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
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
back to obey the will of God is to bee acknowledged as a mercy and matter of praise for such is the subject of Jonah's song compared with the former verse he will blesse the Lord not onely for deliverance but that though to his own cost he had not been permitted to prosper in a wrong way 3. Praise is that true sacrifice pointed at in the law by the thanksgiving-offerings in the Temple therefore doth hee give unto praise the name of what shadowed it out I will sacrifice with the voice of thanksgiving See Hebrews 13.15 4. The truly godly under the law were taught of God not to rest upon these outward performances and offerings but to presse and seek after the spiritual duty and substance and to make use of Christ in whom alone even our best morall actions are accepted therefore doth hee hold forth that the voice of thanksgiving or affectionate praise was the sacrifice indeed See Psal 69.30 31. Hos 14.2 And withall the joyning of sacrifice with the voice of thanksgiving sheweth that his praise was offered up in and by that true sacrifice 5. The Lords people in their afflictions and deliverances will be made to see great necessity of making vowes and binding themselves more firmely to their duty for Jonah in his trouble had vowed that that I have vowed which was a binding of himselfe with his owne consent more accurately to observe and follow the will and Commandements of the Lord the reason of which ingagement is because they will find when it comes to strait much short comming and little fervour in their ordinary walking which needs upstirring they will find also much obligation layd upon them by the Lords mercifull remembring of them in trouble voluntarily to take on his yoke and much sense of their owne instability needing such bonds and tyes 6. It is the duty of the Lords children being delivered not to forget their condition in trouble nor their resolutions and obligations following thereupon as if once being out of trouble they were out of Gods reverence but to study to walk answerably in their calme day to that they resolved upon in greatest extremity therefore saith Jonah I will pay that that I have vowed 7. Salvation and deliverance of all kindes is Gods perogative royal none can save or give peace when hee commands trouble and he hath the prererogative to save and deliver when reason probability the sentence of the law and all things else have condemned and given over for lost and in despite of all opposition whatsoever And it is the duty of such as have had any experience of this to cleave to it as an undeniable truth in al following extremities For Jonah having found this in his present case layes it down as a fixed ground of faith in all extremities that salvation is of the Lord the force of the Hebrew word comprehending salvation both temporal and eternal Vers 10. And the LORD spake unto the fish and it vomited out Jonah upon the dry land In the last part of the Chapter Jonah after his miraculous support by faith rehearseth the way of his deliverance that the Lord by his effectual providence as by a commanding speech made the fish to vomit him out upon the Land Whence learn 1. The Lord by the afflictions of his people is but schooling and bettering them and not seeking to destroy them whereof he can give proofe in setting them in freedome and safety from deadly dangers and extremities For Jonah being humbled The Lord spake to the fish and it vomited out Jonah c. 2. The most insensible of creatures have an ear to their Makers speech and do at least by obediential subjection obey his will and will not hinder but help forward his purposes of love towards his people for The Lord spake unto the fish and it vomited out Jonah upon the dry Land 3. In the ordinary paths and motions of creatures God may be bringing about especial purposes and providences as this fish is made to vomit out and deliver Jonah when it is minding no such thing but tumbling to and again much more may it be so in the ordinary wayes of men as in Ioseph's going to Bethlehem Luke 2.4 5 6 compared with Mat. 2.5 6. CHAP. III. IN this Chapter we have first Jonah's second calling to go to Nineveh and his obedience in going thither and denouncing Gods judgement against them to verse 5. 2. The successe of his preaching there appearing in a general and solemn Humiliation countenanced and enjoyned by authority to vers 13. 3. The Lords acceptance hereof and revoking of the sentence given out against them vers 12. Ver. 1. ANd the word of the LORD came unto Jonah the second time saying 2. Arise go unto Nineveh that great city and preach unto it the preaching that I bid thee JOnah being now humbled for his rebellion and delivered from his affliction is again called to go and preach against Nineveh it being needful to have his calling repeated lest if he had gone on the first call which he had disobeyed it might have tared with him as with Israel who resenting their own disobedience would go up to the Land but without the Lord Num. 14.40 41. Doct. 1. As sin doth justly deprive men of all their priviledges which they enjoy of Gods free favour so a true penitent will not only obtain pardon but may also be restored to his former forefaulted dignities for Jonah is not deprived of his Prophetick office of which he was so carelesse Chap. 1.3 but the word of the Lord came unto him 2. No endeavours or struglings of men will free them from such services and lots as God hath to imploy them in and exercise them withal for Jonah resisting the first call is brought to obey on his own charges The word of the Lord came unto Jonah the second time and his duty which he had refused is enjoyned him again 3. The servants of the Lord ought to stick close by their commission and faithfully to publish it without adding or diminishing for so is Ionah commanded Go unto that great city and preach the preaching that I bid thee Vers 3. So Jonah arose and went unto Nineveh according to the word of the LORD now Nineveh was an exceeding great City of three dayes journey Ver. 4. And Jonah began to enter into the city a dayes journey and he cryed and said Yet forty dayes and Nineveh shal be overthrown In the next place we have Ionah's obedience wherein also is recorded a description of the greatnesse of Nineveh which was of three dayes journey in circuite or if one would go through all the streets of it and a brief sum of his preaching which for a whole day going from place to place as God directed him or going through a third of the City it being in whole three dayes journey he proclaimed whereby we are neither to understand that he preached no more of the causes procuring this judgment or of
God in whose name he threatened but that the result of all was that Nineveh was to be destroyed nor yet that he preached no longer nor in any more of the City during the forty dayes but the meaning is that before he got any further his word took effect with those that heard it and by their means with the rest of the City as appeares ver 5 6. Hence learn 1. Obedience to God in a calling and commanded duty is a sure evidence of an humbled man for Ionah before rebellious now arose and went to Nineveh 2. It is our duty to obey the will of God not because of our inclination but with an eye to his command to whom our wile and inclinations ought to stoop unto whom we should study to approve our selves in all things and from whom we may expect help in following his way for Ionah went to Nineveh according to the word of the Lord as being now taught to look more to God's will then to his own 3. Gods servants following his Commandment and trusting in him have been and will be enabled to oppose and denounce vengeance against the wickedness of greatest persons or places for albeit Nineveh was an exceeding great city c. yet Ionah cried with zeal and courage and said c. 4. God is able to reach and utterly overthrow greatest persons or places when he prosecutes a controversie against them for Ionah in his name denounces that Nineveh that great city shall be overthrown 5. The Lord oftentimes sees it fit in great wisdome to conceal any thoughts of love toward a people and hold out only threatnings and severity to induce them more seriously to repent for this cause is the sentence absolute Yet forty dayes and Nineveh shall be overthrowne without any mention of a condition that upon their repentance they should be spared as afterward he did only the granting forty days unto them carries an invitation to repentance in the bosome of it Vers 5. So the people of Nineveh believed God and proclaimed a Fast and put on sackcloth from the greatest of them even to the least of them 6. For word came unto the King of Nineveh and he arose from his Throne and he laid his robe from him and covered him with sackcloth and sate in ashes 7. And he caused it to be proclaimed and published through Nineveh by the decree of the King and his nobles saying Let neither man nor beast herd nor flock taste any thing let them not feed nor drink water 8. But let man and beast be covered with sackcloth and cry mightily unto God yea let them turn every man from his evil way and from the violence that is in their hands The successe of Ionah's preaching among the Ninevites is their receiving of the message and humbling of themselves before God which being generally held forth in the 5. verse is more fully enlarged in the following purpose that the King hearing of this threatning belike before Ionah came unto him in his own person set about the duty of humiliation and by his Authority with his Nobles ordained a publick Fast wherein not only rational creatures but even beasts which they used to deck in the time of peace should for a time be deprived of food and clothed with sackcloth that so by this sad sight men might be set on edge to cry fervently unto God and that with their repentance they should joyn Reformation of their evil wayes and oppression Albeit it cannot be said that all those who were employed in this exercise had true faith and repentance unto conversion as neither can it be aledged that none were really converted for Ionah did preach much in forty dayes to them having in shorter time taught the Mariners much yet considering that Christ calleth it Repentance Matth. 12.41 we may safely conclude that there was no grosse dissimulation in it but that at least they had legal faith and contrition Doct. 1. The Word of the Lord may when he accompanieth it have strange and speedy effects among such as men would look for very little from for when Israel are despising the word Nineveh is set on work by it and that so speepily as before Ionah had got through the city vers 4. the work is begun and report from hearers only sets others on work Word came to the King and he arose from his throne c. 2. To belive the truth of Gods Word when it is spoken is the ready way to make it effectual and have place it being ordinarily slighted because it is not credited Therefore Ninevehs reformation begins at this The people of Nineveh believed 3. What is spoken by messengers in the Name of the Lord must be taken up as Gods speech before it can be effected therefore the people of Nineveh hearing Ionah believed God in whose Name he spake 4. Extraordinary causes of a people under wrath imminent or incumbent for sinne call them to extraordinary courses and remedies for averting the same therefore the Ninevites in this strait count it not sufficient to use an ordinary way of dealing with God but proclaimed a fast and put on sackcloth c. 5. In a time of great extremity it becomes those who would approve themselves to God so to carry themselves as may testifie most sense of the desert of sin their abjection and low condition before the Lord and so as may stir us up to earnest prayer These things contained in the Kings edict of covering with sackcloath and withholding food from man and beast tended to these ends for hereby they declare how all sorts had offended God and abused the creatures unto sinne they testifie also their sense of their own deserving that the Lord might cut them all off and their beasts for their sake and that because of this they were in an abject and deplorable condition in their own eyes and withal by this mournful face of all things they would stir up themselves to intreat the face of the Lord. As for the external performances as they were never of any worth but abominable if they were rested upon without the substance so they especially that of sackcloth were more called for under the shadows of the Law when the Promises were not so clear as under the Gospel and when people were trained on to their duty by that Paedagogie and as abstinence is stil required in solemn humiliations in so far as may be subservient to spiritual duties so it might be more practised in warm Countries then in colder Climats 6. A lively sense of Gods authority and of his wrath kindling against sin my make a King quit his throne and robes and take a place in the dust with the meanest of his subjects to deprecate the anger of God for The King of Nineveh arose from his Throne and laid his robes from him and covered him with sackcloth and sate in ashes 7. Kings are obliged not only by their Authority but by their example also to promote Piety among
nor exempt them from shame and confusion Doct 1. The Lords Word in the mouth of his messengers ought to be refreshing and a meanes of fructifying unto the Church and will prove so except it be to such as are neer unto cursing therefore is prophesying in the Original called dropping by a name taken from raine which refresheth and fructifieth the earth 2. A declining time and a faithfull Ministry will be still at odds and contending decliners would either be rid of the Word and Ministry altogether or if they think that too grosse yet they will allow of none but such as are made to their minde not of such as may bee instrumentall to frame them according to Gods minde Prophesie yee not say they to them that prophesie or Prophesie yee not let these prophesie 3. Howsoever the Lord will have his truth published so song as hee seeth fitting or hath use for it oppose who will and so the words may be read that when the wicked said Prophesie not the Lord answered They shall prophesie yet when men become so desperately wicked as not only not to care for the Word but studie to affront and injure the Carriers of it it is righteous with God to deprive them of it for a judgment to them and the good of his wronged servants They shall not prophesie to them that they shall not take shame See Ezek. 3.26 4 Albeit wicked men think all sure enough if they were freed from that eye-sore of a reproving and threatning Word and Ministry yet that would put them never a whit the further from judgments for sin for so much doth that other reading hold forth If they shall not prophesie shall they take no shame as if he said will that exempt them from judgments that upon their contempt the Word is removed No verily but as it is a judgment in it self so it is a presage of more following Ver. 7. O thou that art named the house of Jacob is the Spirit of the LORD straitned are these his doings Do not my words do good to him that walketh uprightly Unto this accusation and thâ—eatning the Lord subjoyns a sad expostulation with this people now so far degenerated as thus to contemn and oppose his Messengers as if they might limit his Spirit to speak only what pleased them or as if his Spirit were straitned to do them good and preach comforts if they were fit for them that he must only threaten and poseth them if their wayes and doings were approved of God and such as called for comfortable doctrine and whether they could alledge that threatnings and judgments were his usual way of dealing with his people in which he delighted if he were not provoked thereunto by their sin and appeales to themselves if his words did not both speak and perform good things and would prove so to them if they were holy and consequently it was not he nor his Prophets but themselves that were to blame that the Word spake hard things unto them and that accordingly they were punished Doct. 1. It is a deplorable case and sadly to be lamented when men stand in opposition to the Word of God and the Carriers thereof so much doth this expostulation and these pressing interrogatories imply 2. Men may both think and do many things with great boldnesse which yet if they should seriously think upon they would be forced to condemn and finde a witness against in their own bosomes for these questions put to their consciences imply that God had a witness for him there and they durst not say nor do as they did if their consciences were put to it as in his sight 3. Many have and study to keep up a name which they are ill worthy of and no way answerable to it O thou that are named the house of Jacob saith he but no way like that which Jacob was and should be See John 8.40 Hos 12.3 4. God can discover betwixt shewes and substance and will see a fault in such as glory in faire titles for he calls them as they are Thou art named the house of Jacob and hast but a name 5. It is an evidence that a visible Church is degenerated whatever shew they have when they turn opposers of the Word of the Lord in the mouth of his servants and of his servants for their message cause it being the true glory of the Church to have messengers carrying Gods mind unto them and to entertain the message and messengers as becometh for it is upon this account they get this title Thou art named c. 6. Such as oppose and fight against the Word of God and his Messengers do in effect fight against the Spirit of the Lord whose Word it is for these opposers are challenged as straitning the Spirit of the Lord. 7. It is an high presumption and injury done to the Spirit to think to imprison and deny him liberty in the mouth of his servants to speak any thing but what men please for Is the spirit of the Lird straitned imports that it was not seemly they should limit him in giving Commission to his servants 8. The Lord hath a store-house of spirit to bring forth comforts and of power to produce mercies if his people were fit for them for Is the spirit of the Lord straitned imports also that it was not for want of fulnesse in his Spirit to publish or performe good things that the Prophets got only commission to threaten see Isa 50.2 9. When the Lord sends forth sad threatnings in the mouths of his servants it becomes a people seriously to examine their wayes to see them disapproved of God and deserving such entertainment therefore he leads them from quarrelling with the Spirit of God or his servants seriously to consider Are these his doings that is whether their own wayes are agreeable to the law or such as the Spirit of God works in his people 10. The Lords ordinary way of dealing with his people in which hee delights is mercie for Are these his doings imports also that however hee did now threaten and deal harshly with them yet they might be abundantly convinced that it was not his usuall way so to doe nor a course in which he took pleasure if their case did not call for it See Mic. 7.18 Lam. 3.33 11. That which God looks to and requires in his people is not so much their profession speaking as their walking and carriage and that they study a constant course of uprightnesse and sincerity although they cannot attain to perfection for it is required that they walk uprightly 12. As the upright walker will need the Word much for direction and encouragement so to such the Word speaks onely good however they may reade and apply it wrong sometimes by reason of their distempers and fears and may mistake when the Word speaks against their corruptions which is without prejudice to their sincerity and when the Word speaks hard things whereby their further good is
leasure offices c. enabled with advantages and bound to know more then others and to put their knowledge in practice that they may be examples to others O heads of Jacob and ye princes of the house of Israel is it not for you to know judgment 7. It is a good evidence that a man is one who delights to know and obey the revealed Will of God in all things when hee is carefull in the matter of his particular station to walk by that rule therefore he puts them to tryal in the matter of knowing judgement or justice and equity which belonged to them in their particular station as being Judges to the people 8. Whatever men may oppose to the challenges of Ministers in the matter of affected ignorance or wilful neglect of knowne duties yet these excuses will not satisfie their owne consciences when they are seriously put to it therefore the Prophet poseth them with a question which they could not deny Is it not for you to know judgement Ver. 2. Who hate the good and love the evill who pluck off their skin from off them and their flesh from off their bones 3. Who also eate the flesh of my people and flay their skin from off them and they break their bones and chop them in pieces as for the pot and as flesh within the cauldron In opposition to what they ought to be hee sets forth their contrary disposition and practise that they were abhorrers of what was good and lovers of ill and they did so cruelly oppresse and undo the Lords people by taking away the very means of their subsistence and livelihood as if they had flayed their skin from off them eaten their flesh and broken their bones to boyle them for meat as Butchers and Cookes doe with beasts for mans food Doct. 1. The Lord doth not reckon that men know ought when the truth being knowne is not affected nor any endeavours used to put it in practise for so doth he cleare here their not knowing of judgement in that they hated the good and oppressed 2. The Lord respects chiefly the disposition and affection of mens hearts towards good or ill it being a desperate condition when not onely practise is out of course but affection also is alienated from God and inclined to evil Who hate the good and love the evil 3. Whatever oppressors may pretend to be the cause of their cruelty toward their inferiours as if they stood in need and behooved to live of their owne c. yet the Lord seeth it to flow from their perverse and corrupt affections Therefore saith he of oppressors Ye hate the good and love the evil 4. Greatest perversity is usually found in such as ought and may and will not or neglect to make use of such meanes as might promote piety and justice for all this pervesitie is in the heads of Jacob who had meanes and occasion to set them on to do otherwise Ye are they saith he who hate the good c. 5. Oppression is in Gods account inhumane butchery and murther in a degree far above simple slaughter while the oppressed pine for want and the oppressours as barbarians or wilde beasts eate that which is the poores very life and flesh so much doth this description of oppression teach us Who pluck off their skins from off them and their flesh from off their bones who also eate the flesh of my people c. 6. Albeit Magistrates and great men thinke themselves to be above all law yet they have no power to oppresse a people especially if they be Gods people and deale with them as they will but must bee accountable for their carriage toward them and howsoever the oppressed or others dare not challenge them for their injurious dealing yet there is a God who will lay it to their charge for here they are challenged by God for their oppressing his people Ver. 4. Then shall they cry unto the LORD but hee will not heare them he will even hide his face from them at that time as they have behaved themselves ill in their doings Followeth their particular sentence and judgement by way of retaliation that as they oppressing the poore had a deafe eare to their cryes so they would meet with judgement without mercy or compassion and should not be owned of God though out of feeeling of their trouble they seeke unto him Doct. 1. The greatest of men and they who most wickedly forget God shall at one time or other be sensibly in Gods reverence and their errand come in his way for so doth this threatning import that they shall be put to seek God whom otherwise they misregarded Then shall they cry 2. Natural men may make some shew of seeking God in trouble not in faith or out of love but out of sense of trouble Then that is when the common calamities formerly threatned or their owne particular corrections for their sin are lying on shall they cry 3. It is righteous with God not to owne this crying of the wicked in their trouble because of their former wickednesse and present unsoundnesse and particularly that he may recompence them for not hearkening to the cry of the poore oppressed by them They shal cry unto the LORD but he will not heare them 4. It is extreame misery to bee deserted totally of God in trouble and to want his favour and sense of reconciliation which might support them in any extromity for it is here the extremity of misery that in their trouble he will even hide his face from them as that time 5. God by not owning of a man in trouble would have wickednesse seen and lamented as the cause of it however he seem also to do this sometime that he may try the faith of his children for so doth this reason import As they have behaved themselves ill in their doings Ver. 5. Thus saith the LORD concerning the Prophets that make my poople erre that bite with their teeth and cry Peace and he that putteth not into their mouthes they even prepare warre against him In the next place he accuseth the false Prophets who by false doctrine deceived the people and who by preaching peace did in effect destroy peoples soules with delusion as if these dogs had devoured the Lords sheep with their teeth or they flatter'd the people in sin that they might get somewhat to eate and devoure their substance wherein if they were not satisfied and humoured according to their owne desire they turned bitter enemies and denounced judgements though they formerly flattered them Doct. 1. False teachers are not the least among the sad companions of a declining time nor will the Lord forget to reckon with them for here the Lord hath such to deale with Thus saith the Lord and not one Prophet envying another concerning the Prophets c. See Lam. 2.14 2. An unfaithfull Ministry is a most effectual meanes to prevaile with people and carry them out of the way of God for the
conviction what had past from Shittim to Gilgal 5. There are standing monuments and experiences in the Church which may abundantly satisfie them of the Lords truth mercy and stedfastnesse in good will toward them for their incouragement in walking in his way and against every tentation they meet with therin and for their conviction and clearing of the Lord when it is otherwise for all these passages are rehearsed that ye may know the righteousnesse of the Lord or the manifold proofes of his fidelity in keeping promise Verse 6. Wherewith shall I come before the LORD and bow my self before the high God shall I come before him with burnt-offerings with calves of a yeare old 7. Will the LORD be pleased with thousands of rammes or with ten thousands of rivers of oile shall I give my first-born for my transgression the fruit of my body for the sin of my soul Having proved their ingratitude the next fault challenged is their hypocriticall formality and therefore the Lord having cleared himself and shewed what he had done in the next place the people are brought in for their part making great offers of service and duty to God wherein they manifest nor onely their formality and affected ignorance but their malicious hypocrisie also for whereas the Prophet spoke sharply against them they are brought in complaining that they were most willing to appease Gods anger and ready to offer him all kinde of service yea even what seems impossible and is unlawfull if it would please him and yet he would never be pleased but his Prophets still cry out against them Whence learn 1. The right way of worshipping God and of appeasing his anger hath been an old controversie and the truth thereof lighted on by few how clearly soever it be revealed Wherewith shall I come before the LORD or prevent the face of the LORD or the breaking forth of his anger say they as yet to learn 2. Whatever convictions of sin men may attain to or whatever necessity they may see of being brought back to God by these conviction both which may be supposed here in heir profession yet corrupt men do heal these wounds slightly placing all their confidence in external performance of ceremonies or religious duties and neither fleeing to Christ nor regarding the substantiall duties of faith repentance and new obediences for shall I come before him with burnt offerings c is all they minde 3. Men may have fair and broad professions and pretend much reverence to God whose deeds do prove but stark naught for they pretend to how before the high God and yet give him no more but a ceremony 4. Corrupt and unrenewed men had rather be at any pains yea even what is unpossible and sinfully cruell then follow Gods way in fleeing to Christ quitting their own rightcousnesse and studying mortification of sin for so are we taught by their offer of thousands of rammes and ten thousands of rivers of oile which could not be had in all the world and their offer of their first-born to be slain in sacrifices for sin as Jdolaters do and all this rather then the killing of one lust 5. Externall performances of religion prove oft-times a great snare to wicked men who use them and a great obstruction to the Ministery of the Word reproving sin for this was their defence cast in the Prophets teeth that they were very observant of the Ceremoniall Law and were ready to do more of that kinde and therefore how could God be angry at them Ver. 8. He hath shewed thee Oman what is good and what doth the LORD require of thee but to do justly and to love mercy and to walk humbly with thy God In opposition to their way the Lord sets down the true way of pleasing him and of their duty containing the duties of justice and mercy whereunto they stood obliged each to other and which hypocrites ordinarily neglect and their duty of keeping communion with God in humble and sober walking before him in the exercise of Religion and all these as a fruit of faith fleeing to God through Christ in the Covenant whereby he becomes ours Doct. 1. However men be ignorant or contentious yet the way of pleasing God is clearly revealed in his Word for in answer to their question he replies He hath shewed thee O man 2. The Lords commands albeit they be the Lords injunctions to man yet are not rigid or severe and unreasonable as hypocrites would alleadge but gentle and desirable so is implied in that speech What doth the Lord require of thee but to do justly c and in that they are called good 3. The Lord requireth especially of men professing Piety that they make conscience of justice and equity in their dealing each with other that so they may prove the sincerity of their profession and may adorn it for the Lord requires to do justly 4. Besides the duties which we owe to our neighbours in justice there are other duties which we are also bound to perform in humanity or by the bond of Christianity and charity These are here called mercie which though no humane law can reach us if we omit them yet the Lord requires them and conscience and Christianity doth call for them 5. Though love be required in performing every commanded duty yet for performance of mercy it is especially requisite as that which bindes the duty upon us and which must season the duty when it is a doing The Lord requires to love mercy 6. No duties can ever be acceptably performed by an unrenewed person or one who hath not by faith fled to God in the Covenant to be reconciled with him through Christ that so his duties may be performed as fruits of saith proving the sincerity thereof and strength may come from God daily enabling him thereunto Therefore also here God must be theirs by Covenant thy God 7. A man reconciled to God by faith ought not only to study to perform duties of the second Table but to joyn therewith a study of keeping communion with God in the exercises of true piety by both which conjoyned and flowing from faith he may prove himself to be somewhat more then either a moral civilian or an hypocrite attaines to and also that he may not provoke God to punish his neglect of keeping communion with him by suffering him to fal into some sin against the second Table Therefore also is required to walk with thy God 8. In relation to God humility and sobriety is required in the performance of duties either of the first or second Table there is no conceit of righteousnesse or merit to be allowed in what we do but when we have done all we are to come humbly to finde grace by vertue of a free Covenant we are to debase our selves when we are before God in religious worship we are in all sobriety and humility to receive commands take on imploiments and go about them with an humble dependance on him for
constant supply of furniture Walk humbly with thy God 9. The people of God are to study constancy in their way and especially in humility and for this end the bond of communion with God and interest in him is to be kept fast and daily made use of Walk humbly with God Ver. 9. The LORDS voice crieth unto the city and the man of wisdom shall see thy Name hear ye the rod and who hath appointed it This verse contains a generall sentente given out against his people and a Preface to the following special accusations and sentences The sum is that since they made no conscience of this their duty though clearly revealed v. 8. therefore the Lord by his Prophets gives warning of another reacher to be sent unto them to wit his rods and judgements which they are commanded to hear since they will not heare his servants and to consider the author of them that they may be affected therewith and withall he declares that only the true fearers of God who are indeed the wise ones will take notice of God manifesting himself either in the admonition or in the rod. Doct. 1. Slighting of clearly revealed and commanded duties will bring a rod upon a person or people for so doth the scope import 2. The Lord doth not steal a judgement upon his people but in great mercy forewarnes them of their danger if they would make use of it The Lords voice crieth to give the alarm 3. The testimonies of the Lords servants against sin and their warnings of wrath to come in their publike Ministery is the Lords own warning-peece to the rebellious for so is the Lords voice to be understood of his voice in the mouth of his servants 4. As Cities and eminent places have greatest occasions and incouragments to serve God so when they come short their guilt is great and they share deepest in the cup of afflictions therefore the Lords voice crieth unto the City that is to Jerusalem Samaria and other cities of the land in which as the Prophets preached most so when the rod comes they are alarmed especially as those on whom it will light most sadly 5. We ought to be sensible of afflictions sent upon us as Gods Messengers sent with a Message to us and the Lord will cause the most stubborn to feel his hand in them for this Hear the rod is not only an exhortation to take the alarm and be sensible of the rod when it comes but a prediction that though they would not heare the Prophets yet they should both heare and feel this Messenger See Jer. 1.15 16.6 We ought not onely to be sensible of the smart of the rod when it comes but chiefly to look to the hand of God in it and to what he would teach by it Hear the rod and who hath appointed it 7. It is an evidence of the fear of God to take warning of a rods coming or to get Gods minde in the rod seen and to be affected with it and obey it and onely fearers of God get this use of it The man of wisdome shall see thy Name that is take up thy authority in these warnings from the Word and discern what thou manifestest of thy minde by the rod. 8. They onely are wise indeed who fear God and who learn to make use of his Word and Providences toward them for he who feares God is called the man of wisdome or substantiall wisdome that hath a being as the word signifieth all other wisdome being but empty and vain Ver. 10. Are there yet the treasures of wickednesse in the house of the wicked and the scant measure that is abominable 11. Shall I count them pure with the wicked balances and with the bag of deceitfull weights 12. For the rich men thereof are full of violence and the inhabitants thereof have spoken lies and their tongue is deceitfull in their mouth To help them to understand his minde in the rod the Lord enters upon a more speciall accusation of them for the sins procuring the same here he sets before them their violation of justice and mercy and charges upon them that by wicked meanes they had gathered great treasure which proved them to be wicked who did thus enrich themselves The meanes whereby they made this purchase or at least endeavoured it and for which they are challenged are 1. Scant measures or lean in themselves and starving the buyers 2. Inexcusable deceit in the matter of weights and balances bringing in more gain to them then was right 3. Cruel violence used toward the poor 4. Fraud and circumventing of one another which was universall among them All these accusations the Lord referreth to themselves to beare witnesse of the truth of them and poseth their own conscience if notwithstanding their professions by externall sacrificing the Lord could in justice acquit them and not rather abhor and condemn and plague them Doct. 1. The Lord abhoreth those sins especially which are commited after many admonitions by such as professe much piety Are there treasures of wickednesse c saith he and that after so many admonitions and threatenings of the rod and notwithstanding your great Profession 2. It is a great signe of unsoundnesse when such as are eminent in practising externall duties of the first table can without scruple commit wickednesse against the second for saith he Are there yet after the great offers of sacrifices is there yet so much unrenewednesse as to gather up treasures of wickednesse 3. Excessive love unto and desire after riches driving men to use unlawfull meanes of purchase is a sure mark of wickednesse let the purchaser pretend to what he will and of Gods displeasure however in his Providence he may permit such to prosper for they are treasures of wickednesse in the houses of the wicked and for this the Lord challengeth 4. Deceitfulnesse in weights balances and measures is a sinfull means of purchasing riches and a clear instance of injustice which is abominable in the sight of God for so much do the words hold forth 5. Even our selves seriously considering our case may not onely see the truth of what the Word challengeth but may easily judge that God will not passe by approved grosse guiltinesse nor justifie the doers thereof whatever mask of profession they cover it withall therefore the Lord appeales to themselves both for the truth of the fact Are there yet treasures c and for the demerit of it shall I count them pure with the wicked balances c or purifie and declare them just 6. Men ought not to dallie and sooth up themselves in a dream of Gods approbation of them in their sinfull wayes Therefore he puts them to it to judge righteous judgement in this particular shall I count them pune c 7. However men study to blinde or put to silence their own consciences that so they may sin without molestation yet in the day of Gods controversie it will be mens sorest adversarie and
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
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
sad dispensations for al this is held forth by way of gloriation in the Prophets speech we shall not die 3. Believers having Gods promise may humbly carve their own answer according to it and when they come to God in Prayer may by faith tell him what they look for and will get therefore the Prophet saith to God O Lord we shall not die 4. It is a character of the truly godly man that in times of common calamity he is publick-minded and his care Prayer and confidence taken up about the Church and the godly and not his own case only therefore saith the Prophet We shall not die that is the Church and a seed of God in it shall not perish 5. Interest in God by vertue of the Covenant made in a Redeemer speaks comfortable things in saddest times for the Prophet gathers his confidence from this O Lord my God 6. Such as are in Covenant with God and have promises made unto them will be notably confirmed in the faith of them by taking up the nature properties and way of God the covenanting party and promise-maker for thus doth the Prophet confirme his faith that his God is Jehovah able to give a being to things promised that he is from everlasting and eternall and so is immutable in his purposes and will eternally have a people to be his Spouse and Subjects as is gathered from the same attribute Psal 102.27 28. that he is as the words will also read from of old the Lord my God or the Churches God by a Covenant of Grace even before the Law Gal. 3.17 and had proved so to that day and therefore the Law would not disannul that Coventant to such as renouncing their own righteousnesse flee to God through Christ in that Covenant and the Lord in his future dispensations would prove himself to be like himself of old and lastly he confirmes his faith from Gods holinesse that he is mine holy One without all spot of impurity and therefore as he disapproveth sin and punisheth it in his people so he will not spare it in enemies far lesse will he rub any imputation on his holinesse by falsifying his Covenant and promise made to the Church and elect in it as is imported Psal 60.6 and 85.35 In summe they that know his Name will trust in him Psal 9.10 7. As faith must not expect to go on without much opposition from within so it is the duty of a Believer not to succumbe or give it over at every apprehension or tentation but to set himself against it and shame himself from it by venting it to God This is imported in the way of the Prophets expressing his confidence Art thou not from everlasting not importing his totall hesitation or questioning of this but rather that as Gods dispensations ministred occasion to his weaknes to apprehend death so also when he would fasten faith on God sense did question his attributes which his heart rising against he shames his own unbelief by venting this question to God wherein he holds forth the absurdity of senses apprehensions that as it would take away the believers comfort in questioning promises so also it would turn atheist deny unto God the glory of his attributes withal shews that the way of curing â—uch distempers is to lay them out to God although faith could do no more but question the truth of what sense faith 8. God is sovereign Lord in all calamities and doth set bounds and limits to them which whatever either the power of enemies or greatnesse of trouble inflicted by them seem to threaten shall not be transgressed therefore doth the Prophet reckon that the Caldeans being sent out for judgment to punish the Church yet such as might keep within bounds of fatherly correction and reproof or to plague and punish the rebellious and correct and not destroy the godly and Church and that being ordained or established or solidly founded and supported for that work only and that by the Lord who is mighty in power or a rock as the word is unalterable in his purposes therefore they should not be permitted to go beyond his commission and purpose but they should do his work and pleasure not their own we shall not die O â—ord thou hast ordained them for judgement and O mighty God thou hast established them or fcorrection Vers 13. Thou art of purer eyes then to behold evil and canst not look on iniquity wherefore lookest thou upon them that deal treacherously and holdest thy tongue when the wicked devoureth the man that is more righteous then be The Prophet having confirmed his faith of the preservation of the Church subjoynes an expostulation that the Lord being so pure and holy as that he cannot so much as look upon any sin wherein men approve themselves and for pardon and purging whereof a Mediatour is not sought unto far lesse on grosse iniquity and unjust grievance of others without indignation and anger yet he should seem to take no notice but did tolerate the Caldeans in their treachery and violence against the Church who though sinful were more righteous then their persecutors and that he should rather punish the Church then them In which complaint there is not only an expression of the godlies weaknesse and wrastlings under such dispensations but their faith also is insinuated that as God in his holy indignation at sin had not spared the Church so he would not long wink at the Caldeans iniquities but punish them in due time and deliver his Church This way of the Caldeans upon which he grounds the expostulation is gathered from the former prediction v. 6 7 c. Doct. 1. Such is the weakness and instability of the spirits of the Lords people and so various the occasions of exercising their graces that they meet with few dispensations within time wherat their hearts are not ready to quarrel for the Prophet formerly complaining out of zeal that God took no course with the sins of his people and yet getting an answer he is not satisfied but his compassion findes new matter of exercise and complaint 2. The clearest sighted Saints may be so bemisted as not to be able to reconcile Gods dispensations with his nature and attributes but be ready to apprehend a repugnancy betwixt them for here the Prophet cannot wel reconcile Godsholinesse with his tolerating of the Caldeans 3. We are so weak and selfish that when providence works not according to our minde and apprehensions we are ready to succumb under temptations of Atheism and to question Providence for the Prophet looks on God as looking on and holding his tongue as a Spectator onely when he tolerated the Caldeans 4. It is the duty and will be the care of all the godly to justifie God and clear him from any imputation however their weaknesse cannot see through all the deep mysteries of his Providence about his Church and her enemies and for that end they should prevent misbelife and temptations language
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
dependent on him who gives or takes them away at his pleasure and according as he hath a people to raise or to ruine for He destroyeth the wise men when he will 4. Mens wisdom and prudence is ordinarily looked upon by God as an enemy to him and ground of a controversie in regard that mens conceit of their wisdom is the cause why they give God little to do acknowledg not his providence but take all upon themselves for this question Shal I not saith the Lord even destroy the wise men out of Edom imports that there is some necessity for his doing of it and that their wisdome may not escape without a stain 5. It is a singular demonstration of Gods Soveraignty and providence in the world when he overturns the wisdome of the wise brings all their well-contrived projects to nought snares them in their own works and counsels makes eminent fooles of them and causes them to reel like drunken men who were in reputation for wisdome for When there is no wisdom in him the Lord declareth himself the Author of it that we may see his hand in it and give him the glory of it and may believe his power to do the like when the wisdom of Adversaries is the Churches fear Shal I not saith the Lord destroy the wise men c 6. However the threatnings of Gods Word may oftentimes seeme improbable when they are pronounced yet in the Lords time the accomplishment will be remarkable for albeit Edom notwithstanding the Lords threatning retain his former wisdom the Lord in his holy providence ensnaring wicked men so who do contemn threatnings when they are not speedily executed Jer. 17.15 yet In that day to wit of his calamity shal I not destroy the wise men saith the Lord Ver. 9. And thy mighty men O Teman shall be dismayed to the end that every one of the Mount of Esau may be cut off by slaughter The fifth vain confidence is their valour and strength for which also that Nation was eminent as living by the sword according as was foretold Gen. 27.40 concerning this the Lord threatens to confound with terror the mighty men of their Country or some part of it most renowned for valiant men and called Teman from Esan's Grandchild Gen. 36.15 or from its situation Southward as the word signifies from Judea And so these being laid by there should be an universal slaughter of the inhabitants of the Country at least of every one of note as the word in the Original signifies and is translated so Psal 49.2 and 62.9 and elsewhere as was usual for the Chaldeans to do where they prevailed 2 Kings 24.15 Doct. 1. Natural men are in a sort endless in their carnal confidences and hard to be put wholly from them but when one fails they will have another to flye to Therefore is all this paines taken to shew the vanity of Edoms refuges who if the situation of his Countrey faile him hath treasures to gather forces with and failing that confederates or if they be wanting prudence which hath delivered people in great extremities and if he be yet put to it he hath mighty men to run on all hazards And every one of these needs to be particularly threatned to make them sure of vengeance 2. The terror of God is sufficient to crush and overthrow the mightiest of men mans valour is not terror-proof when the terrour is from God Thy mighty men O Teman shall be dismayed and broken with terror as the word also signifieth 3. As terror upon a people is an ordinary forerunner of great desolation Thy mighty man are dismayed and every one of the mount of Esau cut off by slaughter So where the Lord hath a judgement to go through a Land no probable or promising furniture will turn it away but what would hinder it shall be made uselesse The mighty men shall be dismayed to the end that he may reach his purpose and cut off every one c. Ver. 10. For thy violence against thy brother Jacob shame shall cover thee and thou shalt be cut off for ever The Lord having pronounced sentence against Edom proceeds to shew the equity thereof from the cause procuring it upon which the sentence is again repeated In general Gods quarrel against them is for their violent carriage towards Judab for which they are again threatned Doct. 1. As the Lord doth not strike a people but where he hath a just quarrel so the stupidity of men in not laying sin to heart and their blindnesse and self-love is such as Gods quarrel will not be taken up till himselfe discover it Therefore doth the Lord himself here reveal it 2. Of all the injuries and evil deeds committed by wicked men none are so remarked or so suddenly and severely punished as the injuries they do to the Church and people of God The Lord threatens Edom for violence against Jacob as if he had committed no other fault and as filling his cup speedily 3. The Lord will not forget enemies their interest in and obligations to the people of God whom they oppresse that thereby he may aggravate their guilt and double their punishment Therefore the Lord reckons Edoms kindred to Jacob that his unnaturalnesse might appear and to be a ground of the sentence Thy Brother Jacob. 4. Much ignominy and shame is abiding those especially who ought to be friends and are foes to the Church of God partly in that they shall be disappointed of their expectation to see the Churches ruine and partly in that judgements from God shall make them base and contemptible if not also confound them with horror that they should have taken part against the Church with those who ruine themselves for shame shall cover Edom when he is destroyed by the Chaldeans with whom he joyned against Judah 5. Judgements upon the troublers and enemies of the Church are without moderation and hope of recovery as coming from the hand of Justice and of a jealous God Thou shalt be cut off for ever for however there may be some relenting under this or that particular stroake yet unlesse that repentance prevent justice makes what they get but an earnest of more and pursues them to all eternity as this stroake of Edom is expounded Mal. 1.4 Ver. 11. In the day that thou stoodest on the other side in the day that the strangers carried away captive his forces and forreigners entred into his gates and cast lots upon Jerusalem even thou wast as one of them Edom's violence is more particularly described by shewing positively what he had done to wit that in the day of the Churches trouble he not only was an idle spectator as to assisting of his brother but concurred with the enemy as one of themselves to help forward the affliction VVhence learn 1. Many sad afflictions may come upon the priviledged people of God when God is provoked and those not onely cleanly trials and sufferings for Truth which have their large
allowance of comfort but judgements full of bitternesse and calamity for here Strangers carry away their forces enter the gates by force and cast lote upon Jerusalem or divide their prey by lots as Joel 3.3 Nahum 3.10 2. However the Lord in great feverity punish his people yet he hath an eye upon the carriage of every instrument of their calamity to requite them accordingly and would have his humbled people comforted in believing that his love is such as to do so for whereas it might have been thought that the Lord when he was afflicting Judah had cast of all pity towards them yet afterwards he reckons with Edom for his behaviour as that which he had narrowly marked and revealeth this Doctrine to the Church for her comfort 3. An idle beholder or on-looker on the people of Gods distresse as not concerned or affected with it is in Gods account an enemy especially being one who is obliged to do otherwise for it is a part of Edom's violence and cruelty that He stood on the other side staid aloof looked on and came not near to condole as the same word in the Original is used Psal 38.11 4. It is horrible wickednesse before God and will be especially remarked by him when false brethren not only countenance but actively concur and partake with enemies in oppressing the Church of God Even thou wast as one of them in all their hostility and a remarkable one as being not only a brother and they but strangers and forreigners but a most active instrument setting on the rest Psal 137.7 Ver. 12. But thou shouldest not have looked on the day of thy brother in the day that he became a stranger neither shouldest thou have rejoiced over the children of Judah in the day of their destruction neither shouldest thou have spoken proudly in the day of distresse Ver. 13. Thou shouldst not have entred into the gate of my people in the day of their calamity yea thou shouldst not have looked on their affliction in the day of their calamity nor have laid hands on their substance in the day of their calamity Ver. 14. Neither shouldest thou have stood in the cross way to cut off those of his that did escape neither shouldest thou have delivered up those of his that did remain in the day of distresse Edoms violence is yet further described by shewing negatively what he ought not to have done and yet did to wit that in the day of Judah's calamity by the Caldeans he a brother who is borne for adversity Prov. 17.17 ought not to have looked on their condition with delight nor insulted and spoken blasphemously against God and his people as this is expounded Ezek. 35.12 13. not entred the City with the enemies and spoiled them of their goods nor have laid wait for such of the Jewes as fled to cut them off or deliver them into the enemies hand Doct. 1. The houre of the Churches trial and conrection is a very sharp dark and violent blast It is a day of calamity destruction and distress a day wherein he becomes a stranger That is not dealt with as a priviledged people but as strangers and sent to a strange Country in exile and were exercised with strange lots The Churches heinous sins and Gods jealousie over his confederate people causeth this and withal the Lord mindeth to haste over the Churches affliction and therefore sends it thick on 2. The Church of God suffering much must not therefore think to be exempted from more trial but must by what they suffer be taught submission to yet further exercise if the Lord will For Judah in their distresse and calamity must yet have more from Edom. 3. However wicked men walk after the lusts and passions of their own hearts and stick at nothing which they will and have power to effect yet the Lord will let them know that they stand obliged by a Law to duty the violation whereof he will remark aggravate and punish For though Edom satisfied himself and his passion in what he did against Jacob yet the Lord tells him thou shouldest not have done thus and thus but wast obliged by the Law to do otherwise being both a brother and a neighbour 4. To adde affliction to the afflicted is great cruelty especially when it is done by those from whom comfort might in reason be expected Thou shouldest not have looked on the day of thy brother in the day that he became a stranger c. This adds to Edoms sin that he chose such a time wherein to let out his hatred 5. As a careless or greedy look on the affliction of the people of God as it were a pleasant spectacle is a further degree of their triall and affliction So it is Esau-like and the badge of a reprobate condition to take pleasure in such a sight For it is twice marked that hee looked on the day of his brother as an evidence of his cruelty in adding that to their affliction See Ps 22.17 6. As rejoycing of enemies and their blasphemies against God his truth and his peoples priviledges in him is an usuall and sore triall of the Church when she is in affliction So it is the badge of wicked men to become insolent with successe and a cause wherefore God will plead with them For it is another challenge as for great cruelty that Edom rejoyced over Judah in the day of their destruction and spoke proudly in the day of distresse 7. The Lord will not forget the least injures done by any to the Church even when greater wrongs are in doing to them which might seem to hide the lesser For albeit the Caldeans were now bringing all to ruine yet the Lord takes notice of an insolent eye proud looks entering into the gate and laying hands on substance 8. Apostates and false brethren are most cruel enemies and persecuters of those whom they desert For Edom the brother beside all his insulting and joyning with the enemy did yet more and stood in the crosse way to cut off those that did escape and delivers up the remnant when it seems the Caldeans had given over 9. Even when God is afflicting his Church and letting loose the reins to the fury of men against them yet he doth not quit his interest in them For in the midst of all this storm from the Chaldean and Edom the Lord gives them the Covenant-title My people as not onely standing unrepealed but forth-coming for much sympathie from God and a reason why he thus pleads their cause Sin may procure affliction but every provocation will not make void the Covenant Ver. 15. For the day of the LORD is neer upon all the heathen as thou hast done it shall be done unto thee thy reward shall returne upon thine ownâ— head 16. For as ye have drunk upon mine holy mountain so shall all the heathen drink continually yea they shall drink and they shall swallow down and they shall be as though they had not been The