were burnt it self or that God should make the Church active to effect it as was in part accomplished when the Jewes after their captivity destroyed the Edomites as History recordeth 4. The Word of God and his Omnipotency and fidelity who speaks it is sufficient to confirm the Churches faith in the certainty of most improbable things For whatever unlikelihood be in this promise it is removed by this For the Lord hath spoken it Ver. 19. And they of the South shall possess the mount of Esan and they of the plain the Philistines and they shall possess the fields of Ephraim and the fields of Samaria and Benjamin shal possess Gilead 20. And the captivity of this hoast of the children of Israel shal possesse that of the Canaanites even unto Zarephath and the captivity of Jerusalem which is in Sepharad shal possess the Cities of the South It is further promised That the Church shall not only have restitution but enlargement of their possessions enjoying all their own and possessing what had been their enemies The Jewes in the South taking in Edom with their own portion they who dwell in the plain enjoying the Philistines land as lying neerest them and all their own borders recovered not only Ephraim Samaria and Benjamin but Gilead also beyond Jordan and for further confirmation the Lord foretels that the numerous captivity of Israel should possesse their Northern border to Zarephâ—â—h or Zareptah toward Zidon 1 Kings 17.9 And that the Captives of Jerusalem and Judah in Sepharad conceived to be a place in a Chaidea should possesse their South-border Now concerning the accomplishment of this promise it cannot be said that any thing done by the Maccabees and their successors or obtained by Herod and his successors from the Romanes was the full performance these things coming far short of what is here foretold besides that the children of Israel or ten Tribes are expresly mentioned in this Prophecie Nor doth the taking the place in a spiritual sense fully exhaust the meaning there being such expresse designation of places to be possessed and of several troups of captives to possesse the several places And therefore it seems to point further at the restitution of Israel to their own land and the inlargement of their border when they shall turn to Christ in the latter dayes Rom. 11.25 26. However the Promise may teach us 1. The afflictions of the Church through Gods blessing tend to their advantage and gain For the Captivity are to get not only their own land but the mount of Esau and the Philistines and what they had not before their Captivity 2. Christ in his Church will gain ground on his enemies and possesse and reign over them either by their voluntary conversion or violent subjection and destruction For so much doth the scope of this promise being spiritually taken import 3. The priviledges of the people of God are irrevocable and immurable and will break forth in comfortable fruits after long and sad interruptions This is again signified and taught by Israels possessing the fields of Ephraim and Semaria and Benjamin with Gilead as the Original hath it of which they have been so long deprived 4. The Lord marketh every distresse and captivity of his people and what becomes of them and may manifest much of his goodness to such as he hath sore afflicted and brought down with corrections For though the Captivity was sent away with much ignominie and carried far off yet the Lord marks that they are the captivity and where they are and will restore them to their possessions and cause them to possess the gates of their enemies Ver. 21. And Saviours shall come up on Mount Zion to judg the Mount of Esau and the kingdom shal be the LORDS A further Promise of fit instruments to be raised up in the Church to deliver her and manage the cause of God against enemies as of old when the Lord raised up Judges to deliver Israel Whereby we are to understand not only spiritually that Christ will send to the Church his Apostles and Messengers who instrumentally save the Elect 1 Tim. 4.16 by holding forth Christ in the Word of Salvation and by their Doctrine do condemn the world but that in all Ages and especially in the Church of converted Israel God will raise up instruments of deliverance to the Church as he did also in the times betwixt the captivity and coming of Christ Doct. 1. The Church of Christ will not want fit instruments to promote her happinesse For Saviours shall come up on Mount Zion 2. The allowance of the Church of God is Salvation eternal and temporal also in so far as is fit for her to receive Therefore are the instruments sent to her called Saviours to wit in an instrumental way 3. The Doctrine of the Gospel in the mouth of Christs Servants doth reprove judge and condemne the world and all the enemies of Christ and this judgement is seconded with spiritual plagues and sometimes temporal till the day come when the World shall judge them and they receive a complete recompence according to it Thus do some of Christs instruments judge the mount of Esau 4. As the Lord is Soveraign in all the world even over his enemies So when he raiseth up instruments for the Churches good he will blesse them and by them bring his enemies to an account and execute his sentence against them For these instruments of the Churches temporal deliverance do judge the Mount of Esau when God delivers enemies into their hand as his delegates to pour his vengeance upon them The last and great promise is that God in his Christ shall have a Kingdom in his Church and among their enemies for their behoof Doct. 1. Where Christ sets up his Church there he sets up his Kingdom also and will be acknowledged as such For the Kingdom shall be his 2. No dominion or sovereignty is to be acknowledged in the true Church but Christs only he alone hath power to make Lawes binding the conscience to institute Ordinances enjoyn censures appoint Officers by his own Courts to judge his own House c. For the Kingdom shall be the Lords All other Saviours or instruments of deliverance must serve him and his Officers must content themselves with his Ministry 3. The Kingdome of Christ is matter of comfort to the true Church and godly it being sweet to live under his yoâ—k and protection for it is a promise The Kingdome shall be the Lords 4. Christ holds his kingdom by a certain and firm tenure as being made sure to him by the infallible promise of God as here is recorded in holy Scripture and upon this ground may the Church notwithstanding all opposition expect the day when the kingdomes of this world shall become the kingdomes of our Lord and of his Christ and he shall reign for ever and ever Rev. 11.15 JONAH The ARGUMENT JONAH having prophesied in Israel in or a little before the days of Jeroboam
instrument of true good to others who yet is not regenerate himself 3. As Ministers need not only furniture of matter but such life and zeale in publishing the Word as becomes the Oracles of God so where the Spirit of the Lord is the furnisher there will be efficacie life and zeale accompanying the doctrine for I am full of power by the Spirit of the Lord saith he 4. A faithfull Minister ought also to be endowed not onely with sufficient knowledge to speake according to the Word and not falsifie the minde of God through ignorance and with prudence to speak it seasonably but with fidelity and streigtnesse in telling the minde of God according to equity and truth without partiality or regard to one or other for so much doth the word judgement import 5. Ministers also stand in need of fortitude and courage to speake out boldly what is the minde of God and constantly adhere to it without feare of any or being blown over with the winde of flattery and this a faithfull Minister must and ought to expect from God onely I am ful of might by the Spirit of the LORD 6. A faithfull Minister lookes on all his endowments as not given to be layd up and contract rest beside him or for himselfe onely but that hee ought to improve them for God and his people in his place and station I am full saith he to declare unto Iacob c. and empty out that goodnesse for their good and behoofe 7. It is an evidence of a faithfull and able Minister to be much in opposition to sin and freely to charge it home and declare transgression and sin to the sinner and not be deceived or blinded with fair titles or shews but to discern and reprove sin even in Iudah and Israel Ver. 9. Hear this I pray you ye heads of the house of Jacob and Princes of the house of Israel that abhor judgement and pervert all equity 10. They build up Zion with blood and Jerusalem with iniquity 11. The heads thereof judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for money yet will they leane upon the LORD and say Is not the LORD among us none evill can come upon us In the second part of the Chapter Micah gives a proofe of what he hath said of his owne fidelity in speaking to all sorts of rulers Civil and Ecclesiastick Ordinary and Extraordinary conjunctly seetting before them their sinne and how they procured Zions ruine he accuseth the Rulers in State that they who ought to have beene patrons of Justice did abhorre and pervert it ver 9. that in stead of adorning the holy city with justice and judgement their care was set upon stately buildings and they gathered means for that end by cruel oppression ver 10. And generally he accuseth all of them that justice was perverted through briberie and covetuousnesse and that their Church-men were mercenary and made their calling of ordinary teaching and extraordinary divining subservient to their gain and yet all of them were carnally confident and presumptuous of Gods favour and presence among them and of exemptions from judgments ver 11. Doct. 1. Persons in eminency especially being accustomed to sinne are usually deafe to what the Lord saith and therefore must be often called to heare as here they are after that former call vers 1. 2. The messengers of the Lord must not give over when their message is not received but must cry till either they get audience or have delivered their soules for Micah repeats Heare I pray you 3. It is the duty of faithful Ministers in reproving the faults of Rulers to give evidence they doe not condemne their Authority when they reprove their faults and not to be wanting in any respective carriage which is due unto them therefore doth Micah give them their titles and againe intreat Heare I pray you yee heads of the house of Jacob and Princes of the house of Israel Where the Princes of Judah to whom this was spoken Jer. 26.18 are called Rulers in Jacob and Israel not only because the house of David had still a right to governe all Israel and therefore such a title seemeth to be given to Jehoshaphat 2 Chroâ— 2.2 or because their carriage was more like Israel then Judah and therefore it is given to Ahaz 2 Chron. 28.12 Gr. because there was no more left of all Jacobs race after the Captivity of the ten tribes which was in Hezekiah's dayes but only Judah to governe but because they were Rulers of a people that came of the stock of Jacob otherwise called Israel 4. The Lords quarrel against men is not so much for sinnes of ignorance and infirmity as for such as flowe from a perverse disposition going wrong because they love to doe so and do hate what is right therefore are they againe challenged that they abhorre judgment and so pervert all equity 5. The Lord will admit of no faire precences to palliate any sinful deed for it is no excuse that they build Zion if it be done by blood and iniquity or with goods taken by bloody oppression from the poor but on the contrary as it is incident to all pretences that they prove snow-water and defile that the more which they endeavour to cleanse so it is the matter of a sadder quarrel that they should build the holy City by such meanes They build up Zion with blood and Jerusalem with iniquity 6. Those are unsurely built houses and estates at the way of raising whereof and gathering means for that end God is angry for it is a quarrel against them and the house which they build with blood and iniquity See Hab. 2.12 7. Howsoever the Lord allow lawful maintenance to such as are publickly employed in Church and State yet to receive hire or gifts so as to judge partially because of the gifts received is grosse iniquity for it is a quarrel here The heads thereof judg for reward c. See Exod. 18.21 8. When bribes are received by men in office either in Church or State it is an evidence they will not do their duty faithfully and in singlenesse for judging for reward teaching for hire and divining for money is all one with false judgment and erroneous teaching and divination for true is he who said A gift blindeth the wise c. Exod. 23.8 9. Presumption will feed up men with delusion under very grosse sins and when a stroak is near for Yet will they lean on the Lord c. 10. External priviledges of the Church and external reformation of Worship are ordinarily turned by secure sinners into a snare or plague to themselves making them dream of Gods favour and of peace when wrath is upon them and trouble at hand Such a snare was Gods presence in his Temple and Hezekiah's reformation to these profane rulers Is not the Lord among us c. 11. External priviledges will not exempt prophane sinners from deserved judgement nor
therefore are the enemies named here He that dasheth in pieces to strike Nineveh with terrour 3. Albeit secure sinners put the evil day farre off yet such as know the minde of God may see it as if it were present and sinners themselves will at last finde it so therefore saith the Prophet He that dasheth in pieces is come up before thy face because he saw it so from God and they should finde it so 4. Wicked men are not soon sensible of the hand of God against them but may think to bear out against the trouble which is sent to destroy them for so doth Nineveh prepare as if she would stand it out 5. The most prudent and couragiou spreparations of men are but matter of derision when God hath a quarrel and they will prove but fools in trusting in them for these exhortations Keep the munition watch the way c. are spoken by way of holy derision shewing that the utmost of their endeavours should not avail them Vers 2. For the LORD hath turned away the excellency of Jacob as the excellency of Israel for the emptiers have emptied them out and marred their vine-branches A reason is given why Nineveh might expect that the Lord would now come against her though before she had been by his permission prosperous to wit that the Lord had by the Affyrians as his scourge chastised Judah for so much seems to be understood by Jacob as distinguished from Israel as well as the ten tribes and overturned and trod under foot their proud gloriation in their excellencies the one being totally depopulated and emptied by them and the other deformed by the taking and sacking of their towns and villages which were as branches sprung out of Jerusalem the mother-City and therefore he would not spare Nineveh but it was now time to take course with them and cast the rod into the fire Doct. 1. The Lord hath an especial quarrel at the pride of his people which ariseth from the consideration of their excellencies or priviledges and will have it stained for The Lord hath turned away the excellency of Jacob as the excellency of Israel and so spares it in none and the same word signifying both excellency and pride sheweth that as priviledges and conceiting of them go often together so the Lord abhorreth such conceit most of any 2. No lesse oftentimes will serve to stain pride and bring down the conceit of a people priviledged by God then almost total destruction for in turning away their excellency The emptiers have emptied them out and marred their vine-branches 3. The Lord so much abhorreth the pride of his people that he will tolerate even a blasphemous enemy till they have been instrumental in bringing it down therefore Nineveh is not medled with till by them the Lord hath turned away the excellency of Jacob c. See Isa 10.11 12 4. The Church being humbled and her vain-glory laid low before the Lord he will then take order with such as have been instruments of her affliction therefore this is a reason of the enemies coming against Nineveh for The Lord hath turned away the excellency of Jacob c. The Churches sins unmortified by the rod are the safeguard of enemies and the reason why they are so long preserved Vers 3. The shield of his mighty men is made red the valiant men are in scarlet the charets shall be with flaming torches in the day of his preparation and the firre-trees shall be terribly shaken 4. The charets shall rage in the streets they shall justle one against another in the broad wayes they shall seem like torches they shall run like the lightnings 5. He shall recount his Worthies they shall stumble in their work they shall make haste to the wall thereof and the defence thereof shall be prepared The army of the Caldeans and their preparations and actions against Nineveh are more particularly described 1. That the armour and cloathing chiefly of their Leaders were red and bloody-coloured to terrifie others and hide their own wounds and blood that the sight thereof might not encourage the enemies nor make themselves to faint 2. That their chariots both in preparations and assaults for celerity numerousnesse and because of the fierce disposition of such as manage them should rage justle and march nimbly as torches and lightnings the iron of their wheeles striking fire on the streets 3. That their lances which were so many as if a wood of firre-trees were divided amongst them should be shaken and managed to the terrour of the Assyrians 4. That the Caldean King encouraging his Leaders and calling them by their names they shall stumble for haste to be at the wall to assault it and shall set up defences under which they may fight with lesse hazard from all which Learn 1. To adore the infinite Providence of God who giveth by his Prophet an exact and particular account of every circumstance in this action as if it were already done intimating that his purposes effectual providence and foreknowledge do condescend even to particular circumstances of actions 2. This large description of their cloaths garments activity c. teacheth how terrible those are who are employed to execute the Lords vengeance and controversie how strong they are on whose side he is and how formidable to those whom he is to destroy 3. If natural men for their own ends of ambition and vain glory may be made so resolute as to run swiftly on hazards and care nothing for death or wounds as here is declared how much more ought the Lords people to be resolute and couragious in resisting to blood striving against sin and in acting for God in their places and stations 4. The practice of these men in preparing the defence under which they might fight teacheth that it is no true valour even in natures eyes nor warrantable to run so desperately on hazards as to neglect any lawful meanes of self-defence Vers 6. The gates of the rivers shall be opened and the palace shall be dissolved Followeth the way of taking the City by the inundation of the river Tygris on which it stood whereby the wall being broken down way was made for the enemie to enter as at gates and the stately buildings or royal Palace was carried away by the flood or dissolved and destroyed by the enemies Tygris is here called rivers either by way of excellency above many rivers or because it grew then as big as many rivers Doct. 1. The Lord will so make use of mens courage in doing of his work as that his own immediate hand and judgement may be seen for he will have the river made great by his hand to make way for the enemies entry and victory that so it might be seene not to be their hand only The gates of the rivers shall be opened 2. The Lords immediate hand is seen in prevailing against his enemies where they think themselves most secure for so way was made to enter Nineveh by
signifying dust we are to understand either that City in Benjamin Josh 18.23 where the Assyrian was to come and which was far from the Philistines hearing or generally a place brought to the dust and made dusty by affliction who therefore are to roll themselves in the dust in token of great sorrow for their dusty and afflicted condition see Ier. 6.26 Doct. 1. As the children of God by their behaviour in trouble are to give no occasion of reproaching unto enemies so are they before the Lord to evidence that they are sensible of his hand for as they are not to weep at all in Gath or where the Philistines may hear it so are they notwithstanding in the house of Aphrah amongst themselves to expresse their sorrow 2. As great afflictions will be very grievous and bitter making men without any regard to themselves wallow in dust and ashes so the sweet use of trouble is when men stoop to their condition and to what it calls unto while Aphrah made dusty by affliction descends to the dust in the house of Aphrah roll c. 3. Our kindly bed in trouble is dust as being dust by our Original and the end of affliction being to let us know we are such In the house of Aphrah or of dust roll thy self in the dust Ver. 11. Pass ye away thou inhabitant of Saphir having thy shame naked the inhabitant of Zaanan came not forth in the mourning of Beth-ezel he shal receive of you his standing The next place mentioned is Saphir the signification whereof leads to this Interpretation That such as dwelt beautifully and pleasantly for so much doth the inhabitant of Saphir signifie should either flee or be carried into captivity by the enemy in much ignominy and reproach as this manner of speech is used to expresse great ignominy put upon captives by licentious souldiers Isai 20.4 47.3 Ier. 13.22 It teacheth that as pleasures and delectable situation and dwelling will be no guard against God pursuing a controversie for sinne so pleasure abused will be forth-coming for double ignominy and will contribute to imbitter a cup of affliction for the inhabitant of Saphir passeth away having her shame naked her glory keeps her not from ignominy and it is so much the sadder as that she had been a Saphir The next place Zaanan signifying a place of concourse like flocks and Beth-ezel signifying a place that is neer lead us to this exposition of the rest of the verse That a place of great concourse and many people shall not come out to help or comfort when their neerest neighbours are mourning the reason whereof is subjoyned in these words He shall receive of you his standing that is Zaanan shall not appear in Beth-ezels trouble as having their own difficulties and learning by the example of their neighbours that there is no standing out or resisting of the enemy or they dare not express compassion as looking that the enemy will settle his camp among them and take a sore recompence if they make him continue in a siege against them Doct. 1. Humane helps and greatest probabilities will prove but vain in a day of vengeance for a place of repair such as Zaanan will not be able to help no not a place neer unto them whereas either their number or the vicinity of the place afflicted might seem to promise otherwise 2. It is an usual thing in a day of calamity to see men selfish and taken up with their own grievances without regarding others and to see the Lord give every man and place so much to do as shall give him no leasure to look about him Zaanan came not forth in the mourning of Beth-ezel c. See Ier. 47.3 3. Universal discouragement ordinarily goes before an instrument of Gods vengeance especially once prevailing to make way for his further successe one place learning by the example of another that there is no resistance for so much doth the first interpretation of that passage He shall receive of you his standing teach 4. However it be both lawful and necessary for a people to bestir themselves for their own defence in danger yet such is the fierceness of Gods anger pursuing forsin as all opposition made to the instruments thereof doth but tend to the opposers greater disadvantage while as the enemies losse of time means or men is made up by their spoil and further ruine for so much doth the other interpretation of that passage which agrees also with the principal scope import Ver. 12. For the inhabitant of Maroth waited carefully for good but evil came down from the LORD unto the gates of Jerusalem This verse contains another evidence that there shall bee no standing against that calamity and therefore comes in as a farther clearing of that in the end of the former verse as appears by the Particle for The signification of Maroth which is bitterness and of the Original word rendred waited which signifieth also to be grieved and of the word rendred But which signifies chiefly Because leads to this interpretation of the verse That those whose condition is made bitter by affliction should earnestly expect for some good but in vain they should yet be more grieved for want of it and for disappointment of these expectations and that because the trouble should overspread and reach to the gates of the royal City where the Temple was Whence learn 1. When the Lord ariseth to plead against sinners he can put them in a very disconsolate condition and make all their pleasures end in bitterness for in this calamity there is The inhabitant of Maroth or of Bitternesses even many of them See Ruth 1.20 2 Howsoever afflicted people do usually much look out for some issue yet grief may be oft-times but growing when such as have felt some bitternesse are expecting an end of it for The inhabitant of Maroth was grieved or sick with grief for good which they wanted though they waited carefully for better as the word also signifies See Jer. 14.19 3. Sometime the only comfort left a people in trouble may be this that a greater trouble is coming to shoulder out and make them forget a lesser Evil coming unto Jerusalem to make them forget particular grievances and from the Lord to make them digest the Assyrians fury 4. Afflictions sent from God upon the Church are to be observed and laid to heart as not only sad in themselves but as Presages of great anger to come on the rest of the world beside for they were grieved for good because evil came down from the Lord unto the gate of Jerusalem that added to their grief and was an evidence of their own hopelesse condition Ver. 13. O thou inhabitant of Lachish binde the charet to the swift beast she is the beginning of the sin to the daughter of Zion for the transgressions of Israel were found in thee Lachish a City in the Tribe of Judah Josh 15.21 39. Jer. 34.7 is threatned that they should
will external reformation hold it off but rather ripen the faster for it for it was their presumption even under reforming Hezekiah to say Is not the Lord among us no evil can come upon us so long as they had not repented indeed as it is Jer. 26.18 19. 12. God will approve of no faith but such as is fruitful and stirs up men to purifie and cleanse their heart and way for they are here challenged that when they have done all the former iniquities and are going on in them Yet they wil lean upon the Lord or pretend to true faith whereby a man casts himself and all his burdens on God and say Is not the Lord among us Ver. 12. Therefore shall Zion for your sake be plowed as a field and Jerusalem shal become heaps and the mountain of the house as the high places of the forrest Followeth the Lords sentence subjoyned to this accusation He threatens that for their sinnes the stately buildings of the holy City should be made desolate heaps and the ground it was situate upon especially the Kingly dwelling should become arable and to be plowed as a common field and that the mountain Moriah whereon the Temple stood should become wilde and dishaunted as a forrest and filled with shrubs and bushes See Chap. 1.6 Doct. 1. No place or visible Church hath any such priviledge but that sinne will make it desolate for no place hath such promises as Zion Jerusalem and the mountain of the house had and yet they were to be plowed as a field c. 2. The servants of God must be bold and faithful not onely in speaking against the sins of the Rulers but even against a Church having great priviledges when she is found in transgression for this passage is recorded as a proof of Micah's fidelity Jer. 26.18 3. It is our duty to look upon sin and to be affected with it not only as procuring corrections upon our selves but especially as it hath an hand in drawing on calamities on the Church and Kingdom where we live this he tells them For your sake Zion shal be plowed as a field and Jerusalem shal become heaps and the mountaine of the house as the high places of the forrest 4 Universal defection of a Land especially of Rulers and Teachers in their Offices and Judicatories will bring on speedy desolation unlesse that by repentance it be prevented as the execution of this threatning was in Hezekiahs dayes Jer. 26.18 19. For your sakes Zion shal be plowed c. saith he to the corrupt Rulers and Teachers in regard their corruption had a chief hand in procuring this ruine and could not but involve the people in the like defection to hasten the judgement 5. Judgments on a backsliding Church are most severe and sharp howsoever there be moderation in them to the Elect for no lesse is here threatned then being plowed as a field becoming heaps and as the high places of the forrest So great a sin is the contempt of mercy offered to a Church 6. As for this part of their calamity that the ground whereon the holy City and Temple stood was plowed as a field albeit when it was first denounced in Hezekiahs dayes it was suspended on their repentance Jer. 26.19 And albeit we find not that it was accomplished at the first destruction of the Temple yet common history informs us that after the second destruction thereof it was performed by the Romanes who according to their custome plowed up the very ground whereon the Temple had stood in sign of perpetual desolation So infallibly certain is the Word of God that after so long a tract of time it will take effect albeit upon repentance it had been delayed yea and after they had past through many troubles and had been delivered and so might think they had done with it yet upon new sin and provocation that sentence is still standing against them and at last takes effect CHAP. IV. IN this Chapter which agrees with Isai 2 1 c. the Lord comforts the godly against the calamities which were foretold Chap. 3.12 by setting forth the glorious blessings of Christs Kingdome or of the Church of Jewes and Gentiles under the Messiah wherein is contained the glorious excellency and increase of the Church v. 1 2. her peace and tranquillity under the government of Christ ver 3 4. her zeal and constancy in Religion ver 5. and her delivery from former misery such as Israel was to be under ver 6 7. To whom which is the second part of the Chapter he makes a more comfortable and particular application of the Promises by promising that the Kingdom as it was of old should begin at them ver 8 and by shewing his mind concerning their troubles ver 9 10. and concerning the enterprises of their enemies ver 11 12 13. Ver. 1. BVt in the last dayes it shall come to passe that the mountaine of the house of the LORD shall be established in the the top of the mountaines and it shall be exalted above the hils and people shal flow unto it 2. And many Nations shall come and say Come and let us go up to the mountain of the LORD and to the house of the God of Jacob and he will teach us of his wayes and we will walk in his pathes for the Law shal go forth out of Zion and the Word of the LORD from Jerusalem The first Promise for comfort of the godly contains the excellency of the Church and accession of many Nations to it It hath two branches First That however the Church of the Jewes was to be in great misery for sin yet it should come to passe in the dayes of the Messiah that the Church called by the name of old Zion or the mountain of the house as best known to the Jewes and the Church of Israel as eminent and chief among the rest should be glorious and exalted above every society that is excellent in the world as if the mountaine whereon the Temple stood were made higher then any hill or set upon the top of them Whence learn 1. As the Spirit of God is a Spirit of unity and doth not differ from himself in his manifestations to his servants so it is a comfortable thing when the Messengers of God do concur and unite in bearing testimony to any Truth in the Church for thus it was with Isaiah and Micah who being contemporary do preach the same things here and Is 2. 2. God doth no sooner afflict his people but as soon mercies to make up their losses come in his mind and the Churches afflictions are never to be studied but when the promises making her up are taken along in our thoughts for immediately upon the back of that threatning Chap. 3.12 this promise cometh forth as testifying his affection and for her to look upon with the other 3. The Churches happinesse and felicity is much in gracious promises and to come in respect of performance
us go say they and he will teach us of his wayes they account it a mercy to be taught and that not what they like or as they effect but what is his will 13. Albeit the Lord hath appointed a teaching Ministry in his Church which his people ought and wil acknowledge yet every true convert is taught of God partly while they hang not their faith on mens authority but exalt God alone to be the infallible Teacher and Law-giver in his Church and do try if what men say be agreeable to his mind and partly while they feele God in and by his appointed means teaching truth effectually and perswasively to their hearts Hee will teach us of his wayes say they See John 4 42. 1 Thes 1.13 14 As all knowledge of divine things ought not to rest in contemplations but stirre up to practice so however men of much literal knowledge may be more prophane in their conversations then others yet such as are taught of God and acknowledg his Authority in the meanes of instruction and feel the efficacy of his Spirit conveighing what is taught to their hearts their knowledg will resolve in practice it being the Lords prerogative to convince the conscience and subdue and stir up inclinations to practise what is taught He will teach us and we wil walk in his paths Unto this promise the Prophet subjoynes a reason why Nations should seek to joyn with the Church to wit because the doctrine of salvation should go forth from the Jews among all Nations to stir them up to seek the Lord and this light shall shine forth in the Church in all ages to invite Nations to come and seek teaching Doct. 1. The glory of the Church of the New Testament consists not in idle ceremonies but in the profession and holding forth of true doctrine according to the Word which is the badge and mark of the true Church for the Law or generally the true doctrine as the word in the Original bears shall go forth out of Zion and the Word of the Lord from Ierusalem that it may shine in all the Churches of the Gentiles and this is a part of the eminency of the mountain of the Lords house 2. The Lord hath made it clear that the Doctrine of salvation in the days of the Messiah was not to be treasured up among the Jewes only as of old Psal 147.19 but to spread throughout the world for the Law shall go forth of Zion c. 3 The Doctrine of the Gospel is the same for substance with what was in the Church of the Jewes though clothed with new circumstantials Therefore it is called a Law alluding to the old name and cometh from among them to us though not from Sinai cloathed with dark shadowes and fearful terrours but from Zion adorned with cleernesse and seasoned with sweetnesse 4. As the Word of God published in his Church is the instrument of true conversion so it is the meanes whereby Christ inlargeth his Kingdome and will prevail in the world to perswade Nations to joyne themselves to him in his Church therefore is this given as a reason of the inlargement of the Church and activity of Converts for the Law shall go forth of Zion c. Ver. 3. And he shall judge among many people and rebuke strong Nations afar off and they shal beat their swords into plowshares and their spears into pruning hook Nation shall not lift up a sword against Nation neither shall they learn war any more Ver. 4. But they shall sit every man under his Vine and under his fig-tree and none shall make them afraid for the month of the LORD of hosts hath spoken it The next promise contains her peace and tranquillity setting out yet more the Churches glory under Christs government that God in his Son Christ shall by his Gospel have and exercise a spiritual jurisdiction and kingdome in the world whereby he shall subdue them to his obedience and having subdued shall govern them so as to procure peace and tranquillity to the Church that the converted may serve God quietly in their particular stations and become useful each to other This their condition is expressed in termes taken from the usual practice of peaceable times wherein men being out of use of war do turne their weapons of offence into instruments of husbandry and utility and wherein men go about those callings and abide abroad in the fields without fear of danger as 1 King 4.25 Doct. 1. Christ coming with his Gospel is to reigne as a King and have authority over those who receive him for he shall judge among many people 2. It is a truth to be much and frequently studied that Christs Kingdome is universal his Church spread over the world and he having power over all for her good that he may have his glory and every particular Church and believer be comforted in such a head and in hope of the enlargement of his dominion when by Apostafie or persecution it is confined to narrow bounds therefore is it again promised that he shal judge among many people and rebuke strong Nations afar off to wit far from Judea and meaning all people far and neer 3. The Lord may deal very terribly with such as he purposeth to do much good unto he may convince rebuke and afflict them for sin that he may drive them to his mercy for that is a part of his work in gathering a Kingdom to judge and rebuke 4. Albeit the Lord in gathering of his Church do not make use of weapons of war but only his Word with the reproofs and terrors thereof yet that will suffice to subdue them to him nothing in the creature being able to stand out against the Lord convincing and rebuking for sin for if he judge and rebuke many people and strong Nations they will feel it and beat their swords into plowshares c. and come under his government 5. This promise of great tranquillity and peace is not so to be understood as if the Lord did condemn Christians their undertaking of lawful wars for Magistrates bearing the sword of Justice which must oft-times be executed by force of armes is the Ordinance of God Rom. 13. Nor are we so to understand it as if the Church were alwayes to enjoy outward peace and tranquillity for Christ refuses that himself Matth. 10.34 Nor doth the godlies spiritual peace in all troubles exhaust the full scope of this promise But the scope is to teach us 1. The saving effect of the Gospel upon men is when it daunts and subdues their corruptions and so makes them as tractable and plyable to the will of God so peaceably study to serve God in their stations and to be useful each to other for when these strong Nations are rebuked they beat their swords into plowshares c. Which are instruments of their lawful calling and of utility to themselves and others 2. This taming of mens corruptions by the Gospel will appear farther
in that the Saints and converted will live at peace in so far as they are renewed otherwise a Saints corruption as well as our own may be on our tops and that there shall not be such an enmity betwixt believing Jewes and Gentiles as was before the partition was taken down in these respects Nation shall not lift up sword against Nation neither shall they learn war any more 3. Whatever troubles the Church may meet with from enemies yet she shall give no cause nor occasion thereof albeit their corruption may take occasion to raise troubles because of the profession of the Gospel for the converted shall be peaceable men and beat their swords into plowshares c. 4. In despite of all the power and imaginations of enemies the Church of God shall have even outward peace and tranquillity in so far as is needful and subservient to their spiritual good otherwise when it proves hurtful it is better to want it as the Church hath many times found in experience And as the Lord hath often given tastes of this to his Church so it will be more fully accomplished when the fulness of the Gentiles and all Israel shall be turned to the Lord as sometimes before in the Church so then they shall fit every man under his vine and under his fig-tree and none shall make them afraid Doc. 6. The fidelity of God who promiseth is sufficient to assure our hearts of the performance of greatest things as being omnipotent and having all things under his power and at his command which may either promote or seem to impede the execution of his will Therefore is this promise which might seem improbable by reason of the great desolation which was threatned should come sealed with this for the mouth of the Lord of hosts hath spoken it Ver. 5. For all people will walk every one in the name of his god and we will walk in the name of the LORD our God for ever and ever In the Parallel place Isai 2.5 instead of what is here is contained an exhortation to the Jewes that since the Church under the Messiah was to be glorious they would faithfully cleave to God and true Religion in all their calamities till these dayes should come and seeing the Gentiles were thus to flow in to Christ they would not slip away but be provoked to jealousie and come in to partake And indeed the hope of the Church of God is so great and sure that it may well encourage men to be honest under any disadvantage and albeit this exhortation was not hearkened unto at the first Conversion of the Gentiles yet the day will come when it shall be effectually upon them Rom. 11.11.25 26. But Micah seems to hold forth further the resolution of the Converts of Jewes and Gentiles under the Gospel to renounce all heresies and sects and to adhere constantly and zealously to God and the Profession of the Chrstian Religion exciting themselves hereunto by the example of idolaters who were pertinacious in their irreligious courses and this is a third evidence of the glory of the Church and ground of encouragement to the godly that instead of the manifold Apostasies and pollutions with the wayes of the Pagans which appeared formerly in the Church of the Jewes the Church of God especially Israel being converted should then prove constant in their Religion Doc. 1. Constancy in adhering to the true Religion is the great glory of a Church and encouragement of the godly to whom backslidings are a sad affliction as here we are taught 2. The Christian Profession and Religion consists in walking in the Name of the Lord that is in professing and practising according to the revealed rule which is his Name not seeking to be wise above what is written and going about these things in his strength as 1 Sam. 17.45 Psalm 118.11 being furnished with encouragement from him for so his Name in Isa 2.5 is the light to wit of direction and consolation of the Lord. 3. Such as would walk in these pathes and adhere to them ought to make sure an interest in God by Covenant and make use of this interest for daily influence and ought to be filled with much affection toward their Confederate Lord Wee will walk in the Name of the Lord our God 4. For right performance of our duty there is much need also of frequently renewed resolutions and gathered together motives to set us on edge as here they gather arguments from idol-servers and put on resolutions Wee will walk c. 5. Eternall resolutions or resolutions of persevering constantly are fit and beseeming so high a duty as walking in Gods Name we wil walk say they and walk for ever and ever It being a way wherein there is no cause of wearying and the benefit thereof being but in its prime and fully to appear when time and its contentments are ending 6. Even in the dayes of the Gospel there are still so many blindfolded and deluded as not to see the glory of Christs Kingdome but will pertinaciously follow their Idol-gods for there are all people that is many who will walk in the name of their god 7. The Lords people ought and by grace will be so far from being shaken or drawn away by the multitude of men who forsake their true God that idolaters their observancy and exactnesse in their way should give occasion to the seekers of God to put on resolutions of more exactnesse their blinde zeal toward that which is no God may teach us our duty toward the true God for so doth this comparison instituted teach that not onely Christians would not joyne with them in their way but seeking these were so carefull and resolute much more ought they to be so in the right way For al people wil walk every one in the name of his God and we will walk in the Name of the Lord our God for ever and ever See Ier. 2.10 11. Ver. 6. In that day saith the LORD will I assemble her that halteth and I will gather her that is driven out and her that I have afflicted 7. And I will make her that halted a remnant and her that was cast farre off a strong nation and the LORD shall reigne over them in mount Zion from henceforth even for ever The fourth encouragement doth yet further evidence the glory of the Church from the consideration of her former misery by affliction for sin which he would now make up and of such constitute his Church and Kingdome over which he should reigne for ever and ever And however this promise be of generall verity pointing out what base and contemptible like matter he will gather his Church of yet it hath a speciall relation to the presently afflicted and yet further to be afflicted Church of Israel whom he comforts against all her afflictions and impediments that might cut off all hope of her restauration by promising to gather them under the Gospel and make them a
great Nation and that Christ in his spiritual government shall constantly rule over them in their own land after their conversion or in the Church which was prefigured by Mount Zion Doct. 1. The Lords afflicting of his Church doth in a special manner endear her to his affection and makes that she shall not be behind when mercies are a dealing for saith he I wil assemble and gather her that I have afflicted See Jer. 31.20 2. Great afflictions are no impediments to the Churches restitution when the time of it comes when Omnipotency is imployed about it and when he in love remembers them in their low estate for such as are so crushed with trouble as they are made to halt such as are afflicted driven out and cast farre off he can and will assemble and gather them and make a remnant and strong nation of them that is he wil preserve a remnant and keepe them from total ruine in trouble and at last restore and multiply them 3. The glory of a Church restored and the height of their felicity is to have the Lord reigning and acknowledged as a King in all his prerogatives amongst them therefore it is added to their restitution And the Lord shall reigne over them in Mount Zion 4. The Churches King is not subject to mortality nor such a one as may be put from his kingdom and leave them exposed to hazard but the Lord shal reigne over them and so protect them from henceforth even for ever which also imports that he will still have subjects to reigne over Ver. 8. And thou O tower of the flock the strong hold of the daughter of Zion unto thee shall it come even the first dominion that kingdome shal come to the daughter of Jerusalem Here the Lord makes a more particular application of his comfortable promises unto the Church of the Jewes for however the Promise be of general verity in a spiritual sense being applied to the Catholick Church that Jerusalem which is from above yet the following verses cleare that it is to be understood specially of the Church of the Jewes whom he here cals the tower of the flock or Eder of which Gen. 35.21 conceived to be a place neere or in Ierusalem and in particular that part which was after called the sheep-gate and the strong hold of the daughter of Zion or Ophel of which 2 Chron. 27.3 Neh. 3 26. The first encouragement given to them for the comfort of the godly is that not only the Kingdome of Christ should first begin at them as the History of the New Testament doth evidence but that under Christ they should be restored to their wonted dignity resembling that which they had of old enjoyed under David and Soâ—omon before their rents and calamities Doct. 1. The Lord in gathering the universal Church hath an especial regard to the Jewes his brethren this doth appear in the speciall allowance given to them in the promises concerning the Kingdome of Christ of which as the Lord gave them the first offer so from them the Apostle Rom. 11. gathers that much mercy shall yet be manifested unto them 2. The Church of God is the receptacle and fold of all his true sheep wherein they gather themselves under his government and are environed with strength for safety so much is signified to us by these names given to Zion The Tower of the flock and strong hold 3. The Lords own Application of spiritual comforts is especially requisite for his afflicted people therefore the Lord counts it not enough to have propounded ample promises in general to the Church which might answer all their cases and which they were bound to be applying but he holds it also necessary to apply these to the present Church in her need 4. The glory of Christs Kingdome is as great and greater spiritually then ever the glory of David or Solomons reigne was outwardly all the valour strength and victories of David all the riches honour and wisdom of Solomon even to admiration and all the felicity of Israel under both are but shadowes of that substance therefore is it called the first dominion that is not so much the dominion at first offered to the Jewes as a dominion like the first flourishing times of Israel 5. As Christ to fulfil the truth of God did make first offer of his Kingdome and Gospel to the Iewes so in due time he wil bring them under his dominion and spiritual Government and will restore them to their wonted dignity thereby uniting all Israel in him the seede of David as they were before the rent made by Ieroboam adorning them eminently with the spirituall excellencies and priviledges of his Kingdome if not also appearing gloriously for them in outward things for saith he Unto thee shal the first dominion come the kingdome shal come to the daughter of Ierusalem Ver. 9. Now why dost thou cry out aloud is there no King in thee is thy Counseller perished for pangs hath taken thee as a woman in travel 10. Be in pain and labour to bring forth O daughter of Zion like a woman in travel for now shalt thou go forth out of the city and thou shalt dwel in the field and thou shalt go even to Babylon there shalt thou be delivered there the LORD shall redeem thee from the hand of thine enemies The next encouragement given to the Church of the Iewes is by shewing his mind concerning her troubles that were shortly to ensue and that he may the more effectually comfort her he very pathetically propounds her trouble as if she were now under it and shewes unto her that however in outward appearance she had cause of bitter sorrow her King and Counsellers being to perish in that calamity she being to be driven from the City and Temple which were to be destroyed to sojourn a space in the fields till the rest of the Captivity were gathered and then to be carried captive unto Babylon yet upon better consideration she might finde shee had no such cause of fainting but ought rather resolutely to provide for and couragiously to bear that trouble seeing God should be King and Counseller to her and in Babylon where she might have least hope she should find deliverance and so he clears his mind to be this that by trouble she is going on toward deliverance Doct. 1. The troubles of the Church may in their houre prove very sharp and bitter as the pangs of a woman in travel crying out aloud 2. Albeit the Church of God in her trouble seeme to have reason for excessive sorrow and bitter discouragement yet really it is not so but she hath still some reason of encouragement and ought to set about it therefore whatever her troubles were yet saith he why dost thou cry out aloud as if he had said there is no reason for such excesse in anxiety and sorrow The reasons of this principal doctrine held forth in the Text are as so many doctrines all of them
concluding that she ought not to give way to discouragement 1. There is nothing the people of God want in trouble which might be helpful or comfortable to them but it wil be made up in God for however her King and Counsellers were uselesse and enemies to her safetie in that strait and were afterward cut off for their sins and that she might be emptied of all created comfort and helps yet the Lord wil not admit that she should think she wanted a King while as he lived and reigned to preserve her in her trouble and in due time to re-establish his Kingdom in her so much doth this sharp question teach Is there no King in thee Is thy Counseller perishid 2 As the Lord seeth it oft times fit not to remove but continue and increase a peoples trouble for they were to be in pain to go out of the city dwel in the field and go to Babylon so the people of God in such cases ought to arme themselves with resolution for such lots rather then by discouragement to make their owne crosse heavy which is all they can doe so much are we taught in that howsoever he reproves their cries v 9. yet saith he be in pain which doth not only import an assuring of them that the trouble was to come nor yet only a concession that it is no marvel they have pain and sorrow but a command also to set themselves resolutely to bear it as they are commanded to build houses in Babylon Jer. 29.4 5 6 and to make their captivity as comfortable as lawfully they may 3. The right pondering of the fruit which the Lord brings out of the troubles of his people may help to crush discouragements under them labour to bring forth like a woman in travel He sets her out in her trouble as travelling in birth of some mercy to make her forget her sorrow which she should minde much and presse after See John 16.21 22. 4. The Lords tender affection towards his people especially under trouble may be a great lenitive to their bitternesse Therefore is shee here called the daughter of Zion which is a stile of tendernesse A room in his heart will make an affliction to be no affliction or very tolerable 5. Every step of the people of God in affliction is a step toward deliverance and the utmost degree of affliction is the door next to deliverance so much doth the scope and drift of this place teach the Church going out of the City and dwelling in the field was going toward deliverance and when shee went even to Babylon where in outward appearance shee might have lost hope yet there shall shee be delivered and is neerer to a deliverance there then in the holy City These things rightly studied may take away much seeming ground of discouragement under trouble Doct. 3. The Lord is to be eyed as undertaker for the performance of improbable like promises which may cause all difficulties to vanish Therefore after that promise There shalt thou be delivered is subjoyned There the Lord shal redeem thee from the hand of thine enemies when he undertakes it wil be easie to raise a Cyrus and make him do it 4. While as the Lord promises in delivering to redeem them it teacheth 1. That the Lord wil reckon kindred with and interest in his afflicted people that hee may appear for them for it was the part of the neerst in kindred to redeem and the word in the Originall intimates so much 2. That they having by sin sold themselves into captivity Isaiah 50.1 Christ by the price to be paid to justice for the Elect among them should procure their deliverance also and of the visible Church for their sake All temporall deliverances to the children of God flowing from that eternall Redemtion from sin and as an appendix to the new Covenant and the visible Church getting deliverance for the Elects sake among them 3. That for enemies who had captivated them as they had sold themselves to them for nought so they should be actually asserted unto liberty without any price save onely stroakes to the unjust possessors Isa 52 3. Ver. 11. Now also many nations are gathered against thee that say Let her be defiled and let our eye look upon Zion For further confirmation of his minde concerning her afflictions he sets forth in the last place his great and holy designe concerning the enterprize of her manie enemies who in her ensuing calamity and after her return from captivity and after her conversion to Christ should be gathered against her as also against the Church of Christ in all ages and first hee holds forth what is their purpose to the end his purpose overturning theirs may be seen to be the more glorious to wit that they intended and set themselves to deal with her not as a priviledged place but that they might pollute her as a prophane place with blood and other abominations and take her ornaments from her and put her from her dignity and that they might feed their eyes with such a sight Doct. 1. The true Church hath the most enemies of any society for many Nations are gathered 2. It is usefull for the Church to remark what enemies intend and what our troubles would seem to threaten to the end that more of God may be seen in delivering for this end is the consideration of the enemies designe premitted to the consideration of the purpose of God See Psal 124.1 2 3 4. 3. As the wicked see no priviledg the Church of God hath why she may not be dealt with as other prophane societies so the greatest bitternesse the people of God have in their affliction is that hereby not onely they but their priviledges are trampled under foot by enemies for it is the sad sight they get of enemies designes when they hear them say Let her be defiled or prophaned See Isa 10.9 10 11. Lam. 2.15 4. There are many so wicked as to account the Churches calamitie a pleasant spectacle and sweet sight to feed their eyes with for there are who say Let our eye took upon Zion which is an evidence of a desperately wicked condition Ver. 12. But they know not the thoughts of the LORD neither understand they his counsel for hee shall gather them as the sheaves into the floor Ver. 13. Arise and thresh O daughter of Zion for I will make thine horn iron and I will make thy hoofs brasse and thou shalt beat in pieces many people and I wil consecrate their gain unto the Lord and their substance to the Lord of the whole earth Followeth the Lords purpose concerning this their enterprise which is incomprehensible and unsearchable by enemies and quite contrary to their intention as minding by their gathering together to ripen them for vengance as sheaves are gathered that they may be threshed to the execution whereof he encourageth the Church promising to enable them and give them a compleate victory which should be ascribed to him
constant supply of furniture Walk humbly with thy God 9. The people of God are to study constancy in their way and especially in humility and for this end the bond of communion with God and interest in him is to be kept fast and daily made use of Walk humbly with God Ver. 9. The LORDS voice crieth unto the city and the man of wisdom shall see thy Name hear ye the rod and who hath appointed it This verse contains a generall sentente given out against his people and a Preface to the following special accusations and sentences The sum is that since they made no conscience of this their duty though clearly revealed v. 8. therefore the Lord by his Prophets gives warning of another reacher to be sent unto them to wit his rods and judgements which they are commanded to hear since they will not heare his servants and to consider the author of them that they may be affected therewith and withall he declares that only the true fearers of God who are indeed the wise ones will take notice of God manifesting himself either in the admonition or in the rod. Doct. 1. Slighting of clearly revealed and commanded duties will bring a rod upon a person or people for so doth the scope import 2. The Lord doth not steal a judgement upon his people but in great mercy forewarnes them of their danger if they would make use of it The Lords voice crieth to give the alarm 3. The testimonies of the Lords servants against sin and their warnings of wrath to come in their publike Ministery is the Lords own warning-peece to the rebellious for so is the Lords voice to be understood of his voice in the mouth of his servants 4. As Cities and eminent places have greatest occasions and incouragments to serve God so when they come short their guilt is great and they share deepest in the cup of afflictions therefore the Lords voice crieth unto the City that is to Jerusalem Samaria and other cities of the land in which as the Prophets preached most so when the rod comes they are alarmed especially as those on whom it will light most sadly 5. We ought to be sensible of afflictions sent upon us as Gods Messengers sent with a Message to us and the Lord will cause the most stubborn to feel his hand in them for this Hear the rod is not only an exhortation to take the alarm and be sensible of the rod when it comes but a prediction that though they would not heare the Prophets yet they should both heare and feel this Messenger See Jer. 1.15 16.6 We ought not onely to be sensible of the smart of the rod when it comes but chiefly to look to the hand of God in it and to what he would teach by it Hear the rod and who hath appointed it 7. It is an evidence of the fear of God to take warning of a rods coming or to get Gods minde in the rod seen and to be affected with it and obey it and onely fearers of God get this use of it The man of wisdome shall see thy Name that is take up thy authority in these warnings from the Word and discern what thou manifestest of thy minde by the rod. 8. They onely are wise indeed who fear God and who learn to make use of his Word and Providences toward them for he who feares God is called the man of wisdome or substantiall wisdome that hath a being as the word signifieth all other wisdome being but empty and vain Ver. 10. Are there yet the treasures of wickednesse in the house of the wicked and the scant measure that is abominable 11. Shall I count them pure with the wicked balances and with the bag of deceitfull weights 12. For the rich men thereof are full of violence and the inhabitants thereof have spoken lies and their tongue is deceitfull in their mouth To help them to understand his minde in the rod the Lord enters upon a more speciall accusation of them for the sins procuring the same here he sets before them their violation of justice and mercy and charges upon them that by wicked meanes they had gathered great treasure which proved them to be wicked who did thus enrich themselves The meanes whereby they made this purchase or at least endeavoured it and for which they are challenged are 1. Scant measures or lean in themselves and starving the buyers 2. Inexcusable deceit in the matter of weights and balances bringing in more gain to them then was right 3. Cruel violence used toward the poor 4. Fraud and circumventing of one another which was universall among them All these accusations the Lord referreth to themselves to beare witnesse of the truth of them and poseth their own conscience if notwithstanding their professions by externall sacrificing the Lord could in justice acquit them and not rather abhor and condemn and plague them Doct. 1. The Lord abhoreth those sins especially which are commited after many admonitions by such as professe much piety Are there treasures of wickednesse c saith he and that after so many admonitions and threatenings of the rod and notwithstanding your great Profession 2. It is a great signe of unsoundnesse when such as are eminent in practising externall duties of the first table can without scruple commit wickednesse against the second for saith he Are there yet after the great offers of sacrifices is there yet so much unrenewednesse as to gather up treasures of wickednesse 3. Excessive love unto and desire after riches driving men to use unlawfull meanes of purchase is a sure mark of wickednesse let the purchaser pretend to what he will and of Gods displeasure however in his Providence he may permit such to prosper for they are treasures of wickednesse in the houses of the wicked and for this the Lord challengeth 4. Deceitfulnesse in weights balances and measures is a sinfull means of purchasing riches and a clear instance of injustice which is abominable in the sight of God for so much do the words hold forth 5. Even our selves seriously considering our case may not onely see the truth of what the Word challengeth but may easily judge that God will not passe by approved grosse guiltinesse nor justifie the doers thereof whatever mask of profession they cover it withall therefore the Lord appeales to themselves both for the truth of the fact Are there yet treasures c and for the demerit of it shall I count them pure with the wicked balances c or purifie and declare them just 6. Men ought not to dallie and sooth up themselves in a dream of Gods approbation of them in their sinfull wayes Therefore he puts them to it to judge righteous judgement in this particular shall I count them pune c 7. However men study to blinde or put to silence their own consciences that so they may sin without molestation yet in the day of Gods controversie it will be mens sorest adversarie and
the judgement for both Prophets and Priests are here found guilty See Lam. 2.14 2. Want of gravity in carriage and rashnesse and inconstancy in doctrine making the Word Yea and Nay and fitting doctrine to all humours parties and times is a character of a false Minister accessory to a lands sin and liable to sad judgements whatever extraordinary or singular thing he pretend to Her Prophets are light or rash unstable and heady persons 3. An unfaithful time-serving Minister though he may please himselfe and others may like well of his way yet in Gods account he is but a perfidious man betraying his trust and the soules of men and men will finde it so in due time for being light they are also treacherous persons 4. Every Minister that would approve himselfe to God ought to give himself both to deal with God in behalfe of the people and with the people on Gods behalfe for such was the Priests charge to minister unâ—o the Lord in the Sanctuary in name of the people and to be ordinary teachers of the law to the people in both which they failed here 5. It is a token of sins full ripenesse and of speedy approaching judgement when Ministers dare pollute the holy things of God by going prophanely and in a carnal way about his worship and service their own familiarity and frequent employment about it without sensible hearts having bred a contempt of it and so embolden others to do the like or tempt them to abhor Gods service thus was it with Jerusalem when wo came upon her Her Priests have polluted the Sanctuary 6. The holy Scripture being the revealed will of the supreame Lord and the unalterable rule of mens duty according to which they may expect blessings or curses it must be an high presumption in men to wrest and force it to applaud their fancies and to take their light to the Word and father it upon it and not come with submission of heart to receive light from it and so make of Scripture what they please this is also a quarrel They have done violence to the Law Ver. 5. The just Lord is in the midst thereof he will not do iniquity every morning doth he bring his judgement to light he faileth not but the unjust knoweth no shame The equity of this threatned wo is cleared from the justice of God who not only dwelling amongst them could not without impuration to his holinesse passe over such grosse abominations but also was a just God in giving her faire play in this processe and not pronouncing this sentence till she was found incorrigible which he proveth from two evidences whereof the first is that however he had daily and early by his Messengers held forth this law as a lamp whereby they might see the evil of their wayes and so failed not to give them warning that they might be reclaimed yet they proved obstinate and impudently blushed not to sin against cleare light Doct. 1. However a visible Church persevering in sin may blesse her selfe and expect great things from Gods visible presence with her yet all these priviledges speak the impenitent sinners disadvantage their lying neer a stroak for if the just Lord be in the midst thereof he will doe no iniquity to wit in sparing her being so sinful See Amos 3.2 3. 2. God doth so much delight in mercy and is so tender of his people that he never proceeds to severity so long as there is another way unessayed to reclaim them or to stint the course of their sin which doth abundantly justify him when he judgeth for in this also he is the just Lord in the midst thereof he will not do iniquity in that he will not cast off till other means be essayed as the following purpose cleareth 3. It is a great favour from the Lord and a testimony of his long suffering when he doth not take every finner at his first word but followeth him with frequent warnings of his danger if he go on and offers of advantage if he returne for it is marked here as an evidence of Gods kindnesse in this processe that every morning which was the usual time of Prophets preaching Jer. 7.25 doth he bring his judgements to light he faileth not 4. Albeit men may pretend to acknowledge the authority of God and his Word yet it is usual that when they are mad on sin and going to ruine this should be a presage of it that the Word will do nothing at them for it is marked as their sin and a token that judgement must come on when notwithstanding warnings the unjust knoweth no shame 5. None who are within the visible Church and doe acknowledge a Deity and yet dare with a high hand sin against the cleer light of the Word but they proclaim themselves to be destitute of all ingenuity and given up to the plague of effronted impudence for such know no shame Ver. 6. I have cut off the Nations their towers are desolate I made their streets waste that none passeth by their cities are destroy'd so that there is no man that there is none inhabitant 7. I said Surely thou wilt feare me thou wilt receive instruction so their dwelling should not be cut off howsoever I punished them but they rose early and corrupted all their doings A second evidence of their incorrigiblenesse is that the Lord had often-times visited the Nations round about not one but many of them and not with an ordinary but with remarkable stroakes destroying their strong holds or Princes which as corner stones as the word imports uphold the fabrick of the Common wealth and making such havocke of the Nations as there were neither traveller nor Inhabitant to be found all which considering out ward meanes and their duty might have warned them to flee those sinnes for which those Nations had been punished and instructed them to fear God and reforme their wayes that so their afflictions might have kept within bounds of fatherly correction and they might have prevented the last stroake of being put out of their land and yet for all this they were so farre from turning to God that they were even worse all their wayes being not only sinful but corrupt and bent active and headlong in going wrong as if it had been their study and they were as earnest to goe wrong as he had been to reclaim them v. 5. Doct. 1. The Church is so dear unto God and he so tender of her well-being that before he ruine her he will preach her duty and danger to her upon the dear expence of others for all these sad judgements on others v. 6. was to inform her that she might prevent the like 2. Judgements inflicted on any of the world is a document and call to others to fear God especially being guilty of the like sinnes yea even the Church ought to take warning from judgements on enemies for He cut off thir Nations laid their Towers desolate c. that his Church