strive to amend it then the Lord will publickly in view of all the world convince and correct them by his stroaks therefore doth he call all people the earth and all that therein is to hear and see the Lord witnessing against his Church which is a bitter case when our betrothed Lord is provoked to go out of doors to the streets with his beloveds faults 5. The justice and equity of the Lords dealing with his people even when he proceeds to severity in correction is so uncontrovertedly clear as that it may be seen and read of all therefore also are the creatures called to appear as witnesses of his proceedings and that affliction is justly procured by Israel 6. If this passage from his holy Temple be understood of heaven it teacheth that however men may obstinately bear out against all convictions from men yet the glorious Majesty of God when he lets forth any rayes of it from heaven as v. 3 4. in his works it will so dazle them as they shall not be able to stand out If we understand it of the Temple at Jerusalem it teacheth that the Jewes their confiding much in the Temple should not exempt them but rather be a part of their ditty that the mercies of God manifested there and from thence unto them should effectually convince them of sin and aggravate it who have not walked answerably and that Israels renouncing of that Temple and the worship of God there shall be matter of a sad challenge which they will not be able to answer In all these respects the Lord God will be witnesse from his holy Temple Vers 3. For behold the LORD cometh forth out of his place and will come down and tread upon the high places of the earth 4. And the mountains shall be molten under him and the valleyes shall be cleft as wax before the fire and as the waters that are poured down a steep place To stir them up the more and to make them heed the message he declares in general Gods purpose concerning them that he would manifest himself in his glory from heaven and trample under his feet whatever is most eminent and make high and low feel the effects of his Presence and Justice according to his infinite power which when he pleaseth to let forth will make mountains to tremble and resolve into dust and vallyes to cleave as wax melteth before a fire and as waters run with violence down a steep place Doct. 1. However the Lord do most clearly manifest his glory in heaven and Atheists and carnal men think he is shut up there yet as he is every where filling heaven and earth so will he when he pleases manifest his presence on earth in glorious effects of providence for so doth this speech import The Lord cometh forth out of his place that however heaven be in a peculiar way his habitation yet he will from thence appear in glorious majesty on earth 2. The glorious manifestations of God in the world ought to be looked upon with reverence admiration and humble wondring So much doth behold prefixed to this manifestation import 3. It is quite beside the expectation of a back-sliding Church that God should appear in severity against them and therefore such a dispensation surprizeth them so much also doth this Behold teach that to them who still dream of peace with God notwithstanding their wicked way it should be an unexpected and sudden thing to see him appear in glory to punish 4. The greatnesse and majesty of God ought to be well studied and considered upon by all those who oppose him and reject his will not to drive them yet further from him but rather to crush their obstinacy and induce them to repent for Gods Majesty is here held forth to make them tremble to be found in a way disapproved of his Word 5. Men in their declinings from God seek unto themselves false refuges whereby they think to shelter themselves against Gods vengeance but are herein deluded for there are high places of the earth whereby are signified their Idols worshipped on these high places wherein they trusted or their strong holds or high and lofty men who thought to be exempted from common judgements or generally their high and lofty imaginations all which or whatsoever else they can oppose the Lord is potent to crush He will come down and tread upon the high places of the earth 6. Greatness of opposition against God contributes to set him out more eminently by crushing thereof for He treads on the high places that is not only crushes and commands them but is the more eminently seen in so doing in that they are high their height making them conspicuous from afar while he stands upon them 7. The Lord is able to overturne what is greatest and most stable in the world and make all creatures feel his power and indignation in an effectual way this is held forth in that the mountains shall be molten under him and thevalleys cleft as wax before the fire c. 8. Sin in the people of God makes that which otherwise might be comfortable matter of terrour to them for whereas the Majesty and Power of God is comfortable to the Church in that she hath such a God to crush her enemies and wherein they deal proudly to be above them yet now because of sin it is the matter of her terror However it be so far comfortable as that all this is done to drive her to his mercy Ver. 5. For the transgression of Jacob is all this and for the sins of the house of Israel what is the transgression of Jacob Is not Samaria and what are the high places of Judah are they not Jerusalem Followeth the Lords quarrel or the cause procuring his appearing thus in glorious severity which is the hainous transgression of his people who came of Jacob otherwise called Israel and withal he declares that the Original and rise of this transgression in Israel was from the chief City Samaria while as Omri and Ahab did there erect Idolatry having translated the regal dwelling thither which was before in Tirzah 1 Kings 16.23 24. which had now in processe of time spread through the Kingdom and had daily influence from the Court and chief City and that in Iudah the City of Ierusalem had cast a Copy to all the Land and not only in sins against the Second Table but in corrupting the worship of God with their high places which Iotham tolerated and his son Ahaz proceeded to grosser abominations 2 Kin. 16.10 11. 2 Chr. 28.24.25 and so drew on the people to imitate their wayes Doc. 1. The provocations of the Lords priviledged people may bring on very remarkable stroaks for all this that is all this appearing in severity is for the transgression of Iacob 2 Albeit the Lord in his great mercy look over the infirmities of his people yet rebellion and idolatry and corrupting of his worship especially when multiplyed is that which he will not tolerate for this stroak is for their transgressions or rebellions their sins and high places 3. In times of defection and controversie the Lord hath a special eye upon and a chief quarrel against such as have a leading hand in bringing on or carrying on the Apostasie for these questions What is the transgression of
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
will external reformation hold it off but rather ripen the faster for it for it was their presumption even under reforming Hezekiah to say Is not the Lord among us no evil can come upon us so long as they had not repented indeed as it is Jer. 26.18 19. 12. God will approve of no faith but such as is fruitful and stirs up men to purifie and cleanse their heart and way for they are here challenged that when they have done all the former iniquities and are going on in them Yet they wil lean upon the Lord or pretend to true faith whereby a man casts himself and all his burdens on God and say Is not the Lord among us Ver. 12. Therefore shall Zion for your sake be plowed as a field and Jerusalem shal become heaps and the mountain of the house as the high places of the forrest Followeth the Lords sentence subjoyned to this accusation He threatens that for their sinnes the stately buildings of the holy City should be made desolate heaps and the ground it was situate upon especially the Kingly dwelling should become arable and to be plowed as a common field and that the mountain Moriah whereon the Temple stood should become wilde and dishaunted as a forrest and filled with shrubs and bushes See Chap. 1.6 Doct. 1. No place or visible Church hath any such priviledge but that sinne will make it desolate for no place hath such promises as Zion Jerusalem and the mountain of the house had and yet they were to be plowed as a field c. 2. The servants of God must be bold and faithful not onely in speaking against the sins of the Rulers but even against a Church having great priviledges when she is found in transgression for this passage is recorded as a proof of Micah's fidelity Jer. 26.18 3. It is our duty to look upon sin and to be affected with it not only as procuring corrections upon our selves but especially as it hath an hand in drawing on calamities on the Church and Kingdom where we live this he tells them For your sake Zion shal be plowed as a field and Jerusalem shal become heaps and the mountaine of the house as the high places of the forrest 4 Universal defection of a Land especially of Rulers and Teachers in their Offices and Judicatories will bring on speedy desolation unlesse that by repentance it be prevented as the execution of this threatning was in Hezekiahs dayes Jer. 26.18 19. For your sakes Zion shal be plowed c. saith he to the corrupt Rulers and Teachers in regard their corruption had a chief hand in procuring this ruine and could not but involve the people in the like defection to hasten the judgement 5. Judgments on a backsliding Church are most severe and sharp howsoever there be moderation in them to the Elect for no lesse is here threatned then being plowed as a field becoming heaps and as the high places of the forrest So great a sin is the contempt of mercy offered to a Church 6. As for this part of their calamity that the ground whereon the holy City and Temple stood was plowed as a field albeit when it was first denounced in Hezekiahs dayes it was suspended on their repentance Jer. 26.19 And albeit we find not that it was accomplished at the first destruction of the Temple yet common history informs us that after the second destruction thereof it was performed by the Romanes who according to their custome plowed up the very ground whereon the Temple had stood in sign of perpetual desolation So infallibly certain is the Word of God that after so long a tract of time it will take effect albeit upon repentance it had been delayed yea and after they had past through many troubles and had been delivered and so might think they had done with it yet upon new sin and provocation that sentence is still standing against them and at last takes effect CHAP. IV. IN this Chapter which agrees with Isai 2 1 c. the Lord comforts the godly against the calamities which were foretold Chap. 3.12 by setting forth the glorious blessings of Christs Kingdome or of the Church of Jewes and Gentiles under the Messiah wherein is contained the glorious excellency and increase of the Church v. 1 2. her peace and tranquillity under the government of Christ ver 3 4. her zeal and constancy in Religion ver 5. and her delivery from former misery such as Israel was to be under ver 6 7. To whom which is the second part of the Chapter he makes a more comfortable and particular application of the Promises by promising that the Kingdom as it was of old should begin at them ver 8 and by shewing his mind concerning their troubles ver 9 10. and concerning the enterprises of their enemies ver 11 12 13. Ver. 1. BVt in the last dayes it shall come to passe that the mountaine of the house of the LORD shall be established in the the top of the mountaines and it shall be exalted above the hils and people shal flow unto it 2. And many Nations shall come and say Come and let us go up to the mountain of the LORD and to the house of the God of Jacob and he will teach us of his wayes and we will walk in his pathes for the Law shal go forth out of Zion and the Word of the LORD from Jerusalem The first Promise for comfort of the godly contains the excellency of the Church and accession of many Nations to it It hath two branches First That however the Church of the Jewes was to be in great misery for sin yet it should come to passe in the dayes of the Messiah that the Church called by the name of old Zion or the mountain of the house as best known to the Jewes and the Church of Israel as eminent and chief among the rest should be glorious and exalted above every society that is excellent in the world as if the mountaine whereon the Temple stood were made higher then any hill or set upon the top of them Whence learn 1. As the Spirit of God is a Spirit of unity and doth not differ from himself in his manifestations to his servants so it is a comfortable thing when the Messengers of God do concur and unite in bearing testimony to any Truth in the Church for thus it was with Isaiah and Micah who being contemporary do preach the same things here and Is 2. 2. God doth no sooner afflict his people but as soon mercies to make up their losses come in his mind and the Churches afflictions are never to be studied but when the promises making her up are taken along in our thoughts for immediately upon the back of that threatning Chap. 3.12 this promise cometh forth as testifying his affection and for her to look upon with the other 3. The Churches happinesse and felicity is much in gracious promises and to come in respect of performance
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
without contending and make them forbearing of it till Gods prefixed time of deliverance come for the Prophet supposeth that the appointed yeares of the Captivity were to come and doth not quarrel as formerly but prayeth that the Church may be borne through in that time This were a way to make many a crosse easie which our quarrelling makes insupportable See Jer. 29 5.6 4. The people of God are sometimes left to lie under a long continued tract of trouble to the end they may be narrowly tryed and may have much sorrow to be repayed with joy Psal 90.15 for this trouble did endure for years even seventy of them 5. Besides the Lords general relation to all his creatures as his handy work he hath a peculiar relation to his Church and people whose calling to be his people and their building up and establishing in that priviledge is his own peculiar worke and amongst whom his elect are made anew by him in a worke of redemption and regeneration so that they become new creatures and the worke of his hands Isai 45.11 In the midst of whom also he hath a work of his Ordinances and Kingdome to be preserved and carried on Which relation as the Church ought to acknowledge it and hold all she hath of him and make his worke the matter of her chiefe care in trouble so this interest doth indeare the Lords people to him and is a cause why he will not let them go to ruine and so lose all that himselfe hath done for so doth the Prophet reason revive thy work 6. The Lords people and worke may by reason of long and sore Captivity and possibly desertion accompanying it be redacted into such extremities as all may seem to be in peril of ruine and the faith of the godly in peril to faint and give it over There may be such low ebbes as may put the godly to pray O Lord revive or preserve alive 7. As the Lord both can and will preserve his work and people who wait on him from ruine and that in the midst of extremities so the Lords doing of this ought to be much esteemed therefore the Prophet resolving on Captivity maketh it his suite which he hath warrant and ground of hope to aske and the granting whereof will be refreshful though the trouble otherwise be pressing O Lord revive thy work in the midst of thy yeares 8. It is a very refreshful dispensation and which the people of God have warrant to look for that the Lord will season and sweeten their times of trouble with some evidences of his favour either in their bosomes or by some token for good in his providence Therefore the Prophet is directed to pray further in the midst of the yeares make known to wit his wonted favour by some manifestation and was answered in the Lords raising up of Prophets to them in Babylon and by raising up the head of their King about the midst of the yeares of their Captivity 2 Kings 25.27 c. as a pledge of their future liberation and by other favours bestowed upon them 9. As the Lords proceeding in wrath against his people would undoe them so the apprehension of Gods just anger against them for their sinnes is a great hinderance to them in their prayers Therefore the Propher when he thinks on wrath is made abruptly to cut his prayer that he may runne and deprecate it make known saith he not expressing what in wrath remember mercy 10. As the Lords just indignation against sinne doth not so transport him as that he will forget mercy or that he will deal in strict justice without all moderation with his afflicted people so this may give warrant to all those who are sensible of sin and of wrath due or inflicted for it to flee to his free favour and to pray with the Prophet In wrath remember mercy And teacheth all to magnifie God when this prayer is answered in any sort and that God doth mixe a cup of wrath with any mercy or moderation Ver. 3. God came from Teman and the holy One from mount Paran Selah His glory covered the heavens and the Earth was full of his praise Ver. 4. And his brightnesse was as the light he had hornes comming out of his hand and there was the hiding of his power The Prophet that he may strengthen his own the godlies faith in assurance of an answer to his prayer gathereth together several grounds whereupon he expects it which are taken from the manifestations of God in delivering his people from Egypt in carrying them through the Wildernesse and setling them in the promised Land expecting by faith that the Lord being unchangeable still the same and the people still his will repeate these in their future delivery and so lifts up his heart above all difficulties in the captivity or that might impede their restitution as looking to what had been done as pledges of what God would do before his Word failed or they perished Gods glorious manifestations of old among and for his people are branched out in several particulars whereof the first agreeing much with Deut 33.2 is the Lord manifesting of himself on Mount Sinai at the giving of the Law and on the hills adjacent in the desert through which he marched after giving of the Law before his people as their consederate God in glory and Majesty like himselfe insomuch that the splendor wherwith he was invironed filled heaven earth was bright as any light though these rayes like horns which shined forth from his hands or sides when he appeared did point out his power yet but darkly as being but a veile cast over his glorious power which in it selfe is incomprehensible as that light could not be stedfastly looked upon by the infirme and easily dazled eyes of man Doct. 1. It is a thriving way in prayer not only to put up desires to God to perswade him but to gather arguments whereby to confirme our own faith in the hope of speeding which will make us both cheerful in prayer and quiet having done our duty Therefore though all this exercise be called prayer ver 1. yet after a short suite ver 2. the Prophet makes the study of arguments of faith his chief work here See 1 John 5.14 15. 2. The Church is a storehouse of experience for a time of need she hath treasures of instances of what God hath done ready to be repeated againe in a new extremity for the Prophet repeats here works done of old which he lookes upon as pledges of the like in this new strait 3. Gods glorious manifestations of himselfe in and for his Church ought to be joyned with the consideration of his holinesse and his glory and splendor ought to set out his perfection in purity that the Church may fall in love therewith and study conformity thereto for appearing thus he is God the holy one 4. The Lords glory amongst his people may shine brightly in a Wildernesse which
times are we little the better but do sit downe in bitterness as if all felicity were lost if we find it not where we expected it and thus do we neglect the true remedy of our gievances and do provoke God to consume our dayes in vanity and our years in trouble Psal 78.33 How great cause then have wee to admire and lament the folly of the children of men who do so farre mistake and upon their mistake do forsake their own mercy whereunto they are led by the discovering of the emptinesse of all things beside God who do quarrell with the wise and holy dispensations of God whereby a foundation might be laid for much good if they were wisely considered when yet their quarrellings can availe or help them nothing and who doe not improve such dispensations for the end for which they are appointed but either sit downe stupidly under them or grow the worse that paines are taken on them or at least doe pine away under the punishment of their iniquity and do howle upon their beds for corne and wine and oyle but return not to the most High Hos 7.14.16 And on the other hand we have cause to admire the mercie of God toward his own chosen ones in that he will so to say make them happy against their wils and when they would destroy and deceive themselves with a vaine shew he in mercy to them wil famish their idols and drive them from snares as he did Lot out of Sodome And when the Lord hath dealt so hardly with them as many times in their bitterness they want language to express it yet he wil let them see their mistake by giving them meat even out of that eater and by setting them on work to mind their country more and to see the Commandments exceeding broad when they have seene an end of all perfection Psal 119.96 And he will discover the riches of his grace and fulness of his spiritual comforts by making his people bless him and acknowledg the mercy of these dispensations which somtimes they so much startled at Psal 119.71 75. and causing the voice of rejoycing and salvation even in the pilgrime tabernacles of the righteous Psa 118.15 Herein Madam your Ladiship hath cause to observe the loving kindness of the Lord toward you who from your tenderest years having been exercised with difficulties of sundry kinds and having experienced this truth of the vanity of all things yet your Ladiship hath obtained mercy to be led thereby and much more by the Law and by the love and hope of mercy through Jesus Christ to seek after a more enduring substance and after Christ that pearle of price which is indeed a token for good even in lots wherein God seemeth to write most bitter things when they set hearts on work this way And as it hath been refreshful to such of the Lords servants and people as know your Ladiships way and exercise to see your sweet submission under the Lords hand and your desire and care to have afflictions rather blessed then removed and to make sure your interest in Christ when the throng of other things might rather have put flesh and blood to other exercise so it hath laid a special obligation upon my self as having been a witness thereunto at several occasions to be instrumental as the Lord shall enable for your Ladiships furtherance and encouragement therein which together with my obligations to make some acknowledgment of the many respects it hath pleased your Ladiship to shew unto me for the truths cause have induced me to make bold in dedicating unto your Ladiship this piece upon some of the Lesser Prophets who were the faithful Interpreters of the Law of God applying the same unto the sins of several times and who do point out the infallible and true causes of calamities lamities with the use to be made thereof and the true remedy thereof to wit Christ the hope of whom to be manifested in the flesh for the Redemption of lost man was the godlies life in these dayes and much more ought he to be so now when the substance is come and that abundance of grace and truth treasured up in him is brought to light by the Gospel If these my weak endeavours may prove serviceable to any of the Lords people in their exercises and journey toward Heaven and in special to your Ladiship that shall be more then abundant recompence unto MADAM Your Ladiships obliged Servant in the Gospel GEORGE HUTCHESON To The READER Christian Reader I Do here present thee with an Exposition of some of the lesser Prophets concerning which and my undertaking thereof I do in the entry give this briefe account As I have looked upon a short Exposition of holy Scripture joyned with the principal doctrines flowing there from after the mould of the Reverend Mr. David Dickson his late peece upon Matthew as a special means through Gods blessing for promoting of truth and piety and for preventing of errours so I little thought to have undertaken any such thing my self when so many godly able and experienced Ministers of the Gospel did not for reasons knowne to themselves put hand to it But being some yeers ago seriously invited with divers others by the Reverend Author of that Exposition on Matthew to concur with him in prosecuting that purpose which he had begun and hath since made further progress into upon the booke of Psalmes I did then essay some of these Prophets being at that time recommended unto me and of late at his desire living now through Gods providence in one City I have looked upon them over again and adventured to present these to publick view if so be it may invite others who have more ability and leisure to mind and help forward such a work upon the whole Bible which is a study beside the profit the Church of God might reape thereby I am confident wil richly recompence the undertakers in their own bosome by many advantages As this recommendation did determine me to the choice of these Prophets in this undertaking so this narration may shorten my account concerning the mould of this piece seeing I have conformed my self so far as my weakness could reach or the nature of the subject being oftentimes very dark and obscure would admit to the mould followed in the Exposition upon Matthew formerly mentioned I have found it necessary beside a short summe of each Chapter in the entrie to premit some short Exposition of the words before the doctrines which is inlarged when neede is in clearing the deductions of each Doctrine In the Exposition I have pointed upon occasion at other Scriptures helping to cleare the place but for the Doctrines I did not set my selfe to bring Scripture confirming them it being my desire that no more be admitted or received here then such as clearly flow from the text in hand only where a passage occured to memory for illustration of the Doctrine I have added it as affording
long steighting of his gracious and rich offer he is now manifesting his just indignation and wrath against this unthankful and froward generation not only by inflicting many sad bodily judgments but also by sending upon the spirits of many who have not received the love of the truth strong delusions that they should believe a lye and be damned all of them who will not believe the truth but have pleasure in unrighteousness according as was foretold 2 Thes 2.11 And it cannot be denied on the other hand that in the midst of this great wrath the Lord remembreth his tender mercies towards us by continuing hitherto the open preaching of the offer of his contemned grace and by stirring up from time to time the spirits of sundry of his servants to open still more and more clearly the little book of holy Scripture by pious and learned Annotations larger Commentaries shorter Paraphrases brief Explications and other sorts of fruitful writings By these and by all other means he testifieth his lothnesse to depart altogether from this I le which is engaged unto him by all sorts of Obligations and wherein besides these who are already converted blessed ones he hath many Elect souâ—s to bring home from their pernicious wandrings and this his gracious purpose doth appear in this that as Satan is bestirring himself in the maddest manner that any age hath heard of to darken the light held forth in Scripture by the hellish smoak of so many pernicious errors So the Lord is daily discovering more and more fully the folly and vilenesse of the vessels of dishonour and of these abominations vented by them thereby giving hope that when they with Jannes and Jambres have done their worst to with stand the truth of God in the mouth of his Ministers they shall proceed no further then to carry away with them the uncleanesse of the houshold to their owne shame and perdition 2 Tim. 3. from verse 1. to 9. and chap. 2. from ver 16. to 21. This hope hath inclined the Author of this piece among others to offer his service unto the Church whom I need not to commend unto thee nor speak of the measures of the grace of God bestowed upon him because his work will speak for it self and thou after perusing of any part thereof wilt readily allow more unto him then his modesty will allow me to say of him before thou shalt read what followes Therefore let the prefixing of my name to this book be judged to be no more save my presuming upon thy acceptance of what I have heretofore written in this kind to come forth for making his acquaintance with thee â— praying God the Father of lights to blesse unto thee this his first essay and his intention by the grace of God to do more service unto thee in this sort and for this end to increase his talents and lengthen his life and to stir up other able Labourers to take share in this service till it be perfected to thy Edification In which Petition let me intreat thee to joyne with Thy Servant in the Gospel DAVID DICKSON A BRIEF EXPOSITION OF THE PROPHECIES OF Obadiah Jonah Micah Nahum Habbakuk and Zephaniah OBADIAH The ARGUMENT THIS Prophet among others is raised up by God to denounce and foretel the judgments that were to come upon the posterity of Esau because of their cruelty against Judah in the time of their distresses which accordingly were executed as Histories record by the Caldeans some yeares after the destruction of Jerusalem And to comfort the Church of the Jewes unto whom it could not but be a sad tentation and addition to their sorrowes to see those who had been ordained to serve them Gen. 25.23 so prosperous and insolent white as they were sharply afflicted We need not curiously enquire who this Obadiah was seeing that addeth nothing to the Authority of his message and however the time wherein be lived and prophested be not expressely set down yet considering the substance of his doctrine and the affinity it hath with that of Jeremiah chap. 49. and of Ezekiel chap. 15. it appears that he prophefied after the Captivity of Judah under Jehojakin 2 Kings 24.10 11 12. c if not also after the captivity under Zedekiah at which time specially their neighbouring enemies were cruel and insolent and Edom among if not above the rest Psalme 137.7 The Prophecie omitting the inscription may be taken up in two parts 1 The Lord threatneth Edom with destruction by war ver 1 2. notwithstanding their pride and conceit of their Countryes situation ver 3 4. or or of their treasures ver 5 6. confederates ver 7. their wisdome ver 8. and valour ver 9. and that because of their injurious dealing with their brethren of Judah ver 10 11. which they ought not to have done ver 12 13 14. in regard a day of vengeance upon enemies was certainly approaching wherein they should have a share ver 15 16. 2. The Lord comforts his afflicted Church with a promise of deliverance of holinesse and restitution ver 17. of victory over their enemies ver 18. of enlargement of their border ver 19 20. and of fitted instruments and rulers with their King ver 21. Ver. 1. THe vision of Obadiah Thus saith the Lord GOD concerning Edom We have heard a rumour from the LORD and an ambassador is sent among the heathen Arise ye and let us rise up against her in battel THe Authority of this Prophet and his Doctrine is asserted and the judgement of Edom is summarily set down that God who is the Author thereof hath all things in readinesse that the Prophets and Church had received some intimation of the Lords dark counsel concerning Edom and that as men by their Ambassadors so the Lord by his effectual providence was about to stirr up the Nations that served Nebuchadnezzar and make them willing to come against them Doct. 1. The Prophets of God did not speak nor are Ministers to speak the dreams of their own brain but what they have received in commission from God This Doctrine is the Vision of Obadiah that is what he received by prophetick revelation represented either to the senses or understanding and thus saith the Lord is prefixed to it 2. The Word of the Lord and especially threatnings against impenitent sinners will have greatest weight when it is received as indeed the Word of God and proceeding from such a dreadful Majesty Thus saith the Lord Jebovah he who hath an established Dominion and Lordship over all creatures and who can give being and performance to what he saith and therefore not to be slighted 3. Such as make defection from God and renounce their interest in heaven for their belly and sensual pleasures it is righteous with God to brand them with infamy and make them bear the prints thereof unto all generations for not only Esau but his posterity also bear the name of Edom to perpetuate the memory of his selling his
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
made a rehearsal of his whole condition for the edification of others 2. Great afflictions or tempeations arising from them are so far from being just cause of discouragement to hinder our praying that they ought to stir us uâ— to more fervency and earnestnesse for Jonah cried by reason of affliction when he was straitned on every hand as the word signifies that he could not flee or finde relief he took it as a Call to seek inlargement in God and turn to him and as a whet-stone to sharpen his otherwise sluggish desires yea Out of the belty of hell he cryed when he was buried quick and put as it were under the dominion of death in the â—â—shes belly and when he felt the angeâ— of God in all this as an hell on earth yet faith directs him to God and when hee was as far to his owne sense from God and his favour as hell is from heaven hee looked on that but as an argument to move him to cry the lowder 3. As God can help in greatest distresses so the prayers of the children of God in their deep afflictions flowing from real indigence and need will get a good answer for Jonah's faith strengthned of God saw the one when in affliction and out of the belly of hel he cryed and in his experience he found the other that he prayed not in vaine He heard me Prayer speedeth best when felt necessity instructs the sincerity of it and when it is spoken out of the dust then faith will by prayer bring help from heaven to one little better then in hell 4. The Lords seasonable answering of his peoples needy desires in their extremity will not onely ease their griefes but be refreshfull afterward to think much upon it as appeareth in his repeating and dwelling upon this mercy I cryed and he heard me twice over and the oftner he lookes on it sees the more in it That his voice should be heard from the belly of bell and the more it be thought on it ought to inlarge our hearts the more with affection toward God as is imported in his directing of his speech at last to God Thou heardest my voice as one overcome with the kindnesse of God in it Ver. 3. For thou hadst cast me into the deep in the midst of the seas and the floods compassed me about all thy billows and thy waves passed over me Jonaâ— is not content to have spoken so briefly of so rich a purpose but to the end that he may glorifie the grace and mercy of God in supporting him in his strait and delivering him from it and that he may edifie the Church hee enlargeth the Narration and speakes more particularly of every step of it And first he sheweth the greatnesse of his tryall in that he had to doe with an angry God pursuing him in anger who had taken and cast him into the sea and into the depth and midst of it where waves of seas without and of tentations within overwhelmed him Hence learne 1. Serious thoughts and apprehensions of trouble are needfull not onely when we are in it for stirring us up to prayer but when delivered also to set forth the greatnesse of mercy for all this variety of expressions in setting out his trouble Thou hast cast me into the depth in the midst of the seas c. tend to this purpose to shew that it had set him on edge I cried for thou hadst cast me c. And to shew from how great danger he had been delivered and what a mercy he thought it to be heard of God even when hee was so dealing with him 2. Much of God seen in our trouble will hide those from being too much eyed who have been most instrumental and active in it therefore there is no word of the Mariners but Thou hadst cast me into the deep 3. Unto the childe of God afflictions are nothing to beare in comparison of Gods displeasure who afflicts and of the tentations which looking on him as a party doth raise for his affliction is imbittered with this Thou being angry hadst cast me into the Sea all thy billowes and thy waves not onely raised by thee in the Sea to pursue me a rebel but tides of tossing tentations begotten by the sense of thy displeasure passed over me so that hee could doe no more then be overwhelmed and run downe with one of them after another 4. It may comend the rich mercy of God toward his children and furnish rich matter of praise to him that he suffers them not to quit him out causeth them to follow him when he seemeth to forsake them and flee in to him when he is pursuing in hot displeasure for the scope of all this account of his trial and tentation tends also to set forth the grace of God that had enabled him to cry to him in all this extremity it being the admirable power of faith supported by grace that he durst call on an angry God durst follow after him when he went away durst lay hold of him when hee smorte and pray him to desist from anger when he was threatning him with worse and durst look and seek for better tidings when he was run downe with the current and tide of tentations Ver. 4. Then I sayd I am cast out of thy sight yet I will look againe toward thy holy temple He rehearseth further his exercise upon this trial that there was a conflict betwixt unbeliefe and despair concluding his rejection from Gods favour and care any more and faith looking to God in heaven and the Covenant made in Christ with the Elect a signe whereof was his presence on the Mercy-seat in the Temple at Jerusalem toward which the godly were to direct their prayers 1 Kings 8. which gave him yet ground of hope Doct. 1. It is the usual lot of the Lords children to have not onely outward afflictions to wrestle with but spiritual tentations and sad conclusions gathered from their troubles which are â—orer to endure then many simple afflictions for so was it with Jonah while he was in the sea 2. The children of the Lord in their troubles may be so tossed and divided betwixt hope and despair that faith and unbelief will be taking word about for so doth Jonahs experience teach I said I am cast out yet wilt I looke again 3. In a time of tentation unbeliefes word is ordinarily first out till faith come and correct it ordinarily what is said in haste is unbeliefes language and to be un-said again for this comes first out I am cast out of thy sight 4. A child of God may not only be assaulted with fits of despaire but for a time be overcome with it and yield to it and yet for all that recover his feet again for Jonah once concluded and said I am cast out of thy sight 5. As it is ordinary under tentation to judge of all Gods respect care and love by our sense of his present dealing so
no better in their own eyes then dead and rotten in their graves For thou hast brought up my life from corruption that is his body from the fishes belly where it was as in a grave ready to rot and his soule from those terrours that would haue consumed him 8. In Gods working for his people much of his power and love is to be seen and acknowledged This is imported in that sweet compellation O Lord my God The Lord who hath brought him out of deaths pangs and his God who had respected him in this low and guilty condition Ver. 7. When my soule fainted within me I remembered the LORD and my prayer came in unto thee into thine holy Temple Ionahs exercise and deliverance is againe summed up in this that when his spirit was ready to faint under a burthen of affliction and terrours of conscience he calling God to minde found incouragement to pray and got audience Learn hence 1. The spirits of men how stout and couragious soever yet being left alone in trouble and tentation will soone be overthrown and faint for his soule fainted or was overwhelmed with anxiety within him 2. Before the Lord doe for his people he uses to lay them and all their courage once by that he may staine the pride of all glory and no flesh may glory in his presence for saith he my soule fainted within me 3. Much unbelief and discouragement flowes from ouâ— infirmity and weakenesse in not fixing our hearts to meditate on God casting off other perplexing thoughts which we cannot resolve and in not pondering seriously what God is and wil be to his people or hath at any time been unto our selves therefore his remedy and antidote against fainting is I remembred the Lord. 4. Remembring and serious apprehension of God by faith is a notable encouragement to prayer and gives a good account of prayers successe whereas to the misbelievers sense his prayers wander and go he knowes not whither I remembered the Lord and my prayer came in unto thee 5. Gods mercy is to be much seen and magnified in his answering of his peoples prayers in their distresse My prayer saith he Came into thy holy Temple that is into heaven the habitation of thy holinesse where it was a wonder such a rebels prayers should be admitted and were accepted by vertue of the Covenant and Promise made in Christ not for any worth in them 6. Gods manifestation of himself in any place calls for holinesse therefore is not only heaven but the Temple at Jeâ—usalem called Thy holy Temple or the Temple of thine holinesse because not only he is holy but his presence there calls for holinesse in all that approach unto him 7. To be delivered from fainting in trouble and to get accesse unto God by prayer it the childe of Gods greatest mercy in trouble as speaking special love whatever his outward issue be therefore doth Jonah so much insist in commending this mercy of enlargement of soul and support ver 2 4 and 7. Ver. 8. They that observe lying vanities forsake their own mercy From all this his exercise and deliverance he gathers some Conclusions by way of instruction and use from it and first he gives out his verdict of all by-wayes as depriving man of true happinesse and disapointing him in the end by which we are not only to understand the courses of gross Idolaters but more generally all courses which men lay down for attaining happinesse in any thing beside God and particularly his own former folly and â—ebellion wherein imagining to have found happinesse and content he by the contrary ran quite from it and plunged himself in misery Doct. 1. The experience of Saints from many changes and variety of conditions ought to imprint in their hearts more serious and settled thoughts concerning true happinesse and the right way of attaining it therfore Jonah thus exercised and daunted gathers this Conclusion as a certain Truth They that observe c. 2. All things beside God when they are not made use of if lawful for the end for which God appointed them but happinesse sought in them or confidence placed on them and all wayes and courses beside these prescribed of God will not be able to answer the expectation of the creature but being observed as mans happiness they are vanities in regard of their emptiness to supply the creatures need or to satissie its desires and lying vanities in regard that for the present if we be not attentive they delude us with a vain shew and in the issue doe miserably disappoint 3. Albeit things stand thus yet men are so deluded and doated that they will place their confidence and look for happiness in those things which will disappoint them for there are who observe with all estimation care and expectation depend upon and pursue after lying vâ—nities 4. Men by their pursuing happinesse not in God noâ— in his way do indeed deprive themselves of happiness and consequently run upon their own ruine Therefore such do for sake mercy for as happiness is only to be found in God so they who follow vain courses do in effect renounce and forsake God who will not be joyned with Idols and withal is provoked to plague such things as we put in his roome 5. The portion of such as seek happinesse in God and in his way only is mercy and what mercy in so all-sufficient a God can afford Therefore men taking another way forsake mercy that is their happiness flowing from the infinite mercy of God all happinesse to lost man being mercies gift 6. Men by forsaking of God can take nothing from him but all the prejudice redounds to themselves for they forsake their owne mercy but do not deprive him of happinesse 7. Men in their forsaking of God or his way can have no just challenge or ground of exception against him as putting them away but must take all the blame upon themselves for it is their own mercy which they forsake their own I say by offer for God notwithstanding his secret purpose yet secludeth not any from mercy to whom the offer is made till they seclude themselves Vers 9. But I will sacrifice unto thee with the voice of thanksgiving I wil pay that that I have vowed salvation is of the LORD The second conclusion that Jonah gathers is that seeing the Lord had thus in his folly reclaimed him and in his deep distresse delivered him he will testifie his thankfulnesse by offering praise and performing what he had vowed in his trouble and will learne by this experience that deliverance can be expected from God only and may be expected from him Doct. 1. Received mercies call for praise at the Receivers hand as a testimony of his thankfulness for the mercâ—e and of his estimation of God who gave it and as a means speeding in new straits for Jonah thus delivered will sacrifice c. 2. The Lords crossing and afflicting us in our wandrings till we be brought
Gods dealing with Nineveh and his wish to be dead verse 1 2 3 4. The Lords reproving of him first by words verse 4. and then by deed for by a Gourd in the shadow whereof being gone out of the City he delighted verse 5,6 and at the want whereof hee repined verse 7 8 9. he is reproved that he should be so much taken up with so smal a thing and yet bee angry at Gods sparing so populous a City verse 10 11. Ver. 1. BVt it displeased Jonah exceedingly and he was very angry 2. And he prayed unto the LORD and said I pray thee O LORD was not this my saying when I was yet in my countrey Therefore I fled before unto Tarshish for I knew that thou art a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of the evil JOnah is discontented with this mercy of God toward Nineveh and expostulates with him about it applauding himselfe in his former rebellion as having done more wisely in it then in following Gods Call The ground of all which distemper was as appeares that God sparing of Nineveh which it seemes he knew by Revelation or gathered from their repentance or from the standing of the City after the forty dayes were expired was a ready meanes as he thought to make his Ministry and Gods Name and Authority to be vilipended or as tentation is full of invention that such an enemy as they were to be to the people of God was not cut off Doct. 1. Corruptions may lurk and remaine alive in those who have gone through many straits and so might have had them mortified for Jonah after many difficulties is yet passionate and impatient He was displeased exceedingly and very angry 2. It is a great iniquity in the children of men to seeke to have Gods dispensations framed after the molde of their minde for it is Jonah's sin to be very angry and exceedingly displeased with what God did 3. Corruption may sometimes so prevaile with the children of God that it shall not only be a tentation smothered out of love to him within their brest but may also break out with their own consent against God for a season for Ionah vents his passion He prayed unto the Lord and said 4. Much of that which we vent under the name of prayer may indeed be our raving in our Feavers and a letting loose our corruption and passion for that is called prayer here which in effect is a bitter expostulation with God and a venting of his passionate desire to die 5. Crooked wayes for which the people of God have been corrected and which they have been made to condemn may yet again in an houre of tentation be approved and liked of by them for Ionah applauds himself in his former way of rebellion which he had condemned Chap. 2.8 and thinks he had done well Was not this my saying c. therefore I fled c. 6. It is a tentation insident to Adams posterity to presume that they would guide things better if they had their will then God doth guide them for this expostulation implies that he thought it had been better to have gone on to Tarshrsh then to have come to Nineveh as things went 7. A person under tentation will not want his own fair pretences wherewith he may think to justifie his way and to make it specious and seem reasonable for Ionah seemes to have such reasons that he dare appeale to God himself whether he foresaw not wel in his own Countrey that Gods mercy would make his threatning to be in vain and bring his Ministry in contempt and did not wel in flying was not this my saying saith he to God but our reasonings must submit to gods sovereign wil and give place to his infinite wisdom 8. The mercy of God toward lost man is so farre beyond mans mercy that it may sometimes be a discontent to his tenderest children in that he is so merciful for Gods mercy to Nineveh and that he is so gracious and merciful c. is Ionah's eye-sore 9. God is so gracious that as he is not easily provoked by sinners so he is easily when provoked reconciled againe unto them for this Ionah knew in his own countrey that he was a gracious God and merciful slow to anger and of great kindnesse and repented of the evil and this did he now see veryfied 10. It is a great mistake to think that mercy manifested to humble sinners should make them contemne God or his servants it being a most effectual meanes to produce feare of God and respect to his ordinances and messengers Psal 130.4 Therefore is Jonah's reasoning against Gods mercy grounded on a mistake and an evidence of his being carried headlong with passion Ver. 3. Therefore now O LORD take I beseech thee my life from me for it is better for me to dye then to live Jonah subjoynes to his expostulation an impatient wish that God would take him away by death since hee got not his will and could not endure the infamy which he apprehended would come upon him Whence learne 1. Death not as it is a releasement from sin or a chariot to convey us to the place where we will be with God for ever but as it takes away from a present imagined or real bitternesse is the ordinary refuge of imbittered spirits and the back-doore unto which out of impatiency wearinesse of life pride and contest with providence they seek therefore doth Jonah now pray Take my life from me 2. It is the fruit and the evidence of an imbittered spirit that any condition how ill soever seemes better then the present case unto them therefore Jonah thinkes it better to dye then live without any affectionate eye to glory but rather having respect to his rest from present trouble as appeares from Gods reproving of it whereas it ought rather to have affrighted him to think of going out of the world in such a bitter frame 3. The children of God under tentation may be very ardent in expressing the drosse of their owne heart and in seeking that which is altogether wrong for Jonah in his passion beseeches the Lord to take away his life Great is the mercy of Saints in having a Mediatour to reforme their petitions 4. It is a sign af great corruption and selfe-love in men to seek their own contentment and satisfaction in dying or living rather then in these to be subject to the Will of God and it is basenesse and cowardise to seek passionately to be out of this life because of any trouble we may meet with in it in our following of God for such is Jonah's infirmity and this is his reason in his passion take my life from me For it is better for mee to dye then to live Ver. 4. Then said the LORD Doest thou well to be angry The Lord doth first reprove Ionah's passion by Word and appeals to himselfe whether he thought it seemly so to repine
Doct. 1. The Lord doth in great meeknesse and patience beare with the infirmities of his servants while they are in a distemper and while there is hope of recovery so much doth this gentle reproofe of great passion and stubbornnesse teach And so the mercy of God which he envied that it should be shewed to Nineveh is the cause of his owne safety 2. Gentle reproofs from God and his tender dealing with his children ought to take deepest impression upon them for therefore doth the Lord choose this way that Ionah seeing therein his goodnesse toward him who was so often out of course might be the more deeply convinced 3. The children of God when they cool of their fits will be most severe against themselves for their impatiency and miscarriage therefore doth the Lord appeal to Ionah himselfe being sober to judge of his owne way Doest thou wel to be angry as being the fittest Judge to passe an hard censure upon himselfe 4. It is a great iniquity and presumption in the creature to be angry at or quarrel with any of Gods wayes who is absolute and unsearchably deep in his counsels for saith he Doest thou a worme a potsheard and an owle who canst not discerne my wayes wel to be angâ—y Ver. 5. So Jonah went out of the city and sate on the East-side of the City and there made him a booth and sate under it in the shadow till he might see what would become of the City Ionah not pacified with this reproofe perseveres in his humour and goeth forth of the City and easeth himselfe the best he may from the Sunnes heat till hee yet see what may become of the City Whence learne 1. A child of God under tentations may be very hard to convince of his errour and may go on in his course even when God reproves him for it for Ionah thus reproved verse 4. goeth on and is intent upon the ruine of the City 2. Inordinate affections may not onely carry men to shew themselves in opposition to the Will of God but is a ready way to draw them to delusion while as men will not believe truth but according as they fancy and wish so will they still expect and look that things should be for the forty dayes being expired and Ionah being informed of Gods Will yet expecteth the satisfying of his desire He went out to see what would become of the City as judging possibly that since the precise day of Nineveh's ruine after the forty dayes was not fixed therefore they might perish yet or that possibly they would give over their repenting or that Gods sentence being formerly altered so might his purpose of mercy be 3. Even the children of God in the houre of tentation may vent such dispositions as are monstrous among men so much of old Adam is there in the most mortified and so much need is there to pray that we be not led into tentation for whereas Ionah a Prophet ought to have rejoyced at the successe of his Ministry and the repentance of sinners his mind is only bent upon the destruction of Penitents and it is his great eye-sore to see that City standing He sate to see what became of it as daily wishing its destruction and grieving that he saw it not 4. Smaller contentments and accommodations are to be chosen rather then greater delights by abiding in a place where Gods judgements are imminent therefore doth Ionah who expected and wished the ruine of Nineveh well in this respect that he will rather sit under the shadow of a Booth then abide in the City By which also the Ninevites might take occasion to repent yet more seriously seeing his removal might tell what he expected Ver. 6. And the LORD God prepared a gourd and made it to come up over Jonah that it might be a shadow over his head to deliver him from his grief So Jonah was exceeding glad of the gourd 7. But God prepared a worme when the morning rose the next day and it smote the gourd that it withered 8. And it came to passe when the Sun did arise that God prepared a vehement East-wind and the Sun beat upon the head of Jonah that he fainted and wished in himselfe to dye and said It is better for me to dye then to live Here the Lord doth first give Jonah matter of delight in a plant miraculously raysed up to cover his booth and keep him from the heat which increased his griefe then againe his passion is stirred up by occasion of the Lords sudden removing of the gourd and raysing such a wind as might effectually make the Sunne-beames beat upon him by all which the Lord layes a ground of more sensible reproving of him for his former biternesse Doct. 1. A spirit once broken and imbittered with troubles is easily grieved and stirred up for to Jonah heat is a griefe from which he must be delivered and which hee cannot well beare 2. The Lord in healing the infirmities of his people uses first to lance their sores and discover more of their putrefaction before he apply any healing plaisters therefore is Jonah's passion more kindled ere the former distemper be healed 3. God in his holy providence may ensnare men who are willfully given to passions with more occasion to make them vent more of their corruptions for so doth hee deale with Jonaâ— he gave him delight in a gourd and then tooke it from him and sent the beating Sunne to cast as it were oyle in the flame of his passion so dangerous is it to walk contrary unto God or to be violently carryed on with any corruption 4. From this sending of the gourd and the worme and the effects of it in Jonah we may see First the vanity of all earthly delights in that they all carry a worme of instability in their root which in short time will turne upside-downe all the expectations which men have from them for there is here the one day a flourishing gourd and the next day it is withered Secondly much delight in earthly contentments is ordinarily a fore-runner of much for-row in their removal for Jonah was exceeding glad of the gourd but when it is withered he fainted Thirdly passion given way unto will soone turne men furious and absurd for Jonah upon the least discontent would be gone He wished in himselfe to dye and said It is better for me to dye then to live when the Sun beat upon him and the gourd was gone as if he should be exempted from bearing any thing so little are men themselves in their passions Ver. 9. And God said to Jonah Doest thou well to be angry for the gourd and he said I doe well to bee angry even unto death Before the Lord make use of all this to his holy purpose hee challengeth Jonah concerning this his discontent that so hee confessing his passion way may bee made for the reproofe Whence learne 1. In every action it is our duty to look on our selves as
the promise of restitution under the Messiah some taste whereof is mixt with the threatnings Chap. 2.12 13. chap. 4 whose birth and government is held forth chap. 7 In the second Sermon having in the Lords Name challenged and threatned Israel for ingratitude hypocrisie injustice and Idolatry Chap. 6 and having lamented the general defection of the time be comforts himself and all Believers under their troubles of al sorts by many ample promises concluding al with one solemne acknowledgment of the mercy and fidelity of God chap. 7 Many particulars in this Prophecie wil be best understood by considering the times wherein the Prophet lived of which see 2 King 15 16 17. and 18 Chapters and 2 Chron. 26 27 28 29 30 31. Chapters CHAP. I. IN this Chapter after the Title v. 1. The Prophet sets forth the Lord as in a solemn Court-day appearing with great power severity and Majesty to take order with Israel and Iudah for their sinnes especially Idolatry verse 2 3 4 5. Then he particularly foretels the desolation of the kingdome of Israel ver 6 7. the greatnesse whereof together with Iudah's stroak by the same Assyrian is particularly and pathetically held forth by the Prophet from his own sorrow for it ver 8 9. from enemies rejoicing at it ver 10. from declaration of the calamity of particular places where the enemy should come ver 10 11 12 13 14 15. and from the mournful face that then should be of all things v. 16. Vers 1. THe word of the LORD that came to Micah the Morashite in the days of Jotham Ahaz and Hezekiah Kings of Judah which he saw concerning Samaria and Jerusalem THe Inscription or Title of the Prophecy doth contain a description of the messenger imployed from his name and the City where he was born conceived to be that City Marshah in the Tribe of Iudah Iosh 15.44 2 Chron. 11.8 and 14.9 10. which is here threatned v. 15. as likewise his commission from God the time of his prophesying under several kings of Iudah and a declaration that his commission extended to both the kingdomes of Israel and Iudah and especially to the chiefe Cities thereof Whence learn 1. Men are not to run unsent on publick imployments in Gods house but to waite upon a call and commission and having received it to cleave closely to it for the Word of the Lord came to Micah and he published only the Word of the Lord that came to him and which be saw c. 2. The messages and challenges sent by the Lords servants unto the Church are to be looked on as sent from him whose challenge the conscience cannot flee as being more then our party and as being most certain and infallible Therefore this doctrine is held out to be the Word of the Lord and Micah saw this to wit in vision or by prophetick revelation implying that what he said was as certain as if it were seen accomplished 3. The Lord in his great mercy and long suffering is pleased not to with-hold a testimony from his backsliding people but by multiplication and long continuance of Prophets is pleased to forewarne them of ruine if so be they may turne and prevent it Therefore is not only backsliding Israel honoured with Prophets but there are many at once in both Kingdomes and these prophesying long in the time of many Kings for not onely is Isaiah at the same time with Micah prophesying in Judah but Hosea if not also Amos in Israel as may be gathered from the inscription of their Prophecies Frequent sending of Prophets and messengers is either a means of stirring up to reformation as when Haggai and Zechariah were sent out almost at one time Hag. 1.1 Zech. 1.1 with Ezra 5.2 or a presage of speedily approaching ruine where their message is not received 2 Chron. 36.15 16 17. 4. The servants of God must not resolve to have alwayes sweet times and fair weather in the service of their generation but ought to look for variety of times and conditions to wrestle with such was the lot of this Prophet he lived in the dayes of Jotham Ahaz c. Having to do not only with wicked Kings in Israel who lived in the same time with these Kings in Judah and in Judah he had not onely a pious Hezekiah to deal with but a wicked Ahaz and a Jotham in whose dayes reformation was not so through as under Hezekiah or Josiah and he did see the total ruine of Israel and the affliction of Judah by the Assyrians 5. As the Lord will not spare his own people when they provoke him so doth he in equity deal with them according to the degrees of their provocations therefore is there a sad message concerning Jerusalem and they must not take it ill to be joyned with Samâ—ria in the procass whom yet they hated as vile Apostates yet it is so ordered as Samaria is placed first it being first and chief in the provocation which is a poor preferment and consequently first and deepest sharers in the punishment as getting only threatnings whereas Judah is comforted and punished at this time with greater lenity Ver. 2. Hear all ye people hearken O earth and all that therein is and let the Lord GOD be witness against you the Lord from his holy Temple To conciliate Authority to the ensuing Doctrine the Prophet summons all the creatures and all people to be witnesses to this processe against Israel and Iudah and to one solemne Court day wherein the Lord would judg and witness against his people and by his judgements should vindicate the sentence of his servants against sin from all contempt of unbelievers Doct. 1. The Word of the Lord ought to be gravely and with all Authority delivered by his Messengers therefore doth Micah by this solemn charge to all creatures to appear declare that his message was a grave purpose not to be slighted and that it was the Lord who hath command of all creatures and not men only they had to do with 2. It is usual for the visible Church not only to slip through inadvertency but especially to drown her self in Apostasie and having once fallen away to prove so void of all sense of Piety so selfish and so obstinate as not to be easily convinced and so stupid in sin as not to be sensible of approaching wrath therefore must there be a solemn citation of all Nations as if there were need of a dayes-man to awake them from their sleep and the Lord must be a witness against them ere they be convinced 3. God is a witnesse whose testimony may and will convince of sin as not only knowing all things perfectly but when he declares this with power either inwardly to a conscience only or outwardly by corrections also he will convince the most obstinate Let the Lord be witnesse against you and he will carry his point 4. When sin is come to an height in the Church and they will not take with or
make him famous and precious as an ointment poured out to invite others to come under his yoke and it is his prerogative to have an universal Government and Kingdom over Jewes and Gentiles throughout the earth which he will still prosecute till he obtain all that is in his Charter for He shall be great to the ends of the earth imports all these See Zech. 8.23 7. The Conversion of souls unto Christ and bringing them under his yoke tends to the setting forth of the greatnesse of Christ and the conversion of many doth set out his greatnesse the more who doth draw all these doth care for them and to whose fulness they flow and depend upon and it should be the care of all who are converted in their expressions and carriage to commend and set him forth as great and superexcellent therefore is the enlargement of his Kingdome described from this effect of it He shall be great to the ends of the earth 8. Whatever is promised in the Word is to faith so certain as if it were then performed and ought to be looked on as coming speedily the Lords choosing of times and seasons for performing his promise being no delay in a believers eyes nor impediment unto his faith to feed upon it as present for this cause it is said now shall he be great Gods keeping his appointed time is great haste to the believing man Isa 60.22 and the promise apprehended by faith giveth the thing promised a present subsistence to his use and comfort Vers 5. And this man shall be the peace when the Assyrian shall come into our land and when he shall tread in our palaces then shall we raise against him seven shepherds and eight principal men 6. And they shall waste the land of Assyria with the sword and the land of Nimrod in the entrances thereof thus shall he deliver us from the Assyrian when he cometh into our land and when he treadeth within our borders Followes some special fruits of Christs governing his Church such as peace and means sufficient not only to oppose the disturbers thereof such as the Assyrians were to Israel of old but to offend them also and so they shall be delivered However this promise spiritually considered belong to the whole Church and literally also in so far as is for her good yet it seems to have a special relation to the Church of Israel when they shall be converted and restored to their land Doct. 1. Christ is the only Author and Maintainer of the Churches Peace for this man or this one the word implying a demonstrating of him to others as one remarkable shall be the peace He pacifies Gods anger towards us establisheth our hearts in the faith thereof in him only have we true peace among our selves for luke-warmnesse breeds divisions and he it is that maketh peace in his Churches borders and creates a cloud over heâ— 2. The Church will not want enemies of her peace and such as will study to disturb it and may seem to prevail much at some times for the Assyrians or such enemies as the Assyrians were of old and the Babylonians or the land of Nimrod v. 6 shall come into our land and tread in our palaces she must resolve to have peace with continual baâ—tels 3. The Church hath her peace secured in Christ in the midst of trouble and through him will have means sufficient to oppose her enemies and maintain her peace for he shall be the peace when the Assyrian shall come and there are seven shepherds and eight principal men to raise against him or a sufficient number of leaders seven being a number of perfection and eight yet more with armies to oppose him 4. It is a great blessing upon a land when the Lord furnisheth them with able men for government and rule in all exigents for that is Israels mercy to have such to employ and they are the means of their peace and safety We say they shall raise or call and send out she herds and principal men where their Princes are called shepherds with relation to the people as a flock 5. The enemies of the Church do oppose her alwayes to their own great disadvantage in the end for the Church shall not only defend themselves but they shall waste the land of Assyria with the sword and the land of Nimrod in the entrances thereof or their borders or with their own swords Babylon is here called the land of Nimrod because he founded that Kingdome Gen. 10.9 10 11. and was a great oppressor as his successors were 6. The inconveniencies which the Church sustains by her troubles do not prove so great as they may seem to be for however he tread in our palaces ver 5. yet ver 6. it is but treading within our land and borders See 2 Cor 4. 8 9. and 6.9 7. As the Church is sure to be delivered from her enemies so the glory of all heâ— enterprises and victories by them are to be ascribed to Christ only whatever be the part of instruments in bringing them about therefore albeit they raise up shepherds c. ver 5. yet ver 6. Thus shall he deliver us Ver. 7. And the remnant of Jacob shall be in the midst of many people as a dew from the LORD as the showres upon the grasse that tarrieth not for man nor waiteth for the sons of men The similitude of Dew made use of here leads us to a two-fold interpretation of this passage 1. That the Lords blessing of the rest given by these deliverances to the Church of Israel shall make her to multiply and flourish marvellously as the dew and rain fals down in great abundance suddenly and unexpectedly without humane industry and thus the similitude is used 2 Sam. 17.12 Psal 110.3 2. That the Church of Israel shall not only flourish themselves but be instruments of the flourishing and increase of the Church among the Nations as the Lord is the principal refresher and fructifier of his Church and therefore his operations are compared to dew and raine Hos 14.5 Psal 72.6 So they shall be instrumentally as dew and raine to many Nations that is being furnished with the Spirit from above and with refreshing doctrine they shall water them therewith as dew and raine doth the ground and so conquer them to the Kingdom of Christ and be instruments of their fruitfulnesse and blessings to them Both these interpretations agree in one to hold forth the miraculous increase of the Church either of Israel her self or of the Gentiles also by her means as another fruit of the government of Christ over them and may safely be taken both in here From the first interpretation Learn 1. That afflictions may make many sad and sore breaches on a Church before they recover out of them for they are now brought to the remnant of Jacob. 2. The Lord can easily when he pleaseth restore his broken people and make them increase as admirably and incredibly as
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
doing her good in that so to say both before her face and behinde her back he is the same Doct. 1. Sense of judgements imminent or incumbent doth call for much prayer and dealing with God for such use doth the Prophet make of the threatened desolation 2. The Church of Christ in her trouble especially is in a solitary condition and full of hazard being disconsolaâ—e and exposed to want and danger unlesse he have a care of her for They dwell solitarily in the wood in the midst of Carmel they are like a solitary flock in woods and mountaines and albeit Carmel signifie a fruitful place and was so in the land of Canaan Isa 33.9 and 35.2 2 Kings 19 23. and elsewhere yet it is here taken in with the woods to shew that their most fruitful places in exile should look like a wildernesse to them or because it was an open field and mountain and consequently not safe though others joyne that rather with the latter part of the verse Let them feed in the midst of Carmel in Bashan c. and so it is also expressed Jer. 50.19 3. Christ is the only Shepherd to whose care the Church is concredited and who will have a special care of them in trouble for to him doth the Prophet pray Feed thy people which dwell solitarily 4. Christ doth not only feed his people but doth exercise a jurisdiction over them whereby he keeps them in subjection to him drives them to their food and expels noxious humours which may hinder their feeding and thriving and he doth also by his power protect them whom he thus feedeth and governeth all which are desirable and to be prayed for from him Feed thy people with thy rod. See Psal 23.4 5. Christ hath many relations to and interests in his Church not broken off by any trouble to endear her to his affection and care and which may encourage faith to go to him in need therefore saith he Feed thy people the flock of thine heritage which dwell solitarily c. Notwithstanding their desolate condition they are his peculiar portion wherein he hath not a temporary but an eternal right as men have to their heritage in all generations and accordingly he will care for and possesse them and this Charter and Priviledge stands fast to the Church of the Jewes here prayed for to be manifested after all their dispersions 6. Christ hath ample allowance to bestow upon his people and all fulnesse for faith to lay hold upon in prayer for the supply of every need for he can make them ferd in Bashan and Gilead which were fruitful pastures for flocks though in relation to Israel this may be understood more particularly of restoring them to their own fruitful land to enjoy it in its full extent even to Bashan and Gilead which lay far off beyond Jordan See Jer. 50.19 7. The Church of God hath rich experiences of his former goodnesse to encourage her in her present suits whereof faith ought to make use therefore saith he Let them feed as in the dayes of old 8. Christ will not deny the needy and lawful desires of his people particularly such as flow from publick-mindednesse and are put up for the Church but will take charge of his afflicted people to give them a blessed issue for the request is here granted 9. As Christ is Omnipotent so he will do wonders if need requires for the behoof of his people and he takes pleasure to convey the expressions of his love to them and to bring about their deliverance to their own and others admiration for I will shew him or make him to enjoy marvellous things 10. As Christs manifesting of himself in former times for his people engageth him to do yet more for them so will he make good whatever they have ground from former experience to expect for According to the dayes of thy coming out of the land of Egypt I will shew him marvellows things where faith is not only to feed upon the great acts he did but also upon the way of his doing of them his passing over their iniquities their murmurings and unbelief his reducing them to straits before he appeared for them his working by small unlikely and contrary means c. 11. The Lord stands engaged to his ancient people to give them a deliverance from their troubles and bondage as great and wonderful as that from Egypt was for so is expressely promised and albeit this be spiritually accomplished and daily accomplishing in the spititual deliverances of the Israel of God yet this promise is made chiefly to the Church of Israel in relation to their desolation and albeit some pledge of this was given at their return from Babylon yet then it came short among other things of the deliverance from Egypt in that it was not National even of the Jewes and therefore it seems to have relation to the time of the restitution and saving of all Israel which will be so great a mercy as will in a sort obscure former mercies Jer. 16.14 15. Vers 16. The Nations shall see and be confounded at all their might they shall lay their hand upon their mouth their eares shall be deafe 17. They shall lick the dust like a serpent they shall move out of their holes like wormes of the earth they shall be afraid of the LORD our God and shall fear because of thee A fourth ground of encouragement and a consequent of the former is taken from the effects which all these shall have amongst enemies who seeing all this mighty Power of God appearing for the Church shall be astonished and made deaf with the fame of Gods acts and dumb that they dare not speak as formerly proud things and the terrour of Gods Majesty appearing in and for his Church shall so seize upon them as to make them with all fear and subjection submit to God and his Church stooping as low as serpents and creeping things See Psal 72.9 Isa 49 23. All which doth not necessarily infer their true Conversion but only that they shall yield feigned obedience and pretend friendship to secure themselves Doct. 1. The deliverance of the Church of God is brought about in such a way as natural men consulting with reason could never have expected it therefore the Nations shall see and be confounded 2. The Lord seeth it fitting at some times not only to be kinde to his people but to give publick demonstrations of his good will to them in such a measure as may astonish all beholders for the Nations shall see and be confounded they shall lay their hand upon their mouth c. See Psâ—l 126.2 3. The Churches priviledges and strength being well seen will be terrible to enemies in their greatest power for They shall be confounded at all their that is the Churches might or for all their might that is all the power they themselves thought they had shall not keep them from confusion but they shall be astonished so much the
to himself his people being under his protection and the design tending to deprive him of a people and of a throne in the Church therefore all their enterprises are expounded to be imagining evil against the Lord. Seâ— Zech. 2.8 4. The Lord doth observe and will severely punish the wicked projects and machinations of enemies whatever effect he in his providence permit them to have for it is laid to their charge that there is one come out of thee that imagineth evil against the Lord a wicked counsellour albeit he get no leave to execute all his purpose See Psal 21.11 5. It is a wicked imagination in men that leads them to blaspheme God in denying his power and providence and mocking of his peoples confidence in him or to think that this is the way to prosper and it is a wicked counsel to perswade Gods people to renounce their confidence and renounce the way of his worship that it may be well with them the authors of all which God will not suffer to go unpunished for thus also did Sennacherib and Rabshakeh imagine evil against the Lord and prove a wicked counsellour as the sacred History relates and for this is Assyria threatened 6. It is the character of one indeed desperate and a never-do-well who dares enter the lists in opposition to God by plotting against his glory and people for he is a wicked counsellour or a counsellour of Belial that is not only one who having cast off all yokes and awe of God hath fallen upon such devillish plots but one who will never do well as the word signifies Ver. 12. Thus saith the LORD Though they be quiet and likewise many yet thus shall they be cut down when he shall passe thorough though I have afflicted thee I will afflict thee no more Ver. 13. For now will I break his yoke from off thee and will burst thy bonds in sunder Upon the back of this challenge they are again threatened with destruction notwithstanding of their quiet and secure condition or of their confidence in their great multitudes and this sentence is further amplified from Gods end in it which is to comfort his Church in Judah that had been afflicted by the Assyrians to whom he promiseth that she should no more be smitten with that rod but that by the destruction of Assyria she should be delivered from that slavery and bondage under which she had been held by them Doct. 1. As prosperity makes a people usually fat and rank so doth their waxing grosse call for stroaks for they being quiet became likewise many and therefore shall be cut down or shorne while the Prophet saith Thus shall they be cut down or shorne he either hath in delivering this message used some gesture representing the way of cutting down or mowing or he alludeth to the signification of the word cutting down which is used of cutting down rank grasse wool or haire by sharpened instruments so signifying the cutting short their flourishing and luxuriant condition or the word translated thus may be rendered likewise as it is immediately before and so it imports that as they had tasted of peace and likewise of multiplication so should they also finde cutting down or it may be rendered certainly as it is frequently used in Scripture 2. Nothing the creature can enjoy is able to hold off Gods stroak nor needs he any time to ruine his enemies but can do it with one sudden stroak for though they be quiet free of trouble and secure in their fortifications yet shall they be cut down and that when he shall passe through or with a sudden stroak alluding to the stroak on Sennacheribs Army 3. This repetition of the sentence teacheth how hard a thing it is to get threatened judgments believed in a prosperous condition therefore the Lord doth again undertake it whatever they had to oppose And teacheth that it is useful for the Church to look on injuries done to her as a sufficient quarrel to bring judgements on her persecutors for therefore after that challenge v. 11. the sentence is again repeated 4. The Lord would have his Church observing the kindnesse shewed to her and the benefits that redound to her by his judgements on the world therefore doth he direct the speech to her that she may observe it Though I have afflicted thee c. 5. The Lord takes with the stile of being the afflicter of his people whoever be the instruments and would be seen of them to be so therefore saith he I have afflicted thee See Isa 10.5 6. Albeit the Church of God will never get an end put to her afflictions until eternity come when God shall wipe away all tears from her eyes yet ought she to acknowledge the Lords great mercy in cutting off her present enemies and giving a breathing time for so must this promise I will afflict thee no more be understood in this place with relation to the present enemy that the Church should be free of their trouble and enjoy a little rest 7. The Lords former sharp dealing ought to be no obstacle to our faith in expecting of good things for he can easily when he will change his dealing Though I have afflicted thee saith he I will afflict thee no more 8. As the Lord seeth it fitting at some times to humble his Church by bringing her into bondage so he easily can and in due time will set her at freedome therefore saith he Now will I break his yoke from off thee and will burst thy bond in sunder Vers 14. And the LORD hath given a commandment concerning thee that no more of thy name be sowen out of the house of thy gods will I cut off the graven image and the molten image I will make thy grave for thou art vile Albeit it be true that Sennacheribs glory was stained by that discomfiture received in Judah Is 37.36 and he was shortly after killed in the house of his gods Is 37.38 whereby that temple was polluted from being the habitation of their idols where the King was slain and belike buried yet this cannot exhaust this full threatening seeing his son reigned in his stead Isa 37.38 and so his name was yet sowen and therefore the threatening is to be looked on as reaching the whole Empire of Assyria the final and irreparable ruine whereof is yet divers ways pointed out 1. By having no more of their name sowen whereby we are given to understand that their very memory should be quite cut off and the dreadful report which went of them among other Nations quite forgotten and so their cutting down v. 12. should differ from the condition of grasse or other things which grow up again after they are cut down and of corn which is yearly sowen after cutting down 2. By destroying of their idolâ— and supposed sacred things which is another signe of total ruine of an idolatrous land continuing so still when the stroak reacheth even to these 3. By burying of them
and putting them off the face of the earth as being vile and stinking above ground which seems to have begun after that overthrow of their army in Judah Doct. 1. Such is the presumption of wicked men and the heartlesse diffidence of Gods people that Gods sentence against his enemies is hardly received and credited for this frequent repetition sheweth that this truth is not easily inculcated 2. It is sufficient ground of assurance for the coming to passe of greatest things that the Lord hath determined they should be for this is given as a sure ground of Assyria's ruine that the Lord hath given a Commandment concerning thee or purposed their destruction his purpose concluding as effectually the concurring of all means to bring it about as if they were especially commanded 3. The Lord doth justly root out the memory of such persons or States as make it their only work to get a name on earth and to be eminent and terrible for such is Assyria's doom No more of thy name shall be sowen 4. The threatening of the destruction of idols as a signe of total ruine should put us in minde of the Lords great controversie against idolatry and idols in that he will ruine the worshippers thereof to ruine them as also if the cutting off of their idols was a signe of utter destruction how much more ought it to be grievous unto us beyond any of our particular losses when our God in his hâ—nour and house is wronged and how sad a presage is it of a sad stroak when God doth not spare his own interests in a land all this we may gather from this sentence Out of the house of thy gods will I cut off the graven image and the molten image 5. God can make the greatest and most formidable Nations contemptible not only before him by their vices but in the view of all the world by affronts put upon them by Providence and so cut them off from the face of the earth as unworthy and unfit to live upon it for so doth this sentence I will make thy grave for thou art vile import Verse 15. Behold upon the mountaines the feet of him that bringeth good tidings that publisheth peace O Judah keep thy solemn feasts perform thy vowes for the wicked shall no more passe thorow thee he is utterly cut off However a passage like unto this Isa 52.7 be applied unto the Gospel Rom. 10.15 Christ promised in the Gospel being the foundation of all the Churches deliverances and these glad tidings and deliverances being but shadowes of the glad tidings of the Gospel and of the salvation therein held forth yet the proper drift of this place is to shew the effects which the destruction of the Assyrians should produce in the Church of Judah now only left who hearing these tidings proclaimed openly as upon the mountaines should rejoyce in them as glad tidings and tidings of peace and should without disturbance keep their solemnities and praise God their enemies who disquieted and interrupted them being now cut off A notable proof of all which they had when as Sennacheribs army who made havock of Judah and shut up Jerusalem was overthrown Doct. 1. The Lord will refresh his Church who hath received the glad tidings of salvation with glad tidings of his appearing and doing for her in difficulties for there are here good tidings and peacc published openly upon the mountaines 2. The report of the Lords doing for his people ought to be seriously considered by them and they to be affected therewith Behold upon the mountains c. saith he 3. It is the Churches sorest affliction to be deprived of the free use of the Ordinances of God and the enjoyment of them her greatest mercy for so is implied in the Command now to keep thy solemn feasts which before she could not as the great mercy in her deliverance 4. The want of publick Ordinances and the solemnities of worship is a bitter trial however it may fare well with the people of God in their private exercises of Religion and in their inward conditions for so is also imported in that Judah may keep solemn feasts 5. Our estimation of and respect unto the Ordinances of God must be evidenced by our great alacrity in going about them especially after we have been deprived of them for a time and by our endeavoured thankfulnesse to God for the enjoying of them for this speech O Judah keep thy solemn feasts is a stirring up to alacrity and the Command Perform thy vowes imports a sensible obligation to thankfulnesse to God for the restoring of the Ordinances 6. The Lord will cut off such sons of Belial as do molest his people in the free use of his Ordinances be they never so potent for so is assured of the Assyrians for the wicked or Belial shall passe no more through thee he is utterly cut off And this sentence stands still in force to be executed in due time upon all those who do trace the Assyrians footsteps and imitate their sins CHAP. II. THis Chapter containes a lively description of the destruction of Nineveh wherein is set forth the preparations for the siege which they might in reason now expect ver 1 2 3 4 5. the taking away of the City v. 6. with the captivity of the Queen v. 7. the flight of the inhabitants and desendants v. 8. the sacking of the City and the terrour confusion and sorrow that shall be amongst all v. 9 10. All which is amplified from the cause of this stroak which is insinuated in the admiration and insulting of such as see or hear of their ruine ver 11 12. and expressely declared by the Lord who ownes all this that is come upon her as his act punishing her sin v. 13. Verse 1. HE that dasheth in pieces is come up before thy face keep the munition watch the way make thy loines strong fortifie thy power mightily The preparations against Niâ—eveh are set down in general that the Medes and Nebuchadnezzar and the Caldeâ—ns who use to crush all they set upon are to assault her also whom she shall not be able to resist though she use all means for defence And therefore the enemy is spoken of as if he were already in sight of the City and she is exhorted by way of derision to prepare her self by keeping her walls sending out her Scouts to observe the enemies approach and by encouraging and strengthening her self all the wayes she could Doct. 1. The Lord can make a Nation formidable so long as he hath seâ—vice for them who when their own cup is filled become also feeble for the enemies by reason of former successes appear unto the Assyrians as he that dasheth in pieces or the hammer Jer. 50.23 and yet they were afterwards brought down 2. When God sends a prospering enemie against a wicked people it is that it may contribute and adde to that terrour of God wherewith he will confound them in their trouble for
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
scoffe at the Kings and the Princes shall be a scorne to them 4. Forts and strong holds wherein men do oft-times place their confidence will prove but matter of derision to the instruments of Gods vengeance for they shall deride every strong hold and however men boast of these yet they are easily reached for an enemie can heap up dust which lieth under his feet and by that means take it Ver. 11. Then shall his minde change and he shall passe over and offend imputing this his power unto his God The Lord subjoynes to all this as a ground of encouragement and hope to the godly that the Caldeans and especially their King would make a sinful use of all their victories and of this among the rest that he shall be so drunk with successe as his swelling thoughts of himself shall increase and in his arrogancie shall passe all bounds of modesty and humanity which formerly he might seem to have and shall grievously transgresse in ascribing all his victories and increase of his power to his idols and take the glory from God who employed him as his scourge all which might assure the godly that such a power should not stand long Some instances of this carriage we may read Dan. 4.30 and 5.4 Doct. 1. Prosperity is no lesse a trial to bring out what is in mens hearts and no lesse difficult to bear then adversitie is for here adversitie tried the Jewes and prosperity brought out more of the Caldeans naughtinesse Thus also was Hezekiah tried 2 Chron. 32.31 2. Albeit that many be employed in wars and making Conquests yet there are but few who reap any great benefits by all their toile the most part of the Conquerours as well as the conquered being but slaves to promote the ambitious designes of a few and furnish fuell to their lusts for notwithstanding there were great armies of the Caldeans yet all this swelling which they accounted the fruit of their victories is enjoyed chiefly by their King His minde changeth he shall passe over c. 3. It is the plague attending prosperity in an evill course that it is cursed to the enjoyers of it and wicked men are plagued with pride by reason of prosperitie and are encouraged not only to over-run men but to transgresse all bounds of modestie in themselves and to be more insolent and bold upon sinne for when Nebuchadnezzar prevaileth against the Jewes then shall his minde change and he shall passe over c. 4. As it is a judgement for men following a false Religion to prosper in their opposition to the truth and it is a further judgement when men are not led to repentance by Gods liberal dealing toward them but are given up to advance a false religion the more they prosper for this was a plague on the Caldeans that being idolaters and yet prospering against the people of the true God they go on and he offends imputing this his power unto his god 5. It is one of the difficult steps of mans life and which will never be cleared without the sure Word to read the language of divine providence without mistaking and so father favourable dispensations rightly to see aright who bestows them and upon what ground to see what good things in men providence doth encourage what evil it doth reprove to observe whether the good successe men have be because of any good in their way or for any evil that is in their opposites Herein the Caldeans fail for whereas the Lord imployed them and punished Judah by them not because they were right but because of Judahs sin yet they applaud themselves as if they had prospered because of their idolatry and do impuâ—e all this power to their idols 6. Albeit it be not the duty nor disposition of the truly godly to take pleasure in the sinne of any yet it furnisheth ground of confidence to them that God will own their quarrell in due time when they see their enemies abusing their prosperity they will gather that insolencie and arrogancie shall not escape unpunished that it shall not be a stable conquest which is either holden of or consecrated to idols and a false religion to the dishonour of the true God for to this end and to clear this truth doth the Lord subjoyn their sinful carriage here to their great successe in the former verses Verse 12. Art thou not from everlasting O LORD my God mine holy one we shall not die O LORD thou hast ordained them for judgement and O mighty God thou hast estabilshed them for correction Followeth to the end of the Chapter the Prophets exercise about this answer and his reply unto it In this verse in a speech directed to God he confirmes his own and the godlies faith in their being preserved from destruction in this calamity which is not to be understood only of the preservation of the godly from â—ternall destruction what ever become of them outwardly nor yet of the particular preservation of any particular person wicked or godly further then they may have a particular promise for it as Baruch and Ebedmelech had nor is it strictly to be applied by every particular visible Church as if it might not be destroyed by judgements for however the Lord may bring many judgements on a Church before he give her a bill of divorce and cause her to ceaâ—e to be a Church yet the sad experience of the Churches in Asia and many other do refute that but the meaning is that the Lord having resolved to keep a Church continually in the world and there being a particular promise of the Church of the Jewes their enjoying that priviledge to be the only people of God till the Messiah should come of them the Prophet upon that generall ground and particular promise gathers that the Church of the Jewes should not be totally extinguished or cut off by her captivity in Babylon and yet further confirmes this his confidence from Gods Covenant with them from his eternall immutability who had also from of old been in Covenant with them as the words will also bear and his holinesse and from his purpose power and providence in appointing the Caldeans to punish and correct but not to destroy the Church Doct. 1. Judgements threatened or inflicted may speak sadder things to the apprehension of the godly then God really intends by them for so is insinuated that to die or irreparable desolation was presented to their minde in this stroak 2. As the Lord was pleased to continue a Church of the Jewes under the Law in the midst of all their calamities so he will never want a Church and people in the world however he may correct and he may inflict many judgements on a visible Church and yet not cast her off and he will be good everlastingly to the souls of his people albeit he toffe their bodies and their minds both in the world all which should be accounted of as great mercy in a time of captivity and
enquiry and fanning of themselves and one of another and that for this end they would gather and recollect themselves and meet together in solemne Assemblies for humiliation and repentance and that they would do this timously before he decreed vengeance which in Gods long-suffering had been yet suspended break forth and before a day of patience pass over swiftly as the chaff before the wind or before the day come wherein they should be as chaffe before the wind and the decreed vengeance should break forth in execution suddenly and easily and wherein the great fierce anger from the Lord should inflict judgement without mercy Doct. 1. When the Lord speaks in hardest tearmes to his sinfúl people yet they are to read in it an invitation and allowance to come to him by repentance and not that he is putting them away from any duty of that kinde Therefore though the Lord had uttered his sentence as a concluded business chap. 1. v. 2. yet here he sheweth what use they should make of it in turnning to him by repentance 2. Repentance is not acceptably endeavoured where there is not a thorough and harrow search enquiry made into our own hearts and wayes and an helping one of another in our stations to perform that duty that so our consciences from clear conviction may charge upon us those sins for which the Word threatens and the sinfulnesse of them and may stir up to turn unto the Lord for so the words in the Original may be rendered search narrowly into your selves and search as men do after stubble scattered here and there as the word is used Exod. 5.12 or after what is lost amongst it that is search and search again while ye are thus employed about your selve stir up and help others to search for so the original construction doth import 3. For stirring up to this duty of searching and making it effectual it is necessary that every man recollect his wandring thoughts whereby he hath snuffed up the winde at his pleasure and hunted after vanities and that the communion of Saints be entertained particularly in solemne and publick humiliations for so doth the Word signifie according to the translation gather your selves together yea gather together See Joel 2.15 16. 4. As this duty of repentance and self-searching is of great importance and concernment in all times and cases and especially when God declares himself to be angry so it is a duty to the performance whereof there is need of much stirring up from the Lord so much also doth the doubling of exhortations gather yea gather import 5. It is necessary for our humiliation and for setting forth the freedome of Gods love and how much he tendereth our wellfare that we know our selves well and what we are to whom the Lord gives invitations or makes gracious offers for this end is it declared here that the Lord invites to repentance a nation not affected with desire to wit of turning to God or of their own good and not desired or worthy to be beloved of him the Original word will import both 6. It is a great addition unto and aggravation of sin when it is general and overspreads a land either by general corruption or by rulers their connivence at sins of particular persons which brings guilt upon the whole land or by private persons their not mourning for the abominations of the time which involveth them in the guilt thereof All which also may contribute to commend Gods kindness in following such a crew and to hold forth the necessity of repentance when the disease is so desperate for this cause it is marked that they were a Nation not desired especially by reason of overflowing sin 7. As the Lord in his long-suffering doth not always execute vengeance immediately upon his purposing or threatning so to do but alloweth some time for bringing forth of that conceived birth as the word in the original imports so the Lords most absolute threatnings do not seclude the penitent from hope but rather invite to speedy repentance so are we taught here gather your selves before the decree bring forth as giving time to them to repent and ground of hope if they should so do for however the Lords eternal purposes be unalterable yet his threatnings which are his pronounced decree or sentence according to the law when most absolutely pronounced to exclude the exception of repentance Jon. 3.4 10. The Lord threatning so sharply that upon our perverting of him he may not execute it as on the contrary he promiseth that he may fulfill And when his threatnings do hold forth even his irrevocable purpose to send outward land-judgements notwithstanding the repentance of any as 2 Kings 23.26.27 yet repentance before it be executed is to good purpose for removing the penitent before the evil day come as was done to Josiah for moderating it to him if he be continued as Jeremiah and the godly remnant found Jer. 15.11 for taking off wrath out of whatsoever they shal taste of the cup. 8. It is an horrid iniquity to despise the patience and long-suffering of God or to neglect the setting up of our furnace of examination self-searching when he threatens and will provoke him to set up his furnace of judgment so much the hotter that it hath been long forborn for if they let the decree bring forth and a day of patience blow over without repentance and fanning themselves he will make the day pass and drive them as chaff and will send his fierce anger upon them 9. None who do believe divine wrath how forcible it is and how weak themselves are to resist but they do proclame their own madness if they set not about repenrance when God threatens Therefore it is thrice held out what this day will be that it shall pass as chaff that the fierce angers of the Lord the day of the Lords anger shall come upon them as sufficient to move any who were not quite bereft of sense to gather together before the decree bring forth Ver. 3. Seek ye the LORD all ye meeke of the earth which have wrought his judgement seeke righteousnesse seek meekness it may be ye shall be hid in the day of the LORDS anger There being little hope of the body of the land that they would be repentance avert a day of anger Therfore the Lord turns to the godly remnant in the land who are humbled and made meek under the sense of sin and Gods hand and who have studied to make conscience of their duty enjoyned in the word These he exhorts to go on in seeking the Lords face and favour and to grow in humility in meeknesse and in righteous walking and in making use of the righteousness of Christ as being the certain way to be hid from wrath to come the only way giving any ground of hope to get safety in outward judgements though he will not make them absolutely sure of it for this sort of speech see on Jon.
3.9 Doct. 1. In declining times the Lord hath a peculiar eye to the godly and expects much from them Therefore leaving the wicked Nation he turneth to them with exhortations and promises 2. The truth and reality of grace will manifest it selfe in mens being of subdued meek and humble spirits stooping to the Word abasing themselves trembling under judgements and tender towards others and in their not giving way to discouragement from duty however they be humble but stirring up themselves to seek God for himself and adorning their profession with righteous conversation respecting Gods commands whatever their own natural inclinations be Thus are the Godly described here to be seekers of the Lord the meek of the earth or of the land which have wrought his judgment or obeyed his righteous ordinances enjoyned to them 3. Though it be incident to the godly to fall into some decay in a time of general defection and to be discouraged from their duty by the evil example of others yet the truly godly ought to prove themselves to be such by their perseverance and needing and seeking more of what they already have and of Christs righteousnesse to cover all and especially they ought to be on the growing hand if they would beare out and finde favour in an evil time therefore in such a time is this exhortation given seek ye the Lord seek righteousnesse seek meeknesse the repeating of the exhortation shewing the necessity of the thing exhorted to 4. As it is the Lords great mercy toward such as fear him that he puts the remission of their sins and their eternal happinesse out of all doubt so also he is able when he pleaseth in hardest dayes to give them proofes of love in temporal favours by taking them into his protection and either delivering them from trouble or moderating it for here there is no doubt made of the first and even in the second it is declared possible it may be ye shall be hid 5. The Lord seeth it fit to exercise his dearest children with great uncertainties what their lot may be in common calamities not that they should doubt of his power or good wil but that they may be sensible of the difficulty of the thing it self and that in so great overflowing calamities the righteous shall scarcely be saved that so iâ— may appear to be a singular favour when God doth it that the godly having done their duty may yet humble themselvs before the Lord as not meriting any such thing as hiding That they may be excited yet to more diligence that they may learn to expect the free reward of piety in temporal things with much submission and that amidst all improbabilities and incertainties the seeker of God may learne by faith to venture much on God and absolutely rely on his goodness and tendernesse who will not withhold any good thing from his own Ps 34.10 and 84 11. For these causes it is that this exhortation is seconded with so uncertain-like an encouragement it may be ye shall be hid c. 6. Whatever uncertainty seekers of God may be put to as to receiving of temporal favours yet they ought to be fixed in this That seeking of God is the shortest cut and onely way to speed even in these things for though they get but a may be yet upon that they are exhorted to seek the Lord as the only way to be sure and their getting but a may be puts it out of all doubt that they who turn aside to crooked ways may expect nothing of that kind See 1 Pet. 4.18 Vers 4. For Gaza shall be forsaken and Ashkelon a desolation they shall drive out Ashdod at the noon day and Ekron shall be rooted up 5. Wo unto the inhabitants of the sea coast the Nation of the Cherethites the word of the Lord is against you O Canaan the Land of the Philistines I will even destroy thee that there shall be no inhabitant 6. And the sea coast shall be dwellings and cottages for shepherds and folds for flocks To make the preceding exhortation have the more effect the Lord subjoynes a denunciation of sad judgements to come upon the enemies of the Jews on all hands of them intermixing some promises that these stroaks should tend to the advantage of truth and the Church The first he begins at are the Philistines on their west side wherein he first threatens four of their great Cities with being made solitary and desolate with being openly and violently stormed and the inhabitants led into captivity when it should be impossible to travel for heat and with total extirpation which judgements are expressed in the first language with fit allusions to the names of the Cities v. 4. and Gath the fifth principal City of the Philistines is omitted in this sentence either because it was then in possession of the Jews or because it is comprehended under the rest as Amot 1.8 2. He threatens the inhabitants of the country about lying upon the sea coasts who were either Cherethites of whom see 1 Sam. 30.14 Ezek. 25.16 or Philistines properly so called who descended of cursed Cham. Gen. 10.6 13 14. These he threatens with his wo a purpose against them to lay them desolate so that their fertile and populous Country should be turned into a place of pasture and for flocks and herds to dwel in v. 5 6. The ground of this sentence is insinuated in that they are called Canaan that is not only of his posterity but possessors of a part of the land of Canaan which belonged to Israel Josh 13.2 3. And these judgements were inflicted on the Philistines partly by Pharach Jer. 47.1 Partly by the Babylonians Jer. 47.2 3 4 5. and partly by the Jewes the mselves after their return â— and afterward by Alexander the Great as histories do record Dect 1. It is a profitable meanes for stirring up the visible Church to repentance and the godly to perseverance in an evil time to consider the hand of God upon nations about and enemies to the Church therefore are these threatnings brought in upon the back of the former exhortations and subjoyned to them with the particle for as pointing out his scope in the subsequent purpose to be for their stirring up and we may conceive the dependance thus 1. Judgments threatned or executed upon others ought to stir up the wicked in the Church to repent Gather your selves for Gaza shall be forsaken 2. The godly may perceive Gods tender care of them in calamities whereof they taste when they look upon the full measure which he meets our to others seekers of God will see themselves hid in all their troubles when they look on Gaza forsaken Ashkelon a desolatiâ—â— 3. It is an encouragement to persevere in godlinesse notwithstanding any trouble to consider that God will recompence men for all the wrongs done to the godly and will yet restore them and make all tend to their good Seek the Lord saith he for Gaza
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
by his word will teach and allow his afflicted people to apply general promises to their own case as if they had been only intended for them therefore doth he apply that general promise of manifesting power and love to the particular strait of their captivity I will gather c. that is I will employ my power and love to help thee in thy particular distresse 3. As the Lords people do oft times provoke him justly to deprive them of publick Ordinances and to scatter them into corners so the want thereof will be a sad affliction to sensible soules as depriving them of the most lively representation of heaven on earth as obscuring much of Gods glory which is seen and spoken of in the Sanctuary and as secluding the godly from the mutual and comfortable fellowship one of another in his ordinances and from much refreshment and help which they had by those meanes for here they are sorrowful for the solemn Assembly wherein the Jewes used to to meet at the Temple to worship God 4. Such is the insolencie and cruelty of the Churches enemies that the godly may not only look to be deprived of solemn Ordinances where such have power but to have their burden and grief augmented and to be in peril of being crushed with insolent reproaching of their religion and worship for here it is added to the former the reproach of it was a burden 5. When the Lord hath brought his people lowest for their sin and enemies have got most of their will in crushing them yet they are not without the reach of his help he can and in his appointed time will bring them out of all their captivities and troubles for notwithstanding all these afflictions I will gather them saith the Lord. 6. As it is the duty of the godly in times of calamities to be most affected with what concerneth Gods honour and seems to suffer prejudice so such do lie nearest promises for the publick or for themselves either for they that are sorrowful for the solemn assembly are of thee that is thy true and kindly children and they get the first promise I will gather them and the Church for their sake Ver. 19. Behold at that time I will undoe all that afflict thee and I will save her that halteth and gather her that was driven out and I will get them praise and fame in every Land where they have been put to shame The Lord confirmeth this gracious promise of their return and undertaketh to remove all impediments that might arise from themselves or others to hinder their gathering and restitution As for outward opposition he promises to ruine her oppressors and for her self although by her affliction and captivity she were so broken and crushed like a disjoynted body that she was not able to move yea so scattered as the torn members of a body cast here and there into corners that there is no probable hope of her gathering yet he promiseth not only to make a resurrection from the dead to strengthen her who halted that she may return and to cause the driven out to be gathered but that by so doing he will take away their reproach in view of all people among whom they had lurked with ignominy Doct. 1. There is so much which the afflicted Church may have in probability and to sense to object against the truth of promises that the performance of them will be wonderful and to be admired for here we are called to admire the Lords bringing about of his purpose notwithstanding so many seen impediments Behold at that time c. 2. The promises made to the Church speak much wo to her opposers and will come to effect over the belly of all opposition they can lay in the way I will undo all that afflict thee and I wil save c. 3. The Lords people may be so crushed by their troubles and disabled to doe any thing for themselves or their own help and so cast out from all their enjoyments and so scattered from the society one of another and from having the face of a people that it may seem impossible to sense that they shall be recovered although there were no enemies against them for its a new impediment to their faith that they halted which is a crush disabling from any activity or motion and were driven out 4. They may be brought to a very low and desperate condition by trouble whom yet the Lord will not onely preserve from ruine but raise up as it were from the dead and bring them to a full fruition of what he hath promised I will save her that halteth and gather her that was driven out saith the Lord. 5. Albeit reproach be a great addition to trouble yet the Lords people waiting on him may expect to have it rubbed off with advantage and that by his mercies toward them he will make them honourable in the sight of all those who despised them because of their low estate I will get them praise and fame in every Land where they have been put to shame Vers 20. At that time wil I bring you again even in the time that I gather you for I wil make you a name and a praise among all the people of the earth when I turn back your captivity before your eyes saith the LORD The Lord yet insists upon the former promise and because it was hard to beleeve so great a change being as a resurrection from the dead after so many years burial and as it were rotting in their graves therefore he repeats and by subscribing his own name confirmeth the promise of gathering and bringing them back and of making them famous throughout the world when he should return their captivity visibly and to their own satisfaction He mentions the turning back of captivities in the plural number as it is in the Original with relation to their being led captives at several times as under Manasseh 2 Chron. 33.11 under Jehojakim 2 Chron. 36.6 under Jehojachin 2 Chro. 35.10 with every one of whom some of the people suffered and under Zedekiah and with relation to their being scattered into several places in their captivity frō which they were to be returned as so many troups of captives if not also to their long dispersion since the Messiah came as well as to the former in Babylon Doct. 1. Greatest difficulties in the way of performance of promises ought not to cause the Church to doubt any thing of the certainty of them therefore is the promise again again inculcated upon these fainting-Jewes as a most certain truth whatever they had to the contrary whereupon to reject it At that time will I bring you again 2. One act of Gods power and love manifested for his people doth but make way for another to perfect it and when the Lord begins a work with them they may expect he will not leave it unperfected so much doth the way of making this promise import that when he gathers them in their exile as he did under Zerubbabel and Ezra he will not leave them till he safely bring them back At that time will I bring you again even in the time that I gather you 3. The Lords appearing for a people and doing for them is their greatest honour before the world considering what it speaks of their interest in so great a God what respect he carries to them in their low estate and how glorious he will make them by doing for them and the Lord will in due time do for his people that he may put his honour on them therefore it is here subjoyned as a fruit of his work and his end in working I will bring you again for I will make you a name and a praise among all the people of the earth when I turne back your captivity 4. The infinite fulnesse of God is sufficiently able to answer all his peoples wants will not leave his work undone to their contentment were their difficulties never so many for whereas they had been often led captives and scattered into divers places he promiseth I will turne back your captivities and do it before your eyes or to your full content and satisfaction 5. The former proofs which God hath given of his power to give a being to what he saith in greatest extremities is a sufficient ground for the Churches encouragement to lean to his promises in new difficulties therefore to confirme all he subscribes his name Jehovah by which he had been known in their deliverance from Egypt Exod. 6.3 as a sufficient ground for their faith in this second captivity I will turne back your captivity saith the Lord or Jehovah Of him and through him and to him are all things to whom be glory for ever Amen Rom. 11.36 FINIS Mr. HUTCHESON on the Lesser Prophets Mr. Hutcheson's Exposition on the three last Prophets