Gods being an adversary to the wicked is neither soon seen by them nor suppose it be seene is the sadnesse of such a condition easily laid to heart therefore is it again inculcated Behold I am against thee saith the Lord of hostes though it had been told before chapter 2.13 2 Abuse of mercy will in the end resolve in the abusers misery for beautifull Nineveh who plaid the harlot with it her skirts are discovered and abominable filth cast upon her and she with whom the Nations committed fornication is made the object of peoples detestation 3. People in their greatest pomp and glory do but flie with borrowed wings and are in such a condition as God can easily strip them of what they gloried in and set them as contemptible objects for Nineveh hath shame and nakednesse which he will shew to nations and kingdomes when he strips her of her borrowed glory 4. As wicked men cannot enjoy honour and greatnesse in the world and not abuse it so the Lord is provoked thereby to plague the abusers with ignominy for I will cast abominable filth upon thee and make thee vile saith he to glorious Nineveh 5. The Lord will make such as have publikly sinned without repentance to become publik spectacles of his justice and severity to the terror and astonishment of the beholders for I will set thee as a gazing-stock and it shall come to passe that all they that look upon thee shall flee from thee 6. It is righteous with God not onely so to smite his enemies as the stroak shall surpasse the cure of any consolations from friends and the terror thereof so to overwhelm them as that they cannot and dare not appear to bemoan and comfort them but it is rightcous also that such as have oppressed without pity should have none to condole with them in their justly procured and inflicted corrections for all this is imported in this threatening all that look upon thee shall flee from thee and say Nineveh is laid waste who will bemoan her whence shall I seek comforters for thee that no sorrow should expresse her stroak nor any consolations prove sufficient that her friendg being terrified should not be able to appear for her and that she should be abhorred and detested of all in her miseries Ver. 8. Art thou better then populous No that was situate among the rivers that had the waters round about it whose rampart was the sea and her wall was from the sea 9. Ethiopia and Egypt were her strength and it was infinite Put and Lubim were thy helpers 10. Yet was she carried away she went into captivity her young children also were dashed in pieces at the top of all the streets and they cast lots for her henourable men and all her great men were bound in chains 11. Thou also shalt be drunken thou shalt be hid thou also shalt seek strength because of the enemy To confirm what hath been said and to crush all presumptuous thoughts in Nineveh as if she should be able to stand it out he sets before her the example of No or Alexandria a great city in Egypt or neer unto it of which see Jer. 46.25 Ezech. 30.15 And in this example 1. He rehearseth the flourishing condition of that city it was populous or nourishing that is a great market-town nourishing the countrey about it it was strong be situation being built among the Channels of Nilus and environed with strong ramparts the sea also enclosing it on divers parts it was also strong by great and many confederates such as Ethiopians or Arabians who are frequently named Cush in Scripture Egyptians and other people of Africa wherein the speech is directed to No as insulting over her vain confidence in these to the terrour of Nineveh 2. He repeats their stroak That that City had been made desolate her people being carried captive her young children dashed in pieces her honourable men divided amongst the souldiers as prey and carried away as slaves as for the time of this desolation and the persons by whom it was acted it is needlesse for us further to enquire seeing the Spirit of God puts it out of controversie that it was done before the utter ruine of Nineveh 3. This example is applied to Nineveh wherein is shewed that since she had no more advantages then the other had it was but folly to think her self to be invincible and she is assured that how potent soever she be yet she shall be drunk with the wine of Gods wrath and that notwithstanding her former splendour she should be made to hide her self for shame and fear and become obscure as if she had not been and that she should notwithstanding her own strength be forced to seek help from abroad or to supplicate her enemies for pity Doct. 1. The Lord hath given abundant proof that there is no power nor probable means of defence able to stand out against him when he prosecuteth a controversie for so doth the bringing in of this instance teach 2. Men are still ready to be presumptuous and confident of their own standing whatever they see done to others therefore is this example produced and applied that her conceit may be thereby crushed Art thou better then populous No c. 3. Men have nothing to boast of as sufficient to preserve them from ruine but others have had the same or better who yet have succumbed herefore are all the circumstances of ruined No's strength pointed out to shew that she might well have compared to Niuevch in any thing that would have seemed to be a defence 4. The Lords minde concerning sin and impenitent sinners is the same in all ages and he will so declare himself by his judgements for as No for her sins was carried away c. so is Nineveh threatened because of her provocations Thou also shalt be drunken c. 5. The wicked may not only expect to be deprived of counsel and prudence in straits as drunken men are but to be totally overwhelmed with the judgements of God in full measure for they are not to taste a little of the cup of wrath but to drink of it till they be drunken Thou also shalt be drunken See Jer. 25.15 27.6 The Lord can and because of sin will bury in obscurity the greatest of Nations as if they had never been and make them who made great shew of glory and courage seek holes to hide themselves in for saith he Thou shalt be hid 7. Unto such as are pursued by the justice of the Lord their enemies are made terriblé and all their strength and preparations are not sufficient to secure them from fear or keep them from being brought into their enemies reverence for whatever Nineveh had to oppose yet thou also shalt seek strength because of the enemie Vers 12. All thy strong holds shall be like fig-trees with the first ripe figs if they be shaken they shall even fall into the mouth of the eater For further confirmation of
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
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
Gods dealing with Nineveh and his wish to be dead verse 1 2 3 4. The Lords reproving of him first by words verse 4. and then by deed for by a Gourd in the shadow whereof being gone out of the City he delighted verse 5,6 and at the want whereof hee repined verse 7 8 9. he is reproved that he should be so much taken up with so smal a thing and yet bee angry at Gods sparing so populous a City verse 10 11. Ver. 1. BVt it displeased Jonah exceedingly and he was very angry 2. And he prayed unto the LORD and said I pray thee O LORD was not this my saying when I was yet in my countrey Therefore I fled before unto Tarshish for I knew that thou art a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of the evil JOnah is discontented with this mercy of God toward Nineveh and expostulates with him about it applauding himselfe in his former rebellion as having done more wisely in it then in following Gods Call The ground of all which distemper was as appeares that God sparing of Nineveh which it seemes he knew by Revelation or gathered from their repentance or from the standing of the City after the forty dayes were expired was a ready meanes as he thought to make his Ministry and Gods Name and Authority to be vilipended or as tentation is full of invention that such an enemy as they were to be to the people of God was not cut off Doct. 1. Corruptions may lurk and remaine alive in those who have gone through many straits and so might have had them mortified for Jonah after many difficulties is yet passionate and impatient He was displeased exceedingly and very angry 2. It is a great iniquity in the children of men to seeke to have Gods dispensations framed after the molde of their minde for it is Jonah's sin to be very angry and exceedingly displeased with what God did 3. Corruption may sometimes so prevaile with the children of God that it shall not only be a tentation smothered out of love to him within their brest but may also break out with their own consent against God for a season for Ionah vents his passion He prayed unto the Lord and said 4. Much of that which we vent under the name of prayer may indeed be our raving in our Feavers and a letting loose our corruption and passion for that is called prayer here which in effect is a bitter expostulation with God and a venting of his passionate desire to die 5. Crooked wayes for which the people of God have been corrected and which they have been made to condemn may yet again in an houre of tentation be approved and liked of by them for Ionah applauds himself in his former way of rebellion which he had condemned Chap. 2.8 and thinks he had done well Was not this my saying c. therefore I fled c. 6. It is a tentation insident to Adams posterity to presume that they would guide things better if they had their will then God doth guide them for this expostulation implies that he thought it had been better to have gone on to Tarshrsh then to have come to Nineveh as things went 7. A person under tentation will not want his own fair pretences wherewith he may think to justifie his way and to make it specious and seem reasonable for Ionah seemes to have such reasons that he dare appeale to God himself whether he foresaw not wel in his own Countrey that Gods mercy would make his threatning to be in vain and bring his Ministry in contempt and did not wel in flying was not this my saying saith he to God but our reasonings must submit to gods sovereign wil and give place to his infinite wisdom 8. The mercy of God toward lost man is so farre beyond mans mercy that it may sometimes be a discontent to his tenderest children in that he is so merciful for Gods mercy to Nineveh and that he is so gracious and merciful c. is Ionah's eye-sore 9. God is so gracious that as he is not easily provoked by sinners so he is easily when provoked reconciled againe unto them for this Ionah knew in his own countrey that he was a gracious God and merciful slow to anger and of great kindnesse and repented of the evil and this did he now see veryfied 10. It is a great mistake to think that mercy manifested to humble sinners should make them contemne God or his servants it being a most effectual meanes to produce feare of God and respect to his ordinances and messengers Psal 130.4 Therefore is Jonah's reasoning against Gods mercy grounded on a mistake and an evidence of his being carried headlong with passion Ver. 3. Therefore now O LORD take I beseech thee my life from me for it is better for me to dye then to live Jonah subjoynes to his expostulation an impatient wish that God would take him away by death since hee got not his will and could not endure the infamy which he apprehended would come upon him Whence learne 1. Death not as it is a releasement from sin or a chariot to convey us to the place where we will be with God for ever but as it takes away from a present imagined or real bitternesse is the ordinary refuge of imbittered spirits and the back-doore unto which out of impatiency wearinesse of life pride and contest with providence they seek therefore doth Jonah now pray Take my life from me 2. It is the fruit and the evidence of an imbittered spirit that any condition how ill soever seemes better then the present case unto them therefore Jonah thinkes it better to dye then live without any affectionate eye to glory but rather having respect to his rest from present trouble as appeares from Gods reproving of it whereas it ought rather to have affrighted him to think of going out of the world in such a bitter frame 3. The children of God under tentation may be very ardent in expressing the drosse of their owne heart and in seeking that which is altogether wrong for Jonah in his passion beseeches the Lord to take away his life Great is the mercy of Saints in having a Mediatour to reforme their petitions 4. It is a sign af great corruption and selfe-love in men to seek their own contentment and satisfaction in dying or living rather then in these to be subject to the Will of God and it is basenesse and cowardise to seek passionately to be out of this life because of any trouble we may meet with in it in our following of God for such is Jonah's infirmity and this is his reason in his passion take my life from me For it is better for mee to dye then to live Ver. 4. Then said the LORD Doest thou well to be angry The Lord doth first reprove Ionah's passion by Word and appeals to himselfe whether he thought it seemly so to repine
it shall be so with the people when they feele it 2. It is the duty of faithfull Ministers not onely to denounce judgement against sinne and sinners but so to doe it as may make them most sensible of their danger before they feele it in reality therefore doth Micah waile and howle c. that they might thereby read the reality and weight of the threatning and study to prevent the execution 3. A most effectuall way of making people sensible of threatnings is when the messengers themselves are affected with them when they deliver them for therefore doth Micah who carried this message waile and howle 4. Threatnings from the Lord ought to be denounced with great affection and sympathie in the Messengers that so they may evidence that it is no revengefull and bitter spirit in them that maketh them speak so sharp and withall that their affection thus evidenced may make way for an unpleasant message Therefore will I waile and howle c. saith he as a sympathizer with the people of God however as his messenger I carry the hard tidings Ver. 9. For her wound is incurable for it is come unto Judah he is come unto the gate of my people even to Jerusalem In giving a reason of his sorrow he yet further describes the calamity from the universality of it that Samaria as shee is desperately sick of provocations without any hope that ever shee should amend so her stroak was incurable and that the Assyrian having destroyed them that fire should burn through all Judah even to Jerusalem the mother-City and seat of justice to all the Jewes of whom he was one and whom hee loved dearly And so hee comes to the second branch of the Threatning which is against Judah and Jerusalem as was likewise foretold by Isaiah chap. 8.7 8. and accomplished 2 Kings 18.13 c. Doct. 1. It is a bitter cause of complaint when stroaks inflicted by God are irremediable whereas a stroak is easie wherein there is hope of deliverance therefore doth Micah waile for her wound is incurable 2. Albeit the Lord begin his punishments for sin where it pleased him yet when hee lifts up his hand such as are guilty of the same sinnes may think not to escape for when the wound is begun at Samaria it comes unto Judah he is come to the gate of my people c. Jerusalem being so called because it was the seate of justice which used to be administred publickly in the gate 3. The Lord may suspend his corrections upon his Church for her backsliding untill a time of reformation and then inflict them for however Ahaz had his own fears from Rezin King of Syria Isa 7. 2 Kings 16. yet the correction for the high places of Judah of which ver 5. is by the Assyrian who destroyed Samaria and that in the dayes of Hezekiah the Reformer 2 Kings 18. It is come to wit from Samaria into Judah The reason of which is partly because Reformation being not set about sincerely and cordially as it was in the body of Judah in Josiah's time Jer. 3.6 10. doth so much the more provoke the Lord to punish for former Apostasie partly the Lord chuseth a time of Reformation to punish in that a people being at such a time sensible of the sinne procuring the stroak the affliction may be blessed to make them reform the more throughly and partly the Lord chuseth this time that the stroak may be the more moderate there being some standing in the gap and no totall backsliding and accordingly we finde Jerusalem preserved though threatned 4. The affections of the Lords servants in a time of distresse ought to be set on work to sympathize chiefly with such as are most dear to God therefore saith Micah He is come to the gate of my people Not so much his because hee was their countrey-man which ought not to sway with Ministers in publick administrations Deut. 33.8 9. though otherwise to be tender even in that respect is commendable as because they were more upright in Religion then Samaria and therefore the enemies coming even to Jerusalem where the Temple stood is most bitter Ver. 10. Declare yee it not at Gath weepe yee not at all in the house of Aphrah roll thy self in the dust In the next place the calamity of the people and cause of the Prophets sorrow is held forth to be so great that it were to be wished that their enemies such as the Philistims in Gath never knew of it and so might not insult over them in their misery to add to their affliction and therefore in a figurative way usuall in Lamentations and borrowed from 2 Sam. 1.20 they are injoyned to conceal their affliction from such by suppressing their weeping lest they should hear it Whence learn 1. There are still some in the world waiting for matter of joy in the Churches calamities whose gladdest day will be to see her in trouble For so much doth this prohibition to declare it in Gath import 2. Of all enemies such are among the most inveterate as being neerest unto the people of God yet partake not of their mercies for such were these at Gath lying hard upon the borders of Judah from whom especially they would conceale their grief 3. It is a new grief and great addition to the afflictions of the godly that enemies by reason of their calamities take occasion to reproach them their God and Religion And it would be a deliverance in part to have their case concealed from such and an ease to smother their grief if that could conceal it for this charge Declare ye it not at Gath weep ye not at all doth import the Churches wish that such knew it not and her ease if it were so 4. The Church of God must resolve not onely to have afflictions but also to have them noted and observed by enemies and to lie under all their insolencies and reproaches because of them till their triall be perfected for while in a figurative way the Prophet thus prohibits it intimates that it could not be hid and that the Church had this added to her triall In the rest of this Chapter to the last verse the greatnesse of this stroak and the cause of the Prophets sorrow is yet further set forth in a particular and pathetick enumeration of such places especially as would appear in Judah as should feele the calamity of Warr and what their calamity should be and albeit we find no mention elsewhere of divers places named here especially these ver 11 12. yet we are to conceive that they are either proper names of places though unknowne to us chosen out from among other places in regard the signification of their names doth illustrate their condition by the War or that they are appellative and borrowed names given to some places from their qualities properties or condition to illustrate their calamity in the ensuing tempest as may be seen in the particulars And so here by Aphrah
leasure offices c. enabled with advantages and bound to know more then others and to put their knowledge in practice that they may be examples to others O heads of Jacob and ye princes of the house of Israel is it not for you to know judgment 7. It is a good evidence that a man is one who delights to know and obey the revealed Will of God in all things when hee is carefull in the matter of his particular station to walk by that rule therefore he puts them to tryal in the matter of knowing judgement or justice and equity which belonged to them in their particular station as being Judges to the people 8. Whatever men may oppose to the challenges of Ministers in the matter of affected ignorance or wilful neglect of knowne duties yet these excuses will not satisfie their owne consciences when they are seriously put to it therefore the Prophet poseth them with a question which they could not deny Is it not for you to know judgement Ver. 2. Who hate the good and love the evill who pluck off their skin from off them and their flesh from off their bones 3. Who also eate the flesh of my people and flay their skin from off them and they break their bones and chop them in pieces as for the pot and as flesh within the cauldron In opposition to what they ought to be hee sets forth their contrary disposition and practise that they were abhorrers of what was good and lovers of ill and they did so cruelly oppresse and undo the Lords people by taking away the very means of their subsistence and livelihood as if they had flayed their skin from off them eaten their flesh and broken their bones to boyle them for meat as Butchers and Cookes doe with beasts for mans food Doct. 1. The Lord doth not reckon that men know ought when the truth being knowne is not affected nor any endeavours used to put it in practise for so doth he cleare here their not knowing of judgement in that they hated the good and oppressed 2. The Lord respects chiefly the disposition and affection of mens hearts towards good or ill it being a desperate condition when not onely practise is out of course but affection also is alienated from God and inclined to evil Who hate the good and love the evil 3. Whatever oppressors may pretend to be the cause of their cruelty toward their inferiours as if they stood in need and behooved to live of their owne c. yet the Lord seeth it to flow from their perverse and corrupt affections Therefore saith he of oppressors Ye hate the good and love the evil 4. Greatest perversity is usually found in such as ought and may and will not or neglect to make use of such meanes as might promote piety and justice for all this pervesitie is in the heads of Jacob who had meanes and occasion to set them on to do otherwise Ye are they saith he who hate the good c. 5. Oppression is in Gods account inhumane butchery and murther in a degree far above simple slaughter while the oppressed pine for want and the oppressours as barbarians or wilde beasts eate that which is the poores very life and flesh so much doth this description of oppression teach us Who pluck off their skins from off them and their flesh from off their bones who also eate the flesh of my people c. 6. Albeit Magistrates and great men thinke themselves to be above all law yet they have no power to oppresse a people especially if they be Gods people and deale with them as they will but must bee accountable for their carriage toward them and howsoever the oppressed or others dare not challenge them for their injurious dealing yet there is a God who will lay it to their charge for here they are challenged by God for their oppressing his people Ver. 4. Then shall they cry unto the LORD but hee will not heare them he will even hide his face from them at that time as they have behaved themselves ill in their doings Followeth their particular sentence and judgement by way of retaliation that as they oppressing the poore had a deafe eare to their cryes so they would meet with judgement without mercy or compassion and should not be owned of God though out of feeeling of their trouble they seeke unto him Doct. 1. The greatest of men and they who most wickedly forget God shall at one time or other be sensibly in Gods reverence and their errand come in his way for so doth this threatning import that they shall be put to seek God whom otherwise they misregarded Then shall they cry 2. Natural men may make some shew of seeking God in trouble not in faith or out of love but out of sense of trouble Then that is when the common calamities formerly threatned or their owne particular corrections for their sin are lying on shall they cry 3. It is righteous with God not to owne this crying of the wicked in their trouble because of their former wickednesse and present unsoundnesse and particularly that he may recompence them for not hearkening to the cry of the poore oppressed by them They shal cry unto the LORD but he will not heare them 4. It is extreame misery to bee deserted totally of God in trouble and to want his favour and sense of reconciliation which might support them in any extromity for it is here the extremity of misery that in their trouble he will even hide his face from them as that time 5. God by not owning of a man in trouble would have wickednesse seen and lamented as the cause of it however he seem also to do this sometime that he may try the faith of his children for so doth this reason import As they have behaved themselves ill in their doings Ver. 5. Thus saith the LORD concerning the Prophets that make my poople erre that bite with their teeth and cry Peace and he that putteth not into their mouthes they even prepare warre against him In the next place he accuseth the false Prophets who by false doctrine deceived the people and who by preaching peace did in effect destroy peoples soules with delusion as if these dogs had devoured the Lords sheep with their teeth or they flatter'd the people in sin that they might get somewhat to eate and devoure their substance wherein if they were not satisfied and humoured according to their owne desire they turned bitter enemies and denounced judgements though they formerly flattered them Doct. 1. False teachers are not the least among the sad companions of a declining time nor will the Lord forget to reckon with them for here the Lord hath such to deale with Thus saith the Lord and not one Prophet envying another concerning the Prophets c. See Lam. 2.14 2. An unfaithfull Ministry is a most effectual meanes to prevaile with people and carry them out of the way of God for the
great Nation and that Christ in his spiritual government shall constantly rule over them in their own land after their conversion or in the Church which was prefigured by Mount Zion Doct. 1. The Lords afflicting of his Church doth in a special manner endear her to his affection and makes that she shall not be behind when mercies are a dealing for saith he I wil assemble and gather her that I have afflicted See Jer. 31.20 2. Great afflictions are no impediments to the Churches restitution when the time of it comes when Omnipotency is imployed about it and when he in love remembers them in their low estate for such as are so crushed with trouble as they are made to halt such as are afflicted driven out and cast farre off he can and will assemble and gather them and make a remnant and strong nation of them that is he wil preserve a remnant and keepe them from total ruine in trouble and at last restore and multiply them 3. The glory of a Church restored and the height of their felicity is to have the Lord reigning and acknowledged as a King in all his prerogatives amongst them therefore it is added to their restitution And the Lord shall reigne over them in Mount Zion 4. The Churches King is not subject to mortality nor such a one as may be put from his kingdom and leave them exposed to hazard but the Lord shal reigne over them and so protect them from henceforth even for ever which also imports that he will still have subjects to reigne over Ver. 8. And thou O tower of the flock the strong hold of the daughter of Zion unto thee shall it come even the first dominion that kingdome shal come to the daughter of Jerusalem Here the Lord makes a more particular application of his comfortable promises unto the Church of the Jewes for however the Promise be of general verity in a spiritual sense being applied to the Catholick Church that Jerusalem which is from above yet the following verses cleare that it is to be understood specially of the Church of the Jewes whom he here cals the tower of the flock or Eder of which Gen. 35.21 conceived to be a place neere or in Ierusalem and in particular that part which was after called the sheep-gate and the strong hold of the daughter of Zion or Ophel of which 2 Chron. 27.3 Neh. 3 26. The first encouragement given to them for the comfort of the godly is that not only the Kingdome of Christ should first begin at them as the History of the New Testament doth evidence but that under Christ they should be restored to their wonted dignity resembling that which they had of old enjoyed under David and Soâ—omon before their rents and calamities Doct. 1. The Lord in gathering the universal Church hath an especial regard to the Jewes his brethren this doth appear in the speciall allowance given to them in the promises concerning the Kingdome of Christ of which as the Lord gave them the first offer so from them the Apostle Rom. 11. gathers that much mercy shall yet be manifested unto them 2. The Church of God is the receptacle and fold of all his true sheep wherein they gather themselves under his government and are environed with strength for safety so much is signified to us by these names given to Zion The Tower of the flock and strong hold 3. The Lords own Application of spiritual comforts is especially requisite for his afflicted people therefore the Lord counts it not enough to have propounded ample promises in general to the Church which might answer all their cases and which they were bound to be applying but he holds it also necessary to apply these to the present Church in her need 4. The glory of Christs Kingdome is as great and greater spiritually then ever the glory of David or Solomons reigne was outwardly all the valour strength and victories of David all the riches honour and wisdom of Solomon even to admiration and all the felicity of Israel under both are but shadowes of that substance therefore is it called the first dominion that is not so much the dominion at first offered to the Jewes as a dominion like the first flourishing times of Israel 5. As Christ to fulfil the truth of God did make first offer of his Kingdome and Gospel to the Iewes so in due time he wil bring them under his dominion and spiritual Government and will restore them to their wonted dignity thereby uniting all Israel in him the seede of David as they were before the rent made by Ieroboam adorning them eminently with the spirituall excellencies and priviledges of his Kingdome if not also appearing gloriously for them in outward things for saith he Unto thee shal the first dominion come the kingdome shal come to the daughter of Ierusalem Ver. 9. Now why dost thou cry out aloud is there no King in thee is thy Counseller perished for pangs hath taken thee as a woman in travel 10. Be in pain and labour to bring forth O daughter of Zion like a woman in travel for now shalt thou go forth out of the city and thou shalt dwel in the field and thou shalt go even to Babylon there shalt thou be delivered there the LORD shall redeem thee from the hand of thine enemies The next encouragement given to the Church of the Iewes is by shewing his mind concerning her troubles that were shortly to ensue and that he may the more effectually comfort her he very pathetically propounds her trouble as if she were now under it and shewes unto her that however in outward appearance she had cause of bitter sorrow her King and Counsellers being to perish in that calamity she being to be driven from the City and Temple which were to be destroyed to sojourn a space in the fields till the rest of the Captivity were gathered and then to be carried captive unto Babylon yet upon better consideration she might finde shee had no such cause of fainting but ought rather resolutely to provide for and couragiously to bear that trouble seeing God should be King and Counseller to her and in Babylon where she might have least hope she should find deliverance and so he clears his mind to be this that by trouble she is going on toward deliverance Doct. 1. The troubles of the Church may in their houre prove very sharp and bitter as the pangs of a woman in travel crying out aloud 2. Albeit the Church of God in her trouble seeme to have reason for excessive sorrow and bitter discouragement yet really it is not so but she hath still some reason of encouragement and ought to set about it therefore whatever her troubles were yet saith he why dost thou cry out aloud as if he had said there is no reason for such excesse in anxiety and sorrow The reasons of this principal doctrine held forth in the Text are as so many doctrines all of them
concluding that she ought not to give way to discouragement 1. There is nothing the people of God want in trouble which might be helpful or comfortable to them but it wil be made up in God for however her King and Counsellers were uselesse and enemies to her safetie in that strait and were afterward cut off for their sins and that she might be emptied of all created comfort and helps yet the Lord wil not admit that she should think she wanted a King while as he lived and reigned to preserve her in her trouble and in due time to re-establish his Kingdom in her so much doth this sharp question teach Is there no King in thee Is thy Counseller perishid 2 As the Lord seeth it oft times fit not to remove but continue and increase a peoples trouble for they were to be in pain to go out of the city dwel in the field and go to Babylon so the people of God in such cases ought to arme themselves with resolution for such lots rather then by discouragement to make their owne crosse heavy which is all they can doe so much are we taught in that howsoever he reproves their cries v 9. yet saith he be in pain which doth not only import an assuring of them that the trouble was to come nor yet only a concession that it is no marvel they have pain and sorrow but a command also to set themselves resolutely to bear it as they are commanded to build houses in Babylon Jer. 29.4 5 6 and to make their captivity as comfortable as lawfully they may 3. The right pondering of the fruit which the Lord brings out of the troubles of his people may help to crush discouragements under them labour to bring forth like a woman in travel He sets her out in her trouble as travelling in birth of some mercy to make her forget her sorrow which she should minde much and presse after See John 16.21 22. 4. The Lords tender affection towards his people especially under trouble may be a great lenitive to their bitternesse Therefore is shee here called the daughter of Zion which is a stile of tendernesse A room in his heart will make an affliction to be no affliction or very tolerable 5. Every step of the people of God in affliction is a step toward deliverance and the utmost degree of affliction is the door next to deliverance so much doth the scope and drift of this place teach the Church going out of the City and dwelling in the field was going toward deliverance and when shee went even to Babylon where in outward appearance shee might have lost hope yet there shall shee be delivered and is neerer to a deliverance there then in the holy City These things rightly studied may take away much seeming ground of discouragement under trouble Doct. 3. The Lord is to be eyed as undertaker for the performance of improbable like promises which may cause all difficulties to vanish Therefore after that promise There shalt thou be delivered is subjoyned There the Lord shal redeem thee from the hand of thine enemies when he undertakes it wil be easie to raise a Cyrus and make him do it 4. While as the Lord promises in delivering to redeem them it teacheth 1. That the Lord wil reckon kindred with and interest in his afflicted people that hee may appear for them for it was the part of the neerst in kindred to redeem and the word in the Originall intimates so much 2. That they having by sin sold themselves into captivity Isaiah 50.1 Christ by the price to be paid to justice for the Elect among them should procure their deliverance also and of the visible Church for their sake All temporall deliverances to the children of God flowing from that eternall Redemtion from sin and as an appendix to the new Covenant and the visible Church getting deliverance for the Elects sake among them 3. That for enemies who had captivated them as they had sold themselves to them for nought so they should be actually asserted unto liberty without any price save onely stroakes to the unjust possessors Isa 52 3. Ver. 11. Now also many nations are gathered against thee that say Let her be defiled and let our eye look upon Zion For further confirmation of his minde concerning her afflictions he sets forth in the last place his great and holy designe concerning the enterprize of her manie enemies who in her ensuing calamity and after her return from captivity and after her conversion to Christ should be gathered against her as also against the Church of Christ in all ages and first hee holds forth what is their purpose to the end his purpose overturning theirs may be seen to be the more glorious to wit that they intended and set themselves to deal with her not as a priviledged place but that they might pollute her as a prophane place with blood and other abominations and take her ornaments from her and put her from her dignity and that they might feed their eyes with such a sight Doct. 1. The true Church hath the most enemies of any society for many Nations are gathered 2. It is usefull for the Church to remark what enemies intend and what our troubles would seem to threaten to the end that more of God may be seen in delivering for this end is the consideration of the enemies designe premitted to the consideration of the purpose of God See Psal 124.1 2 3 4. 3. As the wicked see no priviledg the Church of God hath why she may not be dealt with as other prophane societies so the greatest bitternesse the people of God have in their affliction is that hereby not onely they but their priviledges are trampled under foot by enemies for it is the sad sight they get of enemies designes when they hear them say Let her be defiled or prophaned See Isa 10.9 10 11. Lam. 2.15 4. There are many so wicked as to account the Churches calamitie a pleasant spectacle and sweet sight to feed their eyes with for there are who say Let our eye took upon Zion which is an evidence of a desperately wicked condition Ver. 12. But they know not the thoughts of the LORD neither understand they his counsel for hee shall gather them as the sheaves into the floor Ver. 13. Arise and thresh O daughter of Zion for I will make thine horn iron and I will make thy hoofs brasse and thou shalt beat in pieces many people and I wil consecrate their gain unto the Lord and their substance to the Lord of the whole earth Followeth the Lords purpose concerning this their enterprise which is incomprehensible and unsearchable by enemies and quite contrary to their intention as minding by their gathering together to ripen them for vengance as sheaves are gathered that they may be threshed to the execution whereof he encourageth the Church promising to enable them and give them a compleate victory which should be ascribed to him
constant supply of furniture Walk humbly with thy God 9. The people of God are to study constancy in their way and especially in humility and for this end the bond of communion with God and interest in him is to be kept fast and daily made use of Walk humbly with God Ver. 9. The LORDS voice crieth unto the city and the man of wisdom shall see thy Name hear ye the rod and who hath appointed it This verse contains a generall sentente given out against his people and a Preface to the following special accusations and sentences The sum is that since they made no conscience of this their duty though clearly revealed v. 8. therefore the Lord by his Prophets gives warning of another reacher to be sent unto them to wit his rods and judgements which they are commanded to hear since they will not heare his servants and to consider the author of them that they may be affected therewith and withall he declares that only the true fearers of God who are indeed the wise ones will take notice of God manifesting himself either in the admonition or in the rod. Doct. 1. Slighting of clearly revealed and commanded duties will bring a rod upon a person or people for so doth the scope import 2. The Lord doth not steal a judgement upon his people but in great mercy forewarnes them of their danger if they would make use of it The Lords voice crieth to give the alarm 3. The testimonies of the Lords servants against sin and their warnings of wrath to come in their publike Ministery is the Lords own warning-peece to the rebellious for so is the Lords voice to be understood of his voice in the mouth of his servants 4. As Cities and eminent places have greatest occasions and incouragments to serve God so when they come short their guilt is great and they share deepest in the cup of afflictions therefore the Lords voice crieth unto the City that is to Jerusalem Samaria and other cities of the land in which as the Prophets preached most so when the rod comes they are alarmed especially as those on whom it will light most sadly 5. We ought to be sensible of afflictions sent upon us as Gods Messengers sent with a Message to us and the Lord will cause the most stubborn to feel his hand in them for this Hear the rod is not only an exhortation to take the alarm and be sensible of the rod when it comes but a prediction that though they would not heare the Prophets yet they should both heare and feel this Messenger See Jer. 1.15 16.6 We ought not onely to be sensible of the smart of the rod when it comes but chiefly to look to the hand of God in it and to what he would teach by it Hear the rod and who hath appointed it 7. It is an evidence of the fear of God to take warning of a rods coming or to get Gods minde in the rod seen and to be affected with it and obey it and onely fearers of God get this use of it The man of wisdome shall see thy Name that is take up thy authority in these warnings from the Word and discern what thou manifestest of thy minde by the rod. 8. They onely are wise indeed who fear God and who learn to make use of his Word and Providences toward them for he who feares God is called the man of wisdome or substantiall wisdome that hath a being as the word signifieth all other wisdome being but empty and vain Ver. 10. Are there yet the treasures of wickednesse in the house of the wicked and the scant measure that is abominable 11. Shall I count them pure with the wicked balances and with the bag of deceitfull weights 12. For the rich men thereof are full of violence and the inhabitants thereof have spoken lies and their tongue is deceitfull in their mouth To help them to understand his minde in the rod the Lord enters upon a more speciall accusation of them for the sins procuring the same here he sets before them their violation of justice and mercy and charges upon them that by wicked meanes they had gathered great treasure which proved them to be wicked who did thus enrich themselves The meanes whereby they made this purchase or at least endeavoured it and for which they are challenged are 1. Scant measures or lean in themselves and starving the buyers 2. Inexcusable deceit in the matter of weights and balances bringing in more gain to them then was right 3. Cruel violence used toward the poor 4. Fraud and circumventing of one another which was universall among them All these accusations the Lord referreth to themselves to beare witnesse of the truth of them and poseth their own conscience if notwithstanding their professions by externall sacrificing the Lord could in justice acquit them and not rather abhor and condemn and plague them Doct. 1. The Lord abhoreth those sins especially which are commited after many admonitions by such as professe much piety Are there treasures of wickednesse c saith he and that after so many admonitions and threatenings of the rod and notwithstanding your great Profession 2. It is a great signe of unsoundnesse when such as are eminent in practising externall duties of the first table can without scruple commit wickednesse against the second for saith he Are there yet after the great offers of sacrifices is there yet so much unrenewednesse as to gather up treasures of wickednesse 3. Excessive love unto and desire after riches driving men to use unlawfull meanes of purchase is a sure mark of wickednesse let the purchaser pretend to what he will and of Gods displeasure however in his Providence he may permit such to prosper for they are treasures of wickednesse in the houses of the wicked and for this the Lord challengeth 4. Deceitfulnesse in weights balances and measures is a sinfull means of purchasing riches and a clear instance of injustice which is abominable in the sight of God for so much do the words hold forth 5. Even our selves seriously considering our case may not onely see the truth of what the Word challengeth but may easily judge that God will not passe by approved grosse guiltinesse nor justifie the doers thereof whatever mask of profession they cover it withall therefore the Lord appeales to themselves both for the truth of the fact Are there yet treasures c and for the demerit of it shall I count them pure with the wicked balances c or purifie and declare them just 6. Men ought not to dallie and sooth up themselves in a dream of Gods approbation of them in their sinfull wayes Therefore he puts them to it to judge righteous judgement in this particular shall I count them pune c 7. However men study to blinde or put to silence their own consciences that so they may sin without molestation yet in the day of Gods controversie it will be mens sorest adversarie and
more that it hath proved vaine 4. Men without God and not walking in his way are easily confounded when the Lord turneth his hand against them and to do for his people for they who no doubt were insolent and proud before shall lay their hand upon their mouth c. 5. Gods wonderful works of providence in behalf of his people and against their enemies do ordinarily produce but vanishing and empty fruits in the world and amongst enemies as either to confound and astonish them as if they were dumb and deaf when what God hath done for his people is mentioned They shall be confounded they shall lay their hand on their mouth their cares shall be deafe Or if they work any more it is but pretended subjection and friendship out of feare They shall lick the dust like a serpent they shall move out of their holes c. They shall be afraid So hard a piece of work are mens hearts to work upon especially being once engaged in enmity against God and his people and so hard if not impossible is it for any work to work savingly where the Word hath not place and where mens misery and Gods mercy are not discovered to them 6. It is a great proof of Gods power and metter of encouragement to the Church to see their enemies brought so low as to yield if it were but feigned obedience and pretend friendship as is usual in the time of the Churches prosperity for it is an encouragement That they shall lick the dust like a Serpent c. We are to be sensible and warie of the falshood of some who pretend to serye Christ and to be friends to his Church as withal to adore the Power of God making them to stoop so far as to lie as it is Psal 66.3 in the original 7. All the glory of bringing down enemies and the making them to stoop is to be ascribed only to God the Church being so terrible only because of Gods interest in her and presence with her They shall be afraid of the Lord our God and feare because of thee The latter part of which speech may either be understood of God the sweetnesse of the encouragement making them turn the speech to him by way of warme and hearty acknowledgement or of the Church made dreadful because God maketh manifest that he is hers by Covenant Vers 18. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy In consideration of all these encouragements the Prophet in the Churches name concludes all with a commendation of God as singular in his mercy ver 18 19. and his fidelity ver 20. He begins at mercy and sets it out in a speech full of various affections sometime directed to God by way of praise sometime spoken of God for the Churches own encouragement sometime spoken with particular application to themselves sometime with relation to all the people of God to set forth the publick-mindednesse of all such as have obtained mercy He instanceth this singular mercy of God in the matter of pardoning sinne which being propounded in this verse is further cleared from two expressions setting forth more of the riches of this benefit and of the security and comfort may be had by it Doct. 1. Mercies received from God ought to commend and endear hiâ—self to our hearts therefore after rehearsal of mercies he falls to commend the giver 2. The Lord being rightly seene and taken up in himself and his dispensations will be found singular and matchlesse as one of whom we may boast over all idol-gods whose wayes are only best to be followed who will do singular things for his people and make them singular and consequently who ought to be singular in their affection Who is a God like unto thee saith he 3. Gods matchlesnesse appears to his people and doth affect their hearts not so much in acts of his power absolutely considered though they ought to be sensible of these also as in his acts of grace and his being great in his Christ pardoning sin yea when great things are done or promised to them they wonder not so much at these as that his mercy should come over their transgressions to make way for these great things Therefore they declare there is no God like him who pardoneth iniquity and when they heare of all the former encouragements they admire this above them all that their sin had not stood in the way of these mercies and that because the godly are sensible of the desert of sin and of their inability to satisfie justice for it and therefore pardon is sweet above all to them 4. Outward mercies were they never so great and full will never yield true satisfaction unlesse they be joyned with reconcillation with God and pardon of sin so also are we taught here all the former encouragements do refresh when they may also admire and rejoyce in God who pardoneth iniquity 5. God by a free pardon will for his Christs sake lift off and take away the burden of the guilt of sin were it never so great from off his wearied people who flee to him for refuge and so ease them of it and give them ground of quietnesse in their conscience for so doth the word in the Original tendered pardoning import and it is extended even to iniquity and transgression and this is the only way to get true ease and deliverance from sin 6. The self-condemned sinner in looking for pardon from God ought to look upon him as singular and not measure his condescendence or mercy by their thoughts or by any other mould but expect that as he is matchlesse so is his mercy pity and love for Who is a God like unto thee that pardoneth iniquity doth teach us so much and this is to be taken along with every expression of pardon that he is matchlesse that doth that and doth it matchlesly The first expression clearing this benefit yet further is and â—sseth by the transgression of the remnant of his heritage wherepardon is expounded to be a passing over or so to say a seeing and yet not seeing the faults of his people and withal it is declared to whom this benefit doth belong Whence learn 1. So great and many are sinful mans provocations and so great is his inability either to be rid of them or satisfie God for them that there is no way of reconciliation betwixt God and him but by the Lords quiâ—ting the plea and passing over his faults not calling him to any strict account for them and this he doth to those who see their own saults much and flee to him through Christ for he passeth by or over transgression Isa 57.17 18. Gen. 8.21 Psal 130.3 4. 2. These advantages are not to be expected by all but by the Lords own who are his beritage which imports on their part that they close with
God as a constant portion intending to be his heritage which is a qualification required in them who come for quieting of the conscience from particular guiltinesse and on Gods part it imports that whatever just displeasure he conceive against them yet at last he will be reconciled with his heritaâ—e They are also called the remnant which is another argument why he pardons to wit that being already consumed in part for sin they would be utterly destroyed if mercy end not the controversie 3. Those whom God doth pardon are expressed under the name of the remnant of his heritage or of a remnant of Israel after trouble not only because this benefit is reserved for them also and spoken of here with especial relation to them and will be very generally let out upon them after their restitution but further though Reprobates may also be spared and reserved in publick calamities yet the comparison holds 1. In that the Elect and pardoned ones are the fewer number as a remnant in comparison of the bulk which are cut off 2. In that a remnant left from trouble ought in their behaviour to resemble much the godly and elect in sobriety Isa 38.15 in needy dependance Zeph. 3.12 in mourning for sin Ezek. 7.16 in holy walking Zeph. 3.13 c. The second expression is He retaineth not his anger for ever because he delights in mercy wherein his great mercy and his taking pleasure in it in pardoning sin is amplified and commended from his putting off justly conceived displeasure against sin and the sinner Whence learn 1. The Lord will put on just anger against the sins of his people and may possibly not passe them over at all times but may testifie his displeasure by effects against them whom he will yet pardon for it is here supposed that he may have anger and let it out for a time 2. The Lord when he is provoked and testifying his displeasure is not unwilling to be reconciled for he retaines not his anger or as the word signifieth holds it not with a strong hand but seeketh when he is angry that we should stand in the gap and intreat him to passe from it 3. It highly commendeth God and is matter of great consolation to us that his anger against his people is not everlasting That he retains not his anger for ever is a mercy however it may endure for a long tract of time 4. Gods mercy is the only cause wherefore he doth not pursue his controversies against his people with eternal wrath and this is to be seen and acknowledged by all them who are so graciously dealt with for so do they here He retaineth not his anger for ever because he delighteth in mercy 5. Albeit God blessed over all delight in himself and all his attributes and in the manifestation of them in the world yet after the manner of men he is said to delight in mercy in regard that attribute is most manifested in the world in his bounty to all Psal 33.5 in his not taking pleasure in the death even of reprobates Ezech. 18.32 albeit that for the manifestation of his justice he willeth it and in that to his own people justice is his strange act Isa 28.21 and mercy his ordinary way of dealing and all the mercy he sheweth them he doth it not grudgingly Jer. 32.41 nor doth he delight to be at odds with them but alwayes to have them refreshed in his love and therefore his mercy ends many a plea that it may make way and burst through clouds to manifest it selfe Verse 19. He will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depths of the sea This great priviledge is yet insisted in and further commended and cleared in several expressions the first is He will turn again he will have compassion upon us wherein is declared not only that the pardon of sin and removal of the effects thereof do flow from the tender mercie of God but this pardon is commended from an effect of it that God in mercy will turn to his pardoned people with compassion and from Gods constancy hereâ—n that after compassion hath been formerly shewed and abused 〈◊〉 will yet again have compassion as the Hebrew way of speech is often taken and translated Whence learn 1. Many of our conceptions and expressions will not be able to take up or utter the great goodnesse of God in pardoning sin nor the great mercy a self-condemned sinner seeth in it nor the great benefit he reaps by it therefore are expressions so multiplied about it 2. Albeit it be a sweet signe of a pardoned man when he esteems of a pardon and of God as a pardoner and when he loveth God because he will forgive his own people yet it addes much to the assurance and comfort of this benefit when every self-condemned sinner layeth hold on this benefit and applieth it to himselfe which should be endeavoured and may be attained for here the Church cometh to application He will have compassion upon us 3. God is provoked by his peoples sins to turn away from them and to seem to neglect them their prayers and conditions so much is imported in that he is to turn again to them 4. Upon the Lords pardoning of sinne not only is anger taken away as v. 18. but reconciliation and the shining of his favourable countenance will follow in due time for He will turn again and have compassion 5. Albeit favours formerly received and abused by us may be a great impediment to our faith in expecting favour when we need it again yet the Lord in mercy will again and again be kinde to his people for so doth the other interpretation teach He will again have compassion See Judg. 10 11 12 13 14. with 16. 6. Albeit the guilty childe of God having abused former mercies and lying in his sinne and misery be an unworthy and contemptible object having nothing wherewith to commend himselfe to God yet pity in God will condescend to look upon him and bring an argument from his very misery to help him for He will have compassion upon us say they 7. The Lord is so far from rejecting his people for their unworthinesse and miserable condition that he will keep them in such a needy condition as may make them fit objects of his pity for in that He will have compassion it implieth that he will keep them in such a needy condition as needs compassion The Church needs not expect to be freed altogether of the badges of her misery unlesse she would banish his tender compassions out of the world 8. The Lords needy and distressed people will get a room in his tender affection till they be helped and compassion shall carve out their supply and issue for so much also doth his having compassion teach us Another expression clearing this benefit is He will subdue our iniquities which may be taken up either as a
further explication of the way of pardon that God overcomes the great provocation of sinne standing in his mercies way or as an effect of pardon that God not only pardons the guilt but mortifieth the power of sinne in his people Whence learn 1. The Lord pardons sinne in none but such as he makes sensible of the great provocation of sinne and makes them to see it as an army standing in mercies way to be subdued for so do they expresse the way of pardon 2. Gods mercy is alsufficient to overcome all provocations and to overcome the ill deserving of sinne for He will subdue iniquity See Cant 2.8 Rom 5.20 3. Whoever get pardon of sinne they also fall in love with and see the need of mortification of sin this the other interpretation of subduing teacheth The pardoned Church accounteth God singular because he will subdue iniquity 4. Mortification of sinne is to be wrought by God and expected from him otherwise our endeavours will not prevaile and when our endeavours of mortification availe not yet our case is not hopelesse for He will subdue our iniquities The last expression Thou wilt cast all their sins into the depths of the sea containes a further effect of pardon that sins once pardoned shall not be remembred nor laid to their charge againe which is held out in a borrowed speech taken from amongst men that being without possibility of being recovered by men which is cast into the bottom of the sea and that where it is deepest Whence learn 1. Albeit a pardoned sinner when he commits new sin or is not humble tender or thankful under the sense of pardon may have former sinnes brought to remembrance to be matter of humiliation and stirring up to repentance and albeit an houre of tentation may shake loose all evidences of pardon yet sin being once pardoned the remission stands never to be repeated only new confirmations are still to be sought after nor will the pardoned sinne come in account against the pardoned man before God again for so much doth this borrowed speech teach See Isa 38.17 Ps 103.12 Jer. 31.34 2. Gods mercy is so infinite that multitudes of sin in the self-judging sinner will not hinder his free and full pardon nor needs to obstruct to peaceable effects thereof in the conscience of the pardoned man and this fountain stands daily open for the justified man to flee unto with all his faults as they are committed with renewing of his faith and repentance for so large is this Promise Thou wilt cast all their sins c. 3. As the sense of the pardon of sin and freedome from the apprehension of Gods keeping it in remembrance is a warme and refreshing condition so it would be much entertained by frequent looking to God by faith and praise about it Therefore yet again is the speech directed to God Thou wilt cast all their sins into the depths of the sea Vers 20. Thou wilt perform the truth to Jacob and the mercy to Abraham which thou hast sworn unto our fathers from the dayes of old In the next place God is commended as singular in his gracious fidelity keeping the Covenant made with their forefathers Doct. 1. The priviledges of the Church are made theirs by Contract and sworn Covenant and so are certain for so the Word speaks of truth and mercy sworn 2. The Lord is to be seene and commended as incomparable in fidelity and promise-keeping notwithstanding all impediments in his way and all our apprehensions of him to the contrary for it is to be repeated Who is a God like unto thee that wilt perform the truth c 3. The summe of Gods Covenant with his Church is mercy in respect of the fountain whence all his bounty floweth and in respect of our ill deservings which we should daily see and truth in respect that the freedome of mercy in promising diminisheth nothing of the certainty of performance but as mercy opens the doore so truth keeps it open Hence it is that those two are so frequently conjoyned in the expectations and desires of Saints See Psal 57.3 and 61.7 4. The Covenant of mercy is the Churches first and irrevocable priviledge for it is sworn of old and so the law which came after cannot disannul it Gal. 3.17 5. As the spiritual blessings of the Covenant belong only to true believers who may reckon Jacob and Abraham with whom the Covenant was made their fathers according to the faith so even the natural posterity of Jacob and Abraham have a peculiar interest in that Covenant made with their fathers not broken off by any interruption or desolation but to be still forth-coming for them as to their being called as a Nation to be his Church and people if not also for giving them the promised land in heritage for so do they reckon while they are threatened with much ensuing desolation Thou wilt perform the truth to Iacob and the mercy to Abraham which thou hast sworn c. For this cause the Apostle Rom. 11.29 reckons that Gods purposes toward them as a Nation are among the gifts which are without repentance and never to be recalled and made utterly void more then in his dealing with his Elect in the matter of their calling and glorification 6. It is the duty of the godly when they are called to trouble to confirm their faith in the hope of issue according to Gods promise and be comforted and rest satisfied therewith accounting it sweet to have hope of future mercy sure although it were never so long a coming and the way to it never so rough for so do the godly hearing tell of future desolation close all believing and resting satisfied with this Thou wilt perform the truth to Jacob and the mercy to Abraham c. for the accomplishment whereof every godly man should pray Even so Lord Jesus come quickly Amen and Amen Nahum The ARGUMENT THe Lord having suspended the execution of the judgements denounced by Jonah against Nineveh the chief City of the Assyrian Empire upon their repentance they did again return to their vomit and added unto all their other sins the oppression of the people of God by captivating the ten tribes and over-running Judah therefore the Lord for the comfort of his people thus afflicted raiseth up Nahum whether in Hezekiah's dayes or afterward is not certain yet certainly that oppression of Judah 2 Kings 18. and 19. is pointed at by him to set forth at large the ruine of that Monarchie especially of the chief City Nineveh and for this end setting forth a description of God in his justice power and mercie suitable to the present purpose he foretels the ruine of the State of Assyria by the Medes and Caldeans with the comfort and advantage redounding to the Church thereby chap. 1. and the destruction of the chief City the preparations against which with the taking thereof is set down chap. 1. and further amplified and confirmed by setting forth their provocations
the example of other places and the fruitlessenesse of all their endeavours to defend themselves chap. 3. CHAP. I. THis Chapter after the Inscription ver 1. containeth First a Description of God in his justice and power against his enemies ver 2 3 4 5 6. and mercy toward his people ver 7. Secondly in an application of this description to the present purpose wherein 1. The Assyrians are threatened with violent and total destruction ver 8. notwithstanding their insolent presumption in thinking to be able to wrong the Church or defend themselves ver 9. or their formidable union and their prosperity which God would make use of to bring on their stroak ver 16.2 The cause of all this is declared to be their injurious dealing against God and his people ver 11. for which they are again threatened that so he may comfort his Church with deliverance from their oppressions ver 12 13. 3 To confirme this sentence yet more Assyria or the royal family is again threatened with utter rooting our ver 14. the newes whereof should produce comfort to the Church having liberty thereby to enjoy and go about the ordinances ver 15. Vers 1. THe burden of Nineveh the book of the vision of Nahum the Elkothite The Inscription holds forth 1. The Penman of this Prophecie described from his name and the place of his birth of both which we read no more elsewhere 2. The nature of the message containing hard tidings against the chief City of the Assyrian Empire called Nineveh or the habitation of Ninus under which the Empire it self is to be understood 3. The authority and certainty of this message in that he had it by vision Whence learn 1. Even enemies to the Church are under the dominion of Gods Providence and liable to his rebukes and corrections for he hath a burden against Nineveh 2. There is nothing to be expected from God to impenitent sinners or such as seeming to repent continue not in that exercise but return to their vomit but hard tidings for Nineveh forgetting to continue in that exercise which they began at Jonahs preaching get now from the Lord a burden 3. Judgements denounced by God against the wicked for sin are insupportable and crushing such as the creature cannot stand under therefore are they called a burden 4. Wrath denounced against impenitent sinners is infallible and certain whatever may appear to those who judge by appearance for This burden is the book of the vision containing what God had certainly revealed to his servant and commanded him to publish in his Name and Authority 5. As Nahum saw this by vision so they would studie to be near God who would see the ruine of flourishing enemies and get it believed from the Word Vers 2. God is jealous and the LORD revengeth the LORD revengeth and is furious the LORD will take vengeance on his adversaries and he reserveth wrath for his enemies The justice of God taking vengeance on his enemies is described from the cause moving him to it which is his jealousie or tender feeling of the injuries done to his honour and dear people and from the severity and certainty thereof though suspended for a time Doct. 1. As the Lord is jealous of his peoples affections towards him Exod. 20.5 so is he jealous and cannot endure the wrong done to his honour in hurting his people who are dear to him for God is jealous 2. This jealousie and affection of God will in due time break out in just revenge against his and the Churches enemies recompencing the wrongs they do which his people cannot take course with for God is Jealous and the Lord revengeth 3. Vengeance executed by God jealous for his people whom he loveth floweth from great displeasure and is most severe for the Lord revengeth all injuries and is furious The Hebrew word imports great fury as of one so to say with reverence to him who speaks so to our capacity transported with it 4 The justice and severity of God against wicked men would be seriously studied both by enemies to deterre them from doing evil and by his oppressed people for their comfort for this repetition The Lord revengeth and is furious the Lord will take vengeance imports that there should be many thoughts of it 5. The Lord ownes his peoples quarrell and declareth himself a Party against their enemies for they are his adversaries and his enemies 6 That wrath which the Lords Word denounceth against the wicked and which their wickednesse calls aloud for and yet is kept off is but only reserved for a more fit time to be poured forth in greater measure for He reserveth wrath for his enemies The Original hath it only reserveth without any addition which sheweth how inexpressible that anger is which God treasureth up to be poured out together Ver. 3. The LORD is slow to anger and great in power and will not at all acquit the wicked the LORD hath his way in the whirlewinde and in the storme and the clouds are the dust of his feet This justice of God taking vengeance on enemies is further described from the way of manifesting thereof which is flowly but certainly the Lord forbearing neither because he purposeth to forgive nor because he wants power as may appear from his Majesty and State when he appeareth environed with whirlewindes and tempests raised by his power as Psal 18.8 11. and the airle clouds being as dust raised by his stately progresse as armies raise dust in their march and this is one part of the description of his power for executing this just vengeance Doct. 1. The Lord even toward enemies is long-suffering and slow in executing of anger that their destruction may be seen to be of themselves that in his holy providence they may stumble more upon his indulgence and fill up their measure and that his Churches faith and patience may be tried Therefore saith he The Lord is slow to anger 2. When the Lord spareth his enemies it is not because he is not able to meet with them nor ought we to judge because of any outward appearances that they are invincible for how unlikely soever the destruction of enemies may be in the eyes of men yet the Lord who is slow to anger is also great in power 3. As the Lord is able to reach his enemies when he pleaseth so his forbearing of them is no evidence that they shall be exempted altogether but he will undoubtedly give proof of his power in dealing with them as their way deserveth for the Lord is great in power and will not at all acquit the wicked He will punish them lest his sparing them altogether should give ground to any to think that he held them innocent or absolved them as guiltlesse as the word signifies 4. The Lord is able by his power speedily to bring to passe greatest things and can when he pleaseth overturn confound darken all things which appeared to be stable well ordered and clear
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
and destitute of counsel as men in a slumber and that they should not prove active for defence of the countrey and city but dwell or lie still as the Original hath it in their strong holds as if they were sick so Jer. 51.30 and that by this means even the King to whom the speech is directed should be undone and the people be exposed to al hazards as sheep scattered upon the mountains without a shepherd Doct. 1. The greatnesse of men however it be often too much confided in can contribute nothing for standing out against his judgments who is higher then the highest for this also is declared here to be a vain confidence and therefore ought not to weaken the Churches faith in expecting vengeance on the wicked 2. Men do debase their own greatness when by reason therof they take liberty to drown themselves in sensual delights and to give themselves to effeminate idlenesse for such were these crowned as the locusts and captains as the great grashoppers 3. It is incident even to great men whatever they pretend of generosity to make themselves and their own commodity the scope and drift of all their actions and so to walk as may lead to that end for saith he thy crowned as well as merchants ver 16. are as the locusts and thy captains as the great grashoppers which camp in the hedges in the cold day but when the Sun ariseth they flee away and their peace is not known where they are 4. It is an iniquity and great baseness and a plague on rulers to be stupid sluggish selfish and careful only of their own defence and safety when publick hazards are imminent or incumbent Such was their judgment here Thy shepherds slumber thy Nobles dwell or lie still 5. Such as have most eminently abused days of prosperity shal be made to feel most of adversity were they never so great therefore is this threatening directed to the King as he who should feel it most Thy shepherds slumber O King of Assyria c. 6. Evil rulers are sent of the Lord as a plague and presage of ruine to come upon a sinful people for when shepherds slumber then people are scattered upon the mountains and no man gathereth them See Isa 3.4 5 and 19.13 14. Vers 19. There is no healing of thy bruise thy wound is grievous all that hear the bruit of thee shall clap the hands over thee for upon whom hath not thy wickednesse passed continually The judgment is here summed up and declared that it shal be an irreparable stroak a wound not to be drawn together nor wrinkled as wounds do when they begin to heal and that as it should not be healed so it should be very painful and grievous and that there should be none to comfort them under all this but all ready as they should hear of it to clap their hands for joy and insult over them and that because of a long time they had been wicked oppressors of all round about them Doct. 1. As the Lords chastisements of his people end all in mercy so his last and final word to the wicked is wrath for this message closeth with denouncing of judgment without hope of recovery or comfort under it 2. It is matter of great comfort in trouble to have hope of a blessed issue in due time for so much may be gathered from Assyrias misery that stroaks are then only deplorable when there is no healing of thy bruise 3. It is also a great mercy in troubles to get an easie way of bearing them and breathing under them for to the wicked it is not so but their wounds are daily ripped up afresh thy wound is grievous or painful 4. It may make afflictions the more easie when the afflicted have any sympathizers to bemoan and condole with them in their troubles for it is yet more of Assyria's misery that all that hear the bruit of thee shall clap their hands 5. The world shall in due time be refreshed and comforted with seeing or hearing of the ruine of oppressors for they shall clap their hands over thee upon whom thy wickednesse hath passed 6. Cruelty and oppression shall be rewarded in its own coin by the cutting off of the authors thereof without piety or commiseration from any for so doth that reâ—son of the worlds insulting and joy import for upon whom hath not thy wickednesse passed continually Habakkuk The ARGUMENT IT cannot be certainly determined at what time this Prophet lived and exercised his function whether under Manasseh in whose reign iniquity was come to a great height or rather at the same time that Jeremiah began to prophesie yet certain it is that he lived towards the latter end of Gods patience with the Jews and before the last destruction by the Caldeans a part if not the whole whereof it seems was to be inflicted in their dayes to whom he treached as appeareth from chap. 1.5 The prophecie is held forth partly by way of doctrinal prediction chap. 1. and 2. and partly by way of meditation or prayer chap. 3. and may be summed up in a Dialogue betwâ—xt the Lord and his servant wherein the Prophet complaining of the iniquity of the times and being forewarned of the destruction and captivity of the Jewes by the Caldeans doth again plead with God about the prospering of such a wicked people as the Caldeans were chap. 1. and waiting for an answer he is commanded to stir up the godly to live by faith and take heed of Apâ—stafie in the time of their captivity expecting the ruine of the Caldeans their oppressors chap. 2. In which answer the Prophet acquiesceth submitting unto the Lords will and praying and believing that God would preserve and at length deliver his work his Church and Elect chap. 3. all which exercises the Prophet publisheth and leaveth on record for terrifying the wicked and inviting them to repentance and for the encouragement of the godly under the sad calamities that were approaching CHAP. I. IN this Chapter after the Inscription ver 1. First the Prophet complains to God of the iniquity of the times and that no course was taken to correct or suppress the desperate wickedness of that people notwithstanding either his former complaints v. 2. or the vexation of his or the godlies soules by it v. 3. or the fearful abuse of Gods indulgence ver 4. 2. The Lord in answer to this complaint sheweth to the Church by the Prophet the admirable incredible and speedy judgements that were to come upon them ver 5. and that by the Caldeans whose dispositions furniture and actions together with the ill use they should make of their successe is held forth ver 6 7 8 9 10 11. 3. The Prophet receiving this establisheth himself in the faith of the preservation of the Church and the godly in the midst of this destruction ver 12. and expostulates with God concerning his holy Providence in permitting so wicked a people as the Caldeans to
shall be forsaken c. And so Moab Ammon and the rest of them when Judahs remnant shall be made up as it is v. 7. Dâ—ct 2. Such as have been long injurers of the people of God and inâ—eterate enemies to them God can when he will meet with them for these Philistines had long possessed a part of Ornaan â—nd as sacred Histories tell us were vexers of the Church on all occasions and now the Lord threatens to pay them home 3. The Lord can engage with his enemies in their full strength and by his stroak undo them and put them to all disadvantages for when he engages with the Philistines in their flourishing condition of Cities and Countrey he maketh them to be forsaken and a desolation drives them out and rooteth them up and destroyeth them that there shall be no Inhabitants 4. When God is angry no place can promise an exemption to themselves from judnements strhug Cities open Countries and lurking holes in it are all alike potent to his blow for here he threatens their Cities the Nation and the Land or Countrey 5. As there may be much wo intended and purposed against them who little apprehend it till they be made to feel it in effects so the Lords Word writing sad things against a people is the begluning of their wo however for a time they may prosper notwithstanding for Wo saith he to the Philistines now flourishing the Word of the Lord is against you It portendeth wo that God hath such a word or sentence in his own purpose against them but they were visibly under wo when it was published 6. Sin as it highly provokes God and endeavoureth to trample under foot his glory wasteth fouls and consciences so when God comes to punish for it it wili lay the most fertile populous land desolate and waste I will even destrey thee that there shall be no Inhabitant and the sea-coast shall be dwellings and cottages for shepheards c 7 Places of great confluence and resort are ordinarily places of much sin which draweth down remarkable judgement Therefore this countrey is twice threatned under the name of the sea-coast not only with relation to its fertility but because much repaire of many Nations treasured up much sin as fuel to insuing wrath Ver. 7. And the coast shall be for the remnant of the house of Judah they shall feed thereupon in the houses of Ashkelon shall they lye down in the evening for the Lord their God shall visit them and turne away their captivity This judgement is amplified irom an event that should follow upon iâ— to wit that the remnant of the Jewes when the Lord according to his Covenant shouln manifest his favour in returning their captivity were to possesse the land of the Philisinnes as a part of their own inheritance and as the Lords flock they were to feed and dwell there securely even in the evening when it is perillous fot flocks or persons to be abroad in a wasted countrey This was accomplished partly literally when at the return of the Jewes from Babylon they possessed these lands as stories mention beside what may farther be done when the Lord saveth all Israel and partly spiritually when the inhabitants of these places were converted to the Church and added to the Lords Israel by the Gospel as is marked Act. 8.26 40. where Azotus is the same with Ashdod Doct. 1. As Gods covenant with a people may stand firme notwithstanding many afflictions so that standing Covenant will be forth-comming for much tendernesse and restitution in due time to the afflicted confederates when others shall perish in their calamities for the Lord speaks still to captive Judah in the Covenant-stile the Lord their God and when the Philistines are gone he promiseth to Judah that the Lord their God will visit them and turne away their captivity 2. Covenant-rights and promise-rights will not faile to appear in performance though after long delayes and many disappointments for this sea coast was Judah's by right which though they were long kept out of yet at last the coast shall be for the house of Judah 3. The Lord hath reserved choice mercies for his peoples lowest estate and will do that for them then which they could not do for themselves when they were in greatest power for the remnant of the house of Judah shall possesse the coast which they could not doe when they were a flourishing kingdome and when they are but a remnant yet they feed thereupon and lie down in the evening 4. When the Lord doth afflict his Church he doth not only restore her but by some special advantage doth recompense her losse by trouble This is held out to us by the remnant of Judah their getting the land of the Philistines with their own land to make up their hard captivity 5. In all the calamities wherewith the Lord afflicts the Nations he hath a singular respect to the setting forth of his own glory by bringing advantage to the Church and Gospel by these judgements so the Lord in destroying the Philistines hath an eye to the planting of Judah there and to the spreading of the Gospel in those places Vers 8. I have heard the reproach of Moah and the revilings of the children of Ammon whereby they have reproached my people and magnified themselves against their border The next that God deales with are the Moabites and Ammonites whom he conjoyneth in this threatning as being both descended of Lot and so alike near of kin to the Jews and as running both one way against the Church and being often confederate together for that end Psal 83.5 6 7 c. The ground of the Lords challenge against them is their proud contemning and reproaching of his people in the day of their affliction and their boasting to encroach upon the Churches border and to possesse their land Doct. 1. No relation will tie men who are wicked to be friends to the Church and godly but all of them though never so near wil run one way to be her enemies so did Moah and the Children of Ammon though both in kin to Juda. 2. Bitter reproaches and insolent mocking of the afflicted Church is a great addition to her trial which God will take notice of as a sufficient ground of controversie against the reproacher so it is here taken notice of as Judahs trial from them and Gods quarrel-against them I have heard the reproach of Moab and the revilings of the Children of Ammon whereby â—hey have reproached my people 3. The Lords chastising of his people in anger for their sins doth not hinder his affection to take notice of the wrongs done by wicked instruments in due time to repay them Nor do reproaches cast upon the Lords people diminish any whit his estimation of them but rather increase the expression of it I have heard the reproach saith the Lord and notwithstanding all that yea so much the more they are my people 4. Nor so much as
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