crying verse 2. and setteth out more of their sinne is that their wickednesse in vexing and grieving one another and the godly amongst them and their violent spoiling of one another together with their starting and keeping up law-suits and contentions or of strife against the messengers of God who reproved them as was usual Jer. 15.10 Hos 4.4 that I say all these were not only publick and open in the Prophets and godlies view whereever they went but a great grief and vexation unto them their hearts were over-charged when they saw such wickednesse and God taking no order with it Doct. 1. When once men shake off the fear of God it is righteous with him to give them up to break all bonds of love humanity and civil society amongst men for these godlesse men are given up to iniquitie grievance spoiling and violence c. Thus the Lord sheweth how unfixed they are in all things who hold not fast the root of his feare 2. It may be the lot of the Lords most faithful servants to see sad sights of wickednesse among the people committed to their charge instead of comfortable fruits of their Ministery This Prophet after his pains taken seeth only iniquitie and grievance and every where spoiling and violence are before him these sinnes being so impudently committed that the actors cared not who saw them See Isai 49.4 3. Albeit it be the duty of the Lords people and faithful servants not to carve out what shall be their own lot and successe in the world yet they ought not only to keep themselves unspotted but to be seriously affected and vexed with the iniquities of the times for saith the Prophet Why doest thou shew me iniquity and cause me to behold grievance Not so much quarrelling with Gods Providence towards him as testifying his own and the godlies veâ—ation by seeing these things See Ezek. 9.4 2 Pet. 2.7 8. To be vexed with the evils of the time is a way to keep our selves from falling into them and a ground of hope that God will appear as the Prophets reasoning imports 4. However the godly may be called to contend and strive both for God and for their owne rights yet it is a mark of an unsanctified spirit to delight in the fire of contention and either to beget or entertain them needlessely or unjustly This was one of the vexing evils of the time There are that raise up strife and contention Vers 4. Therefore the law is slacked and judgement doth never go forth for the wicked doth compasse about the righteous therefore wrong judgement proceedeth A third aggravation of his complaint holding out yet more of the iniquity of the times is taken from the consequents of Gods indulgence toward that people that they were emboldened to sinne by it and grew the worse for that they were spared for when the Prophets preached and men rebelled and yet God spared them they did hereby take occasion to contemn the Law and Word of God as a dead thing having no vigour nor authority and so ran on all mad courses insomuch that no justice was to be found for if there were any who respected equity or right they were so overpowered with the multitude of wicked men that they durst not appear not could effect any thing and so justice could not choose but be wrested Doct. 1. It should be the godlies endeavor to have their zeal against sin cleanly and arising upon justifiable grounds for here the Prophet cleares that his zeal against the iniquity of the times flowed not from any prejudice he sustained thereby but from the over-turning of all Religion and justice that appeared therein 2. The Lords forbearing and long-suffering oft-times prove a snare to wicked men hardening them in their evil course for because of Gods indulgence Therefore the Law is slacked c. 3. It is not the enjoyment of the Word of God or Ordinances but their having authority and vigour in our hearts and practices that will prove blessed in enjoying them for this people had the Law but it was the quarrel that it was slacked or dead in its authority The Law is slacked the similitude is taken from the faint or lifelesse pulse of a dying man 4. Contempt of the authority of the Word openeth the door to all wickednesse and justice will go to ruine among men where Religion hath no place for these two are conjoyned The Law is slacked and judgement doth never go forth 5. It is a great height of a lands guiltinesse when Judicatories and Courts of Justice become corrupt for that is the height of their impiety and the evidence of a despised Law that Judgement doth never go forth c. 6. Times of general defection prove ordinarily times of great trial to the godly and righteous not only are their souls vexed and they supplanted in their righteous cause but they dare hardly appear against the stream of injustice or if they do appear they cannot be able to effect any thing that is right but all goeth wrong do what they can for Then the wicked compasseth about the righteous therefore wrong judgement proceedeth Ver. 5. Behold ye among the heathen and regard and wonder miraculously for I will work a work in your dayes which ye will not beleeve though it be told you Followeth to verse 12. the Lords answer to this expostulation containing a prophecie of the destruction of the Jewes by the Caldeans which is here described generally from severall properties 1. That it should be a singular and wonderful destruction insomuch that if any of the Heathen should consider it it would breed admiration in them Deut. 28.37 and 29.24 25. 1 Kings 9.8 or if the Jewes should consider any stroak inflicted on the Heathen they should admire that their owne stroak was sadder as Dan. 9.12 2. That it should be incredible to themselves who dreamed of ease and yet be true And 3. That it should be speedy and come to passe even in their time to whom this was preached Doct. 1. When men harden themselves in their evil wayes because of Gods for bearance and the Word hath no authority among them then the Lord will speak in another language by his rod for because of that contempt of the Word ver 4. the Lord will work a work that is will send judgments which he will owne and wherein he will be seen 2. The Lords long suffering patience toward impenitent sinners will not alwayes last but when their iniquity is come to an height it will also end in sad judgements therefore albeit the Lords patience had out-wearied the Prophets patience yet now I will work a work in your dayes saith the Lord. 3. As abuse of mercie offered to the Church deserves sadder judgements then the sin of Heathens who have not such an offer Matth. 11.22 24. So it is an addition to the Churches calamity when the Heathen and enemies who have been witnesses to Gods working for her shall become Spectators and
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
further ground of meditation to the Reader if he please It cannot be a voided in a piece of so many Doctrines and on divers subjects but the same Doctrines at least for substance wil occur often but the Reader may consider that every time it occurreth it is confirmed of new from a new ground and Gods inculcating of truths often calls on us to heare and consider them much If any man thinks the doctrines sometimes more prolixe he would consider that in this sort of writing it is required to say much in little bounds that sometimes two truths flowing from one ground wil speak more fully being conjoyned then if every one of them were made a doctrine alone that some doctrines nakedly propounded could not satisfie unlesse they were either limited or cleered a little As the Doctrines wil be found I hope to arise naturally from the text explained so in exposition I have studied to keepe by the rule of faith and set downe that Exposition which is most agreeable to the context it selfe and where diversity of interpretations could agree together as tending to one scope I have conjoyned them and but seldome held forth divers and different interpretations of one place where there was no such affinity betwixt them There is onely one thing of which I would premonish thee in a word and that is concerning some promises made not only to the Church of the Jewes but to all Israel wherein not only their future conversion but their restitution to their own land seeme to be held forth I am not ignorant how peremptory many have beene of old and of late in determining of such future events from the Word and that many who have asserted the restitution of Israel to their land have asserted with it also a reigne of Christ not onely in his spiritual government but in his person also on earth and that the Church shall be in a very flourishing and glorious estate for a thousand yeers Both of which assertions as they have no sure footing in Scripture so the first speaks but little comfort to the Church which is that they intend in it for seeing Christ hath a circumscribed body he can be but in one place at once and it is more comfortable to the Church in all quarters of the world to be governed by his Spirit and instruments employed by him sitting at the Fathers right hand then by deputies imployed by him while he remains in one corner of the world as that opinion must grant he will And for the second albeit the Church may and belike after the conversion of Israel wil have some glimpses and breathings of tranquillity and prosperity yet that happy condition which many speak of seemeth not to be very consistent even with common sense for if the Church and particular Saints shall have corruption while they are within time that fire will necessarily produce sparks of trouble and how any trouble can be consistent with such a condition as these men speak of I see not The experience of the Jewes at the first coming of Christ and of the Church in all ages may sufficiently clear how much carnal conceptions of the glory of Christs Kingdome have been disappointed as savouring too much of flesh Yet in this businesse whereof I speak this would seeme at least probable that as many passages scattered in the Prophets whatever they foretold to the Nation of the Jewes at the first coming of Christ or say daily for the comfort of Israel in the spirit yet have not their full accomplishment till all Israel be converted as the Apostle cleareth Rom. 11. who citing a more obscure place to cleare it doth warrant us to make use of others that speak more clearly So there are also many passages in the Prophets which however they may be applyed to a spiritual restitution of every true Church and of Israel after the Spirit yet in their full accomplishment seeme to take in the restitution of the Nation of Israel and this interpretation seemeth not to want Christs owne warrant where he saith Luke 21.24 They shal fal by the edge of the sword and shal be led away captive into all Nations and Jerusalem shal be troden down of the Gentiles until the time of the Gentiles be fulfilled where he seemeth to set the same term-day to their Captivity and the desolation of Jerusalem including the land that the Apostle sets to their conversion Rom. 11.25 26. And indeed if the conversion of Israel wil be National as is clear not only from Rom. 11. but from Hos 3. where they are foretold ver 4. that they shal neither have a true nor false religion in their exile which must be understood of them taken as an incorporation and Nation for as private men they have still some Religion wherever they are and consequently their conversion ver 5. must be National If I say their conversion wil be National it is agreeable to right reason that they wil get a Land for habitation as a Nation and what Land more expedient then their own though not now any more typical unto them which God gave to their fathers of old and which there are so plain promises as would appear for And for a taste any that pleaseth may consider on these passages spoken not only to Judah but to Jacob Ephraim and Israel Jer 30.13 18. and 31.17 Ezek 37.16 17 19 21 22 25. Hos 11.9 10 11. and many others which I wil not now insist to name or discourse upon only as I take no pleasure in singular opinions nor to be peremptory in those things which time wil be the best commentary unto so there being so much to this purpose spoken in the Word I could not but briefly point at such passages in any of these following Prophets as seeme to tend that way that so the godly may be stirred up to pray more earnestly for the conversion of Israel at which time the Lord by performance wil give his own commentary to these and many other promises I shal detaine thee Christian Reader no longer in the entrie but to adde this that if this piece prove acceptable and may be useful to the Church of Christ I purpose the Lord continuing life and assisting me to follow with the rest of the smal Prophets in the same Method provided that some others more fit do not take the work in hand Mean time that this present piece may be blessed unto thee and that thou mayest more and more fal in love with God to thee in Scripture shal be the prayer of Thine to serve thee in the Gospel GEO. HUTCHESON Christian Reader IT cannot be denied on the one hand that as the Lord in this last age hath manifested unto Britain more then in any former time the riches of his grace in the clear and long continued offer of Righteonsness reconciliation peace sanctification and salvation freely to be had by the hearty embracing of his eternal Son Jesus Christ So for the
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
dependent on him who gives or takes them away at his pleasure and according as he hath a people to raise or to ruine for He destroyeth the wise men when he will 4. Mens wisdom and prudence is ordinarily looked upon by God as an enemy to him and ground of a controversie in regard that mens conceit of their wisdom is the cause why they give God little to do acknowledg not his providence but take all upon themselves for this question Shal I not saith the Lord even destroy the wise men out of Edom imports that there is some necessity for his doing of it and that their wisdome may not escape without a stain 5. It is a singular demonstration of Gods Soveraignty and providence in the world when he overturns the wisdome of the wise brings all their well-contrived projects to nought snares them in their own works and counsels makes eminent fooles of them and causes them to reel like drunken men who were in reputation for wisdome for When there is no wisdom in him the Lord declareth himself the Author of it that we may see his hand in it and give him the glory of it and may believe his power to do the like when the wisdom of Adversaries is the Churches fear Shal I not saith the Lord destroy the wise men c 6. However the threatnings of Gods Word may oftentimes seeme improbable when they are pronounced yet in the Lords time the accomplishment will be remarkable for albeit Edom notwithstanding the Lords threatning retain his former wisdom the Lord in his holy providence ensnaring wicked men so who do contemn threatnings when they are not speedily executed Jer. 17.15 yet In that day to wit of his calamity shal I not destroy the wise men saith the Lord Ver. 9. And thy mighty men O Teman shall be dismayed to the end that every one of the Mount of Esau may be cut off by slaughter The fifth vain confidence is their valour and strength for which also that Nation was eminent as living by the sword according as was foretold Gen. 27.40 concerning this the Lord threatens to confound with terror the mighty men of their Country or some part of it most renowned for valiant men and called Teman from Esan's Grandchild Gen. 36.15 or from its situation Southward as the word signifies from Judea And so these being laid by there should be an universal slaughter of the inhabitants of the Country at least of every one of note as the word in the Original signifies and is translated so Psal 49.2 and 62.9 and elsewhere as was usual for the Chaldeans to do where they prevailed 2 Kings 24.15 Doct. 1. Natural men are in a sort endless in their carnal confidences and hard to be put wholly from them but when one fails they will have another to flye to Therefore is all this paines taken to shew the vanity of Edoms refuges who if the situation of his Countrey faile him hath treasures to gather forces with and failing that confederates or if they be wanting prudence which hath delivered people in great extremities and if he be yet put to it he hath mighty men to run on all hazards And every one of these needs to be particularly threatned to make them sure of vengeance 2. The terror of God is sufficient to crush and overthrow the mightiest of men mans valour is not terror-proof when the terrour is from God Thy mighty men O Teman shall be dismayed and broken with terror as the word also signifieth 3. As terror upon a people is an ordinary forerunner of great desolation Thy mighty man are dismayed and every one of the mount of Esau cut off by slaughter So where the Lord hath a judgement to go through a Land no probable or promising furniture will turn it away but what would hinder it shall be made uselesse The mighty men shall be dismayed to the end that he may reach his purpose and cut off every one c. Ver. 10. For thy violence against thy brother Jacob shame shall cover thee and thou shalt be cut off for ever The Lord having pronounced sentence against Edom proceeds to shew the equity thereof from the cause procuring it upon which the sentence is again repeated In general Gods quarrel against them is for their violent carriage towards Judab for which they are again threatned Doct. 1. As the Lord doth not strike a people but where he hath a just quarrel so the stupidity of men in not laying sin to heart and their blindnesse and self-love is such as Gods quarrel will not be taken up till himselfe discover it Therefore doth the Lord himself here reveal it 2. Of all the injuries and evil deeds committed by wicked men none are so remarked or so suddenly and severely punished as the injuries they do to the Church and people of God The Lord threatens Edom for violence against Jacob as if he had committed no other fault and as filling his cup speedily 3. The Lord will not forget enemies their interest in and obligations to the people of God whom they oppresse that thereby he may aggravate their guilt and double their punishment Therefore the Lord reckons Edoms kindred to Jacob that his unnaturalnesse might appear and to be a ground of the sentence Thy Brother Jacob. 4. Much ignominy and shame is abiding those especially who ought to be friends and are foes to the Church of God partly in that they shall be disappointed of their expectation to see the Churches ruine and partly in that judgements from God shall make them base and contemptible if not also confound them with horror that they should have taken part against the Church with those who ruine themselves for shame shall cover Edom when he is destroyed by the Chaldeans with whom he joyned against Judah 5. Judgements upon the troublers and enemies of the Church are without moderation and hope of recovery as coming from the hand of Justice and of a jealous God Thou shalt be cut off for ever for however there may be some relenting under this or that particular stroake yet unlesse that repentance prevent justice makes what they get but an earnest of more and pursues them to all eternity as this stroake of Edom is expounded Mal. 1.4 Ver. 11. In the day that thou stoodest on the other side in the day that the strangers carried away captive his forces and forreigners entred into his gates and cast lots upon Jerusalem even thou wast as one of them Edom's violence is more particularly described by shewing positively what he had done to wit that in the day of the Churches trouble he not only was an idle spectator as to assisting of his brother but concurred with the enemy as one of themselves to help forward the affliction VVhence learn 1. Many sad afflictions may come upon the priviledged people of God when God is provoked and those not onely cleanly trials and sufferings for Truth which have their large
were burnt it self or that God should make the Church active to effect it as was in part accomplished when the Jewes after their captivity destroyed the Edomites as History recordeth 4. The Word of God and his Omnipotency and fidelity who speaks it is sufficient to confirm the Churches faith in the certainty of most improbable things For whatever unlikelihood be in this promise it is removed by this For the Lord hath spoken it Ver. 19. And they of the South shall possess the mount of Esan and they of the plain the Philistines and they shall possess the fields of Ephraim and the fields of Samaria and Benjamin shal possess Gilead 20. And the captivity of this hoast of the children of Israel shal possesse that of the Canaanites even unto Zarephath and the captivity of Jerusalem which is in Sepharad shal possess the Cities of the South It is further promised That the Church shall not only have restitution but enlargement of their possessions enjoying all their own and possessing what had been their enemies The Jewes in the South taking in Edom with their own portion they who dwell in the plain enjoying the Philistines land as lying neerest them and all their own borders recovered not only Ephraim Samaria and Benjamin but Gilead also beyond Jordan and for further confirmation the Lord foretels that the numerous captivity of Israel should possesse their Northern border to Zarephâ—â—h or Zareptah toward Zidon 1 Kings 17.9 And that the Captives of Jerusalem and Judah in Sepharad conceived to be a place in a Chaidea should possesse their South-border Now concerning the accomplishment of this promise it cannot be said that any thing done by the Maccabees and their successors or obtained by Herod and his successors from the Romanes was the full performance these things coming far short of what is here foretold besides that the children of Israel or ten Tribes are expresly mentioned in this Prophecie Nor doth the taking the place in a spiritual sense fully exhaust the meaning there being such expresse designation of places to be possessed and of several troups of captives to possesse the several places And therefore it seems to point further at the restitution of Israel to their own land and the inlargement of their border when they shall turn to Christ in the latter dayes Rom. 11.25 26. However the Promise may teach us 1. The afflictions of the Church through Gods blessing tend to their advantage and gain For the Captivity are to get not only their own land but the mount of Esau and the Philistines and what they had not before their Captivity 2. Christ in his Church will gain ground on his enemies and possesse and reign over them either by their voluntary conversion or violent subjection and destruction For so much doth the scope of this promise being spiritually taken import 3. The priviledges of the people of God are irrevocable and immurable and will break forth in comfortable fruits after long and sad interruptions This is again signified and taught by Israels possessing the fields of Ephraim and Semaria and Benjamin with Gilead as the Original hath it of which they have been so long deprived 4. The Lord marketh every distresse and captivity of his people and what becomes of them and may manifest much of his goodness to such as he hath sore afflicted and brought down with corrections For though the Captivity was sent away with much ignominie and carried far off yet the Lord marks that they are the captivity and where they are and will restore them to their possessions and cause them to possess the gates of their enemies Ver. 21. And Saviours shall come up on Mount Zion to judg the Mount of Esau and the kingdom shal be the LORDS A further Promise of fit instruments to be raised up in the Church to deliver her and manage the cause of God against enemies as of old when the Lord raised up Judges to deliver Israel Whereby we are to understand not only spiritually that Christ will send to the Church his Apostles and Messengers who instrumentally save the Elect 1 Tim. 4.16 by holding forth Christ in the Word of Salvation and by their Doctrine do condemn the world but that in all Ages and especially in the Church of converted Israel God will raise up instruments of deliverance to the Church as he did also in the times betwixt the captivity and coming of Christ Doct. 1. The Church of Christ will not want fit instruments to promote her happinesse For Saviours shall come up on Mount Zion 2. The allowance of the Church of God is Salvation eternal and temporal also in so far as is fit for her to receive Therefore are the instruments sent to her called Saviours to wit in an instrumental way 3. The Doctrine of the Gospel in the mouth of Christs Servants doth reprove judge and condemne the world and all the enemies of Christ and this judgement is seconded with spiritual plagues and sometimes temporal till the day come when the World shall judge them and they receive a complete recompence according to it Thus do some of Christs instruments judge the mount of Esau 4. As the Lord is Soveraign in all the world even over his enemies So when he raiseth up instruments for the Churches good he will blesse them and by them bring his enemies to an account and execute his sentence against them For these instruments of the Churches temporal deliverance do judge the Mount of Esau when God delivers enemies into their hand as his delegates to pour his vengeance upon them The last and great promise is that God in his Christ shall have a Kingdom in his Church and among their enemies for their behoof Doct. 1. Where Christ sets up his Church there he sets up his Kingdom also and will be acknowledged as such For the Kingdom shall be his 2. No dominion or sovereignty is to be acknowledged in the true Church but Christs only he alone hath power to make Lawes binding the conscience to institute Ordinances enjoyn censures appoint Officers by his own Courts to judge his own House c. For the Kingdom shall be the Lords All other Saviours or instruments of deliverance must serve him and his Officers must content themselves with his Ministry 3. The Kingdome of Christ is matter of comfort to the true Church and godly it being sweet to live under his yoâ—k and protection for it is a promise The Kingdome shall be the Lords 4. Christ holds his kingdom by a certain and firm tenure as being made sure to him by the infallible promise of God as here is recorded in holy Scripture and upon this ground may the Church notwithstanding all opposition expect the day when the kingdomes of this world shall become the kingdomes of our Lord and of his Christ and he shall reign for ever and ever Rev. 11.15 JONAH The ARGUMENT JONAH having prophesied in Israel in or a little before the days of Jeroboam
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
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
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
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
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
endeavour speedily to flee from the enemy but to no purpose as accordingly it was besieged by Sennacherib 2 Kings 18.14 17. and 19.8 the reason of which judgment is that they having first of any in Judah received the idolatrous worship of the ten Tribes occasioned the spreading thereof even to Jerusalem Dâ—ct 1. The Lord hath in his wisdom so ordered the writing of holy Scripture as every particular passage and book hath somewhat in it for our further information which would not be so clearly had elsewhere to the end we may be allured to study it much as here we have Lachish receiving of Idolatry first which is not mentioned in the history 2. As sin will drive men from their habitations so flight will perish from the swift when God hath judgments to bring on for bind the chariot to the swift beast implies that they should be made glad to flee from their City on any terms and that they should not be saved by flight 3. To be the first occasion and a chief stumbling-block in a Lands defection brings an exemplary judgement for Lachish is shut up in her enemies hand because she is the beginning of sin to the daughter of Sion for the transgressions of Israel were found in thee Ver. 14. Therefore shalt thou give presents to Moresheth-Gath the houses of Achzib shall be a lie to the Kings of Israel Lachish's further judgment is that when they should send Presents and Gifts to some Town or Countrey called Moresheth belonging to Gath of the Philistines and so is distinguished from that Moreshah in Judah or as the word signifies to the inheritance and people of Gath for aid and assistance against the enemy they should disappoint them as the Kings of Israel were by some other Confederates This Achzib with some other cities was not at first subdued by the tribe of Asher Judg. 1.31 32. And it seemes the Kings of Israel had covenanted with them for aid against the Assyrians but were deceived as Lachish was by the Philistines Achzib is only named either because the rest dpended on it and are called the houses of Achzib or because the signification of its name which is a lye doth serve to illustrate their disappointing of their friends Doc. 1. Wicked men had rather imploy any means in their strait then seek to God and so do provoke God to disappoint them for Thou shalt send presents to Moresheth Gath to wit to no purpose 2. The Lord hath given many experiences of the vanity of all humane helps when he is angry though men will not be wise to make use of them for the disappointment of Lachish is illustrated from another which might have learned them wisdom The houses of Achzib are a lye c. 3. The vanity of all refuges when God is provoked is conspicuous to an observant eye as if it were their very name and written on their forehead The houses of Achzib which signifies a lie are a lie answerable to their name Vers 15. Yet will I bring an heir unto thee O inhabitant of Mareshah he shall come unto Adullam the glory of Israel He threatens Mareshah in Iudah Josh 15.44 which seems to have been his own City that according to the signification of the name the Lord should bring the enemy to be their heir and possesse their goods and then summarily sets forth the extent of this stroak that it should reach to Adullam which lay Southward of Jerusalem toward the border of Judah Josh 15.21 35. That which is subjoyned The glory of Israel may be understood of Adullam that it was a strong City wherein Israel gloried or that in coming to Adullam he should come to Jerusalem which was the glory of all Israel Adullam being beyond Jerusalem to the Assyrians who came from the North or by way of Exclamation O the glory of Israel being now stained by this universal overflowing scourge which went from the North to the very South-border of Iudah Doe 1. The Messengers of God ought not to let forth the minde of God partially according as affection or interest would direct them but are to publish it freely and fully without respect to friend or foe for the Prophet spares not his own City Mareshah 2. Provocation against God makes men purchase unsure and may make their enemies their heirs for I wil bring an heir to thee O inhabitant of Mareshah 3. When God raiseth up instruments to scourge a Land for sin men are not to expect that lying afarre off and out of the way will exempt them but that God will finde out those whom hee is to chastise where-ever they be for He shall come unto Adullam which was the remotest border to the Assyrian 4. Which soever of these wayes above mentioned wee understand this glory of Israels it teacheth that albeit the visible Church enjoy the great priviledge of Gods presence in his pure Ordinances which is her glory and albeit particular places have their own excellencies whereof they glory and boast yet when God is provoked and these priviledgs abused they will not keep off corrections The glory of Israel will be come unto and laid in the dust Ver. 16. Make thee bald and poll thee for thy delicate children enlarge thy baldnesse as the eagle for they are gone into captivity from thee In the last place the greatnesse of the calamity is summarily comprehended in the mournfull face of all things and the great sorrow that shall be when it comes to passe to which the body of the people or chief and mother-cities are invited and called as it were from their vices to hearken rather to the bitternesse abiding them and to consider what ruine they cast themselves upon by sin their sorrow to come is expressed in such signes as were usuall in those times such as making themselves bald even as the Eagle when she casts her feathers and polling of their hair of which see Ezra 9.3 Job 1.20 Isa 22.12 Ezek. 27.31 and the cause of their sorrows is foretold that their pleasant children were to be carried into captivity as Ashur dealt with Israel and it seems with some of Iudah and for this they who are left are to mourn Doct. 1. It is fitting that men in a sinfull time were thinking on the bitternesse that may ensue and of the wormwood that God will poure in among their delights to marre their mirth therefore doth he call to make bald and poll that is in their sinfulnesse to be thinking of such times See Isa 10.3 2. Sin will in the end resolve in bitternesse and as calamity for sin will be grievous on the Church so sin procuring it and want of reconciliation with God under it will make it sad and intolerable This is signified by these expressions Make thy self bald poll thee in large thy baldnesse as the Eagle 3. Captivity from the place of our habitation and restraint of outward liberty is a sharp triall and matter of sorrow not onely to those who are so
dealt with but ought to be looked on by others as matter of sympathy and by the body of a people as matter of their affliction in diminishing of their number and leaving them who are left behind weak and contemptible for this is the cause of baldnesse and sorrow to the body of the people for thy delicate children for they are gone into captivity from thee CHAP. II. IN the first part of this Chapter the Lord prosecutes his controversie against his people for several sins and first he accuseth them for assiduousness in sin especially covetousnesse and oppression ver 1 2. and threatens them with insuperable and lamentable difficulties and casting them out of their Land ver 3 4 5. 2. He threatens and expostulates with them for their opposition to his Messengers ver 6 7. 3. He again accuseth them for cruel robbery not sparing so much as women and children ver 8 9. and threatens them with exile ver 10. 4. He accuseth them for their approbation of and delighting in false Prophets v. 11. In the second part of the Chapter he comforts believers with promises of restitution by Christ ver 12 13. Vers 1. WO to them that devise iniquity and work evil upon their beds when the morning is light they practise it because it is in the power of their hand THe judgment of God is declared to be already upon them and yet further to be inflicted for their assiduousness and activity in plotting and practising of evil hereby learning us how to discern a condition plagued of God and which without repentance will be pursued with more plagues for this Wo implies both that such a case is a plague of it self and that it will be plagued of which there are these evidences 1. When evil wayes become habitual to men so as they are never out of them but by night as well as by day carried away with them for it is on their beds when they should rest or examine themselves Ps 4.4 or be instructed by their reines Ps 16.7 or meditate on God Ps 63.6 c. as well as in the morning when they should direct their prayer unto God Ps 5.2 and goe forth to their lawfull callings Ps 104.22.23 that they are thus imployed their sin sleeps not 2. When men not onely sin through infirmity being surprised and made to stumble in a fit of tentation but their wits are bended to project and plot sin for Wo to them that devise iniquity 3. When mens spirits are so taken up with wickednesse that they delight themselves with acting it in their owne imaginations Wo to them that work evil on their beds that is are so transported that their spirits and fancy imagine themselves as acting those wickednesses which they cannot for present get really acted and thus think to delight themselves 4. When mens hearts are so farre engaged in their premeditate wickednesse that without taking leisure betwixt their deliberation and practise to bethink themselves what they are doing they run eagerly about the execution of their purposes which is the wofull fruits of giving sin too much roome in the heart that being Master there it violently and effectually commands our practise for Wo unto them who having devised iniquity when the morning is light they practise it See Jer. 8.6 Eph. 4.19 5. When men ill-affected have power to effect their desires and that they succeed with them God laying no impediment in their way to stop their progresse in sin for it is Woe upon them that it is in the power of their hands to practise the ill they have devised 6. It is also an evidence of wo upon and coming upon men when having power and wanting external restraints they have no inward principle or tendernesse of conscience to make them loath an ill way as Joseph had Gen. 42.18 but count everything right enough which they are able to effect and goe on as far as their power will reach for They practise it because it is in the power of their hands Ver. 2. And they covet fields and take them by violence and houses and take them away so they oppresse a man and his house even a man and his heritage He gives an instance of that general challenge ver 1. and what were the evils they plotted and acted in that when they saw houses and fields that lay commodiously for them they did covet them and violently deprive the true Owners of them whereby not only a mans self but his family and posterity were oppressed by taking away not some of his means only but his very heritage which belonged unto him by the Law of God and man Doct. 1. Covetousnesse is a root of much evil and wickednesse and will embark men in desperate and violent courses for They covet and take by violence 2. It is an high aggravation of oppression when the oppressor is not straitned with necessity and want driving him on such courses but his covetous disposition is the only cause of all his miscarriage for here the quarrel is that because they covet therefore they take by violence 3 Covetousnesse given way unto and entertained in mens hearts will drive them beyond all bounds and moderation for They covet fields and houses every thing they get serves but as a bait to draw them on further so dangerous is it once to transgress the bounds of contentment prescribed by God 4. Albeit covetousnesse be a lawlesse sin and Oppressors think every thing good purchase which they can compass yet in Gods account violent usurpation is no right for however they take away yet it is stil the mans heritage 5. Not only the wants of such as are presently oppressed but all the wants of their posterity will be laid to the Oppressors charge and cry to God against them for they oppress a man and his house they ruine him and his family and off-spring by taking away his houses and heritage which are a constant livelihood Ver. 3. Therefore thus saith the LORD Behold against this family do I devise an evil from which ye shall not remove your necks neither shall ye go haughtily for this time is evil The Lord pronounceth sentence against them for these sins and explains that Wo which he had threatned ver 1. shewing that the Lord is about to bring on such a judgement and sad time as should effectually and irresistibly seize upon them and lay their pride and bring them down Whence learne 1. In times of violent oppression the Lord is not to be looked on as one misregarding or as an idle Spectator but as a Lord ready to appear for the oppressed in a remarkable way for Therefore thus saith the Lord Behold c. 2. The Lords Word ought to be received and believed as a sure evidence that he will so appear albeit the performance seem to be delayed for Thus saith Jehovah we ought to judge according to what he saith and not according to what we think 3. The Lord will recompence all
his delayes in executing vengeance for sin with the severity of it when it comes therefore in opposition to their devising iniquity verse 1. that they might execute it well as they thought the Lord deviseth an evil saith he that is it shall be as sore and sharp an evil as if it had been most seriously devised and all the time of delay had been imployed for that effect 4. Sin publickly acted without controlment will bring on judgments against a whole people Therefore because oppression was committed publickly against this family do I devise an evil that is against this whole Nation Amos 3.1 2. even the notorious sins of private persons much more of publick Ministers of Justice not being punished or such sins becoming universal cannot but bring judgments upon a whole Land 5. However Oppressors may think to shift the Lords visitations yet when they come they shall seize upon them and their violence shall be met with afflictions which they cannot shake off for it is an evil from which ye shall not remove your necks 6. Albeit men also dream that if they cannot exempt themselves from judgments yet they will courageously and undauntedly bear out under them yet the Lord by his rods will make the most haughty to stoop for Neither shall ye go haughtily 7. God hath our time and the revolutions thereof so in his own power as he can thereby when he will cause the stoutest to fall before him therefore it is subjoined as a reason why they shall not walk haughtily for this time is evil God shall make the times to crush them 8. Men by their transgressions do provoke the Lord to make their time bitter and evil unto them wherein otherwise they might comfortably serve their generations for because they had oppressed c. therefore this time is evil Ver. 4. In that day shall one take up a Parable against you and lament with a doleful lamentation and say We be utterly spoiled he hath changed the portion of my people how hath he removed it from me turning away he hath divided our fields Their calamity is further set forth that it should not be ordinary but the matter of a Proverb in all mens mouths and of a bitter lamentation composed by themselves to bewaile their calamities or by their enemies counterfeiting their sorrow wherein they should bewaile their utter desolation in that the Lord had transferred the possession of the holy land which he had given as a portion to his people to their enemies and had not onely cast his people out of it but turning away in anger had given it to the enemies to divide it among them and so had put them out of hope to return to it again all which relates especially to the case of the ten Tribes whose lands were thus possessed by the Assyrians 2 Kings 17.24 Doct. 1. Sinning against God with an high hand will at last make the sinner a remarkeable spectacle of justice and will end in bitternesse and lamentation for In that day shal one take up a Parable or Proverb against you and lament with a doleful lamentation 2. The sinners desert is to be utterly ruined without hope of restitution and to be left in that condition to bewaile their want and misery for this is the sum of their lamentation that they are utterly ruined put away from their land their enemies dividing it as their owne inheritance 3. The seeing of God as a party and affliction as flowing from his anger they make the afflicted's lamentation yet more bitter for so doe they lament He hath changed and removed turning away be hath divided 4. The Lords judgements upon a sinfull people will surprize them with astonishment and be more sad then any thing they did expect or dreame of when they were wallowing in their iniquities for so much doth their admiration import How hath he removed it from me Ver. 5. Therefore thou shalt have none that shall cast a cord by lot in the Congregation of the LORD Their utter desolation is here positively denounced by God in confirmation of their lamentation that being cast out of their land they should want the benefit of dividing their inheritances by lot before the LORD in his Congregation as of old Joshua had done Josh 18.4 6 10. and they used to doe on several occasions especially every Jubilee when they returned to their possession but should remaine exiled and their enemies in possession of their Country Doct. 1. It is a bitter case when an hard condition is not onely feared or apprehended by us but proves in reality as sad as we imagine For here the Lord confirms their lamentation in apprehending desolation by a positive sentence Thou shalt have none to cast a cord by lot 2. Iniquity will make a Land spue out even a confederate people and detaine them in exile destitute of their wonted priviledges This is imported in that threatning Thou shalt have none to cast a cord c. 3. The causes procuring judgements are still to be taken along in our thoughts with the judgement Therefore saith he because of these sins mentioned ver 1 2. Thou shalt have none c. This will make us justifie God in his afflicting and will set the afflicted on work by repentance to make up their outward losses in God 4. Afflictions will be so much the more bitter as the mercies of which wee are deprived by them have been given unto us by a special providence and as a signe of Gods favour for so the land from which they are to be banished is a land which they had by lot in the Congregation of the Lord that is a land divided to them by especial providence of God and wherein the Congregation of the Lord was See Ps 47.4 and 137.1 Ver. 6. Prophesie ye not say they to them that prophesie they shall not prophesie to them that they shall not take shame The second accusation is for their contempt of and opposition unto Gods Word and Messengers the sense of the words which in the original are concise and short is when the wicked heard the Prophets of God threaten sin so sharply they could not endure this sound doctrine but either would have them silent as Amos 7.10 11 12 13. or would limit them to preach onely what they pleased as their false Prophets did and so some read the words Prophesie ye not let these to wit the time-serving Prophets and such as would follow their way prophesie upon this the Lord threatens to adde this to their judgements that he will take away his Prophets and hereby give them up as dogs to whom holy things are not to be cast and prevent the shame and ignominy which his Prophets suffered at their hands as Matth. 7.6 or as the words may be read by way of interrogation If they shal not prophesie unto these shall they take no shame although they were rid of faithfull messengers to warne them yet that would not hold off jugements
nor exempt them from shame and confusion Doct 1. The Lords Word in the mouth of his messengers ought to be refreshing and a meanes of fructifying unto the Church and will prove so except it be to such as are neer unto cursing therefore is prophesying in the Original called dropping by a name taken from raine which refresheth and fructifieth the earth 2. A declining time and a faithfull Ministry will be still at odds and contending decliners would either be rid of the Word and Ministry altogether or if they think that too grosse yet they will allow of none but such as are made to their minde not of such as may bee instrumentall to frame them according to Gods minde Prophesie yee not say they to them that prophesie or Prophesie yee not let these prophesie 3. Howsoever the Lord will have his truth published so song as hee seeth fitting or hath use for it oppose who will and so the words may be read that when the wicked said Prophesie not the Lord answered They shall prophesie yet when men become so desperately wicked as not only not to care for the Word but studie to affront and injure the Carriers of it it is righteous with God to deprive them of it for a judgment to them and the good of his wronged servants They shall not prophesie to them that they shall not take shame See Ezek. 3.26 4 Albeit wicked men think all sure enough if they were freed from that eye-sore of a reproving and threatning Word and Ministry yet that would put them never a whit the further from judgments for sin for so much doth that other reading hold forth If they shall not prophesie shall they take no shame as if he said will that exempt them from judgments that upon their contempt the Word is removed No verily but as it is a judgment in it self so it is a presage of more following Ver. 7. O thou that art named the house of Jacob is the Spirit of the LORD straitned are these his doings Do not my words do good to him that walketh uprightly Unto this accusation and thâ—eatning the Lord subjoyns a sad expostulation with this people now so far degenerated as thus to contemn and oppose his Messengers as if they might limit his Spirit to speak only what pleased them or as if his Spirit were straitned to do them good and preach comforts if they were fit for them that he must only threaten and poseth them if their wayes and doings were approved of God and such as called for comfortable doctrine and whether they could alledge that threatnings and judgments were his usual way of dealing with his people in which he delighted if he were not provoked thereunto by their sin and appeales to themselves if his words did not both speak and perform good things and would prove so to them if they were holy and consequently it was not he nor his Prophets but themselves that were to blame that the Word spake hard things unto them and that accordingly they were punished Doct. 1. It is a deplorable case and sadly to be lamented when men stand in opposition to the Word of God and the Carriers thereof so much doth this expostulation and these pressing interrogatories imply 2. Men may both think and do many things with great boldnesse which yet if they should seriously think upon they would be forced to condemn and finde a witness against in their own bosomes for these questions put to their consciences imply that God had a witness for him there and they durst not say nor do as they did if their consciences were put to it as in his sight 3. Many have and study to keep up a name which they are ill worthy of and no way answerable to it O thou that are named the house of Jacob saith he but no way like that which Jacob was and should be See John 8.40 Hos 12.3 4. God can discover betwixt shewes and substance and will see a fault in such as glory in faire titles for he calls them as they are Thou art named the house of Jacob and hast but a name 5. It is an evidence that a visible Church is degenerated whatever shew they have when they turn opposers of the Word of the Lord in the mouth of his servants and of his servants for their message cause it being the true glory of the Church to have messengers carrying Gods mind unto them and to entertain the message and messengers as becometh for it is upon this account they get this title Thou art named c. 6. Such as oppose and fight against the Word of God and his Messengers do in effect fight against the Spirit of the Lord whose Word it is for these opposers are challenged as straitning the Spirit of the Lord. 7. It is an high presumption and injury done to the Spirit to think to imprison and deny him liberty in the mouth of his servants to speak any thing but what men please for Is the spirit of the Lird straitned imports that it was not seemly they should limit him in giving Commission to his servants 8. The Lord hath a store-house of spirit to bring forth comforts and of power to produce mercies if his people were fit for them for Is the spirit of the Lord straitned imports also that it was not for want of fulnesse in his Spirit to publish or performe good things that the Prophets got only commission to threaten see Isa 50.2 9. When the Lord sends forth sad threatnings in the mouths of his servants it becomes a people seriously to examine their wayes to see them disapproved of God and deserving such entertainment therefore he leads them from quarrelling with the Spirit of God or his servants seriously to consider Are these his doings that is whether their own wayes are agreeable to the law or such as the Spirit of God works in his people 10. The Lords ordinary way of dealing with his people in which hee delights is mercie for Are these his doings imports also that however hee did now threaten and deal harshly with them yet they might be abundantly convinced that it was not his usuall way so to doe nor a course in which he took pleasure if their case did not call for it See Mic. 7.18 Lam. 3.33 11. That which God looks to and requires in his people is not so much their profession speaking as their walking and carriage and that they study a constant course of uprightnesse and sincerity although they cannot attain to perfection for it is required that they walk uprightly 12. As the upright walker will need the Word much for direction and encouragement so to such the Word speaks onely good however they may reade and apply it wrong sometimes by reason of their distempers and fears and may mistake when the Word speaks against their corruptions which is without prejudice to their sincerity and when the Word speaks hard things whereby their further good is
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
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
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
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
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
inferiours This evil temper is foretold to be in the perillous latter times 2 Tim. 3.2 3. 2. There is no sure hold to be had of any man how strictly soever he be bound who is declining from God and hath not a tender conscience standing in awe of God for in this declining time friends guides wives sons daughters c. are not to be trusted in He who is false in his duty to God will prove true to none 3. In times of defection and backsliding as the godly ought out of love to believe all things 1 Cor. 13.7 and not easily take prejudice so are they also to walk warily and prudently Trust ye not saith he put no confidence keep the doores of thy mouth especially none is to be looked to for help or trusted in but only God Verse 7. Therefore I will look unto the LORD I will wait for the God of my salvation my God will hear me Followeth the consolation of the godly who lament this defection and were to be involved in these common miseries and calamities whom the Prophet by his practice in their name directeth to encourage themselves in God and look unto and waite for him in hope of acceptance and deliverance which is the general ground of encouragement Doct. 1. The Lord makes use of troublesome and declining times to drive his people the more to their duty and thrift for therefore saith he I will look unto the Lord. 2. There is in God sufficient matter of encouragement to counterbalance any difficulty or discouragement that his people meet with in the world for in expectation thereof do they in such a time look unto the Lord as an alsufficient remedy to keep them from being carried away with a declining time and from discouragement in a sad time by eyeing him 3. In declining and sad times the people of God ought to be most earnest in dealing with him depending on him and in expecting his help for the word signifieth that like a watchman set upon a tower he will intently observe and watch and look to God and for help from him See Psal 5.3 Lukewarm dealing with God however it may please fooles in a caâ—me day yet will not bear out in a time of publick defection 4. In the reeling and turning upside-down of things here below the people of God are not so much to look to these incertainties as unto the immutability of God in what he is to his people for so much also is implied in his looking to the Lord. 5. With our faith and ardency in expecting Gods help patient waiting is also to be conjoyned by keeping his way notwithstanding difficulties or delayes of deliverance and resolving to have faith exercised before it get the victory therefore doth he resolve also to wait for God 6. In all the people of Gods waiting on him there is still hope and confidence though it be not always seen to the waiter for the same word in the Originall signifies both waiting and hoping 7. As it is the Lord onely who can save and deliver and as he is the onely Saviour of his Church by vertue of the Covenant of grace made with her in Christ so will he save all such as will implore him onely in their straits and have all their salvation from him and in him according to the Covenant for all this doth that stile the God of my salvation which is made the ground of his waiting implie 8. We ought to encourage our selves to deal with God by acting faith that we shall be accepted I will look and wait saith he and that because my God will hear me 9. God is bound by Covenant to hear the lawful and needy desires of his people in due time my God will hear me 10. Gods hearing of our prayers or confidence that he will hear them is sufficient encouragement in hardest times for such is the Prophets encouragement here my God will hear me A man that gets accesse unto God and knows he will speed in heaven may defie time to straiten him having such a fair back door of enlargement Vers 8. Rejoyce not against me O mine enemie When I fall I shall rise when I sit in darknesse the LORD shall be a light unto me The Prophet proceeds to hold out more special grounds of consolation and encouragement the first whereof is that the Church hath ground of hope of a satisfactory deliverance and in this verse the Prophet speaking in her person directs her how to manage this hope of comfort in reference to her insulting enemies to wit that having such ground of hope she should resolutely professe the same before them and contemn their insolent mockery and resolutely endure it till the Lord by actual deliverance put them to silence Doct. 1. The Church of God may for sin be deprived of the possession of her dignities and be cast into a perplexed desolate condition wanting both comfort and judgement to know what to do for she may fall and sit in darknesse 2. The people of God being in trouble will not want enemies to reproach and insult over them to embitter their calamity for here they have an enemy rejoycing against them 3. It is no strange thing to see the Church brought very low and yet be raised up again to see her fall is not to ruine and her eclipses not continuing therefore doth she expect to arise after her fall and to have light after her darknesse When I fall I shall arise c. whereas the fall of enemies hath no such comfort 4. The Lord is alsufficient to give unto his people comfort in trouble and an issue from it therefore doth the believing Church seek no other ground for her faith but the Lord shall be a light unto me it being he who had undertaken and who by manifesting his own presence could create comfort and issue in the midst of troubles 5. When the Churches priviledges and grounds of hope are rightly seen neither will enemies be found to have such cause of boasting because of her trouble as they suppose nor needs the Church be much affected with their insulting but may professe her despising them and it both in hope of his help therefore saith she Rejoyce not against me O mine enemy as if she said â— boast at leasure ye have no such cause as ye dream of 6. However enemies having present advantage against the Church will not give over their insolent reproaching which she must endure in hope yet the Lord by delivering her will put them to silence and let them see that their joy was groundlesse Rejoyce not against me when I fall I shall arife c. Vers 9. I will bear the indignation of the LORD because I have sinned against him until he plead my cause and execute judgement for me he will bring me forth to the light and I shall behold his righteousnesse The Church is yet further directed how to manage this her hope of comfort in relation to her guilt
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
by her sins that the Lord should lay her desolate exposed to the fury of enemies without all government protection or apparent being and he may for a season in justice so deal with her lor her walls were to be built and consequently were ruined not only as a vineyard with the hedge pulled down but a city totally desolate 3. The Lord will in due time restore and make up the ruines of his destroyed Church and people for thy walls are to be built 4. Gods time is to be patiently waited upon for restoring of his Church for there is the day for doing it which he will keep and no sooner 5. As it is one of the Churches great trials to lie under the power of oppressing tyrants and strangers who by their decrees and injunctions executed with rigour do labour to ruine her and bear down the work of God So the Lord when he hath wrought his work upon his Church by such a trial will deliver them also from that yoke and set them at liberty to serve him and enjoy tranquillity without such interruptions for in that day the decree shall be far removed This the Jews had some taste of at their return from Babylon and at some times thereafter but it shall be more accomplished at their turning to the Lord when there shall be no more decrees of captivity to follow 6. All sorts of persons of all Nations have free accesse unto the Church under the Gospel and the Lord hath undertaken to make them come for in that also he shall come even to thee from Assyria and from the fortified city and from the fortresse even to the riveâ— and from sea to sea and from mountain to mountain that is generally from all quarters of the world by sea and by land which seems to be expressed with relation to the situation of Israel the borders whereof according to Gods Charter were from toward Egypt to the river Euphrates and that which they ordinarily possessed was bounded by the east or dead sea the west or great sea and by the mountaines Lebanon and Hor on the North and other mountaines in the wildernesse toward the South See Exod. 23.31 Numb 34. Josh 1.4 and elsewhere 7. In the Church of the Gospel the Lord hath determined that the Church of the Jews or Israel shall be very eminent not only as being the mother-Church of old from whence the Gospel came to call all Nations to joyn with her but as being yet to be made so conspicuous as will invite many Nations to come in to Christ and to be made a means of their Conversion In relation to both these times it is said to the Church of the Jewes in that day he shall come even to thee c. alluding to the Proselytes coming up â—o Jerusalem of old 8. The priviledges and advantages of the Church of God being rightly seen may and will prevail even with her greatest enemies and with such as have their own good accommodations to lay down their enmity and renounce all and come and share with her for he shall come to thee from Assyria her most inveterate enemy and from the fortified cities and from the fortresse by which Egypt seems to be signified which was well fortified by Nature and Art and the Hebrew word here hath affinity with the Hebrew name of Egypt and withal Assyria and Egypt are ordinarily joyned in such promises Isa 19.23 24 25. 9 The Lords meanes for gathering and enlarging of his Church is the preaching of his Gospel whereby he leads all captive unto the obedience of Christ for so much doth the other interpretation of the decree teach us the decree shall be far removed and he shall come c. Where the Gospel may be called a decree as containing Gods eternal Purpose and Ordinance concerning the salvation of sinners published in his Name to the world for sinners to lay hold upon and the efficacy thereof depending upon Gods counsel and decree 10. The publishing and prevailing of the Gospel through the world notwithstanding all impediments and opposition is a work wherein the hand and power of God is to be seen for what is already done and to be rested upon for what is to be accomplished for it is he only who can undertake that the decree shall be far removed Vers 13. Notwithstanding the land shall be desolate because of them that dwell therein for the fruit of their doings Lest the people should flatter themselves in their sins a caution is subjoyned for the right understanding of this promise shewing that before the performance thereof a desolation must be because of their sins which was accomplished first by Nebuchadnezzar and again by the Romanes Doct. 1. The promises of God ought to be warily heeded and rightly understood and applied that secure sinners suck not poison from them therefore is a caution given to be taken along Notwithstanding the land shall be desolate 2. God may carry thoughts of love to his people hid in his heart for a long time and may let out much trouble on them whom he loveth and purposeth to manifest love unto for Notwithstanding to wit that he hath a purpose to enlarge her v. 12. yet the land shall be desolate See Jer. 29 10 11. 3. The reason of the Lords striking a people toward whom he hath a purpose of love is their sin for which he will plague their contentments lay their habitation desolate and make them taste of the bitternesse of their way in departing from him that so they may be humbled and fitted for his mercy and that he may cut off wicked generations and raise up others to enjoy his mercies for The land shall be desolate because of them that dwell therein for the fruit of their doings Vers 14. Feed thy people with the rod the flock of thine heritage which dwell solitarily in the wood in the midst of Carmel let them feed in Bashan and Gilead as in the dayes of old 15. According to the dayes of thy coming out of the land of Egypt will I shew unto him marvellous things A third ground of encouragement is held forth in an answer to the Prophets prayer who upon the mentioning of the ensuing desolation turnes himself to God or to Christ the great Shepherd requesting that he would have a care of his scattered and desolate people in whom he had so much interest and would at last bring them to enjoy the wonted sweet fruits of his Government and feed them as flocks were fed in the fruitful pastures of Bashan and Gilead Numb 32.1 Deut. 32.14 To which answer is returned in a promise that they shall get a deliveâ—ance no lesse famous and miraculous then when they were delivered of old from Eâ—ypt This promise is both spoken of the Church and to her noâ— only because she was abundantly satisfied of the first and therefore it is spoken to her to stir heâ— up to believe the other but to shew the Lords constancy in
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
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
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
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
prevaile against the Church though sinful v. 13. considering both their unjust and violent conquest v. 14 15. and their finful abuse of it ver 15 16. which therefore he thinks should not prosper ver 17. Vers 1. THe burden which Habakkuk the Prophet did see This verse holdeth forth the subject matter of this prophecie which is chiefly grievous threatenings first against the Jews and then against the Caldeans together with the Penman and divine authority of this Scripture that he not only was a Prophet by office but had this doctrine by vision and speciall illumination Doct. 1. In our making use of any portion of holy Scripture we ought to begin at the study of the divine authority thereof to the end we may labour to come to it with more reverence considence and with more of that spirit which endited it for therefore is it prefixed that the Penman of this Scripture was a Prophet and did see it in vision 2. The studie of the divine authority of Scripture may hide and take our mindes off looking to or stumbling at the weaknesse or meannesse of instruments carrying the same for the Spirit of God thinks it a needlesse work for those who take up this doctrine as a divine vision to enquire much about the Penman and therefore only expresseth his name and office Habakkuk the Prophet See 1 Cor. 15.11 3. The doctrine of divine vengeance against sin and sinners being rightly considered will be found sad and insupportable therefore albeit all divine doctrine may be called A burden as it is Prov. 30. 1. in the Original in regard of the weight it ought to have upon our spirits whether directions how to get them obeyed Rev. 2.24 25. or comforts how to walk answerably under them yet in the ordinary Scripture-phrase and by the Prophet here the name is applied to threatenings He calls this doctrine The burden as being sent from a God burdened with the wickednesse of sinners Isa 1.4 Amos 2.13 as being a grief and burden to the messengers to carry such tydings as being burdensome to the secure to hear their sinful wayes contradicted and reproved Jer. 23.33 as being sad to the penitent when they lay it to heart as portending sad ruine however men account them but winde Jer. 5.13 And finally it ought to be a burden that God who delights to speak in other termes to his Church should be provoked to write only bitter things 4. Albeit that vengeance on impenitent sinners being long forborne may seem incredible yet it is most certain and clear that it is coming therefore however that secure people blessed themselves yet the Prophet not only hears but seeth their burden as if it were present and albeit the extraordinary gift of prophesying be ceased yet every godly man may be as certain from the Word of judgements on impenitent sinners as if they saw them with their eyes Vers 2. O LORD how long shall I crie and thou wilt not heare even cry out unto thee of violence and thou wilt not save The Prophet in his own and the godlies name begins at an expostulation with God that the generality of the Jewes being so desperately wicked as he instanceth in several iniquities especially against the second Table yet the Lord in his patience did bear with them and took no course to vindicate his own glory or abate this deluge of sin one way or other This complaint he amplifieth and aggravateth from other considerations whereof the first is in this verse that he having taken so much pains on this people to no purpose but their injustice swelling up and breaking out in open violence had been forced of a long time to cry to God against them but neither was his prayer regarded nor the oppressed saved from violence which he thinks strange of We are not to understand this so as if the Prophet were quarrelling with God or cruel to this people toward whom he evidenceth so much tendernesse afterward but that having long dealt with that people and with God by prayer for some successe to his Ministery and finding iniquity to abound to the dishonour of God and oppression of the godly he not so much out of any hatred against them as out of zeal to Gods honour out of hatred of sin and pity toward the oppressed complains that there was no redresse of this and that neither by amending of them nor correcting of them the course of sin was stopped Doct. 1. As the duties of the second Table are a touchstone whereby to try the sincerity of those who professe true Religion and are within the visible Church so when Professors once declare their unsoundnesse that way they may readily come to a very great height in it for here they were come to the extremity of violence and combustions among themselves 2. The ready way to make mens endeavours in their calling especially such as are employed in dealing with soules effectual is to be much with God in prayer therefore the Prophet having spent much time in vain is put to cry to God about it that he would interpose Cries to God are our best weapons against sin 3. The iniquity of a visible Church may come to that height that such as would stand in the gap may be ready if not to cry against them yet to submit if God should send judgements for the Prophet is so put to it with their sin dishonouring God and oppressing the godly that he crieth that God would one way or other stop the course of their iniquity See Numb 16.15 4. Zeal for God and his honour and hatred against sin ought to oversway our respects to any creature whatsoever for from this principle it is that the Prophet cries to God against this people otherwise dear to him 5. The truly godly and especially such as are called to carry the Lords Name unto his people are to lay their reckoning not to have a smooth and easie life but to wrestle under much humbling toile and vexation for such was the Prophets lot here and the godlies in whose name he complains 6. So unsearchable are the Lords counsels as he may see fit to delay the answer of desires which are put up from much zeal to his glory and compassion toward the godly oppressed against sinful men and their courses for the Prophet here hath cried and that so long as he is like to quarrel and question God about it and yet the Lord did not hear nor save 7. The patience of God toward his sinful Church and People doth sarre surpasse the patience of the best of men for when the Prophet is wearie and like to fall into impatiencie at Gods long-suffering yet the Lord was not wearie to wait upon them Verse 3. Why doest thou shew me iniquity and cause me to behold grievance for spoiling and violence are before me and there are that raise up strife and contention A second amplification of this complaint which cleareth more the ground of his
Admirers of the hand of God against her both these are held forth in that Preface Behold ye among the Heathen and regard and wonder marvellously for I will work a work c. as hath been before explained 4. It is usual that when judgement cometh upon an impenitent people they attain not to any right use of it but are surprised with admiration and astonishment under it for so is fore prophesied even of the Jewes that they shall behold and regard and wonder marvellously at their own calamity and go no further 5. This stupid disposition as it flowes from former contempt of Gods Word which hath so stupified them as judgements cannot pierce so it will prove fruitlesse and doth portend the further ruine of such as continue in it so the Apostle citing this place Acts 13.41 makes clear that they are despisers who wonder as is also clear from v. 4. and that they wonder and perish or vanish that is as their admiration and astonishment usually vanisheth and cometh to nothing without any fruit so such a disposition portends ruine and such a stroak will undo a people they not being able to endure and bear out under both the stroak and fearful astonishment accompanying it 6. As the Lords judgements upon the Church may be far beyond the expectation of the Heathen and her very enemies Lam. 4.12 so it is just with God that those who doting on their priviledges do contemn the Word should meet with unexpected and incredible judgements for so saith he to these prophane Jews I will work a work which ye will not belive though it be told you 7. Divine indignation against sin is more terrible and will appear more sad when it is inflicted then secure sinners do ordinarily imagine so much also is intimated in that this work will be above belief Ye will not believe though it be told you See Psal 90.11 8. The contempt of the Gospel and the rejection of Christ offered unto lost man is the height of iniquity and draws on all the judgements that at any time have been threatened against any sin therefore the Apostle Acts 13.41 denounceth the same judgement here threatened for contempt of the law and sins against the second Table to come upon the Jews who opposed the Gospel and rejected the Messiah as being then fully accomplished when wrath came upon them to the uttermost for casting off of Christ Ver. 6. For lo I raise up the Caldeans that bitter and hasty Nation which shall march through the breadth of the land to possesse the dwelling places that are not theirs The Prophet subjoynes a particular description of this calamity in describing the instruments of it the Caldeans under Nebuchadnezzar their King whose disposition furniture and proceedings are so exactly set down as may confirme the truth of the prediction may set forth the justice of God in repaying the Jewes in their own coine may be terrible to the stout-hearted among them and may confirme the godlies hope of a deliverance from the way of the Caldeans their managing that work This description is contained in several particulars the first is that they are a Nation of a bitter cruel fierce and active temper who therefore to satisfie their ambitious covetousnesse should speedily and without fear over-spread the land of Judea not only to over-run it but to make a Conquest thereof for themselves Doct. 1. When God hath a controversie against a people he will not want instruments by whom he may prosecute it or he can fetch the Caldeans from afar who being already satiated with victories and conquests needed not otherwise much to have minded so remote a corner as Judah 2. Instruments of vengeance upon the Church would be looked upon as imployed by God and therefore the Churches eyes would be more on God then on them for Lo I raise up the Caldeans saith the Lord. 3. It is usual for the Lord to give up troublers and oppressors of the world to meddle also with his Church that it may hasten their ruine however the Church be sinfull therefore the Church is to be chastised by the Caldeans who were the hammer of the whole earth Jer. 50.23 that this might hasten the filling of their cup. 4. The Lord can make holy use even of the sins of creatures imployed for executing of his judgements for He raiseth up the Caldeans that bitter and hastie Nation and makes use of this their temper without any imputation to his holinesse 5. When the Lord armes any instruments with vengeance against a sinfull people they will not want dispositions and successe for attaining his end for if God raise up the Caldeans against the Church then they are not only bitter and fierce but a hastie or active Nation and will march through the breadth of the land without opposition or fear and will not only overcome but so carrie all before them as they may possesse the dwellings that are not theirs without molestation 6. The Lord in executing vengeance doth righteously proportion mens sins and his judgements and pay home transgressors in their own coine therefore the Jews who had been cruel meet now with bitter adversaries and they who had used spoiling and violence towards others v. 2. are now over-run and cast out of their own possessions The like also may be read in the following purpose 7. However men account it purchase good enough when they are able by power to overturne others and sit down in their room yet the Lord doth not so reckon but will put a difference betwixt mens power or possession and their right for albeit the Caldeans conquered Judah yet in the Lords account They possesse the dwelling places that are not theirs Verse 7. They are terrible and dreadfull their judgement and dignity shall proceed of themselves The Caldeans imployed in this work are yet further described that being armed with divine vengeance emboldened with former victories and exercising the same cruelly they should fill the land with terrour and dread of them which they should also tyrannically improve and be their own carvers in all matters of advantage and honour standing to no law either of Nature or Nations in their dealing with a terrified and subdued people but meerly following their own will armed with power Doct. 1. Divine indignation pursuing sinners will take away their heart and courage in a strait and make their enemies terrible to them for so are the Caldeans to the sinfull Jewes terrible and dreadfull 2. When a people do not stand in awe of God speaking from his Word to them he doth righteously send judgements upon them which will cause their hearts to faint for the Caldeans are terrible and dreadfull to these wicked Jews who sleighted the Law God Almighty speaking in it v. 4 3. It is a great height of impiety before the Lord when besides the unlawfullnesse of a war in general and many particular acts of injustice in the heat of hostility a Conquerour even in
sad dispensations for al this is held forth by way of gloriation in the Prophets speech we shall not die 3. Believers having Gods promise may humbly carve their own answer according to it and when they come to God in Prayer may by faith tell him what they look for and will get therefore the Prophet saith to God O Lord we shall not die 4. It is a character of the truly godly man that in times of common calamity he is publick-minded and his care Prayer and confidence taken up about the Church and the godly and not his own case only therefore saith the Prophet We shall not die that is the Church and a seed of God in it shall not perish 5. Interest in God by vertue of the Covenant made in a Redeemer speaks comfortable things in saddest times for the Prophet gathers his confidence from this O Lord my God 6. Such as are in Covenant with God and have promises made unto them will be notably confirmed in the faith of them by taking up the nature properties and way of God the covenanting party and promise-maker for thus doth the Prophet confirme his faith that his God is Jehovah able to give a being to things promised that he is from everlasting and eternall and so is immutable in his purposes and will eternally have a people to be his Spouse and Subjects as is gathered from the same attribute Psal 102.27 28. that he is as the words will also read from of old the Lord my God or the Churches God by a Covenant of Grace even before the Law Gal. 3.17 and had proved so to that day and therefore the Law would not disannul that Coventant to such as renouncing their own righteousnesse flee to God through Christ in that Covenant and the Lord in his future dispensations would prove himself to be like himself of old and lastly he confirmes his faith from Gods holinesse that he is mine holy One without all spot of impurity and therefore as he disapproveth sin and punisheth it in his people so he will not spare it in enemies far lesse will he rub any imputation on his holinesse by falsifying his Covenant and promise made to the Church and elect in it as is imported Psal 60.6 and 85.35 In summe they that know his Name will trust in him Psal 9.10 7. As faith must not expect to go on without much opposition from within so it is the duty of a Believer not to succumbe or give it over at every apprehension or tentation but to set himself against it and shame himself from it by venting it to God This is imported in the way of the Prophets expressing his confidence Art thou not from everlasting not importing his totall hesitation or questioning of this but rather that as Gods dispensations ministred occasion to his weaknes to apprehend death so also when he would fasten faith on God sense did question his attributes which his heart rising against he shames his own unbelief by venting this question to God wherein he holds forth the absurdity of senses apprehensions that as it would take away the believers comfort in questioning promises so also it would turn atheist deny unto God the glory of his attributes withal shews that the way of curing â—uch distempers is to lay them out to God although faith could do no more but question the truth of what sense faith 8. God is sovereign Lord in all calamities and doth set bounds and limits to them which whatever either the power of enemies or greatnesse of trouble inflicted by them seem to threaten shall not be transgressed therefore doth the Prophet reckon that the Caldeans being sent out for judgment to punish the Church yet such as might keep within bounds of fatherly correction and reproof or to plague and punish the rebellious and correct and not destroy the godly and Church and that being ordained or established or solidly founded and supported for that work only and that by the Lord who is mighty in power or a rock as the word is unalterable in his purposes therefore they should not be permitted to go beyond his commission and purpose but they should do his work and pleasure not their own we shall not die O â—ord thou hast ordained them for judgement and O mighty God thou hast established them or fcorrection Vers 13. Thou art of purer eyes then to behold evil and canst not look on iniquity wherefore lookest thou upon them that deal treacherously and holdest thy tongue when the wicked devoureth the man that is more righteous then be The Prophet having confirmed his faith of the preservation of the Church subjoynes an expostulation that the Lord being so pure and holy as that he cannot so much as look upon any sin wherein men approve themselves and for pardon and purging whereof a Mediatour is not sought unto far lesse on grosse iniquity and unjust grievance of others without indignation and anger yet he should seem to take no notice but did tolerate the Caldeans in their treachery and violence against the Church who though sinful were more righteous then their persecutors and that he should rather punish the Church then them In which complaint there is not only an expression of the godlies weaknesse and wrastlings under such dispensations but their faith also is insinuated that as God in his holy indignation at sin had not spared the Church so he would not long wink at the Caldeans iniquities but punish them in due time and deliver his Church This way of the Caldeans upon which he grounds the expostulation is gathered from the former prediction v. 6 7 c. Doct. 1. Such is the weakness and instability of the spirits of the Lords people and so various the occasions of exercising their graces that they meet with few dispensations within time wherat their hearts are not ready to quarrel for the Prophet formerly complaining out of zeal that God took no course with the sins of his people and yet getting an answer he is not satisfied but his compassion findes new matter of exercise and complaint 2. The clearest sighted Saints may be so bemisted as not to be able to reconcile Gods dispensations with his nature and attributes but be ready to apprehend a repugnancy betwixt them for here the Prophet cannot wel reconcile Godsholinesse with his tolerating of the Caldeans 3. We are so weak and selfish that when providence works not according to our minde and apprehensions we are ready to succumb under temptations of Atheism and to question Providence for the Prophet looks on God as looking on and holding his tongue as a Spectator onely when he tolerated the Caldeans 4. It is the duty and will be the care of all the godly to justifie God and clear him from any imputation however their weaknesse cannot see through all the deep mysteries of his Providence about his Church and her enemies and for that end they should prevent misbelife and temptations language
net and burn incense unto their drag because by them their portion is fat c. 2. Dispensations are then saddest to the godly when they seem to minister occasion to men to deprive God of his honour and to exalt any other thing or way beside him as the Authour of their felicity for this affects the Prophet that they sacrificed to their net and drag because by them as they judge their portion is fat 3. When men have troubled themselves and the world also to make themselves great the result of all will be but a poor addition to their felicity and that which may be as well wanted as enjoyed for all that the Caldeans reap is that they rejoyce and are glad that their portion is sat and their meat plenteous that is they have good chear and a merry life and yet they who want such abundance live as well they and they who are mean may have as much joy and contentment 4. God will not tolerate but in due time punish mens insolency and gloriation in their unlawfully purchased pleasures for the Prophets expostulation on this ground which at last gets a satisfactory answer teacheth so much Ver. 17. Shall they therefore empty their net and not spare continually to slay the nations Upon all these grounds the Prophet concludeth and inferreth that however the Caldeans had gone long and far on yet the Lord would bring their violent courses to some end and would not suffer them to empty their net that they might spread it for new purchase nor so much as permit them to enjoy their desired end in their oppressions as if a fisher should not empty his net when he had taken his fish and that because of their bloody cruelty toward all the Nations under their power in prosecuting their ends This he propounds by way of question to testifie his indignation and zeal against its being over-wise Doct. 1. Gods people may meet with apprehend many things in his dispensations which will be matter of much vexation and provoke much indignation in them so much do these questions teach 2. Oppression and bloody cruelty joyned with insolency shall not onely come to an end in due time but oppressors shall never reach their utmost end and designe but be miserably disappointed when their hopes are most bended for this question includeth a denial and imports that because of what he hath charged against them in the former expostulation therefore they shall not empty their net and shall not be suffered continually to slay the Nations CHAP. II. IN this Chapter we have the Lords Answer to the Prophets expostulation shewing that after he hath exercised the godlies faith and patience in adhering to the Word and tried and discovered hypocrites and hypocrisie he would severely punish the Caldeans for their manifold sins And so in the Chapter the Prophet waiting for an answer to his expostulation v. 1. is premonished to publish the vision which he was to receive conspicuously and clearly v. 2. and that because it was not speedily to be accomplished but in the end should not disappoint them v. 3. by which delay the Lord would try the faith or unfoundnesse of that people or any of them v. 4. In obedience to which command the Prophet publisheth the sore judgements that were to come on the Caldeans for their luxury and ambition making them insatiable v. 5 6 7 8. for their covetousnesse and aime to be perpetually great v 9.10 11. for their cruell and bloody purpose v. 12.13 14. for their luxury to which they consecrated their successe or their carnall policy whereby they carried on their enterprises v 15 16 17. and for their idolatry wherein they hardened themselves because of their successe and unto which also they consecrated their unjust conquests v. 18 19 20. Ver. 1. I Will stand upon my watch and set me upon the tower and will watch to see what be will say unto me and what I shall answer when I am reproved The Prophet having vented his grief and plunged himself in temptations and confusions begins now to recollect himself and as a watch-man attends eagerly on his watch-tower to get intellgence of any danger for the good of the whole City so he being a watch-man to the Church by office resolveth by meditation and prayer to wait for a vision in answer to his expostulation wherein he had argued with God whereby also he might be able to quit his own reasonings and to satisfie the people who were ready to quarrel at those hard tidings concerning their ruine and did utter to him against Gods dealing that which he had expressed in his expostulation By all which he cleareth that he took not up the ensuing Message at his own hand but that he had it from God Doct. 1. It 's our safest way in times of temptation and perplexity not to lie down under discouragment but to recollect our selves and six our eyes on God who onely can clear our minds and quiet our spirits therefore the Prophet after his deep plunge in temptation sets himself to look to God and get somewhat to answer upon his arguing or reproof and expostulation as the Originall will bear that so his minde may be settled 2. It is by the Word that the Lord cleareth dark cases and would have his people answer their temptations and silence their reasonings and a temptation arising upon the prosperity of wicked men is a knot that can onely be loofed by God speaking in his Word for the Prophet watcheth to see what be will say to him or in him by way of vision and every believer should seek to the Law and Testimony for this end See Psal 73 16 17. 3. Meditation earnest Prayer withdrawing of our mindes off from things visible and elevating them towards God are the means in the use whereof God revealeth himself and his minde from his Word to his people in dark times This was the watch and tower whereon the Prophet expcted his vision and whereon Saints may expect Gods secrets revealed from his Scriptures This doth lift us up above the mists wherein things below are oft-times covered to our sense and will help to lead us safe thorough amidst the delusions which are frequent at such times 4. Faithfull Ministers ought to acquit themselves like watchmen in a city or army to be awake when others sleep to be watching with God and over the people seeking after faithfull instructions which they may communicate seeking to be filled from heaven with light and life that they may pour it out upon his people and all this especially in hard times for this doth the Prophet professe to be his practice I will stand upon my watch and set me upon the tower and will watch to see what he will say and what I shall answer 5. As the Word of the Lord for most part gets but evil entertainment in hard times and sharp Messages meet with hot disputers against the equity thereof so peoples
dispositions at such a time will give faithfull messengers much to do and many errands to God for the Prophet beside his own arguings within himself was beset with reprovers arguers or quarrellers at these messages which puts him the more earnestly to stand and watch to see saith he what I shall answer when I am reproved 6. Albeit the Lords people may have their own debates and faintings betwixt God and them yet it is their part to smother these as much as they can and to bring up a good report of God and his way to others for however the Prophet afterward records that expostulation which he had with God Chap. 1. yet it appeareth that in the time he had so carried himself before that murmuring people on Gods behalf as they were arguing and contending with him and he reproved by them Ver. 2. And the LORD answered me and said Write the vision and make it plain upon tables that he may run that readeth it The Lord answers his servant attending on him by giving him a vision which is afterward recorded v. 5. c. and this vision he is commanded to publish clearly and make it plain to every ones capacity and to affix copies thereof on the gates of the Temple or other publike places as is reported to have been their custome and that in so legible characters and plain termes as every on might without difficulty read and understand it Doct. 1. However it may seem to be in vain for souls plunged in perplexities to pluck up their loines and eye and wait on God yet the experience of the Saints proves it to be an enriching trade for the Lord answered me saith the Prophet who had waited for an answer from him in his perplexity 2. It is the will of God that what light or ground of encouragement is given to any in a sad time be made forth-coming for the good of others for the Prophet is commanded to write the vision for the use of the Church which though it was his duty by vertue of his peculiar office yet it may be a pattern for every one so to act within their station 2. It is the Churches great advantage that in her hard lots she hath the minde of God in his Word whereby she may expound his dealing with her her dutie in every case and what she may expect concerning her self her troubles and troublers for there is a vision here which the Prophet is to write for her use 4. The Lord hath seen it fit in his deep wisdome and rich love and for preventing all occasion of delusion forgerie or misrepresentation and for helping of our forgetfulnesse and perpetuating his truth in the world not only to deliver his minde to his Church by word of mouth by himself or by his Prophets but to leave it on record in writing with her on which she may build her faith as certainly as if God were immediately or by his Prophets speaking to her by Word from day to day therefore is the Prophet commanded to write the vision on which the godly were to rest their faith in an hard time 5. The approved way of publishing Gods Word is not when it is adorned with wisdome or excellency of words but when it is delivered in simplicity and plainnesse condescending to the capacity of the meanest for saith the Lord Make it plain upon Tables that he may run that readeth it 6. The Word of God is deposited with the Church not to be read and made use of by some sort of persons only but indifferently by all the members of the Church and accordingly is fitted to the capacity of all for this written vision is not to be hid up in a strange language and dark expressions but to be made plain upon Tables that he that runs may read it Verse 3. For the vision is yet for an appointed time but at the end it shall speak and not lie though it tarty wait for it because it will surely come it will nor tarry The Lord subjoyns a reason to this command which is also a premonition to the godly concerning the subsequent message to wit that the performance of his decreed vengeance revealed in this vision had its prefixed period before which it could not be accomplished and at which it should certainly come to passe and therefore the godly were to look much to the clearly revealed vision and laying aside all fervour and haste patiently to wait for the accomplishment which should be seasonable and timely however their sense might judge the contrary Doct. 1. As the mercies promised to the Church so also the timing of them is in Gods hand so that we are not to expect that the performance of comfortable promises or of threatened vengeance against enemies will be always ready at our call but must wait the Lords time who hath his own seasons for afflicting trying and delivering for The vision is yet for an appointed time saith the Lord. 2. The Lords delaying to appear diminisheth nothing of the certainty of performance of what he hath promised to the Church or threatned against her enemies for The vision hath an appointed time and an end prefixed so that the exercise will not be perpetual and at this time it shall speak to wit by performance though we undervalue other expressions of it yet then it shall speak to our satisfaction and not lye nor disappoint us whatever feares we have to the contrary 3. Such is our weaknesse haste and distrust that when the Lord delayes to perform promises or what he hath foretold in his word we are ready to think that he denies to do it at all which is to contradict the Scriptures verdict here published to remove such apprehensions Though it tarry it will surely come 4. When we do not simply doubt of the certain performance of Gods Word yet we must not expect to have sense subscribing to all which faith apprehends concerning Gods method in performing but faith wil oft-times see cause to speak in contradictory terms to senses verdict for Though it tarry it will not tarry saith he sense will soon weary and say the performance tarrieth when the Lord satisfieth not its hasty desires but out-wearieth all carnal confidence and strength But faith will say that considering Gods love and wisdome his holy purposes in filling the cup of the enemies bringing good to his people out of every delay considering our duty and the exercise of graces we are called to when he delays considering that his performances come never out of date and when matters were past all recovery but that still when he comes he makes up all as if he had come the first hour considering that there is strength enough in God to carry through till deliverance come Isa 40.29 30 31. Faith I say considering all these will say it will not tarry but comes in a seasonable and the best time and before we be fit for it by performance of these duties required
this and must have it often pointed out to him 3. Outward pomp and splendor in the exercise of Religion though it be much taking with natural hearts yet it is not the thing God looks to but how his own prescribed rule is followed and what reality is there in such shewes for saith he their Idol is laid over with gold and silver and yet there is no breath at all in the midst of it Ver. 20. But the Lord is in his holy Temple let all the Earth keep silence before him In opposition to the vanity of Idols the true God is commended who dwels in heaven and manifests himself in the Church by the signs of his presence of his own appointing by prescribing rules of his own worship whose authority and greatnesse is such as may make all the world give over their disputing for Idols and submit to his doctrine and may cause them to stand in awe to come in opposition to him or to wrong his people when they should be scattered amongst them Doct. 1. The consideration of the vanity of Idols and misery of Idol-worshippers ought to commend the true God to his Church and set out their own happinesse who have him not only reigning in heaven but in the midst of them and know how to serve him acceptably according to his will therefore it is subjoyned to what hath been said But the Lord is in his holy Temple 2. The authority of the true God and his presence among his people being seriously thought upon will call for much reverence will silence all debates against his revealed will and may terrific men from being in opposition to him or his people for the Lord is in his holy Temple let all the Earth keep silence before him where silence is the badge of their reverencing his majesty and authority as Joh 29.9 CHAP. III. IN this Chapter the Prophet having heard Gods minde concerning both the Church and the Chaldeans expresseth his exercise upon the whole of that which hath been revealed to him in a way of meditation or prayer penned for the edification and direction of the Church in the times they were to meet with v. 1. wherein out of his deep apprehension and fear of the approaching stroak having prayed for preservation moderation of severity in their captivity till the time prefixed for their deliverance should come v. 2. He gathers grounds of faith that there should be a deliverance from their future captivity from the Lords glorious manifestations of old for his people in carrying them from Egypt through the wildernesse to the possession of the promised land and setling and securing them in it ver 3. 15. after which he changeth his stile and instead of praying expects that present feares should end in future confidence v. 16. and glorieth in the hope of preservation and deliverance v. 17.18 19. In testimony whereof he commends his meditation to be sung with joy v. 19. Ver. 1. A Prayer of Habakkuk the Prophet upon Sigionoth The Inscription of this exercise holds forth the Prophets scope which is to pen a prayer to God in reference to the ensuing calamities such a prayer as the word signifieth as is made by a Supplicant to a Judge which because it was penned in Meeter for the help of memory therefore the tune is prescribed the clear signification whereof though it be uncertain yet that which cometh neerest to likelihood is that the Prayer being endited in a composed mixt Meeter it was to be sung with variable tunes instruments fitted accordingly Doct. 1. when the Lords people abuse their priviledges they may be put to plead for them before the Lords tribunal by prayer and be content to hold fast these things by faith which sometime they had full possession of for Hab akkuk and the Church are put to prayer for their very being and to deprecate the total ruine of Gods work 2. It is the duty of all in a time of imminent or incumbent judgements to stirre up themselves and others in their stations to get the spirit of prayer that being exercised in religious duties they may be kept from declining or fainting and may be preserved from the judgement of senselesse stupidity which usually attends such times Ezek. 24.22 Therefore doth the Prophet by his example stirre up and by this publick forme prescribed by the Spirit of God and therefore lawfull direct the Jewes how to imploy themselves in their captivity 3. The people of God are not to expect that their prayers will hold in one tenor under trouble but as their exercise will be various in fearing believing trembling rejoycing c. so their prayers may begin low rise high fall low and rise high again for so much may be gathered from the nature of this meeter wherein the prayer is penned or tune to which it was sung called Sigionoth or variable as of one wandring here and there and not keeping one way This appeareth clearly in the prayer it selfe or the Prophets subsequent exercise and such variety makes the consort and melody of that spiritual exercise more sweet Ver. 2. O Lord I have heard thy speech and was afraid O Lord revive thy work in the midst of the yeers in the midst of the yeares make known in wrath remember mercy This verse containes that which is properly the Prophets prayer in this exercise the summe whereof is that being afraid of Gods threatned and imminent judgement of the Captivity to which he submits without more contending he prayeth that the Lord would not suffer his Church nor his work in it to come to nothing by their captivity but would during that time keep in their life by undeserved tokens of his favour till he should deliver And that notwithstanding their sinnes procuring wrath he would magnifie his mercy toward them Doct. 1. When judgements are threatned against the Church albeit she may believe love in them and that she is the Lords whatever come yet threatned trouble ought to be an exercise unto her and ought to make her humble under Gods threatning hand and tremble to deal with such a bitter cup O Lord saith he I have heard thy speech to wit concerning the Captivity and was asraid Both the Majesty of the speaker and the matter of the speech did affright him 2. As prayer to God is the kindly vent of all the godlies feares without which fear might readily crush them and by which the thing feared is either removed or blessed and made more easie and comfortable unto them so prayer will not speak well in trouble where there is not some sense of Gods word threatning or of his hand striking at the root of it for the Prophet being afraid subjoynes O Lord revive as the issue and result of his feare and as being a suitable and fit time and disposition for prayer 3 When the Lord hath disclosed his purpose concerning his peoples being in trouble it is the duty of the godly to submit
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
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
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
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.
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
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
freed from it which may sweeten what they meet with that it hinder not their joy this is imported in that cause of the Song Thou shalt not see evil any more Vers 16. In that day it shall be said to Ierusalem Feare thou not and to Zion Let not thy hand be slack The second exhortation which the Lord promiseth shall be directed to the Church either by her Pastors sent out or by way of acclimation from others beholding her happy estate particularly at their returne from Babylon and at the conversion of all Israel is that by faith they would put away fainting feare and stir up themselves to serve God chearfully for which end thâ—re are several encouragements subjoyned in the following purpose Doct. 1. It is an usual infirmity in the godly that their disposition comes far short of their allowance when they are allowed to be glad and rejoyce with all the heart v. 14. they need to be stirred up not to feare or faint 2. The people of God are many times so mistaken of their own case that others may see more of their good condition then themselves and they need the Ministery of the Word to direct their thoughts to which they ought to submit for In that day it shall be said to Jerusalem Feare thou not c. 3. Faithlesse fainting feare and idlenesse are usual companions which feed and entertain one another fear weakning the hands from dutie idlenesse feeding discouragement yet more therefore both are joyned here Fear not let not thy hands be slack or faint 4. As the reconciled people of God have no cause of harmlesse feare if they would set themselves against it as it becometh them to go about any duty enjoyned by God with alacrity and chearfulnesse so our encouragements in God are then rightly used when they strengthen us to duty so much also do these exhortations being put together import Feare not let not thine hands be slack 5. As it is the duty of faithful Ministers so also it is the commendation of all the godly to stir up one another to encouragement through faith and to chearfulnesse in the obedience of faith for they are commendably employed who say to Jerusalem Feare not c. Ver. 17. The LORD thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his love he will joy over thee with singing The reason of the preceding exhortation and the ground of their encouragement is taken from Gods Covenant made with them and his presence which was conspicuous in the midst of them from which grounds they might expect not only that his power should be employed for their deliverance but also that out of his love wherby he had chosen them he would delight and acquiesce in them and rejoyce over them and do them good and sweetly cherish them notwithstanding what might be said against them Doct. 1. As the Lords Covenant with his Church is not broken off by every discord or affliction so the Lord manifesting himself to be in Covenant with her by his Ordinances as signes of his presence saith much mercy to her according as she needs it for the rise of all the following encouragements is the Lord thy God in the midst of thee 2. As the Church may expect freedome from all her troubles either by prevention support or deliverance so her interest in God through the Covenant makes his Omnipotency forth coming to her for that end and she may reckon her strength by what is in him for the Lord thy God is mighty and therefore he will save 3. Albeit the proofs of divine power let forth for the Churches good do set him out above all blessing and praise yet his love-embracements are above all and the chief of the Churches encouragements therefore are they added as a further degree of comfort He will rejoyce over thee c. 4. Albeit Christs Bride be of no worth to him nor doth he need her yet having chosen her to be his Bride he will not come behinde in any duty which such a relation promiseth or engaged to among men but will take pleasure to be her God will esteem commend cherish and delight in her not according to her worth but according to the dignity he hath called her unto and as his wife his love putting comelinesse upon her will expresse his delight by doing for her as if her well-being were a sufficient recompence of all his pains for He will rejoyce over thee with joy which points at his inward delight He will joy over thee with singing which noteth the outward expression of it and both of them borrowed from the carriage of a Bridegroome to his bride Isaiah 62.5 5. The Lords love doth so acquiesce in his people whom he hath chosen as the end of his pursuit wherein he resteth and doth not onely cherish them by many expressions of love when he taketh up his rest in and with them but answereth all objections that might be against them with his own free love that hath chosen them as reckoning that having loved them he will love them and having let out his affection upon the unworthy he will beare with their frailties and not give a bil of divorce nor chide continually Thus he will rest in his love or her whom he loveth as having gained his end when he obtaines her and in his love or affection to her which is sufficient to make him not weary of her nor reject her yea as the word signifieth He will be dumb and deaf in his love His love to speak after the manner of men will guard his eare from hearing and his mouth from uttering accusations against her to wit so as to cast her off or denie her marriage entertainment though otherwise he may humble her Vers 18. I will gather them that are sorrowful for the solemn Assembly who are of thee to whom the reproach of it was a burden The Lord takes the word out of the encouragers mouthes and himself applieth that more general promise v. 7. to the broken and afflicted estate of the Jewes for the encouragement of the godly remnant promising that he would gather and bring them again to their own land especially those or for their sakes who were mourners for the want of the solemne worship of God as they had it in their own land and burdened with the reproach following thereupon Psal 137. Doct. 1. As it is the dutie of all the people of God to finde God speaking in and by his Word unto them so is his mind to be found in his Word and no where else for he doth himself confirm what these exhorters had said of him v. 16.17 for the further strengthning of the godly and what they said of him from his Word that for substance doth he say of himselfe when he speaks I will gather c. or employ my power and love to save as v. 17. 2 The Lord speaking
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
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