allowance of comfort but judgements full of bitternesse and calamity for here Strangers carry away their forces enter the gates by force and cast lote upon Jerusalem or divide their prey by lots as Joel 3.3 Nahum 3.10 2. However the Lord in great feverity punish his people yet he hath an eye upon the carriage of every instrument of their calamity to requite them accordingly and would have his humbled people comforted in believing that his love is such as to do so for whereas it might have been thought that the Lord when he was afflicting Judah had cast of all pity towards them yet afterwards he reckons with Edom for his behaviour as that which he had narrowly marked and revealeth this Doctrine to the Church for her comfort 3. An idle beholder or on-looker on the people of Gods distresse as not concerned or affected with it is in Gods account an enemy especially being one who is obliged to do otherwise for it is a part of Edom's violence and cruelty that He stood on the other side staid aloof looked on and came not near to condole as the same word in the Original is used Psal 38.11 4. It is horrible wickednesse before God and will be especially remarked by him when false brethren not only countenance but actively concur and partake with enemies in oppressing the Church of God Even thou wast as one of them in all their hostility and a remarkable one as being not only a brother and they but strangers and forreigners but a most active instrument setting on the rest Psal 137.7 Ver. 12. But thou shouldest not have looked on the day of thy brother in the day that he became a stranger neither shouldest thou have rejoiced over the children of Judah in the day of their destruction neither shouldest thou have spoken proudly in the day of distresse Ver. 13. Thou shouldst not have entred into the gate of my people in the day of their calamity yea thou shouldst not have looked on their affliction in the day of their calamity nor have laid hands on their substance in the day of their calamity Ver. 14. Neither shouldest thou have stood in the cross way to cut off those of his that did escape neither shouldest thou have delivered up those of his that did remain in the day of distresse Edoms violence is yet further described by shewing negatively what he ought not to have done and yet did to wit that in the day of Judah's calamity by the Caldeans he a brother who is borne for adversity Prov. 17.17 ought not to have looked on their condition with delight nor insulted and spoken blasphemously against God and his people as this is expounded Ezek. 35.12 13. not entred the City with the enemies and spoiled them of their goods nor have laid wait for such of the Jewes as fled to cut them off or deliver them into the enemies hand Doct. 1. The houre of the Churches trial and conrection is a very sharp dark and violent blast It is a day of calamity destruction and distress a day wherein he becomes a stranger That is not dealt with as a priviledged people but as strangers and sent to a strange Country in exile and were exercised with strange lots The Churches heinous sins and Gods jealousie over his confederate people causeth this and withal the Lord mindeth to haste over the Churches affliction and therefore sends it thick on 2. The Church of God suffering much must not therefore think to be exempted from more trial but must by what they suffer be taught submission to yet further exercise if the Lord will For Judah in their distresse and calamity must yet have more from Edom. 3. However wicked men walk after the lusts and passions of their own hearts and stick at nothing which they will and have power to effect yet the Lord will let them know that they stand obliged by a Law to duty the violation whereof he will remark aggravate and punish For though Edom satisfied himself and his passion in what he did against Jacob yet the Lord tells him thou shouldest not have done thus and thus but wast obliged by the Law to do otherwise being both a brother and a neighbour 4. To adde affliction to the afflicted is great cruelty especially when it is done by those from whom comfort might in reason be expected Thou shouldest not have looked on the day of thy brother in the day that he became a stranger c. This adds to Edoms sin that he chose such a time wherein to let out his hatred 5. As a careless or greedy look on the affliction of the people of God as it were a pleasant spectacle is a further degree of their triall and affliction So it is Esau-like and the badge of a reprobate condition to take pleasure in such a sight For it is twice marked that hee looked on the day of his brother as an evidence of his cruelty in adding that to their affliction See Ps 22.17 6. As rejoycing of enemies and their blasphemies against God his truth and his peoples priviledges in him is an usuall and sore triall of the Church when she is in affliction So it is the badge of wicked men to become insolent with successe and a cause wherefore God will plead with them For it is another challenge as for great cruelty that Edom rejoyced over Judah in the day of their destruction and spoke proudly in the day of distresse 7. The Lord will not forget the least injures done by any to the Church even when greater wrongs are in doing to them which might seem to hide the lesser For albeit the Caldeans were now bringing all to ruine yet the Lord takes notice of an insolent eye proud looks entering into the gate and laying hands on substance 8. Apostates and false brethren are most cruel enemies and persecuters of those whom they desert For Edom the brother beside all his insulting and joyning with the enemy did yet more and stood in the crosse way to cut off those that did escape and delivers up the remnant when it seems the Caldeans had given over 9. Even when God is afflicting his Church and letting loose the reins to the fury of men against them yet he doth not quit his interest in them For in the midst of all this storm from the Chaldean and Edom the Lord gives them the Covenant-title My people as not onely standing unrepealed but forth-coming for much sympathie from God and a reason why he thus pleads their cause Sin may procure affliction but every provocation will not make void the Covenant Ver. 15. For the day of the LORD is neer upon all the heathen as thou hast done it shall be done unto thee thy reward shall returne upon thine ownâ— head 16. For as ye have drunk upon mine holy mountain so shall all the heathen drink continually yea they shall drink and they shall swallow down and they shall be as though they had not been The
accountable to God for it and to examine how it is done whether well or not for so doth Gods challenge to give an account and to examine teach Dost thou wel c 2. To be excessively discontent at Providences especially for small matters is a thing no way beseeming the servants of God for this also is imported in the challenge that it was not right in him a Prophet to be angry yea exceedingly angry as the words may be read for the gourd 3. The pride of mans heart is such that it will justifie it selfe and stand it out even against the verdict of God if hee be given over to tentation for so doth Jonah's Answer to the Lords question teach I doe wel saith he to be angry or I am greatly angry even unto death Nothing will please him but death to bee by it rid of those troubles Ver. 10. Then said the LORD Thou hast had pity on the gourd for the which thou hast not laboured neither madest it grow which came up in a night and perished in a night 11. And should not I spare Nineveh that great city wherein are more then sixscore thousand persons that cannot discern between their right hand and their left hand and also much cattel The Lord doth now apply all that is past to his present purpose and from this discontent of Jonah le ts him see the absurdity of his former murmuring for if hee had given way to himselfe so passionately to commiserate so smal a thing as a gourd in producing whereof hee had no hand which was of so short continuance and which needed no pity and that onely because he received some profit and refreshment by it why did he so much stumble that the Lord spared Nineveh which was his handy work and every way considerable there being so many in it that eminently called for pity being neither sensible of any thing nor yet by grosse actual transgressions had provoked the Lord to denounce that judgement So that here the Lord is not approving Ionah's passion but by a reason drawn from the less to the more wherein Ionah a creature and the great Lord a stick and great Nineveh are compared Ionah is convinced of selfishnesse in approving himself in doing that unjustly which he condemned in God when done most mercifully and rightly Doct. 1. Self-love will easily blinde men so far as to make them approve themselves in doing of worse things then those they condemn in others for this is the scope of this reproof to shew Jonah that he would not allow the Lord on just causes to be merciful and yet could allow himself in his selfish passion 2. Much more latitude ought to be allowed to God in his way of working without our quarrelling then we may take to our selves for saith the Lord Thou who mayest be blinded with fancie and humour hadst pity and allowedst thy self in it and should not I a wise and sovereign Lord spare Nineveh being he to whom absolute submission of spirit is due though I thus reason thee out of thy folly 3. The Lord can easily take off the veile of fair pretexts from selfish men and let them be seen in their owne colours for whatever Ionah might pretend as the cause of his grief for Ninevehs sparing the Lord by this demonstrates that his bitterness flowed indeed from love to himself as might be seen in the matter of the Gourd 4. Men under tentation and in an ill way are not without much difficulty convinced that they are wrong therefore the Lord useth all these meanes that Jonah may take with the reproof when by lively demonstrations and deeds he should see his errour Thou hadst pity upon the Gourd c. And should not I spare Nineveh 5. The Lord is so constant in his good-will that he will not only shew mercy but wil maintain his so doing against all who will oppose it for here he pleads for his mercy to Nineveh against Jonah Should not I spare Nineveh 6. The Lord by his practice teacheth us to let out our affections upon objects according as they are of worth in themselves therefore albeit nothing can be of worth to him yet he reprehends Jonahs pity on the gourd a thing of so smal worth coming up in one night and perishing in another as far worse imployed then his mercy in sparing Nineveh that great City and therefore the more to be tendered by him 7. The Lords creating of men may give ground of hope to the sensible sinner that God delights not in his destruction but upon repentance will be willing to spare for while he reasons from Jonahs pity on the gourd for which he had not laboured neither made it grow he teacheth that he could not but spare repenting Nineveh it being his own handy-work 8. Not only persons come to maturity and turning to God but even their children yea and cattel who cannot sensibly acknowledg him do concur to plead for pity to the penitent at Gods hands and his mercy will look on their condition and number as a reason of sparing for he knoweth what Infants are in Nineveh how innocent they were of grosse provocations and that there was much cattel there and from that pleads that so great a City wherein there are so many Infants and so much cattel should be spared 9. The children of the Lord will at last be cleared and satisfied with all the Lords dispensations and will submit to Gods way in them as only right and wise however they repine under their fits of tentation for the Lord gets the last word in this debate and therefore it is evident from Jonah's silence and not answering again that he submitted at last in testimony whereof and of his unfeigned repentance for his miscarriage he glorifieth God in registring all these passages for the edification of the Church whereby also is held forth the infallible certainty of holy Scripture in that the Penmen thereof were so little their own in writing of it as they spare not at Gods command to register their own infirmities that he may be glorified MICAH The ARGUMENT THis Prophet living almost in the same time with Isaiah only he was sent out a little after him and his commission is also extended to the Kingdome of Israel is much like him in matter and is recorded in after-times to have been a faithful man in declining times as it is Jer. 26.18 If we compare the beginning of the first and the sixth Chapters which are almost one and the same we may take up the whole Prophecie in two solemn Sermons in the first whereof he foretels the captivity of the ten Tribes and calamity of Judah by the Assyrians because of Idolatry Chap. 1. and because of covetousnesse oppression and contempt of the Messengers of God Chap. 2. and the wickednesse of Rulers both in Church and State for which Judah is yet further threatned Chap. 3. Then he armes the godly against the Babylonish captivity then approaching with
inferiours This evil temper is foretold to be in the perillous latter times 2 Tim. 3.2 3. 2. There is no sure hold to be had of any man how strictly soever he be bound who is declining from God and hath not a tender conscience standing in awe of God for in this declining time friends guides wives sons daughters c. are not to be trusted in He who is false in his duty to God will prove true to none 3. In times of defection and backsliding as the godly ought out of love to believe all things 1 Cor. 13.7 and not easily take prejudice so are they also to walk warily and prudently Trust ye not saith he put no confidence keep the doores of thy mouth especially none is to be looked to for help or trusted in but only God Verse 7. Therefore I will look unto the LORD I will wait for the God of my salvation my God will hear me Followeth the consolation of the godly who lament this defection and were to be involved in these common miseries and calamities whom the Prophet by his practice in their name directeth to encourage themselves in God and look unto and waite for him in hope of acceptance and deliverance which is the general ground of encouragement Doct. 1. The Lord makes use of troublesome and declining times to drive his people the more to their duty and thrift for therefore saith he I will look unto the Lord. 2. There is in God sufficient matter of encouragement to counterbalance any difficulty or discouragement that his people meet with in the world for in expectation thereof do they in such a time look unto the Lord as an alsufficient remedy to keep them from being carried away with a declining time and from discouragement in a sad time by eyeing him 3. In declining and sad times the people of God ought to be most earnest in dealing with him depending on him and in expecting his help for the word signifieth that like a watchman set upon a tower he will intently observe and watch and look to God and for help from him See Psal 5.3 Lukewarm dealing with God however it may please fooles in a caâ—me day yet will not bear out in a time of publick defection 4. In the reeling and turning upside-down of things here below the people of God are not so much to look to these incertainties as unto the immutability of God in what he is to his people for so much also is implied in his looking to the Lord. 5. With our faith and ardency in expecting Gods help patient waiting is also to be conjoyned by keeping his way notwithstanding difficulties or delayes of deliverance and resolving to have faith exercised before it get the victory therefore doth he resolve also to wait for God 6. In all the people of Gods waiting on him there is still hope and confidence though it be not always seen to the waiter for the same word in the Originall signifies both waiting and hoping 7. As it is the Lord onely who can save and deliver and as he is the onely Saviour of his Church by vertue of the Covenant of grace made with her in Christ so will he save all such as will implore him onely in their straits and have all their salvation from him and in him according to the Covenant for all this doth that stile the God of my salvation which is made the ground of his waiting implie 8. We ought to encourage our selves to deal with God by acting faith that we shall be accepted I will look and wait saith he and that because my God will hear me 9. God is bound by Covenant to hear the lawful and needy desires of his people in due time my God will hear me 10. Gods hearing of our prayers or confidence that he will hear them is sufficient encouragement in hardest times for such is the Prophets encouragement here my God will hear me A man that gets accesse unto God and knows he will speed in heaven may defie time to straiten him having such a fair back door of enlargement Vers 8. Rejoyce not against me O mine enemie When I fall I shall rise when I sit in darknesse the LORD shall be a light unto me The Prophet proceeds to hold out more special grounds of consolation and encouragement the first whereof is that the Church hath ground of hope of a satisfactory deliverance and in this verse the Prophet speaking in her person directs her how to manage this hope of comfort in reference to her insulting enemies to wit that having such ground of hope she should resolutely professe the same before them and contemn their insolent mockery and resolutely endure it till the Lord by actual deliverance put them to silence Doct. 1. The Church of God may for sin be deprived of the possession of her dignities and be cast into a perplexed desolate condition wanting both comfort and judgement to know what to do for she may fall and sit in darknesse 2. The people of God being in trouble will not want enemies to reproach and insult over them to embitter their calamity for here they have an enemy rejoycing against them 3. It is no strange thing to see the Church brought very low and yet be raised up again to see her fall is not to ruine and her eclipses not continuing therefore doth she expect to arise after her fall and to have light after her darknesse When I fall I shall arise c. whereas the fall of enemies hath no such comfort 4. The Lord is alsufficient to give unto his people comfort in trouble and an issue from it therefore doth the believing Church seek no other ground for her faith but the Lord shall be a light unto me it being he who had undertaken and who by manifesting his own presence could create comfort and issue in the midst of troubles 5. When the Churches priviledges and grounds of hope are rightly seen neither will enemies be found to have such cause of boasting because of her trouble as they suppose nor needs the Church be much affected with their insulting but may professe her despising them and it both in hope of his help therefore saith she Rejoyce not against me O mine enemy as if she said â— boast at leasure ye have no such cause as ye dream of 6. However enemies having present advantage against the Church will not give over their insolent reproaching which she must endure in hope yet the Lord by delivering her will put them to silence and let them see that their joy was groundlesse Rejoyce not against me when I fall I shall arife c. Vers 9. I will bear the indignation of the LORD because I have sinned against him until he plead my cause and execute judgement for me he will bring me forth to the light and I shall behold his righteousnesse The Church is yet further directed how to manage this her hope of comfort in relation to her guilt
cold blood hath no respect to right or wrong whereas the fear of God should be a law to men had they never so much power Therefore it is the Caldeans sinne that their judgement and dignity shall proceed of themselves 4. It is righteous with God to punish corruption in Judicatories and perverting of justice and wilfull stubbornnesse in sin with unjust oppression from enemies and to send a Conquerours sword to give laws to such as have perverted justice for because the law is slacked and judgement doth never go forth c. ver 4. therefore he sends the Caldeans whose judgement and dignity shall proceed of themselves Ver. 8. Their horses also are swifter then the leopards and are more fierce then the ravening wolves and their horsemen shall spread themselves and their horsemen shall come from farre they shall flie as the Eagle that hasteth to eate It is thirdly declared in this description that the Caldeans shall not want meanes wherewith to prosecute their designes and enterprizes which is instanced in their horses who are swifter then fierce leopards and more fierce or sharp to go whither they are employed and tread down opposition then wolves that are hungry through fasting all the day and therefore run suriously to their prey at night so that their fierce riders may easily and in a short time be in every part of the land being also many of them to over-spread the land and though the Caldeans be farre off yet their swift horses shall speedily bring them to Judea and bring them as swiftly upon their desired prey as an Eagle flieth to the carcase See Jer. 4.13 and 48.40 Doct. 1. The Lords hand would be remarked in furnishing the enemies of his sinful people with all necessaries for carrying on their enterprizes for therefore are the number and swiftnesse of the Caldeans horses to carry them so long a journey and make such speedy execution recorded Their horses also are swifter then the leopards c. 2. The fiercenesse of divine anger against sinne may be read in the celerity and activity of instruments executing the same therefore are the Caldeans described as speedily spreading themselves in all places as coming from far and flying as the Eagle to get prey as if divine displeasure furnished them with wings and could forbear no longer 3. It is in vain for impenitent sinners to lean upon any apparent ground of security or confidence when God ariseth to plead with them for Their horsemen came from far they spread themselves and flie as the Eagle that hasteth to eat shewing that distance of place betwixt the enemie and them or having of their goods and themselves out of the way should not availe them Vers 9. The shall come all for violence their faces shall sup up as the East-winde and they shall gather the captivity as the sand It is fourthly declared that the enemie shall be so confident that they shall not much minde fighting in this expedition but only to spoile and prey on a base people wherein they shall not be disappointed for their very coming and presence shall overwhelme and blast all like an East-winde which was violent in these countreys Isai 27.8 Jon. 4.8 and they shall not only destroy peoples substance but shall lead innumerable people into captivity Doct. 1. As it is righteous with God to repay violence with violence so it is a very great sinne to engage in war whereby men and countreys are destroyed without a just quarrel but meerly for the satisfaction of mens lusts therefore do they come all for violence in Gods righteousnesse to punish the oppressing Jewes and yet they sinned in their quarrel and way as minding only to runne them down and to satiate themselves 2. The Lord seeth it fit sometimes to wink at the sinnes of evil men and let them have successe in their evil cause when he hath his Church to punish by them therefore albeit the Caldeans be both insatiable and presumptuous in that they come all for violence yet it succeeds with them their faces or presence sups up as the East-winde raising a tempest and carrying all before it and they gather captivity as the sand 3. The Lords justice is to be seen and adored in the ignominious stroaks which he inflicts upon his incorrigible people for so doth this stroak by the Caldeans import that they should come against Judah not as a people to be fought with but preyed upon and that at their coming or face they should destroy all and gather captives possibly more then themselves are so base are Gods people when he deserts them for their sinne though invincible while he is with them 4. It may be the lot of the Lords Church not only to suffer the calamities and desolation of warre but to lose her liberty which she so much abused and to be carried into captivity and bondage for the Caldeans faces shall sup up as the East-winde and they shall gather captivity as the sand See Deut. 28.47 48. 5. The consideration of the cruelty of men and of the calamities that attend warre and conquests ought to invite sinners not to provoke God to give them up thereunto ought to terrifie such as fear not the threatenings of the Word and ought to point out unto those who are under such a lot the bitternesse of departing from God for for these ends are the Caldeans cruel deportments recorded both for the use of the Jewes while they yet continued in their present condition and with reference to their case when the threatening should be accomplished Ver. 10. And they shall scoffe at the Kings and the Princes shall be a scorne unto them they shall deride every strong hold for they shall heap dust and take it It is yet further declared that no opposition shall hinder them from effecting what the Lord had threatened should be done by them they shall sleight and contemne all the power authority and opposition of the Jewish King and Princes or any of their Confederates and having conquered them shall use them ignominiously as was accomplished 2 Kings 25.7 19 20 21. and they shall easily take in their strong holds by raising up mounts against them In the Original this is spoken in the singular number of the Caldeans pointing at their King who was chief and head in this enterprize Doct. 1. All opposition against God pursuing for sinne will prove vain were it Kings Princes or strong holds as here we see 2. It is not an easie thing to put men from their carnal confidences that they may humble themselves before the Lord for all these things did the Jewes oppose to the threatening to keep themselves from being affrighted and all these doth the Lord declare to be empty that they may stoop 3. It is just with God to expose the greatest of men to contempt and ignominious usage when they provoke him and do not employ their power and authority for him for the Caldeans in executing Gods controversie
A BRIEF EXPOSITION OF THE PROPHECIES OF Obadiah Jonah Micah Nahum Habakkuk and Zephaniah BY GEORGE HUTCHESON Minister at EDENBURGH Luke 24.25 Then he said unto them O fools and slow of heart to believe all that the Prophets have spoken Ver. 27. And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Act. 10.43 To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins Rom. 3.21 But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets Imprimatur EDM. CALAMY The Second Edition with Amendments by the Author London Printed for Ralph Smith at the Bible in Cornhil near the Royal Exchange 1654. The EPISTLE of the LICENCER to the READER CHRISTIAN READER THis Book which Gods providence putteth into thy hand contains a brief Exposition upon Six of those Divine Prophecies which are called * Ruffinus in Praefatione in Oscam Duodecim Prophetas minores dici respectu quatuor majorum puta Isaiae Jeremiae Ezekielis et Danielis non ed quod iis sententiaerum gravitate rerum verborumque majestate cedant sed ob sermones et librorum brevitatem Prophetae minores The small or lesser Prophets not because their authority or excellency is lesser then those who are stiled Prophetae majores The greater Prophets but because of the brevity and littlenesse of their Books which are so little that all the lesser Prophets put together do but contain 67 Chapters whereas one of the greater viz. Isaiah consisteth of 66. Hence it was that these Books were anciently put into one Volume and called but One Book lest by their littlenesse and smalnesse any of them saith Calvin should be lost These Prophets are in number twelve according to the twelve Tribes to which they were sent Now though it cannot be denyed but that there are very many excellent Commentaries already extant upon these lesser Prophets which may haply deterre some men from buying of this yet I desire such to take notice First That such is the Profundity and unconceivable Abysse of the Divine Scriptures that they cannot be exhausted by any Writers or Commentators whatsoever but when men have digged all the spiritual gold and silver they can out of this precious Mine there will be enough left behind for others to gather Secondly That this Reverend Author hath gone in a way unusual and almost untrodden and hath a peculiar excellency in him which others have not For his chief scope is after a short and yet full Analysis and Exposition to collect choice and pithy Observations out of every Chapter And in this undertaking he is very happy and I may truly say another Mr. David Dickson Now though the work it self is sufficient to commend the Author yet because there are many in our dayes that prize Books for their Authors sake not Authors for their Books sake I was desired to write something to make this Reverend Minister known to this Nation unto which he is altogether a stranger And for this purpose I have received testimony concerning him from those whom I dare trust that he is a man of singular parts and deservedly in high esteem in his own Country for his Learning Godlinesse Modesty Peaceablenesse and Humility That he was earnestly intreated by some of his learned Brethren especially those in Edenburgh where he is Minister to make this work publick for the good of the Churches in both Nations The truth is the Book it self represents him to the world in a very fair and beautiful Character For it comprehends much in a little breathes out much of God and godlinesse His Observations are so excellent and suitable and sometimes so unexpected and yet so natural that I verily beleeve they will be very acceptable not only to private Christians but also and especially unto Ministers affording them many rare and unthought on Doctrines for the spiritual edification of their Congregations That which was said of Socrates That whosoever know him loved him and honoured him and they that did not so it was because they did not know him may truly be said of this Book They that know it wil prize it and the Author of it and they that do not so it is because they do not know it My prayer to God shall be that the learned and religious Author of this short and brief Commentary upon these six Prophets may finde such good successe of his endeavours herein that he may be much encouraged to make a further progresse in this way and other able men may be stirred up by his example to do the like upon other Scriptures which no doubt will tend much to the glory of God and the profit and edification of his people I am Thy Servant in the Work of the LORD EDM. CALAMY Jan. the 27. 1653 TO THE Most Noble and truly Religious LADY ANNE DUTCHESSE of HAMILTON c. Grace Mercy and Peace through Jesus Christ be multiplied IT is Madam the verdict not only of the wisest of men but of the unerring Spirit of God concerning all things under the Sun Vanity of vanities all is vanity Eccles 1.2 and that not only as the Creation is made subject to the vanity of corruption because of mens sin Rom. 8.20 but chiefly in respect of men who are not content with the lawfulnesse of things for which they are appointed and are very good but study to place their happinesse in them neglecting God the only fountaine of true felicity as the creature cannot answer the expectations of such nor satisfie their vast desires so do they by their way provoke the Lord to discover unto them the folly of their choice whether in mercy to his owne that hee may traine them up to better things or in justice to the wicked who seek after no more that they may be no better for all their endlesse endeavors then they who voluntarily mortifie their affections to those things and that all may see the folly and madnesse of their way who sell their souls and spend out their mony and strength for that which is no bread and doth not profit nor satisfie And albeit this way of attaining felicity hath beene essayed and not found by him who for outward enjoyments had cause to say What can the man do that cometh after the King Eccles 2.12 And albeit experience in all ages doth discover what a sandy foundation they build upon who seeke by these meanes to satisfie their own souls made after the image of God yet how few are they who will believe this truth till they also essay it themselves This their way is their folly yet their posterity approve their sayings Psal 49.13 Yea when our selves are finding this truth verified we do hardly trust our owne eyes and senses but are still ready to imagine that we may find it yet otherwise or if we be put from that hope yet oft
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
Church to gather that not onely if he divided seas and rivers he may do the like again if need be but if the Lord did so make the sea and rivers to reele against whom he had no quarrel what wil he do to them against whom he is justly angry 4. God can easily appear in great Majesty when his Church is at a low ebbe and when he appeareth any thing will bring safety and in his Churches greatest strait he will get arms to reach his enemies a sad blow The troubles of the Church may be full of proofs of love and even in her lowest condition the Lord can plague his enemies for at the red sea the clouds were his horses and chariots of salvation and there his bowe was made quite naked or his power manifested as in those countreys they drew their bowes out of cases wherein they were kept when they went to battel to the Egyptians overthrow 5. The people of God do never look rightly on his works but when thereby their hearts are warmed toward him and studying of his working is one meanes appointed for stirring up of affection Therefore both here and afterward the Prophet who formerly spake of God is driven to speak to God of his own working Thou didst ride thy how was made naked c. 6. The Lord stands bound to his people and to every one of them conjunctly and severally by his word confirmed by oath to doe for them what they need and is for their good for here is the oath of the tribes made to them by God even thy Word 7. It is anotable confirmation to faith that in hardest times and greatest extremities God will not erre in his Word but will make it good by performance for in this doth the Prophet incourage himself that even at the red sea where Pharaoh thought he had Israel enclosed even there the Lords how was made quite naked according to the oathes of the tribes c. 8. It is the duty of the godly seriously to remarke every accompsishment of Gods Word that it may be matter of praise and clearer ground of future confidence and relying upon his word Therefore is Selah again subjoyned to this passage 9. Gods people will not want refreshment in a wildernesse and that in abundance and God will supply their wants though every thing should promise the contrary for God did cleave the earth with rivers when there were nothing but flints in a drie Wildernesse to bring it out of Ver. 10. The mountains saw thee and they trembled the overflowing of the water passed by the deep uttered his voice and lift up his hands on high The Prophet resumes that instance of Gods appearing on mount Sinai and the hills about and that of his dividing the sea and Jordan and amplifieth both from the consideration of the great Majesty of God appearing in them which was such as made the hills to tremble by an earth-quake Exod. 19.18 Psal 114.4.6 1. and the water which useth to overflow all ran out of his way The depths by making a noise testified how much they were troubled at his presence and by standing up on heaps on every side Psal 78.13 Josh 3.16 they as it were lift up their hands to adore and testifie their subjection to their Creator Doct. 1. The Majesty of God appearing for his people and the truth and certainty of what he hath promised to them is confirmed by many proofs and witnesses which we should take notice of for confirmation of our faith and for this â—nd ought again and again to study Gods working every new fight whereof wil afford a new lesson and matter of encouragement for these confirmations grow upon the Prophets hand and in this review of Gods work he finds yet somewhat more in them to help his faith and his work on mountains and waters concurring to prove the same point 2. It is our duty to study and be affected with Gods work not onely as it brings about our good but chiefly as it sets forth and illustrates his Majesty and glory Therefore the Prophet in this review observeth it as a chief consideration that the mountains saw thee and they trembled the overflowing of the water passed by c. 3. As the brutishness of men who do not stand in aw of God may be read from mountains and seas their trembling and doing homage to him when he puts them to it so also the vanity of all opposition to Gods saving of his people may be seen in what God did to any of these creatures when they stood in his way for this is held out in the mountains seeing him and trembling in that the overflowing of the water passed by the deep uttered his voice c. Ver. 11. The Sun and Moon stood stil in their habitations at the light of thine arrows they went and at the shining of thy glittring spear The Prophet also resumes that which had been spoken to v. 6 of Gods subduing Israels enemies and giving to them a peaceable possession of the land And he illustrates yet farther the glory of God shining in it from several instances The first whereof is taken from Gods making the Sunne and Moon to serve his people in their warres and contrary to their course to stand still in heaven and so to order their motions as they might give time and light to the Church to employ their weapons and might attend and bare witnesse to Gods fighting for his Church with haile stones as with arrows and spears Josh 10.11 12 13. which are called bright and glittering because of Gods immediate hand in them putting a splend or upon them and because that the Sunne shining upon the haile stones as they fell made them to glitter Doct. 1 Albeit the people of God seem to be low and base things in respect of many glorious creatures which God hath made and set in situation above them and albeit ordinarily they get but the common use of creatures with the rest of the world Matth. 5.45 yet these singular dispensations do prove that all the creatures are in a special way servants to Saints and that the Sunne is as a candle to be lighted or put out when God seeth fit as their affaires require without any respect to the world beside for the Sun and Moon stood still and went as God and his people had to do This may teach the godly to read more especial love in the ordinary use of these benefits then is let out to others 2. Enemies to the Church may expect that the Heaven and Earth and all the creatures will be against them and when means or second causes on earth cannot overtake them that Heaven wil reach them for the Sunne and the Moon stood still to behold and give light to the execution made upon them and when Israel could not reach them in their flight God overtakes them with arows and a glittering spear Vers 12. Thou didst march through the land in iudignation thou didst
freed from it which may sweeten what they meet with that it hinder not their joy this is imported in that cause of the Song Thou shalt not see evil any more Vers 16. In that day it shall be said to Ierusalem Feare thou not and to Zion Let not thy hand be slack The second exhortation which the Lord promiseth shall be directed to the Church either by her Pastors sent out or by way of acclimation from others beholding her happy estate particularly at their returne from Babylon and at the conversion of all Israel is that by faith they would put away fainting feare and stir up themselves to serve God chearfully for which end thâ—re are several encouragements subjoyned in the following purpose Doct. 1. It is an usual infirmity in the godly that their disposition comes far short of their allowance when they are allowed to be glad and rejoyce with all the heart v. 14. they need to be stirred up not to feare or faint 2. The people of God are many times so mistaken of their own case that others may see more of their good condition then themselves and they need the Ministery of the Word to direct their thoughts to which they ought to submit for In that day it shall be said to Jerusalem Feare thou not c. 3. Faithlesse fainting feare and idlenesse are usual companions which feed and entertain one another fear weakning the hands from dutie idlenesse feeding discouragement yet more therefore both are joyned here Fear not let not thy hands be slack or faint 4. As the reconciled people of God have no cause of harmlesse feare if they would set themselves against it as it becometh them to go about any duty enjoyned by God with alacrity and chearfulnesse so our encouragements in God are then rightly used when they strengthen us to duty so much also do these exhortations being put together import Feare not let not thine hands be slack 5. As it is the duty of faithful Ministers so also it is the commendation of all the godly to stir up one another to encouragement through faith and to chearfulnesse in the obedience of faith for they are commendably employed who say to Jerusalem Feare not c. Ver. 17. The LORD thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his love he will joy over thee with singing The reason of the preceding exhortation and the ground of their encouragement is taken from Gods Covenant made with them and his presence which was conspicuous in the midst of them from which grounds they might expect not only that his power should be employed for their deliverance but also that out of his love wherby he had chosen them he would delight and acquiesce in them and rejoyce over them and do them good and sweetly cherish them notwithstanding what might be said against them Doct. 1. As the Lords Covenant with his Church is not broken off by every discord or affliction so the Lord manifesting himself to be in Covenant with her by his Ordinances as signes of his presence saith much mercy to her according as she needs it for the rise of all the following encouragements is the Lord thy God in the midst of thee 2. As the Church may expect freedome from all her troubles either by prevention support or deliverance so her interest in God through the Covenant makes his Omnipotency forth coming to her for that end and she may reckon her strength by what is in him for the Lord thy God is mighty and therefore he will save 3. Albeit the proofs of divine power let forth for the Churches good do set him out above all blessing and praise yet his love-embracements are above all and the chief of the Churches encouragements therefore are they added as a further degree of comfort He will rejoyce over thee c. 4. Albeit Christs Bride be of no worth to him nor doth he need her yet having chosen her to be his Bride he will not come behinde in any duty which such a relation promiseth or engaged to among men but will take pleasure to be her God will esteem commend cherish and delight in her not according to her worth but according to the dignity he hath called her unto and as his wife his love putting comelinesse upon her will expresse his delight by doing for her as if her well-being were a sufficient recompence of all his pains for He will rejoyce over thee with joy which points at his inward delight He will joy over thee with singing which noteth the outward expression of it and both of them borrowed from the carriage of a Bridegroome to his bride Isaiah 62.5 5. The Lords love doth so acquiesce in his people whom he hath chosen as the end of his pursuit wherein he resteth and doth not onely cherish them by many expressions of love when he taketh up his rest in and with them but answereth all objections that might be against them with his own free love that hath chosen them as reckoning that having loved them he will love them and having let out his affection upon the unworthy he will beare with their frailties and not give a bil of divorce nor chide continually Thus he will rest in his love or her whom he loveth as having gained his end when he obtaines her and in his love or affection to her which is sufficient to make him not weary of her nor reject her yea as the word signifieth He will be dumb and deaf in his love His love to speak after the manner of men will guard his eare from hearing and his mouth from uttering accusations against her to wit so as to cast her off or denie her marriage entertainment though otherwise he may humble her Vers 18. I will gather them that are sorrowful for the solemn Assembly who are of thee to whom the reproach of it was a burden The Lord takes the word out of the encouragers mouthes and himself applieth that more general promise v. 7. to the broken and afflicted estate of the Jewes for the encouragement of the godly remnant promising that he would gather and bring them again to their own land especially those or for their sakes who were mourners for the want of the solemne worship of God as they had it in their own land and burdened with the reproach following thereupon Psal 137. Doct. 1. As it is the dutie of all the people of God to finde God speaking in and by his Word unto them so is his mind to be found in his Word and no where else for he doth himself confirm what these exhorters had said of him v. 16.17 for the further strengthning of the godly and what they said of him from his Word that for substance doth he say of himselfe when he speaks I will gather c. or employ my power and love to save as v. 17. 2 The Lord speaking