievance and every where spoiling and violence are before him these sinnes being so impudently committed that the actors cared not who saw them See Isai 49.4 3. Albeit it be the duty of the Lords people and faithful servants not to carve out what shall be their own lot and successe in the world yet they ought not only to keep themselves unspotted but to be seriously affected and vexed with the iniquities of the times for saith the Prophet Why doest thou shew me iniquity and cause me to behold grievance Not so much quarrelling with Gods Providence towards him as testifying his own and the godlies veâ—ation by seeing these things See Ezek. 9.4 2 Pet. 2.7 8. To be vexed with the evils of the time is a way to keep our selves from falling into them and a ground of hope that God will appear as the Prophets reasoning imports 4. However the godly may be called to contend and strive both for God and for their owne rights yet it is a mark of an unsanctified spirit to delight in the fire of contention and either to beget or entertain them needlessely or unjustly This was one of the vexing evils of the time There are that raise up strife and contention Vers 4. Therefore the law is slacked and judgement doth never go forth for the wicked doth compasse about the righteous therefore wrong judgement proceedeth A third aggravation of his complaint holding out yet more of the iniquity of the times is taken from the consequents of Gods indulgence toward that people that they were emboldened to sinne by it and grew the worse for that they were spared for when the Prophets preached and men rebelled and yet God spared them they did hereby take occasion to contemn the Law and Word of God as a dead thing having no vigour nor authority and so ran on all mad courses insomuch that no justice was to be found for if there were any who respected equity or right they were so overpowered with the multitude of wicked men that they durst not appear not could effect any thing and so justice could not choose but be wrested Doct. 1. It should be the godlies endeavor to have their zeal against sin cleanly and arising upon justifiable grounds for here the Prophet cleares that his zeal against the iniquity of the times flowed not from any prejudice he sustained thereby but from the over-turning of all Religion and justice that appeared therein 2. The Lords forbearing and long-suffering oft-times prove a snare to wicked men hardening them in their evil course for because of Gods indulgence Therefore the Law is slacked c. 3. It is not the enjoyment of the Word of God or Ordinances but their having authority and vigour in our hearts and practices that will prove blessed in enjoying them for this people had the Law but it was the quarrel that it was slacked or dead in its authority The Law is slacked the similitude is taken from the faint or lifelesse pulse of a dying man 4. Contempt of the authority of the Word openeth the door to all wickednesse and justice will go to ruine among men where Religion hath no place for these two are conjoyned The Law is slacked and judgement doth never go forth 5. It is a great height of a lands guiltinesse when Judicatories and Courts of Justice become corrupt for that is the height of their impiety and the evidence of a despised Law that Judgement doth never go forth c. 6. Times of general defection prove ordinarily times of great trial to the godly and righteous not only are their souls vexed and they supplanted in their righteous cause but they dare hardly appear against the stream of injustice or if they do appear they cannot be able to effect any thing that is right but all goeth wrong do what they can for Then the wicked compasseth about the righteous therefore wrong judgement proceedeth Ver. 5. Behold ye among the heathen and regard and wonder miraculously for I will work a work in your dayes which ye will not beleeve though it be told you Followeth to verse 12. the Lords answer to this expostulation containing a prophecie of the destruction of the Jewes by the Caldeans which is here described generally from severall properties 1. That it should be a singular and wonderful destruction insomuch that if any of the Heathen should consider it it would breed admiration in them Deut. 28.37 and 29.24 25. 1 Kings 9.8 or if the Jewes should consider any stroak inflicted on the Heathen they should admire that their owne stroak was sadder as Dan. 9.12 2. That it should be incredible to themselves who dreamed of ease and yet be true And 3. That it should be speedy and come to passe even in their time to whom this was preached Doct. 1. When men harden themselves in their evil wayes because of Gods for bearance and the Word hath no authority among them then the Lord will speak in another language by his rod for because of that contempt of the Word ver 4. the Lord will work a work that is will send judgments which he will owne and wherein he will be seen 2. The Lords long suffering patience toward impenitent sinners will not alwayes last but when their iniquity is come to an height it will also end in sad judgements therefore albeit the Lords patience had out-wearied the Prophets patience yet now I will work a work in your dayes saith the Lord. 3. As abuse of mercie offered to the Church deserves sadder judgements then the sin of Heathens who have not such an offer Matth. 11.22 24. So it is an addition to the Churches calamity when the Heathen and enemies who have been witnesses to Gods working for her shall become Spectators and
thresh the Heathen in anger A second instance of Gods glory in that work appeared in his speedy and sore destruction of the Canaanites against whom he was highly offended as being Heathens and enemies to him and to his people His chariots went speedily through them and trod them down as corn is threshed out by the feet of beasts Doct. 1. Gods anger against wicked enemies whether Pagans or such whose carriage towards his Church is Pagan-like is a sore party and will make great havock of them and a short cut of long work for however the Canaanites were many and potent yet saith he Thou didst march through the land in indignation thou didst thresh the people in anger 2. God is alone the subduer of enemies to his people though sometimes he may employ more instruments sometimes fewer or none at all and as he is to be seen in what is done so is he to be looked to for what is undone for Thou didst march through c. saith the Prophet acknowledging what was past and expecting the like to come Ver. 13. Thou wentest forth for the salvation of thy people even for salvation with thine Anointed thou woundedst the head out of the house of the wicked by discovering the foundation unto the neck Selah Ver. 14. Thou didst strike through with his staves the head of his villages they came out as a whirlewind to scatter me their rejoycing was as to devour the poor secretly He further instanceth the Lords glory in this worke and in several others as in Egypt under the Judges David c. as shining 1. In his design in all these works which was to bring salvation to his people by his anointed instruments Moses Joshua David c. as types of Christ and of eternal salvation by him 2. In the remarkable judgements inflicted upon enemies in that he did destroy the heads and rulers of those wicked societies as was verified on Pharaoh and other Kings who troubled them after they were setled in the land and overthrew not only the Kings of Canaan but all the Soveraignty and power that was in that land and opposed Israels possession yea further he not onely cut off the the head of soveraignty in the persons of rulers but rooted them out in their subjects by overturning ignominiously their stable condition as a house when it razed from the top to the foundation or as a mans body which supports the head when it is made bare from the heel which is the foundation he stands on to the neck and by cutting off their soveraignty not only in Cities but even in inferiour villages and the rulers thereof And this he did even by these same means which they employed against the Church this was accomplished in the sad stroaks that befel Egypt with Pharaoh especially at the red sea in the stroaks that many times came upon the subjects of Israels oppressors and the invasions and conquests made of their territories under David and others but especially in the entire conquest of the land of Canaan wherin the people were not only subdued and put under the power of Israel but the very root of the Heathens Soveraignty over that land was rooted up by the utter extirpation of the inhabitants in cities and villages except the Gibeonites and such as they sinsuily spared that Israel might possesse their habitation 3. Gods glory shined in these works in frustrating the proud hopes of enemies for the Lord did thus destroy them when they were both violent and confident of victory and when they thought to overwhelm the weak Church as with a tempest and made it their delight by craft and cruelty to devour her Doct. 1. Unto such as are the Lords people salvation is his scope and will be the result of all his enterprises for it is twice marked that he went forth for the salvation of his people 2. Christ is the ground of all salvation to his people every deliverance they get is a pledge of eternal salvation by him for he went forth for salvation with his anointed These fitted instruments whom the Church will never want in her need were but types of Christ and imployed by him from whom all safety cometh and these deliverances were shadows of his saving to the uttermost those that come to God through him And although the possession of Canaan was in a peculiar way typical yet the godly in all times may look on temporal mercies as pledges of better 3. As in wicked Nations or combinations those who are chiefe in authority are ordinarily most eminent and instrumental in evil so the Lord will break the combination by cutting off those which no greatness nor eminence shal be able to avert for Thou woundeast the head out of the house of the wicked 4. As wicked States and Nations adding opposition to the Church to all their other wickednesse do deserve that God should root but such States and Nations by utter extirpation so the Lord hath given proof that he is able and will not spare so to doe when he seeth it fit and when his peoples need calls for it for he discovered the foundation to the neck and did strike through the head of his villages 5. The Lord will doe that in due time to his implacable enemies which may afford matter of serious thoughts to themselves and others and such dispensations of his are wisely to be considered therefore Selah is againe subjoyned to this purpose 6. When the Lord hath enemies great and smal to root out he need no other means but their own weapons or the very designes whereby they think to thrive best and to ruine the Church for Thou didst strike through with his staves the head of his villages This was the issue of Pharaohs pursuing Israel at the red sea of all the Canaanites enterprises against them and was more clearly verified on the Midianites Judg. 7.22 on the enemies of Judah in Jehoshaphats dayes 2 Chron. 7.22.23 and others 7. As the Church hath still been exercised with violent cruel and unsatiable enemies and must still expect to meet with such so the Lord will repay this and that even when their hopes and earnestnesse to carry their designes are greatest for it was both a cause of their destruction and the time of it when they came out as a whirlewinde to scatter me saith the Prophet in the name of the Church or violently to overrunne her and destroy her and when their rejoycing was to devour the poor secretly or in secret and hiddden places that is they took pleasure not only to overthrow them with great Armies coming like a tempest upon them but also to surprize them with sudden incursions when they were exhausted and had fled to secret holes for shelter and refuge This doth well agree with the condition of Israel under Midian Judg. 6 2 3 c. under the tyranny of the Philistines 1 Sam. 13. 14. and at divers other times as at the red sea Exod. 15.9
in money by reason of trade dwelt who are threatned that they shall be made to howle and be cut off this place of the City seemeth to be the same with that Neh. 3.32 Doct. 1. When God pursueth a controversie it is folly for any in any place to dream of safety for the Inhabitants of Maktesh the securest and inmost part of the City are threatned with howling and cutting downe as well as those at the gates 2. As former abundance of prosperity will make judgements more bitter so unlawful courses whereby men inhaunce and heap up riches will draw on the bitter judgment therefore the Lord not only threatens particularly that merchants and all they that bear silver should howle as being a fore stroak to such but the word merchant being in the Original a Cananite imports that this judgement came upon them because they had dealt rather like Cananites then Jewes in gathering their riches Ver. 12. And it shall come to pass at that time that I will search Jerusalem with candles and punish the men that are settled on their lees that say in their heart The LORD will not do good neither will be do evil Ver. 13. Therefore their goods shall become a booty and their houses a desolation they shall also build houses but not inhabit them and they shall plant vineyars but not drink the wine thereof The Lord threatens yet further in this taking of the City to take order with all Atheists and Epicures who abounding in wealth lay secure and at ease like wine on its dregs when it s not removed in their heart denying Gods providence or that he took any care of things beneath to reward good or punish evil and therefore neither loved nor believed his promises that they might walk in his way nor feared his justice so as to abandon sin Concerning these the Lord threatens that as a man searcheth for what is hid or lost with a candle so he would narrowly search out their sins themselves to punish them for their sins so as none should escape and their goods to give them for a spoil whereby their houses should become desolate and they should be disappointed for all their expectations from their enjoyments according to his sentence pronounced of old in his law Deut. 28.30 39. Doct. 1. Ease and prosperity slayeth the fool and breeds such distempers of security and setling on the earth as justly provokes God to smite for God will punish the men that are setled on their lees 2. Prosperity and want of exercise by vicissitudes of dispensations it s a great feeder of Atheisme and an enemy to the observation and making use of divine providence and this again doth embolden and harden men yet more in their secure and wicked courses for the men that are setled on their lees are also the men that say in their heart The Lord will not do good neither will he doe evil which is both the effect of their secure condition and a ground they lay down forsetling themselves yet more in it 3. Secure Atheists and contemners of God and his providence may expect that God will refute them in a language which they will understand and make them know his providence upon their own experience by effects which they shall not get avoided for the Lord will prove his Omniscience and care of things below by searching Jerusalem as with candles that they may not esscape him and his effectual providence by punishing them making their goods become a booty and their houses a desolation 4. When the Lord strips a sinful person or people of any mercies which they enjoyed they will finde upon narrow search that their enjoyment thereof hath been a snare to them to draw them to sin and they shall read this in the stroak for Therefore that is because these things had emboldened them to settle on their lees deny a providence therefore their goods shall become a booty c. 5. As the Lord will prove the infallible verity of his threatnings however contemned upon such as dare run that hazard so the holy justice of God is to be adored in disappointing men of any happinesse or contentment they expected in these things for which they hazzard their souls and so rendring them twice losers who will not serve him for here an old sentence of the law was to be executed wherein this just procedure shines They shall also build houses but not inhabit them c. Ver. 14. The great day of the LORD is neere it is neere and hasteth greatly even the voice of the day of the LORD the mighty man shall cry there bitterly The Lord having hitherto denounced his judgments to be neer and declared the causes of them now to the end all these threatnings and the sins procuring them may have weight and sinners may yet if possible be rouzed up and put from all their subtersuges he holds out this approaching day of Vengeance in its terriblenesse which he clears from several instances whereof the first is that the most couragious much more the feeble amongst them should be affrighted by it and be made to cry and weep bitterly Doct. 1. Though secure sinners contemne all opposition from men and do put the evil day far off and think nothing of vengeance when it is looked on at a distance yet God is a terrible party against such and can bring evil on a sudden and when it is imminent it will be sad and dreadful for it is the day of the Lord that they should not eye weak Prophets or the Chaldeans only and it is neer and hasteâ—â— greatly the sound or voice of its approaching being in their eares that they may not dream of it as afar off and being neer it is terrible and the great day of the Lord. 2. Natural courage and magnanimity however it may promise much yea and suffain many infirmities yet it will not bear out but saint when God pursueth a controversie for sin for the mighty man shall cry there bitterly Ver. 15. That day is a day of wrath a day of trouble and distress a day of wasteness and desolation a day of darkness and glâ—ominess a day of clouds and thick darknesse A second instance of terriblenesse is that in this day the wrath of an angry God should be made manifest by distresse and trouble on men and wasting and desolation on cities and countreys and that all those calamities should he without any light of comfort the clouds of their sin and of Gods judgement rendering all things black and dismal-like Doct. 1. As the Lord may justly for sin testifie wrath against a visible Church and fatherly displeasure against his own in it so that will make a judgement terrible when his anger is seen and felt in it for that is an instance of the terrour of that day that it shall be a day of wrath 2. Though God testifie his displeasure against sin many wayes yet such is the stupidity of men that
wicked proud boasting and wicked enterprising far more wicked acting against the Lords people their land and rights but it will in due time be reckoned for for it is put upon these enemies score that they magnified themselves against the border threatning to possesse it Ver. 9. Therefore as I live saith the LORD of hostes the God of Israel Surely Moab shall be as Sodom and the children of Ammon as Gomorrah even the breeding of nettles and salt pits and a perpetual desolation the residue of my people shall spoile them and the remnant of my people shall possess them 10. This shall they have for their pride because they have reproached and magnified themselves against the people of the Lord of hostes Follows the judgement threatned for this sin and confirmed by an oath that these enemies should be made as Sodom and Gomorrah not for the way of their destruction but for Gods rooting them and their memory out and laying their land utterly desolate as a salted land which makes it barren to bear onely weeds and that for a long time if not for ever as to them though there be a promise of their restitution especially spiritual Jer. 48.47 49.6 And whereas they encroached upon Judah the Lord threatens to make Judah spoile and possesse their land v. 9 which is to be understood as that promise v. 7. is and that they may know the cause of this stroak the Lord repeats it againe that all this should come upon them for their proud insolency against and reproaching of his people v. 10. Doct. 1. The Lord is in great earnest that he will meer with the Churches enemies as having both power and reason so to do he being the Churches Protector in Covenant with her though it be little believed either by the Church or his enemies therefore he assures them of it by his oath and takes unto himself titles of power and interest As I live saith the Lord of Hosts the God of Israel 2. Though the Lord think is not fit to smite every sinful Nation with immediate judgements from heaven or to make their countreys utterly and for ever unuseful as Sodom and Gomorrah were yet his displeasure is no lesse against the enemies of his people then against those he hath so smitten and he will in due time evidence it by sore desolation and of long continuance being compared with the Churches lot therefore is the Lords wrath on these Nations compared with that which he let forth on Sodom and Gomorrah Surely Moab shall be as Sodom and the Children of Ammon as Gomorrah even the breeding of nettles and salt-pits and a perpetual desolation 3. Though the Church may oft times be exposed as a prey to her enemies yet the day may come when the Church will be employed to do that to enemies which they threatned to do to them and in part attempted to do for whereas Moab and Ammon magnified themselves against Israels border v. 8. now the Lord threatens that the residue of my people shall spoil them and the remnant of my people shall possesse them 4. In a time of judgements upon enemies there will be need of frequent inculcating of Gods controversie if they would have a blessed use of stroaks in turning to God and that so much the rather as they will be ready to see many things before they see their injuries done to the Church as a cause of their calamity tharefore is this quarrel again repeated This shall they have for their pride c. 5. Pride and insolency will not misse a fall and stroak in due time especially when pride leads men to act sin and wrong not out of infirmity or ignorance but with an high hand and that against the Church for This shall they have for their pride because they have reproached and magnified themselves against the people of the Lord. 6. A chiefe cause of the Lords appearing for his reproached and wronged people is that the wrongs done to them seem to reflect on him as if he were not keeping Covenant with them or not able to defend or redresse their wrongs and therefore as he affects them even in troubles so he will in due time by visible acts set out his power for them and his love to them therefore this stroak is threatned because they were infolent against the people of the Lord of hoasts where both his power and his interest in Israel are asserted as rubbed upon by them and to be cleared in the judgement to come upon them Vers 11. The LORD will be terrible unto them for he will famish all the gods of the earth and men shall worship him every one from his place even all the Isles of the Heathen This stroak is farther illustrated from an effect that when the Lord shall thus terribly plague enemies and vindicate the wrongs done to his Church he will consume the idols of the Nations also by blasting their reputation that could not help their worshippers whereas God helps his people and shal withdraw worship from them as useless things and so famish them of their food and oblations and make them lean whereby way shall be made for spreading of the knowledge of the true God especially in the dayes of the Gospel wherein without distinction of place John 4.21 or of Nations Acts 10.34 35. all the remotest Nations lying beyond the sea to Judea and the Iflanders shall serve him and yet more particularly in the day of the saving of all Israel which shall be life from the dead to the generality of the Gentiles Rom. 11.15 the fame of Gods doing for them inviting all Nations to renounce their idols and serve him Doct. 1. God is a dreadfull Party for weak man to provok and albeit he be oft times little regarded of the secure siuner yet in a day of anger he will be found terrible The Lord will be terrible unto them 2. As idolatry is a great cause of Gods anger against a people provoking him to smite them so people are ordinarily so addicted to idols that they are undone before they cease to esteem of them so much doth the conexion of these two import The Lord will be terrible unto them for he will famish all the gods of the earth he will terribly destroy them because he hath a mind to bring down their Idols 3. As it is a sweet fruit of judgements when they bring down Idols as well as lay other things waste so howsoever the Lord doth suffer idolatry for a time yet at last by judgments on idolaters and by mercies toward his people he will abolish idols and exalt himself as the only true God to be chosen and served by the world for He will famish all the gods of the earth and men shall worship him 4. It is the priviledge of the new Testament and a part of the glory of Christs Kingdome that the Lords worship is not confined to a Temple at Jerusalem nor to the Nation of Israel and such
endue them with excellent qualifications and give them safety v. 11 12 13. and would furnish them with ample matter of joy v. 14 15. and of serving God without fear v. 16. considering his power and love v. 17. and what he will do for recovering their broken and desperate estate v. 18.19 20. Vers 1. WO to her that is filthy and polluted to the oppressing City 2. She obeyed not the voice she received not correction she trusted not in the LORD she drew not neare to her God The Lord having by his Prophet used all the former meanes for reclaiming his people but in vain he comes now to pronounce his last sentence against the body of that nation and threatens Jerusalem with a wo the general causes whereof were her pollution through oppression and violence and her contempt of warnings from the Word her not being bettered by corrections her not trusting in God but in other things and her not entertaining communion with him who offered himself to her in the Covenant Doct. 1. As Gods anger declared against a people portends misery enough to them though there were no other evidences of it so he will not spare nor exempt his own people when they provoke him especially such as being most obliged to him yet do prove eminent in defection therefore as he threatens other Nations so also his own sinful people and names Jerusalem for all because she was chiefe in the defection who should have been holy and a Sanctuary to God and under this wo comprehends all the evils which afterward pursued that people 2. Injustice and oppression is an abominable and filthy sin especially in the Church and the riches gathered that way do not give any splendor but make men and places vile in Gods sight and obnoxious to his curse for the oppressing City is filthy and polluted as the crop or gorge of a ravenous bird where all unclean things are heaped together or as one made a publick spectacle of infamie as the word imports and therefore wo to her 3. As disobedience unto the Lord revealing his mind by his word is ground sufficient for a quarrel and as contempt of the authority of God in his word is the cause of mens boldnesse in sinne so it will be a great aggravation against sinners that warnings from the Word do not reclaim them for Wo to her that is filthy she obeyed not the voice 4. As rods sent upon the Church will either make her better by instructing and humbling her under Gods hand or ripen her yet more for Gods wo so obstinacy in sinne under corrections is a sad aggravation thereof for Wo to her that is filthy she received not correction or instruction by her correction as the word imports 5. God is so willing to be the stay and confidence of his people that it is a quarrel when they will not lean all their weight on him and as want of faith in God drives men to sinful and wrong courses so this is a great iniquity before him for Wo to her that is filthy and polluted to the oppressing City she trusted not in the Lord and this also is the cause why the word or rod works so little 6. As the neglect of keeping communion with God turneth the heart loose to all sinful wayes and snares so the cause of little dependance on God in straits is because men cannot be at paines to keep neer God that so they may reap the fruit of faith for Wo to her that is filthy she drew not neer to God and she trusted not in the Lord because she could not rake paines to draw neere to God 7. The Lords gracious condescendence and offering of himself to the visible Church to be approached unto in all cases and her profession of having an interest in him doth aggravate her sault in not making use of him nor taking hold of such an advantage for it is an addition to her sin that she drew not neer to her God that is to God who was hers in offer and visible covenant and in whom she gloried as hers Ver. 3. Her Princes within her are roaring lions her Iudges are evening wolves they gnaw not the bones till the morrow The Lord denounceth this wo upon Jerusalem more especially for the sins of her State-Rulers her Princes and superiour Magistrates who ought to have been for the praise of well-doers a comfort and Protectors to the Subjects were a terrour cruel as lions and that not against enemies but Subjects in the midst of the City and her Judges or inferiour Magistrates were no better then they but as cruel and unsatiably greedy as hungry wolves who coming out in the evening having fasted all day do not only eat the flesh of their prey but so do gnaw the very bones as they leave nothing till the morrow See Prov. 28.15 Doct. 1. As a land doth not ordinarily degenerate but when Mag strates of all ranks are also corrupt so the sins of Rulers have an especial hand in drawing judgements on a land for when the city is filthy and polluted c. v. 1. then Princes and Judges are lions and wolves and because of this wo is denounced 2. It is a great iniquity and abuse of Gods Ordinance of Magistracy when the hearts of men in power are lifted up above their brethren and when they employ all their power for their own ends and against those for whose good they should employ it this was the sin of Princes and Judges They are roaring lions within her and evening wolves 3. It is a judgement and a presage of ruine to come on a land wheu their Rulers are not men hating â—â—vetousnesse but hungry greedy men are entrusted with affairs whereby they who in their private stations could not poorly bite and oppresse are enabled by their power and place to play the lion and wolfe such was Judahs case Her Judges were evening wolves they gnaw not the bones till the morrow or they leave not the bones to be gnawed or continue not to gnaw the bones till the morrow but presently devoure up all Ver. 4. Her Prophets are light and treacherous persons her Priests have polluted the Sanctuary they have done violence to the law The Lord subjoynes the sins of Church-officers as a further cause of this judgement and chargeth their false Prophets who pretended to an extraordinary calling with prophaneess and levity in their carriage and inconstancy in their doctrine fitting it to all humours and parties which was great perfidiousnesse and their Priests or ordinary Ministers with prophaning the Sanctuary and holy things in ministring unto the Lord and with perverting the true sense of the law in their ordinary doctrine and teaching of the people Doct. 1. When God reckons with a land for sin it is no strange thing to see them who should be meanes of reclaiming people that they may flee from the wrath to come accessory to the guilt of the land and partakers in
ground of encouragement is that these calamities on the Jewes and their enemies should â—ot make the Church to cease but God should propagate pure Doctrine pure Worship and profession unto many people both Jewes and Gentiles who should joyntly concurre to serve him and help one another in his obedience v. 9. Thus a pure language seemes to be understood as Isa 19.18 not secluding purity of heart amongst some of them which it evidenced by purity of language as may appeare from Isa 6.5 Matth. 12.34 Jam. 3.2 and from what is further promised here yea the Lord promiseth that he will gather them from the furthest parts of the world to seek him and offer service to him v. 10. This promise is accomplished partly in his gathering together in Christ his dispersed elect throughout the world and remotest corners thereof Joh. 11.52 and these Ethiopians or as some conceive Egyptians among the rest and partly it shall be accomplished when the Lord shall call scattered Israel from the remotest parts of the world to serve him and they shall bring in some Gentiles with them as a gift to God Doct. 1. It is matter of praise to God and of encouragement to the godly that go with Nations as it will yet he is not to want a Church though he should gather it from among Pagan Gentiles and such as there is little apparent hope of for when the earth is devoured v. 8. then he will get many people as the word is and that from beyond the rivers of Ethiopia 2. Purity of Doctrine worship and profession is the glory of a Gospel-Church and a glorious work of God to make it so and keep it so for saith the Lord I will turne to the people a pure language or pure Doctrine and profession instead of their Idolatrous and blasphemous fancies and their way following thereupon 3. Purity of Doctrine worship and profession doth not consist in a lawlesse liberty or toleration to think or say what men will but is conjoyned with and carried on by an united uniformity which as it is the rich fruit recompence of much trouble so it is to be expected in the Lords time and measure for when after their much trouble they shall have a pure language they will serve him with one consent or shoulder even in that pure language See Jer. 32.39 Zach. 14.9 4. As unanimity in the matters of God and the free accesse of Jew and Gentile to serve God the one as well as the other is a great mercy of the Kingdome of Christ so when seekers of God are of one heart and do all put hand to the work to help one another without obstructing or lying by it is a token of thriving service this is also included in the promise as a great blessing and a meanes of much good They shall serve him with one consent 5. The true characters of a converted and spiritual people are their being much in calling on God imploying and making use of him in all things and their giving up themselves to be his servants at his disposal and in testimony of their subjection and thankfulnesse they will put hand to his work as they are called will do all as service to him and bring their worship themselves or others as they are able to offer up to him thus are they here described They all call on the name of the Lord when they get the pure language they are suppliants they serve him and bring his offering 6. As the Lord will not lose any of his elect how farre soever scattered through the world and will recover his own when their case speakes them afarre off and they are driven to exile without hope or probability of returne in their own apprehension so in particular the Lord will in due time seek after and recover his ancient people now of a long time scattered whereby there shall be a reviving of his service in the world for from beyond the rivers of Ethiopia he will seek the daughter of his dispersed and cause them to come at which time there will be suppliants and offerings brought and serving of him with one consent Ver. 11. In that day shalt thou not be ashamed for all thy doings wherein thou hast transgressed against me for then I will take away out of the midst of thee them that rejoyce in thy pride and thou shalt no more be haughty because of mine holy mountaine A third ground of encouragement is the promise of the Churches reconciliation with God through the free pardon of finne and her renovation the glory whereof should rub off the shame of her former iniquities and should be followed with such felicity as should take away the ignominy of her former afflictions for sinne and particularly he promisâ—th to purge away their conceit and carnal gloriation in the Temple and outward ceremonies and to make worshipping of God in spirit and truth to be only in request these promises are made to the Church in relpect of the elect in her and do hold forth that eventually at some times and spâ—cially at the conversion of Israel there may be a more general renovation of Church-members but do neither hold forth that they will be universally such nor yet do proscribe that it is the Churches duty to admit none but such Doct. 1. Greatest promises of outward things will not afford matter of encouragement to the godly unlesse with these the work of reconciliation and renovation be going on therefore is this promised to encourage the godly Jewes 2. Albeit the Lords reconciled people have cause to be ashamed of themselves and to testifie their repentance by blushing for their backslidings Ezek. 16.61 yet being reconciled and turned to God they may lift up their face through a Mediator expecting not to be eternally confounded and that God will not charge them with these finnes but will bury them and make their future conversation rub off that reproach and by his doing for them will take away the ignominious effects of their sinne so much doth this promise assure us In that day shalt thou not be ashamed for all thy doings wherein thou hast transgressed against me 3. As men cannot prove their sinne to be really pardoned but by their renewed conversation so without this there is no taking away of the ignominy of former sinful wayes thus doth the Lord prove that they shall be a pardoned people and not ashamed for then I will take away out of the midst of thee them that rejoyce in thy pride c. 4. The shameful sinne of the visible Church is her boasting of external priviledges and being bold to sinne because of them her outward mercies of that kinde becomming her snare and standing betwixt her and the kernel of them for this is the sinne to be removed rejoycing in thy pride or excellency as the word signifieth and being haughty because of my holy mountaine 5. As the Lord must be the worker of our reconciliation and renovation