1. Christ will have nothing seen in his Churches protection and deliverance but himself only nor will he make use of any thing which might seem to obscure his glory in doing all therefore whatsoever might seem to challenge any of that glory must in that day be cut off See Judg. 7.2 Zeph. 3.12 13. 2. Humane helps confided in prove a great hinderance of deliverance therefore Cities Horses c. will he cut off not only by judgements to come on that people but even in that day of restitution they will be laid by as impediments 3. Confidence in outward things is idolatry Therefore here their cities horses chariots to wit as they are depended on are ranked in with witchcrafts and idols 4. It is rare to see a people enjoying outward things that may seem to promise any thing unto them and yet not confide in them this is evident in that their cities chariots c must be cut off they can hardly enjoy them and acknowledg God as becomes them 5. When the Lord is pleased to deprive his people of probable means of help and calleth them to depend on him it is a pledge of his appearing in an eminent way for them for their cities c. being cut off ver 10 11. so will he destroy their enemies as the latter part of ver 14. ought to be read as agreeing with the Original also and fitting the scope best in this place 6. In the Church of God there is hazard of falling into grossest evils for here it is supposed there may be witchcraft or magiâ—k whereby men wanting the fear of God enter into one expresse or implicite league with the devil for attaining such ends as their discontentment in their condition impatience under affliction envie malice or curiosity propound unto them there may be soothsayers or divinations whereby men not conâ—ent to know their duty nor with what God hath revealed of future events do take sinful and damnable courses and put other things in Gods room to foretel what they desire there may be also images and the work of mens hands set up in Gods room as the object of worship and groves or shadie places where they pretended to worship God or indeed worship their idols after their own imaginations There are no evil courses but the Church of God how reformed soever is to be afraid of falling into them 7. These devillish courses and corruptions in worship do hinder the Lords appearance for his people for these must be cut off that he may do for them 8. The cutting off of idolatry and wicked courses is a work of the Lords own hand it is he who oft-times destroyes them by sore plagues and it is he only who can banish these things out of mens hearts I saith the Lord will cut off witchcrafts out of thy hand or make thee not to practise it I will cut off thy graven images c. 9. There can be no blessed delivery from trouble but when there is a compleat and thorough reformation of Religion endeavoured and a destroying of the very monuments of idolatry for not only shall they not worship any more the work of their hands but their images and groves shall be cut off and plucked up and so will he destroy their enemies 10. The Lord will appear for his Church in a singular and wonderful manner and plague their enemies with unuseful judgements after that he is reconciled with them and hath brought them to walk in his wayes for after all this is done I will execute vengeance in anger and fury upon the heathen such as they have not heard saith the Lord. CHAP. VI. IN this Chapter the Lord again after these many promises stirs up the Prophet to plead his controversie and expostulates with his ungrateful people v. 1 2 3. shewing forth his kindnesse toward them v. 4 5. and what duty they offered to him v. 6 7. with what they ought to have done v. 8. which seeing they did not obey therefore he gives an alarm of the rods coming upon them v. 9. then he more particularly sets forth and proves their several transgressions of their duty in sins against the second Table v. 10 11 12. for which he gives out sentence against them v. 13 14 15. and for their idolatry against the first Table v. 16. Vers 1. HEar ye now what the LORD saith Arise contend thou before the mountaines and let the hills hear thy voice 2. Hear ye O mountaines the LORDS controversie and the strong foundations of the earth for the LORD hath a controversie with his people and will plead with Israel The Prophet propounds in general the Lords controversie given him in commission to plead publickly as it were in view of all the creatures from the high mountaines to the low channels or foundations of the earth this way of procedure formerly used chap. 1. v. 2. doth yet further teach us 1. That sin causeth a controversie betwixt God and the sinner for the Lord hath a controversie 2. The controversie is so much the sadder as it not breaks out betwixt God and strangers but betwixt him and his Church with whom he dealt friendly and who professed friendship and subjection to him and therefore he can endure their offences the worse The Lord hath a controversie with his people and he will plead with Israel 3. The Lord is zealous to have the controversie discussed and himself cleared Arise saith he the Prophets zeal coming short of his forwardnesse to plead this cause contend thou c. and he will plead with Israel that is not only will he have his quarrel shewed but will have it clearly demonstrated that he gave no occasion of the discord and therefore will justly punish as the following purpose cleares 4. Even insensible creatures are so to say more fit to be spoken to then an obdurate people and will bear witnesse against them for therefore beside other reasons insinuate on chap. 1 2. are the mountaines and strong foundations of the earth called to in this processe they keep still their obediential subjection to their Creatour and do tremble if he threaten whereas Israel was stupid and withal these had sometime been shaken and discovered for the good of Israel Psal 18.15 and 114.3 4. and therefore might beare witnesse against their ingratitude 5. A backsliding people are for the most part dull of hearing and plagued with obstinacie and cannot be sensible of their case and danger therefore is the dispute repeated again and they called to hear Hear ye now what the Lard saith 6. Messengers of God their reproofs are not to be sleighted but taken notice of as the Lords controversie for Micah by contending is to cause the Lords controversie to be heard Vers 3. O my people what have I done unto thee and wherein have I wearied thee testifie against me Followeth the pleading of the controversie wherein God first appears and challengeth them for their ungrateful departing from him and his obedience
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
it shall be so with the people when they feele it 2. It is the duty of faithfull Ministers not onely to denounce judgement against sinne and sinners but so to doe it as may make them most sensible of their danger before they feele it in reality therefore doth Micah waile and howle c. that they might thereby read the reality and weight of the threatning and study to prevent the execution 3. A most effectuall way of making people sensible of threatnings is when the messengers themselves are affected with them when they deliver them for therefore doth Micah who carried this message waile and howle 4. Threatnings from the Lord ought to be denounced with great affection and sympathie in the Messengers that so they may evidence that it is no revengefull and bitter spirit in them that maketh them speak so sharp and withall that their affection thus evidenced may make way for an unpleasant message Therefore will I waile and howle c. saith he as a sympathizer with the people of God however as his messenger I carry the hard tidings Ver. 9. For her wound is incurable for it is come unto Judah he is come unto the gate of my people even to Jerusalem In giving a reason of his sorrow he yet further describes the calamity from the universality of it that Samaria as shee is desperately sick of provocations without any hope that ever shee should amend so her stroak was incurable and that the Assyrian having destroyed them that fire should burn through all Judah even to Jerusalem the mother-City and seat of justice to all the Jewes of whom he was one and whom hee loved dearly And so hee comes to the second branch of the Threatning which is against Judah and Jerusalem as was likewise foretold by Isaiah chap. 8.7 8. and accomplished 2 Kings 18.13 c. Doct. 1. It is a bitter cause of complaint when stroaks inflicted by God are irremediable whereas a stroak is easie wherein there is hope of deliverance therefore doth Micah waile for her wound is incurable 2. Albeit the Lord begin his punishments for sin where it pleased him yet when hee lifts up his hand such as are guilty of the same sinnes may think not to escape for when the wound is begun at Samaria it comes unto Judah he is come to the gate of my people c. Jerusalem being so called because it was the seate of justice which used to be administred publickly in the gate 3. The Lord may suspend his corrections upon his Church for her backsliding untill a time of reformation and then inflict them for however Ahaz had his own fears from Rezin King of Syria Isa 7. 2 Kings 16. yet the correction for the high places of Judah of which ver 5. is by the Assyrian who destroyed Samaria and that in the dayes of Hezekiah the Reformer 2 Kings 18. It is come to wit from Samaria into Judah The reason of which is partly because Reformation being not set about sincerely and cordially as it was in the body of Judah in Josiah's time Jer. 3.6 10. doth so much the more provoke the Lord to punish for former Apostasie partly the Lord chuseth a time of Reformation to punish in that a people being at such a time sensible of the sinne procuring the stroak the affliction may be blessed to make them reform the more throughly and partly the Lord chuseth this time that the stroak may be the more moderate there being some standing in the gap and no totall backsliding and accordingly we finde Jerusalem preserved though threatned 4. The affections of the Lords servants in a time of distresse ought to be set on work to sympathize chiefly with such as are most dear to God therefore saith Micah He is come to the gate of my people Not so much his because hee was their countrey-man which ought not to sway with Ministers in publick administrations Deut. 33.8 9. though otherwise to be tender even in that respect is commendable as because they were more upright in Religion then Samaria and therefore the enemies coming even to Jerusalem where the Temple stood is most bitter Ver. 10. Declare yee it not at Gath weepe yee not at all in the house of Aphrah roll thy self in the dust In the next place the calamity of the people and cause of the Prophets sorrow is held forth to be so great that it were to be wished that their enemies such as the Philistims in Gath never knew of it and so might not insult over them in their misery to add to their affliction and therefore in a figurative way usuall in Lamentations and borrowed from 2 Sam. 1.20 they are injoyned to conceal their affliction from such by suppressing their weeping lest they should hear it Whence learn 1. There are still some in the world waiting for matter of joy in the Churches calamities whose gladdest day will be to see her in trouble For so much doth this prohibition to declare it in Gath import 2. Of all enemies such are among the most inveterate as being neerest unto the people of God yet partake not of their mercies for such were these at Gath lying hard upon the borders of Judah from whom especially they would conceale their grief 3. It is a new grief and great addition to the afflictions of the godly that enemies by reason of their calamities take occasion to reproach them their God and Religion And it would be a deliverance in part to have their case concealed from such and an ease to smother their grief if that could conceal it for this charge Declare ye it not at Gath weep ye not at all doth import the Churches wish that such knew it not and her ease if it were so 4. The Church of God must resolve not onely to have afflictions but also to have them noted and observed by enemies and to lie under all their insolencies and reproaches because of them till their triall be perfected for while in a figurative way the Prophet thus prohibits it intimates that it could not be hid and that the Church had this added to her triall In the rest of this Chapter to the last verse the greatnesse of this stroak and the cause of the Prophets sorrow is yet further set forth in a particular and pathetick enumeration of such places especially as would appear in Judah as should feele the calamity of Warr and what their calamity should be and albeit we find no mention elsewhere of divers places named here especially these ver 11 12. yet we are to conceive that they are either proper names of places though unknowne to us chosen out from among other places in regard the signification of their names doth illustrate their condition by the War or that they are appellative and borrowed names given to some places from their qualities properties or condition to illustrate their calamity in the ensuing tempest as may be seen in the particulars And so here by Aphrah
promoted in the end for do not my words do good to him that walketh uprightly 13. The Words saying of good is indeed a doing of good not only because comfortable messages do encourage strengthen and revive the heart but also in regard of the certaine performance of what the Word saith when it is said it may be counted done My words doe good 14. The goodnesse of God to his people may deeply convince and humble them who by sin provoke him to doe otherwise Therefore is all this set forth to be in God that their sin may be seen great which causeth such strange dealing Ver. 8. Even of late my people is risen up as an enemy yee pull off the robe with the garment from them that passe by securely as men averse from war A third accusation is for their cruel robbery whereby he also sets forth the sad fruits of their contemning the Prophets and the true cause why God by their Ministery handled them so roughly The summe of the accusation is that they whose fathers had been famous for valour in Wars and defending the countrey against a common enemy were now of late turned robbers of the innocent and as cruel enemies did take away both the upper and neather garment from those who were travelling peaceably as minding no War or did so deale with them as if they had taken them in Warre and sent them away stripped as if they had been in a battell Whence learne 1. Contempt of and opposition unto Gods Word and Messengers turnes men barbarous and inhumane without all civility and men following such courses cannot expect that the Word should speak peace to them for this is a fruit of their opposing the Prophets that they were given over to such cruelty and is the cause why hard things were prophesied 2. The degenerating of men from former good wayes and the present evils of the time are much to be observed and hammered on by the servants of God for this is the subject of his accusation that even of late or yesterday they were thus degenerated 3. As declining professours are ordinarily plagued with singular profanity so profession and priviledges will serve to aggravate the guilt thereof therefore howsoever they were onely in name the house of Jacob ver 7. yet in the challenge the Lord gives them their titles my people is risen up c. that since they would be accounted so hee would make use of it to their disadvantage who would not walke answerable to what they pretended to 4. Oppression of others and for men so to carry themselves towards friends as open and violent enemies use to do is a practise not beseeming such as call themselves the people of God for this is the challenge My people is risen up as an enemy ye pull off the robe c. Ver. 9. The women of my people have ye cast out from their pleasant houses from their children have ye taken away my glory for ever Hee insists in the accusation and gives a further instance of their inhumanity in their carriage toward women and children whom Warrs ordinarily spare they cast women violently out of their houses where they lived pleasantly and by bringing children unto slavery and misery did for ever deprive them of that dignity allowed to them by God as his people Doct. 1. There are none of the children of men but in divine providence may meete with their own share of trials and should look for them for heare very women and children are not exempted more then men 2. However the Church and particular members thereof may deserve afflictions at the Lords hand yet these same afflictions will endeere them to him at least in so farre as to be a ground of challenge against instruments that they have medled with such wherefore what-ever these afflicted ones were otherwise yet in their trouble and in the challenge against oppressers they are the women of my people 3. God the preserver of men hath a special regard to the weaker sexe and tenderer years of persons and will aggravate injuries done to them from such considerations as here ye have cast out women and taken away glory from their children or little ones 4. Pleasures and tender usage are not to be looked upon by those who enjoy them as abiding things or a constant allowance but considering them as transient they ought to look for changes when the Lord shall be pleased to call to it for so much are we taught by the experience of these tender women cast out of their pleasant houses 5. There is an especial glory allowed by God unto his Church whereby she may be separated from all people which the Lord wil maintain her in against all who would deprive her thereof this is signified by that external glory and the priviledges conferred on Israel called my glory because allowed of him which now he challenges oppressors for depriving their children of while they were put in a condition not beseeming the free people of God From their children ye have taken away my glory See Exod. 33.16 6. Perseverance in an ill way doth exceedingly aggravate the sinfulness thereof ye have taken away glory for ever that is without giving over that wicked way or ceasing to rob 7. It may also be interpreted that by making children bondmen they aimed to deprive them of their glory perpetually and so however children might be relieved from bondage yet they are reckoned with according to their aim and the nature of their work and it teacheth whatever the Lord may do in interposing to moderate the afflictions unjustly inflicted by men yet instruments must answer to God for all that the nature of their work tended to and for all they intended in it Ver. 10. Arise ye and depart for this is not your rest because it is polluted it shall destroy you even with a sore destruction The Lords sentence and threatning for this wickednesse is that as they had cast others out of their houses so the Lord would banish them from the holy Land which was given them for a rest only on condition of Covenant-keeping and that because they had polluted the Land by sin therefore it should violently cast them out Doct. 1. It is incident to men when they have committed great wickednesse yet to promise to themselves peace by reason of some external priviledges for this charge Arise ye and depart implies that notwithstanding of sin they were not thinking of removing because there land was a rest 2. Sinne doth provoke God to turne up-side-down great priviledges which are conferred upon a visible Church on condition of her obedience yea it doth provoke him to prove himself superior of whom they hold all their enjoyments and to deprive them of rest and quiet who were restlesse in sin for whereas the Land of Canaan was given for a rest Psal 95.11 now the Lord summons them to remove and threatens it should not be arest because of their sin Arise ye and depart
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
creatures man is bound to look upon himselfe as the chiefe and only Delinquent and to see the controversie pursuing him therefore is he twice pointed at here I will consume man and beast and again I will cut off man from off the land saith the Lord. Vers 4. I will also stretch out mine hand upon Iudah and upon all the Inhabitants of Ierusalem and I will cut off the remnant of Baal from this place and the name of the Chemarims with the Priests 5. And them that worship the hoste of heaven upon the house tops and them that worship and that swear by the Lord and that swear by Malezham 6. And them that are turned back from the Lord and those that have not sought the Lord nor enquired for him The Lord proceeds to declare more particularly upon whom this desolation was to come to wit upon Judah which was the head of those that were left after the captivity of the ten tribes particularly upon the chief City Jerusalem and he cleareth up the causes of this sentence by pointing at the particular sorts of sinners whom he would cut off These he instanceth in several kinds especially against the first Table of the Law As 1. Grosse Idolaters of all sorts as these who notwithstanding Iosiahs reformation still held up some remnant of Baals worship which was an Idol of the Zidonians the worship whereof was of old followed by Israel in the dayes of the Judges after that was brought into Israel by Jezebel 1 Kings 16.31 and from thence it came into Judah These the Lord threatens to cut off together with the Ministers of Baal both Chemarims who are mentioned also 2 Kings 23.5 Hos 10.5 in the original and seem to have been some inferour order of artenders on the Idol much resembling Monks in Popery and Priests of a superiour order As also he threatens to cut off another sort of Idolaters who imagining a Deity in the stars and planets because of their splendor or influences did worship them on the tops of their houses which were flat in those countries as intending to do them homage in their own view 1. Such as halted betwixt God Idols who made a profession of worshipping the true God a part of whose worship is swearing by his name or having sworn obedience to God in that Covenant renewed by Josiah yet did mixe his worship with the service of Idols particularly of Malcham or Molech the Idol of the Ammonites 1 Kings 11.7 3. Apostates who after their vowes and Covenant and begun reformation had fallen back from God to Idols 4. Atheists who had no respect to God nor his worship whether they followed Idols or not Doct. 1. No former stroak inflicted upon the Church and no priviledge will exempt impenitent sinners but if they goe on in their way the last stroak will be sorest for though Judah was not only left of all the children of Israel and Jerusalem had God dwelling in the midst of her yet the Lord will plague Judah and all the Inhabitants of Jerusalem and that not in an ordinary way but will streth out his hand upon them which imports a stroak beyond ordinary Exod. 3.20 and 7.5 Deut. 4 34. even that which is mentioned here v. 2 3. 2. When the Lord plagueth a land the controversie must be of his discovering least we miscarry in taking it up therefore when the Lord threatens to strike he also cleareth wherefore it is 3. Albeit common calamities comes indifferently upon all albeit the godly who study to keep their garments ought to be sensible in such a time and to renew their peace with God yet it is ground of comfort to them that the stroak is not principally for their cause nor the wrath pursuing them therefore the Lord enumerates the grosse sinners who are his party that the godly whatever their lot were might see their names out of that roll 4. Mens hearts are naturally so besotted addicted to Idolatry as it is hard to get a thorough reformation of it where once it hath place and God is so jealous of his glory as for the least transgression of this kinde he may justly destroy a land for here after Josiahs reformation there is the remnant of Baal Chemarims and Priests and they who worship the host of heaven for which he will consume all things that he may cut them off 5. It is too usual for men that when they see any excellency in the creatures or finde any advantage by them their hearts doat on them and are drawn from God by them for upon these grounds did they worship the hoste of heaven upon the house tops and many do yet doat on some creature or other though that grosse Idolatry be removed 6. The Lord cannot endure any halting in his matters or any mixing of true Religion and his worship with creature worship or Idolatry but will make that a ground of controversie against a land as well as for grosser Idolatry for they that worship and that swear by the Lord and that swear by Malcham are here put in the roll to be cut off with the remnant of Baal and them that worship the host of heaven 7. Oathes are a part of divine worship wherein is ascribed unto God the glory of Omniscience and of power to avenge false swearers and he is called upon for that effect therefore are not lightly to be used nor to confirme a falshood nor is this glory to be given to any creature to swear by them for swearing by the Lord is subjoyned to worshipping him as a chief part of it 8. Apostasie from professions and engagements is a land-destroying sin and a great aggravation of sin whatsoever it be that the decliner turnes to for so these words also may be read They swear to the Lord to wit in renewing the Covenant and yet swear by Malcham and clearly v. 6. they that are turned backe from the Lord are put in the roll to be cut off 9. As it is usual in times of reformation where diversity of wayes of Religion are justling out one another that there arise a generation of Atheists who care not for God or any Religion at all so such are abominable and in a day of vengeance will be ranked with the grossest corrupters as here Those that have not sought the Lord nor enquired for him bringing upon the reer of them whom God will cut off Ver. 7. Hold thy peace at the presence of the Lord God for the day of the Lord is at hand for the Lord hath prepared a sacrifice he hath bid his guests To make the preceeding doctrine take the deeper impression the Prophet to v. 14. resumeth the threatning and holds out the judgement as neer at hand to come on both Court chief City and withal cleareth up yet more causes of his sentence especially in sins against the second Table In this verse he threatens that all their opposition to the Prophets doctrine by
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