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
A BRIEF EXPOSITION OF THE PROPHECIES OF Obadiah Jonah Micah Nahum Habakkuk and Zephaniah BY GEORGE HUTCHESON Minister at EDENBURGH Luke 24.25 Then he said unto them O fools and slow of heart to believe all that the Prophets have spoken Ver. 27. And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Act. 10.43 To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins Rom. 3.21 But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets Imprimatur EDM. CALAMY The Second Edition with Amendments by the Author London Printed for Ralph Smith at the Bible in Cornhil near the Royal Exchange 1654. The EPISTLE of the LICENCER to the READER CHRISTIAN READER THis Book which Gods providence putteth into thy hand contains a brief Exposition upon Six of those Divine Prophecies which are called * Ruffinus in Praefatione in Oscam Duodecim Prophetas minores dici respectu quatuor majorum puta Isaiae Jeremiae Ezekielis et Danielis non ed quod iis sententiaerum gravitate rerum verborumque majestate cedant sed ob sermones et librorum brevitatem Prophetae minores The small or lesser Prophets not because their authority or excellency is lesser then those who are stiled Prophetae majores The greater Prophets but because of the brevity and littlenesse of their Books which are so little that all the lesser Prophets put together do but contain 67 Chapters whereas one of the greater viz. Isaiah consisteth of 66. Hence it was that these Books were anciently put into one Volume and called but One Book lest by their littlenesse and smalnesse any of them saith Calvin should be lost These Prophets are in number twelve according to the twelve Tribes to which they were sent Now though it cannot be denyed but that there are very many excellent Commentaries already extant upon these lesser Prophets which may haply deterre some men from buying of this yet I desire such to take notice First That such is the Profundity and unconceivable Abysse of the Divine Scriptures that they cannot be exhausted by any Writers or Commentators whatsoever but when men have digged all the spiritual gold and silver they can out of this precious Mine there will be enough left behind for others to gather Secondly That this Reverend Author hath gone in a way unusual and almost untrodden and hath a peculiar excellency in him which others have not For his chief scope is after a short and yet full Analysis and Exposition to collect choice and pithy Observations out of every Chapter And in this undertaking he is very happy and I may truly say another Mr. David Dickson Now though the work it self is sufficient to commend the Author yet because there are many in our dayes that prize Books for their Authors sake not Authors for their Books sake I was desired to write something to make this Reverend Minister known to this Nation unto which he is altogether a stranger And for this purpose I have received testimony concerning him from those whom I dare trust that he is a man of singular parts and deservedly in high esteem in his own Country for his Learning Godlinesse Modesty Peaceablenesse and Humility That he was earnestly intreated by some of his learned Brethren especially those in Edenburgh where he is Minister to make this work publick for the good of the Churches in both Nations The truth is the Book it self represents him to the world in a very fair and beautiful Character For it comprehends much in a little breathes out much of God and godlinesse His Observations are so excellent and suitable and sometimes so unexpected and yet so natural that I verily beleeve they will be very acceptable not only to private Christians but also and especially unto Ministers affording them many rare and unthought on Doctrines for the spiritual edification of their Congregations That which was said of Socrates That whosoever know him loved him and honoured him and they that did not so it was because they did not know him may truly be said of this Book They that know it wil prize it and the Author of it and they that do not so it is because they do not know it My prayer to God shall be that the learned and religious Author of this short and brief Commentary upon these six Prophets may finde such good successe of his endeavours herein that he may be much encouraged to make a further progresse in this way and other able men may be stirred up by his example to do the like upon other Scriptures which no doubt will tend much to the glory of God and the profit and edification of his people I am Thy Servant in the Work of the LORD EDM. CALAMY Jan. the 27. 1653 TO THE Most Noble and truly Religious LADY ANNE DUTCHESSE of HAMILTON c. Grace Mercy and Peace through Jesus Christ be multiplied IT is Madam the verdict not only of the wisest of men but of the unerring Spirit of God concerning all things under the Sun Vanity of vanities all is vanity Eccles 1.2 and that not only as the Creation is made subject to the vanity of corruption because of mens sin Rom. 8.20 but chiefly in respect of men who are not content with the lawfulnesse of things for which they are appointed and are very good but study to place their happinesse in them neglecting God the only fountaine of true felicity as the creature cannot answer the expectations of such nor satisfie their vast desires so do they by their way provoke the Lord to discover unto them the folly of their choice whether in mercy to his owne that hee may traine them up to better things or in justice to the wicked who seek after no more that they may be no better for all their endlesse endeavors then they who voluntarily mortifie their affections to those things and that all may see the folly and madnesse of their way who sell their souls and spend out their mony and strength for that which is no bread and doth not profit nor satisfie And albeit this way of attaining felicity hath beene essayed and not found by him who for outward enjoyments had cause to say What can the man do that cometh after the King Eccles 2.12 And albeit experience in all ages doth discover what a sandy foundation they build upon who seeke by these meanes to satisfie their own souls made after the image of God yet how few are they who will believe this truth till they also essay it themselves This their way is their folly yet their posterity approve their sayings Psal 49.13 Yea when our selves are finding this truth verified we do hardly trust our owne eyes and senses but are still ready to imagine that we may find it yet otherwise or if we be put from that hope yet oft
times are we little the better but do sit downe in bitterness as if all felicity were lost if we find it not where we expected it and thus do we neglect the true remedy of our gievances and do provoke God to consume our dayes in vanity and our years in trouble Psal 78.33 How great cause then have wee to admire and lament the folly of the children of men who do so farre mistake and upon their mistake do forsake their own mercy whereunto they are led by the discovering of the emptinesse of all things beside God who do quarrell with the wise and holy dispensations of God whereby a foundation might be laid for much good if they were wisely considered when yet their quarrellings can availe or help them nothing and who doe not improve such dispensations for the end for which they are appointed but either sit downe stupidly under them or grow the worse that paines are taken on them or at least doe pine away under the punishment of their iniquity and do howle upon their beds for corne and wine and oyle but return not to the most High Hos 7.14.16 And on the other hand we have cause to admire the mercie of God toward his own chosen ones in that he will so to say make them happy against their wils and when they would destroy and deceive themselves with a vaine shew he in mercy to them wil famish their idols and drive them from snares as he did Lot out of Sodome And when the Lord hath dealt so hardly with them as many times in their bitterness they want language to express it yet he wil let them see their mistake by giving them meat even out of that eater and by setting them on work to mind their country more and to see the Commandments exceeding broad when they have seene an end of all perfection Psal 119.96 And he will discover the riches of his grace and fulness of his spiritual comforts by making his people bless him and acknowledg the mercy of these dispensations which somtimes they so much startled at Psal 119.71 75. and causing the voice of rejoycing and salvation even in the pilgrime tabernacles of the righteous Psa 118.15 Herein Madam your Ladiship hath cause to observe the loving kindness of the Lord toward you who from your tenderest years having been exercised with difficulties of sundry kinds and having experienced this truth of the vanity of all things yet your Ladiship hath obtained mercy to be led thereby and much more by the Law and by the love and hope of mercy through Jesus Christ to seek after a more enduring substance and after Christ that pearle of price which is indeed a token for good even in lots wherein God seemeth to write most bitter things when they set hearts on work this way And as it hath been refreshful to such of the Lords servants and people as know your Ladiships way and exercise to see your sweet submission under the Lords hand and your desire and care to have afflictions rather blessed then removed and to make sure your interest in Christ when the throng of other things might rather have put flesh and blood to other exercise so it hath laid a special obligation upon my self as having been a witness thereunto at several occasions to be instrumental as the Lord shall enable for your Ladiships furtherance and encouragement therein which together with my obligations to make some acknowledgment of the many respects it hath pleased your Ladiship to shew unto me for the truths cause have induced me to make bold in dedicating unto your Ladiship this piece upon some of the Lesser Prophets who were the faithful Interpreters of the Law of God applying the same unto the sins of several times and who do point out the infallible and true causes of calamities lamities with the use to be made thereof and the true remedy thereof to wit Christ the hope of whom to be manifested in the flesh for the Redemption of lost man was the godlies life in these dayes and much more ought he to be so now when the substance is come and that abundance of grace and truth treasured up in him is brought to light by the Gospel If these my weak endeavours may prove serviceable to any of the Lords people in their exercises and journey toward Heaven and in special to your Ladiship that shall be more then abundant recompence unto MADAM Your Ladiships obliged Servant in the Gospel GEORGE HUTCHESON To The READER Christian Reader I Do here present thee with an Exposition of some of the lesser Prophets concerning which and my undertaking thereof I do in the entry give this briefe account As I have looked upon a short Exposition of holy Scripture joyned with the principal doctrines flowing there from after the mould of the Reverend Mr. David Dickson his late peece upon Matthew as a special means through Gods blessing for promoting of truth and piety and for preventing of errours so I little thought to have undertaken any such thing my self when so many godly able and experienced Ministers of the Gospel did not for reasons knowne to themselves put hand to it But being some yeers ago seriously invited with divers others by the Reverend Author of that Exposition on Matthew to concur with him in prosecuting that purpose which he had begun and hath since made further progress into upon the booke of Psalmes I did then essay some of these Prophets being at that time recommended unto me and of late at his desire living now through Gods providence in one City I have looked upon them over again and adventured to present these to publick view if so be it may invite others who have more ability and leisure to mind and help forward such a work upon the whole Bible which is a study beside the profit the Church of God might reape thereby I am confident wil richly recompence the undertakers in their own bosome by many advantages As this recommendation did determine me to the choice of these Prophets in this undertaking so this narration may shorten my account concerning the mould of this piece seeing I have conformed my self so far as my weakness could reach or the nature of the subject being oftentimes very dark and obscure would admit to the mould followed in the Exposition upon Matthew formerly mentioned I have found it necessary beside a short summe of each Chapter in the entrie to premit some short Exposition of the words before the doctrines which is inlarged when neede is in clearing the deductions of each Doctrine In the Exposition I have pointed upon occasion at other Scriptures helping to cleare the place but for the Doctrines I did not set my selfe to bring Scripture confirming them it being my desire that no more be admitted or received here then such as clearly flow from the text in hand only where a passage occured to memory for illustration of the Doctrine I have added it as affording
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
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
their subjects for the people having informed the King he in his own person arose from his Throne c. and by his Authority caused in to be proclaimed and published c. Authority and Law without example will not avail so much 8. Albeit men in Authority cannot compel the consciences of their subjects unto faith and obedience yet they may by their Authority enjoyne them to perform the external duties of Religion for the King of Nineveh made a proclamation and Decree to this purpose whereby he did testifie his own repentance and promote it in others 9. Men in highest Authority are not to rule and do all by themselves but with the advice and concurrence of those who ought to have Authority next unto them for He caused to be proctaimed by the Decree of the King and his Nobles So much did these Heathens see of humane frailty even in the greatest of men needing such assistance 10. All external ceremonies and performances of Fasting and putting on of sackcloth are no sufficient means of averting the anger of God except there be fervent prayer to God therefore it is subjoyned in the Decree And cry mightily to God all these other performances ought to stir up to that as the kernel 11. Prayer though never so apparently fervent is not acceptable without an endeavour of Reformation Therefore are they also exhorted and enjoyned to turne every one from his evil way and from the â—iolence that is in their hands Their Idolatry being convinced of the true God may be comprehended in that general of evil wayes and they name violence in particular in regard that all men by nature are more clear in Duties of the Second Table then of the First Ver. 9. Who can tell if God will turn and repent and turne away from his fierce anger that we perish not The exhortation and injunction in the decree is seconded from this motive and incouragement that there was some hope though much born down that the Lord being instantly sought unto would be reconciled with them and in his mercy avert his judgment Doct. 1. There may be some sight of Gods mercy even when he is peremptorily threatning attained to by such as are sensible of sin and acknowledge the justice of Gods correction for notwithstanding Ionah's preaching ver 4. there is here a possibility seen of Gods turning and repenting even by those who apprehend his fierce anger who can tell if God will turn c The very taking paines to threaten and warne forty dayes before he executed might give ground for such an hope that there was some purpose of love kept up till he saw their repentance 2. Sensible sinners under fears of felt judgments look on Gods being reconciled with them as the fountain of their happiness and from that only can they expect any comfortable issue of their calamities therefore their eye is chiefly upon Gods turning repenting and turning away from his fierce anger from which only they can gather hope that they shall not perish 3. Such as are most earnest with God under the sense of sin and judgments will be ready to see most of his grace and free love in shewing favour toward them therefore all their hope when they cry mightily is built on Gods turning and repenting and quitting the controversie and that grace and compassion must be eminently active if the peace be made up at all 4. This way of speech Who can tell if God will turne c. used likewise by the Church in like extremities Ioel 2.14 doth hold out 1. That sensible sinners may have many sad tossings betwixt the expectation of Gods mercy and the sense of their own deservings so that albeit the Promise be most absolute to such yet they can neither speak the pure language of faith nor yet wholly the language of unbelief but mixed and made up of both Therefore albeit it be beyond all controversie that God will be reconciled with a penitent and no doubt Ionah had preached so much concerning God yet they can attain no further then Who can tell if God will turn c. 2 As it is no small difficulty to get free from a stroak where provocations are great and God hath entered in processe and severely threatned and as God is not alwayes pleased upon repentance to keep off temporal afflictions when iniquity is come to an height so exemption from them is to be looked for by the penitent with very great submission considering his guilt and that happinesse is not to be placed therein if God otherwise be reconciled therefore doth this suspended hope look chiefly not so much to remission as to temporal preservation that God may turne away from his fierce anger that we perish not 3. The Lord by keeping our mindes in suspense betwixt hope and discouragement would stir up to more diligence therefore is this doubtfull hope subjoyned as a reason why they should crie mightily to God and reforme their wayes ver 8.4 Such as are convinced of sin ought not to be deterred from duty though it seemed never so hopelesse but ought to resolve to follow it get what they will therefore they will cry to God though they bee not certaine of deliverance Ver. 10. And God saw their workes that they turned from their evil way and God repented of the evil that he had said that he would doe unto them and he did it not God is graciously pleased to accept of this and recalleth the sentence which is expressed in termes taken from amongst men Whence learne 1. The Lords most peremptory and absolute threatenings are alwayes so to be understood as that the penitent may look for Gods acceptance for notwithstanding the absolute threatning ver 4. God saw their workes and repented 2. God doth chiefly take notice of and reward mens practices and real endeavours of reformation and not their external performances of religious exercises for God saw their works that they turned from their evil way rather then their fasting and sackcloth 3. Albeit the Lord be not debtor to any nor can they merit at his hand yet free grace will so reward weak endeavours as may encourage all to seek him yea he will reward with temporal favours even temporary repentance as an image of true repentance to shew how he loves and of grace would reward true repentance for He saw their works and repented c. both the works of those who were truely converted and of those who came not to that length 4. When God is said in Scripture to repent we are not to conceive any change in God or of his eternal purposes but onely a not executing of his revealed threatning which includes the exception of repentance which God decrees to give those whom he spares for Gods repenting of the evill c. is expounded to be He did it not Not a changing of his purpose but a not executing of what he said to wit conditionally CHAP. IV. THis Chapter containeth 1. Jonahs murmuring at
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
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
promoted in the end for do not my words do good to him that walketh uprightly 13. The Words saying of good is indeed a doing of good not only because comfortable messages do encourage strengthen and revive the heart but also in regard of the certaine performance of what the Word saith when it is said it may be counted done My words doe good 14. The goodnesse of God to his people may deeply convince and humble them who by sin provoke him to doe otherwise Therefore is all this set forth to be in God that their sin may be seen great which causeth such strange dealing Ver. 8. Even of late my people is risen up as an enemy yee pull off the robe with the garment from them that passe by securely as men averse from war A third accusation is for their cruel robbery whereby he also sets forth the sad fruits of their contemning the Prophets and the true cause why God by their Ministery handled them so roughly The summe of the accusation is that they whose fathers had been famous for valour in Wars and defending the countrey against a common enemy were now of late turned robbers of the innocent and as cruel enemies did take away both the upper and neather garment from those who were travelling peaceably as minding no War or did so deale with them as if they had taken them in Warre and sent them away stripped as if they had been in a battell Whence learne 1. Contempt of and opposition unto Gods Word and Messengers turnes men barbarous and inhumane without all civility and men following such courses cannot expect that the Word should speak peace to them for this is a fruit of their opposing the Prophets that they were given over to such cruelty and is the cause why hard things were prophesied 2. The degenerating of men from former good wayes and the present evils of the time are much to be observed and hammered on by the servants of God for this is the subject of his accusation that even of late or yesterday they were thus degenerated 3. As declining professours are ordinarily plagued with singular profanity so profession and priviledges will serve to aggravate the guilt thereof therefore howsoever they were onely in name the house of Jacob ver 7. yet in the challenge the Lord gives them their titles my people is risen up c. that since they would be accounted so hee would make use of it to their disadvantage who would not walke answerable to what they pretended to 4. Oppression of others and for men so to carry themselves towards friends as open and violent enemies use to do is a practise not beseeming such as call themselves the people of God for this is the challenge My people is risen up as an enemy ye pull off the robe c. Ver. 9. The women of my people have ye cast out from their pleasant houses from their children have ye taken away my glory for ever Hee insists in the accusation and gives a further instance of their inhumanity in their carriage toward women and children whom Warrs ordinarily spare they cast women violently out of their houses where they lived pleasantly and by bringing children unto slavery and misery did for ever deprive them of that dignity allowed to them by God as his people Doct. 1. There are none of the children of men but in divine providence may meete with their own share of trials and should look for them for heare very women and children are not exempted more then men 2. However the Church and particular members thereof may deserve afflictions at the Lords hand yet these same afflictions will endeere them to him at least in so farre as to be a ground of challenge against instruments that they have medled with such wherefore what-ever these afflicted ones were otherwise yet in their trouble and in the challenge against oppressers they are the women of my people 3. God the preserver of men hath a special regard to the weaker sexe and tenderer years of persons and will aggravate injuries done to them from such considerations as here ye have cast out women and taken away glory from their children or little ones 4. Pleasures and tender usage are not to be looked upon by those who enjoy them as abiding things or a constant allowance but considering them as transient they ought to look for changes when the Lord shall be pleased to call to it for so much are we taught by the experience of these tender women cast out of their pleasant houses 5. There is an especial glory allowed by God unto his Church whereby she may be separated from all people which the Lord wil maintain her in against all who would deprive her thereof this is signified by that external glory and the priviledges conferred on Israel called my glory because allowed of him which now he challenges oppressors for depriving their children of while they were put in a condition not beseeming the free people of God From their children ye have taken away my glory See Exod. 33.16 6. Perseverance in an ill way doth exceedingly aggravate the sinfulness thereof ye have taken away glory for ever that is without giving over that wicked way or ceasing to rob 7. It may also be interpreted that by making children bondmen they aimed to deprive them of their glory perpetually and so however children might be relieved from bondage yet they are reckoned with according to their aim and the nature of their work and it teacheth whatever the Lord may do in interposing to moderate the afflictions unjustly inflicted by men yet instruments must answer to God for all that the nature of their work tended to and for all they intended in it Ver. 10. Arise ye and depart for this is not your rest because it is polluted it shall destroy you even with a sore destruction The Lords sentence and threatning for this wickednesse is that as they had cast others out of their houses so the Lord would banish them from the holy Land which was given them for a rest only on condition of Covenant-keeping and that because they had polluted the Land by sin therefore it should violently cast them out Doct. 1. It is incident to men when they have committed great wickednesse yet to promise to themselves peace by reason of some external priviledges for this charge Arise ye and depart implies that notwithstanding of sin they were not thinking of removing because there land was a rest 2. Sinne doth provoke God to turne up-side-down great priviledges which are conferred upon a visible Church on condition of her obedience yea it doth provoke him to prove himself superior of whom they hold all their enjoyments and to deprive them of rest and quiet who were restlesse in sin for whereas the Land of Canaan was given for a rest Psal 95.11 now the Lord summons them to remove and threatens it should not be arest because of their sin Arise ye and depart
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
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
Doct. 1. Enemies are not permitted to run at randome in their wayes but the Lord hath an effectual and wise Providence over-ruling in all their designes for in all of them he hath thoughts and Counsel and therefore we are not to eye much their brags but looke to him who sets bounds to them and sits at the helme of Providence 2. The Lords holy purposes of good to his people and wrath to his enemies may be so conveighed in deep wisdome and so contrary to the way of carnal reason and probability that they will not be seene by any natural eye nor can be discerned by enemies themselves who are given up to run blindfold upon their own ruine They know not the thoughts of the Lord neither understand they his counsel See Psa 92 6 7. 3. In one and the same action God may have an holy worke of his Providence and men their wicked intents and sinful courses they being carried on without an eye to his revealed will which is the rule of duty nay not to his providence either but meerly for their own ends and he making use of the same work of theirs to over-reach them and bring about his purposes for in this enterprise They gather themselves for a sinful end ver 11. And God gathereth them as sheaves for an holy purpose See Isa 10.5 6 7. 4. The Lords end in letting enemies loose upon the Church beside her trial from them is to ripen and fit them for judgement for he shal gather them as the sheaves unto the floore to wit to be trampled under foot as their corn was by beasts that tread it out See Ier. 51.33 Such as the Lord abhorreth are let come in opposition to his people and they are ripened for destruction thereby partly while their cup is thus filled to the brim which in other transgressions might be long a filling partly while he lets affliction out upon his Church that secret enemies may discover themselves and so be brought to the floore for threshing 5. Christs Church is not to look what she hath in her self for opposing these enemies that assault her and for bringing about the mercies intended for her but what he will make her and how she shall be enabled to set against and overcome all difficulties and in the faith thereof ought cheerfully to set to her duty Arise saith he as to one laid by dead or discouraged and thresh O daughter of Zion for I wil make thy borne to push iron and thy hoofe brasse to thresh as was their custome Deut. 25.4 Upon these terms the weak may say I am strong 6. The Churches victory over her enemies wil in due time be made compleat and in due time Israel and the Church of God shall have their many enemies under their feet either as ruined or true subjects or tributaries This is imported not only in that she shall tread them with her hoofes and heat in pieces many people but in that their gain shal be consecrated or devoted which alludeth to that of Jericho Josh 6.17 19. wherein there was a compleat victory given to Israel 7. The glory of all the victories of the Church and of the benefits obtained thereby ought to be given to God onely for so much also doth the consecrating of their gain and substance as the corn that is threshed out to the Lord import that as Jericho was offered to the Lord and it was a sin in Achan to take ought of the consecrated things so it should be a sin in the Church to exalt her self and not the Lord only in and by these successes 8. The Lord onely must be the undertaker to get himselfe the glory of all his wonderful dealing for his people and make them forth-coming to his praise and will also crush and suppresse whatsoever among his people would come betwixt him and his glorious design and I wil consecrate their gain is the Lord speech though afterward he speak of himselfe in the third person 9. The Lord by his vengeance on the Churches enemies will have himselfe manifested and known in the world and by his gracious dealing for his Church and blessing her endeavours will have himself acknowledged through the earth and the kingdomes of the earth to become his for so much doth the stile the Lord of the whole earth teach that as he is so indeed so not onely by these victories shal he be known to be so through the world Psal 9.16 and 59.13 but shall at last have his dominion acknowledged and submitted to more generally through the earth CHAP. V. IN this Chapter the destruction of Jerusalem and overturning of the kingdome being foretold ver 1. The people of God are comforted with the promises of Christs birth under whom they should be restored ver 2 3. and of his government in relation to his peoples tranquillity their deliverances increase and victory over their enemies v. 4 5 6 7 8 9. his purging his Church from carnal confidences v. 10 11. and idolatrous courses v. 12 13 14. that so he alone may be seen to do for them ver 14.15 Ver. 1. NOw gather thy self in troopes O daughter of troops he hath laid siege against us they shall smite the Judg of Israel with a rod upon the cheek HEre is foretold the destruction of Jerusalem by the Caldeans and the ignominious and base usage of their Kings and Judges 2 Kings 25.7 18 19 20 21. as a fore-runner of the taking away of the Scepter from Judah to make way for Christs birth Gen. 49.10 which began to be accomplished in the Babylonish captivity in that none of the Tribe of Judah swayed the Kingly Scepter after that time all which the Prophet foretells by way of defiance given by the Church to their roving enemies to do their utmost endeavours according as God by his effectual Providence should permit them to enterprise and execute in regard that however Jerusalem were taken and their rulers so abused yet they had a King to come out of despised Bethlehem ver 2. Doct. 1. Christs ordinary harbingers and forerunners when he is to come with mercies to his Church are afflictions to fit them for such manifestations for so is this destruction premitted to the promise of Christs birth and kingdome Afflictions are Gods means to purge out and cut off many whom he will not make partakers of those mercies to invite others to repentance for sin obstructing these mercies to endear them to his heart and make them capable of these consolations which in their prosperity they would readily despise 2. Jesus of Nazareth is the true promised Messiah who was to be raised to rule his people Israel when their Judges and Rulers were ignominiously intreated and put down from their Authority who was held forth in the promise for the Churches comfort when this desolation began in their captivity and actually exhibited when it was in completeing their Kingdom then being by the Romanes reduced into the form of a Province
1. Christ will have nothing seen in his Churches protection and deliverance but himself only nor will he make use of any thing which might seem to obscure his glory in doing all therefore whatsoever might seem to challenge any of that glory must in that day be cut off See Judg. 7.2 Zeph. 3.12 13. 2. Humane helps confided in prove a great hinderance of deliverance therefore Cities Horses c. will he cut off not only by judgements to come on that people but even in that day of restitution they will be laid by as impediments 3. Confidence in outward things is idolatry Therefore here their cities horses chariots to wit as they are depended on are ranked in with witchcrafts and idols 4. It is rare to see a people enjoying outward things that may seem to promise any thing unto them and yet not confide in them this is evident in that their cities chariots c must be cut off they can hardly enjoy them and acknowledg God as becomes them 5. When the Lord is pleased to deprive his people of probable means of help and calleth them to depend on him it is a pledge of his appearing in an eminent way for them for their cities c. being cut off ver 10 11. so will he destroy their enemies as the latter part of ver 14. ought to be read as agreeing with the Original also and fitting the scope best in this place 6. In the Church of God there is hazard of falling into grossest evils for here it is supposed there may be witchcraft or magiâ—k whereby men wanting the fear of God enter into one expresse or implicite league with the devil for attaining such ends as their discontentment in their condition impatience under affliction envie malice or curiosity propound unto them there may be soothsayers or divinations whereby men not conâ—ent to know their duty nor with what God hath revealed of future events do take sinful and damnable courses and put other things in Gods room to foretel what they desire there may be also images and the work of mens hands set up in Gods room as the object of worship and groves or shadie places where they pretended to worship God or indeed worship their idols after their own imaginations There are no evil courses but the Church of God how reformed soever is to be afraid of falling into them 7. These devillish courses and corruptions in worship do hinder the Lords appearance for his people for these must be cut off that he may do for them 8. The cutting off of idolatry and wicked courses is a work of the Lords own hand it is he who oft-times destroyes them by sore plagues and it is he only who can banish these things out of mens hearts I saith the Lord will cut off witchcrafts out of thy hand or make thee not to practise it I will cut off thy graven images c. 9. There can be no blessed delivery from trouble but when there is a compleat and thorough reformation of Religion endeavoured and a destroying of the very monuments of idolatry for not only shall they not worship any more the work of their hands but their images and groves shall be cut off and plucked up and so will he destroy their enemies 10. The Lord will appear for his Church in a singular and wonderful manner and plague their enemies with unuseful judgements after that he is reconciled with them and hath brought them to walk in his wayes for after all this is done I will execute vengeance in anger and fury upon the heathen such as they have not heard saith the Lord. CHAP. VI. IN this Chapter the Lord again after these many promises stirs up the Prophet to plead his controversie and expostulates with his ungrateful people v. 1 2 3. shewing forth his kindnesse toward them v. 4 5. and what duty they offered to him v. 6 7. with what they ought to have done v. 8. which seeing they did not obey therefore he gives an alarm of the rods coming upon them v. 9. then he more particularly sets forth and proves their several transgressions of their duty in sins against the second Table v. 10 11 12. for which he gives out sentence against them v. 13 14 15. and for their idolatry against the first Table v. 16. Vers 1. HEar ye now what the LORD saith Arise contend thou before the mountaines and let the hills hear thy voice 2. Hear ye O mountaines the LORDS controversie and the strong foundations of the earth for the LORD hath a controversie with his people and will plead with Israel The Prophet propounds in general the Lords controversie given him in commission to plead publickly as it were in view of all the creatures from the high mountaines to the low channels or foundations of the earth this way of procedure formerly used chap. 1. v. 2. doth yet further teach us 1. That sin causeth a controversie betwixt God and the sinner for the Lord hath a controversie 2. The controversie is so much the sadder as it not breaks out betwixt God and strangers but betwixt him and his Church with whom he dealt friendly and who professed friendship and subjection to him and therefore he can endure their offences the worse The Lord hath a controversie with his people and he will plead with Israel 3. The Lord is zealous to have the controversie discussed and himself cleared Arise saith he the Prophets zeal coming short of his forwardnesse to plead this cause contend thou c. and he will plead with Israel that is not only will he have his quarrel shewed but will have it clearly demonstrated that he gave no occasion of the discord and therefore will justly punish as the following purpose cleares 4. Even insensible creatures are so to say more fit to be spoken to then an obdurate people and will bear witnesse against them for therefore beside other reasons insinuate on chap. 1 2. are the mountaines and strong foundations of the earth called to in this processe they keep still their obediential subjection to their Creatour and do tremble if he threaten whereas Israel was stupid and withal these had sometime been shaken and discovered for the good of Israel Psal 18.15 and 114.3 4. and therefore might beare witnesse against their ingratitude 5. A backsliding people are for the most part dull of hearing and plagued with obstinacie and cannot be sensible of their case and danger therefore is the dispute repeated again and they called to hear Hear ye now what the Lard saith 6. Messengers of God their reproofs are not to be sleighted but taken notice of as the Lords controversie for Micah by contending is to cause the Lords controversie to be heard Vers 3. O my people what have I done unto thee and wherein have I wearied thee testifie against me Followeth the pleading of the controversie wherein God first appears and challengeth them for their ungrateful departing from him and his obedience
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
doing her good in that so to say both before her face and behinde her back he is the same Doct. 1. Sense of judgements imminent or incumbent doth call for much prayer and dealing with God for such use doth the Prophet make of the threatened desolation 2. The Church of Christ in her trouble especially is in a solitary condition and full of hazard being disconsolaâ—e and exposed to want and danger unlesse he have a care of her for They dwell solitarily in the wood in the midst of Carmel they are like a solitary flock in woods and mountaines and albeit Carmel signifie a fruitful place and was so in the land of Canaan Isa 33.9 and 35.2 2 Kings 19 23. and elsewhere yet it is here taken in with the woods to shew that their most fruitful places in exile should look like a wildernesse to them or because it was an open field and mountain and consequently not safe though others joyne that rather with the latter part of the verse Let them feed in the midst of Carmel in Bashan c. and so it is also expressed Jer. 50.19 3. Christ is the only Shepherd to whose care the Church is concredited and who will have a special care of them in trouble for to him doth the Prophet pray Feed thy people which dwell solitarily 4. Christ doth not only feed his people but doth exercise a jurisdiction over them whereby he keeps them in subjection to him drives them to their food and expels noxious humours which may hinder their feeding and thriving and he doth also by his power protect them whom he thus feedeth and governeth all which are desirable and to be prayed for from him Feed thy people with thy rod. See Psal 23.4 5. Christ hath many relations to and interests in his Church not broken off by any trouble to endear her to his affection and care and which may encourage faith to go to him in need therefore saith he Feed thy people the flock of thine heritage which dwell solitarily c. Notwithstanding their desolate condition they are his peculiar portion wherein he hath not a temporary but an eternal right as men have to their heritage in all generations and accordingly he will care for and possesse them and this Charter and Priviledge stands fast to the Church of the Jewes here prayed for to be manifested after all their dispersions 6. Christ hath ample allowance to bestow upon his people and all fulnesse for faith to lay hold upon in prayer for the supply of every need for he can make them ferd in Bashan and Gilead which were fruitful pastures for flocks though in relation to Israel this may be understood more particularly of restoring them to their own fruitful land to enjoy it in its full extent even to Bashan and Gilead which lay far off beyond Jordan See Jer. 50.19 7. The Church of God hath rich experiences of his former goodnesse to encourage her in her present suits whereof faith ought to make use therefore saith he Let them feed as in the dayes of old 8. Christ will not deny the needy and lawful desires of his people particularly such as flow from publick-mindednesse and are put up for the Church but will take charge of his afflicted people to give them a blessed issue for the request is here granted 9. As Christ is Omnipotent so he will do wonders if need requires for the behoof of his people and he takes pleasure to convey the expressions of his love to them and to bring about their deliverance to their own and others admiration for I will shew him or make him to enjoy marvellous things 10. As Christs manifesting of himself in former times for his people engageth him to do yet more for them so will he make good whatever they have ground from former experience to expect for According to the dayes of thy coming out of the land of Egypt I will shew him marvellows things where faith is not only to feed upon the great acts he did but also upon the way of his doing of them his passing over their iniquities their murmurings and unbelief his reducing them to straits before he appeared for them his working by small unlikely and contrary means c. 11. The Lord stands engaged to his ancient people to give them a deliverance from their troubles and bondage as great and wonderful as that from Egypt was for so is expressely promised and albeit this be spiritually accomplished and daily accomplishing in the spititual deliverances of the Israel of God yet this promise is made chiefly to the Church of Israel in relation to their desolation and albeit some pledge of this was given at their return from Babylon yet then it came short among other things of the deliverance from Egypt in that it was not National even of the Jewes and therefore it seems to have relation to the time of the restitution and saving of all Israel which will be so great a mercy as will in a sort obscure former mercies Jer. 16.14 15. Vers 16. The Nations shall see and be confounded at all their might they shall lay their hand upon their mouth their eares shall be deafe 17. They shall lick the dust like a serpent they shall move out of their holes like wormes of the earth they shall be afraid of the LORD our God and shall fear because of thee A fourth ground of encouragement and a consequent of the former is taken from the effects which all these shall have amongst enemies who seeing all this mighty Power of God appearing for the Church shall be astonished and made deaf with the fame of Gods acts and dumb that they dare not speak as formerly proud things and the terrour of Gods Majesty appearing in and for his Church shall so seize upon them as to make them with all fear and subjection submit to God and his Church stooping as low as serpents and creeping things See Psal 72.9 Isa 49 23. All which doth not necessarily infer their true Conversion but only that they shall yield feigned obedience and pretend friendship to secure themselves Doct. 1. The deliverance of the Church of God is brought about in such a way as natural men consulting with reason could never have expected it therefore the Nations shall see and be confounded 2. The Lord seeth it fitting at some times not only to be kinde to his people but to give publick demonstrations of his good will to them in such a measure as may astonish all beholders for the Nations shall see and be confounded they shall lay their hand upon their mouth c. See Psâ—l 126.2 3. The Churches priviledges and strength being well seen will be terrible to enemies in their greatest power for They shall be confounded at all their that is the Churches might or for all their might that is all the power they themselves thought they had shall not keep them from confusion but they shall be astonished so much the
to the present purpose and in opposition to this his goodnesse his severity against the Assyrians is held forth comprehending the sum of all the threatening that the City or Empire shall be so suddenly and violently overthrown as if a deluge had swept it away and in that any who escape that storm shall be pursued and cut off with judgements Doct. 1. The people of God ought to learn to esteem highly of their safety in him by considering the wofull case of such as are without him therefore is this calamity set in opposition to their safety that they may stand as it were upon the bridge of this deluge and seeing the wicked perish may rejoyce in him who is become their salvation The Lord is good c. But with an over-running flood he will make an utter end c. 2. The judgements of an angry God are as irresistible and make as great havock of persons or places as if an inundation or deluge brake in upon a land so doth this similitude import with an over running flood he will make an utter end of the place thereof to wit of Nineveh or the Assyrian Empire it should be so destroyed and swept away as the place where the city stood should bear no monument thereof noâ— should there be any face of the Empire This form of speech doth frequently point out totall extirpation Psal 37.10 Dan. 2.35 Rev. 12.8 3. There is no possibility for man to shun the righteous judgements of the Lord nor can exemption in horridest calamities secure a sinner from other plagues for though they escape the deluge or think to flee yet darknesse shall pursue his enemies 4. The portion of Gods enemies is to be cut off and sent out of the world in affliction ignominy and terrour and afterward to be sent to the pit for so much doth darknesse import See Job 10.21 22. Jer. 13.16 Matth. 8.12 darknesse shall pursue his enemies and where he pursues he will overtake Ver. 9. What do ye imagine against the LORD he will make an utter end affliction shall not rise up the second time This sentence is confirmed in that their enterprises against the Church would be so far from taking effect and their projects to uphold themselves and their Monarchy stand in so little stead that he should totally ruine and cut them off so that there should be nothing left for a second stroak to hit upon Doct. 1. It is a presumptuous and vain course for men to plot and enterprise evil against the Church of God considering that this is to oppose themselves against God and to draw speedy destruction upon themselves from him which will marre their project for what do ye imagine against the Lord he will make an utter end saith he to the Assyrians plotting the Churches destruction 2. All humane endeavours to keep off judgements will prove vain when God is a party and about to punish for sin for so much also are we to understand in this place by imagining against the Lord which he contemnes and judges as foolish thoughts to think to be delivered thereby What do ye imagine against the Lord See Prov. 21.30 2. However the Lord spare wicked States when his own Church is often troubled yet when their cup is full he will once for all pay them home with totall ruine for he will make an utter end affliction shall not rise up the second time Ver. 10. For while they be folded together as thorns and while they are drunken together as drunkards they shall be devoured as stubble fully dry A further confirmation of this sentence and of the certainty and compleatnesse of their calamity is held forth in a threefold similitude 1. Of thornes folded togethar which while one cannot separate he casts into the fire and so all do easily burn 2. Of drunken men who are easily overcome and slain 3. Of stubble fully dry which easily takes fire whereby also they are taught the vanity of all they had to oppose against Gods stroak for whereas they confided in their numbers union and terriblenesse as thornes folded together and pricking on all hands may signifie they should indeed prove a fit bundle for the fire and be perplexed in their own counsells that they may run on destruction and whereas they confided in their pleasures they should be infatuated thereby and prove as drunken men ready to hurt themselves and fit to be slain by others and their sun-shine of prosperity should but dry them as fuell for the fire Doct. 1. God can make use of such things as men conceive to be their advantages for to procure their ruine and blast all of them for so do these similitudes before explained teach us God can turn their confided in union and terriblenesse into perplexity and totall destruction as thornes folded together are fit to be cast into the fire 2. Abused pleasures and prosperity do ripen the abusers and fit them for judgement while as their hearts being effeminate therewith cannot in Gods just judgement upon them stand out against any blast of trouble and withall trouble comes from God unexpectedly upon such while they are taken up with the noise of their delights for while they are drunken as drunkards who have not their wits about them they shall be devoured 3. There is as little ability in sinfull man to stand out against the just vengeance of God as in drie stubble to resist the fire that it should not kindle in it and burn it for though they be both folded together and drunken with pleasure yet that shall not so much as make them endure trouble as thornes do the fire but yet more they shall be devoured as stubble fully dry Ver. 11. There is one come out of thee that imagineth evil against the LORD a wicked counsellour Followeth the Lords controversie and cause of this calamity which was the injuries done by Sennacherib not excluding others of their Kings before who purposed and plotted the ruine of the Church and by his servant Rabshakeh uttered blasphemy against God and counselled his people to quit their confidence and yeeld to him See 2. King 18. 2 Chron. 32. Isay 36 This verse makes it clear that the threatenings in this chapter are not chiefly directed against Senacherib and his army though it may sometimes be hinted at as a presage of great ruine but against the Assyrian Empire for Sennacherib is one come out of thee that is out of Assyria or Nineveh who are here threatened Doct. 1. Injuries done unto Gods people do bring most speedy and total ruine upon any State for such was the quarrel here imagining evil against the Lord. 2. Wicked governours and rulers do draw on speedy calamities on such as they rule over and lead in wrong courses for Assyria and Nineveh are to be cut off because there is one come out of thee c. 3. When the Lords people are wronged he will still appear in the quarrel and resent the injury as done
and putting them off the face of the earth as being vile and stinking above ground which seems to have begun after that overthrow of their army in Judah Doct. 1. Such is the presumption of wicked men and the heartlesse diffidence of Gods people that Gods sentence against his enemies is hardly received and credited for this frequent repetition sheweth that this truth is not easily inculcated 2. It is sufficient ground of assurance for the coming to passe of greatest things that the Lord hath determined they should be for this is given as a sure ground of Assyria's ruine that the Lord hath given a Commandment concerning thee or purposed their destruction his purpose concluding as effectually the concurring of all means to bring it about as if they were especially commanded 3. The Lord doth justly root out the memory of such persons or States as make it their only work to get a name on earth and to be eminent and terrible for such is Assyria's doom No more of thy name shall be sowen 4. The threatening of the destruction of idols as a signe of total ruine should put us in minde of the Lords great controversie against idolatry and idols in that he will ruine the worshippers thereof to ruine them as also if the cutting off of their idols was a signe of utter destruction how much more ought it to be grievous unto us beyond any of our particular losses when our God in his hâ—nour and house is wronged and how sad a presage is it of a sad stroak when God doth not spare his own interests in a land all this we may gather from this sentence Out of the house of thy gods will I cut off the graven image and the molten image 5. God can make the greatest and most formidable Nations contemptible not only before him by their vices but in the view of all the world by affronts put upon them by Providence and so cut them off from the face of the earth as unworthy and unfit to live upon it for so doth this sentence I will make thy grave for thou art vile import Verse 15. Behold upon the mountaines the feet of him that bringeth good tidings that publisheth peace O Judah keep thy solemn feasts perform thy vowes for the wicked shall no more passe thorow thee he is utterly cut off However a passage like unto this Isa 52.7 be applied unto the Gospel Rom. 10.15 Christ promised in the Gospel being the foundation of all the Churches deliverances and these glad tidings and deliverances being but shadowes of the glad tidings of the Gospel and of the salvation therein held forth yet the proper drift of this place is to shew the effects which the destruction of the Assyrians should produce in the Church of Judah now only left who hearing these tidings proclaimed openly as upon the mountaines should rejoyce in them as glad tidings and tidings of peace and should without disturbance keep their solemnities and praise God their enemies who disquieted and interrupted them being now cut off A notable proof of all which they had when as Sennacheribs army who made havock of Judah and shut up Jerusalem was overthrown Doct. 1. The Lord will refresh his Church who hath received the glad tidings of salvation with glad tidings of his appearing and doing for her in difficulties for there are here good tidings and peacc published openly upon the mountaines 2. The report of the Lords doing for his people ought to be seriously considered by them and they to be affected therewith Behold upon the mountains c. saith he 3. It is the Churches sorest affliction to be deprived of the free use of the Ordinances of God and the enjoyment of them her greatest mercy for so is implied in the Command now to keep thy solemn feasts which before she could not as the great mercy in her deliverance 4. The want of publick Ordinances and the solemnities of worship is a bitter trial however it may fare well with the people of God in their private exercises of Religion and in their inward conditions for so is also imported in that Judah may keep solemn feasts 5. Our estimation of and respect unto the Ordinances of God must be evidenced by our great alacrity in going about them especially after we have been deprived of them for a time and by our endeavoured thankfulnesse to God for the enjoying of them for this speech O Judah keep thy solemn feasts is a stirring up to alacrity and the Command Perform thy vowes imports a sensible obligation to thankfulnesse to God for the restoring of the Ordinances 6. The Lord will cut off such sons of Belial as do molest his people in the free use of his Ordinances be they never so potent for so is assured of the Assyrians for the wicked or Belial shall passe no more through thee he is utterly cut off And this sentence stands still in force to be executed in due time upon all those who do trace the Assyrians footsteps and imitate their sins CHAP. II. THis Chapter containes a lively description of the destruction of Nineveh wherein is set forth the preparations for the siege which they might in reason now expect ver 1 2 3 4 5. the taking away of the City v. 6. with the captivity of the Queen v. 7. the flight of the inhabitants and desendants v. 8. the sacking of the City and the terrour confusion and sorrow that shall be amongst all v. 9 10. All which is amplified from the cause of this stroak which is insinuated in the admiration and insulting of such as see or hear of their ruine ver 11 12. and expressely declared by the Lord who ownes all this that is come upon her as his act punishing her sin v. 13. Verse 1. HE that dasheth in pieces is come up before thy face keep the munition watch the way make thy loines strong fortifie thy power mightily The preparations against Niâ—eveh are set down in general that the Medes and Nebuchadnezzar and the Caldeâ—ns who use to crush all they set upon are to assault her also whom she shall not be able to resist though she use all means for defence And therefore the enemy is spoken of as if he were already in sight of the City and she is exhorted by way of derision to prepare her self by keeping her walls sending out her Scouts to observe the enemies approach and by encouraging and strengthening her self all the wayes she could Doct. 1. The Lord can make a Nation formidable so long as he hath seâ—vice for them who when their own cup is filled become also feeble for the enemies by reason of former successes appear unto the Assyrians as he that dasheth in pieces or the hammer Jer. 50.23 and yet they were afterwards brought down 2. When God sends a prospering enemie against a wicked people it is that it may contribute and adde to that terrour of God wherewith he will confound them in their trouble for
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
their ends and neglect piety or to wait on God for counsel will prove shameful sinful men who lean to their own wits will finde that their most serious consultations will leave them in the mire Thou hast consulted shame to thy house saith the Lord. 5. It is a high degree of impiety and a clear presage of ruin when a man in managing his affairs casts off all his love to his neighbours and not onely mindes himself only but stands not upon the prejudice of others to rise upon their ruins or to cut them off though never so many and he but one if he think it may tend to his advantage for Thou hast consulted shame to thy house by cutting off many people 6. As men for the most part neglect their soules when they are mad upon their worldly designs so it is a dangerous câ—se when it is so and it will prove a poor bargain in the end when men having gained never so much yet have sinned against their soul which the Lord here not only makes use of as a challenge but declares it as a judgement on the Chaldean 7. Sin and guilt will pursue and finde out the sinner and will of it self call for vengeance though all the world should be silent and not challenge him for the stone will cry out of the wall and the beam out of the timber shall answer it Ver. 12. Wo to him that buildeth a Town with bloud and establisheth a City by iniquity The third branch of the controversie points chiefly at the way of their prosecuting of their covetous and ambitious ends which was as one fin cometh not readily alone but dra weth other sins with it by oppression cutting off of people and other unjust wayes This course the Lord pronounceth to be accursed however they gilded it over with specious pretences of publick good or that thereby they endeavoured to perfect settle their civil State Doct. 1. The Lord looks much unto and tryes the dispositions of men much by the meanes they make use of in a course whether it be right or wrong in it self for the Lord chargeth upon them here that they carried on their work with blood and by iniquity 2. Pretence of publick good and zeal to advance the State and government is one of the fig tree-leaves where with men think to cover their oppression and make it plausible but all in vaine for Wo to him that buildeth a Towne with blood and establisheth a City by iniquity 3. Though all oppressions be not alike horrid in themselves and men readily do account themselves good enough when they go not the length they might or that others do in that fin yet the Lord will pursue the fairest way of oppression men can take with vengeance as being sinful in it self and sometime being more cruel in its lingring way then the most violent oppression in hot blood for Wo to him that establisheth a City by iniquity be what iniquity it will as well as to him that buildeth a Towne with blood Ver. 13. Behold is it not of the Lord of hosts that the people shall labour in the very fire and the people shall weary themselves for very vanity The Lord explaineth this Wo and denounceth that he should appear eminently against them in making all their endeavours to establish themselves wherein they employed many nations and had much toile as in a fiery furnace every head being made bald in their wars Ezek 29.18 to prove not only vain to no purpose but to tend also to their own prejudice as one whose work is cast into the fire loseth both his materials his labour and endangereth himself by following it to get it prosecuted or rescued so should they perish in their hunting after wealth and with it See the like threatning Jer. 51.58 Doctr. 1. Men taking sinful wayes to prosecute their designes may meet with much toile and vexation in their work as an earnest of further judgement for the people that is the Chaldeans and many instruments employed by them labour and weary themselves 2. The utmost of mens endeavours shall not promote or perfect a work which God is against nor uphold what he hath a minde to overthrow for though they labour and weary themselves yet it shall be for very vanity and to no purpose 3. Such as by bloody oppression seek to exalt and establish themselves shall not only lose their labour but incur further dammage by their attempt and lose themselves their work the materials which they had to begin their work upon for the Chaldeans shall labour in the very fire which shall not only breed them toil pain in labouring but shall devoure all their conquests themselves and the Kingdom of Babel which they had when they began their tyranny 4. The Lord will so order his judgments upon violent oppressors as that his hand shall be visibly and remarkably seen by all to be the inflicter of them and he shall prove himselfe omnipotent by frustrating men of their wicked purposes and consuming all their labours for Behold is it not of the Lord of hostes that the people shall labour in the very fire c. Ver. 14. For the Earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea The Lord subjoynes a reason to this sentence clearing how he should be so much seen in this judgment to wit that however he seemed to let his own Name and glory be obscured when he suffered the Chaldeans to oppresse the world and lead his people into captivity yet in due time he would make his glory so conspicuous in their just destruction and his powerful asserting of Judah into liberty as the Nations should be filled with the knowledge therof as the sea is full of water all this as a type and pledge of the glory to be revealed in Christ the knowledge of his Name then to be communlcated Doct. 1. When oppressors do prosper and the Lords people with the rest of the world are brought into bondage by them the Lords glory is engaged for his appearing against them in due time for it is subjoyned as a reason of the Chaldeans evil successe for the earth shall be filled with the knowledge of the glory of the Lord c. 2. The greatnesse of oppressors doth contribute to illustrate and set forth the glory of God in bringing them down and therefore is rather an argument why the Lord should destroy them then any hinderance to it the Lord wil bring down the Chaldeans for in so doing the earth shall be filled with the knowledge of his glory See Ps 9.16 3. As God is most glorious in himself so he will make his glory to shine in the deliverance of his people though for a time he suffer them to be in bondage for in bringing back Judah at the ruine of Babylon the Earth shall be filled with the knowledge of the glory of the Lord as
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
thresh the Heathen in anger A second instance of Gods glory in that work appeared in his speedy and sore destruction of the Canaanites against whom he was highly offended as being Heathens and enemies to him and to his people His chariots went speedily through them and trod them down as corn is threshed out by the feet of beasts Doct. 1. Gods anger against wicked enemies whether Pagans or such whose carriage towards his Church is Pagan-like is a sore party and will make great havock of them and a short cut of long work for however the Canaanites were many and potent yet saith he Thou didst march through the land in indignation thou didst thresh the people in anger 2. God is alone the subduer of enemies to his people though sometimes he may employ more instruments sometimes fewer or none at all and as he is to be seen in what is done so is he to be looked to for what is undone for Thou didst march through c. saith the Prophet acknowledging what was past and expecting the like to come Ver. 13. Thou wentest forth for the salvation of thy people even for salvation with thine Anointed thou woundedst the head out of the house of the wicked by discovering the foundation unto the neck Selah Ver. 14. Thou didst strike through with his staves the head of his villages they came out as a whirlewind to scatter me their rejoycing was as to devour the poor secretly He further instanceth the Lords glory in this worke and in several others as in Egypt under the Judges David c. as shining 1. In his design in all these works which was to bring salvation to his people by his anointed instruments Moses Joshua David c. as types of Christ and of eternal salvation by him 2. In the remarkable judgements inflicted upon enemies in that he did destroy the heads and rulers of those wicked societies as was verified on Pharaoh and other Kings who troubled them after they were setled in the land and overthrew not only the Kings of Canaan but all the Soveraignty and power that was in that land and opposed Israels possession yea further he not onely cut off the the head of soveraignty in the persons of rulers but rooted them out in their subjects by overturning ignominiously their stable condition as a house when it razed from the top to the foundation or as a mans body which supports the head when it is made bare from the heel which is the foundation he stands on to the neck and by cutting off their soveraignty not only in Cities but even in inferiour villages and the rulers thereof And this he did even by these same means which they employed against the Church this was accomplished in the sad stroaks that befel Egypt with Pharaoh especially at the red sea in the stroaks that many times came upon the subjects of Israels oppressors and the invasions and conquests made of their territories under David and others but especially in the entire conquest of the land of Canaan wherin the people were not only subdued and put under the power of Israel but the very root of the Heathens Soveraignty over that land was rooted up by the utter extirpation of the inhabitants in cities and villages except the Gibeonites and such as they sinsuily spared that Israel might possesse their habitation 3. Gods glory shined in these works in frustrating the proud hopes of enemies for the Lord did thus destroy them when they were both violent and confident of victory and when they thought to overwhelm the weak Church as with a tempest and made it their delight by craft and cruelty to devour her Doct. 1. Unto such as are the Lords people salvation is his scope and will be the result of all his enterprises for it is twice marked that he went forth for the salvation of his people 2. Christ is the ground of all salvation to his people every deliverance they get is a pledge of eternal salvation by him for he went forth for salvation with his anointed These fitted instruments whom the Church will never want in her need were but types of Christ and imployed by him from whom all safety cometh and these deliverances were shadows of his saving to the uttermost those that come to God through him And although the possession of Canaan was in a peculiar way typical yet the godly in all times may look on temporal mercies as pledges of better 3. As in wicked Nations or combinations those who are chiefe in authority are ordinarily most eminent and instrumental in evil so the Lord will break the combination by cutting off those which no greatness nor eminence shal be able to avert for Thou woundeast the head out of the house of the wicked 4. As wicked States and Nations adding opposition to the Church to all their other wickednesse do deserve that God should root but such States and Nations by utter extirpation so the Lord hath given proof that he is able and will not spare so to doe when he seeth it fit and when his peoples need calls for it for he discovered the foundation to the neck and did strike through the head of his villages 5. The Lord will doe that in due time to his implacable enemies which may afford matter of serious thoughts to themselves and others and such dispensations of his are wisely to be considered therefore Selah is againe subjoyned to this purpose 6. When the Lord hath enemies great and smal to root out he need no other means but their own weapons or the very designes whereby they think to thrive best and to ruine the Church for Thou didst strike through with his staves the head of his villages This was the issue of Pharaohs pursuing Israel at the red sea of all the Canaanites enterprises against them and was more clearly verified on the Midianites Judg. 7.22 on the enemies of Judah in Jehoshaphats dayes 2 Chron. 7.22.23 and others 7. As the Church hath still been exercised with violent cruel and unsatiable enemies and must still expect to meet with such so the Lord will repay this and that even when their hopes and earnestnesse to carry their designes are greatest for it was both a cause of their destruction and the time of it when they came out as a whirlewinde to scatter me saith the Prophet in the name of the Church or violently to overrunne her and destroy her and when their rejoycing was to devour the poor secretly or in secret and hiddden places that is they took pleasure not only to overthrow them with great Armies coming like a tempest upon them but also to surprize them with sudden incursions when they were exhausted and had fled to secret holes for shelter and refuge This doth well agree with the condition of Israel under Midian Judg. 6 2 3 c. under the tyranny of the Philistines 1 Sam. 13. 14. and at divers other times as at the red sea Exod. 15.9
10. and when the Canaanites made head against them c. 8. The Church of God in all ages is as one body and society having interest in the same priviledges communion in the same faith and the latter ages being heirs of the sufferings of the former and of the advantages to be reaped by them therefore saith Habakkuk in the name of the Church They came out to scatter me as if the Church in his time in the same individual persons had been under the former trials because they were heirs to any benefit or experience that might be gathered from them Ver. 15. Thou didst walk through the sea with thine horses through the heap of great waters The Prophet closeth all this with a second look of Gods glorious marching as a man of war guarding his people through the sea and deep waters gathered on heapes Whence learn 1. Albeit in a time of ease we are ready to satisfie our selves with a tender view of Gods workes yet a time of trouble will put us to study them over and over againe to see what we can finde in them for our relief and though many times we finde little in his works yet when we study well we will find that we dwell never enough on them and that the oftner we study them we will finde the more in them particularly extraordinary mercies would be much and often remembred so much doth the Prophets practice in looking over again on this act which was an extraordinary work teach us 2. It is worthy our second and serious thoughts both for setting out of Gods honour and for confirming our faith to consider that Gods people are so dear to him as he will turn the world upside down and change the course of nature if need be before they perish and that he can make his people go safely and like conquerors through great afflictions dangers for so much doth the repeating of this act of Gods power in making seas a way and riding with his people through it as if they had been guarded with an army teach us Vers 16. When I heard my belly trembled my lips quivered at the voice rottenness entred into my bones and I trembled in my selfe that I might rest in the day of trouble when he cometh up unto the people he will invade them with his troups The Prophet after this meditation concerning Gods way of old returneth to his former exercise v. 2. about the ensuing captivity but with great advantage so as in stead of praying he from the former grounds confirmeth his own and the godlies faith against all the imaginable difficulties in it and first against the affliction and humbling exercise which the denunciation of this trouble put him and the godly unto and although it was a very heavy exercise insomuch that his belly or inward bowels which the Scripture sometimes puts for the heart because of its secrecy Prov. 20.27 and for the seat of affections Isa 16.11 did beat and shake for fear which made his mouth and lips to shiver so that he could not speak though his body even to his bones was consumed with thoughts about it yea though he trembled in himself as in a total distemper so that nothing he could do was able to bear it down or in his place so that through trembling he could neither sit nor stand nor rest in any place yet he reckons by faith that God by this exercise would make that sore day of trouble more easie when it came and when God should send the Chaldeans against that rebellious people to cut them off Doct. 1. Much use of faith makes easie and comfortable work in prayer for so the Prophet after this study and meditation carveth his own answer and glorieth 2. As the Lord in his long suffering uses to give faire warning to his Church before he strike if we would observe it from his Word and as he useth to strike sore when his Church abuseth his patience and puts him to it so his Word of threatning ought to be believed and our faith of it ought to appear in our deep sense and trembling because of his rod shakenat us for here is a voice of invading or cutting in pieces with troups sounding against the Church before it was inflicted and this the Prophet heard and believing it it makes his belly tremble c. 3. It is Gods way with his people to humble them by trouble and to lay them and their strength of every kinde by before they get a right way of bearing it and it is their great valour to renounce their own ability that they may leane on him for the Prophet speaks of himself as one spent with the apprehension of the burden my belly trembled my lips quivered at the voice rottennesse entered into my bones and I trembled in my selfe 4. The Lord never puts his people to any sore exercise or trial that is singular but he hath a purpose of good in it and will discover that they are not behinde with others who sit idle when they are kept busie for in all this exercise of the Prophet when others of the Jewes were sleeping the Lord aimed at rest in a day of trouble when othes should be terrified with the invasion 5. As the Lord sometimes begins at his own house with trouble whereby they are exempted from the dregs of the cup which the wicked drink out Psal 75.8 1 Pet. 4.17 Psal 91.12.13 so the Lords exercising and humbling of his people with the apprehension of approaching trouble is a presage a means of making it easie when it cometh for hereby they are prepared and not surprised with sinners and hypocrites Isa 33.14 they are made to see Gods justice in his stroak that they dare not but submit without quarrelling they are made to deny themselves and seek strength in God yea apprehension may conceive trouble as more terrible then it will prove and so that disappointment will bring ease therefore saith the Prophet I trembled in my selfe that I might rest in the day of trouble Vers 17. Although the fig-tre shall not blossome neither shall fruit be in the vines the labour of the Olive shall faile and the fields shall yeild no meat the flock shall be cut off from the fold and there shall be no berd in the stalls 18. Yet I will rejoyce in the LORD I will joy in the God of my salvation The Prophet by faith ascends yet higher to grapple with the trouble it selfe and though all creature-comforts and means of subsistence under trouble should faile as if means of livelihood from trees land or cattel were cut off from man as useth to be in a general desolation by war yet he undertaketh to bear out and to rejoyce in God for the hope of salvation and deliverance by vertue of the covenant and that interest the Church hath in him Doct. 1. As the calamities of war and captivity are very great and sore so it is the Lords way in
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
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