Gods dealing with Nineveh and his wish to be dead verse 1 2 3 4. The Lords reproving of him first by words verse 4. and then by deed for by a Gourd in the shadow whereof being gone out of the City he delighted verse 5,6 and at the want whereof hee repined verse 7 8 9. he is reproved that he should be so much taken up with so smal a thing and yet bee angry at Gods sparing so populous a City verse 10 11. Ver. 1. BVt it displeased Jonah exceedingly and he was very angry 2. And he prayed unto the LORD and said I pray thee O LORD was not this my saying when I was yet in my countrey Therefore I fled before unto Tarshish for I knew that thou art a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of the evil JOnah is discontented with this mercy of God toward Nineveh and expostulates with him about it applauding himselfe in his former rebellion as having done more wisely in it then in following Gods Call The ground of all which distemper was as appeares that God sparing of Nineveh which it seemes he knew by Revelation or gathered from their repentance or from the standing of the City after the forty dayes were expired was a ready meanes as he thought to make his Ministry and Gods Name and Authority to be vilipended or as tentation is full of invention that such an enemy as they were to be to the people of God was not cut off Doct. 1. Corruptions may lurk and remaine alive in those who have gone through many straits and so might have had them mortified for Jonah after many difficulties is yet passionate and impatient He was displeased exceedingly and very angry 2. It is a great iniquity in the children of men to seeke to have Gods dispensations framed after the molde of their minde for it is Jonah's sin to be very angry and exceedingly displeased with what God did 3. Corruption may sometimes so prevaile with the children of God that it shall not only be a tentation smothered out of love to him within their brest but may also break out with their own consent against God for a season for Ionah vents his passion He prayed unto the Lord and said 4. Much of that which we vent under the name of prayer may indeed be our raving in our Feavers and a letting loose our corruption and passion for that is called prayer here which in effect is a bitter expostulation with God and a venting of his passionate desire to die 5. Crooked wayes for which the people of God have been corrected and which they have been made to condemn may yet again in an houre of tentation be approved and liked of by them for Ionah applauds himself in his former way of rebellion which he had condemned Chap. 2.8 and thinks he had done well Was not this my saying c. therefore I fled c. 6. It is a tentation insident to Adams posterity to presume that they would guide things better if they had their will then God doth guide them for this expostulation implies that he thought it had been better to have gone on to Tarshrsh then to have come to Nineveh as things went 7. A person under tentation will not want his own fair pretences wherewith he may think to justifie his way and to make it specious and seem reasonable for Ionah seemes to have such reasons that he dare appeale to God himself whether he foresaw not wel in his own Countrey that Gods mercy would make his threatning to be in vain and bring his Ministry in contempt and did not wel in flying was not this my saying saith he to God but our reasonings must submit to gods sovereign wil and give place to his infinite wisdom 8. The mercy of God toward lost man is so farre beyond mans mercy that it may sometimes be a discontent to his tenderest children in that he is so merciful for Gods mercy to Nineveh and that he is so gracious and merciful c. is Ionah's eye-sore 9. God is so gracious that as he is not easily provoked by sinners so he is easily when provoked reconciled againe unto them for this Ionah knew in his own countrey that he was a gracious God and merciful slow to anger and of great kindnesse and repented of the evil and this did he now see veryfied 10. It is a great mistake to think that mercy manifested to humble sinners should make them contemne God or his servants it being a most effectual meanes to produce feare of God and respect to his ordinances and messengers Psal 130.4 Therefore is Jonah's reasoning against Gods mercy grounded on a mistake and an evidence of his being carried headlong with passion Ver. 3. Therefore now O LORD take I beseech thee my life from me for it is better for me to dye then to live Jonah subjoynes to his expostulation an impatient wish that God would take him away by death since hee got not his will and could not endure the infamy which he apprehended would come upon him Whence learne 1. Death not as it is a releasement from sin or a chariot to convey us to the place where we will be with God for ever but as it takes away from a present imagined or real bitternesse is the ordinary refuge of imbittered spirits and the back-doore unto which out of impatiency wearinesse of life pride and contest with providence they seek therefore doth Jonah now pray Take my life from me 2. It is the fruit and the evidence of an imbittered spirit that any condition how ill soever seemes better then the present case unto them therefore Jonah thinkes it better to dye then live without any affectionate eye to glory but rather having respect to his rest from present trouble as appeares from Gods reproving of it whereas it ought rather to have affrighted him to think of going out of the world in such a bitter frame 3. The children of God under tentation may be very ardent in expressing the drosse of their owne heart and in seeking that which is altogether wrong for Jonah in his passion beseeches the Lord to take away his life Great is the mercy of Saints in having a Mediatour to reforme their petitions 4. It is a sign af great corruption and selfe-love in men to seek their own contentment and satisfaction in dying or living rather then in these to be subject to the Will of God and it is basenesse and cowardise to seek passionately to be out of this life because of any trouble we may meet with in it in our following of God for such is Jonah's infirmity and this is his reason in his passion take my life from me For it is better for mee to dye then to live Ver. 4. Then said the LORD Doest thou well to be angry The Lord doth first reprove Ionah's passion by Word and appeals to himselfe whether he thought it seemly so to repine
the son of Joash 2 Kings 14.25 but with little success as may be gathered confidering the times wherein be lived is sent to preach to Nineveh the chief City of the Assyrian Empire But disobeying the command he it sharply punished by God till he was humbled for his fâ—lly And being brought to follow the second call after he had fulfilled his message God upon Nineveh's repentance spares them whereat he repining is reproved of God In sum the Prophets frailty is a preaching to all and especially to disobedient servants and the Ninevites their repentance and Gods dealing with them holds out his riches in mercy and may convince all those who are unfruitful under the plenty of preaching Albeit this be a History yet it is justly reckoned among the Prophets in respect of the Penman who was a Prophet and in respect of the chief subject of it which is a prediction of things to come And however Jonah was in some things a type of Christ Matth. 12.37 40. Yet as the confideration of that is to be remitted to its proper place so to speak of him as a type further then in what is opened by Christ is unsafe CHAP. I. THe parts of this Chapter are 1. Ionah's disobedience to the Lords call he essayed to flye to Tarshish when he should have gone to Nineveh to ver 4.2 The correction of his disobedience The Lord by a mighty storm at sea pursues him til by lot and his own confession he is found guilty and gives out his own doom which is executed by the Mariners though with much reluctancy to ver 17.3 His preservation in his correction by a fish prepared to swallow him ver 17. Ver. 1. NOw the word of the LORD came unto Jonah the son of Amittai saying 2. Arise go to Nineveh that great City and cry against it for their wickedness is come up before me HEre Ionah gets a commission and calling to go and preach against that great city Nineveh and stoutly accuse and threatten them for their great wickednesse which was crying unto God for vengeance Whence learn 1. The servants of God are not to be at their own disposing but to be employed in service as the Lord thinks fit for Ionah after his employments in Israel is put upon strange service of leaving his country and going to a barbarous and wicked people to carry hard tidings which might be very full of hazard in appearance 2. Great and flourishing places have ordinarily great and crying sins for The wickednesse of Nineveh that great city is come up before God 3. As abounding sin is not in a cold rife way to be spoken against but with all zeal and fervencie so the Lords servants having commission from him may and ought boldly to plead his controversie and for him against greatest persons or places For Jâ—nab is sent to cry against the great City and their wickednesse 4. Greatest sinners are ordinarily most secure and insensible Therefore also doth Nineveh whose sins are come up before God need that the Prophet should cry 5. The Lords reason for sending Jonah thither to preach was not onely to shew that God is Lord of all the earth and a punisher of sin even among Pagans or to give some essay of sending his Word unto the Gentiles but more especially 1. To leave a standing witnesse in the repentance of Nineveh against all those who obstinately contemn the Gospel as this passage is commented upon by Christ Matth. 12.41 2. To forewarne all of the removing of the Lords messengers when their message is not received Therefore was Jonah sent away from Israel which was now desperate in its backsliding see Mat. 21.43 3. To convince all that he takes no pleasure in the death of sinners Therefore though Nineveb's wickednesse is come up before God yet Jonah is sent to warn them ere the stroak come on Ver. 3. But Jonah rose up to flie unto Tarshish from the presence of the LORD and went down to Joppa and he found a ship going to Tarshish so be paid the fare thereof and went down into it to go with them unto Tarshish from the presence of the LORD Here we have Jonah's disobedience to this call he being surprised with the novelty of such a charge and fearing hazard or want of success or as may be gathered from Chap. 4.2 that if either on their repentance or in Gods long-suffering threatenings should not be executed he might be reputed a false Prophet and so be exposed to contempt whereof the Prophets of God had many trials in Israel it self 1 Kings 22.8 18. 2 Kings 9.11 Therefore he resolves to flee from God to Tarshish in Cilicia not that he denied his universal presence in all the world but as the original bears He fled from before the face of the Lord that is from the land where God usually manifested himselfe to the Prophets and from obeying the Lord as a rebellious servant flying from his Master in whose presence he useth to stand And this resolution he followeth and finding at Joppa a ship he sets to the journey it being safer and nearer to travel by sea then by land Doct. 1. It is an usual fault in men to examin Gods command by their owne wisdome or will and accordingly as they judge to obey or disobey for so doth Jonah here He rose up to flye c. and so do all they who look more to see a reason of Gods commands satisfactory to them then to the will of the Commander 2. Even the precious servants of the Lord have so much unmortified corruption as being left to themselves may drive them on in very high fits of disobedience For Jonah a Prophet doth avowedly resist the will of God 3. Rebellion in the children of God may not onely be a sudden tentation or a fit shortly shaken off but they may go on long in it and with great deliberation for Jonah all the while hee was going to Joppa fraughting the ship and launching out by all which the Lord tryed his abiding by it continueth in his resolution 4. Men in their rebellion are ordinarily so addicted to their own will that they are blinde and inconsiderate not pondering any inconvenience that may ensue but will hazard all rather then be crossed in their purposes This doth appear in Jonah hee who knew the Lord will disobey him and yet think to prosper hee will rather lose that great priviledge of standing before the Lord to receive prophetick revelations then want his will which is twice marked to shew his great madnesse yea hee will rather be at charges to pay the fare and hazard to Sea with Pagan men then goe among Pagans at Gods command 5. Successe in a way of rebellion against God is a snare leading on the rebell to sadder corrections Therefore Jonah found a ship ready and opportunity to launch out that he may get a sharper rod at sea where Pagans should be witnesses and not Israel Ver. 4. But the LORD sent
Doct. 1. The Lord doth in great meeknesse and patience beare with the infirmities of his servants while they are in a distemper and while there is hope of recovery so much doth this gentle reproofe of great passion and stubbornnesse teach And so the mercy of God which he envied that it should be shewed to Nineveh is the cause of his owne safety 2. Gentle reproofs from God and his tender dealing with his children ought to take deepest impression upon them for therefore doth the Lord choose this way that Ionah seeing therein his goodnesse toward him who was so often out of course might be the more deeply convinced 3. The children of God when they cool of their fits will be most severe against themselves for their impatiency and miscarriage therefore doth the Lord appeal to Ionah himselfe being sober to judge of his owne way Doest thou wel to be angry as being the fittest Judge to passe an hard censure upon himselfe 4. It is a great iniquity and presumption in the creature to be angry at or quarrel with any of Gods wayes who is absolute and unsearchably deep in his counsels for saith he Doest thou a worme a potsheard and an owle who canst not discerne my wayes wel to be angâ—y Ver. 5. So Jonah went out of the city and sate on the East-side of the City and there made him a booth and sate under it in the shadow till he might see what would become of the City Ionah not pacified with this reproofe perseveres in his humour and goeth forth of the City and easeth himselfe the best he may from the Sunnes heat till hee yet see what may become of the City Whence learne 1. A child of God under tentations may be very hard to convince of his errour and may go on in his course even when God reproves him for it for Ionah thus reproved verse 4. goeth on and is intent upon the ruine of the City 2. Inordinate affections may not onely carry men to shew themselves in opposition to the Will of God but is a ready way to draw them to delusion while as men will not believe truth but according as they fancy and wish so will they still expect and look that things should be for the forty dayes being expired and Ionah being informed of Gods Will yet expecteth the satisfying of his desire He went out to see what would become of the City as judging possibly that since the precise day of Nineveh's ruine after the forty dayes was not fixed therefore they might perish yet or that possibly they would give over their repenting or that Gods sentence being formerly altered so might his purpose of mercy be 3. Even the children of God in the houre of tentation may vent such dispositions as are monstrous among men so much of old Adam is there in the most mortified and so much need is there to pray that we be not led into tentation for whereas Ionah a Prophet ought to have rejoyced at the successe of his Ministry and the repentance of sinners his mind is only bent upon the destruction of Penitents and it is his great eye-sore to see that City standing He sate to see what became of it as daily wishing its destruction and grieving that he saw it not 4. Smaller contentments and accommodations are to be chosen rather then greater delights by abiding in a place where Gods judgements are imminent therefore doth Ionah who expected and wished the ruine of Nineveh well in this respect that he will rather sit under the shadow of a Booth then abide in the City By which also the Ninevites might take occasion to repent yet more seriously seeing his removal might tell what he expected Ver. 6. And the LORD God prepared a gourd and made it to come up over Jonah that it might be a shadow over his head to deliver him from his grief So Jonah was exceeding glad of the gourd 7. But God prepared a worme when the morning rose the next day and it smote the gourd that it withered 8. And it came to passe when the Sun did arise that God prepared a vehement East-wind and the Sun beat upon the head of Jonah that he fainted and wished in himselfe to dye and said It is better for me to dye then to live Here the Lord doth first give Jonah matter of delight in a plant miraculously raysed up to cover his booth and keep him from the heat which increased his griefe then againe his passion is stirred up by occasion of the Lords sudden removing of the gourd and raysing such a wind as might effectually make the Sunne-beames beat upon him by all which the Lord layes a ground of more sensible reproving of him for his former biternesse Doct. 1. A spirit once broken and imbittered with troubles is easily grieved and stirred up for to Jonah heat is a griefe from which he must be delivered and which hee cannot well beare 2. The Lord in healing the infirmities of his people uses first to lance their sores and discover more of their putrefaction before he apply any healing plaisters therefore is Jonah's passion more kindled ere the former distemper be healed 3. God in his holy providence may ensnare men who are willfully given to passions with more occasion to make them vent more of their corruptions for so doth hee deale with Jonaâ— he gave him delight in a gourd and then tooke it from him and sent the beating Sunne to cast as it were oyle in the flame of his passion so dangerous is it to walk contrary unto God or to be violently carryed on with any corruption 4. From this sending of the gourd and the worme and the effects of it in Jonah we may see First the vanity of all earthly delights in that they all carry a worme of instability in their root which in short time will turne upside-downe all the expectations which men have from them for there is here the one day a flourishing gourd and the next day it is withered Secondly much delight in earthly contentments is ordinarily a fore-runner of much for-row in their removal for Jonah was exceeding glad of the gourd but when it is withered he fainted Thirdly passion given way unto will soone turne men furious and absurd for Jonah upon the least discontent would be gone He wished in himselfe to dye and said It is better for me to dye then to live when the Sun beat upon him and the gourd was gone as if he should be exempted from bearing any thing so little are men themselves in their passions Ver. 9. And God said to Jonah Doest thou well to be angry for the gourd and he said I doe well to bee angry even unto death Before the Lord make use of all this to his holy purpose hee challengeth Jonah concerning this his discontent that so hee confessing his passion way may bee made for the reproofe Whence learne 1. In every action it is our duty to look on our selves as
accountable to God for it and to examine how it is done whether well or not for so doth Gods challenge to give an account and to examine teach Dost thou wel c 2. To be excessively discontent at Providences especially for small matters is a thing no way beseeming the servants of God for this also is imported in the challenge that it was not right in him a Prophet to be angry yea exceedingly angry as the words may be read for the gourd 3. The pride of mans heart is such that it will justifie it selfe and stand it out even against the verdict of God if hee be given over to tentation for so doth Jonah's Answer to the Lords question teach I doe wel saith he to be angry or I am greatly angry even unto death Nothing will please him but death to bee by it rid of those troubles Ver. 10. Then said the LORD Thou hast had pity on the gourd for the which thou hast not laboured neither madest it grow which came up in a night and perished in a night 11. And should not I spare Nineveh that great city wherein are more then sixscore thousand persons that cannot discern between their right hand and their left hand and also much cattel The Lord doth now apply all that is past to his present purpose and from this discontent of Jonah le ts him see the absurdity of his former murmuring for if hee had given way to himselfe so passionately to commiserate so smal a thing as a gourd in producing whereof hee had no hand which was of so short continuance and which needed no pity and that onely because he received some profit and refreshment by it why did he so much stumble that the Lord spared Nineveh which was his handy work and every way considerable there being so many in it that eminently called for pity being neither sensible of any thing nor yet by grosse actual transgressions had provoked the Lord to denounce that judgement So that here the Lord is not approving Ionah's passion but by a reason drawn from the less to the more wherein Ionah a creature and the great Lord a stick and great Nineveh are compared Ionah is convinced of selfishnesse in approving himself in doing that unjustly which he condemned in God when done most mercifully and rightly Doct. 1. Self-love will easily blinde men so far as to make them approve themselves in doing of worse things then those they condemn in others for this is the scope of this reproof to shew Jonah that he would not allow the Lord on just causes to be merciful and yet could allow himself in his selfish passion 2. Much more latitude ought to be allowed to God in his way of working without our quarrelling then we may take to our selves for saith the Lord Thou who mayest be blinded with fancie and humour hadst pity and allowedst thy self in it and should not I a wise and sovereign Lord spare Nineveh being he to whom absolute submission of spirit is due though I thus reason thee out of thy folly 3. The Lord can easily take off the veile of fair pretexts from selfish men and let them be seen in their owne colours for whatever Ionah might pretend as the cause of his grief for Ninevehs sparing the Lord by this demonstrates that his bitterness flowed indeed from love to himself as might be seen in the matter of the Gourd 4. Men under tentation and in an ill way are not without much difficulty convinced that they are wrong therefore the Lord useth all these meanes that Jonah may take with the reproof when by lively demonstrations and deeds he should see his errour Thou hadst pity upon the Gourd c. And should not I spare Nineveh 5. The Lord is so constant in his good-will that he will not only shew mercy but wil maintain his so doing against all who will oppose it for here he pleads for his mercy to Nineveh against Jonah Should not I spare Nineveh 6. The Lord by his practice teacheth us to let out our affections upon objects according as they are of worth in themselves therefore albeit nothing can be of worth to him yet he reprehends Jonahs pity on the gourd a thing of so smal worth coming up in one night and perishing in another as far worse imployed then his mercy in sparing Nineveh that great City and therefore the more to be tendered by him 7. The Lords creating of men may give ground of hope to the sensible sinner that God delights not in his destruction but upon repentance will be willing to spare for while he reasons from Jonahs pity on the gourd for which he had not laboured neither made it grow he teacheth that he could not but spare repenting Nineveh it being his own handy-work 8. Not only persons come to maturity and turning to God but even their children yea and cattel who cannot sensibly acknowledg him do concur to plead for pity to the penitent at Gods hands and his mercy will look on their condition and number as a reason of sparing for he knoweth what Infants are in Nineveh how innocent they were of grosse provocations and that there was much cattel there and from that pleads that so great a City wherein there are so many Infants and so much cattel should be spared 9. The children of the Lord will at last be cleared and satisfied with all the Lords dispensations and will submit to Gods way in them as only right and wise however they repine under their fits of tentation for the Lord gets the last word in this debate and therefore it is evident from Jonah's silence and not answering again that he submitted at last in testimony whereof and of his unfeigned repentance for his miscarriage he glorifieth God in registring all these passages for the edification of the Church whereby also is held forth the infallible certainty of holy Scripture in that the Penmen thereof were so little their own in writing of it as they spare not at Gods command to register their own infirmities that he may be glorified MICAH The ARGUMENT THis Prophet living almost in the same time with Isaiah only he was sent out a little after him and his commission is also extended to the Kingdome of Israel is much like him in matter and is recorded in after-times to have been a faithful man in declining times as it is Jer. 26.18 If we compare the beginning of the first and the sixth Chapters which are almost one and the same we may take up the whole Prophecie in two solemn Sermons in the first whereof he foretels the captivity of the ten Tribes and calamity of Judah by the Assyrians because of Idolatry Chap. 1. and because of covetousnesse oppression and contempt of the Messengers of God Chap. 2. and the wickednesse of Rulers both in Church and State for which Judah is yet further threatned Chap. 3. Then he armes the godly against the Babylonish captivity then approaching with
conviction what had past from Shittim to Gilgal 5. There are standing monuments and experiences in the Church which may abundantly satisfie them of the Lords truth mercy and stedfastnesse in good will toward them for their incouragement in walking in his way and against every tentation they meet with therin and for their conviction and clearing of the Lord when it is otherwise for all these passages are rehearsed that ye may know the righteousnesse of the Lord or the manifold proofes of his fidelity in keeping promise Verse 6. Wherewith shall I come before the LORD and bow my self before the high God shall I come before him with burnt-offerings with calves of a yeare old 7. Will the LORD be pleased with thousands of rammes or with ten thousands of rivers of oile shall I give my first-born for my transgression the fruit of my body for the sin of my soul Having proved their ingratitude the next fault challenged is their hypocriticall formality and therefore the Lord having cleared himself and shewed what he had done in the next place the people are brought in for their part making great offers of service and duty to God wherein they manifest nor onely their formality and affected ignorance but their malicious hypocrisie also for whereas the Prophet spoke sharply against them they are brought in complaining that they were most willing to appease Gods anger and ready to offer him all kinde of service yea even what seems impossible and is unlawfull if it would please him and yet he would never be pleased but his Prophets still cry out against them Whence learn 1. The right way of worshipping God and of appeasing his anger hath been an old controversie and the truth thereof lighted on by few how clearly soever it be revealed Wherewith shall I come before the LORD or prevent the face of the LORD or the breaking forth of his anger say they as yet to learn 2. Whatever convictions of sin men may attain to or whatever necessity they may see of being brought back to God by these conviction both which may be supposed here in heir profession yet corrupt men do heal these wounds slightly placing all their confidence in external performance of ceremonies or religious duties and neither fleeing to Christ nor regarding the substantiall duties of faith repentance and new obediences for shall I come before him with burnt offerings c is all they minde 3. Men may have fair and broad professions and pretend much reverence to God whose deeds do prove but stark naught for they pretend to how before the high God and yet give him no more but a ceremony 4. Corrupt and unrenewed men had rather be at any pains yea even what is unpossible and sinfully cruell then follow Gods way in fleeing to Christ quitting their own rightcousnesse and studying mortification of sin for so are we taught by their offer of thousands of rammes and ten thousands of rivers of oile which could not be had in all the world and their offer of their first-born to be slain in sacrifices for sin as Jdolaters do and all this rather then the killing of one lust 5. Externall performances of religion prove oft-times a great snare to wicked men who use them and a great obstruction to the Ministery of the Word reproving sin for this was their defence cast in the Prophets teeth that they were very observant of the Ceremoniall Law and were ready to do more of that kinde and therefore how could God be angry at them Ver. 8. He hath shewed thee Oman what is good and what doth the LORD require of thee but to do justly and to love mercy and to walk humbly with thy God In opposition to their way the Lord sets down the true way of pleasing him and of their duty containing the duties of justice and mercy whereunto they stood obliged each to other and which hypocrites ordinarily neglect and their duty of keeping communion with God in humble and sober walking before him in the exercise of Religion and all these as a fruit of faith fleeing to God through Christ in the Covenant whereby he becomes ours Doct. 1. However men be ignorant or contentious yet the way of pleasing God is clearly revealed in his Word for in answer to their question he replies He hath shewed thee O man 2. The Lords commands albeit they be the Lords injunctions to man yet are not rigid or severe and unreasonable as hypocrites would alleadge but gentle and desirable so is implied in that speech What doth the Lord require of thee but to do justly c and in that they are called good 3. The Lord requireth especially of men professing Piety that they make conscience of justice and equity in their dealing each with other that so they may prove the sincerity of their profession and may adorn it for the Lord requires to do justly 4. Besides the duties which we owe to our neighbours in justice there are other duties which we are also bound to perform in humanity or by the bond of Christianity and charity These are here called mercie which though no humane law can reach us if we omit them yet the Lord requires them and conscience and Christianity doth call for them 5. Though love be required in performing every commanded duty yet for performance of mercy it is especially requisite as that which bindes the duty upon us and which must season the duty when it is a doing The Lord requires to love mercy 6. No duties can ever be acceptably performed by an unrenewed person or one who hath not by faith fled to God in the Covenant to be reconciled with him through Christ that so his duties may be performed as fruits of saith proving the sincerity thereof and strength may come from God daily enabling him thereunto Therefore also here God must be theirs by Covenant thy God 7. A man reconciled to God by faith ought not only to study to perform duties of the second Table but to joyn therewith a study of keeping communion with God in the exercises of true piety by both which conjoyned and flowing from faith he may prove himself to be somewhat more then either a moral civilian or an hypocrite attaines to and also that he may not provoke God to punish his neglect of keeping communion with him by suffering him to fal into some sin against the second Table Therefore also is required to walk with thy God 8. In relation to God humility and sobriety is required in the performance of duties either of the first or second Table there is no conceit of righteousnesse or merit to be allowed in what we do but when we have done all we are to come humbly to finde grace by vertue of a free Covenant we are to debase our selves when we are before God in religious worship we are in all sobriety and humility to receive commands take on imploiments and go about them with an humble dependance on him for
which might seeme to stand in the way of it for whereas it might be objected How could she expect that God would be her light seeing she by sin had provoked him to anger and to cast her into these troubles and so was her party She answers that she submissively stooping and accepting in these troubles the punishment of her iniquity out of his hand did expect that in due time the Lord whom she had provoked to afflict her would plead her cause against her enemies who unjustly oppressed her and plague them and would restore her to her ancient glory and in publick view give her to enjoy the effects of his bounty and fidelity Doct. 1. The Lord may have fatherly indignation against his people for their sins and may testifie the same by inflicting of outward calamities and yet not reject their persons for this cause is the godlies trouble called here the indignation of the Lord though men were instruments See 2 Chron. 19.2 2. It is the duty of the godly when God is angry and chastiseth to be sensible of their sin procuring the same to stoop humbly under his afflicting hand and to bear it patiently and submissively accepting the punishment of their iniquity I will bar the indiguation of the Lord because I have sinned against him saith she 3. Sense of sin and of its great demerit will make men submissive and stoop patiently under the rod who otherwise would repine more for this is the reâ—son of her bearing the rod because I have sinned This is the cause wherefore men get so many rods dipped in their own guilt because they bear not cleanly reds patiently there being no crosse so humbling as a sinful crosse See Lam. 1.18 4. True patience and submission unto God in affliction ought to preâ—scâ—ibe no term-day unto it self but to refer all to his will I will bear until he plead 5. Such as humble themselves before God and patiently stoop under a procured affliction may expect that God will take their part against all the instruments having hand in the same trouble and clear their righteous cause in respect of those who sought only their own ends in afflicting them and their humility and patience ought to be seasoned with this hope He will plead my cause saith she who bears his indignation See Isa 47.6 Zech. 1 15. 6. The Lord will not only clear his peoples right against their oppressors by pronouncing sentence in their favour in his Word but will accordingly put his sentence to execution for so doth she expound his pleading He will execute judgement for me 7. The Lord having by affliction humbled his people for sin and exercised their patience and faith will restore unto them their wonted priviledges and as it were in publick view and make manifest that they are his therefore saith he He will bring me forth to the light that is not only comfort but publickly own and honour me and I shall behold or enjoy to my satisfaction his righteousness or the wonted effects of his fidelity in keeping Covenant notwithstanding this seeming interruption Vers 10. Then she that is mine enemie shall see it and shame shall cover her which said unto me Where is the LORD thy God mine eyes shall behold her now shall she be troden down as the mire of the streets This hope for deliverance is further commended from the effects thereof upon the Churches enemies to her satisfaction she is heâ—e directed to professe her hope that her enemies who mocked her faith should be confounded at the sight of her deliverance and be ignominiously cut off to her great joy and satisfaction Doct. 1. God seeth it fitting sometimes to make his peoples happinesse conspicuous to the world yea even to their enemies that it may make them a sore heart for then she that is mine enemie shall see it to wit her deliverance See Rev. 3.9 Psal 112.10 2. Faiâ—h in God and adhering to the true Religion hath been an old subject of derision to the Churches enemiâ—s when she was in trouble for they said unto me Where is the Lord thy God 3. Scorning of saith and piety whatever disadvantage seem to follow it shall resolve into the scorners shame and confusion by seeing God to do for his people according as they expected from him for mine enemie shall see it and shame shall cover her she shall be utterly confounded with it who said unto me Where is the Lord thy God 4. When the Lord hath tried his people then the cup is put to the head of the wicked and the enemies of the Church and mockers of her considence will be destroyed as contemptible things for now shall she be troden down as the mire of the streets 5. It will be a comfortable sight to the people of God to see Gods justice against their enemies and his good-wil toward them cleared and made manifest after long trials for saith she mine eyes behold her Otherwise to take pleasure in the calamity of others though enemies is not lawful Prov. 24.17 further then in that God is hereby glorified in the execution of his justice and clearing of his keeping Covenant with his peoples See Ps 58.10 11. Vers 11. In the day that thy walls are to be built in that day shall the decree be far removed 12. In that day also he shall come even to thee from Assyria and from the fortified cities and from the fortresse even to the river and from sea to sea and from mountain to mountain A second ground of encouragement and comfort is held forth in Gods promise to his Church confirming her formerly professed hope wherein he assures her of restitution and of deliverance from the yoke of strange authority and their cruel decrees whereby they had been scattered among the Gentiles oppressed by tyrants and the work of God obstructed amongst them as when the building of the Temple was discharged Ezra 4.5 6 21 22 23 24. And he assures them further of the enlargement of the Church of Israel not only by their returne from all the parts where they had been scattered and detained Isa 27.12 13. but by the Conversion of many Nations who should joyne themselves to the Church from Assyria and from Egypt and from all the quarters of the world This decree may also without wronging of the text be safely understood of the Doctrine of the Gospel called a decree Psal 2.7 which after the restauration of the Jewes should be sent through the world for promoting of this promised enlargement whereby both Jewes and Gentiles should be gathered to the Church as by the decree of Cyrus the Jewes were set at liberty to return to their countrey from all quarters where they were scattered Doct. 1. The Church endeavouring to comfort her self with hope in God in her troubles will abundantly be confirmed therein by God for after her professed hope v. 8 9 10. the Lord confirmes her here by a promise See Psal 27.14 2. The Church may procure
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
enquiry and fanning of themselves and one of another and that for this end they would gather and recollect themselves and meet together in solemne Assemblies for humiliation and repentance and that they would do this timously before he decreed vengeance which in Gods long-suffering had been yet suspended break forth and before a day of patience pass over swiftly as the chaff before the wind or before the day come wherein they should be as chaffe before the wind and the decreed vengeance should break forth in execution suddenly and easily and wherein the great fierce anger from the Lord should inflict judgement without mercy Doct. 1. When the Lord speaks in hardest tearmes to his sinfúl people yet they are to read in it an invitation and allowance to come to him by repentance and not that he is putting them away from any duty of that kinde Therefore though the Lord had uttered his sentence as a concluded business chap. 1. v. 2. yet here he sheweth what use they should make of it in turnning to him by repentance 2. Repentance is not acceptably endeavoured where there is not a thorough and harrow search enquiry made into our own hearts and wayes and an helping one of another in our stations to perform that duty that so our consciences from clear conviction may charge upon us those sins for which the Word threatens and the sinfulnesse of them and may stir up to turn unto the Lord for so the words in the Original may be rendered search narrowly into your selves and search as men do after stubble scattered here and there as the word is used Exod. 5.12 or after what is lost amongst it that is search and search again while ye are thus employed about your selve stir up and help others to search for so the original construction doth import 3. For stirring up to this duty of searching and making it effectual it is necessary that every man recollect his wandring thoughts whereby he hath snuffed up the winde at his pleasure and hunted after vanities and that the communion of Saints be entertained particularly in solemne and publick humiliations for so doth the Word signifie according to the translation gather your selves together yea gather together See Joel 2.15 16. 4. As this duty of repentance and self-searching is of great importance and concernment in all times and cases and especially when God declares himself to be angry so it is a duty to the performance whereof there is need of much stirring up from the Lord so much also doth the doubling of exhortations gather yea gather import 5. It is necessary for our humiliation and for setting forth the freedome of Gods love and how much he tendereth our wellfare that we know our selves well and what we are to whom the Lord gives invitations or makes gracious offers for this end is it declared here that the Lord invites to repentance a nation not affected with desire to wit of turning to God or of their own good and not desired or worthy to be beloved of him the Original word will import both 6. It is a great addition unto and aggravation of sin when it is general and overspreads a land either by general corruption or by rulers their connivence at sins of particular persons which brings guilt upon the whole land or by private persons their not mourning for the abominations of the time which involveth them in the guilt thereof All which also may contribute to commend Gods kindness in following such a crew and to hold forth the necessity of repentance when the disease is so desperate for this cause it is marked that they were a Nation not desired especially by reason of overflowing sin 7. As the Lord in his long-suffering doth not always execute vengeance immediately upon his purposing or threatning so to do but alloweth some time for bringing forth of that conceived birth as the word in the original imports so the Lords most absolute threatnings do not seclude the penitent from hope but rather invite to speedy repentance so are we taught here gather your selves before the decree bring forth as giving time to them to repent and ground of hope if they should so do for however the Lords eternal purposes be unalterable yet his threatnings which are his pronounced decree or sentence according to the law when most absolutely pronounced to exclude the exception of repentance Jon. 3.4 10. The Lord threatning so sharply that upon our perverting of him he may not execute it as on the contrary he promiseth that he may fulfill And when his threatnings do hold forth even his irrevocable purpose to send outward land-judgements notwithstanding the repentance of any as 2 Kings 23.26.27 yet repentance before it be executed is to good purpose for removing the penitent before the evil day come as was done to Josiah for moderating it to him if he be continued as Jeremiah and the godly remnant found Jer. 15.11 for taking off wrath out of whatsoever they shal taste of the cup. 8. It is an horrid iniquity to despise the patience and long-suffering of God or to neglect the setting up of our furnace of examination self-searching when he threatens and will provoke him to set up his furnace of judgment so much the hotter that it hath been long forborn for if they let the decree bring forth and a day of patience blow over without repentance and fanning themselves he will make the day pass and drive them as chaff and will send his fierce anger upon them 9. None who do believe divine wrath how forcible it is and how weak themselves are to resist but they do proclame their own madness if they set not about repenrance when God threatens Therefore it is thrice held out what this day will be that it shall pass as chaff that the fierce angers of the Lord the day of the Lords anger shall come upon them as sufficient to move any who were not quite bereft of sense to gather together before the decree bring forth Ver. 3. Seek ye the LORD all ye meeke of the earth which have wrought his judgement seeke righteousnesse seek meekness it may be ye shall be hid in the day of the LORDS anger There being little hope of the body of the land that they would be repentance avert a day of anger Therfore the Lord turns to the godly remnant in the land who are humbled and made meek under the sense of sin and Gods hand and who have studied to make conscience of their duty enjoyned in the word These he exhorts to go on in seeking the Lords face and favour and to grow in humility in meeknesse and in righteous walking and in making use of the righteousness of Christ as being the certain way to be hid from wrath to come the only way giving any ground of hope to get safety in outward judgements though he will not make them absolutely sure of it for this sort of speech see on Jon.
as became Proselytes and joyned to them but that in every place even from the remotest Isles all nations have access to God through the Mediator for so is here fore-prophecied Men shall worship him every one from his place even all the Isles of the Heathen 5. It is of great concernment to all the Churches of Christ to mind much and by their prayers to help forward and hasten the conversion of Israel as tending to the advancement of the Gospel among the Gentiles for then this prophecy will get a new and farther accomplishment Rom. 11.15 Vers 12. Ye Ethiopians also ye shall be slaine by my sword The third denunciation is against the Ethiopians who were either a Nation commonly called so beyond Egypt who had served in armies employed against the Church as these other Southern Nations were usually employed abroad Nahum 3.9 Ezek 27.10 or rather a people in Arabia descended also from Cush and lying on the other side of the red sea over against Ethiopia commonly so called who are the people usually called Ethiopians in Scripture these as they had been destroyed by Asa 2 Chron. 14.9 c. and given into the hands of Sennacherib as a ransome for Judah Isa 43 3. with 2 Kings 19.9 so the Lord here threatens to cut them off by his sword in the hand of Nebuchadnezzar either in his conquest of Arabia or when he subdued Egypt and destroyed those other Ethiopians amongst Egypts Associates as they were Jer. 46.2 with 9. Doct. 1. Though the enemies of the Church were never so many on all hands and never so sar remote yet Gods hand is enough for them all for here he undertakes against enemies on all quarters and besides the Philistines Moab and Ammon he threatens that the Ethiopians also which soever of these Nations it be shall be slain 2. It is a special part of right reading of judgements to see Gods hand in them that his quarrel may be studied that his love to his people in avenging their quarrel may be seen that his soveraign power and providence over al the world may be adored and the smitten may know whither to flee for an issue therefore it is added Ye shall be slain by my sword Vers 13. And he will stretch out his hand against the North and destroy Assyria and will make Nineveh a desolation and dry like a wilderness Ver. 14. And flocks shall lie down in the midst of her all the beasts of the Nations both the Cormorant and the Bittern shall lodge in the upper lintels of it their voyce shall sing in the windows desolation shall be in their thresholds for he shall uncover the Cedar-work The last denunciation is against the Assyrians in the North and the chief City of that Empire which he threatens to make desolate by his out-strerched hand and like a barren wildernes to be an habitation for all kinde of beasts and monstrous creatures of all sorts in stead of eminent Princes and many people who frequented there and that for this end where there had been so many stately habitations he would cause to pull down their roofs and leave nothing but bare walls fit for such guests to huant in Doct. 1. God in executing of judgements will not forget to reach greatest enemies saddest stroaks therefore the Lord sets out Assyria and Ninevehs judgements in so dreadful and ample a way not only to give more ample encouragement to his people whose faith might readily faint most in this particular but to testifie the greatness of his displeasure against them for leading his Israel captive He will stretch out his hand against the North and destroy Assyria and will make Nineveh a desolation and dry like a wilderness 2. Howsoever God may seem to own a prospering enemy against his people and they may think so because of their succesle yet God will in due time testifie the contrary for they boasted of old that they came not up without the Lord 2 Kings 18 25. therefore the Lord will stretch out his hand against the North c. 3. Albeit that smful wayes and oppression may for a time raise up men to great power and glory and make cities and countries to flowrish yet ere all be done it will lay them as low yea make them more desolate then is imaginable so did Assyria and Nineveh feele when flocks lay down in the midst of her all the beasts of the Nations when the Cormorant and Bittern did lodge in the upper lintels of it c And no wonder for these creatures were no more monstrous in mens account then the former inhabitants were in Gods sight Vers 15. This is the rejoycing City that dwelt carelesly that said in her heart I am and there is none beside me how is she become a desolation a place for beasts to lie down in every one that passeth by her shal hiss and wag his hand The equity of this sentence upon that City is confirmed from the causes thereof where not recounting her particular sins he takes notice of the result of all her sins and the common sink into which they all ran to wit her security and insolency that being blinded with the splend or of her prosperity she despised all other Nations and cast off all fear of any change because of which it was righteous with God by laying her so desolate to make her an ignominious spectacle to all beholders Doct. 1. It is not possible for wicked mâ—n to guide their prosperity and successe in ill courses well but they will swell in pride thereby and so provoke God yet more to anger against them for This is the rejoycing City that dwelt carelesly that said in her heart I am and there is none beside me 2. Look how much wicked men prospering in sin have been admired by others or have admired themselves for their prosperity divine indignation shall indue time make them as remarkable for ignominious calamity for How is the rejoycing City become a desolation a place for beasts to lie down in every one that passeth by her shall hisse and wag his hand CHAP. III. AFter these threatnings denounced against other nations the Lord returns to speak to the Church threatens Jerusalem for the many iniquities done in her v. 1 2. particularly for the sins of Rulers in State v. 3. and of Church-guides v. 4. and confirmeth the equity of this sentence from Gods justice and their incorrigibleness either by the Word v 5. or by the rod v. 6 7. And because the godly could not but be affrighted by these threatnings therefore he subjoyns many comforts to them concerning the returning of their captivity and the mercies of the Gospel exhorting them to wait on God in expectation that he who punished the Church would appear and punish her enemies v. 8. at which time he would propagate true Religion and make Jews and Gentiles jointly serve him v. 9. would gather his people from the remotest parts of the world v. 10. would
long steighting of his gracious and rich offer he is now manifesting his just indignation and wrath against this unthankful and froward generation not only by inflicting many sad bodily judgments but also by sending upon the spirits of many who have not received the love of the truth strong delusions that they should believe a lye and be damned all of them who will not believe the truth but have pleasure in unrighteousness according as was foretold 2 Thes 2.11 And it cannot be denied on the other hand that in the midst of this great wrath the Lord remembreth his tender mercies towards us by continuing hitherto the open preaching of the offer of his contemned grace and by stirring up from time to time the spirits of sundry of his servants to open still more and more clearly the little book of holy Scripture by pious and learned Annotations larger Commentaries shorter Paraphrases brief Explications and other sorts of fruitful writings By these and by all other means he testifieth his lothnesse to depart altogether from this I le which is engaged unto him by all sorts of Obligations and wherein besides these who are already converted blessed ones he hath many Elect souâ—s to bring home from their pernicious wandrings and this his gracious purpose doth appear in this that as Satan is bestirring himself in the maddest manner that any age hath heard of to darken the light held forth in Scripture by the hellish smoak of so many pernicious errors So the Lord is daily discovering more and more fully the folly and vilenesse of the vessels of dishonour and of these abominations vented by them thereby giving hope that when they with Jannes and Jambres have done their worst to with stand the truth of God in the mouth of his Ministers they shall proceed no further then to carry away with them the uncleanesse of the houshold to their owne shame and perdition 2 Tim. 3. from verse 1. to 9. and chap. 2. from ver 16. to 21. This hope hath inclined the Author of this piece among others to offer his service unto the Church whom I need not to commend unto thee nor speak of the measures of the grace of God bestowed upon him because his work will speak for it self and thou after perusing of any part thereof wilt readily allow more unto him then his modesty will allow me to say of him before thou shalt read what followes Therefore let the prefixing of my name to this book be judged to be no more save my presuming upon thy acceptance of what I have heretofore written in this kind to come forth for making his acquaintance with thee â— praying God the Father of lights to blesse unto thee this his first essay and his intention by the grace of God to do more service unto thee in this sort and for this end to increase his talents and lengthen his life and to stir up other able Labourers to take share in this service till it be perfected to thy Edification In which Petition let me intreat thee to joyne with Thy Servant in the Gospel DAVID DICKSON A BRIEF EXPOSITION OF THE PROPHECIES OF Obadiah Jonah Micah Nahum Habbakuk and Zephaniah OBADIAH The ARGUMENT THIS Prophet among others is raised up by God to denounce and foretel the judgments that were to come upon the posterity of Esau because of their cruelty against Judah in the time of their distresses which accordingly were executed as Histories record by the Caldeans some yeares after the destruction of Jerusalem And to comfort the Church of the Jewes unto whom it could not but be a sad tentation and addition to their sorrowes to see those who had been ordained to serve them Gen. 25.23 so prosperous and insolent white as they were sharply afflicted We need not curiously enquire who this Obadiah was seeing that addeth nothing to the Authority of his message and however the time wherein be lived and prophested be not expressely set down yet considering the substance of his doctrine and the affinity it hath with that of Jeremiah chap. 49. and of Ezekiel chap. 15. it appears that he prophefied after the Captivity of Judah under Jehojakin 2 Kings 24.10 11 12. c if not also after the captivity under Zedekiah at which time specially their neighbouring enemies were cruel and insolent and Edom among if not above the rest Psalme 137.7 The Prophecie omitting the inscription may be taken up in two parts 1 The Lord threatneth Edom with destruction by war ver 1 2. notwithstanding their pride and conceit of their Countryes situation ver 3 4. or or of their treasures ver 5 6. confederates ver 7. their wisdome ver 8. and valour ver 9. and that because of their injurious dealing with their brethren of Judah ver 10 11. which they ought not to have done ver 12 13 14. in regard a day of vengeance upon enemies was certainly approaching wherein they should have a share ver 15 16. 2. The Lord comforts his afflicted Church with a promise of deliverance of holinesse and restitution ver 17. of victory over their enemies ver 18. of enlargement of their border ver 19 20. and of fitted instruments and rulers with their King ver 21. Ver. 1. THe vision of Obadiah Thus saith the Lord GOD concerning Edom We have heard a rumour from the LORD and an ambassador is sent among the heathen Arise ye and let us rise up against her in battel THe Authority of this Prophet and his Doctrine is asserted and the judgement of Edom is summarily set down that God who is the Author thereof hath all things in readinesse that the Prophets and Church had received some intimation of the Lords dark counsel concerning Edom and that as men by their Ambassadors so the Lord by his effectual providence was about to stirr up the Nations that served Nebuchadnezzar and make them willing to come against them Doct. 1. The Prophets of God did not speak nor are Ministers to speak the dreams of their own brain but what they have received in commission from God This Doctrine is the Vision of Obadiah that is what he received by prophetick revelation represented either to the senses or understanding and thus saith the Lord is prefixed to it 2. The Word of the Lord and especially threatnings against impenitent sinners will have greatest weight when it is received as indeed the Word of God and proceeding from such a dreadful Majesty Thus saith the Lord Jebovah he who hath an established Dominion and Lordship over all creatures and who can give being and performance to what he saith and therefore not to be slighted 3. Such as make defection from God and renounce their interest in heaven for their belly and sensual pleasures it is righteous with God to brand them with infamy and make them bear the prints thereof unto all generations for not only Esau but his posterity also bear the name of Edom to perpetuate the memory of his selling his
birth-right for red pottage Gen. 25.29 30. c. 4. The counsel and providence of the Lord extends it self and is exercised not only about his Church but even among enemies he who reignes in the midst of enemies hath to say concerning Edom. 5. Albeit the enemies of God and his people be little sensible of their own condition and what God intends against them yet the Church is not left ignorant of what God will do with these enemies but in his Sanctuary and from his Word it may be seen We saith he that is I and my fellow Prophets Ezchiel and Jeremiab and by our Ministery the Church of God have heard a rumour from the Lord concerning Edom that is some taste of his dark counsel before it break forth in effect 6. It is a comfortable and useful doctrine to the Church to be instructed concerning Gods judgments to come upon her enemies partly that she may be comforted in her troubles in expectation that God will clear his affection toward her in plaguing those that wronged her And partly that she may hereby see what sins especially God is angry at to avoid them for these ends is a Prophet raised up to preach not in Seir but in Judah concerning Edom. 7. War is one of the sharp scourges whereby God punisheth wicked Nations and it cometh upon a people not accidentally but by the especial providence of God who hath Peace and War in his own hand and who when he hath any work to do can make instruments however led by their own principles and ends active and willing For it is from the Lord an ambassador is sent among the Heathen who not only stirs them up but makes them mutually to excite one another Arise ye and let us rise up in battel against her Ver. 2. Behold I have made thee small among the heathen thou art greatly despised The greatness of Edom's calamity by this war is held forth from its effects that hereby the Lord would diminish their number power wealth and reputation and put them beneath all other Nations and load them with contempt and ignominy Doct. 1. What ever instruments be imployed in inflicting any judgement yet God is to be eyed as having chief hand in them all I have made thee small saith the Lord. 2. The Lord pursuing for sin can bring down the greatest person and people in the world and lay them in the dust and poure contempt upon the most honourable I have made thee small and greatly despised 3. As the Lords judgements upon enemies are not readily foreseen or expected by them so when they come they are remarkable and to be remarked so much doth this Behold import 4. Things undertaken by God and foretold by him in his Word ought to be reckoned as certain as if they were already come to passe I made thee small thou art despised saith he Whereas yet it was but in his purpose and not accomplished 5. To be singular in afflictions or judgements or in the measure of them addeth to the weight and renders them more grievous for to be smal among the Heathen or Nations implies not only that Edom was reckoned among the Heathen Nations not of the Church but that God by his judgements should make him one of the smallest of them and that none should be so far brought under as he and this is told him as an aggravation of his stroke 6. As the Lords shewing mercy upon any makes way for mans mercy towards them also in so far as may be for their good Jer. 42.12 So when the Lord becomes a party in anger mens affections and respects will dry up for however Edom was esteemed of before yet when God dealeth with him he is greatly despised Ver. 3. The pride of thine heart hath deceived thee thou that dwellest in the clefts of the rock whose habitation is high that saith in his heart Who shall bring me down to the ground Ver. 4. Though thou exalt thy selfe as the Eagle and though thou set thy nest among the stars thence will I bring thee down saith the LORD For further confirmation of the judgement the Lord enlargeth and amplifies the former sentence from several considerations overturning all their vain confidences wherewith they were puffed up as supposing to be exempted from the stroak by them Whereby also the Lord partly discovers their pride and conceit because of these to be one of the causes of his controversie against them and partly also he explaines further the judgement to come upon them by threatning to pull down every one of these confidences and so make them completely miserable and contemptible The first vain confidence is the situation of their hilly Country and their Cities built upon inaccessible rocks of which as of the rest they were intolerably proud as conceiving their Country to be inaccessible and their Cities to be invincible Against which the Lord threatens that though they dwelt as high as the Eagle builds her nest yea as the Stars toward which Eagles mount yet he should reach them and debase them and so their Country should be invaded and their cities taken Doct. 1. Outward advantages and accommodations concurring with a natural heart usually do produce pride self-confidence insolency for Edom whose habitation is high is proud and saith in his heart Who shal bring me down to the ground whereas a renewed heart in all these is poor and dependeth on God 2. The Lord judgeth of mens pride no so much by their outward carriage which may be masked over with a shew of humility as by looking to their heart and diseerning the conceit and losty imaginations that reign there He eyeth the pride of Edoms heart 3. Of all the deceits that men are essayed with self-deceiving is one of the greatest when they are given up to delude themselves with vain imaginations and confidences thine heart hath deceived thee 4. As pride and conceit however it muster up mens excellencies before them is but a deluder and makes a shew of what will prove nothing as being either an evidence of being nothing in reality or that what they conceit of is blasted and withered so in particular however presumtion promise great things to make sinners secure and contemne Gods threatnings yet it doth but deceive and feed with vain hopes and will prove a deceiver in the end when there is most need of what they promised The pride of thine heart hath deceived c. 5. Pride in the creature is looked upon by God as a party against him as striking eminently at his glory in not depending on him and as affecting his throne and therefore provokes God though there were no other quarrel or enemy and ingages him to prove his power in abasing it Therefore that general defiance Who shall bring me down to the ground is answered by God as especially concerned I will bring thee down saith the Lord. 6. The Lord is able to reach man and bring him down in his most
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
allowance of comfort but judgements full of bitternesse and calamity for here Strangers carry away their forces enter the gates by force and cast lote upon Jerusalem or divide their prey by lots as Joel 3.3 Nahum 3.10 2. However the Lord in great feverity punish his people yet he hath an eye upon the carriage of every instrument of their calamity to requite them accordingly and would have his humbled people comforted in believing that his love is such as to do so for whereas it might have been thought that the Lord when he was afflicting Judah had cast of all pity towards them yet afterwards he reckons with Edom for his behaviour as that which he had narrowly marked and revealeth this Doctrine to the Church for her comfort 3. An idle beholder or on-looker on the people of Gods distresse as not concerned or affected with it is in Gods account an enemy especially being one who is obliged to do otherwise for it is a part of Edom's violence and cruelty that He stood on the other side staid aloof looked on and came not near to condole as the same word in the Original is used Psal 38.11 4. It is horrible wickednesse before God and will be especially remarked by him when false brethren not only countenance but actively concur and partake with enemies in oppressing the Church of God Even thou wast as one of them in all their hostility and a remarkable one as being not only a brother and they but strangers and forreigners but a most active instrument setting on the rest Psal 137.7 Ver. 12. But thou shouldest not have looked on the day of thy brother in the day that he became a stranger neither shouldest thou have rejoiced over the children of Judah in the day of their destruction neither shouldest thou have spoken proudly in the day of distresse Ver. 13. Thou shouldst not have entred into the gate of my people in the day of their calamity yea thou shouldst not have looked on their affliction in the day of their calamity nor have laid hands on their substance in the day of their calamity Ver. 14. Neither shouldest thou have stood in the cross way to cut off those of his that did escape neither shouldest thou have delivered up those of his that did remain in the day of distresse Edoms violence is yet further described by shewing negatively what he ought not to have done and yet did to wit that in the day of Judah's calamity by the Caldeans he a brother who is borne for adversity Prov. 17.17 ought not to have looked on their condition with delight nor insulted and spoken blasphemously against God and his people as this is expounded Ezek. 35.12 13. not entred the City with the enemies and spoiled them of their goods nor have laid wait for such of the Jewes as fled to cut them off or deliver them into the enemies hand Doct. 1. The houre of the Churches trial and conrection is a very sharp dark and violent blast It is a day of calamity destruction and distress a day wherein he becomes a stranger That is not dealt with as a priviledged people but as strangers and sent to a strange Country in exile and were exercised with strange lots The Churches heinous sins and Gods jealousie over his confederate people causeth this and withal the Lord mindeth to haste over the Churches affliction and therefore sends it thick on 2. The Church of God suffering much must not therefore think to be exempted from more trial but must by what they suffer be taught submission to yet further exercise if the Lord will For Judah in their distresse and calamity must yet have more from Edom. 3. However wicked men walk after the lusts and passions of their own hearts and stick at nothing which they will and have power to effect yet the Lord will let them know that they stand obliged by a Law to duty the violation whereof he will remark aggravate and punish For though Edom satisfied himself and his passion in what he did against Jacob yet the Lord tells him thou shouldest not have done thus and thus but wast obliged by the Law to do otherwise being both a brother and a neighbour 4. To adde affliction to the afflicted is great cruelty especially when it is done by those from whom comfort might in reason be expected Thou shouldest not have looked on the day of thy brother in the day that he became a stranger c. This adds to Edoms sin that he chose such a time wherein to let out his hatred 5. As a careless or greedy look on the affliction of the people of God as it were a pleasant spectacle is a further degree of their triall and affliction So it is Esau-like and the badge of a reprobate condition to take pleasure in such a sight For it is twice marked that hee looked on the day of his brother as an evidence of his cruelty in adding that to their affliction See Ps 22.17 6. As rejoycing of enemies and their blasphemies against God his truth and his peoples priviledges in him is an usuall and sore triall of the Church when she is in affliction So it is the badge of wicked men to become insolent with successe and a cause wherefore God will plead with them For it is another challenge as for great cruelty that Edom rejoyced over Judah in the day of their destruction and spoke proudly in the day of distresse 7. The Lord will not forget the least injures done by any to the Church even when greater wrongs are in doing to them which might seem to hide the lesser For albeit the Caldeans were now bringing all to ruine yet the Lord takes notice of an insolent eye proud looks entering into the gate and laying hands on substance 8. Apostates and false brethren are most cruel enemies and persecuters of those whom they desert For Edom the brother beside all his insulting and joyning with the enemy did yet more and stood in the crosse way to cut off those that did escape and delivers up the remnant when it seems the Caldeans had given over 9. Even when God is afflicting his Church and letting loose the reins to the fury of men against them yet he doth not quit his interest in them For in the midst of all this storm from the Chaldean and Edom the Lord gives them the Covenant-title My people as not onely standing unrepealed but forth-coming for much sympathie from God and a reason why he thus pleads their cause Sin may procure affliction but every provocation will not make void the Covenant Ver. 15. For the day of the LORD is neer upon all the heathen as thou hast done it shall be done unto thee thy reward shall returne upon thine ownâ— head 16. For as ye have drunk upon mine holy mountain so shall all the heathen drink continually yea they shall drink and they shall swallow down and they shall be as though they had not been The
out a great winde into the sea and there was a mighty tempest in the sea so that the ship was like to be broken Followeth Jonah's correction The Lord by a violent tempest likely to break the ship pursues him till he bee found guilty and cast into the sea Whence learn 1. A storm will sooner or later overtake them who rebel against God though they were his own people for Jonah went on in his way but the Lord sent out a great wind c. 2. God is Sovereign Lord of the winds and in the sea as well as the dry land and can arm any creature he pleaseth against a rebel for The Lord sent out a great wind and caused a mighty tempest in the sea 3. To be in company with wicked men or with men in a wicked way of rebellion against God is dangerous and may involve the society in hazards with them for the ship was like to be broken and all the rest in danger of perishing with Ionah Ver. 5. Then the Mariners were afraid and cryed every man unto his god and cast forth the wares that were in the ship into the sea to lighten it of them but Jonah was gone down into the sides of the ship and he lay and was fast asleep In the next place we have some effects and consequences of this tempest by which at last Gods purpose in it is brought forth The first effect upon the Mariners is fear stirring them up to do all that is usual in such desperate cases for their own relief both such means as they accounted divine in calling on their gods and such as were humane in casting out of their commodities to lighten the ship all which is amplified from Jonah's security who in the mean time was sleeping Doct. 1. God can shake and by trouble will shake the hearts of stoutest men and make them fear for the Mariners otherwise stout at sea are afraid 2. Men may be afraid and much exercised about troubles whom yet the Lord intends not to hurt by them for the Mariners are afraid of the storm sent out to pursue Ionah and not them however they had their own gross sins 3. Even natures light may teach men to ascribe singular effects to the hand of a Sovereign Lord and that without acknowledging thereof there can be no safety in eminent dangers for so doth these Pagans practice teach us while in their fear they cried every man to his god 4. As natures light in corrupted man will mislead him in taking up the true God so when men turn their back upon the true God and the knowledge of him they become vain in their imaginations and endless in their seeking out of false gods and confidences therefore among Pagans even in one ship there are more false Gods then one worshipped They cryed every man to his god There is no certainty when the true God is forsaken 5. Although men ought not to be unwilling to yeild up their life to God when or wheresoever he in his providence shall bee pleased to call for it yet life is so precious that nothing worldly beside is too dear to be employed for preservation of it Natures light teacheth this to these Mariners who cast out the wares that were in the ship to essay if that could be a means of preserving their life 6. Ordinarily those who are most guilty and whom affliction is pointing at are most secure under it for all this while Jonah the guilty man was fast asleep 7. The conscience of a renewed man may after it is wounded by a grosse sin be a very dead and stupified conscience for a time for Ionah flying from his Master in the midst of the storm lay fast asleep and was gone down to the fides of the ship for that end 8. It is ordinary for guilty consciences to think to shift and sleep away challenges without essaying the true remedy for Ionah in his rebellion was gone down to the fides of the ship to sleep away his trouble Ver. 6. So the shipmaster came to him and said unto him What meanest thou O sleeper Arise cal upon thy God if so be that God will think upon us that we perish not To the end the Lord may discover the guilty man and cause of this tempest as he made the Mariners sensible themselves so the Shipmaster is set on work to waken Ionah to try his interest with his God whom they knew not yet to be the true God if possibly he had more power or good will to such as worshipped him then theirs had Which is the first step to his discovery Doct. 1. A childe of God may sometimes miscarry so far through infirmity negligence and tentation that even a Pagan by natures light may see him reproveable and blame-worthy for so is Ionah reproved by the shipmaster What meanest thou c. 2. It is deeply censurable and absurd even to natures eye to be secure in trouble What meanest thou O sleeper arise c. 3. Variety of false Gods hold men in great suspense and incertainty therefore every man having cryed to his god ver 5. yet they are not setled but will have Ionah to essay his God if he be better then the rest Arise call upon thy God so much also doth that doubtful speech if so be that God will think upon us c. import in this place in part 4. Natures light will acknowledge that he who is the true God hath power to deliver in most extreme dangers for in this great tempest they assert it If God think on us we will not perish 5. Howsoever in a calme day nature conceit and boast of merit yet in a strait even natural men are forced to have their recourse onely to the favour of God for these Pagans have no ground of hope that they shall not perish but in Gods thinking or being bright and shining as the word signifies that is looking favourably on them Ver. 7. And they said every one to his fellow Come and let us cast lots that we may know for whose cause this evil is upon us So they cast lots and the lot fell upon Jonah The second effect of this tempest tends to a further discovery of Jonah to be the guilty man Hee being awaked and not confessing his sin the tempest continues notwithstanding all they had done Therefore the mariners in stead of searching every man into himselfe that all might take with guilt and finde favour begin to suspect that God was pursuing some notorious guiltinesse in some of them and none voluntarily confessing it they resolve with common consent to seek it out by an extraordinary way of lots Wherein whatever fault there was yet Gods providence ordered it so as the lot fell on Jonah to awake his conscience Doct. 1. Nature may lead men so far as in great difficulties to take up sin to be the cause thereof for so much doth this consultation import which however it was true in this case
and it be alwayes true that sin is the root affliction springs from yet nature uses not to goe so far as to lead men to lay sin to heart in common and ordinary crosses or to look on common and ordinary sins as provocation sufficient to bring on saddest tryals for they must seek some singular cause here far lesse to look on afflictions as tryals of faith or for preventing of sin 2. Men in nature use not so much to take up and be sensible of sin from the law of God having authority in their heart as grope it in some tryal and difficulty Therefore they of whose sense of guilt we heare not before do now in their trial begin to think for whose cause this evil is 3. Prayer never so much essayed in a day of distresse will not availe till sin procuring it be searched out and taken with so much do these Pagans acknowledge while with the former meanes of prayer they set themselves to seek out the guilty and to knowe for whose cause this evill is upon them 4. Afflictions sharply pursuing may have such efficacy as to put men otherwise carelesse to it to seek out sin and not let them sleep on who gladly would and have been insensible of sin for these men are so put to it as they are willing to have the quarrel sought out and to submit themselves to a lot for that effect They said every one to his fellow Come and let us cast lots that we may know c. Afflictions will command men to turn from iniquity who would not hear such a charge in any other language Job 36.10 5. The Lords all-seeing eye perceives every secret sin and his providence over-rules most contingent and uncertain events and holily ordereth the rash actions of men so as to bring about his own purposes by them For these men acknowledg that the guilty is known though not to them and that the determination of a contingeâ—â— lot over-ruled by a Deity is a true evidence for whose cause this evil is And albeit it was a fault in them not to search every man himselfe or to consult by lots without special warrant yet God over-ruleth the lot to discover Jonah 6. The Lords controversie is sometime greater and more severely prosecuted against his own children for their miscarriages then against Pagans and gross Idolaters among whom they may be Therefore the lot guided by God fell upon Jonah signifying his rebellion to be the cause of all their danger rather then their Idolatry though openly practised in the height of their streight for 1. Rebellion is as Idolatry 1 Sam. 15.23 and so much the grosser as it is in a child 2. Albeit they worshipped that which was no god yet none of them had so behaved themselves toward a supposed Deity as he had done toward the true God Jer. 2.10 11. 3. God may wink at sin in Pagans but will not let his own child go on unreclaimed Amos 3.2 it being mercy to pursue them for their folly and amend them Ver. 8. Then said they unto him Tell us we pray thee for whose cause this evil is upon us What is thine Occupation and whence comest thou What is thy Country and of what people art thou The guilty man being now discovered by God is examined by the Mariners to find out the particular fact but very discreetly as supposing that possibly the sin might be somewhat whereof his Nation and people were guilty and not any particular guilt of his own And therefore concerning himselfe they enquire of his calling and journey if so be they might be unlawful and of his countrey and people if so be they were accursed Doct. 1. Men have need of full information before they give out sentence upon any for though Jonah was taken by a lot and these men not knowing him might in passion shortly have rid themselves of him who had been the occasion and cause of their trouble yet they will farther informe themselves and that very meekly tell us we pray thee c. 2. Charity even in refined nature doth not easily admit of an hard construction of any or without sure grounds Therefore they first enquire tell us for whose cause this evil is upon us as desiring to be more particularly informed and not being willing to hold him for a wicked man in his own person till they should heare further 3. As in mens callings employments country and people there is hazard of sin so by those circumstances much of mens faults may be found out Therefore is Jonah posed concerning all these For beside unlawful callings and places where it is not lawfull to haunt every particular countrey and people have their own tentations to particular sins from which sins of a generation or calling it is hard to keep free 4. Men do oftentimes following their own ends engage in courses without all consideration till a day of trouble set them to trace them back and make enquiry For these Mariners minding their own gain put none of these questions to Jonah when they tooke him aboard till the storm led them to see their folly and rashnesse 5. The Lord in pursuing for sin knowes how to order challenges so as may make sin most bitter to the guilty Therefore doth he order the Mariners moving of these questions What is thine occupation c. every one of which might be a sting to Jonah's conscience that he a Prophet should be fleeing from God coming from the holy land and the Church should be rebellious and pursued rather then Pagans that he should be on a way and not have a warrant from God for it c. Ver. 9. And he said unto them I am an Hebrew and I feare the LORD the God of heaven which hath made the sea and the dry land 10. Then were the men exceedingly afraid and said unto him Why hast thou done this for the men knew that he fled from the presence of the LORD because he had told them Ionah's confession in answer to their question cleers up the matter of fact for which God was pursuing him whereat these Idolaters being dazled with the apprehension of the Majesty of God are astonished through fear admiring at and reproving his presumption Hence learn 1. God will not suffer iniquity how well soever concealed to lurk but will bring it out to light especially where he hath a purpose of mercy to the sinner Therefore is Jonah pursued till he confesse his sin even before Pagans He told them that he fled c. 2. Sin is not barely to be confessed but ought to be aggravated by every person that would be approved as sensible of it For so much doth this speech I am an Hebrew and I fear the Lord God of heaven c. implie and it was a great sin in him a member of the Church to dallie and that with such a great God 3. The true God is to be commended by all his children and set forth as they
Jerusalem we will not determine and making vowes for the future belike that they would dedicate themselves to God and professe the true Religion Doct. 1. In one work the Lord may have more holy purposes then one and besides what we see may be doing many other things For while he is pursuing Ionah he is also setting forth himself and preaching his power and justice to Pagans when Ionah refused to go to Nineveh and do it 2. The Lord can in a short time and by few means produce strange effects and changes upon the children of men even although they had not heard of him before For however it cannot certainly be determined whether these Mariners were indeed converted or whether it was Ionah's Doctrine revealing God and misery and mercy or their apprehension of God in this work that wrought most upon them yet this is certain that this short while of the tempest and calm and Ionah's preaching made a great change The men feared the Lord exceedingly c. 3. As the Lord can easily make up mens losses which they sustain in his providence so it ish is way sometimes to make up temporal losses with some spiritual advantage So these men whose ship and lives were in hazard and their goods lost are made up in that they had a Prophet among them and are brought to know somewhat of the true God which made it a rich voyage 4. The Lords dispensations among a people especially when they are accompanied with any thing of his Word calls for their improving them to some spiritual advantage so much doth their practise presse upon us while by considering on what they saw felt and heard they feared the Lord exceedingly 5. God rightly considered and taken up as he hath revealed himselfe and as he appeareth in some special acts of providence is exceeding dreadfull and to be stood in aw of For they feared him exceedingly 6. It is not a sufficient proofe of mens getting the fruit of Gods dispensations toward them when they onely affect and draw to some acknowledgement of him for the present but grow negligent for the future This they acknowledge in their practise they offered a sacrifice unto the Lord and made vowes for the time to come and engaged themselves to God Ver. 17. Now the LORD had prepared a great fish to swallow up Jonah and Jonah was in the belly of the fish three dayes and three nights The Chapter closeth with the narration of Jonah's preservation though thus pursued by justice in a fishes belly where in a miraculous way hee was kept three dayes and three nights Doct. 1. When God is pursuing the rebellion of his children in a most severe way yet doth he not altogether cast off his mercy toward them but out of the abundance thereof moderates their affliction For The Lord pursuing Jonah had yet prepared a great fish to swallow him up 2. Gods providence over-rules and directs the motions of irrational creatures and Sea-monsters as pleaseth him For the Lord had prepared a great fish c. whereas it knew nothing but to range up and down in the Sea and swallow him as any other prey 3. God may have a mercy and proofe of love waiting upon his people in a time and place where it would be least expected For Jonah meets a mercy in the heart of a raging Sea into which hee is cast in anger as to be destroyed 4. Albeit the mercy of God will not destroy his guilty people in their afflictions yet his wisedome seeth it not fitting at first totally to deliver them but will have their faith exercised For Jonah is here arrested three dayes and three nights between hope and perplexity for his further exercising 5. God can when he seeth fit preserve his people from ruine in an incredible and miraculous way Therefore Jonah is not only swallowed whole by the fish not being hurt by its teeth but is preserved in the belly of the fish three dayes and three nights where he was in hazard of choaking for want of breath or of being digested by the fish into its own substance CHAP. II. THis Chapter containeth 1. Jonah's exercise in the fishes belly ver 1. And 2. An ample declaration of that his exercise penned after his deliverance with an addition of praise wherein he summarily rehearseth his trouble exercise and deliverance verse 2. and more fully enlargeth the narration of his trouble and exercise and how by faith he obtained victory while he was yet in the strait verse 3 4. And again declareth how his tentation assaulted him afresh by reason of his hopelesse condition that he may set forth Gods great bounty in his actual deliverance verse 5 6. All which being again summed up â—â—â—se 7. He by way of conclusion condemns mens following of crooked wayes ver 8. and promiseth praise v. 9. 3. A declaration of the way of his deliverance out of the fishes belly v. 10. Ver. 1. THen Jonah prayed unto the LORD his God out of the fishes belly FRom Jonah's exercise in this his prison learn 1. It is a kindly fruit of sanctified exercise in trouble to get insensiblenesse bitternesse quarrelling and the like distempers overcome and to set about humble prayer for Then Jonah prayed 2. It is requisite for the right performance of prayer in a strait that the Supplicant take up God in the Covenant of Grace as his own that so he may pray with humble confidence For Jonah prayed unto the Lord his God 3. The Lords correcting of his people for their sins is no evidence of his breaking Covenant with them now ought to hinder a convinced Saint from claiming an interest in God as a ground of his approach unto him for Jonah being under this sad stroak yet by faith prayed unto the Lord his God 4. As no condition or estate ought to discourage from prayer as if it were in vain to use it so rebels against God may have his favour to sue after by prayer in hard conditions because they would not otherwise study to please him for Jonah prayed out of the fishes belly where for disobedience to God he is put to pray with much disadvantage Ver. 2. And said I cried by reason of mine affliction unto the LORD and he heard me out of the belly of hell cried I and thou heardest my voice The sum of his trouble exercise and issue of it as he recordeth it after his deliverance is That being by affliction brought as to the grave and under the dominion of death yet he prayed and got audience Doct. 1. The exercises and experiences of the children of God ought to be communicated one to another as they have a calling and opportunity for mutual instruction and edification for so doth Joâ—ah here He said I cryed c. which is not to be understood as if he had said this in the fishes belly for it is not a prayer but rather a thanksgiving but sheweth what he expressed after his deliverance and that he
back to obey the will of God is to bee acknowledged as a mercy and matter of praise for such is the subject of Jonah's song compared with the former verse he will blesse the Lord not onely for deliverance but that though to his own cost he had not been permitted to prosper in a wrong way 3. Praise is that true sacrifice pointed at in the law by the thanksgiving-offerings in the Temple therefore doth hee give unto praise the name of what shadowed it out I will sacrifice with the voice of thanksgiving See Hebrews 13.15 4. The truly godly under the law were taught of God not to rest upon these outward performances and offerings but to presse and seek after the spiritual duty and substance and to make use of Christ in whom alone even our best morall actions are accepted therefore doth hee hold forth that the voice of thanksgiving or affectionate praise was the sacrifice indeed See Psal 69.30 31. Hos 14.2 And withall the joyning of sacrifice with the voice of thanksgiving sheweth that his praise was offered up in and by that true sacrifice 5. The Lords people in their afflictions and deliverances will be made to see great necessity of making vowes and binding themselves more firmely to their duty for Jonah in his trouble had vowed that that I have vowed which was a binding of himselfe with his owne consent more accurately to observe and follow the will and Commandements of the Lord the reason of which ingagement is because they will find when it comes to strait much short comming and little fervour in their ordinary walking which needs upstirring they will find also much obligation layd upon them by the Lords mercifull remembring of them in trouble voluntarily to take on his yoke and much sense of their owne instability needing such bonds and tyes 6. It is the duty of the Lords children being delivered not to forget their condition in trouble nor their resolutions and obligations following thereupon as if once being out of trouble they were out of Gods reverence but to study to walk answerably in their calme day to that they resolved upon in greatest extremity therefore saith Jonah I will pay that that I have vowed 7. Salvation and deliverance of all kindes is Gods perogative royal none can save or give peace when hee commands trouble and he hath the prererogative to save and deliver when reason probability the sentence of the law and all things else have condemned and given over for lost and in despite of all opposition whatsoever And it is the duty of such as have had any experience of this to cleave to it as an undeniable truth in al following extremities For Jonah having found this in his present case layes it down as a fixed ground of faith in all extremities that salvation is of the Lord the force of the Hebrew word comprehending salvation both temporal and eternal Vers 10. And the LORD spake unto the fish and it vomited out Jonah upon the dry land In the last part of the Chapter Jonah after his miraculous support by faith rehearseth the way of his deliverance that the Lord by his effectual providence as by a commanding speech made the fish to vomit him out upon the Land Whence learn 1. The Lord by the afflictions of his people is but schooling and bettering them and not seeking to destroy them whereof he can give proofe in setting them in freedome and safety from deadly dangers and extremities For Jonah being humbled The Lord spake to the fish and it vomited out Jonah c. 2. The most insensible of creatures have an ear to their Makers speech and do at least by obediential subjection obey his will and will not hinder but help forward his purposes of love towards his people for The Lord spake unto the fish and it vomited out Jonah upon the dry Land 3. In the ordinary paths and motions of creatures God may be bringing about especial purposes and providences as this fish is made to vomit out and deliver Jonah when it is minding no such thing but tumbling to and again much more may it be so in the ordinary wayes of men as in Ioseph's going to Bethlehem Luke 2.4 5 6 compared with Mat. 2.5 6. CHAP. III. IN this Chapter we have first Jonah's second calling to go to Nineveh and his obedience in going thither and denouncing Gods judgement against them to verse 5. 2. The successe of his preaching there appearing in a general and solemn Humiliation countenanced and enjoyned by authority to vers 13. 3. The Lords acceptance hereof and revoking of the sentence given out against them vers 12. Ver. 1. ANd the word of the LORD came unto Jonah the second time saying 2. Arise go unto Nineveh that great city and preach unto it the preaching that I bid thee JOnah being now humbled for his rebellion and delivered from his affliction is again called to go and preach against Nineveh it being needful to have his calling repeated lest if he had gone on the first call which he had disobeyed it might have tared with him as with Israel who resenting their own disobedience would go up to the Land but without the Lord Num. 14.40 41. Doct. 1. As sin doth justly deprive men of all their priviledges which they enjoy of Gods free favour so a true penitent will not only obtain pardon but may also be restored to his former forefaulted dignities for Jonah is not deprived of his Prophetick office of which he was so carelesse Chap. 1.3 but the word of the Lord came unto him 2. No endeavours or struglings of men will free them from such services and lots as God hath to imploy them in and exercise them withal for Jonah resisting the first call is brought to obey on his own charges The word of the Lord came unto Jonah the second time and his duty which he had refused is enjoyned him again 3. The servants of the Lord ought to stick close by their commission and faithfully to publish it without adding or diminishing for so is Ionah commanded Go unto that great city and preach the preaching that I bid thee Vers 3. So Jonah arose and went unto Nineveh according to the word of the LORD now Nineveh was an exceeding great City of three dayes journey Ver. 4. And Jonah began to enter into the city a dayes journey and he cryed and said Yet forty dayes and Nineveh shal be overthrown In the next place we have Ionah's obedience wherein also is recorded a description of the greatnesse of Nineveh which was of three dayes journey in circuite or if one would go through all the streets of it and a brief sum of his preaching which for a whole day going from place to place as God directed him or going through a third of the City it being in whole three dayes journey he proclaimed whereby we are neither to understand that he preached no more of the causes procuring this judgment or of
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
the promise of restitution under the Messiah some taste whereof is mixt with the threatnings Chap. 2.12 13. chap. 4 whose birth and government is held forth chap. 7 In the second Sermon having in the Lords Name challenged and threatned Israel for ingratitude hypocrisie injustice and Idolatry Chap. 6 and having lamented the general defection of the time be comforts himself and all Believers under their troubles of al sorts by many ample promises concluding al with one solemne acknowledgment of the mercy and fidelity of God chap. 7 Many particulars in this Prophecie wil be best understood by considering the times wherein the Prophet lived of which see 2 King 15 16 17. and 18 Chapters and 2 Chron. 26 27 28 29 30 31. Chapters CHAP. I. IN this Chapter after the Title v. 1. The Prophet sets forth the Lord as in a solemn Court-day appearing with great power severity and Majesty to take order with Israel and Iudah for their sinnes especially Idolatry verse 2 3 4 5. Then he particularly foretels the desolation of the kingdome of Israel ver 6 7. the greatnesse whereof together with Iudah's stroak by the same Assyrian is particularly and pathetically held forth by the Prophet from his own sorrow for it ver 8 9. from enemies rejoicing at it ver 10. from declaration of the calamity of particular places where the enemy should come ver 10 11 12 13 14 15. and from the mournful face that then should be of all things v. 16. Vers 1. THe word of the LORD that came to Micah the Morashite in the days of Jotham Ahaz and Hezekiah Kings of Judah which he saw concerning Samaria and Jerusalem THe Inscription or Title of the Prophecy doth contain a description of the messenger imployed from his name and the City where he was born conceived to be that City Marshah in the Tribe of Iudah Iosh 15.44 2 Chron. 11.8 and 14.9 10. which is here threatned v. 15. as likewise his commission from God the time of his prophesying under several kings of Iudah and a declaration that his commission extended to both the kingdomes of Israel and Iudah and especially to the chiefe Cities thereof Whence learn 1. Men are not to run unsent on publick imployments in Gods house but to waite upon a call and commission and having received it to cleave closely to it for the Word of the Lord came to Micah and he published only the Word of the Lord that came to him and which be saw c. 2. The messages and challenges sent by the Lords servants unto the Church are to be looked on as sent from him whose challenge the conscience cannot flee as being more then our party and as being most certain and infallible Therefore this doctrine is held out to be the Word of the Lord and Micah saw this to wit in vision or by prophetick revelation implying that what he said was as certain as if it were seen accomplished 3. The Lord in his great mercy and long suffering is pleased not to with-hold a testimony from his backsliding people but by multiplication and long continuance of Prophets is pleased to forewarne them of ruine if so be they may turne and prevent it Therefore is not only backsliding Israel honoured with Prophets but there are many at once in both Kingdomes and these prophesying long in the time of many Kings for not onely is Isaiah at the same time with Micah prophesying in Judah but Hosea if not also Amos in Israel as may be gathered from the inscription of their Prophecies Frequent sending of Prophets and messengers is either a means of stirring up to reformation as when Haggai and Zechariah were sent out almost at one time Hag. 1.1 Zech. 1.1 with Ezra 5.2 or a presage of speedily approaching ruine where their message is not received 2 Chron. 36.15 16 17. 4. The servants of God must not resolve to have alwayes sweet times and fair weather in the service of their generation but ought to look for variety of times and conditions to wrestle with such was the lot of this Prophet he lived in the dayes of Jotham Ahaz c. Having to do not only with wicked Kings in Israel who lived in the same time with these Kings in Judah and in Judah he had not onely a pious Hezekiah to deal with but a wicked Ahaz and a Jotham in whose dayes reformation was not so through as under Hezekiah or Josiah and he did see the total ruine of Israel and the affliction of Judah by the Assyrians 5. As the Lord will not spare his own people when they provoke him so doth he in equity deal with them according to the degrees of their provocations therefore is there a sad message concerning Jerusalem and they must not take it ill to be joyned with Samâ—ria in the procass whom yet they hated as vile Apostates yet it is so ordered as Samaria is placed first it being first and chief in the provocation which is a poor preferment and consequently first and deepest sharers in the punishment as getting only threatnings whereas Judah is comforted and punished at this time with greater lenity Ver. 2. Hear all ye people hearken O earth and all that therein is and let the Lord GOD be witness against you the Lord from his holy Temple To conciliate Authority to the ensuing Doctrine the Prophet summons all the creatures and all people to be witnesses to this processe against Israel and Iudah and to one solemne Court day wherein the Lord would judg and witness against his people and by his judgements should vindicate the sentence of his servants against sin from all contempt of unbelievers Doct. 1. The Word of the Lord ought to be gravely and with all Authority delivered by his Messengers therefore doth Micah by this solemn charge to all creatures to appear declare that his message was a grave purpose not to be slighted and that it was the Lord who hath command of all creatures and not men only they had to do with 2. It is usual for the visible Church not only to slip through inadvertency but especially to drown her self in Apostasie and having once fallen away to prove so void of all sense of Piety so selfish and so obstinate as not to be easily convinced and so stupid in sin as not to be sensible of approaching wrath therefore must there be a solemn citation of all Nations as if there were need of a dayes-man to awake them from their sleep and the Lord must be a witness against them ere they be convinced 3. God is a witnesse whose testimony may and will convince of sin as not only knowing all things perfectly but when he declares this with power either inwardly to a conscience only or outwardly by corrections also he will convince the most obstinate Let the Lord be witnesse against you and he will carry his point 4. When sin is come to an height in the Church and they will not take with or
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
it shall be so with the people when they feele it 2. It is the duty of faithfull Ministers not onely to denounce judgement against sinne and sinners but so to doe it as may make them most sensible of their danger before they feele it in reality therefore doth Micah waile and howle c. that they might thereby read the reality and weight of the threatning and study to prevent the execution 3. A most effectuall way of making people sensible of threatnings is when the messengers themselves are affected with them when they deliver them for therefore doth Micah who carried this message waile and howle 4. Threatnings from the Lord ought to be denounced with great affection and sympathie in the Messengers that so they may evidence that it is no revengefull and bitter spirit in them that maketh them speak so sharp and withall that their affection thus evidenced may make way for an unpleasant message Therefore will I waile and howle c. saith he as a sympathizer with the people of God however as his messenger I carry the hard tidings Ver. 9. For her wound is incurable for it is come unto Judah he is come unto the gate of my people even to Jerusalem In giving a reason of his sorrow he yet further describes the calamity from the universality of it that Samaria as shee is desperately sick of provocations without any hope that ever shee should amend so her stroak was incurable and that the Assyrian having destroyed them that fire should burn through all Judah even to Jerusalem the mother-City and seat of justice to all the Jewes of whom he was one and whom hee loved dearly And so hee comes to the second branch of the Threatning which is against Judah and Jerusalem as was likewise foretold by Isaiah chap. 8.7 8. and accomplished 2 Kings 18.13 c. Doct. 1. It is a bitter cause of complaint when stroaks inflicted by God are irremediable whereas a stroak is easie wherein there is hope of deliverance therefore doth Micah waile for her wound is incurable 2. Albeit the Lord begin his punishments for sin where it pleased him yet when hee lifts up his hand such as are guilty of the same sinnes may think not to escape for when the wound is begun at Samaria it comes unto Judah he is come to the gate of my people c. Jerusalem being so called because it was the seate of justice which used to be administred publickly in the gate 3. The Lord may suspend his corrections upon his Church for her backsliding untill a time of reformation and then inflict them for however Ahaz had his own fears from Rezin King of Syria Isa 7. 2 Kings 16. yet the correction for the high places of Judah of which ver 5. is by the Assyrian who destroyed Samaria and that in the dayes of Hezekiah the Reformer 2 Kings 18. It is come to wit from Samaria into Judah The reason of which is partly because Reformation being not set about sincerely and cordially as it was in the body of Judah in Josiah's time Jer. 3.6 10. doth so much the more provoke the Lord to punish for former Apostasie partly the Lord chuseth a time of Reformation to punish in that a people being at such a time sensible of the sinne procuring the stroak the affliction may be blessed to make them reform the more throughly and partly the Lord chuseth this time that the stroak may be the more moderate there being some standing in the gap and no totall backsliding and accordingly we finde Jerusalem preserved though threatned 4. The affections of the Lords servants in a time of distresse ought to be set on work to sympathize chiefly with such as are most dear to God therefore saith Micah He is come to the gate of my people Not so much his because hee was their countrey-man which ought not to sway with Ministers in publick administrations Deut. 33.8 9. though otherwise to be tender even in that respect is commendable as because they were more upright in Religion then Samaria and therefore the enemies coming even to Jerusalem where the Temple stood is most bitter Ver. 10. Declare yee it not at Gath weepe yee not at all in the house of Aphrah roll thy self in the dust In the next place the calamity of the people and cause of the Prophets sorrow is held forth to be so great that it were to be wished that their enemies such as the Philistims in Gath never knew of it and so might not insult over them in their misery to add to their affliction and therefore in a figurative way usuall in Lamentations and borrowed from 2 Sam. 1.20 they are injoyned to conceal their affliction from such by suppressing their weeping lest they should hear it Whence learn 1. There are still some in the world waiting for matter of joy in the Churches calamities whose gladdest day will be to see her in trouble For so much doth this prohibition to declare it in Gath import 2. Of all enemies such are among the most inveterate as being neerest unto the people of God yet partake not of their mercies for such were these at Gath lying hard upon the borders of Judah from whom especially they would conceale their grief 3. It is a new grief and great addition to the afflictions of the godly that enemies by reason of their calamities take occasion to reproach them their God and Religion And it would be a deliverance in part to have their case concealed from such and an ease to smother their grief if that could conceal it for this charge Declare ye it not at Gath weep ye not at all doth import the Churches wish that such knew it not and her ease if it were so 4. The Church of God must resolve not onely to have afflictions but also to have them noted and observed by enemies and to lie under all their insolencies and reproaches because of them till their triall be perfected for while in a figurative way the Prophet thus prohibits it intimates that it could not be hid and that the Church had this added to her triall In the rest of this Chapter to the last verse the greatnesse of this stroak and the cause of the Prophets sorrow is yet further set forth in a particular and pathetick enumeration of such places especially as would appear in Judah as should feele the calamity of Warr and what their calamity should be and albeit we find no mention elsewhere of divers places named here especially these ver 11 12. yet we are to conceive that they are either proper names of places though unknowne to us chosen out from among other places in regard the signification of their names doth illustrate their condition by the War or that they are appellative and borrowed names given to some places from their qualities properties or condition to illustrate their calamity in the ensuing tempest as may be seen in the particulars And so here by Aphrah
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
promoted in the end for do not my words do good to him that walketh uprightly 13. The Words saying of good is indeed a doing of good not only because comfortable messages do encourage strengthen and revive the heart but also in regard of the certaine performance of what the Word saith when it is said it may be counted done My words doe good 14. The goodnesse of God to his people may deeply convince and humble them who by sin provoke him to doe otherwise Therefore is all this set forth to be in God that their sin may be seen great which causeth such strange dealing Ver. 8. Even of late my people is risen up as an enemy yee pull off the robe with the garment from them that passe by securely as men averse from war A third accusation is for their cruel robbery whereby he also sets forth the sad fruits of their contemning the Prophets and the true cause why God by their Ministery handled them so roughly The summe of the accusation is that they whose fathers had been famous for valour in Wars and defending the countrey against a common enemy were now of late turned robbers of the innocent and as cruel enemies did take away both the upper and neather garment from those who were travelling peaceably as minding no War or did so deale with them as if they had taken them in Warre and sent them away stripped as if they had been in a battell Whence learne 1. Contempt of and opposition unto Gods Word and Messengers turnes men barbarous and inhumane without all civility and men following such courses cannot expect that the Word should speak peace to them for this is a fruit of their opposing the Prophets that they were given over to such cruelty and is the cause why hard things were prophesied 2. The degenerating of men from former good wayes and the present evils of the time are much to be observed and hammered on by the servants of God for this is the subject of his accusation that even of late or yesterday they were thus degenerated 3. As declining professours are ordinarily plagued with singular profanity so profession and priviledges will serve to aggravate the guilt thereof therefore howsoever they were onely in name the house of Jacob ver 7. yet in the challenge the Lord gives them their titles my people is risen up c. that since they would be accounted so hee would make use of it to their disadvantage who would not walke answerable to what they pretended to 4. Oppression of others and for men so to carry themselves towards friends as open and violent enemies use to do is a practise not beseeming such as call themselves the people of God for this is the challenge My people is risen up as an enemy ye pull off the robe c. Ver. 9. The women of my people have ye cast out from their pleasant houses from their children have ye taken away my glory for ever Hee insists in the accusation and gives a further instance of their inhumanity in their carriage toward women and children whom Warrs ordinarily spare they cast women violently out of their houses where they lived pleasantly and by bringing children unto slavery and misery did for ever deprive them of that dignity allowed to them by God as his people Doct. 1. There are none of the children of men but in divine providence may meete with their own share of trials and should look for them for heare very women and children are not exempted more then men 2. However the Church and particular members thereof may deserve afflictions at the Lords hand yet these same afflictions will endeere them to him at least in so farre as to be a ground of challenge against instruments that they have medled with such wherefore what-ever these afflicted ones were otherwise yet in their trouble and in the challenge against oppressers they are the women of my people 3. God the preserver of men hath a special regard to the weaker sexe and tenderer years of persons and will aggravate injuries done to them from such considerations as here ye have cast out women and taken away glory from their children or little ones 4. Pleasures and tender usage are not to be looked upon by those who enjoy them as abiding things or a constant allowance but considering them as transient they ought to look for changes when the Lord shall be pleased to call to it for so much are we taught by the experience of these tender women cast out of their pleasant houses 5. There is an especial glory allowed by God unto his Church whereby she may be separated from all people which the Lord wil maintain her in against all who would deprive her thereof this is signified by that external glory and the priviledges conferred on Israel called my glory because allowed of him which now he challenges oppressors for depriving their children of while they were put in a condition not beseeming the free people of God From their children ye have taken away my glory See Exod. 33.16 6. Perseverance in an ill way doth exceedingly aggravate the sinfulness thereof ye have taken away glory for ever that is without giving over that wicked way or ceasing to rob 7. It may also be interpreted that by making children bondmen they aimed to deprive them of their glory perpetually and so however children might be relieved from bondage yet they are reckoned with according to their aim and the nature of their work and it teacheth whatever the Lord may do in interposing to moderate the afflictions unjustly inflicted by men yet instruments must answer to God for all that the nature of their work tended to and for all they intended in it Ver. 10. Arise ye and depart for this is not your rest because it is polluted it shall destroy you even with a sore destruction The Lords sentence and threatning for this wickednesse is that as they had cast others out of their houses so the Lord would banish them from the holy Land which was given them for a rest only on condition of Covenant-keeping and that because they had polluted the Land by sin therefore it should violently cast them out Doct. 1. It is incident to men when they have committed great wickednesse yet to promise to themselves peace by reason of some external priviledges for this charge Arise ye and depart implies that notwithstanding of sin they were not thinking of removing because there land was a rest 2. Sinne doth provoke God to turne up-side-down great priviledges which are conferred upon a visible Church on condition of her obedience yea it doth provoke him to prove himself superior of whom they hold all their enjoyments and to deprive them of rest and quiet who were restlesse in sin for whereas the Land of Canaan was given for a rest Psal 95.11 now the Lord summons them to remove and threatens it should not be arest because of their sin Arise ye and depart
for this is not your rest See Numb 14.34 1 Sam. 2.30 3. Men by their sinning do not only set themselves against God but do pollute and defile all the creatures and mercies given them of God by imploying them to the dishonour of God for the promised Land is polluted by these sinners See Lev. 18.25 28. Man going in rebellion drawes many creatures abused by him away with him 4. Mercies being given that we might serve God with them and not defile them therefore it is just with God that what we dishonour him in or by be taken away This is not a rest because it is polluted 5. Abuse of Gods mercies draweth on sharpest judgements of any for it that is the Land shal destroy you even with a sore destruction This the land did not only in spewing them out as it did the Canaanites Lev. 18.28 as loathing to bear or feed them who dishonour God but in that it was the great cause of their sore judgement that they had polluted a Land of promise where God in his Ordinances dwelt and so it had been better for them when God should reckon with them that they had dwelt elsewhere Ver. 11. If a man walking in the spirit of falsehood do lie saying I will prophesie unto thee of wine and of strong drink he shall even be the Prophet of this people In the fourth place they are accused for that however they opposed true Prophets yet they did approve of and delight in false Prophets and such as pretending to inspirations and to be in office Prophets would flatter them and without warrant promise prosperity to such as were continuing in sin Whence learn 1. The most profane in the visible Church may yeâ— desire some shew of divine institutions and ordinances and some sort of divine approbation to their way if they can have it for he shall even be a Prophet to this people imports that they would not willingly want Prophets but desire to have them provided they go their way that so albeit they reject true Prophets yet they may have Prophets and may seem not to want divine approbation men may be profane enough albeit they come not to the height of rejecting all ordinances nor openly to profess they care not for Gods approbation 2. It is no new thing to see men pretending to the Spirit of God and revelations and light from him who are but deceivers if not deceived also and sent for a plague to a sinful people for there are who walk in the Spirit that is pretend to inspirations as Prophets and yet all this is but falshood and their doctrine a lie 3. There will never be false Prophets and clawbacks wanting to humour and soothe up a declining people for it is imported there will be such as prophesie of wine c. 4. As it is a great snare and judgement to a people to finde any shelter against naked truth and Prophets against Prophets so these false Prophets are discouragements to the true Messengers of God while such do flatter those whom faithfull Messengers threaten for it is the peoples judgment that they have prophets to oppose to those whom they reject ver 9. See Jer. 18.18 And it is a great cause why Micahs threatnings take no effect that they in the mean time prophesie of â—ine and strong drink such was Micah's trial when he had to do with Abah 1 Kings 22.12 13 14 c. 5. Such as pretend to any eminency in Gods house or service without his call or approbation are ordinarily branded with badges of his displeasure for these walking in the Spirit or pretending to revelation are plagued either with delusion or impudency as such ordinarily are who abuse light most in that they dare prophesie of wine and strong drink to a rebellious people 6. Albeit the Lord may for a time forbear grosse sinners yea and plague them with prosperity also yet it is false doctrine to preach peace and prosperity to a profane people so as if God approved of them when he gives them prosperity or as if any prosperity they got were not ripening them for sorer judgements for as these false Prophets lyed in respect they wanted a revelation and commission to deliver such a Doctrine when on the contrary God was threatning that people so it is still a lye in these termes to prophesie of wine and strong drink to such a people 7. As it is a woful condition when all that the visible Church is set upon is pleasure and prosperity and all they have to do with Prophets is to make them glad with hopes thereof he is their choice not who speaks to â—hem of their sin and Gods grace but who prophesieth of wine so a people are in a desperate case when they delight onely in such Doctrine as may please their fancy and will not admit of freedom in Doctrine Therefore it is a matter of challenge and a cause of Gods contemning of them as being not my people but this people that such a one shall even he the Prophet of this people and not such as faithful Micah See Isai 30.10 Jer. â— 31 Ver. 12. I will surely assemble O Jacob all of thee I will surely gather the remnant of Israel I will put them together as the sheep of Bozrah as the flock in the midst of their fold they shall make great noise by reason of the multitude of men Ver. 13. The breaker is come up before them they have broken up and have passed thorow the gate and are gone out by it and their King shall pass before them and the LORD on the head of them The Lord in the close of the Chapter sweetens the former threatnings with promises of restitution of his Israel under Christ wherein are contained their recollection and gathering that Christ as their shepherd shall gather them in one shall feed secure and multiply them ver 12. that all impediments shal be taken out of their way that might hinder their progresse and that their march shall be stately and their conduct safe Christ their King who is the Lord going before them as their general on the head of them Whence learn 1. In the throng of greatest displeasure the truly godly are allowed comfort that they be not crushed with threatnings whereof they are most apprehensive by reason of their tendernesse for in the midst of these threatnings Jacob and Israel get a promise See Matth. 28.4 5. 2. The children of God ought to study much the certainty of Promises that they may without hesitation rely upon them I will surely assemble I will surely gather saith he or in assembling assemble which imports his persisting in that work till he perfect it 3. Spiritual restauration by Christ is ample matter of comfort to all believers in times of publick calamities for that is the substance of this promise held forth for their comfort it was their comfort under the Law to foresee it and ought to be ours for to enjoy it
leasure offices c. enabled with advantages and bound to know more then others and to put their knowledge in practice that they may be examples to others O heads of Jacob and ye princes of the house of Israel is it not for you to know judgment 7. It is a good evidence that a man is one who delights to know and obey the revealed Will of God in all things when hee is carefull in the matter of his particular station to walk by that rule therefore he puts them to tryal in the matter of knowing judgement or justice and equity which belonged to them in their particular station as being Judges to the people 8. Whatever men may oppose to the challenges of Ministers in the matter of affected ignorance or wilful neglect of knowne duties yet these excuses will not satisfie their owne consciences when they are seriously put to it therefore the Prophet poseth them with a question which they could not deny Is it not for you to know judgement Ver. 2. Who hate the good and love the evill who pluck off their skin from off them and their flesh from off their bones 3. Who also eate the flesh of my people and flay their skin from off them and they break their bones and chop them in pieces as for the pot and as flesh within the cauldron In opposition to what they ought to be hee sets forth their contrary disposition and practise that they were abhorrers of what was good and lovers of ill and they did so cruelly oppresse and undo the Lords people by taking away the very means of their subsistence and livelihood as if they had flayed their skin from off them eaten their flesh and broken their bones to boyle them for meat as Butchers and Cookes doe with beasts for mans food Doct. 1. The Lord doth not reckon that men know ought when the truth being knowne is not affected nor any endeavours used to put it in practise for so doth he cleare here their not knowing of judgement in that they hated the good and oppressed 2. The Lord respects chiefly the disposition and affection of mens hearts towards good or ill it being a desperate condition when not onely practise is out of course but affection also is alienated from God and inclined to evil Who hate the good and love the evil 3. Whatever oppressors may pretend to be the cause of their cruelty toward their inferiours as if they stood in need and behooved to live of their owne c. yet the Lord seeth it to flow from their perverse and corrupt affections Therefore saith he of oppressors Ye hate the good and love the evil 4. Greatest perversity is usually found in such as ought and may and will not or neglect to make use of such meanes as might promote piety and justice for all this pervesitie is in the heads of Jacob who had meanes and occasion to set them on to do otherwise Ye are they saith he who hate the good c. 5. Oppression is in Gods account inhumane butchery and murther in a degree far above simple slaughter while the oppressed pine for want and the oppressours as barbarians or wilde beasts eate that which is the poores very life and flesh so much doth this description of oppression teach us Who pluck off their skins from off them and their flesh from off their bones who also eate the flesh of my people c. 6. Albeit Magistrates and great men thinke themselves to be above all law yet they have no power to oppresse a people especially if they be Gods people and deale with them as they will but must bee accountable for their carriage toward them and howsoever the oppressed or others dare not challenge them for their injurious dealing yet there is a God who will lay it to their charge for here they are challenged by God for their oppressing his people Ver. 4. Then shall they cry unto the LORD but hee will not heare them he will even hide his face from them at that time as they have behaved themselves ill in their doings Followeth their particular sentence and judgement by way of retaliation that as they oppressing the poore had a deafe eare to their cryes so they would meet with judgement without mercy or compassion and should not be owned of God though out of feeeling of their trouble they seeke unto him Doct. 1. The greatest of men and they who most wickedly forget God shall at one time or other be sensibly in Gods reverence and their errand come in his way for so doth this threatning import that they shall be put to seek God whom otherwise they misregarded Then shall they cry 2. Natural men may make some shew of seeking God in trouble not in faith or out of love but out of sense of trouble Then that is when the common calamities formerly threatned or their owne particular corrections for their sin are lying on shall they cry 3. It is righteous with God not to owne this crying of the wicked in their trouble because of their former wickednesse and present unsoundnesse and particularly that he may recompence them for not hearkening to the cry of the poore oppressed by them They shal cry unto the LORD but he will not heare them 4. It is extreame misery to bee deserted totally of God in trouble and to want his favour and sense of reconciliation which might support them in any extromity for it is here the extremity of misery that in their trouble he will even hide his face from them as that time 5. God by not owning of a man in trouble would have wickednesse seen and lamented as the cause of it however he seem also to do this sometime that he may try the faith of his children for so doth this reason import As they have behaved themselves ill in their doings Ver. 5. Thus saith the LORD concerning the Prophets that make my poople erre that bite with their teeth and cry Peace and he that putteth not into their mouthes they even prepare warre against him In the next place he accuseth the false Prophets who by false doctrine deceived the people and who by preaching peace did in effect destroy peoples soules with delusion as if these dogs had devoured the Lords sheep with their teeth or they flatter'd the people in sin that they might get somewhat to eate and devoure their substance wherein if they were not satisfied and humoured according to their owne desire they turned bitter enemies and denounced judgements though they formerly flattered them Doct. 1. False teachers are not the least among the sad companions of a declining time nor will the Lord forget to reckon with them for here the Lord hath such to deale with Thus saith the Lord and not one Prophet envying another concerning the Prophets c. See Lam. 2.14 2. An unfaithfull Ministry is a most effectual meanes to prevaile with people and carry them out of the way of God for the
Prophets make my people erre see how farre they prevaile above any meanes 1 Kings 22.20 21 22. 3. As it is a great sin against God to seduce and mislead a people wherein he hath interest so the negligence and treachery of Pastours doth indeare the Lords people so much the more unto him and call for his especial care for so it is imported in this epithete They make my people erre See Ezek. 13.23 4. It is a great cruelty and murther to proclaime peace to a sinfull and impenitent people for They bite with their teeth and cry peace their very crying of peace is cruel biting and devouring of soules Ezek. 22.25 5. It is a mercenary and hireling disposition in Pastours to seek themselves or their commodity as their chiefe and onely scope in their calling for so much also doth this challenge teach They bite with their teeth and cry Peace that is they flatter the people that so they may get occasion to eat them up and live upon them See Ezekiel 13.18 19. or they preached for their owne advantage seeking the things of the people and not themselves 2 Cor. 12.14 6. It is also unbeseeming the faithfull Messengers of God to accommodate the discharge of their Ministry so as may best promote their owne ends and to threaten discountenance blesse or curse according as they get or want their aimed at gaine such is the practise of false prophets while they have to bite with their teeth they cry Peace and he that puts not into their mouths or he that giveth not according to their mouthes that is as much as they desire or seek they even prepare war against him and turne his mortal enemy in their doctrine 7. Men who are covetous and given to filthy lucre can hardly be faithfull in a Ministerial calling to divide the Word aright as the example of these false Prophets teacheth who look not to the mind of God in discharge of their office but to what might best suite with their ends and accordingly did frame their doctrine Ver. 6. Therefore night shall be unto you that yee shall not have a vision and it shall bee darke unto you that ye shall not divine and the Sunne shall goe downe over the Prophets and the day shall be darke over them 7. Then shall the Seers be ashamed and the diviners confounded yea they shall all cover their lips for there is no answer of God The Lords sentence against these false Prophets is that they shall have no visions or divinations from God Not that ever they had any from him but that the dark night of trouble and calamity coming on and the Sun of their prosperity and delights going down as the forme of speech is taken Jer. 15.9 they shall thereby be so overwhelmed and confounded that they shall not dare any more to feign false prophecies or pretend to revelations as formerly they did This is amplified ver 7 from the effects of it that these who gave out themselves for Seers and diviners when it shall appear by events that they never had any vision from God and that being confounded by trouble they dare not speak so boldly as they did they shall be despised of all shall think shame of themselves and cover their lip in signe of grief and confusion See Lev. 13.45 Doct. 1. God wil have false teachers seen in their own colours and will decipher them to the world so doth this threaning teach 2. Events will prove that peace preached to a back-sliding and impenitent people is no vision from God for the Lord threatens that by sending night and darknesse of trouble contrary to their doctrine he shall depose the false prophets and make it manifest that they had no vision from him See Jer. 28.5 6 7 8 9. 3. Howsoever deluded and presumptuous men may bear out in the day of their prosperyty and sun-shine yet trouble will confound their presumption and dry up their delusion for when it is night and dark and their Sun goeth down and their day is dark then they shall not have a vision nor divine 4. False teachers and unfaithful men in Gods house shall in due time be plagued with confusion contempt and ignominie and be made to think shame of themselves and their way for then shall the Seers be ashamed and the diviners confounded c. See Zechariah 13.4 Malachi 2.8.9 Ver. 8. But truly I am full of power by the Spirit of the LORD and of judgement and of might to declare unto Jacob his transgression and to Israel his sinne While Micah is denouncing Judgments against false prophets in opposition to theiâ— unfaithfulnesse in their callings through disloyalty and fear hee sets forth himself as furnished with gifts and endowments requisite for the faithfull discharge of his Office though hee had few or none to second him in carrying hard tidings and great ones of all ranks against him whereby as hee cleareth himself that hee was not a false prophet so also that hee should not be confounded nor think shame of himself or of his Office as they should do Doct. 1. It is no way contrary to true humility for a man to assert his own calling and endowments from God when otherwise hee and in him his message is ready to be brought into contempt by the humours of men for so doth Micah's example teach who vindicates himself from any contempt which false Prophets and such as affected them might cast upon him 2. A mans clear testimony in his conscience of his calling fidelity and furniture from God to discharge his calling will prove comfortable when the Lord is about to reckon with such as run without his calling for so doth Micah upon the back of the threatnings against false teachers comfort himselfe But truly there is the certainty of his testimony I am full of power c. 3. Albeit Micah had some qualifications extraordinary yet from this we may gather several characters of a faithful Minister every one whereof is a lesson teaching Ministers what to seeke after As 1. However the Lord may blesse the meane gifts of such as are honest yet neither are Ministers to be empty vessels nor swelled with ostentation but a large measure of real furniture is to be sought after I am full saith he 2. Their endowments must be not only such as are acquired by the use of ordinary means and helps of literature much lesse ought their owne spirits or humours to bear sway here but they should seek the Spirit of the Lord to sanctifie their spirits and abilities and furnish them in their dependence on him for saith he I am full by the Spirit of the Lord which he had extraordinarily as a Prophet and Ministers ought to have in an ordinary way They ought I say to have not only the Spirit of their calling but the Spirit of sanctification also as their duty and for their own soules good though otherwise a man may be a true Minister and may be an
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
It shall come to pâ—ssâ— saith the Lord This was indeed especially true under the Law in comparison of the days of the Gospel and yet even under the Kingdome of Christ her felicity is yet to be compleated when eternity shall come and shee is to live on hope of that 4. The chiefe and great glory of the Church within time was reserved for the dayes of the Gospel and of the manifestation of Christ in the flesh The Church before however knowing and enjoying the Messiah by faith yet being kept under a paedagogie of the Ceremonial law and the shadowes of good things to come In the last dayes it shall come to passe c. See Luke 10.23 24. Heb. 11.40 1 Pet. 1.10 11 12. 5. The dayes of the Gospel are the last dayes wherein all things foretold by the Prophets being accomplished we are daily to be expecting eternity and the closure of time for so is the time betwixt the first and second coming of Christ called the last dayes or evening of the world See 1 Cor. 10.11 6. The true Church of Christ is firme and impregnable and elevated above the world for so much doth this name of the mountaine of the house established teach us A mountaine denotates what is strong and fixed and what is elevated above other things 7. The Church of Christ however in outward appearance base as the little hill Moriah on which the Temple stood yet shall be and is truly excellent and glorious above all worldly estates and kingdomes and above all Idols and Idol-services for the mountaine of the house shall be established on the top of the mountaines and exalted above the hills that is above potentates which are compared to mountaines Jerem. 51.25 above Idols which are worshipped on hills or high places and generally above all that is eminent in the world This is accomplished partly when the Church is made to rise upon the ruines of kingdomes and Idols which oppose her Isai 60.12 partly when Kings bring their glory to her Is 60.10 11. which is yet more to be fulfilled when Antichrist shall fall and all Israel shall be saved their eminencies are but as hills to set her up higher But chiefly this is daily accomplished in respect of Gods presenâ—e in her Ps 68.15 16. 8. The excellency and glory which God puts upon his Church is not a transient or vanishing thing but however she may be tossed and dust cast upon her yet her excellency will remaine for she is not onely exacted but established in this emineny The second branch of this promise is the increase and spreading of the Church which is both an effect and an instance of her spiritual glory and eminency in that people of all Nations as it is Isai 2.2 shall not go up to earthly Jerusalem but embrace the Gospel and joyne themselves unto the true Church whose fervour in coming is held forth in their mutual incouragements and upstirrings to come unto the Church for direction how to order their conversation all which as it hath already been verified so it will be yet more accomplished when the fulnesse of the Gentiles being converted shall professe their communion in the Christian Religion with converted Israel and shall receive from them a perfect directory for Gods service and joyn in faith and worship with them when God shall remember his Covenant and prove himselfe to be the God of Jacob. Doct. 1 It is the glory of the Kingdome of Christ that it is universal and that he shall prevaile with those who were enemies thereunto to become subjects and acknowledge the Church to be the Princesse of societies and shall perswade even whole Nations under the Gospel to become a Church to him and a part of his kingdome for people shal flow unto it and many Nations shal come The Church shall not be confined within the bounds of Judea or of one Nation only nor shal the party of a Nation only but the whole Nation joyne 2. Under the Gospel the distinction and prerogatives of Nations are taken away all have accesse unto the Church and some of all sorts wil come for people and many Nations shalt flow and come as well as the Jewes See Col 3.11 3. The glory and priviledges of the Church of Christ being wel seen would make people not only come but flow with zeal and fervour and in great number to him in her for so much doth the word flowing teach us that they shal flow as abundantly and with as much fervour as rivers run downward See Jer. 31.12 yea a sight of this would make Kings desire to partake of the portion of Christs poor Psal 72.10 11 12 13 14. 4. In a time of conversion especially of Nations to the Gospel and to Christ there will be a willing and chearful people for so is it here many Nations shall come and say Come c. See Psal 110.3 5. Our willingness to come unto Christ in his Church ought to be evidenced by stirring up one another to come to him for they shall say Come and let us go c. 6 A converted people do yet stand in much need of mutual edification and stirring up of one another in their stations for so doth the practice of these converts teach us Come let us go up say they 7 True mutual edification consists not in mutual exhortations only but especially in practice and walking so as may edifie and excite others Come and let us go they are going themselves who can rightly exhort others See Zech. 8.21 8. True converts must be drawn upward in their aime affections and practice from the earth and albeit there be seeds of good and willingnesse in them yet they will finde the way of godliness a strait and steep path to their nature Therefore their course gets the name of going up to the mountain of the Lord and to the house of the God of Jacob alluding to their ascending to the Temple 9. Such as draw neer unto God and joyne themselves to him in his Church ought to lay hold upon the Covenant wherin he hath ingaged himself to be gracious in his Christ to all who seek to him for they go up to the house of the God of Jacob that is he who hath entered in a Covenant with Jacobs posterity and with the Israel in the spirit 10. That which is most eminent in a true convert and which is first gained in one whose heart is touched is their affectionate willingness to obey God We will walk in his paths say they their affection is gained when yet they are to get teaching See Rom. 7.22 11. Affection toward God is not sufficient for a peoples walking to render their way approved but they must have knowledge of the will of God also to direct their path for He wil teach and we wil walk say they 12. Every true convert is made sensible of his natural ignorance and proneness to errour and becomes docible and willing to receive instruction Let
us go say they and he will teach us of his wayes they account it a mercy to be taught and that not what they like or as they effect but what is his will 13. Albeit the Lord hath appointed a teaching Ministry in his Church which his people ought and wil acknowledge yet every true convert is taught of God partly while they hang not their faith on mens authority but exalt God alone to be the infallible Teacher and Law-giver in his Church and do try if what men say be agreeable to his mind and partly while they feele God in and by his appointed means teaching truth effectually and perswasively to their hearts Hee will teach us of his wayes say they See John 4 42. 1 Thes 1.13 14 As all knowledge of divine things ought not to rest in contemplations but stirre up to practice so however men of much literal knowledge may be more prophane in their conversations then others yet such as are taught of God and acknowledg his Authority in the meanes of instruction and feel the efficacy of his Spirit conveighing what is taught to their hearts their knowledg will resolve in practice it being the Lords prerogative to convince the conscience and subdue and stir up inclinations to practise what is taught He will teach us and we wil walk in his paths Unto this promise the Prophet subjoynes a reason why Nations should seek to joyn with the Church to wit because the doctrine of salvation should go forth from the Jews among all Nations to stir them up to seek the Lord and this light shall shine forth in the Church in all ages to invite Nations to come and seek teaching Doct. 1. The glory of the Church of the New Testament consists not in idle ceremonies but in the profession and holding forth of true doctrine according to the Word which is the badge and mark of the true Church for the Law or generally the true doctrine as the word in the Original bears shall go forth out of Zion and the Word of the Lord from Ierusalem that it may shine in all the Churches of the Gentiles and this is a part of the eminency of the mountain of the Lords house 2. The Lord hath made it clear that the Doctrine of salvation in the days of the Messiah was not to be treasured up among the Jewes only as of old Psal 147.19 but to spread throughout the world for the Law shall go forth of Zion c. 3 The Doctrine of the Gospel is the same for substance with what was in the Church of the Jewes though clothed with new circumstantials Therefore it is called a Law alluding to the old name and cometh from among them to us though not from Sinai cloathed with dark shadowes and fearful terrours but from Zion adorned with cleernesse and seasoned with sweetnesse 4. As the Word of God published in his Church is the instrument of true conversion so it is the meanes whereby Christ inlargeth his Kingdome and will prevail in the world to perswade Nations to joyne themselves to him in his Church therefore is this given as a reason of the inlargement of the Church and activity of Converts for the Law shall go forth of Zion c. Ver. 3. And he shall judge among many people and rebuke strong Nations afar off and they shal beat their swords into plowshares and their spears into pruning hook Nation shall not lift up a sword against Nation neither shall they learn war any more Ver. 4. But they shall sit every man under his Vine and under his fig-tree and none shall make them afraid for the month of the LORD of hosts hath spoken it The next promise contains her peace and tranquillity setting out yet more the Churches glory under Christs government that God in his Son Christ shall by his Gospel have and exercise a spiritual jurisdiction and kingdome in the world whereby he shall subdue them to his obedience and having subdued shall govern them so as to procure peace and tranquillity to the Church that the converted may serve God quietly in their particular stations and become useful each to other This their condition is expressed in termes taken from the usual practice of peaceable times wherein men being out of use of war do turne their weapons of offence into instruments of husbandry and utility and wherein men go about those callings and abide abroad in the fields without fear of danger as 1 King 4.25 Doct. 1. Christ coming with his Gospel is to reigne as a King and have authority over those who receive him for he shall judge among many people 2. It is a truth to be much and frequently studied that Christs Kingdome is universal his Church spread over the world and he having power over all for her good that he may have his glory and every particular Church and believer be comforted in such a head and in hope of the enlargement of his dominion when by Apostafie or persecution it is confined to narrow bounds therefore is it again promised that he shal judge among many people and rebuke strong Nations afar off to wit far from Judea and meaning all people far and neer 3. The Lord may deal very terribly with such as he purposeth to do much good unto he may convince rebuke and afflict them for sin that he may drive them to his mercy for that is a part of his work in gathering a Kingdom to judge and rebuke 4. Albeit the Lord in gathering of his Church do not make use of weapons of war but only his Word with the reproofs and terrors thereof yet that will suffice to subdue them to him nothing in the creature being able to stand out against the Lord convincing and rebuking for sin for if he judge and rebuke many people and strong Nations they will feel it and beat their swords into plowshares c. and come under his government 5. This promise of great tranquillity and peace is not so to be understood as if the Lord did condemn Christians their undertaking of lawful wars for Magistrates bearing the sword of Justice which must oft-times be executed by force of armes is the Ordinance of God Rom. 13. Nor are we so to understand it as if the Church were alwayes to enjoy outward peace and tranquillity for Christ refuses that himself Matth. 10.34 Nor doth the godlies spiritual peace in all troubles exhaust the full scope of this promise But the scope is to teach us 1. The saving effect of the Gospel upon men is when it daunts and subdues their corruptions and so makes them as tractable and plyable to the will of God so peaceably study to serve God in their stations and to be useful each to other for when these strong Nations are rebuked they beat their swords into plowshares c. Which are instruments of their lawful calling and of utility to themselves and others 2. This taming of mens corruptions by the Gospel will appear farther
in that the Saints and converted will live at peace in so far as they are renewed otherwise a Saints corruption as well as our own may be on our tops and that there shall not be such an enmity betwixt believing Jewes and Gentiles as was before the partition was taken down in these respects Nation shall not lift up sword against Nation neither shall they learn war any more 3. Whatever troubles the Church may meet with from enemies yet she shall give no cause nor occasion thereof albeit their corruption may take occasion to raise troubles because of the profession of the Gospel for the converted shall be peaceable men and beat their swords into plowshares c. 4. In despite of all the power and imaginations of enemies the Church of God shall have even outward peace and tranquillity in so far as is needful and subservient to their spiritual good otherwise when it proves hurtful it is better to want it as the Church hath many times found in experience And as the Lord hath often given tastes of this to his Church so it will be more fully accomplished when the fulness of the Gentiles and all Israel shall be turned to the Lord as sometimes before in the Church so then they shall fit every man under his vine and under his fig-tree and none shall make them afraid Doc. 6. The fidelity of God who promiseth is sufficient to assure our hearts of the performance of greatest things as being omnipotent and having all things under his power and at his command which may either promote or seem to impede the execution of his will Therefore is this promise which might seem improbable by reason of the great desolation which was threatned should come sealed with this for the mouth of the Lord of hosts hath spoken it Ver. 5. For all people will walk every one in the name of his god and we will walk in the name of the LORD our God for ever and ever In the Parallel place Isai 2.5 instead of what is here is contained an exhortation to the Jewes that since the Church under the Messiah was to be glorious they would faithfully cleave to God and true Religion in all their calamities till these dayes should come and seeing the Gentiles were thus to flow in to Christ they would not slip away but be provoked to jealousie and come in to partake And indeed the hope of the Church of God is so great and sure that it may well encourage men to be honest under any disadvantage and albeit this exhortation was not hearkened unto at the first Conversion of the Gentiles yet the day will come when it shall be effectually upon them Rom. 11.11.25 26. But Micah seems to hold forth further the resolution of the Converts of Jewes and Gentiles under the Gospel to renounce all heresies and sects and to adhere constantly and zealously to God and the Profession of the Chrstian Religion exciting themselves hereunto by the example of idolaters who were pertinacious in their irreligious courses and this is a third evidence of the glory of the Church and ground of encouragement to the godly that instead of the manifold Apostasies and pollutions with the wayes of the Pagans which appeared formerly in the Church of the Jewes the Church of God especially Israel being converted should then prove constant in their Religion Doc. 1. Constancy in adhering to the true Religion is the great glory of a Church and encouragement of the godly to whom backslidings are a sad affliction as here we are taught 2. The Christian Profession and Religion consists in walking in the Name of the Lord that is in professing and practising according to the revealed rule which is his Name not seeking to be wise above what is written and going about these things in his strength as 1 Sam. 17.45 Psalm 118.11 being furnished with encouragement from him for so his Name in Isa 2.5 is the light to wit of direction and consolation of the Lord. 3. Such as would walk in these pathes and adhere to them ought to make sure an interest in God by Covenant and make use of this interest for daily influence and ought to be filled with much affection toward their Confederate Lord Wee will walk in the Name of the Lord our God 4. For right performance of our duty there is much need also of frequently renewed resolutions and gathered together motives to set us on edge as here they gather arguments from idol-servers and put on resolutions Wee will walk c. 5. Eternall resolutions or resolutions of persevering constantly are fit and beseeming so high a duty as walking in Gods Name we wil walk say they and walk for ever and ever It being a way wherein there is no cause of wearying and the benefit thereof being but in its prime and fully to appear when time and its contentments are ending 6. Even in the dayes of the Gospel there are still so many blindfolded and deluded as not to see the glory of Christs Kingdome but will pertinaciously follow their Idol-gods for there are all people that is many who will walk in the name of their god 7. The Lords people ought and by grace will be so far from being shaken or drawn away by the multitude of men who forsake their true God that idolaters their observancy and exactnesse in their way should give occasion to the seekers of God to put on resolutions of more exactnesse their blinde zeal toward that which is no God may teach us our duty toward the true God for so doth this comparison instituted teach that not onely Christians would not joyne with them in their way but seeking these were so carefull and resolute much more ought they to be so in the right way For al people wil walk every one in the name of his God and we will walk in the Name of the Lord our God for ever and ever See Ier. 2.10 11. Ver. 6. In that day saith the LORD will I assemble her that halteth and I will gather her that is driven out and her that I have afflicted 7. And I will make her that halted a remnant and her that was cast farre off a strong nation and the LORD shall reigne over them in mount Zion from henceforth even for ever The fourth encouragement doth yet further evidence the glory of the Church from the consideration of her former misery by affliction for sin which he would now make up and of such constitute his Church and Kingdome over which he should reigne for ever and ever And however this promise be of generall verity pointing out what base and contemptible like matter he will gather his Church of yet it hath a speciall relation to the presently afflicted and yet further to be afflicted Church of Israel whom he comforts against all her afflictions and impediments that might cut off all hope of her restauration by promising to gather them under the Gospel and make them a
great Nation and that Christ in his spiritual government shall constantly rule over them in their own land after their conversion or in the Church which was prefigured by Mount Zion Doct. 1. The Lords afflicting of his Church doth in a special manner endear her to his affection and makes that she shall not be behind when mercies are a dealing for saith he I wil assemble and gather her that I have afflicted See Jer. 31.20 2. Great afflictions are no impediments to the Churches restitution when the time of it comes when Omnipotency is imployed about it and when he in love remembers them in their low estate for such as are so crushed with trouble as they are made to halt such as are afflicted driven out and cast farre off he can and will assemble and gather them and make a remnant and strong nation of them that is he wil preserve a remnant and keepe them from total ruine in trouble and at last restore and multiply them 3. The glory of a Church restored and the height of their felicity is to have the Lord reigning and acknowledged as a King in all his prerogatives amongst them therefore it is added to their restitution And the Lord shall reigne over them in Mount Zion 4. The Churches King is not subject to mortality nor such a one as may be put from his kingdom and leave them exposed to hazard but the Lord shal reigne over them and so protect them from henceforth even for ever which also imports that he will still have subjects to reigne over Ver. 8. And thou O tower of the flock the strong hold of the daughter of Zion unto thee shall it come even the first dominion that kingdome shal come to the daughter of Jerusalem Here the Lord makes a more particular application of his comfortable promises unto the Church of the Jewes for however the Promise be of general verity in a spiritual sense being applied to the Catholick Church that Jerusalem which is from above yet the following verses cleare that it is to be understood specially of the Church of the Jewes whom he here cals the tower of the flock or Eder of which Gen. 35.21 conceived to be a place neere or in Ierusalem and in particular that part which was after called the sheep-gate and the strong hold of the daughter of Zion or Ophel of which 2 Chron. 27.3 Neh. 3 26. The first encouragement given to them for the comfort of the godly is that not only the Kingdome of Christ should first begin at them as the History of the New Testament doth evidence but that under Christ they should be restored to their wonted dignity resembling that which they had of old enjoyed under David and Soâ—omon before their rents and calamities Doct. 1. The Lord in gathering the universal Church hath an especial regard to the Jewes his brethren this doth appear in the speciall allowance given to them in the promises concerning the Kingdome of Christ of which as the Lord gave them the first offer so from them the Apostle Rom. 11. gathers that much mercy shall yet be manifested unto them 2. The Church of God is the receptacle and fold of all his true sheep wherein they gather themselves under his government and are environed with strength for safety so much is signified to us by these names given to Zion The Tower of the flock and strong hold 3. The Lords own Application of spiritual comforts is especially requisite for his afflicted people therefore the Lord counts it not enough to have propounded ample promises in general to the Church which might answer all their cases and which they were bound to be applying but he holds it also necessary to apply these to the present Church in her need 4. The glory of Christs Kingdome is as great and greater spiritually then ever the glory of David or Solomons reigne was outwardly all the valour strength and victories of David all the riches honour and wisdom of Solomon even to admiration and all the felicity of Israel under both are but shadowes of that substance therefore is it called the first dominion that is not so much the dominion at first offered to the Jewes as a dominion like the first flourishing times of Israel 5. As Christ to fulfil the truth of God did make first offer of his Kingdome and Gospel to the Iewes so in due time he wil bring them under his dominion and spiritual Government and will restore them to their wonted dignity thereby uniting all Israel in him the seede of David as they were before the rent made by Ieroboam adorning them eminently with the spirituall excellencies and priviledges of his Kingdome if not also appearing gloriously for them in outward things for saith he Unto thee shal the first dominion come the kingdome shal come to the daughter of Ierusalem Ver. 9. Now why dost thou cry out aloud is there no King in thee is thy Counseller perished for pangs hath taken thee as a woman in travel 10. Be in pain and labour to bring forth O daughter of Zion like a woman in travel for now shalt thou go forth out of the city and thou shalt dwel in the field and thou shalt go even to Babylon there shalt thou be delivered there the LORD shall redeem thee from the hand of thine enemies The next encouragement given to the Church of the Iewes is by shewing his mind concerning her troubles that were shortly to ensue and that he may the more effectually comfort her he very pathetically propounds her trouble as if she were now under it and shewes unto her that however in outward appearance she had cause of bitter sorrow her King and Counsellers being to perish in that calamity she being to be driven from the City and Temple which were to be destroyed to sojourn a space in the fields till the rest of the Captivity were gathered and then to be carried captive unto Babylon yet upon better consideration she might finde shee had no such cause of fainting but ought rather resolutely to provide for and couragiously to bear that trouble seeing God should be King and Counseller to her and in Babylon where she might have least hope she should find deliverance and so he clears his mind to be this that by trouble she is going on toward deliverance Doct. 1. The troubles of the Church may in their houre prove very sharp and bitter as the pangs of a woman in travel crying out aloud 2. Albeit the Church of God in her trouble seeme to have reason for excessive sorrow and bitter discouragement yet really it is not so but she hath still some reason of encouragement and ought to set about it therefore whatever her troubles were yet saith he why dost thou cry out aloud as if he had said there is no reason for such excesse in anxiety and sorrow The reasons of this principal doctrine held forth in the Text are as so many doctrines all of them
concluding that she ought not to give way to discouragement 1. There is nothing the people of God want in trouble which might be helpful or comfortable to them but it wil be made up in God for however her King and Counsellers were uselesse and enemies to her safetie in that strait and were afterward cut off for their sins and that she might be emptied of all created comfort and helps yet the Lord wil not admit that she should think she wanted a King while as he lived and reigned to preserve her in her trouble and in due time to re-establish his Kingdom in her so much doth this sharp question teach Is there no King in thee Is thy Counseller perishid 2 As the Lord seeth it oft times fit not to remove but continue and increase a peoples trouble for they were to be in pain to go out of the city dwel in the field and go to Babylon so the people of God in such cases ought to arme themselves with resolution for such lots rather then by discouragement to make their owne crosse heavy which is all they can doe so much are we taught in that howsoever he reproves their cries v 9. yet saith he be in pain which doth not only import an assuring of them that the trouble was to come nor yet only a concession that it is no marvel they have pain and sorrow but a command also to set themselves resolutely to bear it as they are commanded to build houses in Babylon Jer. 29.4 5 6 and to make their captivity as comfortable as lawfully they may 3. The right pondering of the fruit which the Lord brings out of the troubles of his people may help to crush discouragements under them labour to bring forth like a woman in travel He sets her out in her trouble as travelling in birth of some mercy to make her forget her sorrow which she should minde much and presse after See John 16.21 22. 4. The Lords tender affection towards his people especially under trouble may be a great lenitive to their bitternesse Therefore is shee here called the daughter of Zion which is a stile of tendernesse A room in his heart will make an affliction to be no affliction or very tolerable 5. Every step of the people of God in affliction is a step toward deliverance and the utmost degree of affliction is the door next to deliverance so much doth the scope and drift of this place teach the Church going out of the City and dwelling in the field was going toward deliverance and when shee went even to Babylon where in outward appearance shee might have lost hope yet there shall shee be delivered and is neerer to a deliverance there then in the holy City These things rightly studied may take away much seeming ground of discouragement under trouble Doct. 3. The Lord is to be eyed as undertaker for the performance of improbable like promises which may cause all difficulties to vanish Therefore after that promise There shalt thou be delivered is subjoyned There the Lord shal redeem thee from the hand of thine enemies when he undertakes it wil be easie to raise a Cyrus and make him do it 4. While as the Lord promises in delivering to redeem them it teacheth 1. That the Lord wil reckon kindred with and interest in his afflicted people that hee may appear for them for it was the part of the neerst in kindred to redeem and the word in the Originall intimates so much 2. That they having by sin sold themselves into captivity Isaiah 50.1 Christ by the price to be paid to justice for the Elect among them should procure their deliverance also and of the visible Church for their sake All temporall deliverances to the children of God flowing from that eternall Redemtion from sin and as an appendix to the new Covenant and the visible Church getting deliverance for the Elects sake among them 3. That for enemies who had captivated them as they had sold themselves to them for nought so they should be actually asserted unto liberty without any price save onely stroakes to the unjust possessors Isa 52 3. Ver. 11. Now also many nations are gathered against thee that say Let her be defiled and let our eye look upon Zion For further confirmation of his minde concerning her afflictions he sets forth in the last place his great and holy designe concerning the enterprize of her manie enemies who in her ensuing calamity and after her return from captivity and after her conversion to Christ should be gathered against her as also against the Church of Christ in all ages and first hee holds forth what is their purpose to the end his purpose overturning theirs may be seen to be the more glorious to wit that they intended and set themselves to deal with her not as a priviledged place but that they might pollute her as a prophane place with blood and other abominations and take her ornaments from her and put her from her dignity and that they might feed their eyes with such a sight Doct. 1. The true Church hath the most enemies of any society for many Nations are gathered 2. It is usefull for the Church to remark what enemies intend and what our troubles would seem to threaten to the end that more of God may be seen in delivering for this end is the consideration of the enemies designe premitted to the consideration of the purpose of God See Psal 124.1 2 3 4. 3. As the wicked see no priviledg the Church of God hath why she may not be dealt with as other prophane societies so the greatest bitternesse the people of God have in their affliction is that hereby not onely they but their priviledges are trampled under foot by enemies for it is the sad sight they get of enemies designes when they hear them say Let her be defiled or prophaned See Isa 10.9 10 11. Lam. 2.15 4. There are many so wicked as to account the Churches calamitie a pleasant spectacle and sweet sight to feed their eyes with for there are who say Let our eye took upon Zion which is an evidence of a desperately wicked condition Ver. 12. But they know not the thoughts of the LORD neither understand they his counsel for hee shall gather them as the sheaves into the floor Ver. 13. Arise and thresh O daughter of Zion for I will make thine horn iron and I will make thy hoofs brasse and thou shalt beat in pieces many people and I wil consecrate their gain unto the Lord and their substance to the Lord of the whole earth Followeth the Lords purpose concerning this their enterprise which is incomprehensible and unsearchable by enemies and quite contrary to their intention as minding by their gathering together to ripen them for vengance as sheaves are gathered that they may be threshed to the execution whereof he encourageth the Church promising to enable them and give them a compleate victory which should be ascribed to him
Herod an Idumean made King the power of their Judicatories restrained before and in the time of his Ministry and shortly after his Ascension their City Commonwealth and Temple being utterly overthrown So much doth this verse compared with ver 2. and the accomplishment in the New Testament teach us 3. The Church of God rightly pondering her advantages in him may in him give a defiance to enemies utmost malice seeing they can do no hurt but what he will make up with advantage nor can they hinder any of his gracious purposes toward his people So much doth this manner of speech directed to the Caldeans teach Nâ—w gather thy self in troops c. 4. Oppression backed with authority and great power doth nothing diminish the hainousness thereof before the Lord for albeit the Caldeans had ordered armies marching and acting at the command of Authority and they would esteem what they subdued to be lawful conquest Isai 49.24 yet the Lord stiles Caldea O daughter of troops or as the word signifies bands of robbers to shew that their great conquests were but great oppressions 5. Whatever good the Lord brings out of the afflictions of his Church yet she may expect to be distressed with them in the mean time for He hath laid siege against us shall the people say importing that all the Land should be subdued the City besieged and the inhabitants thereof made to acknowledge their felt distresse 6. The contempt and injury done to Authority and Magistrates under whom a people may be kept from confusion and the Church protected is a special ingredient in the affliction of the visible Church for they do resent it as a part of the affliction They shall smite the Judge of Israel so also doth Ieremiah lament the stroake even of Zedekiah Lam. 4.20 7. As Princes and men in Authority being wicked do dishonour God more then others by reason of their greatnesse and it is their eminency which oft-times makes them so much stand out against God so the Lord in his righteousness makes contempt to be their punishment they are smitten with a rod on the check which is a contemptible stroak Lam. 3.30 See Job 12.21 Psal 107.40 Ver. 2. But thou Beth-lehem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel whose goings forth have been from of old from everlasting Followeth the consolation of the godly from a Promise of Christ to be the Ruler in Israel whose birth as man is foretold to be in Beth-lehem Ephratah the City of David whose heire he was in the Tribe of Judah Judg. 17.7 called Ephratah Gen. 35.19 and 48.7 to distinguish it from another Beth-lehem in the Tribe of Zebulun Josh 19.10 15. By means whereof it is likewise foretold that this City though base in respect of others should become great and indeed famous and lest any should look on this Ruler as only man and beginning to be at his incarnation therefore it is also declared that he is the Son of God whose generation is eternal Doct. 1. Christs incarnation and manifestation of himself is the true Churches chief comfort in all her troubles for therefore is his birth subjoyned to the desolation mentioned ver 1. as the salve for that sore 2. Mercies manifested to any place or person ought to be taken notice of and marked that they may be thankfully acknowledged and use made of them Therefore is the speech directed to the City that they may consider the priviledge and thou Beth-lehem-Ephratah 3. Christ useth ordinarily to make use of and honour most such things as are least considerable in outward appearance As here he will not be born in Jerusalem but in Beth-lehem Ephratah which is little among the thousands of Judah that is a small City of few people and governed by mean Rulers in comparison of other Cities The speech relates to the division of the people by thousands under the government of their several Rulers 1 Chron. 12.20 And therefore Matth. 2.6 in stead of thousands the Princes are named who governed them See 2 Cor. 1.27 28 29. 4. Smallest and basest things by enjoying of Christ or having relation to him do become great Therefore considering the event this text is read thus Mat. 2.6 Thou art not the beast among the Princes of Judah and the Hebrew text here may be read by way of question which includes a denial Art thou little c No verily though thou seem to be so For out of thee shall come forth c. 5. The Lord in his providence useth to bring about the performance of his promises in strange and wonderful manner As may be seen in the accomplishment of his promise Luke 2.1 c. Joseph and Mary dwelling in Nazareth all the time after the Conception of Christ and little thinking on a removal at the period of his birth are charged by the Emperours Edict to go up to Bethlehem that so the Word of the Lord might not fail and that the prediction concerning the Messiah might be fulfilled in the person of Jesus Christ 6. Christ is Ruler and King in his Church he will be acknowledged to have dominion and will performe the duties incumbent to a faithful Ruler He shall come forth that is to be Ruler in Israel 7. Christ in his Mediatory Office as he is a King acting for God the Father so doth the Lord especially allow of him and will maintain and desend him and his Kingdom He shall come forth to me saith the Lord. See Psal 2 6. 8. Christ the Mediatour is not only to be considered as Man but that the same Christ born in Bethlehem in the fulnesse of time is also true God begotten of the Father from all eternity and so is God and Man in one person for He that same individual person though not according to one and the same nature who cometh forth of Bethlehem-Ephratah He I say it is whose goings forth have been from of old that is from everlasting or the dayes of eternity as the Original hath it 9. Christs eternal generation as God is superexcellent and incomprehensible Therefore it is called goings forth in the plural number to shew its excellencie wherein all excellencies and infinitely more then we can comprehend are summed up though I do not seclude but that herein both his eternal generation and eternal designation to the Office of Mediatour may be imported Ver. 3. Therefore will he give them up until the time that she which travelleth hath brought forth then the remnant of his brethren shall return unto the children of Israel The threatening and promise in the former verses are conjoyed and the way of bringing about this mercy is further explained to wit that he would give up that Church unto her enemies hands to be vexed as a woman in travel till Christ be born of that Nation or of a Virgin among them and then should all his scattered brethren return
unto and be joyned in one body with the Church of Israel which was in part accomplished when the Gentiles were ingrafted in the Olive and shall be yet more when the salvation of Israel after their long rejection shall be a resurrection from the dead to the world and the fulness of the Gentiles shall come in to Christ and joyn with them The Church of the Jewes had indeed a birth after her paine at her deliverance from Babylon but that was but a forerunner of a more joyful bringing forth of Christ the Author of her spiritual deliverance until which time she was for the most part under the power of strangers and did not at all recover the wonted dignity she enjoyed before the Captivity and therefore she is said to be given up until that time Doct. 1. The Church had need of great troubles to prepare her for Christ and his spiritual Kingdom for as all their troubles will not exhaust his treasure so it is needful by afflictions to make them sensible of sin to fit them for him and it was needful to take away from the Church of the Jeâ—es their carnal doating upon the Ark the Temple and their other privlledges that they might seeke after the spiritual things of his Kingdom Therefore saith he will he give them up or reject them until the time c. 2. The great ground of confidence that the Church hath for not perishing in her troubles is that she is to bring forth Christ He will give them up until the time that she which travelleth hath brought forth wherein is held forth not only that their sorrows should resolve in joy as the paine of a woman in travel when she brings forth but because she is to bring forth therefore she shall not perish however she be given up but her sorrowes shall have a period This was the promise that might assure Ahaz that the Church of the Jewes could not perish seeing Christ was not yet born in her Is 7 4. is yet a ground of assurance that Christs Catholick Church shall not cease in the world because she hath Christ mystical to bring forth 3. Christ is a true brother and kinsman to all his people and makes them to be brethren among themselves for they are the remnant of his brethren 4. Albeit no effects of Christs especial love appear toward a man so long as he is unconverted yet he hath a relation toward his Elect and loveth them from all eternity for the remnant of his brethren are the Elect Gentiles then unconverted who are his brethren in respect of his eternal love in election and of his purpose to make them brethren by Conversion and so give them actual right to the priviledge and a comfortable looking back to this purpose of good toward them which was in his heart from all eternity 5. All Christs elected brethren shall undoubtedly be converted and brought in to him for he undertakes for it that the remnant of his brethren shall returne 6. As all the Gentiles have right unto the Covenant and salvation by flying in to Christ and in him serving themselves heirs to the spiritual promises made to Israel and being ingraffed in that stock where they were so the full fruit of Christs incarnation is not accomplished till Israel also be brought in and both they and the Gentiles be joyned in one body for this promise the remnant of his brethren shall return unto or together with the children of Israel imports both that the Gentiles are brought in to the stock of the Israelitish Church and that the children of Israel shall be brought in to whom and with whom the Gentiles shall return 7. That which is propounded as matter of comfort in a promise may be much mistaken and stumbled at when it is seen in performance for here it is a comfortable promise to the Church of the Jewes that the remnant of his brethren shall return to the children of Israel and so be one sheepfold and yet when it began to be performed they repined even believers of them for a long time But in its full accomplishment they will look otherwise upon it Vers 4. And he shall stand and feed in the strength of the LORD in the Majesty of the Name of the LORD his God and they shall abide for now shall he be great unto the ends of the earth In the next place the government of Christ formerly hinâ—ed at under the name of a Ruler is more largely spoken to for the comfort of the Church and particularly of Israel Here it is held forth under the similitude of a faithful shepherd feeding his flock wherein he shall declare such care and stability such invincible Power and Majesty in his Providence doctrine and miracles according to the tenour of the Covenant of Redemption as his Church shall be established and his Name become famous and his Kingdom increased by the Conversion of the Gentiles throughout the earth Doct 1. Christ is a painful and watchful Shepherd and overseer of his Church and souls of his people and will bear out in his charge for he shall stand imports both vigilancy as being alwayes on his feet Psal 121.4 and stability that his government shall endure for ever 2. God will both feed his people with wholesome food and not suffer them to starve and will rule and direct them in their wayes and these two are to be conjoyned by us that if we expect his feeding we must submit to his Government for the word in the Original imports both he shall feed and rule 3. Christ hath alsufficiency of endowments for discharging his duty to his flock which shall gloriously shine forth in the performance thereof for He shall feed in the strength of the LORD and in the Majesty of the Name of the LORD that is he shall have divine Omnipotency to carry him thorough and the fulnesse of the Godhead dwelling in him bodily shall gloriously manifest it self in drawing in caring for and maintaining his flock against all opposition See John 10 28 29. Psal 89.19 4. Albeit Christ as God have power and glorious Majesty equally with the Father yet as Mediatour he is also furnished for his calling by vertue of the Covenant of Redemption past betwixt the Father and him concerning the Redemption and Salvation of the Elect wherein the Father doth undertake to furnish him with all endowments needful for his Office and to give him successe and he undertakes to be faithful for attaining that end which accordingly he performes for it is in the strength and Name of the LORD who is his God that he feeds with whom he is in Covenant and whose servant he is in this work 5. By Christs care and Providence his flock and people shall be established and protected so as they shall persevere and be out of danger of perishing for He shall feed or rule and they shall abide 6. Christs care of and for his Church if it were well seen would
make him famous and precious as an ointment poured out to invite others to come under his yoke and it is his prerogative to have an universal Government and Kingdom over Jewes and Gentiles throughout the earth which he will still prosecute till he obtain all that is in his Charter for He shall be great to the ends of the earth imports all these See Zech. 8.23 7. The Conversion of souls unto Christ and bringing them under his yoke tends to the setting forth of the greatnesse of Christ and the conversion of many doth set out his greatnesse the more who doth draw all these doth care for them and to whose fulness they flow and depend upon and it should be the care of all who are converted in their expressions and carriage to commend and set him forth as great and superexcellent therefore is the enlargement of his Kingdome described from this effect of it He shall be great to the ends of the earth 8. Whatever is promised in the Word is to faith so certain as if it were then performed and ought to be looked on as coming speedily the Lords choosing of times and seasons for performing his promise being no delay in a believers eyes nor impediment unto his faith to feed upon it as present for this cause it is said now shall he be great Gods keeping his appointed time is great haste to the believing man Isa 60.22 and the promise apprehended by faith giveth the thing promised a present subsistence to his use and comfort Vers 5. And this man shall be the peace when the Assyrian shall come into our land and when he shall tread in our palaces then shall we raise against him seven shepherds and eight principal men 6. And they shall waste the land of Assyria with the sword and the land of Nimrod in the entrances thereof thus shall he deliver us from the Assyrian when he cometh into our land and when he treadeth within our borders Followes some special fruits of Christs governing his Church such as peace and means sufficient not only to oppose the disturbers thereof such as the Assyrians were to Israel of old but to offend them also and so they shall be delivered However this promise spiritually considered belong to the whole Church and literally also in so far as is for her good yet it seems to have a special relation to the Church of Israel when they shall be converted and restored to their land Doct. 1. Christ is the only Author and Maintainer of the Churches Peace for this man or this one the word implying a demonstrating of him to others as one remarkable shall be the peace He pacifies Gods anger towards us establisheth our hearts in the faith thereof in him only have we true peace among our selves for luke-warmnesse breeds divisions and he it is that maketh peace in his Churches borders and creates a cloud over heâ— 2. The Church will not want enemies of her peace and such as will study to disturb it and may seem to prevail much at some times for the Assyrians or such enemies as the Assyrians were of old and the Babylonians or the land of Nimrod v. 6 shall come into our land and tread in our palaces she must resolve to have peace with continual baâ—tels 3. The Church hath her peace secured in Christ in the midst of trouble and through him will have means sufficient to oppose her enemies and maintain her peace for he shall be the peace when the Assyrian shall come and there are seven shepherds and eight principal men to raise against him or a sufficient number of leaders seven being a number of perfection and eight yet more with armies to oppose him 4. It is a great blessing upon a land when the Lord furnisheth them with able men for government and rule in all exigents for that is Israels mercy to have such to employ and they are the means of their peace and safety We say they shall raise or call and send out she herds and principal men where their Princes are called shepherds with relation to the people as a flock 5. The enemies of the Church do oppose her alwayes to their own great disadvantage in the end for the Church shall not only defend themselves but they shall waste the land of Assyria with the sword and the land of Nimrod in the entrances thereof or their borders or with their own swords Babylon is here called the land of Nimrod because he founded that Kingdome Gen. 10.9 10 11. and was a great oppressor as his successors were 6. The inconveniencies which the Church sustains by her troubles do not prove so great as they may seem to be for however he tread in our palaces ver 5. yet ver 6. it is but treading within our land and borders See 2 Cor 4. 8 9. and 6.9 7. As the Church is sure to be delivered from her enemies so the glory of all heâ— enterprises and victories by them are to be ascribed to Christ only whatever be the part of instruments in bringing them about therefore albeit they raise up shepherds c. ver 5. yet ver 6. Thus shall he deliver us Ver. 7. And the remnant of Jacob shall be in the midst of many people as a dew from the LORD as the showres upon the grasse that tarrieth not for man nor waiteth for the sons of men The similitude of Dew made use of here leads us to a two-fold interpretation of this passage 1. That the Lords blessing of the rest given by these deliverances to the Church of Israel shall make her to multiply and flourish marvellously as the dew and rain fals down in great abundance suddenly and unexpectedly without humane industry and thus the similitude is used 2 Sam. 17.12 Psal 110.3 2. That the Church of Israel shall not only flourish themselves but be instruments of the flourishing and increase of the Church among the Nations as the Lord is the principal refresher and fructifier of his Church and therefore his operations are compared to dew and raine Hos 14.5 Psal 72.6 So they shall be instrumentally as dew and raine to many Nations that is being furnished with the Spirit from above and with refreshing doctrine they shall water them therewith as dew and raine doth the ground and so conquer them to the Kingdom of Christ and be instruments of their fruitfulnesse and blessings to them Both these interpretations agree in one to hold forth the miraculous increase of the Church either of Israel her self or of the Gentiles also by her means as another fruit of the government of Christ over them and may safely be taken both in here From the first interpretation Learn 1. That afflictions may make many sad and sore breaches on a Church before they recover out of them for they are now brought to the remnant of Jacob. 2. The Lord can easily when he pleaseth restore his broken people and make them increase as admirably and incredibly as
which he proves by purging himself of any wrong done to them shewing that they had nothing to say against his dispensation toward them and nothing to lay to his charge wherefore they should have forsaken him charging their consciences that as he had called the mountaines to witnesse against them so they would declare if they had any injury on his part to complain of and would bring out any thing they had to say to clear themselves of that crime of ingratitude Dect 1. It is the Lords love to his people that maketh him challenge them for forsaking him and this should make the challenge affect their hearts and will aggravate their guilt if it do not So much doth this stile O my people prefixed to the challenge teach us 2. The Church of God by her backsliding doth raise an evil report on God as if he dealt not well with his people and as if he were not easie to serve for his enquiring what have I done unto thee wherein have I wearied thee imports that their backsliding said in effect he had done them injury and wearied them with rigorous service 3. However our corruptions do snuffe and weary in Gods service as Mal. 1.13 yet there can be no true cause shewed why any should choose to forsake God but rather should cleave unto him seeing his commands are not grievous his yoke easie trials sent by him not above measure punishments not above deserving and a Mediator ready to undertake for his people in all exigents Therefore the Lord will have it disputed and will have the consciences of backsliders to clear him wherein have I wearied thee testifie against me See Jer. 2.5 3. 4. To forsake the Lord without cause and when men have nothing to lay to his charge wherefore they do it is great ingratitude for this is the scope of the challenge that fince they could lay nothing to his charge and yet turned away from him they could not shun the crime of ingratitude Vers 4. For I brought thee up out of the land of Egypt and redeemed thee out of the house of servants and I sent before thee Moses Aaron and Miriam A further proof of his challenge for their ingratitude is taken from his mercies towards them whereby he further vindicates himself and proves that they were so far from having any harsh usage to lay to his charge wherefore they did forsake him that on the contrary he had manifested many rare and singular favours toward them which did aggravate their fault This proof he cleares from several instances The first instance is his redeeming them from Egypt and that when Egypt dealt most hardly with them and had made them bond-men although the Egyptians themselves ought rather to have been slaves as coming of cursed Cham Gen. 9.25 A second instance is taken from his conducting them through the wildernesse giving unto them a well-setled government and faithful Governours such as Moses in the State to give laws from Gods mouth and to conduct the people Aaron to be Priest and Meriam their sister to instruct the women in that extraordinary time Exod. 15.20 Doct. 1. Mercies received do contribute much to aggravate the defection of a people so much doth this instancing of mercies in a time of defection teach See 1 Sam. 15.17 c. 2. Our delivery from bondage spiritual or temporal inward or outward that we may serve the Lord ought to be an eternal bond upon the delivered to be for God therefore their bringing out of the land of Egypt a shadow of spiritual deliverance by Jesus Christ wherein God had manifested himself gloriously is brought to remembrance though past and done long ago as yet obliging if it were well considered I brought them up out of the land of Egypt c. 3. The Lords conducting and guiding of his people in this world under a sweet and orderly government and honest governours in Church and State working to others hands for advancing Gods honour and the good of a people is a singular and obliging mercy though the people enjoying it were otherwise in a wildernesse for it aggravates their ingratitude that he sent before them Moses who received Gods minde in Lawes to them Psal 103.7 who was singularly meek Numb 12.3 and vehement in his affection to that people Exodus 32.31 c. Numb 14.13 Aaron who was the Saint of the Lord Psal 106.16 and Miriam though a weak woman and extraordinarily employed and not to be imitated in ordinary yet the sense of the mercy should not have died with her Verse 5. O my people remember now what Balak King of Moab consulted and what Balaam the son of Bâ—â—r answered him from Shittim unto Gilgal that ye may know the righteousnesse of the LORD A third instance of mercy is taken from a particular passage of his goodnesse in the wildernesse turning Balaks intended curse into a blessing and causing Balaam against his own inclination to blesse the people and publish Gods good will toward them See Numb 22.5 and 23.7 and 24.1 14. Deut. 23.4 5. This instance is yet further enlarged that when Balaam had counselled Balak to tempt Israel to whoredom and idolatry at Shittim that so God might turn their party Rev. 2.14 Num. 25.1 yet the Lord spared them and justly brought Balaam to a violent death Josh 13.22 Numb 31.8 He gave them victories over Og and Sihon Numb 21. he brought them unto the promised land and in Gilgal renewed the Covenant by circumcision and the Passeover Josh 3.1 and 5.2 c. By all which they might be sufficiently convinced of his fidelity in keeping promise in every thing Doct. 1. Forgetfulnesse of mercies is the cause why they take so little effect and produce so small fruit Therefore he calls them to remember now 2. The Lord in assuring his people that he takes pleasure in their prosperity is pleased so far to condescend to our capacity as to expresse himself as one whose heart warmed at the remembrance of wonted familiarity and consequently would be content to have it renewed therefore upon rehearsal of this benefit he repeats again O my people as if his affection were kindled and revived by the rehearsal See Jer. 2.2 much more should it so work upon us 3. As the Lord hath the power of cursing and blessing in his own hand however men be disposed so doth he turn intended curses against his people into blessings he can when he will protect them against the fraud as well as the violence of enemies yea and make their very enemies befriend them for so much doth that history of Balaam and Balak here pointed at teach us 4. The Lords sparing mercies his goodnesse striving with his peoples wickednesse and his keeping and renewing of a Covenant when their sins deserve that it should he broken and his just judgements upon their violent and fraudulent enemies ought to convince and engage his peoples hearts much to him therefore ought they to remember for their
constant supply of furniture Walk humbly with thy God 9. The people of God are to study constancy in their way and especially in humility and for this end the bond of communion with God and interest in him is to be kept fast and daily made use of Walk humbly with God Ver. 9. The LORDS voice crieth unto the city and the man of wisdom shall see thy Name hear ye the rod and who hath appointed it This verse contains a generall sentente given out against his people and a Preface to the following special accusations and sentences The sum is that since they made no conscience of this their duty though clearly revealed v. 8. therefore the Lord by his Prophets gives warning of another reacher to be sent unto them to wit his rods and judgements which they are commanded to hear since they will not heare his servants and to consider the author of them that they may be affected therewith and withall he declares that only the true fearers of God who are indeed the wise ones will take notice of God manifesting himself either in the admonition or in the rod. Doct. 1. Slighting of clearly revealed and commanded duties will bring a rod upon a person or people for so doth the scope import 2. The Lord doth not steal a judgement upon his people but in great mercy forewarnes them of their danger if they would make use of it The Lords voice crieth to give the alarm 3. The testimonies of the Lords servants against sin and their warnings of wrath to come in their publike Ministery is the Lords own warning-peece to the rebellious for so is the Lords voice to be understood of his voice in the mouth of his servants 4. As Cities and eminent places have greatest occasions and incouragments to serve God so when they come short their guilt is great and they share deepest in the cup of afflictions therefore the Lords voice crieth unto the City that is to Jerusalem Samaria and other cities of the land in which as the Prophets preached most so when the rod comes they are alarmed especially as those on whom it will light most sadly 5. We ought to be sensible of afflictions sent upon us as Gods Messengers sent with a Message to us and the Lord will cause the most stubborn to feel his hand in them for this Hear the rod is not only an exhortation to take the alarm and be sensible of the rod when it comes but a prediction that though they would not heare the Prophets yet they should both heare and feel this Messenger See Jer. 1.15 16.6 We ought not onely to be sensible of the smart of the rod when it comes but chiefly to look to the hand of God in it and to what he would teach by it Hear the rod and who hath appointed it 7. It is an evidence of the fear of God to take warning of a rods coming or to get Gods minde in the rod seen and to be affected with it and obey it and onely fearers of God get this use of it The man of wisdome shall see thy Name that is take up thy authority in these warnings from the Word and discern what thou manifestest of thy minde by the rod. 8. They onely are wise indeed who fear God and who learn to make use of his Word and Providences toward them for he who feares God is called the man of wisdome or substantiall wisdome that hath a being as the word signifieth all other wisdome being but empty and vain Ver. 10. Are there yet the treasures of wickednesse in the house of the wicked and the scant measure that is abominable 11. Shall I count them pure with the wicked balances and with the bag of deceitfull weights 12. For the rich men thereof are full of violence and the inhabitants thereof have spoken lies and their tongue is deceitfull in their mouth To help them to understand his minde in the rod the Lord enters upon a more speciall accusation of them for the sins procuring the same here he sets before them their violation of justice and mercy and charges upon them that by wicked meanes they had gathered great treasure which proved them to be wicked who did thus enrich themselves The meanes whereby they made this purchase or at least endeavoured it and for which they are challenged are 1. Scant measures or lean in themselves and starving the buyers 2. Inexcusable deceit in the matter of weights and balances bringing in more gain to them then was right 3. Cruel violence used toward the poor 4. Fraud and circumventing of one another which was universall among them All these accusations the Lord referreth to themselves to beare witnesse of the truth of them and poseth their own conscience if notwithstanding their professions by externall sacrificing the Lord could in justice acquit them and not rather abhor and condemn and plague them Doct. 1. The Lord abhoreth those sins especially which are commited after many admonitions by such as professe much piety Are there treasures of wickednesse c saith he and that after so many admonitions and threatenings of the rod and notwithstanding your great Profession 2. It is a great signe of unsoundnesse when such as are eminent in practising externall duties of the first table can without scruple commit wickednesse against the second for saith he Are there yet after the great offers of sacrifices is there yet so much unrenewednesse as to gather up treasures of wickednesse 3. Excessive love unto and desire after riches driving men to use unlawfull meanes of purchase is a sure mark of wickednesse let the purchaser pretend to what he will and of Gods displeasure however in his Providence he may permit such to prosper for they are treasures of wickednesse in the houses of the wicked and for this the Lord challengeth 4. Deceitfulnesse in weights balances and measures is a sinfull means of purchasing riches and a clear instance of injustice which is abominable in the sight of God for so much do the words hold forth 5. Even our selves seriously considering our case may not onely see the truth of what the Word challengeth but may easily judge that God will not passe by approved grosse guiltinesse nor justifie the doers thereof whatever mask of profession they cover it withall therefore the Lord appeales to themselves both for the truth of the fact Are there yet treasures c and for the demerit of it shall I count them pure with the wicked balances c or purifie and declare them just 6. Men ought not to dallie and sooth up themselves in a dream of Gods approbation of them in their sinfull wayes Therefore he puts them to it to judge righteous judgement in this particular shall I count them pune c 7. However men study to blinde or put to silence their own consciences that so they may sin without molestation yet in the day of Gods controversie it will be mens sorest adversarie and
Kings 8.18 for which sin whatever pretences they held out the Lord threatens them yet further with extreme desolation Doct. 1. Idolatry and corruption of true Religion and the worship of God is the great cause of Gods controversie with his visible Church for the statutes of Omri are beot 2. The Authors and Promoters of idolatry in the visible Church are marked and observed by the Lord as Omri and Ahab are 3. No injunctions of rulers nor concurrence of publick authority can make idolatry lawful nor justifie those who walk in such wayes being enjoyned for it is a controversie the statutes of Omri are kept and all the works of the house of Ahab 4. No example of multitudes nor shewes of prudence can justifie idolatry or perverting of truth The works of the house of Ahab are kept and ye both Judah and Israel walk in their counsels They thought it a prudential way by conformity with the heathen to keep peace with them and be free of the scorn of the wise of the world because of a singular Religion but all this excuseth not 5. Whatever outward advantage men expect by corrupting of Religion yet the nature of their work tends to a contrary end and doth draw on all those evils which they by sinning study to decline for whatever pretences they had yet ye walk saith he in their counsells that I should make thee a desolation and the inhabitants thereof an hissing it exposed them both to spoile and reproach which they sought to shun 6 Idolatry is a land-destroying sin and makes a people extremely desolate and contemptible so much also doth this threatening teach wherin there are sadder things threatened then for their sins against the second Table I will make thee a desolation and the inhabitants an hissing c. 7. As the Lords people have their peculiar priviledges so also their peculiar reproach or punishment proportionable to their profaning of that great priviledge of his people Ezek. 36.20 23. and that because sin in them who boast themselves to be the people of God is singularly great Therefore saith he ye shall bear the reproach of my people CHAP. VII IN this Chapter Micab in name of all the godly laments the paucity of good men and the universal corruption of all ranks as a presage of approaching ruine verse 1 2 3 4. And that no relations could tie men to saithfulness v. 5 6. yet comsorting himself and the godly in God v. 7. by the expectation and hope of a satisfactory deliverance v. 8 9 10. by Gods promise of restoring them after some trouble v. 11 12 13. by his promise to hear the prayers of the godly in behalf of the Church v. 14 15. and that to the astonishment of all her enemies v. 16 17. he concludes all with exalting of the infinite mercy bounty and fidelity of God v. 18 19 20. Verse 1. WO is me for I am as when they have gathered the summer-fruits as the grape-gleanings of the vintage there is no cluster to eat my soul desired the first ripe fruit The Prophet laments the paucity of godly men who being as earnestly desired by him as a traveller would desire fruits by the way and as precious in his eyes as the first ripe fruits are to men Isa 28.4 Hosea 9 10. yet they were as rare to be had as fruits are after the gatherings of the vintage there being only some few gleanings lew as Isa 17.6 to bemoan with him this decay and in whose name he now laments Doct. 1. The truly godly are very precious and useful in the visible Church as being not only restreshful to other godly men but instruments and means of bringing down blessings by dealing with God in prayer by standing in the breach c. Therefore saith he my soul desired the first ripe fruit so precious were they in his eye 2. The truly godly maybe reduced to a very small number in the visible Church many who appeared to be such making defection and many of these who are indeed such being taken away by death I am as when they have gathered the summer-fruits as the grape-gleanings of the vintage saith he 3. The want and decay of godly men is much to be lamented by the visible Church and such are left behinde especially by faithfull Ministers Wo is me and my soul desired the first ripe fruit saith he for not only is it sae to zâ—alous Ministers when they see not the fruit of their labours but in such a time all the godly are deprived of sweet fellowship and are by this decay forewarned of judgements to come See Psal 12.1 Isa 57.1 Verse 2. The good man is perished on t of the earth and there is none upright among men they all lie in wait for blood they hunt every man hiâ— brother with anet He explains in proper termes what was figuratively for down in the former verse to wit that in stead of justice and humaniry amongst men cruelty and craft abounded Doct. 1. Corruption once beginning among a people will soon become universal if the Lord prevent not Sins of a time are such as few have zeal to oppose or guard against The good man perisheth they all lie in wait every man hunts his brother saith he 2. Those only are truly merciful to others who have themselves obtained mercy of the Lord and from the sense thereof are tender toward others for the word rendered the good man signifies such a one as is so to say mercified or made up of mercy from God and is actively merciful to others 3. When mercifulnesse departs from among men then also uprightnesse or doing what justice or strict obligation requires will not stay the Lord plaguing the casting off of the one with the removal of the other therefore are these linked together the good man is perished and there is none upright 4. The defection of members of the visible Church is ordinarily plagued of God by giving them up to be most grossely wicked for they all lie in wait for blood to oppresse or murther they hunt every man even his brother with a net They are most intent and subtile in undermining and oppressions and seek to entrap their nearest friends as hunters do pursue wilde beasts and fowlers birds Verse 3. That they may do evil with both hands earnestly the Prince asketh and the Judge asketh for a reward and the great man he uttereth his mischievous desire so they wrap it up For further confirmation of this universal defection he instanceth it in several ranks The first instance is in the person of great ones who being bent on evil such of them as are in authority as Princes of the blood and delegate Judges do avow bribery and they whose requests are commands do ask for gifts and expose justice to sale and so such others in the land as are great and can give money fear not to communicate counsels with the Judge to defraud and oppress the poor and the Judge and
doing her good in that so to say both before her face and behinde her back he is the same Doct. 1. Sense of judgements imminent or incumbent doth call for much prayer and dealing with God for such use doth the Prophet make of the threatened desolation 2. The Church of Christ in her trouble especially is in a solitary condition and full of hazard being disconsolaâ—e and exposed to want and danger unlesse he have a care of her for They dwell solitarily in the wood in the midst of Carmel they are like a solitary flock in woods and mountaines and albeit Carmel signifie a fruitful place and was so in the land of Canaan Isa 33.9 and 35.2 2 Kings 19 23. and elsewhere yet it is here taken in with the woods to shew that their most fruitful places in exile should look like a wildernesse to them or because it was an open field and mountain and consequently not safe though others joyne that rather with the latter part of the verse Let them feed in the midst of Carmel in Bashan c. and so it is also expressed Jer. 50.19 3. Christ is the only Shepherd to whose care the Church is concredited and who will have a special care of them in trouble for to him doth the Prophet pray Feed thy people which dwell solitarily 4. Christ doth not only feed his people but doth exercise a jurisdiction over them whereby he keeps them in subjection to him drives them to their food and expels noxious humours which may hinder their feeding and thriving and he doth also by his power protect them whom he thus feedeth and governeth all which are desirable and to be prayed for from him Feed thy people with thy rod. See Psal 23.4 5. Christ hath many relations to and interests in his Church not broken off by any trouble to endear her to his affection and care and which may encourage faith to go to him in need therefore saith he Feed thy people the flock of thine heritage which dwell solitarily c. Notwithstanding their desolate condition they are his peculiar portion wherein he hath not a temporary but an eternal right as men have to their heritage in all generations and accordingly he will care for and possesse them and this Charter and Priviledge stands fast to the Church of the Jewes here prayed for to be manifested after all their dispersions 6. Christ hath ample allowance to bestow upon his people and all fulnesse for faith to lay hold upon in prayer for the supply of every need for he can make them ferd in Bashan and Gilead which were fruitful pastures for flocks though in relation to Israel this may be understood more particularly of restoring them to their own fruitful land to enjoy it in its full extent even to Bashan and Gilead which lay far off beyond Jordan See Jer. 50.19 7. The Church of God hath rich experiences of his former goodnesse to encourage her in her present suits whereof faith ought to make use therefore saith he Let them feed as in the dayes of old 8. Christ will not deny the needy and lawful desires of his people particularly such as flow from publick-mindednesse and are put up for the Church but will take charge of his afflicted people to give them a blessed issue for the request is here granted 9. As Christ is Omnipotent so he will do wonders if need requires for the behoof of his people and he takes pleasure to convey the expressions of his love to them and to bring about their deliverance to their own and others admiration for I will shew him or make him to enjoy marvellous things 10. As Christs manifesting of himself in former times for his people engageth him to do yet more for them so will he make good whatever they have ground from former experience to expect for According to the dayes of thy coming out of the land of Egypt I will shew him marvellows things where faith is not only to feed upon the great acts he did but also upon the way of his doing of them his passing over their iniquities their murmurings and unbelief his reducing them to straits before he appeared for them his working by small unlikely and contrary means c. 11. The Lord stands engaged to his ancient people to give them a deliverance from their troubles and bondage as great and wonderful as that from Egypt was for so is expressely promised and albeit this be spiritually accomplished and daily accomplishing in the spititual deliverances of the Israel of God yet this promise is made chiefly to the Church of Israel in relation to their desolation and albeit some pledge of this was given at their return from Babylon yet then it came short among other things of the deliverance from Egypt in that it was not National even of the Jewes and therefore it seems to have relation to the time of the restitution and saving of all Israel which will be so great a mercy as will in a sort obscure former mercies Jer. 16.14 15. Vers 16. The Nations shall see and be confounded at all their might they shall lay their hand upon their mouth their eares shall be deafe 17. They shall lick the dust like a serpent they shall move out of their holes like wormes of the earth they shall be afraid of the LORD our God and shall fear because of thee A fourth ground of encouragement and a consequent of the former is taken from the effects which all these shall have amongst enemies who seeing all this mighty Power of God appearing for the Church shall be astonished and made deaf with the fame of Gods acts and dumb that they dare not speak as formerly proud things and the terrour of Gods Majesty appearing in and for his Church shall so seize upon them as to make them with all fear and subjection submit to God and his Church stooping as low as serpents and creeping things See Psal 72.9 Isa 49 23. All which doth not necessarily infer their true Conversion but only that they shall yield feigned obedience and pretend friendship to secure themselves Doct. 1. The deliverance of the Church of God is brought about in such a way as natural men consulting with reason could never have expected it therefore the Nations shall see and be confounded 2. The Lord seeth it fitting at some times not only to be kinde to his people but to give publick demonstrations of his good will to them in such a measure as may astonish all beholders for the Nations shall see and be confounded they shall lay their hand upon their mouth c. See Psâ—l 126.2 3. The Churches priviledges and strength being well seen will be terrible to enemies in their greatest power for They shall be confounded at all their that is the Churches might or for all their might that is all the power they themselves thought they had shall not keep them from confusion but they shall be astonished so much the
God as a constant portion intending to be his heritage which is a qualification required in them who come for quieting of the conscience from particular guiltinesse and on Gods part it imports that whatever just displeasure he conceive against them yet at last he will be reconciled with his heritaâ—e They are also called the remnant which is another argument why he pardons to wit that being already consumed in part for sin they would be utterly destroyed if mercy end not the controversie 3. Those whom God doth pardon are expressed under the name of the remnant of his heritage or of a remnant of Israel after trouble not only because this benefit is reserved for them also and spoken of here with especial relation to them and will be very generally let out upon them after their restitution but further though Reprobates may also be spared and reserved in publick calamities yet the comparison holds 1. In that the Elect and pardoned ones are the fewer number as a remnant in comparison of the bulk which are cut off 2. In that a remnant left from trouble ought in their behaviour to resemble much the godly and elect in sobriety Isa 38.15 in needy dependance Zeph. 3.12 in mourning for sin Ezek. 7.16 in holy walking Zeph. 3.13 c. The second expression is He retaineth not his anger for ever because he delights in mercy wherein his great mercy and his taking pleasure in it in pardoning sin is amplified and commended from his putting off justly conceived displeasure against sin and the sinner Whence learn 1. The Lord will put on just anger against the sins of his people and may possibly not passe them over at all times but may testifie his displeasure by effects against them whom he will yet pardon for it is here supposed that he may have anger and let it out for a time 2. The Lord when he is provoked and testifying his displeasure is not unwilling to be reconciled for he retaines not his anger or as the word signifieth holds it not with a strong hand but seeketh when he is angry that we should stand in the gap and intreat him to passe from it 3. It highly commendeth God and is matter of great consolation to us that his anger against his people is not everlasting That he retains not his anger for ever is a mercy however it may endure for a long tract of time 4. Gods mercy is the only cause wherefore he doth not pursue his controversies against his people with eternal wrath and this is to be seen and acknowledged by all them who are so graciously dealt with for so do they here He retaineth not his anger for ever because he delighteth in mercy 5. Albeit God blessed over all delight in himself and all his attributes and in the manifestation of them in the world yet after the manner of men he is said to delight in mercy in regard that attribute is most manifested in the world in his bounty to all Psal 33.5 in his not taking pleasure in the death even of reprobates Ezech. 18.32 albeit that for the manifestation of his justice he willeth it and in that to his own people justice is his strange act Isa 28.21 and mercy his ordinary way of dealing and all the mercy he sheweth them he doth it not grudgingly Jer. 32.41 nor doth he delight to be at odds with them but alwayes to have them refreshed in his love and therefore his mercy ends many a plea that it may make way and burst through clouds to manifest it selfe Verse 19. He will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depths of the sea This great priviledge is yet insisted in and further commended and cleared in several expressions the first is He will turn again he will have compassion upon us wherein is declared not only that the pardon of sin and removal of the effects thereof do flow from the tender mercie of God but this pardon is commended from an effect of it that God in mercy will turn to his pardoned people with compassion and from Gods constancy hereâ—n that after compassion hath been formerly shewed and abused 〈◊〉 will yet again have compassion as the Hebrew way of speech is often taken and translated Whence learn 1. Many of our conceptions and expressions will not be able to take up or utter the great goodnesse of God in pardoning sin nor the great mercy a self-condemned sinner seeth in it nor the great benefit he reaps by it therefore are expressions so multiplied about it 2. Albeit it be a sweet signe of a pardoned man when he esteems of a pardon and of God as a pardoner and when he loveth God because he will forgive his own people yet it addes much to the assurance and comfort of this benefit when every self-condemned sinner layeth hold on this benefit and applieth it to himselfe which should be endeavoured and may be attained for here the Church cometh to application He will have compassion upon us 3. God is provoked by his peoples sins to turn away from them and to seem to neglect them their prayers and conditions so much is imported in that he is to turn again to them 4. Upon the Lords pardoning of sinne not only is anger taken away as v. 18. but reconciliation and the shining of his favourable countenance will follow in due time for He will turn again and have compassion 5. Albeit favours formerly received and abused by us may be a great impediment to our faith in expecting favour when we need it again yet the Lord in mercy will again and again be kinde to his people for so doth the other interpretation teach He will again have compassion See Judg. 10 11 12 13 14. with 16. 6. Albeit the guilty childe of God having abused former mercies and lying in his sinne and misery be an unworthy and contemptible object having nothing wherewith to commend himselfe to God yet pity in God will condescend to look upon him and bring an argument from his very misery to help him for He will have compassion upon us say they 7. The Lord is so far from rejecting his people for their unworthinesse and miserable condition that he will keep them in such a needy condition as may make them fit objects of his pity for in that He will have compassion it implieth that he will keep them in such a needy condition as needs compassion The Church needs not expect to be freed altogether of the badges of her misery unlesse she would banish his tender compassions out of the world 8. The Lords needy and distressed people will get a room in his tender affection till they be helped and compassion shall carve out their supply and issue for so much also doth his having compassion teach us Another expression clearing this benefit is He will subdue our iniquities which may be taken up either as a
further explication of the way of pardon that God overcomes the great provocation of sinne standing in his mercies way or as an effect of pardon that God not only pardons the guilt but mortifieth the power of sinne in his people Whence learn 1. The Lord pardons sinne in none but such as he makes sensible of the great provocation of sinne and makes them to see it as an army standing in mercies way to be subdued for so do they expresse the way of pardon 2. Gods mercy is alsufficient to overcome all provocations and to overcome the ill deserving of sinne for He will subdue iniquity See Cant 2.8 Rom 5.20 3. Whoever get pardon of sinne they also fall in love with and see the need of mortification of sin this the other interpretation of subduing teacheth The pardoned Church accounteth God singular because he will subdue iniquity 4. Mortification of sinne is to be wrought by God and expected from him otherwise our endeavours will not prevaile and when our endeavours of mortification availe not yet our case is not hopelesse for He will subdue our iniquities The last expression Thou wilt cast all their sins into the depths of the sea containes a further effect of pardon that sins once pardoned shall not be remembred nor laid to their charge againe which is held out in a borrowed speech taken from amongst men that being without possibility of being recovered by men which is cast into the bottom of the sea and that where it is deepest Whence learn 1. Albeit a pardoned sinner when he commits new sin or is not humble tender or thankful under the sense of pardon may have former sinnes brought to remembrance to be matter of humiliation and stirring up to repentance and albeit an houre of tentation may shake loose all evidences of pardon yet sin being once pardoned the remission stands never to be repeated only new confirmations are still to be sought after nor will the pardoned sinne come in account against the pardoned man before God again for so much doth this borrowed speech teach See Isa 38.17 Ps 103.12 Jer. 31.34 2. Gods mercy is so infinite that multitudes of sin in the self-judging sinner will not hinder his free and full pardon nor needs to obstruct to peaceable effects thereof in the conscience of the pardoned man and this fountain stands daily open for the justified man to flee unto with all his faults as they are committed with renewing of his faith and repentance for so large is this Promise Thou wilt cast all their sins c. 3. As the sense of the pardon of sin and freedome from the apprehension of Gods keeping it in remembrance is a warme and refreshing condition so it would be much entertained by frequent looking to God by faith and praise about it Therefore yet again is the speech directed to God Thou wilt cast all their sins into the depths of the sea Vers 20. Thou wilt perform the truth to Jacob and the mercy to Abraham which thou hast sworn unto our fathers from the dayes of old In the next place God is commended as singular in his gracious fidelity keeping the Covenant made with their forefathers Doct. 1. The priviledges of the Church are made theirs by Contract and sworn Covenant and so are certain for so the Word speaks of truth and mercy sworn 2. The Lord is to be seene and commended as incomparable in fidelity and promise-keeping notwithstanding all impediments in his way and all our apprehensions of him to the contrary for it is to be repeated Who is a God like unto thee that wilt perform the truth c 3. The summe of Gods Covenant with his Church is mercy in respect of the fountain whence all his bounty floweth and in respect of our ill deservings which we should daily see and truth in respect that the freedome of mercy in promising diminisheth nothing of the certainty of performance but as mercy opens the doore so truth keeps it open Hence it is that those two are so frequently conjoyned in the expectations and desires of Saints See Psal 57.3 and 61.7 4. The Covenant of mercy is the Churches first and irrevocable priviledge for it is sworn of old and so the law which came after cannot disannul it Gal. 3.17 5. As the spiritual blessings of the Covenant belong only to true believers who may reckon Jacob and Abraham with whom the Covenant was made their fathers according to the faith so even the natural posterity of Jacob and Abraham have a peculiar interest in that Covenant made with their fathers not broken off by any interruption or desolation but to be still forth-coming for them as to their being called as a Nation to be his Church and people if not also for giving them the promised land in heritage for so do they reckon while they are threatened with much ensuing desolation Thou wilt perform the truth to Iacob and the mercy to Abraham which thou hast sworn c. For this cause the Apostle Rom. 11.29 reckons that Gods purposes toward them as a Nation are among the gifts which are without repentance and never to be recalled and made utterly void more then in his dealing with his Elect in the matter of their calling and glorification 6. It is the duty of the godly when they are called to trouble to confirm their faith in the hope of issue according to Gods promise and be comforted and rest satisfied therewith accounting it sweet to have hope of future mercy sure although it were never so long a coming and the way to it never so rough for so do the godly hearing tell of future desolation close all believing and resting satisfied with this Thou wilt perform the truth to Jacob and the mercy to Abraham c. for the accomplishment whereof every godly man should pray Even so Lord Jesus come quickly Amen and Amen Nahum The ARGUMENT THe Lord having suspended the execution of the judgements denounced by Jonah against Nineveh the chief City of the Assyrian Empire upon their repentance they did again return to their vomit and added unto all their other sins the oppression of the people of God by captivating the ten tribes and over-running Judah therefore the Lord for the comfort of his people thus afflicted raiseth up Nahum whether in Hezekiah's dayes or afterward is not certain yet certainly that oppression of Judah 2 Kings 18. and 19. is pointed at by him to set forth at large the ruine of that Monarchie especially of the chief City Nineveh and for this end setting forth a description of God in his justice power and mercie suitable to the present purpose he foretels the ruine of the State of Assyria by the Medes and Caldeans with the comfort and advantage redounding to the Church thereby chap. 1. and the destruction of the chief City the preparations against which with the taking thereof is set down chap. 1. and further amplified and confirmed by setting forth their provocations
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
to the present purpose and in opposition to this his goodnesse his severity against the Assyrians is held forth comprehending the sum of all the threatening that the City or Empire shall be so suddenly and violently overthrown as if a deluge had swept it away and in that any who escape that storm shall be pursued and cut off with judgements Doct. 1. The people of God ought to learn to esteem highly of their safety in him by considering the wofull case of such as are without him therefore is this calamity set in opposition to their safety that they may stand as it were upon the bridge of this deluge and seeing the wicked perish may rejoyce in him who is become their salvation The Lord is good c. But with an over-running flood he will make an utter end c. 2. The judgements of an angry God are as irresistible and make as great havock of persons or places as if an inundation or deluge brake in upon a land so doth this similitude import with an over running flood he will make an utter end of the place thereof to wit of Nineveh or the Assyrian Empire it should be so destroyed and swept away as the place where the city stood should bear no monument thereof noâ— should there be any face of the Empire This form of speech doth frequently point out totall extirpation Psal 37.10 Dan. 2.35 Rev. 12.8 3. There is no possibility for man to shun the righteous judgements of the Lord nor can exemption in horridest calamities secure a sinner from other plagues for though they escape the deluge or think to flee yet darknesse shall pursue his enemies 4. The portion of Gods enemies is to be cut off and sent out of the world in affliction ignominy and terrour and afterward to be sent to the pit for so much doth darknesse import See Job 10.21 22. Jer. 13.16 Matth. 8.12 darknesse shall pursue his enemies and where he pursues he will overtake Ver. 9. What do ye imagine against the LORD he will make an utter end affliction shall not rise up the second time This sentence is confirmed in that their enterprises against the Church would be so far from taking effect and their projects to uphold themselves and their Monarchy stand in so little stead that he should totally ruine and cut them off so that there should be nothing left for a second stroak to hit upon Doct. 1. It is a presumptuous and vain course for men to plot and enterprise evil against the Church of God considering that this is to oppose themselves against God and to draw speedy destruction upon themselves from him which will marre their project for what do ye imagine against the Lord he will make an utter end saith he to the Assyrians plotting the Churches destruction 2. All humane endeavours to keep off judgements will prove vain when God is a party and about to punish for sin for so much also are we to understand in this place by imagining against the Lord which he contemnes and judges as foolish thoughts to think to be delivered thereby What do ye imagine against the Lord See Prov. 21.30 2. However the Lord spare wicked States when his own Church is often troubled yet when their cup is full he will once for all pay them home with totall ruine for he will make an utter end affliction shall not rise up the second time Ver. 10. For while they be folded together as thorns and while they are drunken together as drunkards they shall be devoured as stubble fully dry A further confirmation of this sentence and of the certainty and compleatnesse of their calamity is held forth in a threefold similitude 1. Of thornes folded togethar which while one cannot separate he casts into the fire and so all do easily burn 2. Of drunken men who are easily overcome and slain 3. Of stubble fully dry which easily takes fire whereby also they are taught the vanity of all they had to oppose against Gods stroak for whereas they confided in their numbers union and terriblenesse as thornes folded together and pricking on all hands may signifie they should indeed prove a fit bundle for the fire and be perplexed in their own counsells that they may run on destruction and whereas they confided in their pleasures they should be infatuated thereby and prove as drunken men ready to hurt themselves and fit to be slain by others and their sun-shine of prosperity should but dry them as fuell for the fire Doct. 1. God can make use of such things as men conceive to be their advantages for to procure their ruine and blast all of them for so do these similitudes before explained teach us God can turn their confided in union and terriblenesse into perplexity and totall destruction as thornes folded together are fit to be cast into the fire 2. Abused pleasures and prosperity do ripen the abusers and fit them for judgement while as their hearts being effeminate therewith cannot in Gods just judgement upon them stand out against any blast of trouble and withall trouble comes from God unexpectedly upon such while they are taken up with the noise of their delights for while they are drunken as drunkards who have not their wits about them they shall be devoured 3. There is as little ability in sinfull man to stand out against the just vengeance of God as in drie stubble to resist the fire that it should not kindle in it and burn it for though they be both folded together and drunken with pleasure yet that shall not so much as make them endure trouble as thornes do the fire but yet more they shall be devoured as stubble fully dry Ver. 11. There is one come out of thee that imagineth evil against the LORD a wicked counsellour Followeth the Lords controversie and cause of this calamity which was the injuries done by Sennacherib not excluding others of their Kings before who purposed and plotted the ruine of the Church and by his servant Rabshakeh uttered blasphemy against God and counselled his people to quit their confidence and yeeld to him See 2. King 18. 2 Chron. 32. Isay 36 This verse makes it clear that the threatenings in this chapter are not chiefly directed against Senacherib and his army though it may sometimes be hinted at as a presage of great ruine but against the Assyrian Empire for Sennacherib is one come out of thee that is out of Assyria or Nineveh who are here threatened Doct. 1. Injuries done unto Gods people do bring most speedy and total ruine upon any State for such was the quarrel here imagining evil against the Lord. 2. Wicked governours and rulers do draw on speedy calamities on such as they rule over and lead in wrong courses for Assyria and Nineveh are to be cut off because there is one come out of thee c. 3. When the Lords people are wronged he will still appear in the quarrel and resent the injury as done
to himself his people being under his protection and the design tending to deprive him of a people and of a throne in the Church therefore all their enterprises are expounded to be imagining evil against the Lord. Seâ— Zech. 2.8 4. The Lord doth observe and will severely punish the wicked projects and machinations of enemies whatever effect he in his providence permit them to have for it is laid to their charge that there is one come out of thee that imagineth evil against the Lord a wicked counsellour albeit he get no leave to execute all his purpose See Psal 21.11 5. It is a wicked imagination in men that leads them to blaspheme God in denying his power and providence and mocking of his peoples confidence in him or to think that this is the way to prosper and it is a wicked counsel to perswade Gods people to renounce their confidence and renounce the way of his worship that it may be well with them the authors of all which God will not suffer to go unpunished for thus also did Sennacherib and Rabshakeh imagine evil against the Lord and prove a wicked counsellour as the sacred History relates and for this is Assyria threatened 6. It is the character of one indeed desperate and a never-do-well who dares enter the lists in opposition to God by plotting against his glory and people for he is a wicked counsellour or a counsellour of Belial that is not only one who having cast off all yokes and awe of God hath fallen upon such devillish plots but one who will never do well as the word signifies Ver. 12. Thus saith the LORD Though they be quiet and likewise many yet thus shall they be cut down when he shall passe thorough though I have afflicted thee I will afflict thee no more Ver. 13. For now will I break his yoke from off thee and will burst thy bonds in sunder Upon the back of this challenge they are again threatened with destruction notwithstanding of their quiet and secure condition or of their confidence in their great multitudes and this sentence is further amplified from Gods end in it which is to comfort his Church in Judah that had been afflicted by the Assyrians to whom he promiseth that she should no more be smitten with that rod but that by the destruction of Assyria she should be delivered from that slavery and bondage under which she had been held by them Doct. 1. As prosperity makes a people usually fat and rank so doth their waxing grosse call for stroaks for they being quiet became likewise many and therefore shall be cut down or shorne while the Prophet saith Thus shall they be cut down or shorne he either hath in delivering this message used some gesture representing the way of cutting down or mowing or he alludeth to the signification of the word cutting down which is used of cutting down rank grasse wool or haire by sharpened instruments so signifying the cutting short their flourishing and luxuriant condition or the word translated thus may be rendered likewise as it is immediately before and so it imports that as they had tasted of peace and likewise of multiplication so should they also finde cutting down or it may be rendered certainly as it is frequently used in Scripture 2. Nothing the creature can enjoy is able to hold off Gods stroak nor needs he any time to ruine his enemies but can do it with one sudden stroak for though they be quiet free of trouble and secure in their fortifications yet shall they be cut down and that when he shall passe through or with a sudden stroak alluding to the stroak on Sennacheribs Army 3. This repetition of the sentence teacheth how hard a thing it is to get threatened judgments believed in a prosperous condition therefore the Lord doth again undertake it whatever they had to oppose And teacheth that it is useful for the Church to look on injuries done to her as a sufficient quarrel to bring judgements on her persecutors for therefore after that challenge v. 11. the sentence is again repeated 4. The Lord would have his Church observing the kindnesse shewed to her and the benefits that redound to her by his judgements on the world therefore doth he direct the speech to her that she may observe it Though I have afflicted thee c. 5. The Lord takes with the stile of being the afflicter of his people whoever be the instruments and would be seen of them to be so therefore saith he I have afflicted thee See Isa 10.5 6. Albeit the Church of God will never get an end put to her afflictions until eternity come when God shall wipe away all tears from her eyes yet ought she to acknowledge the Lords great mercy in cutting off her present enemies and giving a breathing time for so must this promise I will afflict thee no more be understood in this place with relation to the present enemy that the Church should be free of their trouble and enjoy a little rest 7. The Lords former sharp dealing ought to be no obstacle to our faith in expecting of good things for he can easily when he will change his dealing Though I have afflicted thee saith he I will afflict thee no more 8. As the Lord seeth it fitting at some times to humble his Church by bringing her into bondage so he easily can and in due time will set her at freedome therefore saith he Now will I break his yoke from off thee and will burst thy bond in sunder Vers 14. And the LORD hath given a commandment concerning thee that no more of thy name be sowen out of the house of thy gods will I cut off the graven image and the molten image I will make thy grave for thou art vile Albeit it be true that Sennacheribs glory was stained by that discomfiture received in Judah Is 37.36 and he was shortly after killed in the house of his gods Is 37.38 whereby that temple was polluted from being the habitation of their idols where the King was slain and belike buried yet this cannot exhaust this full threatening seeing his son reigned in his stead Isa 37.38 and so his name was yet sowen and therefore the threatening is to be looked on as reaching the whole Empire of Assyria the final and irreparable ruine whereof is yet divers ways pointed out 1. By having no more of their name sowen whereby we are given to understand that their very memory should be quite cut off and the dreadful report which went of them among other Nations quite forgotten and so their cutting down v. 12. should differ from the condition of grasse or other things which grow up again after they are cut down and of corn which is yearly sowen after cutting down 2. By destroying of their idolâ— and supposed sacred things which is another signe of total ruine of an idolatrous land continuing so still when the stroak reacheth even to these 3. By burying of them
and putting them off the face of the earth as being vile and stinking above ground which seems to have begun after that overthrow of their army in Judah Doct. 1. Such is the presumption of wicked men and the heartlesse diffidence of Gods people that Gods sentence against his enemies is hardly received and credited for this frequent repetition sheweth that this truth is not easily inculcated 2. It is sufficient ground of assurance for the coming to passe of greatest things that the Lord hath determined they should be for this is given as a sure ground of Assyria's ruine that the Lord hath given a Commandment concerning thee or purposed their destruction his purpose concluding as effectually the concurring of all means to bring it about as if they were especially commanded 3. The Lord doth justly root out the memory of such persons or States as make it their only work to get a name on earth and to be eminent and terrible for such is Assyria's doom No more of thy name shall be sowen 4. The threatening of the destruction of idols as a signe of total ruine should put us in minde of the Lords great controversie against idolatry and idols in that he will ruine the worshippers thereof to ruine them as also if the cutting off of their idols was a signe of utter destruction how much more ought it to be grievous unto us beyond any of our particular losses when our God in his hâ—nour and house is wronged and how sad a presage is it of a sad stroak when God doth not spare his own interests in a land all this we may gather from this sentence Out of the house of thy gods will I cut off the graven image and the molten image 5. God can make the greatest and most formidable Nations contemptible not only before him by their vices but in the view of all the world by affronts put upon them by Providence and so cut them off from the face of the earth as unworthy and unfit to live upon it for so doth this sentence I will make thy grave for thou art vile import Verse 15. Behold upon the mountaines the feet of him that bringeth good tidings that publisheth peace O Judah keep thy solemn feasts perform thy vowes for the wicked shall no more passe thorow thee he is utterly cut off However a passage like unto this Isa 52.7 be applied unto the Gospel Rom. 10.15 Christ promised in the Gospel being the foundation of all the Churches deliverances and these glad tidings and deliverances being but shadowes of the glad tidings of the Gospel and of the salvation therein held forth yet the proper drift of this place is to shew the effects which the destruction of the Assyrians should produce in the Church of Judah now only left who hearing these tidings proclaimed openly as upon the mountaines should rejoyce in them as glad tidings and tidings of peace and should without disturbance keep their solemnities and praise God their enemies who disquieted and interrupted them being now cut off A notable proof of all which they had when as Sennacheribs army who made havock of Judah and shut up Jerusalem was overthrown Doct. 1. The Lord will refresh his Church who hath received the glad tidings of salvation with glad tidings of his appearing and doing for her in difficulties for there are here good tidings and peacc published openly upon the mountaines 2. The report of the Lords doing for his people ought to be seriously considered by them and they to be affected therewith Behold upon the mountains c. saith he 3. It is the Churches sorest affliction to be deprived of the free use of the Ordinances of God and the enjoyment of them her greatest mercy for so is implied in the Command now to keep thy solemn feasts which before she could not as the great mercy in her deliverance 4. The want of publick Ordinances and the solemnities of worship is a bitter trial however it may fare well with the people of God in their private exercises of Religion and in their inward conditions for so is also imported in that Judah may keep solemn feasts 5. Our estimation of and respect unto the Ordinances of God must be evidenced by our great alacrity in going about them especially after we have been deprived of them for a time and by our endeavoured thankfulnesse to God for the enjoying of them for this speech O Judah keep thy solemn feasts is a stirring up to alacrity and the Command Perform thy vowes imports a sensible obligation to thankfulnesse to God for the restoring of the Ordinances 6. The Lord will cut off such sons of Belial as do molest his people in the free use of his Ordinances be they never so potent for so is assured of the Assyrians for the wicked or Belial shall passe no more through thee he is utterly cut off And this sentence stands still in force to be executed in due time upon all those who do trace the Assyrians footsteps and imitate their sins CHAP. II. THis Chapter containes a lively description of the destruction of Nineveh wherein is set forth the preparations for the siege which they might in reason now expect ver 1 2 3 4 5. the taking away of the City v. 6. with the captivity of the Queen v. 7. the flight of the inhabitants and desendants v. 8. the sacking of the City and the terrour confusion and sorrow that shall be amongst all v. 9 10. All which is amplified from the cause of this stroak which is insinuated in the admiration and insulting of such as see or hear of their ruine ver 11 12. and expressely declared by the Lord who ownes all this that is come upon her as his act punishing her sin v. 13. Verse 1. HE that dasheth in pieces is come up before thy face keep the munition watch the way make thy loines strong fortifie thy power mightily The preparations against Niâ—eveh are set down in general that the Medes and Nebuchadnezzar and the Caldeâ—ns who use to crush all they set upon are to assault her also whom she shall not be able to resist though she use all means for defence And therefore the enemy is spoken of as if he were already in sight of the City and she is exhorted by way of derision to prepare her self by keeping her walls sending out her Scouts to observe the enemies approach and by encouraging and strengthening her self all the wayes she could Doct. 1. The Lord can make a Nation formidable so long as he hath seâ—vice for them who when their own cup is filled become also feeble for the enemies by reason of former successes appear unto the Assyrians as he that dasheth in pieces or the hammer Jer. 50.23 and yet they were afterwards brought down 2. When God sends a prospering enemie against a wicked people it is that it may contribute and adde to that terrour of God wherewith he will confound them in their trouble for
therefore are the enemies named here He that dasheth in pieces to strike Nineveh with terrour 3. Albeit secure sinners put the evil day farre off yet such as know the minde of God may see it as if it were present and sinners themselves will at last finde it so therefore saith the Prophet He that dasheth in pieces is come up before thy face because he saw it so from God and they should finde it so 4. Wicked men are not soon sensible of the hand of God against them but may think to bear out against the trouble which is sent to destroy them for so doth Nineveh prepare as if she would stand it out 5. The most prudent and couragiou spreparations of men are but matter of derision when God hath a quarrel and they will prove but fools in trusting in them for these exhortations Keep the munition watch the way c. are spoken by way of holy derision shewing that the utmost of their endeavours should not avail them Vers 2. For the LORD hath turned away the excellency of Jacob as the excellency of Israel for the emptiers have emptied them out and marred their vine-branches A reason is given why Nineveh might expect that the Lord would now come against her though before she had been by his permission prosperous to wit that the Lord had by the Affyrians as his scourge chastised Judah for so much seems to be understood by Jacob as distinguished from Israel as well as the ten tribes and overturned and trod under foot their proud gloriation in their excellencies the one being totally depopulated and emptied by them and the other deformed by the taking and sacking of their towns and villages which were as branches sprung out of Jerusalem the mother-City and therefore he would not spare Nineveh but it was now time to take course with them and cast the rod into the fire Doct. 1. The Lord hath an especial quarrel at the pride of his people which ariseth from the consideration of their excellencies or priviledges and will have it stained for The Lord hath turned away the excellency of Jacob as the excellency of Israel and so spares it in none and the same word signifying both excellency and pride sheweth that as priviledges and conceiting of them go often together so the Lord abhorreth such conceit most of any 2. No lesse oftentimes will serve to stain pride and bring down the conceit of a people priviledged by God then almost total destruction for in turning away their excellency The emptiers have emptied them out and marred their vine-branches 3. The Lord so much abhorreth the pride of his people that he will tolerate even a blasphemous enemy till they have been instrumental in bringing it down therefore Nineveh is not medled with till by them the Lord hath turned away the excellency of Jacob c. See Isa 10.11 12 4. The Church being humbled and her vain-glory laid low before the Lord he will then take order with such as have been instruments of her affliction therefore this is a reason of the enemies coming against Nineveh for The Lord hath turned away the excellency of Jacob c. The Churches sins unmortified by the rod are the safeguard of enemies and the reason why they are so long preserved Vers 3. The shield of his mighty men is made red the valiant men are in scarlet the charets shall be with flaming torches in the day of his preparation and the firre-trees shall be terribly shaken 4. The charets shall rage in the streets they shall justle one against another in the broad wayes they shall seem like torches they shall run like the lightnings 5. He shall recount his Worthies they shall stumble in their work they shall make haste to the wall thereof and the defence thereof shall be prepared The army of the Caldeans and their preparations and actions against Nineveh are more particularly described 1. That the armour and cloathing chiefly of their Leaders were red and bloody-coloured to terrifie others and hide their own wounds and blood that the sight thereof might not encourage the enemies nor make themselves to faint 2. That their chariots both in preparations and assaults for celerity numerousnesse and because of the fierce disposition of such as manage them should rage justle and march nimbly as torches and lightnings the iron of their wheeles striking fire on the streets 3. That their lances which were so many as if a wood of firre-trees were divided amongst them should be shaken and managed to the terrour of the Assyrians 4. That the Caldean King encouraging his Leaders and calling them by their names they shall stumble for haste to be at the wall to assault it and shall set up defences under which they may fight with lesse hazard from all which Learn 1. To adore the infinite Providence of God who giveth by his Prophet an exact and particular account of every circumstance in this action as if it were already done intimating that his purposes effectual providence and foreknowledge do condescend even to particular circumstances of actions 2. This large description of their cloaths garments activity c. teacheth how terrible those are who are employed to execute the Lords vengeance and controversie how strong they are on whose side he is and how formidable to those whom he is to destroy 3. If natural men for their own ends of ambition and vain glory may be made so resolute as to run swiftly on hazards and care nothing for death or wounds as here is declared how much more ought the Lords people to be resolute and couragious in resisting to blood striving against sin and in acting for God in their places and stations 4. The practice of these men in preparing the defence under which they might fight teacheth that it is no true valour even in natures eyes nor warrantable to run so desperately on hazards as to neglect any lawful meanes of self-defence Vers 6. The gates of the rivers shall be opened and the palace shall be dissolved Followeth the way of taking the City by the inundation of the river Tygris on which it stood whereby the wall being broken down way was made for the enemie to enter as at gates and the stately buildings or royal Palace was carried away by the flood or dissolved and destroyed by the enemies Tygris is here called rivers either by way of excellency above many rivers or because it grew then as big as many rivers Doct. 1. The Lord will so make use of mens courage in doing of his work as that his own immediate hand and judgement may be seen for he will have the river made great by his hand to make way for the enemies entry and victory that so it might be seene not to be their hand only The gates of the rivers shall be opened 2. The Lords immediate hand is seen in prevailing against his enemies where they think themselves most secure for so way was made to enter Nineveh by
the river where it seemed most impregnable and where it seems their Palace was built The gates of the rivers shall be opened As nothing will prove weak which God employeth so nothing proves strong where he is a party 3. Divine vengeance can strike Kings and wicked Rulers not only with judgments abroad on armies or subjects but can pursue them to their very Palaces and pull them down upon their heads for The Palace shall be dissolved Vers 7. And Huzzah shall be led away captive she shall be brought up and her maids shall lead her as with the voice of doves tabring upon their breasts To omit the various Interpretations of this verse I conceive it most clear to expound it of the Queen or generally of the great Ladies who living before quietly and delicately in an established or setled condition as the word Huzzah signifieth shall now be found out and pulled away to go into captivity accompanied with her maids who having been with her in pleasure shall now condole with her and lament her and their own miseries And this is the first effect of the taking of the City Whence learn 1. The most delicate and weak and such as have not been accustomed to hardships may look for a change when they provoke God how stable soever their prosperity seem to be for Huzzah shall be led away captive or discovered and spoiled and made bare as the word also signifieth and it may be she was handled so See Deut. 28.56 57. Lam. 4.5 2. As giving of ones self to much delicacie contributes to embitter afflictions unto them so such as have been companions in pleasure may contribute to set an edge on anothers grief for so are we taught by the example of this mournful company brought out of pleasure to misery and her maids leading her tabring on their breasts for sorrow do help to set before her the bitternesse of her condition 3. It is an addition to common calamities that the afflicted must smother their grief and dare not vent it openly for fear of further injuries from enemies therefore albeit women use most violently to expresse their sorrowes yet her maids lead her as with the voice of doves which is a secret groaning and bemoaning not daring to do it openly Verse 8. But Nineveh is of old like a pool of water yet they shall flee away Stand stand shall they cry but none shall look back Another effect of the taking of Nineveh is the flight of the inhabitants and defendants which is amplified from her former condition that albeit she had been of a long time or since she had a being populous rich and at ease not stirred with commotions as a pond of standing water abounding with fish yet at the enemies entry she should be troubled and forsaken and men should for no intreaty stand to it Doct. 1. Gods former sparing of a people or their quiet prosperity and numbers of men will prove no shelter against Gods judgements when their cup is full for Nineveh is of old like a pool of water yet they shall flee away 2. No encouragements will hearten a people pursued of God and effeminate with security and ease when their day of trouble comes for to such as had lived in her as in a pond Stand stand shall they cry but none shall look back 3. The great desert of sin may be seen in the great changes it brings upon most flourishing places for so in Nineveh of old like a pool of water there is not one now to take her part or abide Verse 9. Take ye the spoil of silver take the spoile of gold for there is no end of the store and glory out of all the pleasant furniture Another effect of the taking of the City is the spoiling thereof by the souldiers unto which as being exceeding great for treasures and precious furniture and that which the Ninevites gloried much in the Lord invites them by his Prophet Doct. 1. Riches jewels and pleasant furniture are so far from delivering in a day of wrath that they are a bait and invitation to enemies couragiously to set upon the enjoyers for so doth the Lords speech Take ye the spoile for there is none end of the store c import that the hope of spoil made the enemies bold 2. God doth justly suffer such to be spoiled of their riches and treasures as are endlesse and immoderate in purchasing and place their glory in such things for so much also doth this speech import 3. However instruments may unjustly deprive wicked men of their gloried in riches yet it is done in the Lords righteous judgement who allowes it to be done though he approve not the way of mens doing of it but will in due time take order with them therefore for albeit the enemies did for their own ends spoile Nineveh yet the Lords invitation Take ye the spoile sheweth that it was righteous with him it should be given up Vers 10. She is empty and void and waste and the heart melteth and the knees smite together and much paine is in all loinee and the faces of them all gather blacknesse The sad case of this taken City is further held forth that it should be made empty and desolate and the inhabitants thereof should be utterly discouraged the inward feeble and desperate condition of their mindes through trouble and feare of death being expressed by usual signes in their body such as the trembling of the knees when the strength and spirits go in to keep the heart Dan. 5.6 pain in the loines expressing the sorrow of a woman in travel Isa 13.8 Jer. 30.6 and blacknesse in the face which is a signe of a deadly condition reaching to the heart Joel 2.6 Whence learn 1. The Lord can and will because of sin lay most populous and flourishing places utterly desolate for Nineveh that great City is empty and void and waste 2. Guilt and the want of reconciliation with God will make men prove great cowards in a day of trouble either in bearing what they are under or in looking to what they may expect for all these signes of discouragement do teach how heartlesse their case was and how little man is able to bear out when he hath to do with a God dealing in justice Ver. 11. Where is the dwelling of the lions and the feeding place of the young lions where the lion even the old lion walked and the lions whelp and none made them afraid 12. The lion did teare in pieces enough for his whelps and strangled for his lionesses and filled his holes with prey and his dens with ravine The greatnesse of this desolation as also the cause procuring it are insinuated in the admiration or insulting of all who see or hear of it wondering what was become of Nineveh which had been a safe and delicate place of abode for magnanimous oppressors both Princes and people who as lions had oppressed all others that they might enrich themselves and their
both the bright sword and the glittering spear and there is a multitude of slain and a great number of carcases and there is no end of their corpses they stumble upon their corpses The sentence is enlarged and the wo explained wherein they are threatened partly with the terrible preparations of the Caldeans coming against them which he sets out in every circumstance as if they were then entering the city and the whips wherewith they drive their chariots and the noise of their chariot-wheels and horses feet sounding in the ears of the Ninevites and the weapons of the horsemen dazling their eyes and partly they are threatened with execution and slaughter by these enemies which should be so great that the dead corpses lying in the way should hinder men to walk on the streets or to flee away Doct. 1. To be under a wo from the Lord speaks most bitter judgement for so that Wo v. 1. is expounded to partend so great and terrible slaughter implying that whosoever are under the Lords curse will meet with the like or worse judgements though it may be not so visible to a carnall eye 2. The judgements of God sent forth in wrath upon his incorrigible enemies will be terrible and dreadfull unto them the very approach whereof will be a kinde of death unto them before they be slain for therefore doth he threaten them with the sounding noise and dazling sight of enemies and their preparations and approaches as that which would prove dreadfull to them 3 Such as delight in blood and cruelty shall be recompenced of the Lord to the full in their own coin for in Nineveh given to blood v. 1. There is a multitude of slain and a great number of carcases c. 4. The judgements to come upon the enemies of the Church are to be look't on by the people of God as if they were already inflicted that they may be comforted in that the Lord executeth judgement for them and that they be not tempted with beholding the present prosperity of enemies for therefore also is every circumstance of this ruine marked as if it were in acting and the Ninevites represented as dead corpses by the Prophet Verse 4. Because of the multitude of the whoredomes of the well-favoured harlot the mistresse of witchcrafts that selleth nations through her whoredomes families through her witchcrafts Another branch of the Lords accusation and quarrell against Nineveh is that by her subtile and politick courses resembled to witchcrafts she enhaunced the wealth of other Nations and brought them into slavery using them for her own advantage and that as harlots by their beauty and artifices do ensnare their Paramours and bring them and their wealth in their power so she made use of her greatnesse and power together with her policies to allure Nations to submit to her as if it had been for their own good In this sense horlotrie understood of Tyrus her merchandizing Isa 23.15 17. However I would not exclude another interpretation also that as idolatry which is frequently called whoredome and devilish arts were frequent amongst these eastern people Isay 2.6 and 47.13 So she made use of these arts to carry on her designes of greatnesse and enticed others to embrace her idolatry that so they might be united the more firmly unto her for her own advantage as we see 2 Kings 16.10 Doct. 1. However men do ostentimes glory much in their wit and skill in increasing their greatnesse and outwitting others yet before the Lord such ways are the ground of a controversie and nothing else but whoredomes and witchcrafts as here we are taught 2. Men are naturally immoderate and excessive in their desire and hunting after greatnesse for such are compared to harlots who commit multitude of wheredoms and are never satisfied in their lust 3. Worldly and politick States and people are still to be looked on in all their dealings with others as seeking themselves and their own interests onely whatever they pretend to the contrary for however Nineveh held out her beautifull condition to other Nations as an harlot to her Paramours to invite them as it were to their own benefit in being under the protection of so mighty a State yet her real intentions were thereby to dispose of them to her own use as slaves which are bought sold the wel-favoured harlot the mistress of witchcrafts selleth Nations through her whoredomes and families through her Witchcrafts 4 Wicked men are given to abuse all favours and good things conferred on them by God and make them subservient to their lusts and designes for as harlots prostitute their beauty to allure men to filthinesse that they may reap gain so did Ninevch make use of her greatnesse to allure others to joyn with her to her own advantage and their prejudice the well-favoured harlot selleth Nations through her whoredomes 5. Men given to their lusts and worldly designes use to make no scruple of unlawfull means to compasse their ends before they be frustrated of them for Nineveh was the mistresse of witchcrafts that is of wicked policies and deceits or according to the other interpretation of devillish arts that so she might be great and sell families through her witchcrafts 6. Wicked men make no account even of that religion which themselves professe but in so far as it may be subservient to their worldly ends for so doth Nineveh according to the other interpretation seil Nations through her whoredomes She did presâ—e her idolatry on others to secure them to her as conceiving religion to be the surest bond of union or tie to subjection that she might reap benefit by them Ver. 5. Behold I am against thee saith the LORD of hostes and I will discover thy skirts upon thy face and I will shew the nations thy nakednesse and the kingdomes thy shame 6. And I will cast abominable filth upon thee and make thee vile and will set thee as a gazing-stock 7. And it shall come to passe that all they that look upon thee shall flee from thee and say Nineveh is laid waste who will bemoan her whnce shall I seek comforters for thee In opposition to her former beauty the Lord professing himself her party threatens her first with ignominy and depriving her of her exellencies and ornaments that she may be loathsome and contemptible to all as if an harlot were stript and her cloaths cast back over her head that her nakednesse may be exposed to mockery in the view of men and as prophane souldiers use to do with captive women See Isa 47.2 3. Jer. 13.12 2. He threatens to put yet more affronrs upon her beauty by granting her enemies victory over her and power to tread her down as if women in their pomp were all befouled with dung and so made loathsome 3. He threatens that by this means she should be made a publik spectacle and the matter of horror and detestation to all beholders there being none to comfort her Doct. 1.
Gods being an adversary to the wicked is neither soon seen by them nor suppose it be seene is the sadnesse of such a condition easily laid to heart therefore is it again inculcated Behold I am against thee saith the Lord of hostes though it had been told before chapter 2.13 2 Abuse of mercy will in the end resolve in the abusers misery for beautifull Nineveh who plaid the harlot with it her skirts are discovered and abominable filth cast upon her and she with whom the Nations committed fornication is made the object of peoples detestation 3. People in their greatest pomp and glory do but flie with borrowed wings and are in such a condition as God can easily strip them of what they gloried in and set them as contemptible objects for Nineveh hath shame and nakednesse which he will shew to nations and kingdomes when he strips her of her borrowed glory 4. As wicked men cannot enjoy honour and greatnesse in the world and not abuse it so the Lord is provoked thereby to plague the abusers with ignominy for I will cast abominable filth upon thee and make thee vile saith he to glorious Nineveh 5. The Lord will make such as have publikly sinned without repentance to become publik spectacles of his justice and severity to the terror and astonishment of the beholders for I will set thee as a gazing-stock and it shall come to passe that all they that look upon thee shall flee from thee 6. It is righteous with God not onely so to smite his enemies as the stroak shall surpasse the cure of any consolations from friends and the terror thereof so to overwhelm them as that they cannot and dare not appear to bemoan and comfort them but it is rightcous also that such as have oppressed without pity should have none to condole with them in their justly procured and inflicted corrections for all this is imported in this threatening all that look upon thee shall flee from thee and say Nineveh is laid waste who will bemoan her whence shall I seek comforters for thee that no sorrow should expresse her stroak nor any consolations prove sufficient that her friendg being terrified should not be able to appear for her and that she should be abhorred and detested of all in her miseries Ver. 8. Art thou better then populous No that was situate among the rivers that had the waters round about it whose rampart was the sea and her wall was from the sea 9. Ethiopia and Egypt were her strength and it was infinite Put and Lubim were thy helpers 10. Yet was she carried away she went into captivity her young children also were dashed in pieces at the top of all the streets and they cast lots for her henourable men and all her great men were bound in chains 11. Thou also shalt be drunken thou shalt be hid thou also shalt seek strength because of the enemy To confirm what hath been said and to crush all presumptuous thoughts in Nineveh as if she should be able to stand it out he sets before her the example of No or Alexandria a great city in Egypt or neer unto it of which see Jer. 46.25 Ezech. 30.15 And in this example 1. He rehearseth the flourishing condition of that city it was populous or nourishing that is a great market-town nourishing the countrey about it it was strong be situation being built among the Channels of Nilus and environed with strong ramparts the sea also enclosing it on divers parts it was also strong by great and many confederates such as Ethiopians or Arabians who are frequently named Cush in Scripture Egyptians and other people of Africa wherein the speech is directed to No as insulting over her vain confidence in these to the terrour of Nineveh 2. He repeats their stroak That that City had been made desolate her people being carried captive her young children dashed in pieces her honourable men divided amongst the souldiers as prey and carried away as slaves as for the time of this desolation and the persons by whom it was acted it is needlesse for us further to enquire seeing the Spirit of God puts it out of controversie that it was done before the utter ruine of Nineveh 3. This example is applied to Nineveh wherein is shewed that since she had no more advantages then the other had it was but folly to think her self to be invincible and she is assured that how potent soever she be yet she shall be drunk with the wine of Gods wrath and that notwithstanding her former splendour she should be made to hide her self for shame and fear and become obscure as if she had not been and that she should notwithstanding her own strength be forced to seek help from abroad or to supplicate her enemies for pity Doct. 1. The Lord hath given abundant proof that there is no power nor probable means of defence able to stand out against him when he prosecuteth a controversie for so doth the bringing in of this instance teach 2. Men are still ready to be presumptuous and confident of their own standing whatever they see done to others therefore is this example produced and applied that her conceit may be thereby crushed Art thou better then populous No c. 3. Men have nothing to boast of as sufficient to preserve them from ruine but others have had the same or better who yet have succumbed herefore are all the circumstances of ruined No's strength pointed out to shew that she might well have compared to Niuevch in any thing that would have seemed to be a defence 4. The Lords minde concerning sin and impenitent sinners is the same in all ages and he will so declare himself by his judgements for as No for her sins was carried away c. so is Nineveh threatened because of her provocations Thou also shalt be drunken c. 5. The wicked may not only expect to be deprived of counsel and prudence in straits as drunken men are but to be totally overwhelmed with the judgements of God in full measure for they are not to taste a little of the cup of wrath but to drink of it till they be drunken Thou also shalt be drunken See Jer. 25.15 27.6 The Lord can and because of sin will bury in obscurity the greatest of Nations as if they had never been and make them who made great shew of glory and courage seek holes to hide themselves in for saith he Thou shalt be hid 7. Unto such as are pursued by the justice of the Lord their enemies are made terriblé and all their strength and preparations are not sufficient to secure them from fear or keep them from being brought into their enemies reverence for whatever Nineveh had to oppose yet thou also shalt seek strength because of the enemie Vers 12. All thy strong holds shall be like fig-trees with the first ripe figs if they be shaken they shall even fall into the mouth of the eater For further confirmation of
and destitute of counsel as men in a slumber and that they should not prove active for defence of the countrey and city but dwell or lie still as the Original hath it in their strong holds as if they were sick so Jer. 51.30 and that by this means even the King to whom the speech is directed should be undone and the people be exposed to al hazards as sheep scattered upon the mountains without a shepherd Doct. 1. The greatnesse of men however it be often too much confided in can contribute nothing for standing out against his judgments who is higher then the highest for this also is declared here to be a vain confidence and therefore ought not to weaken the Churches faith in expecting vengeance on the wicked 2. Men do debase their own greatness when by reason therof they take liberty to drown themselves in sensual delights and to give themselves to effeminate idlenesse for such were these crowned as the locusts and captains as the great grashoppers 3. It is incident even to great men whatever they pretend of generosity to make themselves and their own commodity the scope and drift of all their actions and so to walk as may lead to that end for saith he thy crowned as well as merchants ver 16. are as the locusts and thy captains as the great grashoppers which camp in the hedges in the cold day but when the Sun ariseth they flee away and their peace is not known where they are 4. It is an iniquity and great baseness and a plague on rulers to be stupid sluggish selfish and careful only of their own defence and safety when publick hazards are imminent or incumbent Such was their judgment here Thy shepherds slumber thy Nobles dwell or lie still 5. Such as have most eminently abused days of prosperity shal be made to feel most of adversity were they never so great therefore is this threatening directed to the King as he who should feel it most Thy shepherds slumber O King of Assyria c. 6. Evil rulers are sent of the Lord as a plague and presage of ruine to come upon a sinful people for when shepherds slumber then people are scattered upon the mountains and no man gathereth them See Isa 3.4 5 and 19.13 14. Vers 19. There is no healing of thy bruise thy wound is grievous all that hear the bruit of thee shall clap the hands over thee for upon whom hath not thy wickednesse passed continually The judgment is here summed up and declared that it shal be an irreparable stroak a wound not to be drawn together nor wrinkled as wounds do when they begin to heal and that as it should not be healed so it should be very painful and grievous and that there should be none to comfort them under all this but all ready as they should hear of it to clap their hands for joy and insult over them and that because of a long time they had been wicked oppressors of all round about them Doct. 1. As the Lords chastisements of his people end all in mercy so his last and final word to the wicked is wrath for this message closeth with denouncing of judgment without hope of recovery or comfort under it 2. It is matter of great comfort in trouble to have hope of a blessed issue in due time for so much may be gathered from Assyrias misery that stroaks are then only deplorable when there is no healing of thy bruise 3. It is also a great mercy in troubles to get an easie way of bearing them and breathing under them for to the wicked it is not so but their wounds are daily ripped up afresh thy wound is grievous or painful 4. It may make afflictions the more easie when the afflicted have any sympathizers to bemoan and condole with them in their troubles for it is yet more of Assyria's misery that all that hear the bruit of thee shall clap their hands 5. The world shall in due time be refreshed and comforted with seeing or hearing of the ruine of oppressors for they shall clap their hands over thee upon whom thy wickednesse hath passed 6. Cruelty and oppression shall be rewarded in its own coin by the cutting off of the authors thereof without piety or commiseration from any for so doth that reâ—son of the worlds insulting and joy import for upon whom hath not thy wickednesse passed continually Habakkuk The ARGUMENT IT cannot be certainly determined at what time this Prophet lived and exercised his function whether under Manasseh in whose reign iniquity was come to a great height or rather at the same time that Jeremiah began to prophesie yet certain it is that he lived towards the latter end of Gods patience with the Jews and before the last destruction by the Caldeans a part if not the whole whereof it seems was to be inflicted in their dayes to whom he treached as appeareth from chap. 1.5 The prophecie is held forth partly by way of doctrinal prediction chap. 1. and 2. and partly by way of meditation or prayer chap. 3. and may be summed up in a Dialogue betwâ—xt the Lord and his servant wherein the Prophet complaining of the iniquity of the times and being forewarned of the destruction and captivity of the Jewes by the Caldeans doth again plead with God about the prospering of such a wicked people as the Caldeans were chap. 1. and waiting for an answer he is commanded to stir up the godly to live by faith and take heed of Apâ—stafie in the time of their captivity expecting the ruine of the Caldeans their oppressors chap. 2. In which answer the Prophet acquiesceth submitting unto the Lords will and praying and believing that God would preserve and at length deliver his work his Church and Elect chap. 3. all which exercises the Prophet publisheth and leaveth on record for terrifying the wicked and inviting them to repentance and for the encouragement of the godly under the sad calamities that were approaching CHAP. I. IN this Chapter after the Inscription ver 1. First the Prophet complains to God of the iniquity of the times and that no course was taken to correct or suppress the desperate wickedness of that people notwithstanding either his former complaints v. 2. or the vexation of his or the godlies soules by it v. 3. or the fearful abuse of Gods indulgence ver 4. 2. The Lord in answer to this complaint sheweth to the Church by the Prophet the admirable incredible and speedy judgements that were to come upon them ver 5. and that by the Caldeans whose dispositions furniture and actions together with the ill use they should make of their successe is held forth ver 6 7 8 9 10 11. 3. The Prophet receiving this establisheth himself in the faith of the preservation of the Church and the godly in the midst of this destruction ver 12. and expostulates with God concerning his holy Providence in permitting so wicked a people as the Caldeans to
cold blood hath no respect to right or wrong whereas the fear of God should be a law to men had they never so much power Therefore it is the Caldeans sinne that their judgement and dignity shall proceed of themselves 4. It is righteous with God to punish corruption in Judicatories and perverting of justice and wilfull stubbornnesse in sin with unjust oppression from enemies and to send a Conquerours sword to give laws to such as have perverted justice for because the law is slacked and judgement doth never go forth c. ver 4. therefore he sends the Caldeans whose judgement and dignity shall proceed of themselves Ver. 8. Their horses also are swifter then the leopards and are more fierce then the ravening wolves and their horsemen shall spread themselves and their horsemen shall come from farre they shall flie as the Eagle that hasteth to eate It is thirdly declared in this description that the Caldeans shall not want meanes wherewith to prosecute their designes and enterprizes which is instanced in their horses who are swifter then fierce leopards and more fierce or sharp to go whither they are employed and tread down opposition then wolves that are hungry through fasting all the day and therefore run suriously to their prey at night so that their fierce riders may easily and in a short time be in every part of the land being also many of them to over-spread the land and though the Caldeans be farre off yet their swift horses shall speedily bring them to Judea and bring them as swiftly upon their desired prey as an Eagle flieth to the carcase See Jer. 4.13 and 48.40 Doct. 1. The Lords hand would be remarked in furnishing the enemies of his sinful people with all necessaries for carrying on their enterprizes for therefore are the number and swiftnesse of the Caldeans horses to carry them so long a journey and make such speedy execution recorded Their horses also are swifter then the leopards c. 2. The fiercenesse of divine anger against sinne may be read in the celerity and activity of instruments executing the same therefore are the Caldeans described as speedily spreading themselves in all places as coming from far and flying as the Eagle to get prey as if divine displeasure furnished them with wings and could forbear no longer 3. It is in vain for impenitent sinners to lean upon any apparent ground of security or confidence when God ariseth to plead with them for Their horsemen came from far they spread themselves and flie as the Eagle that hasteth to eat shewing that distance of place betwixt the enemie and them or having of their goods and themselves out of the way should not availe them Vers 9. The shall come all for violence their faces shall sup up as the East-winde and they shall gather the captivity as the sand It is fourthly declared that the enemie shall be so confident that they shall not much minde fighting in this expedition but only to spoile and prey on a base people wherein they shall not be disappointed for their very coming and presence shall overwhelme and blast all like an East-winde which was violent in these countreys Isai 27.8 Jon. 4.8 and they shall not only destroy peoples substance but shall lead innumerable people into captivity Doct. 1. As it is righteous with God to repay violence with violence so it is a very great sinne to engage in war whereby men and countreys are destroyed without a just quarrel but meerly for the satisfaction of mens lusts therefore do they come all for violence in Gods righteousnesse to punish the oppressing Jewes and yet they sinned in their quarrel and way as minding only to runne them down and to satiate themselves 2. The Lord seeth it fit sometimes to wink at the sinnes of evil men and let them have successe in their evil cause when he hath his Church to punish by them therefore albeit the Caldeans be both insatiable and presumptuous in that they come all for violence yet it succeeds with them their faces or presence sups up as the East-winde raising a tempest and carrying all before it and they gather captivity as the sand 3. The Lords justice is to be seen and adored in the ignominious stroaks which he inflicts upon his incorrigible people for so doth this stroak by the Caldeans import that they should come against Judah not as a people to be fought with but preyed upon and that at their coming or face they should destroy all and gather captives possibly more then themselves are so base are Gods people when he deserts them for their sinne though invincible while he is with them 4. It may be the lot of the Lords Church not only to suffer the calamities and desolation of warre but to lose her liberty which she so much abused and to be carried into captivity and bondage for the Caldeans faces shall sup up as the East-winde and they shall gather captivity as the sand See Deut. 28.47 48. 5. The consideration of the cruelty of men and of the calamities that attend warre and conquests ought to invite sinners not to provoke God to give them up thereunto ought to terrifie such as fear not the threatenings of the Word and ought to point out unto those who are under such a lot the bitternesse of departing from God for for these ends are the Caldeans cruel deportments recorded both for the use of the Jewes while they yet continued in their present condition and with reference to their case when the threatening should be accomplished Ver. 10. And they shall scoffe at the Kings and the Princes shall be a scorne unto them they shall deride every strong hold for they shall heap dust and take it It is yet further declared that no opposition shall hinder them from effecting what the Lord had threatened should be done by them they shall sleight and contemne all the power authority and opposition of the Jewish King and Princes or any of their Confederates and having conquered them shall use them ignominiously as was accomplished 2 Kings 25.7 19 20 21. and they shall easily take in their strong holds by raising up mounts against them In the Original this is spoken in the singular number of the Caldeans pointing at their King who was chief and head in this enterprize Doct. 1. All opposition against God pursuing for sinne will prove vain were it Kings Princes or strong holds as here we see 2. It is not an easie thing to put men from their carnal confidences that they may humble themselves before the Lord for all these things did the Jewes oppose to the threatening to keep themselves from being affrighted and all these doth the Lord declare to be empty that they may stoop 3. It is just with God to expose the greatest of men to contempt and ignominious usage when they provoke him and do not employ their power and authority for him for the Caldeans in executing Gods controversie
scoffe at the Kings and the Princes shall be a scorne to them 4. Forts and strong holds wherein men do oft-times place their confidence will prove but matter of derision to the instruments of Gods vengeance for they shall deride every strong hold and however men boast of these yet they are easily reached for an enemie can heap up dust which lieth under his feet and by that means take it Ver. 11. Then shall his minde change and he shall passe over and offend imputing this his power unto his God The Lord subjoynes to all this as a ground of encouragement and hope to the godly that the Caldeans and especially their King would make a sinful use of all their victories and of this among the rest that he shall be so drunk with successe as his swelling thoughts of himself shall increase and in his arrogancie shall passe all bounds of modesty and humanity which formerly he might seem to have and shall grievously transgresse in ascribing all his victories and increase of his power to his idols and take the glory from God who employed him as his scourge all which might assure the godly that such a power should not stand long Some instances of this carriage we may read Dan. 4.30 and 5.4 Doct. 1. Prosperity is no lesse a trial to bring out what is in mens hearts and no lesse difficult to bear then adversitie is for here adversitie tried the Jewes and prosperity brought out more of the Caldeans naughtinesse Thus also was Hezekiah tried 2 Chron. 32.31 2. Albeit that many be employed in wars and making Conquests yet there are but few who reap any great benefits by all their toile the most part of the Conquerours as well as the conquered being but slaves to promote the ambitious designes of a few and furnish fuell to their lusts for notwithstanding there were great armies of the Caldeans yet all this swelling which they accounted the fruit of their victories is enjoyed chiefly by their King His minde changeth he shall passe over c. 3. It is the plague attending prosperity in an evill course that it is cursed to the enjoyers of it and wicked men are plagued with pride by reason of prosperitie and are encouraged not only to over-run men but to transgresse all bounds of modestie in themselves and to be more insolent and bold upon sinne for when Nebuchadnezzar prevaileth against the Jewes then shall his minde change and he shall passe over c. 4. As it is a judgement for men following a false Religion to prosper in their opposition to the truth and it is a further judgement when men are not led to repentance by Gods liberal dealing toward them but are given up to advance a false religion the more they prosper for this was a plague on the Caldeans that being idolaters and yet prospering against the people of the true God they go on and he offends imputing this his power unto his god 5. It is one of the difficult steps of mans life and which will never be cleared without the sure Word to read the language of divine providence without mistaking and so father favourable dispensations rightly to see aright who bestows them and upon what ground to see what good things in men providence doth encourage what evil it doth reprove to observe whether the good successe men have be because of any good in their way or for any evil that is in their opposites Herein the Caldeans fail for whereas the Lord imployed them and punished Judah by them not because they were right but because of Judahs sin yet they applaud themselves as if they had prospered because of their idolatry and do impuâ—e all this power to their idols 6. Albeit it be not the duty nor disposition of the truly godly to take pleasure in the sinne of any yet it furnisheth ground of confidence to them that God will own their quarrell in due time when they see their enemies abusing their prosperity they will gather that insolencie and arrogancie shall not escape unpunished that it shall not be a stable conquest which is either holden of or consecrated to idols and a false religion to the dishonour of the true God for to this end and to clear this truth doth the Lord subjoyn their sinful carriage here to their great successe in the former verses Verse 12. Art thou not from everlasting O LORD my God mine holy one we shall not die O LORD thou hast ordained them for judgement and O mighty God thou hast estabilshed them for correction Followeth to the end of the Chapter the Prophets exercise about this answer and his reply unto it In this verse in a speech directed to God he confirmes his own and the godlies faith in their being preserved from destruction in this calamity which is not to be understood only of the preservation of the godly from â—ternall destruction what ever become of them outwardly nor yet of the particular preservation of any particular person wicked or godly further then they may have a particular promise for it as Baruch and Ebedmelech had nor is it strictly to be applied by every particular visible Church as if it might not be destroyed by judgements for however the Lord may bring many judgements on a Church before he give her a bill of divorce and cause her to ceaâ—e to be a Church yet the sad experience of the Churches in Asia and many other do refute that but the meaning is that the Lord having resolved to keep a Church continually in the world and there being a particular promise of the Church of the Jewes their enjoying that priviledge to be the only people of God till the Messiah should come of them the Prophet upon that generall ground and particular promise gathers that the Church of the Jewes should not be totally extinguished or cut off by her captivity in Babylon and yet further confirmes this his confidence from Gods Covenant with them from his eternall immutability who had also from of old been in Covenant with them as the words will also bear and his holinesse and from his purpose power and providence in appointing the Caldeans to punish and correct but not to destroy the Church Doct. 1. Judgements threatened or inflicted may speak sadder things to the apprehension of the godly then God really intends by them for so is insinuated that to die or irreparable desolation was presented to their minde in this stroak 2. As the Lord was pleased to continue a Church of the Jewes under the Law in the midst of all their calamities so he will never want a Church and people in the world however he may correct and he may inflict many judgements on a visible Church and yet not cast her off and he will be good everlastingly to the souls of his people albeit he toffe their bodies and their minds both in the world all which should be accounted of as great mercy in a time of captivity and
with somewhat of faith therefore the Prophet in the midst of his dark mists begins with this as an unalterable ground what ever his heart say that God is of purer eyes then to behold â—vil and cannot look upon inâ—quity See Jer. 12.1 5. The onely best way to refute â—emptations and dispell mists is not to debate dark cases with our own hearts overcharged with weaknesse and fears but to vent the matter and our case to God and seek his resolution upon it for so doth the Prophet lying under this temptation Wherefore lookest thou upon them that deal treacherously c. 6. However the Lord have just indignation against and will in due time punish the grosse iniquities of men without the Church yet considering the many aggravations of lesse sinnes within the Church and Gods jealousie over his people and care to have them reclaimed from every evil course it is no wonder to see the Churches sins though lesse in their own nature punished when more grosse sins without the Church escape for a time unpunished for the Prophets complaint that God holds his tongue when the wicked devoureth the man that is more righteous then be imports that God doth so and Gods doing of it proves it to be a righteous act however we may quarrell 7. The Lord makes use of wicked instruments to punish his people that in the foulnesse of the rod he may discover the yilenesse of their sin for this end are the Jewes devoured by the wicked and by men viler then themselves See Ezek. 7.24 8. Treachery is a great aggravation of and addition to oppression when the oppressor by his practices belies his great profession or particular pretences in a quarrell or doth otherwise then in reason might be expected considering either his obligations or any provocations given or injuries done to him Therefore it is the Prophets complaint that they deal treacherously and devour Though the Scripture doth not speak particularly of the Caldeans treachery yet it is here asserted they had been such and therefore the Prophet laments that they should be permitted to prosper 9. Albeit God be righteous in punishing his Church by wicked instruments yet the holinesse of God compared with their wickednesse gives ground of hope that he will at last reckon with them for this expostulation of the Prophets imports this truth that the holinesse of God would not alwayes fit with this but in the end would right it Psal 50.21 Vers 14. And makest men as the fishes of the sea as the creeping things that have no ruler over them 15. They take up all of them with the angle they catch them in their net and gather them in their dragge therefore they rejoyce and are glad 16. Therefore they sacrifice unto their net and burn incense unto their dragge because by them their portion is fat and their meat plenteous The Prophet seconds and cleares his expostulation concerning the enemies wickedness from two grounds whereof the first is taken from their unjust and violent conquest and oppression for by their oppression men were no otherwise dealt with then irrational creatures such as fishes where the greater devoure the lesser or creeping things wanting rulers who run over other and are trodden down by every foot or yet further that men should be like fishes not only devouring one another but exposed as a prey to every one who can first catch them that as fishes are easily taken and when nets and draggs are made use of in great numbers so men and multitudes of people and Nations should without difficulty be preyed upon by oppressors and that as nets and drags do promiscuously draw all to land so oppressors should get liberty promiscuously to over-run Nations good and bad the Church as well as others those who never wronged the oppressors as well as they who injured them most c. All this the Prophet cannot see how it should consist with the holy Providence of God and therefore layeth it before him to clear and consider Doct. 1. Temptations are very ready to grow upon our hand and the more we think on them we may seeme to have the more ground to subscribe to them and therefore as fast as they are suggested to us we should tell them to God as the Prophet doth here with his fertil invention in expostulating and complaining 2. Men are so naughty by nature as if the Lord would let loose the reines of a restraining Providence and give them up to themselves the world would become monstrous for so doth the Prophet teach men would be as the fishes of the sea as the creeping things which have no ruler over them 3. It is an evidence of monstrous and brutish wickednesse when men acknowledge no rule of right and wrong but power and imploy all the power they have for usurpation upon others for then indeed men are as the fishes the of sea and they take up all of them with the angle they catch them in their net and go her them in their drag 4. Man being exalted of God above the creatures it is a great abuse when their way and lot from others debaseth them from that dignity that the oppressing Caldeans should live in the world like monstrous beasts and fishes depraving the image of God after which they are made and observing no shadow of equity and that the oppressed should not be used as rational creatures made after the same image but as fishes taken up with the angle c. 5. However we be unsatisfied with dispensations yet it is our safest way and a step to our issue to keep Gods providence about them still in our eye for thus doth the Prophet better his former thoughts of God looking on and holding his tongue by saying Thou makest for the speech is still directed to God men as the fishes of the sea c. 6 It beseemeth the Lords providence well to restrain brutish violence to see to right and wrong in the world and to protect the weak and poor from the strong and mighty or give a redresse when they are injured by them for the Prophets reasoning imports that it would beseem God not to make men as fishes of the sea c. and so he proved in due time The second ground of the Prophets expostulation clearing yet further the Caldeans wickednesse is taken from their abusing of their successe and that the Lord should permit them not onely to do wickedly in their purchasing but yet more wickedly in their boasting and insulting because of their victories and in their glorying in their own wisdome and strength as if by them they had conquered the world and made themselves feasts and a good life Doct. 1. Evil purchase is not ordinarily well used but the purchasers are given up to insolency conceit of themselves and luxury which are the usual plague and snare of prosperity for therefore that is seeing they speed in oppression they rejoyce and are glad therefore they sacrifice unto their
in a time of such exercise by delays 5. The faith of Gods certain and seasonable coming to help his people will enable them patiently to wait for him without limiting of him and without taking a wrong way his issue being worth the waiting for in his own way for saith the Lord Though it tarry wait for it because it will surely come it will not tarry 6. In a time when the Lord suspends the performance of his Word as Ministers are so much the more to inculcate and cry up the sure Word neither eating it because of delayes nor speaking according to probabilities so it is the duty of the godly in such a time to be much in studying the Scriptures to fraught their hearts full with promises that they may commend them and be supported by them for The visions being for an appointed time is a reason why the Prophet is commanded ver 2. to write the vision and make it plain c. 7. It is a sweet help to make us lean to the Word when we study to see Christ in it somewhat of him held forth and promised in it and he in whom the promises are Yea and Amen engaged for the performance of it therefore the Apostle Heb. 10.37 in stead of the vision holds forth Christ as the substance of the thing promised and the party engaged for the performance He that shall come will come c. and this maketh this particular promise concerning the Chaldeans applicable to all the difficulties of the Church because Christ is alsufficient for every need Vers 4. Behold his soul which is lifted up is not upright in him but the just shall live by his faith The Lord cleareth his purpose and end in delaying to perform and fulfil the vision which is to try and discover who are the lofty and unsound and who the truly righteous and so premonisheth all of their hazzard in that time of exercise and informs the truly godly how they may subsist and hold out Doct. 1. Times of Gods exercising his Church by not appearing visibly for her are times of narrow trial and discovery of soundnes or Hypocrisie for so doth the Lord teach us that the lifted up soul and the just shall both appear in their own colours when the vision is yet for an appointed time 2. The manner of mens behaviour in a time of trial and tentation is of great importance and much notice is taken of it by God as tending much either to his honor or dishonor and to the promoting of our own peace or disquiet therefore a Behold is prefixed to this doctrin 3. However affliction and trial ought to be an humbling exercise yet without Gods blessing and meeting with corruption it wil discover and bring forth much pride and high towers of imaginations swelling against Gods soveraignty that he should have the disposing of us at his pleasure censuring his way of proceeding with us conceiting of wisdom and power to secure our selves better then by waiting on God c. for then there will be some whose soul is listed up 4. As a proud murmuring and conceited disposition under trouble discovers mens unfoundness so it will not long wait on God but make apostasie either from a general profession of being his followers or from keeping his way to the use of sinful means because of which the Lord doth and will testifie that he doth abhor such decliners for His soul which is lifted up is not upright in him and the Apostle in citing this Text Heb. 10.38 clears that the proud soul will draw back and that Gods soul will have no pleasure in him 5. Albeit that trial will sift narrowly and discover the naughtiness of many yet there are still some who find grace to subsist and get through in hardest times for in opposition to the former the Lord subjoynes But the just shall live 6. The way of the godly in patient waiting on God in hard times is neither a senslesse stupidity hardening themselves in sorrow but an exercising feeling and lively way nor is it a poor and sorry shift but a comfortable means of subsistance for the just shall live he shal have a lively exercise and a life of it 7 Before a man can attain to a comfortable way of bearing trouble and waiting on God in hard times he must first make sure his personal reconciliation and being righteous before God which will be onely when by faith he layeth hold on Christs righteousnesse offered in the Gospel for he must be the just and that by faith who shall live by faith in trouble and so it is expounded Rom. 1.17 Gal. 3.11 8 The man who is just and righteous by faith in Christ shall not onely live a life of grace begun here by dwelling constantly under the shadow of imputed righteousnesse whereby he is hid from death and wrath and by drawing life and vertue out of Christ to quicken his heart and to enable him for every good word and work and perfected in glory but also his faith will carry him through not only the snares of prosperity but hardest dispensations without apostasie or fainting for while the righteous man walks not by present sense and by faith takes up God as his father in Christ studies all the promises made to Saints in every condition and magnifieth the truth of them seeth God his Father to be the carver out of all his the Churches lots and that every condition is useful and hath a blessing in it to the godly and that waiting on God in his way is the sure path to a blessed issue and withal finding now and then Gods presence sensibly with his Spirit while I say the godly man is thus exercised he cannot but have a good life and be hid from the blasty winds of tentations wherewith others are assailed and blown over The just shall live by faith his saith shall afford him a life in hardest times and provide for him in wildernesses 9. Albeit that many may be believing in Christ and so be born through who yet cannot discern faith in themselves yet such as expect righteousnesse through faith in Christ and by faith to be thus supported in evil times should study the reality and sincerity of their faith that it is not a motion or fancy but real and such as he hath a sure hold of for it is his saith by which the just shall live a faith which he hath made sure he hath And for this end we ought to study exactly the nature of faith that neither the presumptuously secure nor fainting soul mistake their own case Ver. 5. Yea also because he transgresseth by Wine he is a proud man neither keepeth at home who enlargeth his desire as hell and is as death and cannot be satisfied but gathereth unto him all nations and heapeth upon him all people Followeth to the end of the Chapter the vision it self concerning the destruction which was to come upon the Chaldeans propounding for the
most part in general denunciation of Gods vengeance upon gross and impenitent sinners such as the Chaldeans were wherein the Lord threatneth wrath and sad judgments to come upon them for the grosse abominations such as ambition covetousnesse oppression sensuality carnal policie idolatry c. which abounded amongst them This controversie the Lord layeth out in several branches sometimes repeating the same things in substance and amplifying them from several considerations to the end there may be a more distinct clear sight of the sinfulnesse of their sin of the vanity of the pretences they founded their courses on and of the equity of God judgments subjoyned to every branch The first branch of the controversie is that the Chaldeans and in special their King being given to sensuality and ambition or drunk with pride and ambition as with wine was insatiable in his Conquests like death and hell or the grave of which Pro. 30.15.16 Isa 5.14 and not being content with his own portion did labour to adde one Kingdom after another to his dominions Doct. 1. As the godlies honest wrestling through an evil time by faith is an evidence that God wil reckon with their oppressors so the Lords reproving and punishing the Apostasie of any within the Church may assure men that he will not spare wicked enemies for this is subjoyned to what was said ver 4. with a Yea also or How much more importing that when he made the just to live by faith he would also reckon with the Chaldeans and if he discovered and punished the listed up soul how much more the Chaldeans See Jer. 25.29 1 Pet. 4.17 18 2. The most part of unrenewed great mens actions and enterprises are consecrated to the service of their vile lusts For Because he transgresseth by wine and is proud he keeps not at home his great enterprises are undertaken to satisfie sensuality and ambition 3. Men once inslaved to the service of their lusts do become brutish and in a manner renounce their very reason for so may the words also be read The proud man transgresseth as through wine he is drunk with ambition as with wine which depriveth men of the use of sense and reason 4. It is a sin flowing from ambition a violence offered to nature which is content with little when men cannot acquisce in their lot and portion assigned them by God especially when it is competent but doe by all means hunt after more for it was the Chaldeans sin and ambition that having a Kingdom yet he keeps not at home 5. It is the Lords judgement upon ambitious men that the more they go beyond bounds to satisfie their lusts they become the more insatiable the more they drink they are the more thirsty for such an one enlargeth his desire as hell and is as death and cannot be satisfied but gathereth unto him all Nations and heapeth to him all people Vers 6. Shall not all these take up a parable against him and a taunting Proverb against him and say Wo to him that encreaseth that which is not his how long and to him that ladeth himself with thick clay The Lord threateneth that because of these their sins his judgments should make them contemptible and matter of derision insomuch that even those whom they had oppressed should insult over them and mock them and declare them accursed in their unlawful Conquests which however they had groaned under them could not endure long and in their overcharging and burdening themselves with the dross of this world Doct. 1. Even the consciences of wicked men if they were awake or suffered to speak would give out doom and sentence upon them and subscribe to the righteousnesse of Gods judgements for here he appeals to themselves Shall not all these take up a parable c. So also v. 7.2 When men sinfully endeavour to satisfie their pride and ambition it is rightâ—ous with God to make them most contemptible and ignominious for the proud man v. 5 meets with a parable and taunting proverb or becomes a matter of publick derision 3. However the oppressed and subdued may seem to be far behinde with Conquerors and Oppressors yet the Lord will in due time cleare that there is but little cause for such an apprehension and greatest oppressors wil meet with their own stroak wherein the lowest may insult over them and they shall be rather the object of pitty then of envy or on whom any would wish more cruelty for All these to wit the nations subdued by him v. 5. even all of them and those who were sorest smitten shall take up a parable against him and a taunting proverb against him and say Wo to him See Isa 14.4 12. 4. As unjust Conquest gives a man no right to his Purchase so it brings on Gods curse and at last makes the Purchaser an object of derision Wo here may be taken both for an insulting expression a declaration of a curse upon him Wo to him or Wo he by way of triumphing over him and laughing at him that encreaseth that which is not his 5. Though the oppressed ordinarily groan under the oppressor and wish his end admiring at Gods patience toward him yet it may be concluded that oppression shall not continue so long as either the oppressed or oppressor might expect and that disappointment of the oppressors hopes of continuance in his way shal be matter of derision for all this is imported in that part of the proverb How long 6. Albeit oppressors promise to themselves much ease contentment pleasure and happinesse in their great enjoyments yet they are iniserably disappointed for riches are in themselves but base and great abundance of them beyond that which is needful is to the ambitious but a burden and matter of vexation drawing down the soul from God and intangling and polluting it and this may point out the misery of those who hunt so much after these things Wo to him that ladeth himself with thick clay that is base riches which do but burden pollute and intangle him Ver. 7. Shall they not rise up suddenly that shall bite thee and awake that shall vex thee and thou shalt be for booties unto them 8. Because thou hast spoiled many nations all the remnant of the people shall spoile thee because of mens blood and for the violence of the land of the City and all that dwell-therein The Lord yet declareth his mind concerning these sins and threatens yet farther that he will pay them home as they had served others for as the Chaldeans had ranged up and down the world like ravenous beasts so he would suddenly raise up the Medes and Persians who for present were little dream't of to trouble and devour and prey upon them v. 7. And as they had robbed and spoiled many nations so he would stir up the remnant of the nations either such nations as had been reserved from their sury or the remainder of the nations which they had ruined who should
without contending and make them forbearing of it till Gods prefixed time of deliverance come for the Prophet supposeth that the appointed yeares of the Captivity were to come and doth not quarrel as formerly but prayeth that the Church may be borne through in that time This were a way to make many a crosse easie which our quarrelling makes insupportable See Jer. 29 5.6 4. The people of God are sometimes left to lie under a long continued tract of trouble to the end they may be narrowly tryed and may have much sorrow to be repayed with joy Psal 90.15 for this trouble did endure for years even seventy of them 5. Besides the Lords general relation to all his creatures as his handy work he hath a peculiar relation to his Church and people whose calling to be his people and their building up and establishing in that priviledge is his own peculiar worke and amongst whom his elect are made anew by him in a worke of redemption and regeneration so that they become new creatures and the worke of his hands Isai 45.11 In the midst of whom also he hath a work of his Ordinances and Kingdome to be preserved and carried on Which relation as the Church ought to acknowledge it and hold all she hath of him and make his worke the matter of her chiefe care in trouble so this interest doth indeare the Lords people to him and is a cause why he will not let them go to ruine and so lose all that himselfe hath done for so doth the Prophet reason revive thy work 6. The Lords people and worke may by reason of long and sore Captivity and possibly desertion accompanying it be redacted into such extremities as all may seem to be in peril of ruine and the faith of the godly in peril to faint and give it over There may be such low ebbes as may put the godly to pray O Lord revive or preserve alive 7. As the Lord both can and will preserve his work and people who wait on him from ruine and that in the midst of extremities so the Lords doing of this ought to be much esteemed therefore the Prophet resolving on Captivity maketh it his suite which he hath warrant and ground of hope to aske and the granting whereof will be refreshful though the trouble otherwise be pressing O Lord revive thy work in the midst of thy yeares 8. It is a very refreshful dispensation and which the people of God have warrant to look for that the Lord will season and sweeten their times of trouble with some evidences of his favour either in their bosomes or by some token for good in his providence Therefore the Prophet is directed to pray further in the midst of the yeares make known to wit his wonted favour by some manifestation and was answered in the Lords raising up of Prophets to them in Babylon and by raising up the head of their King about the midst of the yeares of their Captivity 2 Kings 25.27 c. as a pledge of their future liberation and by other favours bestowed upon them 9. As the Lords proceeding in wrath against his people would undoe them so the apprehension of Gods just anger against them for their sinnes is a great hinderance to them in their prayers Therefore the Propher when he thinks on wrath is made abruptly to cut his prayer that he may runne and deprecate it make known saith he not expressing what in wrath remember mercy 10. As the Lords just indignation against sinne doth not so transport him as that he will forget mercy or that he will deal in strict justice without all moderation with his afflicted people so this may give warrant to all those who are sensible of sin and of wrath due or inflicted for it to flee to his free favour and to pray with the Prophet In wrath remember mercy And teacheth all to magnifie God when this prayer is answered in any sort and that God doth mixe a cup of wrath with any mercy or moderation Ver. 3. God came from Teman and the holy One from mount Paran Selah His glory covered the heavens and the Earth was full of his praise Ver. 4. And his brightnesse was as the light he had hornes comming out of his hand and there was the hiding of his power The Prophet that he may strengthen his own the godlies faith in assurance of an answer to his prayer gathereth together several grounds whereupon he expects it which are taken from the manifestations of God in delivering his people from Egypt in carrying them through the Wildernesse and setling them in the promised Land expecting by faith that the Lord being unchangeable still the same and the people still his will repeate these in their future delivery and so lifts up his heart above all difficulties in the captivity or that might impede their restitution as looking to what had been done as pledges of what God would do before his Word failed or they perished Gods glorious manifestations of old among and for his people are branched out in several particulars whereof the first agreeing much with Deut 33.2 is the Lord manifesting of himself on Mount Sinai at the giving of the Law and on the hills adjacent in the desert through which he marched after giving of the Law before his people as their consederate God in glory and Majesty like himselfe insomuch that the splendor wherwith he was invironed filled heaven earth was bright as any light though these rayes like horns which shined forth from his hands or sides when he appeared did point out his power yet but darkly as being but a veile cast over his glorious power which in it selfe is incomprehensible as that light could not be stedfastly looked upon by the infirme and easily dazled eyes of man Doct. 1. It is a thriving way in prayer not only to put up desires to God to perswade him but to gather arguments whereby to confirme our own faith in the hope of speeding which will make us both cheerful in prayer and quiet having done our duty Therefore though all this exercise be called prayer ver 1. yet after a short suite ver 2. the Prophet makes the study of arguments of faith his chief work here See 1 John 5.14 15. 2. The Church is a storehouse of experience for a time of need she hath treasures of instances of what God hath done ready to be repeated againe in a new extremity for the Prophet repeats here works done of old which he lookes upon as pledges of the like in this new strait 3. Gods glorious manifestations of himselfe in and for his Church ought to be joyned with the consideration of his holinesse and his glory and splendor ought to set out his perfection in purity that the Church may fall in love therewith and study conformity thereto for appearing thus he is God the holy one 4. The Lords glory amongst his people may shine brightly in a Wildernesse which
will not obscure it when he lets it out for all this glory shined in the barren desarts of Teman or the South which is a part of Seir or Edom Obad. 9. Amos 1.12 Deut. 33.2 Judges 5.4 and mount Paran a place also neere to Seir Gen. 14 6. where Ishmael dwelt Gen. 21.21 and where Israel encamped shortly after they came from Sinai Num. 10.12 and 12.16 and therefore joyned with the former Deut. 33.2 5. The glory of God revealed unto and for the Church is not to be looked upon in a transient way but ought gravely and seriously to be considered till our hearts be affected and warmed with it Therefore is Selah no where used but in the Psalms and this Chapter subjoyned to shew the weight of this matter and how our hearts should pause and dwell upon it till it grow upon our hands yea to shew that a sight of him indeed will give our hearts such a set as they must stand and breath a while 6. As the excellency of all the creatures is from God and doth daily set out his glory so when he is pleased to appear in any specicial manifestation it doth obscure all glory beside and set him out as onely praise-worthy for in this progress His glory covered the heavens and the earth was full of his praise in a singular way beside what ordinarily appeareth of his glory in these which this dispensation did in a sort obscure and transcend 7. We ought to commend the infinite wisdom of God and his tender respect to fraile man that he hath chosen fit means and instruments of Ministers and Ordinances whereby to make himself known as we are able to bear considering that immediate manifestastion of him who dwelleth in light inaccessible would but undoe us while we are in our mortal bodies for when he appeared his brightnesse was as the light filling heaven and earth as if it had been all a sun This was acknowledged by Israel when they could not endure this glory nor hear God speak Exod. 19.16 20.18 19. And by Eliah in wrapping his face in his mantle when God appeared to him 1. Kings 19.13.18 The Lords most glorious manifestations of himself to mortal creatures are but as vailes cast over his infinitly glorious essence and attributes and so to say an obscuring of himself that he may reveale himself to their capacity yea it much commends the glory of God and may help our faith if we consider that the most glorious effects of his power are but as a vaile cast over his glorious omnipotency who can do far above what we ask or conceive for he had hornes come out of his hands or glorious manifestations of his power shining in these glorious rayes wherewith he arrayed himself on every side and yet there was the hiding of his power 9. The Lords taking his Church by the hand when she came out from the pots of Egypt and entring with her in a Covenant of marriage and that in so glorious state as testified what estimation he had of her and what respect he would put upon her gives warrant to the Church in all ages to believe that the glorious Lord will not despise her in her low estate but notwithstanding his great Majesty and her basenesse he will appear for her will deliver her out of trouble will let out tokens of favour to her by which he will put respect upon her and will renue his covenant with her Therefore the Prophet by faith looks to all this as forth-comming for the Church in her second captivity Vers 5. Before him went the pestilence and burning coales went forth at his feet The Second branch of the description of Gods glorious manifestation is taken from his attendants for executing his judgements he had the Pestilence and burning coals that is destroying lightnings as Psal 18.12 78.48 or pestilential burning diseases as Dâ—ut 32.24 which as Lackeys ran before him and at his feet wherever he went ready to be hunted out at his command at which both the Egyptians and themselves in the Wildernesse had proofe Exod. 9.3.23.24 Num. 11.1.43 44 45 46. and elsewhere and in naming of these plagues as being most devouring other plagues are not to be excluded but understood Doct. 1. The glory of the Lord doth shine and is to be seen and adored in his works of judgement as well as in other acts for The Prophet brings it in here to set out his glory that before him went the Pestilence c. 2. It is a farther manifestation of Gods glory and ought to be a ground of the Churches faith that he can and will when he pleaseth find wayes to plague enemies though second causes and probable meanes faile so doth the Prophet reckon while he brings in Pestilence and burning coales as ready to do that work 3. It is a part of our duty in glorifying God to acknowledge all afflictions to be as his pages ready to come and go at his command that so our eyes may be most on him under them for so doth the prophet set out his glory that these plagues went before him and forth at his feet attending on his progresse 4. Faith may safely gather from judgements executed for sinnes of old that judgement shall be executed for the same sinnes againe committed and from judgements inflicted on the Church when she sinnes that undoubtedly the sinnes of enemies will not be past over Therefore the Prophet recordeth what had been done on Egypt and themselves as a certain pledge of Babels ruine that the Church may be delivered Vers 6. He stood and measured the earth he beheld and drove asunder the nations and the everlasting mountains were scattered the perpetual hills did bow his wayes are everlasting A third instance of his glory of old appeared in his dividing the Land of Canaan by Moses and Joshuah to the twelve Tribes which he stood and measured that is not onely fixed their rest when they came there after they had long wandered with the Ark of his presence but he openly manifested himselfe to be a soveraign Lord and their God in doing of it and that he needed not any deliberation or time to it His glory also shineâ— in putting them easily in possession of that Land scattering the Nations with a look of his countenance in anger whereby the Lord who can if he please remove fixed mountains did overthrow and subdue the inhabitants of that hilly country whose possession had been ancient and of old as the hills which they possessed and whose stable condition like the hills also did promise them a perpetuity And no wonder for his wayes and purposes concerning his people Deut 32 8. were more ancient then their possession and God being eternal and stil the same will yet be forth-comming in the like need Doct. 1. God who is the soveraign King of all Nations and who casts down and lifts up whom he pleaseth will manifest himselfe in carving out even the outward lot and
condition of his people according to the tenour of his Covenant with them for that purpose for so he proved when he stood and measured the earth or the Land to his Israel to whom he had promised it and so made them hold it by the sure tenour of his free gift And so doth the Prophet expect the Lord will do yet 2. It is a notable encouragement to faith and sets out Gods glory that look what is most difficult in mens sight and may redact them to greatest extremities yet is most easie to God when he puts hand to it for he stood of old and designed a Land he but beheld and drave asunder the Nations and albeit their possession was neer as ancient and appeared as stable as the everlasting mountains and perpetual hills yet they were scattered and did bow 3. The Lords eminent appearing in bringing about a mercy for his people according to the tenor of the Covenant gives a ground of claime when it comes in hazzard againe and is a pledge that God will assert and maintaine his own glorious purchase though for a time it seeme to bee plucked out of his hand for so would the Prophet gather that the Lord who had not onely promised but gloriously put his people in possession of that land would bring them back to it againe in due time And to this purpose doth Jehoshaphat also reason 2 Chron. 20.11 4. Albeit that mens having a long and firme-like possession of what is the Churches right may be great trial of faith yet the study of Gods unchangeable nature and his eternal and irresistible purposes will strongly support faith Therefore the Prophet in opposition to the Chaldeans power and long possession Is 49.24 holdeth forth Gods eternal purposes concerming the Church which as of old they had overturned the Canaanites so yet they would take place in all generations Psal 33.11 In both these respects his wayes are everlasting as being more ancient and sure then the Cananites possession and yet the same unchageably to overturne the Chaldeans Vers 7. I saw the tents of Cushan in affliction and the curtains of the land of Midian did tremble A fourth instance of this glory shined in the terror which Gods presence among his people put upon their enemies and all round about instanced in these of Cushan and Midian whose habitation was in tents and under curtains This was accomplished partly when in Israels march through the Wildernesse all these Arabians descended of Cush as well as the Ethiopians on the other side of the red sea and Midianites who lived thereabout were affrighted as not knowing on whom they would fall which feare also took hold on other Nations Exod. 15.14 15. Num. 22.3 4. Josh 2.9 10.11 and pur them in great affliction and terrour and partly it was accomplished in that norable defeat of Cushan Rishathaim by Othniel Judg. 3.8.9.10 and of the Mâ—dianites by Gideon Judg. 7. All this the Prophet looks back upon by faith and seeth the Lord ready to do the like Doct. 1. It serveth to illustrate Gods glory and strengthen the faith of his Church in beleeving promises to consider that God can discover the vanity of creatures by making stout-hearted nations to tremble that he can fight against men with his terrour and can discover himself terrible in and for his Church when shee is in a Wildernesse and low estate for this is aray of his glory and a ground of the Prophets faith that the tents of Cushan were in affliction or under vanity which this terrour discovered to be in them and the curtains of the land of Midian did tremble 2. It is a notable way to strengthen faith when we consider how satisfactorily God at any time hath made good his word and when we study much such grounds and props held out to our faith by God till we come to a full assurance for faith the Prophet I saw the tents c. that is not onely the Church in whose name he speaks did at that time see God clearly performing his Word and therefore should not doubt in a new strait but by this practice he teacheth every beleever to look back on what Ged hath done and study upon it till the sight of it afford ground of comfort in new troubles and till they see ground to expect the like if need be Ver. 8. Was the LORD displeased against the rivers was thine anger against the river was thy wrath against the Sea that thou didst ride upon thine horses and thy charets of salvation Thy bowe was made quite naked according to the oathes of the Tribes even thy word Selah Thou didst cleave the earth with rivers A fifth instance of this glory shined forth in two very contrary effects of dividing the red sea and Jordan to give way to his people Exod. 14. Josh 3. and of making hard rocks to furnish water to quench their thirst Exod 17.6 Num. 20.8 11. The first of these is amplified from Gods great love and fidelity appearing in it in that when he had no quarrel against the sea and rivers yet he would trouble them and march through them in state on his horses and chariots of the pillar of cloud and fire opposed to Pharaohs chariots and horsemen for the safety and protection of his people and did draw forth his weapons against his enemies to prove his fidelity and the truth of his Word frequently repeated and confirmed by oath to the tribes of Israel The second is amplified from Gods liberality in giving them water in abundance so that it clave the ground and cut it self a channel and followed them in rivers Numb 20.11 Psal 78.15 16. 1 Cor. 10.4 Doct. 1. Variety of contrary trials and difficulties on the right hand and the left cannot exhaust that fulnesse of sufficiency and love that is in God toward his people for if seas and rivers trouble them then he can turn them into dry land and make a way therein for them to passe through If againe want of water trouble them he can makrocks furnish and afford it 2. It is a point of spiritual wisdom to read and observe Gods minde and scope in his works and what his thoughts are toward the creatures he works upon or about that so none may mistake or stumble and that his people may more distinctly read his love to them therefore is a question which includes a denial thrice propounded that none might be so foolish as to think that his dealing spake any anger against these creatures but rather proclaimed his love to his people 3. Gods great anger against wicked men sinfully troubling his people may appear from considering his dealing with insensible creatures who are not properly objects of Gods anger as having never sinned but onely accidentally when God troubles them for the good of his people or plagues sinners by smiting them when in their ordinary course they stand in the way of his peoples well-being for thus would the Prophet have the
Church to gather that not onely if he divided seas and rivers he may do the like again if need be but if the Lord did so make the sea and rivers to reele against whom he had no quarrel what wil he do to them against whom he is justly angry 4. God can easily appear in great Majesty when his Church is at a low ebbe and when he appeareth any thing will bring safety and in his Churches greatest strait he will get arms to reach his enemies a sad blow The troubles of the Church may be full of proofs of love and even in her lowest condition the Lord can plague his enemies for at the red sea the clouds were his horses and chariots of salvation and there his bowe was made quite naked or his power manifested as in those countreys they drew their bowes out of cases wherein they were kept when they went to battel to the Egyptians overthrow 5. The people of God do never look rightly on his works but when thereby their hearts are warmed toward him and studying of his working is one meanes appointed for stirring up of affection Therefore both here and afterward the Prophet who formerly spake of God is driven to speak to God of his own working Thou didst ride thy how was made naked c. 6. The Lord stands bound to his people and to every one of them conjunctly and severally by his word confirmed by oath to doe for them what they need and is for their good for here is the oath of the tribes made to them by God even thy Word 7. It is anotable confirmation to faith that in hardest times and greatest extremities God will not erre in his Word but will make it good by performance for in this doth the Prophet incourage himself that even at the red sea where Pharaoh thought he had Israel enclosed even there the Lords how was made quite naked according to the oathes of the tribes c. 8. It is the duty of the godly seriously to remarke every accompsishment of Gods Word that it may be matter of praise and clearer ground of future confidence and relying upon his word Therefore is Selah again subjoyned to this passage 9. Gods people will not want refreshment in a wildernesse and that in abundance and God will supply their wants though every thing should promise the contrary for God did cleave the earth with rivers when there were nothing but flints in a drie Wildernesse to bring it out of Ver. 10. The mountains saw thee and they trembled the overflowing of the water passed by the deep uttered his voice and lift up his hands on high The Prophet resumes that instance of Gods appearing on mount Sinai and the hills about and that of his dividing the sea and Jordan and amplifieth both from the consideration of the great Majesty of God appearing in them which was such as made the hills to tremble by an earth-quake Exod. 19.18 Psal 114.4.6 1. and the water which useth to overflow all ran out of his way The depths by making a noise testified how much they were troubled at his presence and by standing up on heaps on every side Psal 78.13 Josh 3.16 they as it were lift up their hands to adore and testifie their subjection to their Creator Doct. 1. The Majesty of God appearing for his people and the truth and certainty of what he hath promised to them is confirmed by many proofs and witnesses which we should take notice of for confirmation of our faith and for this â—nd ought again and again to study Gods working every new fight whereof wil afford a new lesson and matter of encouragement for these confirmations grow upon the Prophets hand and in this review of Gods work he finds yet somewhat more in them to help his faith and his work on mountains and waters concurring to prove the same point 2. It is our duty to study and be affected with Gods work not onely as it brings about our good but chiefly as it sets forth and illustrates his Majesty and glory Therefore the Prophet in this review observeth it as a chief consideration that the mountains saw thee and they trembled the overflowing of the water passed by c. 3. As the brutishness of men who do not stand in aw of God may be read from mountains and seas their trembling and doing homage to him when he puts them to it so also the vanity of all opposition to Gods saving of his people may be seen in what God did to any of these creatures when they stood in his way for this is held out in the mountains seeing him and trembling in that the overflowing of the water passed by the deep uttered his voice c. Ver. 11. The Sun and Moon stood stil in their habitations at the light of thine arrows they went and at the shining of thy glittring spear The Prophet also resumes that which had been spoken to v. 6 of Gods subduing Israels enemies and giving to them a peaceable possession of the land And he illustrates yet farther the glory of God shining in it from several instances The first whereof is taken from Gods making the Sunne and Moon to serve his people in their warres and contrary to their course to stand still in heaven and so to order their motions as they might give time and light to the Church to employ their weapons and might attend and bare witnesse to Gods fighting for his Church with haile stones as with arrows and spears Josh 10.11 12 13. which are called bright and glittering because of Gods immediate hand in them putting a splend or upon them and because that the Sunne shining upon the haile stones as they fell made them to glitter Doct. 1 Albeit the people of God seem to be low and base things in respect of many glorious creatures which God hath made and set in situation above them and albeit ordinarily they get but the common use of creatures with the rest of the world Matth. 5.45 yet these singular dispensations do prove that all the creatures are in a special way servants to Saints and that the Sunne is as a candle to be lighted or put out when God seeth fit as their affaires require without any respect to the world beside for the Sun and Moon stood still and went as God and his people had to do This may teach the godly to read more especial love in the ordinary use of these benefits then is let out to others 2. Enemies to the Church may expect that the Heaven and Earth and all the creatures will be against them and when means or second causes on earth cannot overtake them that Heaven wil reach them for the Sunne and the Moon stood still to behold and give light to the execution made upon them and when Israel could not reach them in their flight God overtakes them with arows and a glittering spear Vers 12. Thou didst march through the land in iudignation thou didst
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
make their rich men and Merchants to howle v. 11 and spoile Epicures of their wealth v. 12 13. 2. He sets that sad approaching day yet before them in its terriblenesse making the stoutest to cry v. 14. the wrath of God bringing men in distresse without any comfort v. 15. affrighting them with the alarms and assaults of their enemies v. 16. leaving them void of counsel in their greatest calamities v. 17. and destitute of all reliefe wherein they trusted to be suddenly consumed v. 18. Ver. 1. THe word of the Lord which came to Zephaniah the sonne of Cushi the sonne of Gedaliah the sonne of Amariah the sonne of Hizkiah in the dayes of Iosiah the son of Amon King of Iudah The Inscription holds forth 1. The messenger employed in this service who is described from divers of his Progenitors who were either Prophets themselves or men of note in their time for so is generally conceived when the Progenitors of the Prophets are recorded 2. His commission from God and the authority of his doctrine which he devised not of his own head nor learned by ordinary meanes but received it by immediate inspiration And 3. The time when he was employed Whence learn 1. Though the persons of men adde nothing to a divine message but God can employ the meanest and make them honourable by employing them yet sometime it pleaseth him to make choice of men of eminency to clear that it is the honour of the greatest to be his Ambassadours to his people yet further to make them inexcusable who contemn his message for the meannesse of the messenger therefore he employeth this Prophet Zephaniah the sonne of Cushi the sonne of Gedaliah c. whose Parents in many generations had been of eminent note amongst that people and consequently himself famous for descent and pedigree 2. People through long obduration in sin may come to that height as no endeavours of pious rulers will bring them to repentance whereby they might prevent sad threatnings judgments for this word of sad denunciations is sent in the dayes of Josiah a pious King and zealous reformer but the son of Amon who by his corrupt wayes following his father Manasseh had made that people incorrigible 3. In a time of general and continued defection the Lords long-suffering is so great as to multiply messengers and warnings before he strike that so men may be reclaimed or made inexcusable for this end was the Prophet sent out with many others about the time of the approaching captivity See 2 Chro. 26.15 16.4 As the divine authority of God is alwayes to be studied and seen in messages in the mouth of his servants so especially when the Word speaks sad things it is good to see God our party and how little cause we have to fix on messengers or their humours as the cause of such unpleasing doctrine therefore when the Prophet brings out this message it is avowed and held out to be the Word of the Lord which came unto Zephaniah Ver. 2. I will utterly consume all things from off the land saith the Lord. 3. I will consume man and beast I will consume the fowles of the Heaven and the fishes of the Sea and the stumbling blocks with the wicked and I will cut off man from off the land saith the Lord. The Lord begins here as with a closed processe that needs no more but to pronounce the sentence and therefore this people having been abundantly warned and convinced by former Prophets he threatens them with a general desolation of the land by the destruction and taking away of all things in it not only of men who had sinned but of the creatures which they had abused to satisfie their lusts insomuch as the beasts should be cut off and destroyed yea the very fowles should be driven away and the fish exhausted from their ponds lakes or rivers as it is usual in countries infested with wars By which judgment the Lord threatens to make short work with the sinner his abused riches or his Idolatry which no reformation could purge from him Doct. 1. The Lords spirit will not alwayes strive with his sinful people but will at last give out his sentence according to their ways so much doth this abrupt falling on threatning without any previous dealing import 2. A publike reformation never so piously intended and zealously prosecuted by Rulers after much defection will be so far from keeping off wrath when the people are not cordial and thorough in the reformation as by the contrary it may ripen a people faster for a stroak for though Josiah was a pious and approved reformer yet considering that the people did but dissemble in the matter and dally with God as is marked Jer. 3.6 10. and appeared suddenly upon Josiahs death in that in three moneths they went all wrong with the succeeding King 2 Kings 23.31 32. therefore the Lord gives them up as desperate and begins I will utterly consume all things c. 3. When men will not read the greatnesse and dreadfulnesse of divine displeasure against them from the greatnesse of their sin or from the threatnings of the Word it is righteous with God to write it in legible characters of extreame desolation as here he threatens to do to this incorrigible people by utterly consuming all things from off the land man and beast c. 4. Sinful man is a great burden to the Creation in his abusing of the creatures to fight against God with them and provoking God against them not for any fault of their own but that he may punish man for whose use they were created by smiting them for Judahs sins make all things be utterly consumed from off the land and bring stroaks on beasts fowles of the heaven and fishes of the sea where by the sea we may understand any gathering of waters in ponds rivers or lakes for in Scripture the very Laver in the Temple is called A Sea because it conteined much water 1 Kings 7.23 so also the lake of Generazeth and Tiberius Matth. 8.24.27 John 6.1 See for this doctrine Jer. 4.25 and 12.4 Hos 4.3 5. As wicked mens prosperity proveth the neck break of their souls by their abusing of it and hardening themselves in sin thereby and as Idolatry will certainty end in the eternal ruine of the impenitent Idolater so these sins are oft-times so rooted in the heart and estimation of sinners that there is no ceasing to sin that way till the sinner cease to be and in this case the Lord will not spare seeing there is no remedy so here after that reformation had essayed them in vain either as to removing their Idols from them or making them to cease from abusing the creatures to sin in which case they are stumbling blocks as well as Idols God threatens to cut off the stumbling blocks with the wicked and so put an end to their sin by destroying themselves 6. In a time of general calamity on all the
creatures man is bound to look upon himselfe as the chiefe and only Delinquent and to see the controversie pursuing him therefore is he twice pointed at here I will consume man and beast and again I will cut off man from off the land saith the Lord. Vers 4. I will also stretch out mine hand upon Iudah and upon all the Inhabitants of Ierusalem and I will cut off the remnant of Baal from this place and the name of the Chemarims with the Priests 5. And them that worship the hoste of heaven upon the house tops and them that worship and that swear by the Lord and that swear by Malezham 6. And them that are turned back from the Lord and those that have not sought the Lord nor enquired for him The Lord proceeds to declare more particularly upon whom this desolation was to come to wit upon Judah which was the head of those that were left after the captivity of the ten tribes particularly upon the chief City Jerusalem and he cleareth up the causes of this sentence by pointing at the particular sorts of sinners whom he would cut off These he instanceth in several kinds especially against the first Table of the Law As 1. Grosse Idolaters of all sorts as these who notwithstanding Iosiahs reformation still held up some remnant of Baals worship which was an Idol of the Zidonians the worship whereof was of old followed by Israel in the dayes of the Judges after that was brought into Israel by Jezebel 1 Kings 16.31 and from thence it came into Judah These the Lord threatens to cut off together with the Ministers of Baal both Chemarims who are mentioned also 2 Kings 23.5 Hos 10.5 in the original and seem to have been some inferour order of artenders on the Idol much resembling Monks in Popery and Priests of a superiour order As also he threatens to cut off another sort of Idolaters who imagining a Deity in the stars and planets because of their splendor or influences did worship them on the tops of their houses which were flat in those countries as intending to do them homage in their own view 1. Such as halted betwixt God Idols who made a profession of worshipping the true God a part of whose worship is swearing by his name or having sworn obedience to God in that Covenant renewed by Josiah yet did mixe his worship with the service of Idols particularly of Malcham or Molech the Idol of the Ammonites 1 Kings 11.7 3. Apostates who after their vowes and Covenant and begun reformation had fallen back from God to Idols 4. Atheists who had no respect to God nor his worship whether they followed Idols or not Doct. 1. No former stroak inflicted upon the Church and no priviledge will exempt impenitent sinners but if they goe on in their way the last stroak will be sorest for though Judah was not only left of all the children of Israel and Jerusalem had God dwelling in the midst of her yet the Lord will plague Judah and all the Inhabitants of Jerusalem and that not in an ordinary way but will streth out his hand upon them which imports a stroak beyond ordinary Exod. 3.20 and 7.5 Deut. 4 34. even that which is mentioned here v. 2 3. 2. When the Lord plagueth a land the controversie must be of his discovering least we miscarry in taking it up therefore when the Lord threatens to strike he also cleareth wherefore it is 3. Albeit common calamities comes indifferently upon all albeit the godly who study to keep their garments ought to be sensible in such a time and to renew their peace with God yet it is ground of comfort to them that the stroak is not principally for their cause nor the wrath pursuing them therefore the Lord enumerates the grosse sinners who are his party that the godly whatever their lot were might see their names out of that roll 4. Mens hearts are naturally so besotted addicted to Idolatry as it is hard to get a thorough reformation of it where once it hath place and God is so jealous of his glory as for the least transgression of this kinde he may justly destroy a land for here after Josiahs reformation there is the remnant of Baal Chemarims and Priests and they who worship the host of heaven for which he will consume all things that he may cut them off 5. It is too usual for men that when they see any excellency in the creatures or finde any advantage by them their hearts doat on them and are drawn from God by them for upon these grounds did they worship the hoste of heaven upon the house tops and many do yet doat on some creature or other though that grosse Idolatry be removed 6. The Lord cannot endure any halting in his matters or any mixing of true Religion and his worship with creature worship or Idolatry but will make that a ground of controversie against a land as well as for grosser Idolatry for they that worship and that swear by the Lord and that swear by Malcham are here put in the roll to be cut off with the remnant of Baal and them that worship the host of heaven 7. Oathes are a part of divine worship wherein is ascribed unto God the glory of Omniscience and of power to avenge false swearers and he is called upon for that effect therefore are not lightly to be used nor to confirme a falshood nor is this glory to be given to any creature to swear by them for swearing by the Lord is subjoyned to worshipping him as a chief part of it 8. Apostasie from professions and engagements is a land-destroying sin and a great aggravation of sin whatsoever it be that the decliner turnes to for so these words also may be read They swear to the Lord to wit in renewing the Covenant and yet swear by Malcham and clearly v. 6. they that are turned backe from the Lord are put in the roll to be cut off 9. As it is usual in times of reformation where diversity of wayes of Religion are justling out one another that there arise a generation of Atheists who care not for God or any Religion at all so such are abominable and in a day of vengeance will be ranked with the grossest corrupters as here Those that have not sought the Lord nor enquired for him bringing upon the reer of them whom God will cut off Ver. 7. Hold thy peace at the presence of the Lord God for the day of the Lord is at hand for the Lord hath prepared a sacrifice he hath bid his guests To make the preceeding doctrine take the deeper impression the Prophet to v. 14. resumeth the threatning and holds out the judgement as neer at hand to come on both Court chief City and withal cleareth up yet more causes of his sentence especially in sins against the second Table In this verse he threatens that all their opposition to the Prophets doctrine by
defending and excusing their sins and rejecting of threatnings should be compeseed by the approaching judgement when the Lord should make another manner of sacrifice then they dreamed of wherein themselves should be the sacrifice the Chaldeans as Priests to cut them off and slay them and as they invited friends in their sacrifices of thanksgiving to a feast and the Priests got a portion so the Lord would bring the Chaldeans to take the spoil and the beasts and fowles to feed on their carcasses as Ezek. 39.17 Rev. 19.17 Doctr. 1. The greatnesse of Gods wrath against sinne is not soon seen nor easily laid to heart by them who are most concerned therefore the Lord findes it necessary to inculcate his sentence over over again unto them 2 Howsoever men going on in sin without controll readily have low thoughts of God yet in due time he will manifest himself to be God upon them and as sinners take their time of it for walking after the imagination of their own hearts so God will take his time for putting things in order therefore is the day of vengeance called the day of the Lord wherein he will appear to be the Lord Jehovah 3. As sin never so long forborn and yet continued in will at last bring judgment neer so especially sin after reformation ripens fast for speedy judgment for after Josiah had laboured in vain among them then the day of the Lord is at hand 4. As it becomes all to tremble and adore the justice of God in his stroakes so however impenitent sinners be both proud and stout-hearted when the Word threatens yet the majesty and severity of God in punishing will dash and confound them and put them from all their boasting and strike them mute then will this be obeyed Hold thy peace at the presence of the Lord God 5. Such as tread under foot or despise the blood of the Covenant and those ordinances which hold it out unto us and are appointed as meanes of our partaking thereof it is righteous with God to be prodigal of their blood and deal with them as they have entertained it for in recompence of their sleighting and prophaning of sacrifices which were types to point out and lead them to the blood of Christ The Lord hath prepared a sacrifice he hath bid his guests Ver. 8. And it shall come to pass in the day of the Lords sacrifice that I will punish the Princes and the Kings children and all such as are clothed with strange apparel He threatens that in this bloody approaching day he will take order with the prophane Court with the Grandees royal family and Courtiers who abounded in prodigality as was accomplished 2 Kings 25 17 18 19 20 21 Jer. 39.6 Doct. 1. When the Lord commeth to plead a controversie with a land for sin as great men are found ordinarily chief in the provocation abusing their power and being effectual by their example to draw others to sin so the Lord will not spare such but reckon with them among the first for in that day of the Lords sacrifice I will punish the Princes and the Kings children saith the Lord. 2. When men of what rank or quality soever give themselves over to prodigality and hunting of fashions in apparel as studying to make that their glory which was given at first for a badge of sin the Lord may justly reckon that among the grounds of his controversie against a land and punish because of it for the Lord will punish the Princes and the Kings children and all that are clothed with strange apparel See Isai 3. from v. 16. to the end Ver. 9. In the same day also will I punish all those that leap on the threshold which fill their masters honses with violence and deceit The Lord threatens in that day to punish another sin of the Court and flowing from it to wit their oppressing of the poor by their agents and servants who with great insolency invaded the houses of other as if no door should be shut against them and came back rejoycing into their masters houses to furnish them with the goods they had purchased by fraud and violence Doctr. 1. As luxury superfluity and prodigality ordinarily exhaustoth mens estates and driveth them to evil shifts to uphold what they account their greatnesse and as great men and those employed by them think that their will should be a law and that they may take what they please without controll so the Lord will in due time appeare an avenger of all such exorbitancies for they who are clothed with strange apparrel ver 8. and their agents boldly leap on the threshold of those whom they oppresse and the Lord threatens in the same day to punish all these c. 2. As wicked inferiour officers do prove a Court to be corrupt Prov. 29.12 so the Lord in a day of anger will not only reckon with the authors of oppression but with all the insolent Ministers and Instruments thereof In the same day will I punish all those that leap on the threshold which fill their masters houses c. Ver. 10. And it shall come to pass in that day saith the Lord that there shall be the noise of a cry from the fish-gate and an howling from the second and a great crashing from the hills From the Court great ones he cometh to threaten the chief City that it should be taken by the Chaldeans so that from all parts of the City where the enemies entered as the fish gate in the City of David toward the west the second gate at which also the Chaldeans entered Jer. 39.3 there should be a terrible noise of enemies assailing and killing all they met with of the Inhabitants howling all which should make a great echo to resound from the hilly places of the City Doct. 1. High walls and senced Cities are no shelter to hold out divine vengeance pursuing impenitent sinners but will prove as a pound or prison wherein they shall be surrounded with judgments for here the Chaldeans fall upon them in their City on all quarters A noise from the fish-gate howling from the second c. 2. As the tumults of war are very dreadful when they meet with a guilty conscience so neglect of repentance will in due time resolve in dreadful and woful wailings under the heavy hand of God for here they are threatned with it as a dreadful judgement and fruit of their sin that there should be a cry an howling and great crashing by reason of the noise of assailing enemies and pursued sinners Ver. 11. Howle ye Inhabitants of Maktesh for all the Merchant people are cut down all they that beare silver are cut off He yet threatens further the Inhabitants of a particular part of the City to wit those who dwelt in the hollow valleys of the City betwixt the hills whereon much of it stood which places did resemble a Mortar as the word signifieth here the merchants and men abounding
in money by reason of trade dwelt who are threatned that they shall be made to howle and be cut off this place of the City seemeth to be the same with that Neh. 3.32 Doct. 1. When God pursueth a controversie it is folly for any in any place to dream of safety for the Inhabitants of Maktesh the securest and inmost part of the City are threatned with howling and cutting downe as well as those at the gates 2. As former abundance of prosperity will make judgements more bitter so unlawful courses whereby men inhaunce and heap up riches will draw on the bitter judgment therefore the Lord not only threatens particularly that merchants and all they that bear silver should howle as being a fore stroak to such but the word merchant being in the Original a Cananite imports that this judgement came upon them because they had dealt rather like Cananites then Jewes in gathering their riches Ver. 12. And it shall come to pass at that time that I will search Jerusalem with candles and punish the men that are settled on their lees that say in their heart The LORD will not do good neither will be do evil Ver. 13. Therefore their goods shall become a booty and their houses a desolation they shall also build houses but not inhabit them and they shall plant vineyars but not drink the wine thereof The Lord threatens yet further in this taking of the City to take order with all Atheists and Epicures who abounding in wealth lay secure and at ease like wine on its dregs when it s not removed in their heart denying Gods providence or that he took any care of things beneath to reward good or punish evil and therefore neither loved nor believed his promises that they might walk in his way nor feared his justice so as to abandon sin Concerning these the Lord threatens that as a man searcheth for what is hid or lost with a candle so he would narrowly search out their sins themselves to punish them for their sins so as none should escape and their goods to give them for a spoil whereby their houses should become desolate and they should be disappointed for all their expectations from their enjoyments according to his sentence pronounced of old in his law Deut. 28.30 39. Doct. 1. Ease and prosperity slayeth the fool and breeds such distempers of security and setling on the earth as justly provokes God to smite for God will punish the men that are setled on their lees 2. Prosperity and want of exercise by vicissitudes of dispensations it s a great feeder of Atheisme and an enemy to the observation and making use of divine providence and this again doth embolden and harden men yet more in their secure and wicked courses for the men that are setled on their lees are also the men that say in their heart The Lord will not do good neither will he doe evil which is both the effect of their secure condition and a ground they lay down forsetling themselves yet more in it 3. Secure Atheists and contemners of God and his providence may expect that God will refute them in a language which they will understand and make them know his providence upon their own experience by effects which they shall not get avoided for the Lord will prove his Omniscience and care of things below by searching Jerusalem as with candles that they may not esscape him and his effectual providence by punishing them making their goods become a booty and their houses a desolation 4. When the Lord strips a sinful person or people of any mercies which they enjoyed they will finde upon narrow search that their enjoyment thereof hath been a snare to them to draw them to sin and they shall read this in the stroak for Therefore that is because these things had emboldened them to settle on their lees deny a providence therefore their goods shall become a booty c. 5. As the Lord will prove the infallible verity of his threatnings however contemned upon such as dare run that hazard so the holy justice of God is to be adored in disappointing men of any happinesse or contentment they expected in these things for which they hazzard their souls and so rendring them twice losers who will not serve him for here an old sentence of the law was to be executed wherein this just procedure shines They shall also build houses but not inhabit them c. Ver. 14. The great day of the LORD is neere it is neere and hasteth greatly even the voice of the day of the LORD the mighty man shall cry there bitterly The Lord having hitherto denounced his judgments to be neer and declared the causes of them now to the end all these threatnings and the sins procuring them may have weight and sinners may yet if possible be rouzed up and put from all their subtersuges he holds out this approaching day of Vengeance in its terriblenesse which he clears from several instances whereof the first is that the most couragious much more the feeble amongst them should be affrighted by it and be made to cry and weep bitterly Doct. 1. Though secure sinners contemne all opposition from men and do put the evil day far off and think nothing of vengeance when it is looked on at a distance yet God is a terrible party against such and can bring evil on a sudden and when it is imminent it will be sad and dreadful for it is the day of the Lord that they should not eye weak Prophets or the Chaldeans only and it is neer and hasteâ—â— greatly the sound or voice of its approaching being in their eares that they may not dream of it as afar off and being neer it is terrible and the great day of the Lord. 2. Natural courage and magnanimity however it may promise much yea and suffain many infirmities yet it will not bear out but saint when God pursueth a controversie for sin for the mighty man shall cry there bitterly Ver. 15. That day is a day of wrath a day of trouble and distress a day of wasteness and desolation a day of darkness and glâ—ominess a day of clouds and thick darknesse A second instance of terriblenesse is that in this day the wrath of an angry God should be made manifest by distresse and trouble on men and wasting and desolation on cities and countreys and that all those calamities should he without any light of comfort the clouds of their sin and of Gods judgement rendering all things black and dismal-like Doct. 1. As the Lord may justly for sin testifie wrath against a visible Church and fatherly displeasure against his own in it so that will make a judgement terrible when his anger is seen and felt in it for that is an instance of the terrour of that day that it shall be a day of wrath 2. Though God testifie his displeasure against sin many wayes yet such is the stupidity of men that
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
3.9 Doct. 1. In declining times the Lord hath a peculiar eye to the godly and expects much from them Therefore leaving the wicked Nation he turneth to them with exhortations and promises 2. The truth and reality of grace will manifest it selfe in mens being of subdued meek and humble spirits stooping to the Word abasing themselves trembling under judgements and tender towards others and in their not giving way to discouragement from duty however they be humble but stirring up themselves to seek God for himself and adorning their profession with righteous conversation respecting Gods commands whatever their own natural inclinations be Thus are the Godly described here to be seekers of the Lord the meek of the earth or of the land which have wrought his judgment or obeyed his righteous ordinances enjoyned to them 3. Though it be incident to the godly to fall into some decay in a time of general defection and to be discouraged from their duty by the evil example of others yet the truly godly ought to prove themselves to be such by their perseverance and needing and seeking more of what they already have and of Christs righteousnesse to cover all and especially they ought to be on the growing hand if they would beare out and finde favour in an evil time therefore in such a time is this exhortation given seek ye the Lord seek righteousnesse seek meeknesse the repeating of the exhortation shewing the necessity of the thing exhorted to 4. As it is the Lords great mercy toward such as fear him that he puts the remission of their sins and their eternal happinesse out of all doubt so also he is able when he pleaseth in hardest dayes to give them proofes of love in temporal favours by taking them into his protection and either delivering them from trouble or moderating it for here there is no doubt made of the first and even in the second it is declared possible it may be ye shall be hid 5. The Lord seeth it fit to exercise his dearest children with great uncertainties what their lot may be in common calamities not that they should doubt of his power or good wil but that they may be sensible of the difficulty of the thing it self and that in so great overflowing calamities the righteous shall scarcely be saved that so iâ— may appear to be a singular favour when God doth it that the godly having done their duty may yet humble themselvs before the Lord as not meriting any such thing as hiding That they may be excited yet to more diligence that they may learn to expect the free reward of piety in temporal things with much submission and that amidst all improbabilities and incertainties the seeker of God may learne by faith to venture much on God and absolutely rely on his goodness and tendernesse who will not withhold any good thing from his own Ps 34.10 and 84 11. For these causes it is that this exhortation is seconded with so uncertain-like an encouragement it may be ye shall be hid c. 6. Whatever uncertainty seekers of God may be put to as to receiving of temporal favours yet they ought to be fixed in this That seeking of God is the shortest cut and onely way to speed even in these things for though they get but a may be yet upon that they are exhorted to seek the Lord as the only way to be sure and their getting but a may be puts it out of all doubt that they who turn aside to crooked ways may expect nothing of that kind See 1 Pet. 4.18 Vers 4. For Gaza shall be forsaken and Ashkelon a desolation they shall drive out Ashdod at the noon day and Ekron shall be rooted up 5. Wo unto the inhabitants of the sea coast the Nation of the Cherethites the word of the Lord is against you O Canaan the Land of the Philistines I will even destroy thee that there shall be no inhabitant 6. And the sea coast shall be dwellings and cottages for shepherds and folds for flocks To make the preceding exhortation have the more effect the Lord subjoynes a denunciation of sad judgements to come upon the enemies of the Jews on all hands of them intermixing some promises that these stroaks should tend to the advantage of truth and the Church The first he begins at are the Philistines on their west side wherein he first threatens four of their great Cities with being made solitary and desolate with being openly and violently stormed and the inhabitants led into captivity when it should be impossible to travel for heat and with total extirpation which judgements are expressed in the first language with fit allusions to the names of the Cities v. 4. and Gath the fifth principal City of the Philistines is omitted in this sentence either because it was then in possession of the Jews or because it is comprehended under the rest as Amot 1.8 2. He threatens the inhabitants of the country about lying upon the sea coasts who were either Cherethites of whom see 1 Sam. 30.14 Ezek. 25.16 or Philistines properly so called who descended of cursed Cham. Gen. 10.6 13 14. These he threatens with his wo a purpose against them to lay them desolate so that their fertile and populous Country should be turned into a place of pasture and for flocks and herds to dwel in v. 5 6. The ground of this sentence is insinuated in that they are called Canaan that is not only of his posterity but possessors of a part of the land of Canaan which belonged to Israel Josh 13.2 3. And these judgements were inflicted on the Philistines partly by Pharach Jer. 47.1 Partly by the Babylonians Jer. 47.2 3 4 5. and partly by the Jewes the mselves after their return â— and afterward by Alexander the Great as histories do record Dect 1. It is a profitable meanes for stirring up the visible Church to repentance and the godly to perseverance in an evil time to consider the hand of God upon nations about and enemies to the Church therefore are these threatnings brought in upon the back of the former exhortations and subjoyned to them with the particle for as pointing out his scope in the subsequent purpose to be for their stirring up and we may conceive the dependance thus 1. Judgments threatned or executed upon others ought to stir up the wicked in the Church to repent Gather your selves for Gaza shall be forsaken 2. The godly may perceive Gods tender care of them in calamities whereof they taste when they look upon the full measure which he meets our to others seekers of God will see themselves hid in all their troubles when they look on Gaza forsaken Ashkelon a desolatiâ—â— 3. It is an encouragement to persevere in godlinesse notwithstanding any trouble to consider that God will recompence men for all the wrongs done to the godly and will yet restore them and make all tend to their good Seek the Lord saith he for Gaza
shall be forsaken c. And so Moab Ammon and the rest of them when Judahs remnant shall be made up as it is v. 7. Dâ—ct 2. Such as have been long injurers of the people of God and inâ—eterate enemies to them God can when he will meet with them for these Philistines had long possessed a part of Ornaan â—nd as sacred Histories tell us were vexers of the Church on all occasions and now the Lord threatens to pay them home 3. The Lord can engage with his enemies in their full strength and by his stroak undo them and put them to all disadvantages for when he engages with the Philistines in their flourishing condition of Cities and Countrey he maketh them to be forsaken and a desolation drives them out and rooteth them up and destroyeth them that there shall be no Inhabitants 4. When God is angry no place can promise an exemption to themselves from judnements strhug Cities open Countries and lurking holes in it are all alike potent to his blow for here he threatens their Cities the Nation and the Land or Countrey 5. As there may be much wo intended and purposed against them who little apprehend it till they be made to feel it in effects so the Lords Word writing sad things against a people is the begluning of their wo however for a time they may prosper notwithstanding for Wo saith he to the Philistines now flourishing the Word of the Lord is against you It portendeth wo that God hath such a word or sentence in his own purpose against them but they were visibly under wo when it was published 6. Sin as it highly provokes God and endeavoureth to trample under foot his glory wasteth fouls and consciences so when God comes to punish for it it wili lay the most fertile populous land desolate and waste I will even destrey thee that there shall be no Inhabitant and the sea-coast shall be dwellings and cottages for shepheards c 7 Places of great confluence and resort are ordinarily places of much sin which draweth down remarkable judgement Therefore this countrey is twice threatned under the name of the sea-coast not only with relation to its fertility but because much repaire of many Nations treasured up much sin as fuel to insuing wrath Ver. 7. And the coast shall be for the remnant of the house of Judah they shall feed thereupon in the houses of Ashkelon shall they lye down in the evening for the Lord their God shall visit them and turne away their captivity This judgement is amplified irom an event that should follow upon iâ— to wit that the remnant of the Jewes when the Lord according to his Covenant shouln manifest his favour in returning their captivity were to possesse the land of the Philisinnes as a part of their own inheritance and as the Lords flock they were to feed and dwell there securely even in the evening when it is perillous fot flocks or persons to be abroad in a wasted countrey This was accomplished partly literally when at the return of the Jewes from Babylon they possessed these lands as stories mention beside what may farther be done when the Lord saveth all Israel and partly spiritually when the inhabitants of these places were converted to the Church and added to the Lords Israel by the Gospel as is marked Act. 8.26 40. where Azotus is the same with Ashdod Doct. 1. As Gods covenant with a people may stand firme notwithstanding many afflictions so that standing Covenant will be forth-comming for much tendernesse and restitution in due time to the afflicted confederates when others shall perish in their calamities for the Lord speaks still to captive Judah in the Covenant-stile the Lord their God and when the Philistines are gone he promiseth to Judah that the Lord their God will visit them and turne away their captivity 2. Covenant-rights and promise-rights will not faile to appear in performance though after long delayes and many disappointments for this sea coast was Judah's by right which though they were long kept out of yet at last the coast shall be for the house of Judah 3. The Lord hath reserved choice mercies for his peoples lowest estate and will do that for them then which they could not do for themselves when they were in greatest power for the remnant of the house of Judah shall possesse the coast which they could not doe when they were a flourishing kingdome and when they are but a remnant yet they feed thereupon and lie down in the evening 4. When the Lord doth afflict his Church he doth not only restore her but by some special advantage doth recompense her losse by trouble This is held out to us by the remnant of Judah their getting the land of the Philistines with their own land to make up their hard captivity 5. In all the calamities wherewith the Lord afflicts the Nations he hath a singular respect to the setting forth of his own glory by bringing advantage to the Church and Gospel by these judgements so the Lord in destroying the Philistines hath an eye to the planting of Judah there and to the spreading of the Gospel in those places Vers 8. I have heard the reproach of Moah and the revilings of the children of Ammon whereby they have reproached my people and magnified themselves against their border The next that God deales with are the Moabites and Ammonites whom he conjoyneth in this threatning as being both descended of Lot and so alike near of kin to the Jews and as running both one way against the Church and being often confederate together for that end Psal 83.5 6 7 c. The ground of the Lords challenge against them is their proud contemning and reproaching of his people in the day of their affliction and their boasting to encroach upon the Churches border and to possesse their land Doct. 1. No relation will tie men who are wicked to be friends to the Church and godly but all of them though never so near wil run one way to be her enemies so did Moah and the Children of Ammon though both in kin to Juda. 2. Bitter reproaches and insolent mocking of the afflicted Church is a great addition to her trial which God will take notice of as a sufficient ground of controversie against the reproacher so it is here taken notice of as Judahs trial from them and Gods quarrel-against them I have heard the reproach of Moab and the revilings of the Children of Ammon whereby â—hey have reproached my people 3. The Lords chastising of his people in anger for their sins doth not hinder his affection to take notice of the wrongs done by wicked instruments in due time to repay them Nor do reproaches cast upon the Lords people diminish any whit his estimation of them but rather increase the expression of it I have heard the reproach saith the Lord and notwithstanding all that yea so much the more they are my people 4. Nor so much as
wicked proud boasting and wicked enterprising far more wicked acting against the Lords people their land and rights but it will in due time be reckoned for for it is put upon these enemies score that they magnified themselves against the border threatning to possesse it Ver. 9. Therefore as I live saith the LORD of hostes the God of Israel Surely Moab shall be as Sodom and the children of Ammon as Gomorrah even the breeding of nettles and salt pits and a perpetual desolation the residue of my people shall spoile them and the remnant of my people shall possess them 10. This shall they have for their pride because they have reproached and magnified themselves against the people of the Lord of hostes Follows the judgement threatned for this sin and confirmed by an oath that these enemies should be made as Sodom and Gomorrah not for the way of their destruction but for Gods rooting them and their memory out and laying their land utterly desolate as a salted land which makes it barren to bear onely weeds and that for a long time if not for ever as to them though there be a promise of their restitution especially spiritual Jer. 48.47 49.6 And whereas they encroached upon Judah the Lord threatens to make Judah spoile and possesse their land v. 9 which is to be understood as that promise v. 7. is and that they may know the cause of this stroak the Lord repeats it againe that all this should come upon them for their proud insolency against and reproaching of his people v. 10. Doct. 1. The Lord is in great earnest that he will meer with the Churches enemies as having both power and reason so to do he being the Churches Protector in Covenant with her though it be little believed either by the Church or his enemies therefore he assures them of it by his oath and takes unto himself titles of power and interest As I live saith the Lord of Hosts the God of Israel 2. Though the Lord think is not fit to smite every sinful Nation with immediate judgements from heaven or to make their countreys utterly and for ever unuseful as Sodom and Gomorrah were yet his displeasure is no lesse against the enemies of his people then against those he hath so smitten and he will in due time evidence it by sore desolation and of long continuance being compared with the Churches lot therefore is the Lords wrath on these Nations compared with that which he let forth on Sodom and Gomorrah Surely Moab shall be as Sodom and the Children of Ammon as Gomorrah even the breeding of nettles and salt-pits and a perpetual desolation 3. Though the Church may oft times be exposed as a prey to her enemies yet the day may come when the Church will be employed to do that to enemies which they threatned to do to them and in part attempted to do for whereas Moab and Ammon magnified themselves against Israels border v. 8. now the Lord threatens that the residue of my people shall spoil them and the remnant of my people shall possesse them 4. In a time of judgements upon enemies there will be need of frequent inculcating of Gods controversie if they would have a blessed use of stroaks in turning to God and that so much the rather as they will be ready to see many things before they see their injuries done to the Church as a cause of their calamity tharefore is this quarrel again repeated This shall they have for their pride c. 5. Pride and insolency will not misse a fall and stroak in due time especially when pride leads men to act sin and wrong not out of infirmity or ignorance but with an high hand and that against the Church for This shall they have for their pride because they have reproached and magnified themselves against the people of the Lord. 6. A chiefe cause of the Lords appearing for his reproached and wronged people is that the wrongs done to them seem to reflect on him as if he were not keeping Covenant with them or not able to defend or redresse their wrongs and therefore as he affects them even in troubles so he will in due time by visible acts set out his power for them and his love to them therefore this stroak is threatned because they were infolent against the people of the Lord of hoasts where both his power and his interest in Israel are asserted as rubbed upon by them and to be cleared in the judgement to come upon them Vers 11. The LORD will be terrible unto them for he will famish all the gods of the earth and men shall worship him every one from his place even all the Isles of the Heathen This stroak is farther illustrated from an effect that when the Lord shall thus terribly plague enemies and vindicate the wrongs done to his Church he will consume the idols of the Nations also by blasting their reputation that could not help their worshippers whereas God helps his people and shal withdraw worship from them as useless things and so famish them of their food and oblations and make them lean whereby way shall be made for spreading of the knowledge of the true God especially in the dayes of the Gospel wherein without distinction of place John 4.21 or of Nations Acts 10.34 35. all the remotest Nations lying beyond the sea to Judea and the Iflanders shall serve him and yet more particularly in the day of the saving of all Israel which shall be life from the dead to the generality of the Gentiles Rom. 11.15 the fame of Gods doing for them inviting all Nations to renounce their idols and serve him Doct. 1. God is a dreadfull Party for weak man to provok and albeit he be oft times little regarded of the secure siuner yet in a day of anger he will be found terrible The Lord will be terrible unto them 2. As idolatry is a great cause of Gods anger against a people provoking him to smite them so people are ordinarily so addicted to idols that they are undone before they cease to esteem of them so much doth the conexion of these two import The Lord will be terrible unto them for he will famish all the gods of the earth he will terribly destroy them because he hath a mind to bring down their Idols 3. As it is a sweet fruit of judgements when they bring down Idols as well as lay other things waste so howsoever the Lord doth suffer idolatry for a time yet at last by judgments on idolaters and by mercies toward his people he will abolish idols and exalt himself as the only true God to be chosen and served by the world for He will famish all the gods of the earth and men shall worship him 4. It is the priviledge of the new Testament and a part of the glory of Christs Kingdome that the Lords worship is not confined to a Temple at Jerusalem nor to the Nation of Israel and such
endue them with excellent qualifications and give them safety v. 11 12 13. and would furnish them with ample matter of joy v. 14 15. and of serving God without fear v. 16. considering his power and love v. 17. and what he will do for recovering their broken and desperate estate v. 18.19 20. Vers 1. WO to her that is filthy and polluted to the oppressing City 2. She obeyed not the voice she received not correction she trusted not in the LORD she drew not neare to her God The Lord having by his Prophet used all the former meanes for reclaiming his people but in vain he comes now to pronounce his last sentence against the body of that nation and threatens Jerusalem with a wo the general causes whereof were her pollution through oppression and violence and her contempt of warnings from the Word her not being bettered by corrections her not trusting in God but in other things and her not entertaining communion with him who offered himself to her in the Covenant Doct. 1. As Gods anger declared against a people portends misery enough to them though there were no other evidences of it so he will not spare nor exempt his own people when they provoke him especially such as being most obliged to him yet do prove eminent in defection therefore as he threatens other Nations so also his own sinful people and names Jerusalem for all because she was chiefe in the defection who should have been holy and a Sanctuary to God and under this wo comprehends all the evils which afterward pursued that people 2. Injustice and oppression is an abominable and filthy sin especially in the Church and the riches gathered that way do not give any splendor but make men and places vile in Gods sight and obnoxious to his curse for the oppressing City is filthy and polluted as the crop or gorge of a ravenous bird where all unclean things are heaped together or as one made a publick spectacle of infamie as the word imports and therefore wo to her 3. As disobedience unto the Lord revealing his mind by his word is ground sufficient for a quarrel and as contempt of the authority of God in his word is the cause of mens boldnesse in sinne so it will be a great aggravation against sinners that warnings from the Word do not reclaim them for Wo to her that is filthy she obeyed not the voice 4. As rods sent upon the Church will either make her better by instructing and humbling her under Gods hand or ripen her yet more for Gods wo so obstinacy in sinne under corrections is a sad aggravation thereof for Wo to her that is filthy she received not correction or instruction by her correction as the word imports 5. God is so willing to be the stay and confidence of his people that it is a quarrel when they will not lean all their weight on him and as want of faith in God drives men to sinful and wrong courses so this is a great iniquity before him for Wo to her that is filthy and polluted to the oppressing City she trusted not in the Lord and this also is the cause why the word or rod works so little 6. As the neglect of keeping communion with God turneth the heart loose to all sinful wayes and snares so the cause of little dependance on God in straits is because men cannot be at paines to keep neer God that so they may reap the fruit of faith for Wo to her that is filthy she drew not neer to God and she trusted not in the Lord because she could not rake paines to draw neere to God 7. The Lords gracious condescendence and offering of himself to the visible Church to be approached unto in all cases and her profession of having an interest in him doth aggravate her sault in not making use of him nor taking hold of such an advantage for it is an addition to her sin that she drew not neer to her God that is to God who was hers in offer and visible covenant and in whom she gloried as hers Ver. 3. Her Princes within her are roaring lions her Iudges are evening wolves they gnaw not the bones till the morrow The Lord denounceth this wo upon Jerusalem more especially for the sins of her State-Rulers her Princes and superiour Magistrates who ought to have been for the praise of well-doers a comfort and Protectors to the Subjects were a terrour cruel as lions and that not against enemies but Subjects in the midst of the City and her Judges or inferiour Magistrates were no better then they but as cruel and unsatiably greedy as hungry wolves who coming out in the evening having fasted all day do not only eat the flesh of their prey but so do gnaw the very bones as they leave nothing till the morrow See Prov. 28.15 Doct. 1. As a land doth not ordinarily degenerate but when Mag strates of all ranks are also corrupt so the sins of Rulers have an especial hand in drawing judgements on a land for when the city is filthy and polluted c. v. 1. then Princes and Judges are lions and wolves and because of this wo is denounced 2. It is a great iniquity and abuse of Gods Ordinance of Magistracy when the hearts of men in power are lifted up above their brethren and when they employ all their power for their own ends and against those for whose good they should employ it this was the sin of Princes and Judges They are roaring lions within her and evening wolves 3. It is a judgement and a presage of ruine to come on a land wheu their Rulers are not men hating â—â—vetousnesse but hungry greedy men are entrusted with affairs whereby they who in their private stations could not poorly bite and oppresse are enabled by their power and place to play the lion and wolfe such was Judahs case Her Judges were evening wolves they gnaw not the bones till the morrow or they leave not the bones to be gnawed or continue not to gnaw the bones till the morrow but presently devoure up all Ver. 4. Her Prophets are light and treacherous persons her Priests have polluted the Sanctuary they have done violence to the law The Lord subjoynes the sins of Church-officers as a further cause of this judgement and chargeth their false Prophets who pretended to an extraordinary calling with prophaneess and levity in their carriage and inconstancy in their doctrine fitting it to all humours and parties which was great perfidiousnesse and their Priests or ordinary Ministers with prophaning the Sanctuary and holy things in ministring unto the Lord and with perverting the true sense of the law in their ordinary doctrine and teaching of the people Doct. 1. When God reckons with a land for sin it is no strange thing to see them who should be meanes of reclaiming people that they may flee from the wrath to come accessory to the guilt of the land and partakers in
the judgement for both Prophets and Priests are here found guilty See Lam. 2.14 2. Want of gravity in carriage and rashnesse and inconstancy in doctrine making the Word Yea and Nay and fitting doctrine to all humours parties and times is a character of a false Minister accessory to a lands sin and liable to sad judgements whatever extraordinary or singular thing he pretend to Her Prophets are light or rash unstable and heady persons 3. An unfaithful time-serving Minister though he may please himselfe and others may like well of his way yet in Gods account he is but a perfidious man betraying his trust and the soules of men and men will finde it so in due time for being light they are also treacherous persons 4. Every Minister that would approve himselfe to God ought to give himself both to deal with God in behalfe of the people and with the people on Gods behalfe for such was the Priests charge to minister unâ—o the Lord in the Sanctuary in name of the people and to be ordinary teachers of the law to the people in both which they failed here 5. It is a token of sins full ripenesse and of speedy approaching judgement when Ministers dare pollute the holy things of God by going prophanely and in a carnal way about his worship and service their own familiarity and frequent employment about it without sensible hearts having bred a contempt of it and so embolden others to do the like or tempt them to abhor Gods service thus was it with Jerusalem when wo came upon her Her Priests have polluted the Sanctuary 6. The holy Scripture being the revealed will of the supreame Lord and the unalterable rule of mens duty according to which they may expect blessings or curses it must be an high presumption in men to wrest and force it to applaud their fancies and to take their light to the Word and father it upon it and not come with submission of heart to receive light from it and so make of Scripture what they please this is also a quarrel They have done violence to the Law Ver. 5. The just Lord is in the midst thereof he will not do iniquity every morning doth he bring his judgement to light he faileth not but the unjust knoweth no shame The equity of this threatned wo is cleared from the justice of God who not only dwelling amongst them could not without impuration to his holinesse passe over such grosse abominations but also was a just God in giving her faire play in this processe and not pronouncing this sentence till she was found incorrigible which he proveth from two evidences whereof the first is that however he had daily and early by his Messengers held forth this law as a lamp whereby they might see the evil of their wayes and so failed not to give them warning that they might be reclaimed yet they proved obstinate and impudently blushed not to sin against cleare light Doct. 1. However a visible Church persevering in sin may blesse her selfe and expect great things from Gods visible presence with her yet all these priviledges speak the impenitent sinners disadvantage their lying neer a stroak for if the just Lord be in the midst thereof he will doe no iniquity to wit in sparing her being so sinful See Amos 3.2 3. 2. God doth so much delight in mercy and is so tender of his people that he never proceeds to severity so long as there is another way unessayed to reclaim them or to stint the course of their sin which doth abundantly justify him when he judgeth for in this also he is the just Lord in the midst thereof he will not do iniquity in that he will not cast off till other means be essayed as the following purpose cleareth 3. It is a great favour from the Lord and a testimony of his long suffering when he doth not take every finner at his first word but followeth him with frequent warnings of his danger if he go on and offers of advantage if he returne for it is marked here as an evidence of Gods kindnesse in this processe that every morning which was the usual time of Prophets preaching Jer. 7.25 doth he bring his judgements to light he faileth not 4. Albeit men may pretend to acknowledge the authority of God and his Word yet it is usual that when they are mad on sin and going to ruine this should be a presage of it that the Word will do nothing at them for it is marked as their sin and a token that judgement must come on when notwithstanding warnings the unjust knoweth no shame 5. None who are within the visible Church and doe acknowledge a Deity and yet dare with a high hand sin against the cleer light of the Word but they proclaim themselves to be destitute of all ingenuity and given up to the plague of effronted impudence for such know no shame Ver. 6. I have cut off the Nations their towers are desolate I made their streets waste that none passeth by their cities are destroy'd so that there is no man that there is none inhabitant 7. I said Surely thou wilt feare me thou wilt receive instruction so their dwelling should not be cut off howsoever I punished them but they rose early and corrupted all their doings A second evidence of their incorrigiblenesse is that the Lord had often-times visited the Nations round about not one but many of them and not with an ordinary but with remarkable stroakes destroying their strong holds or Princes which as corner stones as the word imports uphold the fabrick of the Common wealth and making such havocke of the Nations as there were neither traveller nor Inhabitant to be found all which considering out ward meanes and their duty might have warned them to flee those sinnes for which those Nations had been punished and instructed them to fear God and reforme their wayes that so their afflictions might have kept within bounds of fatherly correction and they might have prevented the last stroake of being put out of their land and yet for all this they were so farre from turning to God that they were even worse all their wayes being not only sinful but corrupt and bent active and headlong in going wrong as if it had been their study and they were as earnest to goe wrong as he had been to reclaim them v. 5. Doct. 1. The Church is so dear unto God and he so tender of her well-being that before he ruine her he will preach her duty and danger to her upon the dear expence of others for all these sad judgements on others v. 6. was to inform her that she might prevent the like 2. Judgements inflicted on any of the world is a document and call to others to fear God especially being guilty of the like sinnes yea even the Church ought to take warning from judgements on enemies for He cut off thir Nations laid their Towers desolate c. that his Church
might feare him and receive instruction 3. Albeit God onely wise to whom all his works are known from the beginning cannot be disappointed of any expectation he hath yet this dealing with his sinfull people and the meanes he useth are such as in reason might promise and doe indeed oblige them to bring forth the fruits of repentance and reformation therefore he subjoynes to this warning from his judgements on others I said Surely thou wilt fear me thou wilt receive instruction speaking after the manner of men and shewing what his dealing did oblige to 4. True godlinesse and an evidence of true turning from Apostasie consists in an holy aw of God and fear because of our offending him or to offend him again joyned with spiritual wisdom learned from the word and from our experience of our selves and our failings or of others to carry on and feâ—d that disposition for so is their duty here described Thou wilt feare me thou wilt receive instruction 5. No stroakes on sinners ought to be a discouragement to them being penitent from comming to God or from expecting good at his hand for if they should fear him so their dwelling should not be cut off howsoever he punished them 6. Albeit true godlinesse or turning to God from sinful wayes will not exempt a people from fatherly chastisements to make them more wise and their turning yet more serious yet the penitent in these will meet with favour considering what he deserves and what such as go on in impenitency meet with for so is insinuated so their dwelling should not be cut off howsoever I punished them 7. To be delivered from going into captivity out of our own land where we should want the publick ordinances of Gods worship is a mercy which may sweeten much affliction in our own land it is a promise to the penitent Their dwelling shall not be cut off howsoever I punished them 8. Such is the madnesse of men especially where the Lord hath given them over that no example will warn them their security conceit dreaming of priviledges c. will hide all dangers from such till they light upon themselves for all these warnings wrought not they corrupted all their doings 9. The more meanes be essayed to reclaim a people without successe the worse will that people grow where meanes are not blessed they leave that curse behinde them therefore all these meanes of warnings threatnings promises and lesser stroakes being in vaine see what followeth They rose up early and corrupted all their doings they were vigilant active and earnest to goe wrong 10. It is a cleare proofe of incorrigiblenesse and a presage of certaine ruine when a people are never more mad upon sinne then when judgements are let forth for it for by this the Lord proves their incorrigiblenesse and sealeth this wo upon them that when the Nations were cut off yet They rose up early and corrupted all their doings Ver. 8. Therefore wait ye upon me saith the Lord untll the day that I rise up to the prey for my determination is to gather the Nations that I may assemble the Kingdomes to poure upon them mine indignation even all my fierce anger for all the earth shall be devoured with the fire of my jealousie The Lord having thus accused and left the body of the Jewes under his wo he turnes now to the godly among them who could not but be affrighted with these threatnings and troubled with the thoughts of dispersion of the people therefore he propounds divers grounds of their encouragement some whereof were to be accomplished in part at their return from the captivity and all of them spiritually in the dayes of the Messiah beside what may be expected yet more fully at the conversion and saving of all Israel The first ground of encouragement is that as they had God to wait and depend upon in the time of the ensuing calamity wherein God would consume the Jewes out of his jealousie over them so there was ground of hope that the Lord having punished his Church would appear against her enemies to take the prey out of their teeth and raise up the Nations to consume them and make such havoke of them as might testifie his zeal for his people and glory which had been violated by them and therefore the godly were patiently to expect this day so much the rather as all this should tend to the advance ment of the Kingdome of Christ as is after cleared Doct. 1. The Lords just controversie against the visible Church provoking him to abandon her doth nothing diminish his affection to any godly remnant in it nor make him forget them in sad times for in the midst of all these quarrels he hath a word to them 2. God in his Church is jealous of her and of her affection toward him and for his Church against all that trouble her in both which cases his jealousie being provoked is terrible and will raise up many instruments and make a great destruction for this jealousie of God first against the Jewes which is supposed here and first in order to be understood and then against her enemies which is most expresly pointed at will arise to the prey as a roaring Lyon will assemble Nations and Kingdomes to make them scourges to the Jews and then to be plagued themselves Will pour out indignation and fierce anger and devour all the earth or Land 3. When the Lord is about to bring forth some glorious peece of his Gospel-work The Church is to expect some great shakings and vastations to make way for it for in order to what followeth in this Chapter there will be a devouring of all the earth a casting of all into the furnace that he may bâ—ing out his pure mettal 4. When it pleaseth the Lord to let judgements upon his Church arise to a captivity and a leaving of them in their enemies hand the godly are to expect a time of the trial of faith and patience before there be a change as here is insinuated that when Judah is consumed there will be need of waiting on God before a day of vengeance on enemies come about 5. Times of greatest trouble have matter of encouragement to the godly in that they have ground of present dependance on God for strength and furniture during the straite and ground of future hope that there will be an outgate and that vengeance will come on oppressors they are allowed and invited to wait on God till that other day come 6. Patience is the kindly fruit of hope and the posture wherein the godly are to expect issue and to finde present troubles easie Wait ye upon me saith the Lord till the day c. Ver. 9. For then will I turne to the people a pure language that they may all call upon the Name of the Lord to serve him with one consent 10. From beyond the rivers of Ethiopia thy suppliants even the daughter of my dispersed shall bring mine offering A second
as his making a promise about it doth teach us so when the Lord hath a minde to do good and appear for a people who have lain under great ignominy and judgements for sinne he can soone reforme them and make them shine in holinesse as here he promiseth to the Church of the Jewes whose name to this day is a reproach Thou shalt not be ashamed I will take away them that rejoyce in thy pride c. Vers 12. I will also leave in the midst of thee an afflicted and pure people and they shall trust in the Name of the Lord. Ver. 13. The remnant of Israel shall not doe iniquity nor speak lies neither shall a deceitful tongue be found in their mouth for they shall feed and lye down and none shall make them afraid The sanctification of the Church is further commended that no affliction paucity nor poverty as when they returned from Babylon should obstruct but rather help it on the Lord emptying them of all things by affliction that they may learne to trust in God and study holinesse and sincerity which are approved in his sight whereunto they shall be encouraged by Gods protecting of them and keeping them in safety from violence and feare notwithstanding their low estate Doct. 1. When the Lord corrects his Church he useth not to make a full end but to leave some to get good by these afflictions and the fruit of them from the Lord I will also leave saith the Lord the remnant of Israel 2. The Lord seeth it fit to exercise even a remnant of his people with many afflictions after he hath by their deliverance taken away their reproach that so they may be put yet to a more serious study of holinesse for they are afflicted and a poor people that they may trust and do no iniquity 3. As trust in God is a chiefe part and the root of true holinesse and as the afflicted may have yet ground of hope and may rise the more in confidence that trouble would lay him low and that carnal confidences do faile And as afflictions do not allow us to be discouraged but to put us to trusting and immediate dependance and do feed faith so to trust in God is ordinarily mans last shift which he will never essay till he be emptied of all things beside and led by God to this duty who undertakes to work faith as well as to give the reward of it all these are imported in this promise as it is propounded I will leave in the midst of thee an afflicted and poor people and they shall trust in the Name of the Lord and here their holinesse begins 4. Trust in God will encourage and enable the believer to follow holinesse and Gods way And albeit perfection be not attainable in this life yet the beliver is to prove his integrity by avoiding the dominion of sinne and hypocrisie and dissimulation and to emplore God for attaining thereof This is the summe of that promise The remnant of Israel shall not do iniquity nor speak lies neither shall a deceitful tongue be found in their mouth 5. As God is sufficiently able to give safety and support to his own in their weakest condition and as the godly have the Covenant-right to temporal preservation when it is good for them and are alwayes hid in the secret of Gods presence and may attaine to peace and freedome from the slavish feare of trouble so the faith or sensible experience of this protection is a sufficient motive to Saints to study holinesse and keep the way of God This imported in the promise They shall feed as his flook and lye down and none shall make them afraid and in its being subjoyned as a reason why they shall study holinesse They shall not do iniquity c. for they shall feeh and lye down c. Ver. 14. Sing O daughter of Zion shout O Israel be glad and rejoice with all the heart O daughter of Jerusalem 15. The LORD hath taken away thy judgements he hath cast out thine enemy the King of Israel even the LORD is in the midst of thee thou shalt not see evil any more The Lord subjoynes yet further encouragements to the godly in two exhortations directed to the Church of the Gospel wherein yet more of her allowance and priviledges are held forth The first exhortation is to full joy because of Gods removing of plagues and enemies because of Gods presence manifested in the midst of her and her freedome from former evils importing a promise that she should rejoyce because of this and that the godly of the present time might rejoyce in hope of it Doct. 1. As the true Israel in spirit children of Zion and of that Jerusalem which is from above and who are heirs to all the promises have allowance and matter of compleat joy above any other society whose joy is still embittered with sorrow and ought to entertaine their good condition with thankfulnesse and rejoycing So when Israel shall be converted the Church may expect that after their long silence and bitter sorrow there will be a notable song among them for this exhortation Sing O daughter of Zion shout Oh daughter of Israel c. is a warrant and direction to all the godly shewing how short they often come and promise to Israel in particular 2. Though sinne and spiritual judgements together with outward calamities following thereupon and enemies both outward and inward do oft times trouble the Church yet in due time they shall not mar her mirth but rather furnish matter of a song when God having quit the processe against her and healed her spiritual judgements and plagues shall speedily remove them and her enemies Sing c. saith he The Lord hath taken away thy judgements he hath cast out thine enemies whereby judgements we are not only to understand her outward calamities but all her spiritual plagues accompanying sinne and all the Lords sad sentences against her which were the rise of the enemies invasion and success 3. It is matter of great joy to have interest in the true God of the Church who is the Lord Jehovah alsufficient to make his followers happy and maintain his and their rights Ezek. 35.10 especially when the right is made clear to beleevers and that the Lord is not to their sense standing afar off but very neer and in the midst of them which every one that lives by faith may expect for this is also matter of a song the King of Israel even the Lord is in the midst of thee 4. Albeit the Church cannot promise to her selfe to be wholly and perpetually free from trouble while she is within time yet Israel being converted may expect not to meet with those judgements they have endured since their rejection and the godly may expect their own competent breathing times from trouble that trouble shall not hurt them nor prove evil when it cometh and that the day shall come wherein they shall be for ever
by his word will teach and allow his afflicted people to apply general promises to their own case as if they had been only intended for them therefore doth he apply that general promise of manifesting power and love to the particular strait of their captivity I will gather c. that is I will employ my power and love to help thee in thy particular distresse 3. As the Lords people do oft times provoke him justly to deprive them of publick Ordinances and to scatter them into corners so the want thereof will be a sad affliction to sensible soules as depriving them of the most lively representation of heaven on earth as obscuring much of Gods glory which is seen and spoken of in the Sanctuary and as secluding the godly from the mutual and comfortable fellowship one of another in his ordinances and from much refreshment and help which they had by those meanes for here they are sorrowful for the solemn Assembly wherein the Jewes used to to meet at the Temple to worship God 4. Such is the insolencie and cruelty of the Churches enemies that the godly may not only look to be deprived of solemn Ordinances where such have power but to have their burden and grief augmented and to be in peril of being crushed with insolent reproaching of their religion and worship for here it is added to the former the reproach of it was a burden 5. When the Lord hath brought his people lowest for their sin and enemies have got most of their will in crushing them yet they are not without the reach of his help he can and in his appointed time will bring them out of all their captivities and troubles for notwithstanding all these afflictions I will gather them saith the Lord. 6. As it is the duty of the godly in times of calamities to be most affected with what concerneth Gods honour and seems to suffer prejudice so such do lie nearest promises for the publick or for themselves either for they that are sorrowful for the solemn assembly are of thee that is thy true and kindly children and they get the first promise I will gather them and the Church for their sake Ver. 19. Behold at that time I will undoe all that afflict thee and I will save her that halteth and gather her that was driven out and I will get them praise and fame in every Land where they have been put to shame The Lord confirmeth this gracious promise of their return and undertaketh to remove all impediments that might arise from themselves or others to hinder their gathering and restitution As for outward opposition he promises to ruine her oppressors and for her self although by her affliction and captivity she were so broken and crushed like a disjoynted body that she was not able to move yea so scattered as the torn members of a body cast here and there into corners that there is no probable hope of her gathering yet he promiseth not only to make a resurrection from the dead to strengthen her who halted that she may return and to cause the driven out to be gathered but that by so doing he will take away their reproach in view of all people among whom they had lurked with ignominy Doct. 1. There is so much which the afflicted Church may have in probability and to sense to object against the truth of promises that the performance of them will be wonderful and to be admired for here we are called to admire the Lords bringing about of his purpose notwithstanding so many seen impediments Behold at that time c. 2. The promises made to the Church speak much wo to her opposers and will come to effect over the belly of all opposition they can lay in the way I will undo all that afflict thee and I wil save c. 3. The Lords people may be so crushed by their troubles and disabled to doe any thing for themselves or their own help and so cast out from all their enjoyments and so scattered from the society one of another and from having the face of a people that it may seem impossible to sense that they shall be recovered although there were no enemies against them for its a new impediment to their faith that they halted which is a crush disabling from any activity or motion and were driven out 4. They may be brought to a very low and desperate condition by trouble whom yet the Lord will not onely preserve from ruine but raise up as it were from the dead and bring them to a full fruition of what he hath promised I will save her that halteth and gather her that was driven out saith the Lord. 5. Albeit reproach be a great addition to trouble yet the Lords people waiting on him may expect to have it rubbed off with advantage and that by his mercies toward them he will make them honourable in the sight of all those who despised them because of their low estate I will get them praise and fame in every Land where they have been put to shame Vers 20. At that time wil I bring you again even in the time that I gather you for I wil make you a name and a praise among all the people of the earth when I turn back your captivity before your eyes saith the LORD The Lord yet insists upon the former promise and because it was hard to beleeve so great a change being as a resurrection from the dead after so many years burial and as it were rotting in their graves therefore he repeats and by subscribing his own name confirmeth the promise of gathering and bringing them back and of making them famous throughout the world when he should return their captivity visibly and to their own satisfaction He mentions the turning back of captivities in the plural number as it is in the Original with relation to their being led captives at several times as under Manasseh 2 Chron. 33.11 under Jehojakim 2 Chron. 36.6 under Jehojachin 2 Chro. 35.10 with every one of whom some of the people suffered and under Zedekiah and with relation to their being scattered into several places in their captivity frō which they were to be returned as so many troups of captives if not also to their long dispersion since the Messiah came as well as to the former in Babylon Doct. 1. Greatest difficulties in the way of performance of promises ought not to cause the Church to doubt any thing of the certainty of them therefore is the promise again again inculcated upon these fainting-Jewes as a most certain truth whatever they had to the contrary whereupon to reject it At that time will I bring you again 2. One act of Gods power and love manifested for his people doth but make way for another to perfect it and when the Lord begins a work with them they may expect he will not leave it unperfected so much doth the way of making this promise import that when he gathers them in their exile as he did under Zerubbabel and Ezra he will not leave them till he safely bring them back At that time will I bring you again even in the time that I gather you 3. The Lords appearing for a people and doing for them is their greatest honour before the world considering what it speaks of their interest in so great a God what respect he carries to them in their low estate and how glorious he will make them by doing for them and the Lord will in due time do for his people that he may put his honour on them therefore it is here subjoyned as a fruit of his work and his end in working I will bring you again for I will make you a name and a praise among all the people of the earth when I turne back your captivity 4. The infinite fulnesse of God is sufficiently able to answer all his peoples wants will not leave his work undone to their contentment were their difficulties never so many for whereas they had been often led captives and scattered into divers places he promiseth I will turne back your captivities and do it before your eyes or to your full content and satisfaction 5. The former proofs which God hath given of his power to give a being to what he saith in greatest extremities is a sufficient ground for the Churches encouragement to lean to his promises in new difficulties therefore to confirme all he subscribes his name Jehovah by which he had been known in their deliverance from Egypt Exod. 6.3 as a sufficient ground for their faith in this second captivity I will turne back your captivity saith the Lord or Jehovah Of him and through him and to him are all things to whom be glory for ever Amen Rom. 11.36 FINIS Mr. HUTCHESON on the Lesser Prophets Mr. Hutcheson's Exposition on the three last Prophets
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