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
the example of other places and the fruitlessenesse of all their endeavours to defend themselves chap. 3. CHAP. I. THis Chapter after the Inscription ver 1. containeth First a Description of God in his justice and power against his enemies ver 2 3 4 5 6. and mercy toward his people ver 7. Secondly in an application of this description to the present purpose wherein 1. The Assyrians are threatened with violent and total destruction ver 8. notwithstanding their insolent presumption in thinking to be able to wrong the Church or defend themselves ver 9. or their formidable union and their prosperity which God would make use of to bring on their stroak ver 16.2 The cause of all this is declared to be their injurious dealing against God and his people ver 11. for which they are again threatened that so he may comfort his Church with deliverance from their oppressions ver 12 13. 3 To confirme this sentence yet more Assyria or the royal family is again threatened with utter rooting our ver 14. the newes whereof should produce comfort to the Church having liberty thereby to enjoy and go about the ordinances ver 15. Vers 1. THe burden of Nineveh the book of the vision of Nahum the Elkothite The Inscription holds forth 1. The Penman of this Prophecie described from his name and the place of his birth of both which we read no more elsewhere 2. The nature of the message containing hard tidings against the chief City of the Assyrian Empire called Nineveh or the habitation of Ninus under which the Empire it self is to be understood 3. The authority and certainty of this message in that he had it by vision Whence learn 1. Even enemies to the Church are under the dominion of Gods Providence and liable to his rebukes and corrections for he hath a burden against Nineveh 2. There is nothing to be expected from God to impenitent sinners or such as seeming to repent continue not in that exercise but return to their vomit but hard tidings for Nineveh forgetting to continue in that exercise which they began at Jonahs preaching get now from the Lord a burden 3. Judgements denounced by God against the wicked for sin are insupportable and crushing such as the creature cannot stand under therefore are they called a burden 4. Wrath denounced against impenitent sinners is infallible and certain whatever may appear to those who judge by appearance for This burden is the book of the vision containing what God had certainly revealed to his servant and commanded him to publish in his Name and Authority 5. As Nahum saw this by vision so they would studie to be near God who would see the ruine of flourishing enemies and get it believed from the Word Vers 2. God is jealous and the LORD revengeth the LORD revengeth and is furious the LORD will take vengeance on his adversaries and he reserveth wrath for his enemies The justice of God taking vengeance on his enemies is described from the cause moving him to it which is his jealousie or tender feeling of the injuries done to his honour and dear people and from the severity and certainty thereof though suspended for a time Doct. 1. As the Lord is jealous of his peoples affections towards him Exod. 20.5 so is he jealous and cannot endure the wrong done to his honour in hurting his people who are dear to him for God is jealous 2. This jealousie and affection of God will in due time break out in just revenge against his and the Churches enemies recompencing the wrongs they do which his people cannot take course with for God is Jealous and the Lord revengeth 3. Vengeance executed by God jealous for his people whom he loveth floweth from great displeasure and is most severe for the Lord revengeth all injuries and is furious The Hebrew word imports great fury as of one so to say with reverence to him who speaks so to our capacity transported with it 4 The justice and severity of God against wicked men would be seriously studied both by enemies to deterre them from doing evil and by his oppressed people for their comfort for this repetition The Lord revengeth and is furious the Lord will take vengeance imports that there should be many thoughts of it 5. The Lord ownes his peoples quarrell and declareth himself a Party against their enemies for they are his adversaries and his enemies 6 That wrath which the Lords Word denounceth against the wicked and which their wickednesse calls aloud for and yet is kept off is but only reserved for a more fit time to be poured forth in greater measure for He reserveth wrath for his enemies The Original hath it only reserveth without any addition which sheweth how inexpressible that anger is which God treasureth up to be poured out together Ver. 3. The LORD is slow to anger and great in power and will not at all acquit the wicked the LORD hath his way in the whirlewinde and in the storme and the clouds are the dust of his feet This justice of God taking vengeance on enemies is further described from the way of manifesting thereof which is flowly but certainly the Lord forbearing neither because he purposeth to forgive nor because he wants power as may appear from his Majesty and State when he appeareth environed with whirlewindes and tempests raised by his power as Psal 18.8 11. and the airle clouds being as dust raised by his stately progresse as armies raise dust in their march and this is one part of the description of his power for executing this just vengeance Doct. 1. The Lord even toward enemies is long-suffering and slow in executing of anger that their destruction may be seen to be of themselves that in his holy providence they may stumble more upon his indulgence and fill up their measure and that his Churches faith and patience may be tried Therefore saith he The Lord is slow to anger 2. When the Lord spareth his enemies it is not because he is not able to meet with them nor ought we to judge because of any outward appearances that they are invincible for how unlikely soever the destruction of enemies may be in the eyes of men yet the Lord who is slow to anger is also great in power 3. As the Lord is able to reach his enemies when he pleaseth so his forbearing of them is no evidence that they shall be exempted altogether but he will undoubtedly give proof of his power in dealing with them as their way deserveth for the Lord is great in power and will not at all acquit the wicked He will punish them lest his sparing them altogether should give ground to any to think that he held them innocent or absolved them as guiltlesse as the word signifies 4. The Lord is able by his power speedily to bring to passe greatest things and can when he pleaseth overturn confound darken all things which appeared to be stable well ordered and clear
for so much doth his way in the whirlwind storm and clouds teach These suddenly confound what they surprize and clouds and stormes do darken the face of a clear skie and Gods way in these points at the suddennesse thereof Prov. 10.25 Isa 19.1 5. The Lord manifesting himself in his great glory doth but so to say obscure himself in respect of our infirmity which cannot comprehend his glory in its brightnesse for so much doth his manifestation of himself environed with dark stormes or tempests and thick lowring clouds teach See Psal 97.2 6. Gods dispensations even when they are most dreadfull and terrible in effects may yet be deep and unsearchable and his purpose and counsell in them hard to discern for so much further doth his way in whirlwindes stormes and clouds which involve and darken all teach Ver. 4. He rebuketh the sea and maketh it drie and drieth up all the rivers Bashan languisheth and Carmel and the flower of Lebanon languisheth 5. The mountaines quake at him and the hills melt and the earth is burnt at his presence yea the world and all that dwell therein This power of God is yet further described from the effects thereof that he can in his anger drie up seas and rivers as of old appeared at the red-sea and Jordan he can blast the beauty of fertile and pleasant places such as Lebanon for trees Bashan for pasture and Cormel for corn he can make the stable hills to quake and melt like wax or snow the earth to burn up with drought or as Sodome was destroyed yea and can dissolve all the creatures and make the habitable world feel the effects of his power from all which Learn 1. The power of God is much to be studied by all those who oppose him and by them who expect help from him in trouble therefore this ample description of his power is recorded 2. Whatever men do conceit of themselves yet it is no small task to give God the glory of omnipotency and fix faith upon him as able to do whatsoever he pleaseth for this commendation of his power is no vain repetition but importeth that neither do enemies fear it nor his people trust it as they ought 3. The Lord doth give such ample proofs of his power in his works of providence upon the creatures in heaven and earth as may clearly confirm us in the faith of his omnipotency which are therefore to be studied that we may be confirmed this is held forth in what he doth dailyin the air in stormes and clouds v. 3. and in what he can do upon seas rivers hills c. whereof ample proof hath been given as is recorded in Scripture 4. All the creatures are subject to the power of God to be disposed of and their ordinary course to be overturned at his pleasure for he makes seas and rivers dry makes fruits to wither hills and earth to melt and burn and the world to be turned upside-down Ver. 6. Who can stand before his indignation and who can abide in the fiercenesse of his anger his fury is poured out like fire and the rocks are thrown down by him From the former evidences of Gods power upon the creatures the Prophet inferreth the inability of any to stand or endure when an angry God calleth them before his tribunal and that because his anger being attended with invincible power would as a fire burn up all before it without mercy and can overturn hard rocks as at Christs death and 1. Kings 19.11 Doct. 1. The Lords indignation against sin would be looked upon as attended with divine Omnipotency able to make the creature feel it sadly for so doth this dependence teach See Psal 90.11 2. No attribute in God how dreadfull soever is formidable to any but to the man who provokes him to anger and continueth therein without repentance Therefore is his dreadfull power held forth as a ground to this conclusion Who can stand before his indignation and who can abide in the fiercenesse of his anger 3. It is but mad presumption in wicked men to think to decline Gods judgement-seat or to keep their feet when he is angry for God will draw them to his tribunal and having rebuked and condemned them will cast them out of his presence and destroy them in his fierce displeasure for who can stand before his indignation c 4. When Gods anger is rightly considered when the effects thereof upon the creatures are seen and when man becometh well acquainted with his own weaknesse he will easily see the folly of standing out against God for his fury is poured out like fire upon combustible matter such as man is before him and the rocks aâ—e thrown down by him how much more weak man Ver. 7. The LORD is good a strong hold in the day of trouble and he knoweth them that trust in him Followeth a description of God in his mercy that he is good and meek a defence in trouble and an approver of and carer for such as are his people and trust in him and as the former description of his power and justice was verified upon the Assyrians so this hath relation to the behaviour and successe of Hâ—zekiah and Judah who trusting in God 2 Kings 18.5 2 Chron. 32.8 were protected and delivered Doct. 1 The people of God ought to be such as fleeing out of themselves and renouncing all trust in humane helps and confidences do make God their onely refuge both against sin and trouble for so doth the word rendered trusting import they trust in him 2. The Lord in his greatest majesty and terriblenesse is still good and favourable to such as trust in him for after the description of his power and justice is subjoyned The Lord is good See Mat. 28.4 5. 3. The people of God ought to resolve for times of trouble and strait which yet is without any prejudice to the goodnesse of God toward them as being sent to do them good and to their advantage for the Lord â—s good and yet it is implied that there will be the day of trouble and but a day not an eternity of it 4. The power of God which is imployed against enemies is forth-coming for the comfort of his people in their need for thereby is he a strong hold or strength 5. The Lords goodnesse his protection and defence is best known and discerned in times of difficulty for the Lord is good a strong hold in the day of trouble His peoples wanting of difficulties would take away the sense of what he is to them and for them Psal 31.7 6. The Lord not onely as omniscient knoweth but doth approve and hath a care of such as lean to him and give him the glory of his attributes by believing for he knoweth them that trust in him Ver. 8. But with an over-running flood he will make an utter end of the place thereof and darknesse shall pursue his enemies The Prophet proceeds to apply this description of God
Admirers of the hand of God against her both these are held forth in that Preface Behold ye among the Heathen and regard and wonder marvellously for I will work a work c. as hath been before explained 4. It is usual that when judgement cometh upon an impenitent people they attain not to any right use of it but are surprised with admiration and astonishment under it for so is fore prophesied even of the Jewes that they shall behold and regard and wonder marvellously at their own calamity and go no further 5. This stupid disposition as it flowes from former contempt of Gods Word which hath so stupified them as judgements cannot pierce so it will prove fruitlesse and doth portend the further ruine of such as continue in it so the Apostle citing this place Acts 13.41 makes clear that they are despisers who wonder as is also clear from v. 4. and that they wonder and perish or vanish that is as their admiration and astonishment usually vanisheth and cometh to nothing without any fruit so such a disposition portends ruine and such a stroak will undo a people they not being able to endure and bear out under both the stroak and fearful astonishment accompanying it 6. As the Lords judgements upon the Church may be far beyond the expectation of the Heathen and her very enemies Lam. 4.12 so it is just with God that those who doting on their priviledges do contemn the Word should meet with unexpected and incredible judgements for so saith he to these prophane Jews I will work a work which ye will not belive though it be told you 7. Divine indignation against sin is more terrible and will appear more sad when it is inflicted then secure sinners do ordinarily imagine so much also is intimated in that this work will be above belief Ye will not believe though it be told you See Psal 90.11 8. The contempt of the Gospel and the rejection of Christ offered unto lost man is the height of iniquity and draws on all the judgements that at any time have been threatened against any sin therefore the Apostle Acts 13.41 denounceth the same judgement here threatened for contempt of the law and sins against the second Table to come upon the Jews who opposed the Gospel and rejected the Messiah as being then fully accomplished when wrath came upon them to the uttermost for casting off of Christ Ver. 6. For lo I raise up the Caldeans that bitter and hasty Nation which shall march through the breadth of the land to possesse the dwelling places that are not theirs The Prophet subjoynes a particular description of this calamity in describing the instruments of it the Caldeans under Nebuchadnezzar their King whose disposition furniture and proceedings are so exactly set down as may confirme the truth of the prediction may set forth the justice of God in repaying the Jewes in their own coine may be terrible to the stout-hearted among them and may confirme the godlies hope of a deliverance from the way of the Caldeans their managing that work This description is contained in several particulars the first is that they are a Nation of a bitter cruel fierce and active temper who therefore to satisfie their ambitious covetousnesse should speedily and without fear over-spread the land of Judea not only to over-run it but to make a Conquest thereof for themselves Doct. 1. When God hath a controversie against a people he will not want instruments by whom he may prosecute it or he can fetch the Caldeans from afar who being already satiated with victories and conquests needed not otherwise much to have minded so remote a corner as Judah 2. Instruments of vengeance upon the Church would be looked upon as imployed by God and therefore the Churches eyes would be more on God then on them for Lo I raise up the Caldeans saith the Lord. 3. It is usual for the Lord to give up troublers and oppressors of the world to meddle also with his Church that it may hasten their ruine however the Church be sinfull therefore the Church is to be chastised by the Caldeans who were the hammer of the whole earth Jer. 50.23 that this might hasten the filling of their cup. 4. The Lord can make holy use even of the sins of creatures imployed for executing of his judgements for He raiseth up the Caldeans that bitter and hastie Nation and makes use of this their temper without any imputation to his holinesse 5. When the Lord armes any instruments with vengeance against a sinfull people they will not want dispositions and successe for attaining his end for if God raise up the Caldeans against the Church then they are not only bitter and fierce but a hastie or active Nation and will march through the breadth of the land without opposition or fear and will not only overcome but so carrie all before them as they may possesse the dwellings that are not theirs without molestation 6. The Lord in executing vengeance doth righteously proportion mens sins and his judgements and pay home transgressors in their own coine therefore the Jews who had been cruel meet now with bitter adversaries and they who had used spoiling and violence towards others v. 2. are now over-run and cast out of their own possessions The like also may be read in the following purpose 7. However men account it purchase good enough when they are able by power to overturne others and sit down in their room yet the Lord doth not so reckon but will put a difference betwixt mens power or possession and their right for albeit the Caldeans conquered Judah yet in the Lords account They possesse the dwelling places that are not theirs Verse 7. They are terrible and dreadfull their judgement and dignity shall proceed of themselves The Caldeans imployed in this work are yet further described that being armed with divine vengeance emboldened with former victories and exercising the same cruelly they should fill the land with terrour and dread of them which they should also tyrannically improve and be their own carvers in all matters of advantage and honour standing to no law either of Nature or Nations in their dealing with a terrified and subdued people but meerly following their own will armed with power Doct. 1. Divine indignation pursuing sinners will take away their heart and courage in a strait and make their enemies terrible to them for so are the Caldeans to the sinfull Jewes terrible and dreadfull 2. When a people do not stand in awe of God speaking from his Word to them he doth righteously send judgements upon them which will cause their hearts to faint for the Caldeans are terrible and dreadfull to these wicked Jews who sleighted the Law God Almighty speaking in it v. 4 3. It is a great height of impiety before the Lord when besides the unlawfullnesse of a war in general and many particular acts of injustice in the heat of hostility a Conquerour even in
wicked proud boasting and wicked enterprising far more wicked acting against the Lords people their land and rights but it will in due time be reckoned for for it is put upon these enemies score that they magnified themselves against the border threatning to possesse it Ver. 9. Therefore as I live saith the LORD of hostes the God of Israel Surely Moab shall be as Sodom and the children of Ammon as Gomorrah even the breeding of nettles and salt pits and a perpetual desolation the residue of my people shall spoile them and the remnant of my people shall possess them 10. This shall they have for their pride because they have reproached and magnified themselves against the people of the Lord of hostes Follows the judgement threatned for this sin and confirmed by an oath that these enemies should be made as Sodom and Gomorrah not for the way of their destruction but for Gods rooting them and their memory out and laying their land utterly desolate as a salted land which makes it barren to bear onely weeds and that for a long time if not for ever as to them though there be a promise of their restitution especially spiritual Jer. 48.47 49.6 And whereas they encroached upon Judah the Lord threatens to make Judah spoile and possesse their land v. 9 which is to be understood as that promise v. 7. is and that they may know the cause of this stroak the Lord repeats it againe that all this should come upon them for their proud insolency against and reproaching of his people v. 10. Doct. 1. The Lord is in great earnest that he will meer with the Churches enemies as having both power and reason so to do he being the Churches Protector in Covenant with her though it be little believed either by the Church or his enemies therefore he assures them of it by his oath and takes unto himself titles of power and interest As I live saith the Lord of Hosts the God of Israel 2. Though the Lord think is not fit to smite every sinful Nation with immediate judgements from heaven or to make their countreys utterly and for ever unuseful as Sodom and Gomorrah were yet his displeasure is no lesse against the enemies of his people then against those he hath so smitten and he will in due time evidence it by sore desolation and of long continuance being compared with the Churches lot therefore is the Lords wrath on these Nations compared with that which he let forth on Sodom and Gomorrah Surely Moab shall be as Sodom and the Children of Ammon as Gomorrah even the breeding of nettles and salt-pits and a perpetual desolation 3. Though the Church may oft times be exposed as a prey to her enemies yet the day may come when the Church will be employed to do that to enemies which they threatned to do to them and in part attempted to do for whereas Moab and Ammon magnified themselves against Israels border v. 8. now the Lord threatens that the residue of my people shall spoil them and the remnant of my people shall possesse them 4. In a time of judgements upon enemies there will be need of frequent inculcating of Gods controversie if they would have a blessed use of stroaks in turning to God and that so much the rather as they will be ready to see many things before they see their injuries done to the Church as a cause of their calamity tharefore is this quarrel again repeated This shall they have for their pride c. 5. Pride and insolency will not misse a fall and stroak in due time especially when pride leads men to act sin and wrong not out of infirmity or ignorance but with an high hand and that against the Church for This shall they have for their pride because they have reproached and magnified themselves against the people of the Lord. 6. A chiefe cause of the Lords appearing for his reproached and wronged people is that the wrongs done to them seem to reflect on him as if he were not keeping Covenant with them or not able to defend or redresse their wrongs and therefore as he affects them even in troubles so he will in due time by visible acts set out his power for them and his love to them therefore this stroak is threatned because they were infolent against the people of the Lord of hoasts where both his power and his interest in Israel are asserted as rubbed upon by them and to be cleared in the judgement to come upon them Vers 11. The LORD will be terrible unto them for he will famish all the gods of the earth and men shall worship him every one from his place even all the Isles of the Heathen This stroak is farther illustrated from an effect that when the Lord shall thus terribly plague enemies and vindicate the wrongs done to his Church he will consume the idols of the Nations also by blasting their reputation that could not help their worshippers whereas God helps his people and shal withdraw worship from them as useless things and so famish them of their food and oblations and make them lean whereby way shall be made for spreading of the knowledge of the true God especially in the dayes of the Gospel wherein without distinction of place John 4.21 or of Nations Acts 10.34 35. all the remotest Nations lying beyond the sea to Judea and the Iflanders shall serve him and yet more particularly in the day of the saving of all Israel which shall be life from the dead to the generality of the Gentiles Rom. 11.15 the fame of Gods doing for them inviting all Nations to renounce their idols and serve him Doct. 1. God is a dreadfull Party for weak man to provok and albeit he be oft times little regarded of the secure siuner yet in a day of anger he will be found terrible The Lord will be terrible unto them 2. As idolatry is a great cause of Gods anger against a people provoking him to smite them so people are ordinarily so addicted to idols that they are undone before they cease to esteem of them so much doth the conexion of these two import The Lord will be terrible unto them for he will famish all the gods of the earth he will terribly destroy them because he hath a mind to bring down their Idols 3. As it is a sweet fruit of judgements when they bring down Idols as well as lay other things waste so howsoever the Lord doth suffer idolatry for a time yet at last by judgments on idolaters and by mercies toward his people he will abolish idols and exalt himself as the only true God to be chosen and served by the world for He will famish all the gods of the earth and men shall worship him 4. It is the priviledge of the new Testament and a part of the glory of Christs Kingdome that the Lords worship is not confined to a Temple at Jerusalem nor to the Nation of Israel and such
A BRIEF EXPOSITION OF THE PROPHECIES OF Obadiah Jonah Micah Nahum Habakkuk and Zephaniah BY GEORGE HUTCHESON Minister at EDENBURGH Luke 24.25 Then he said unto them O fools and slow of heart to believe all that the Prophets have spoken Ver. 27. And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Act. 10.43 To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins Rom. 3.21 But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets Imprimatur EDM. CALAMY The Second Edition with Amendments by the Author London Printed for Ralph Smith at the Bible in Cornhil near the Royal Exchange 1654. The EPISTLE of the LICENCER to the READER CHRISTIAN READER THis Book which Gods providence putteth into thy hand contains a brief Exposition upon Six of those Divine Prophecies which are called * Ruffinus in Praefatione in Oscam Duodecim Prophetas minores dici respectu quatuor majorum puta Isaiae Jeremiae Ezekielis et Danielis non ed quod iis sententiaerum gravitate rerum verborumque majestate cedant sed ob sermones et librorum brevitatem Prophetae minores The small or lesser Prophets not because their authority or excellency is lesser then those who are stiled Prophetae majores The greater Prophets but because of the brevity and littlenesse of their Books which are so little that all the lesser Prophets put together do but contain 67 Chapters whereas one of the greater viz. Isaiah consisteth of 66. Hence it was that these Books were anciently put into one Volume and called but One Book lest by their littlenesse and smalnesse any of them saith Calvin should be lost These Prophets are in number twelve according to the twelve Tribes to which they were sent Now though it cannot be denyed but that there are very many excellent Commentaries already extant upon these lesser Prophets which may haply deterre some men from buying of this yet I desire such to take notice First That such is the Profundity and unconceivable Abysse of the Divine Scriptures that they cannot be exhausted by any Writers or Commentators whatsoever but when men have digged all the spiritual gold and silver they can out of this precious Mine there will be enough left behind for others to gather Secondly That this Reverend Author hath gone in a way unusual and almost untrodden and hath a peculiar excellency in him which others have not For his chief scope is after a short and yet full Analysis and Exposition to collect choice and pithy Observations out of every Chapter And in this undertaking he is very happy and I may truly say another Mr. David Dickson Now though the work it self is sufficient to commend the Author yet because there are many in our dayes that prize Books for their Authors sake not Authors for their Books sake I was desired to write something to make this Reverend Minister known to this Nation unto which he is altogether a stranger And for this purpose I have received testimony concerning him from those whom I dare trust that he is a man of singular parts and deservedly in high esteem in his own Country for his Learning Godlinesse Modesty Peaceablenesse and Humility That he was earnestly intreated by some of his learned Brethren especially those in Edenburgh where he is Minister to make this work publick for the good of the Churches in both Nations The truth is the Book it self represents him to the world in a very fair and beautiful Character For it comprehends much in a little breathes out much of God and godlinesse His Observations are so excellent and suitable and sometimes so unexpected and yet so natural that I verily beleeve they will be very acceptable not only to private Christians but also and especially unto Ministers affording them many rare and unthought on Doctrines for the spiritual edification of their Congregations That which was said of Socrates That whosoever know him loved him and honoured him and they that did not so it was because they did not know him may truly be said of this Book They that know it wil prize it and the Author of it and they that do not so it is because they do not know it My prayer to God shall be that the learned and religious Author of this short and brief Commentary upon these six Prophets may finde such good successe of his endeavours herein that he may be much encouraged to make a further progresse in this way and other able men may be stirred up by his example to do the like upon other Scriptures which no doubt will tend much to the glory of God and the profit and edification of his people I am Thy Servant in the Work of the LORD EDM. CALAMY Jan. the 27. 1653 TO THE Most Noble and truly Religious LADY ANNE DUTCHESSE of HAMILTON c. Grace Mercy and Peace through Jesus Christ be multiplied IT is Madam the verdict not only of the wisest of men but of the unerring Spirit of God concerning all things under the Sun Vanity of vanities all is vanity Eccles 1.2 and that not only as the Creation is made subject to the vanity of corruption because of mens sin Rom. 8.20 but chiefly in respect of men who are not content with the lawfulnesse of things for which they are appointed and are very good but study to place their happinesse in them neglecting God the only fountaine of true felicity as the creature cannot answer the expectations of such nor satisfie their vast desires so do they by their way provoke the Lord to discover unto them the folly of their choice whether in mercy to his owne that hee may traine them up to better things or in justice to the wicked who seek after no more that they may be no better for all their endlesse endeavors then they who voluntarily mortifie their affections to those things and that all may see the folly and madnesse of their way who sell their souls and spend out their mony and strength for that which is no bread and doth not profit nor satisfie And albeit this way of attaining felicity hath beene essayed and not found by him who for outward enjoyments had cause to say What can the man do that cometh after the King Eccles 2.12 And albeit experience in all ages doth discover what a sandy foundation they build upon who seeke by these meanes to satisfie their own souls made after the image of God yet how few are they who will believe this truth till they also essay it themselves This their way is their folly yet their posterity approve their sayings Psal 49.13 Yea when our selves are finding this truth verified we do hardly trust our owne eyes and senses but are still ready to imagine that we may find it yet otherwise or if we be put from that hope yet oft
eminent strength and greatnesse imaginable and cannot only make strong holds a vain refuge in a day of vengeance but is able to overturn more confidences then man can build up for his own security To dwell in the clefts of the rock is but a smal thing for Gods power to reach and yet it was the height of that which Edom had to boast of for Though thou exalt thy self as the eagle and though thou set thy nest among the stars thence will I bring thee down Ver. 5. If theeves came to thee if robbers by night how art thou cut off would they not have stollen till they had enough if the grape gatherers came to thee would they not leave some grapes 6. How are the things of Esau searched out how are his hid things sought up A second vain confidence is their wealth and treasures wherewith men use to help themselves in their extremities The Lord threatens to make these a prey to their enemies who after their victory being without fear of ambushes should at leasure seek out and carry away even their hidden Treasures and so their spoiling should not be ordinary but complete even to admiration VVhence learn 1. Riches treasured by those whom God hath a quarrel at are so far from helping or delivering them in a day of wrath or from doing the owners good that they are justly given as a prey to their enemies Edoms things an searched out and sought up 2. As the children of the Lord art to read the mercy of their trials by considering how moderate they are in respect of judgements upon enemies so the wicked may see the severity of God in what their stroaks are beyond ordinary for this end is Edoms spoiling set before him as being beyond what theeves and robbers by night use to do who use not to take all away but what may suffice as not being able to carry all or not daring for fear to stay and search out all and beyond what grape-gatherers do in vineyards who according to the Law Lev. 19.10 or because they cannot reach all with their eye do still leave some grapes whereas the things of Esau are searched out and his hidden things sought up 3. The stroaks that God hath appointed for such as not only live wickedly but also turn enemies and persecutors of his Church are complete and far beyond the ordinary visitations that come upon the children of men This comparison betwixt Esau's stroak and robbers their picking imports that the one had been in some sort a mercy and delivery in respect of the other 4. However the wicked be senselesse and fearlesse when God threatens them yet his stroak will make them feel and awake them for this Exclamation How art thou cut off how are the things of Esau searched out c. doth imply not any pity in the Lord or his Prophet towards them but that the judgments should astonish and affect themselves when it came upon them Ver. 7. All the men of thy confederacy have brought thee even to the border the men that were at peace with thee have deceived thee and prevailed against thee they that eat thy bread have laid a wound under thee there is none understanding in him 8. Shall I not in that day saith the LORD even destroy the wise men out of Edom and understanding out of the mount of Esau The third vain confidence is the help of their confederates the Narions round about them and especially Egypt whose interest it was to engage the Edomines who lay in their frontiers against the Chaldeans The Lord threatens to make these the occasion and instruments to promote their ruine for all their confederates should engage them to oppose the Chaldeans at the border of their Countrey which was in effect to cast them out of it as the phrase also in the Original signifies their friends and intimate familiars by subtilty and fair pretences should ensnare them to run on their own hurt and ruine as if they had given them a bed to lye on and yet hid a dagger in it with the point upward to slay them And this is more fully cleared by reading the words thus as the Original hâ—th it without addition of any words which are put in the Translation They have laid thy bread a wound ander thee signifying that their bread which they had from Egypt was the snare that drew them on their ruin Doct. 1. According to the sin of a Person or Nation so ordinarily is their judgement for Edom broke off that brotherly amity that ought to have been betwixt his brother Jacob and him therefore he is peid in his own coine his heathen confederates are his ruine He sinned in breaking bonds and he is plagued in that other bonds break him and are broken to him All the men of thy confedracie have brought thee even to the border c. 2. God can make those to be instruments of sinners ruine who in appearance are very near friends and can make confederacies wherein men conside the short cut to their destruction Edom was ruined by his confederates and the men that were at peace with him 3. The confederacies and alliances of politick men are not to be trusted in they being led only by their own State-interests and not minding their benefit with whom they carry fairest but only their own advantage for so did Edoms confederates The men that were at peace with him deceived him they gave him bread for a wound under him to put them betwixt themselves and the dint of the enemy The fourth vaine confidence is their wisdome and prudence whereby they might think to manage their affairs dexterously and to the best advantage as it seems they have been famous for this Jer. 49.7 Concerning this the Lord foretels that for all their wisdom they should not be able so much as to discern and prevent the treachery of their confederates And that because the Lord would when they were ready for the stroak deprive them of wisdom either by taking away such as were wise or turning their wisdome into folly Hence learn 1. When the Lord hath ruine to bring upon a people their wisdome and policy will not avert it He can deprive men of wisdom to manage their affairs he can make the wisest to be over-reached and out-witted and can make what they think their wisest course prove greatest folly in the issue for Edom is wise and many confederacies seemed a wise course to strengthen themselves and yet in all this there is no understanding in him to discern the snares in it 2. That wherein men are most eminent and are ready to conside most in will prove vain when they have most need that the pride of all glory will be stained for The wise men are destroyed out of Edom and understanding out of the mount of Esau who were a wise people Excellencies confided in are a disadvantage 3. Whatever wisdome or excellencies be in men they are all Gods gift and
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
God in whose name he threatened but that the result of all was that Nineveh was to be destroyed nor yet that he preached no longer nor in any more of the City during the forty dayes but the meaning is that before he got any further his word took effect with those that heard it and by their means with the rest of the City as appeares ver 5 6. Hence learn 1. Obedience to God in a calling and commanded duty is a sure evidence of an humbled man for Ionah before rebellious now arose and went to Nineveh 2. It is our duty to obey the will of God not because of our inclination but with an eye to his command to whom our wile and inclinations ought to stoop unto whom we should study to approve our selves in all things and from whom we may expect help in following his way for Ionah went to Nineveh according to the word of the Lord as being now taught to look more to God's will then to his own 3. Gods servants following his Commandment and trusting in him have been and will be enabled to oppose and denounce vengeance against the wickedness of greatest persons or places for albeit Nineveh was an exceeding great city c. yet Ionah cried with zeal and courage and said c. 4. God is able to reach and utterly overthrow greatest persons or places when he prosecutes a controversie against them for Ionah in his name denounces that Nineveh that great city shall be overthrown 5. The Lord oftentimes sees it fit in great wisdome to conceal any thoughts of love toward a people and hold out only threatnings and severity to induce them more seriously to repent for this cause is the sentence absolute Yet forty dayes and Nineveh shall be overthrowne without any mention of a condition that upon their repentance they should be spared as afterward he did only the granting forty days unto them carries an invitation to repentance in the bosome of it Vers 5. So the people of Nineveh believed God and proclaimed a Fast and put on sackcloth from the greatest of them even to the least of them 6. For word came unto the King of Nineveh and he arose from his Throne and he laid his robe from him and covered him with sackcloth and sate in ashes 7. And he caused it to be proclaimed and published through Nineveh by the decree of the King and his nobles saying Let neither man nor beast herd nor flock taste any thing let them not feed nor drink water 8. But let man and beast be covered with sackcloth and cry mightily unto God yea let them turn every man from his evil way and from the violence that is in their hands The successe of Ionah's preaching among the Ninevites is their receiving of the message and humbling of themselves before God which being generally held forth in the 5. verse is more fully enlarged in the following purpose that the King hearing of this threatning belike before Ionah came unto him in his own person set about the duty of humiliation and by his Authority with his Nobles ordained a publick Fast wherein not only rational creatures but even beasts which they used to deck in the time of peace should for a time be deprived of food and clothed with sackcloth that so by this sad sight men might be set on edge to cry fervently unto God and that with their repentance they should joyn Reformation of their evil wayes and oppression Albeit it cannot be said that all those who were employed in this exercise had true faith and repentance unto conversion as neither can it be aledged that none were really converted for Ionah did preach much in forty dayes to them having in shorter time taught the Mariners much yet considering that Christ calleth it Repentance Matth. 12.41 we may safely conclude that there was no grosse dissimulation in it but that at least they had legal faith and contrition Doct. 1. The Word of the Lord may when he accompanieth it have strange and speedy effects among such as men would look for very little from for when Israel are despising the word Nineveh is set on work by it and that so speepily as before Ionah had got through the city vers 4. the work is begun and report from hearers only sets others on work Word came to the King and he arose from his throne c. 2. To belive the truth of Gods Word when it is spoken is the ready way to make it effectual and have place it being ordinarily slighted because it is not credited Therefore Ninevehs reformation begins at this The people of Nineveh believed 3. What is spoken by messengers in the Name of the Lord must be taken up as Gods speech before it can be effected therefore the people of Nineveh hearing Ionah believed God in whose Name he spake 4. Extraordinary causes of a people under wrath imminent or incumbent for sinne call them to extraordinary courses and remedies for averting the same therefore the Ninevites in this strait count it not sufficient to use an ordinary way of dealing with God but proclaimed a fast and put on sackcloth c. 5. In a time of great extremity it becomes those who would approve themselves to God so to carry themselves as may testifie most sense of the desert of sin their abjection and low condition before the Lord and so as may stir us up to earnest prayer These things contained in the Kings edict of covering with sackcloath and withholding food from man and beast tended to these ends for hereby they declare how all sorts had offended God and abused the creatures unto sinne they testifie also their sense of their own deserving that the Lord might cut them all off and their beasts for their sake and that because of this they were in an abject and deplorable condition in their own eyes and withal by this mournful face of all things they would stir up themselves to intreat the face of the Lord. As for the external performances as they were never of any worth but abominable if they were rested upon without the substance so they especially that of sackcloth were more called for under the shadows of the Law when the Promises were not so clear as under the Gospel and when people were trained on to their duty by that Paedagogie and as abstinence is stil required in solemn humiliations in so far as may be subservient to spiritual duties so it might be more practised in warm Countries then in colder Climats 6. A lively sense of Gods authority and of his wrath kindling against sin my make a King quit his throne and robes and take a place in the dust with the meanest of his subjects to deprecate the anger of God for The King of Nineveh arose from his Throne and laid his robes from him and covered him with sackcloth and sate in ashes 7. Kings are obliged not only by their Authority but by their example also to promote Piety among
strive to amend it then the Lord will publickly in view of all the world convince and correct them by his stroaks therefore doth he call all people the earth and all that therein is to hear and see the Lord witnessing against his Church which is a bitter case when our betrothed Lord is provoked to go out of doors to the streets with his beloveds faults 5. The justice and equity of the Lords dealing with his people even when he proceeds to severity in correction is so uncontrovertedly clear as that it may be seen and read of all therefore also are the creatures called to appear as witnesses of his proceedings and that affliction is justly procured by Israel 6. If this passage from his holy Temple be understood of heaven it teacheth that however men may obstinately bear out against all convictions from men yet the glorious Majesty of God when he lets forth any rayes of it from heaven as v. 3 4. in his works it will so dazle them as they shall not be able to stand out If we understand it of the Temple at Jerusalem it teacheth that the Jewes their confiding much in the Temple should not exempt them but rather be a part of their ditty that the mercies of God manifested there and from thence unto them should effectually convince them of sin and aggravate it who have not walked answerably and that Israels renouncing of that Temple and the worship of God there shall be matter of a sad challenge which they will not be able to answer In all these respects the Lord God will be witnesse from his holy Temple Vers 3. For behold the LORD cometh forth out of his place and will come down and tread upon the high places of the earth 4. And the mountains shall be molten under him and the valleyes shall be cleft as wax before the fire and as the waters that are poured down a steep place To stir them up the more and to make them heed the message he declares in general Gods purpose concerning them that he would manifest himself in his glory from heaven and trample under his feet whatever is most eminent and make high and low feel the effects of his Presence and Justice according to his infinite power which when he pleaseth to let forth will make mountains to tremble and resolve into dust and vallyes to cleave as wax melteth before a fire and as waters run with violence down a steep place Doct. 1. However the Lord do most clearly manifest his glory in heaven and Atheists and carnal men think he is shut up there yet as he is every where filling heaven and earth so will he when he pleases manifest his presence on earth in glorious effects of providence for so doth this speech import The Lord cometh forth out of his place that however heaven be in a peculiar way his habitation yet he will from thence appear in glorious majesty on earth 2. The glorious manifestations of God in the world ought to be looked upon with reverence admiration and humble wondring So much doth behold prefixed to this manifestation import 3. It is quite beside the expectation of a back-sliding Church that God should appear in severity against them and therefore such a dispensation surprizeth them so much also doth this Behold teach that to them who still dream of peace with God notwithstanding their wicked way it should be an unexpected and sudden thing to see him appear in glory to punish 4. The greatnesse and majesty of God ought to be well studied and considered upon by all those who oppose him and reject his will not to drive them yet further from him but rather to crush their obstinacy and induce them to repent for Gods Majesty is here held forth to make them tremble to be found in a way disapproved of his Word 5. Men in their declinings from God seek unto themselves false refuges whereby they think to shelter themselves against Gods vengeance but are herein deluded for there are high places of the earth whereby are signified their Idols worshipped on these high places wherein they trusted or their strong holds or high and lofty men who thought to be exempted from common judgements or generally their high and lofty imaginations all which or whatsoever else they can oppose the Lord is potent to crush He will come down and tread upon the high places of the earth 6. Greatness of opposition against God contributes to set him out more eminently by crushing thereof for He treads on the high places that is not only crushes and commands them but is the more eminently seen in so doing in that they are high their height making them conspicuous from afar while he stands upon them 7. The Lord is able to overturne what is greatest and most stable in the world and make all creatures feel his power and indignation in an effectual way this is held forth in that the mountains shall be molten under him and thevalleys cleft as wax before the fire c. 8. Sin in the people of God makes that which otherwise might be comfortable matter of terrour to them for whereas the Majesty and Power of God is comfortable to the Church in that she hath such a God to crush her enemies and wherein they deal proudly to be above them yet now because of sin it is the matter of her terror However it be so far comfortable as that all this is done to drive her to his mercy Ver. 5. For the transgression of Jacob is all this and for the sins of the house of Israel what is the transgression of Jacob Is not Samaria and what are the high places of Judah are they not Jerusalem Followeth the Lords quarrel or the cause procuring his appearing thus in glorious severity which is the hainous transgression of his people who came of Jacob otherwise called Israel and withal he declares that the Original and rise of this transgression in Israel was from the chief City Samaria while as Omri and Ahab did there erect Idolatry having translated the regal dwelling thither which was before in Tirzah 1 Kings 16.23 24. which had now in processe of time spread through the Kingdom and had daily influence from the Court and chief City and that in Iudah the City of Ierusalem had cast a Copy to all the Land and not only in sins against the Second Table but in corrupting the worship of God with their high places which Iotham tolerated and his son Ahaz proceeded to grosser abominations 2 Kin. 16.10 11. 2 Chr. 28.24.25 and so drew on the people to imitate their wayes Doc. 1. The provocations of the Lords priviledged people may bring on very remarkable stroaks for all this that is all this appearing in severity is for the transgression of Iacob 2 Albeit the Lord in his great mercy look over the infirmities of his people yet rebellion and idolatry and corrupting of his worship especially when multiplyed is that which he
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
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
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
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
thresh the Heathen in anger A second instance of Gods glory in that work appeared in his speedy and sore destruction of the Canaanites against whom he was highly offended as being Heathens and enemies to him and to his people His chariots went speedily through them and trod them down as corn is threshed out by the feet of beasts Doct. 1. Gods anger against wicked enemies whether Pagans or such whose carriage towards his Church is Pagan-like is a sore party and will make great havock of them and a short cut of long work for however the Canaanites were many and potent yet saith he Thou didst march through the land in indignation thou didst thresh the people in anger 2. God is alone the subduer of enemies to his people though sometimes he may employ more instruments sometimes fewer or none at all and as he is to be seen in what is done so is he to be looked to for what is undone for Thou didst march through c. saith the Prophet acknowledging what was past and expecting the like to come Ver. 13. Thou wentest forth for the salvation of thy people even for salvation with thine Anointed thou woundedst the head out of the house of the wicked by discovering the foundation unto the neck Selah Ver. 14. Thou didst strike through with his staves the head of his villages they came out as a whirlewind to scatter me their rejoycing was as to devour the poor secretly He further instanceth the Lords glory in this worke and in several others as in Egypt under the Judges David c. as shining 1. In his design in all these works which was to bring salvation to his people by his anointed instruments Moses Joshua David c. as types of Christ and of eternal salvation by him 2. In the remarkable judgements inflicted upon enemies in that he did destroy the heads and rulers of those wicked societies as was verified on Pharaoh and other Kings who troubled them after they were setled in the land and overthrew not only the Kings of Canaan but all the Soveraignty and power that was in that land and opposed Israels possession yea further he not onely cut off the the head of soveraignty in the persons of rulers but rooted them out in their subjects by overturning ignominiously their stable condition as a house when it razed from the top to the foundation or as a mans body which supports the head when it is made bare from the heel which is the foundation he stands on to the neck and by cutting off their soveraignty not only in Cities but even in inferiour villages and the rulers thereof And this he did even by these same means which they employed against the Church this was accomplished in the sad stroaks that befel Egypt with Pharaoh especially at the red sea in the stroaks that many times came upon the subjects of Israels oppressors and the invasions and conquests made of their territories under David and others but especially in the entire conquest of the land of Canaan wherin the people were not only subdued and put under the power of Israel but the very root of the Heathens Soveraignty over that land was rooted up by the utter extirpation of the inhabitants in cities and villages except the Gibeonites and such as they sinsuily spared that Israel might possesse their habitation 3. Gods glory shined in these works in frustrating the proud hopes of enemies for the Lord did thus destroy them when they were both violent and confident of victory and when they thought to overwhelm the weak Church as with a tempest and made it their delight by craft and cruelty to devour her Doct. 1. Unto such as are the Lords people salvation is his scope and will be the result of all his enterprises for it is twice marked that he went forth for the salvation of his people 2. Christ is the ground of all salvation to his people every deliverance they get is a pledge of eternal salvation by him for he went forth for salvation with his anointed These fitted instruments whom the Church will never want in her need were but types of Christ and imployed by him from whom all safety cometh and these deliverances were shadows of his saving to the uttermost those that come to God through him And although the possession of Canaan was in a peculiar way typical yet the godly in all times may look on temporal mercies as pledges of better 3. As in wicked Nations or combinations those who are chiefe in authority are ordinarily most eminent and instrumental in evil so the Lord will break the combination by cutting off those which no greatness nor eminence shal be able to avert for Thou woundeast the head out of the house of the wicked 4. As wicked States and Nations adding opposition to the Church to all their other wickednesse do deserve that God should root but such States and Nations by utter extirpation so the Lord hath given proof that he is able and will not spare so to doe when he seeth it fit and when his peoples need calls for it for he discovered the foundation to the neck and did strike through the head of his villages 5. The Lord will doe that in due time to his implacable enemies which may afford matter of serious thoughts to themselves and others and such dispensations of his are wisely to be considered therefore Selah is againe subjoyned to this purpose 6. When the Lord hath enemies great and smal to root out he need no other means but their own weapons or the very designes whereby they think to thrive best and to ruine the Church for Thou didst strike through with his staves the head of his villages This was the issue of Pharaohs pursuing Israel at the red sea of all the Canaanites enterprises against them and was more clearly verified on the Midianites Judg. 7.22 on the enemies of Judah in Jehoshaphats dayes 2 Chron. 7.22.23 and others 7. As the Church hath still been exercised with violent cruel and unsatiable enemies and must still expect to meet with such so the Lord will repay this and that even when their hopes and earnestnesse to carry their designes are greatest for it was both a cause of their destruction and the time of it when they came out as a whirlewinde to scatter me saith the Prophet in the name of the Church or violently to overrunne her and destroy her and when their rejoycing was to devour the poor secretly or in secret and hiddden places that is they took pleasure not only to overthrow them with great Armies coming like a tempest upon them but also to surprize them with sudden incursions when they were exhausted and had fled to secret holes for shelter and refuge This doth well agree with the condition of Israel under Midian Judg. 6 2 3 c. under the tyranny of the Philistines 1 Sam. 13. 14. and at divers other times as at the red sea Exod. 15.9
his anger is little seen or laid to heart till it appear in sad calamities therefore is that day called a day of wrath 3. In a time when God is pursuing a land for sin none are to expect case but in some measure or other to be put to it and to taste of calamities for that day will be a day of trouble and distresse a day of wastenesse and desolation to persons and places 4. As judgements inflicted for sin or sin and wrath for sin meeting together will make a black representation of affaires will hold out the judgement in its saddest colours and discover many clouds betwixt the sinner and Gods countenance so it is the capestone of a calamity when spiritual comfort or some favour from God is denyed or hid under it when he smites and hides himself it speaks wrath indeed for this makes the day terrible that when all this is on it is withal a day of darknesse and gloominesse a day of clouds and thick darknesse Ver. 16. A day of the trumpet and alarum against the fenced cities and against the high towers A third instance that wrath pursuing them for sin should make the alarme given to stir up souldiers against them terrible and make their enemies successefull against their most fortified places Whence learn As the alarmes and calamities of War cannot but be affrightful and sad to the most godly Jer. 4.19 So it is a great addition to its terrour when guilt makes men read Gods wrath in it especially when wrath from the Lord lets it not prove a false alarme but makes the enemy so successeful as nothing stands in his way nor can pursued sinners finde any place of safety or shelter for being a day of wrath ver 15. this adds to the terrour that it is a day of the trumpet and alarm against the fenced cities and high towers Ver. 17. And I will bring distress upon men that they shall walke like blinde men because they have sinned against the LORD and their blood shall be poured out as dust and their flesh as the dung A fourth and fifth instance is that the distresse shall be so great because of sin as to leave them destitute of all counsel not knowing what to do more then blind men know whether to walk and that they shall be cut off with the sword their blood poured out in as great abundance with as little regard as the dust they tread upon and their carcasses left like dung on the ground Doct. 1. As it is a dreadful condition in a day of strait to be void of light to direct men what to do so howsoever finful men trust much to their own policy in a calm day yet a day of wrath will overturn all their designs leave them destitnte of counsel for I will bring distresse upon men that they shall walke like blinde men 2. When judgements are accompanied with darkness and perplexity Gods hand is to be eminently seen in that stroak and he is to be justified by our reading the bitter fruit of sinne in it for saith the Lord I will bring distresse that they shall walke like blinde men and that because they have sinned against the Lord. 3. It is just with God when he hath pursued sinners with judgements in this life to cut them off also in their iniquity and send them out of the world to receive their full reward yea and to testifie his displeasure on their very dead bodies for so it is threatned their blood shall be poured out as dust and their flesh as dung 4. The gredinesse and cerriblenesse of divine wrath against sin may be read in the measure of a calamity in the ignominy of a stroak and in Gods not owning nor evidencing that he pitties in affliction for all these are in this stroak to be matter of terrour to them their blood shall be poured out as dust and their flesh as dung Ver. 18. Neither their silver nor their gold shall be able to deliver them in the day of the LORDS wrath but the whole land shall be devoured by the fire of his jealousie for he shall make even a speedy riddance of all them that dwell in the land The terriblenesse of this day doth appear further in this that all helps shall prove vain and their riches wherein they trusted or whereby they might think to ransome their lives should not be able to deliver them from wrath nor hinder the Lord in his kindled jealouâ—â—e to make short work in wasting the land and consuming the Inhabitants Doct. 1. Many are the false confidences whereby men think to secure themselves against a day of vengeance which it is no easie work to refine that wrath may be seen in its terriblenesse for after all their imaginations that this evil day was far off that it should be light that their fenced Cities would shelter them c. which have been declared uselesse in the former purpose there remaineth yet their riches to be declared vaine 2. The wrath of God pursuing sin is so dreadful as no riches or treasures wherein men trust can ward off the stroak nor any thing else save the blood of Christ fled unto by the selfe-condemned sinner for neither their silver nor their gold shall be able to deliver them in the day of the Lords wrath See Prov. 11.4 Ezek. 7.19 3. When Gods love toward his people is provoked unto jealousie by their breach of mariage-duty and embracing strange lovers it produceth most sharp and violent judgements and acts as a fire which speedily consumeth all before it and with which no paction or treaty can be made for the whole land shall be devoured by the fire of his jealousie for he shall make even a speedy riddance of all them that dwell in the Land CHAP. II. THE Lord having thus threatned his sinful people comes now to exhort them to make right use thereof by inviting the body of the land to repent before the sentence were executed vers 1 2. and the godly remnant to seek God and follow their duty in hope of favour when the evil day should come v. 3. and that these exhortations may be more effectual he sets before them the sad judgements that were to come upon the Nations round about such as the Philistins vers 4 5 6 7. Moabites and Ammonites vers 8.9.10.11 the Ethiopians vers 12. and the Assyrians with their chiefe City vers 13 14 15. Vers 1. GAther your selves together yea gather together O Nation not desired 2. Before the decree bring forth before the day past as the chaff before the fierce anger of the LORD come upon you before the day of the LORDS anger come upon you The sum of the first exhortation directed to the impenitent body of the Nation is that no wever they were not a people deâ—irous of their own good nor worthy of any favour yet the Lord would make offer of it and therefore invites them to make a serious
ground of encouragement is that these calamities on the Jewes and their enemies should â—ot make the Church to cease but God should propagate pure Doctrine pure Worship and profession unto many people both Jewes and Gentiles who should joyntly concurre to serve him and help one another in his obedience v. 9. Thus a pure language seemes to be understood as Isa 19.18 not secluding purity of heart amongst some of them which it evidenced by purity of language as may appeare from Isa 6.5 Matth. 12.34 Jam. 3.2 and from what is further promised here yea the Lord promiseth that he will gather them from the furthest parts of the world to seek him and offer service to him v. 10. This promise is accomplished partly in his gathering together in Christ his dispersed elect throughout the world and remotest corners thereof Joh. 11.52 and these Ethiopians or as some conceive Egyptians among the rest and partly it shall be accomplished when the Lord shall call scattered Israel from the remotest parts of the world to serve him and they shall bring in some Gentiles with them as a gift to God Doct. 1. It is matter of praise to God and of encouragement to the godly that go with Nations as it will yet he is not to want a Church though he should gather it from among Pagan Gentiles and such as there is little apparent hope of for when the earth is devoured v. 8. then he will get many people as the word is and that from beyond the rivers of Ethiopia 2. Purity of Doctrine worship and profession is the glory of a Gospel-Church and a glorious work of God to make it so and keep it so for saith the Lord I will turne to the people a pure language or pure Doctrine and profession instead of their Idolatrous and blasphemous fancies and their way following thereupon 3. Purity of Doctrine worship and profession doth not consist in a lawlesse liberty or toleration to think or say what men will but is conjoyned with and carried on by an united uniformity which as it is the rich fruit recompence of much trouble so it is to be expected in the Lords time and measure for when after their much trouble they shall have a pure language they will serve him with one consent or shoulder even in that pure language See Jer. 32.39 Zach. 14.9 4. As unanimity in the matters of God and the free accesse of Jew and Gentile to serve God the one as well as the other is a great mercy of the Kingdome of Christ so when seekers of God are of one heart and do all put hand to the work to help one another without obstructing or lying by it is a token of thriving service this is also included in the promise as a great blessing and a meanes of much good They shall serve him with one consent 5. The true characters of a converted and spiritual people are their being much in calling on God imploying and making use of him in all things and their giving up themselves to be his servants at his disposal and in testimony of their subjection and thankfulnesse they will put hand to his work as they are called will do all as service to him and bring their worship themselves or others as they are able to offer up to him thus are they here described They all call on the name of the Lord when they get the pure language they are suppliants they serve him and bring his offering 6. As the Lord will not lose any of his elect how farre soever scattered through the world and will recover his own when their case speakes them afarre off and they are driven to exile without hope or probability of returne in their own apprehension so in particular the Lord will in due time seek after and recover his ancient people now of a long time scattered whereby there shall be a reviving of his service in the world for from beyond the rivers of Ethiopia he will seek the daughter of his dispersed and cause them to come at which time there will be suppliants and offerings brought and serving of him with one consent Ver. 11. In that day shalt thou not be ashamed for all thy doings wherein thou hast transgressed against me for then I will take away out of the midst of thee them that rejoyce in thy pride and thou shalt no more be haughty because of mine holy mountaine A third ground of encouragement is the promise of the Churches reconciliation with God through the free pardon of finne and her renovation the glory whereof should rub off the shame of her former iniquities and should be followed with such felicity as should take away the ignominy of her former afflictions for sinne and particularly he promisâ—th to purge away their conceit and carnal gloriation in the Temple and outward ceremonies and to make worshipping of God in spirit and truth to be only in request these promises are made to the Church in relpect of the elect in her and do hold forth that eventually at some times and spâ—cially at the conversion of Israel there may be a more general renovation of Church-members but do neither hold forth that they will be universally such nor yet do proscribe that it is the Churches duty to admit none but such Doct. 1. Greatest promises of outward things will not afford matter of encouragement to the godly unlesse with these the work of reconciliation and renovation be going on therefore is this promised to encourage the godly Jewes 2. Albeit the Lords reconciled people have cause to be ashamed of themselves and to testifie their repentance by blushing for their backslidings Ezek. 16.61 yet being reconciled and turned to God they may lift up their face through a Mediator expecting not to be eternally confounded and that God will not charge them with these finnes but will bury them and make their future conversation rub off that reproach and by his doing for them will take away the ignominious effects of their sinne so much doth this promise assure us In that day shalt thou not be ashamed for all thy doings wherein thou hast transgressed against me 3. As men cannot prove their sinne to be really pardoned but by their renewed conversation so without this there is no taking away of the ignominy of former sinful wayes thus doth the Lord prove that they shall be a pardoned people and not ashamed for then I will take away out of the midst of thee them that rejoyce in thy pride c. 4. The shameful sinne of the visible Church is her boasting of external priviledges and being bold to sinne because of them her outward mercies of that kinde becomming her snare and standing betwixt her and the kernel of them for this is the sinne to be removed rejoycing in thy pride or excellency as the word signifieth and being haughty because of my holy mountaine 5. As the Lord must be the worker of our reconciliation and renovation