CHAP. I.

THe parts of this Chapter, are 1. Ionah's disobedience to the Lords call, he essayed to flye to Tarshish, when he should have gone to Nineveh, to ver. 4.2. The correction of his disobedience; The Lord by a mighty storm at sea, pursues him, til by lot and his own confession he is found guilty, and gives out his own doom, which is executed by the Mariners, though with much reluctancy, to ver. 17.3 His preservation in his correction by a fish prepared to swallow him, ver. 17.

HEre Ionah gets a commission and calling to go and preach against that great city Nineveh, and stoutly accuse and threat­ten them for their great wickednesse, which was crying unto God for vengeance: Whence learn, 1. The servants of God are not to be at their own disposing, but to be employed in service, as the Lord thinks fit; for Ionah, after his employments in Israel, is put upon strange service of leaving his country, and going to a barba­rous and wicked people to carry hard tidings, which might be very full of hazard in appearance. 2. Great and flourishing places have ordinarily great and crying sins; for, The wicked­nesse [Page 22]of Nineveh that great city is come up before God. 3. As abounding sin is not in a cold rife way to be spoken against, but with all zeal and fervencie; so the Lords servants having com­mission from him, may and ought boldly to plead his contro­versie, and for him, against greatest persons or places: For J [...] ­nab is sent to cry against the great City, and their wickednesse. 4. Greatest sinners are ordinarily most secure and insensible; Therefore also doth Nineveh, whose sins are come up before God, need that the Prophet should cry, 5. The Lords reason for sending Jonah thither to preach, was not onely to shew that God is Lord of all the earth, and a punisher of sin even among Pagans, or to give some essay of sending his Word unto the Gen­tiles: but more especially, 1. To leave a standing witnesse in the repentance of Nineveh, against all those who obstinately con­temn the Gospel, as this passage is commented upon by Christ, Matth. 12.41. 2. To forewarne all of the removing of the Lords messengers, when their message is not received. Therefore was Jonah sent away from Israel, which was now desperate in its backsliding; see Mat. 21.43. 3. To convince all, that he takes no pleasure in the death of sinners; Therefore though Nineveb's wickednesse is come up before God, yet Jonah is sent to warn them ere the stroak come on.

Here we have Jonah's disobedience to this call, he being sur­prised with the novelty of such a charge, and fearing hazard, or want of success, or as may be gathered from Chap. 4.2. that if either on their repentance, or in Gods long-suffering, threaten­ings should not be executed, he might be reputed a false Prophet, and so be exposed to contempt, (whereof the Prophets of God had many trials in Israel it self, 1 Kings 22.8, 18. 2 Kings 9.11.) Therefore he resolves to flee from God to Tarshish, in Cilicia; not that he denied his universal presence in all the world, but (as the original bears) He fled from before the face of the [Page 23]Lord, that is, from the land where God usually manifested him­selfe to the Prophets, and from obeying the Lord, as a rebelli­ous servant flying from his Master, in whose presence he useth to stand. And this resolution he followeth, and finding at Joppa a ship, he sets to the journey, it being safer and nearer to travel by sea then by land. Doct. 1. It is an usual fault in men to examin Gods command by their owne wisdome or will, and accordingly as they judge, to obey or disobey; for, so doth Jonah here, He rose up to flye, &c. and so do all they, who look more to see a reason of Gods commands satisfactory to them, then to the will of the Commander. 2. Even the precious servants of the Lord have so much unmortified corruption, as (being left to themselves) may drive them on in very high fits of disobedience; For Jonah, a Prophet, doth avowedly resist the will of God. 3. Rebellion in the children of God may not onely be a sudden tentation or a fit shortly shaken off, but they may go on long in it, and with great deliberation; for, Jonah all the while hee was going to Joppa, fraughting the ship, and launching out (by all which the Lord tryed his abiding by it) continueth in his resolution. 4. Men in their rebellion are ordinarily so addicted to their own will, that they are blinde and inconsiderate, not pondering any inconve­nience that may ensue, but will hazard all, rather then be crossed in their purposes. This doth appear in Jonah; hee who knew the Lord will disobey him, and yet think to prosper; hee will ra­ther lose that great priviledge of standing before the Lord, to receive prophetick revelations, then want his will, which is twice marked, to shew his great madnesse: yea, hee will rather be at charges to pay the fare, and hazard to Sea with Pagan men, then goe among Pagans at Gods command. 5. Successe in a way of rebellion against God, is a snare, leading on the rebell to sadder corrections; Therefore Jonah found a ship ready, and opportunity to launch out, that he may get a sharper rod at sea, where Pagans should be witnesses, and not Israel.

Followeth Jonah's correction; The Lord by a violent tem­pest, likely to break the ship, pursues him till he bee found guil­ty, [Page 24]and cast into the sea. Whence learn, 1. A storm will soon­er or later overtake them who rebel against God, though they were his own people; for, Jonah went on in his way, but the Lord sent out a great wind, &c. 2. God is Sovereign Lord of the winds, and in the sea, as well as the dry land, and can arm any creature he pleaseth against a rebel; for, The Lord sent out a great wind, and caused a mighty tempest in the sea. 3. To be in company with wicked men, or with men in a wicked way of re­bellion against God, is dangerous, and may involve the society in hazards with them; for, the ship was like to be broken, and all the rest in danger of perishing with Ionah.

In the next place we have some effects and consequences of this tempest, by which at last Gods purpose in it is brought forth: The first effect upon the Mariners is fear, stirring them up to do all that is usual in such desperate cases for their own relief, both such means as they accounted divine, in calling on their gods, and such as were humane, in casting out of their commo­dities to lighten the ship; all which is amplified from Jonah's se­curity, who in the mean time was sleeping. Doct. 1. God can shake, and by trouble will shake the hearts of stoutest men, and make them fear; for, the Mariners, otherwise stout at sea, are afraid. 2. Men may be afraid, and much exercised about troubles, whom yet the Lord intends not to hurt by them; for, the Mariners are afraid of the storm, sent out to pursue Ionah, and not them, however they had their own gross sins. 3. Even natures light may teach men to ascribe singular effects to the hand of a Sovereign Lord, and that without acknowledging thereof, there can be no safety in eminent dangers; for so doth these Pagans practice teach us, while in their fear they cried every man to his god. 4. As natures light in corrupted man will mislead him in taking up the true God; so when men turn their back upon the true God and the knowledge of him, they become vain in their imaginations, and endless in their seeking out of false gods and confidences; therefore among Pagans, even in one ship, there are more false Gods then one worshipped; They cryed every man [Page 25]to his god. There is no certainty when the true God is forsaken. 5. Although men ought not to be unwilling to yeild up their life to God, when or wheresoever he in his providence shall bee pleased to call for it; yet life is so precious, that nothing world­ly beside, is too dear to be employed for preservation of it: Na­tures light teacheth this to these Mariners, who cast out the wares that were in the ship, to essay if that could be a means of preserving their life. 6. Ordinarily those who are most guilty, and whom affliction is pointing at, are most secure under it; for, all this while Jonah the guilty man was fast asleep. 7. The conscience of a renewed man may, after it is wounded by a grosse sin, be a very dead and stupified conscience for a time: for, Ionah fly­ing from his Master, in the midst of the storm lay fast asleep, and was gone down to the fides of the ship for that end. 8. It is ordina­ry for guilty consciences to think to shift and sleep away challen­ges, without essaying the true remedy; for Ionah in his rebel­lion was gone down to the fides of the ship, to sleep away his trouble.

To the end the Lord may discover the guilty man, and cause of this tempest, as he made the Mariners sensible themselves, so the Shipmaster is set on work to waken Ionah, to try his interest with his God (whom they knew not yet to be the true God) if possibly he had more power or good will to such as worshipped him, then theirs had: Which is the first step to his discovery. Doct. 1. A childe of God may sometimes miscarry so far, through infirmity, negligence and tentation, that even a Pa­gan by natures light, may see him reproveable and blame-worthy; for so is Ionah reproved by the shipmaster, What meanest thou? &c. 2. It is deeply censurable and absurd, even to natures eye, to be secure in trouble: What meanest thou, O sleeper? arise, &c. 3. Variety of false Gods hold men in great suspense and incer­tainty; therefore every man having cryed to his god, ver. 5. yet they are not setled, but will have Ionah to essay his God, if he be bet­ter then the rest, Arise, call upon thy God; so much also doth that doubtful speech, if so be that God will think upon us, [Page 26]&c. import in this place, in part. 4. Natures light will ac­knowledge that he who is the true God, hath power to deliver in most extreme dangers; for in this great tempest, they assert it: If God think on us, we will not perish. 5. Howsoever in a calme day, nature conceit and boast of merit, yet in a strait even natural men are forced to have their recourse onely to the favour of God; for these Pagans have no ground of hope that they shall not pe­rish, but in Gods thinking (or being bright and shining, as the word signifies, that is, looking favourably) on them.

The second effect of this tempest tends to a further discovery of Jonah to be the guilty man. Hee being awaked and not con­fessing his sin, the tempest continues notwithstanding all they had done. Therefore the mariners, in stead of searching every man into himselfe, that all might take with guilt, and finde favour, begin to suspect that God was pursuing some notorious guilti­nesse in some of them, and none voluntarily confessing it, they resolve with common consent to seek it out by an extraordinary way of lots. Wherein whatever fault there was, yet Gods provi­dence ordered it so, as the lot fell on Jonah, to awake his consci­ence. Doct. 1. Nature may lead men so far as in great difficul­ties to take up sin to be the cause thereof; for so much doth this consultation import, which however it was true in this case, and it be alwayes true that sin is the root affliction springs from; yet nature uses not to goe so far as to lead men to lay sin to heart in common and ordinary crosses, or to look on common and ordi­nary sins as provocation sufficient to bring on saddest tryals; for they must seek some singular cause here; far lesse to look on af­flictions as tryals of faith, or for preventing of sin. 2. Men in nature use not so much to take up, and be sensible of sin, from the law of God having authority in their heart, as grope it in some tryal and difficulty: Therefore they of whose sense of guilt we heare not before, do now in their trial begin to think for whose cause this evil is. 3. Prayer never so much essayed in a day of distresse will not availe, till sin procuring it be searched out and taken with; so much do these Pagans acknowledge, while with the former meanes of prayer, they set themselves to seek out [Page 27]the guilty, and to knowe for whose cause this evill is upon them. 4. Afflictions sharply pursuing, may have such efficacy as to put men, otherwise carelesse, to it, to seek out sin, and not let them sleep on who gladly would, and have been insensible of sin; for, these men are so put to it, as they are willing to have the quar­rel sought out, and to submit themselves to a lot for that effect: They said every one to his fellow, Come, and let us cast lots, that we may know, &c. Afflictions will command men to turn from iniquity, who would not hear such a charge in any other lan­guage, Job 36.10. 5. The Lords all-seeing eye perceives every secret sin, and his providence over-rules most contingent and uncertain events, and holily ordereth the rash actions of men so, as to bring about his own purposes by them: For, these men acknowledg that the guilty is known, though not to them, and that the determination of a continge [...] lot over-ruled by a Deity, is a true evidence for whose cause this evil is. And albeit it was a fault in them not to search every man himselfe, or to con­sult by lots without special warrant; yet God over-ruleth the lot to discover Jonah. 6. The Lords controversie is sometime greater and more severely prosecuted against his own children for their miscarriages, then against Pagans and gross Idolaters among whom they may be; Therefore, the lot, guided by God, fell upon Jonah, signifying his rebellion to be the cause of all their danger, rather then their Idolatry, though openly pra­ctised in the height of their streight: for, 1. Rebellion is as Idolatry, 1 Sam. 15.23. and so much the grosser, as it is in a child. 2. Albeit they worshipped that which was no god; yet none of them had so behaved themselves toward a supposed Deity, as he had done toward the true God, Jer. 2.10, 11. 3. God may wink at sin in Pagans, but will not let his own child go on unre­claimed, Amos 3.2. it being mercy to pursue them for their folly, and amend them.

The guilty man being now discovered by God, is examined by the Mariners to find out the particular fact, but very discreetly, [Page 28]as supposing that possibly the sin might be somewhat whereof his Nation and people were guilty, and not any particular guilt of his own. And therefore concerning himselfe they enquire of his calling and journey, if so be they might be unlawful; and of his countrey and people, if so be they were accursed. Doct. 1. Men have need of full information, before they give out sentence upon any; for, though Jonah was taken by a lot, and these men not knowing him, might in passion shortly have rid themselves of him, who had been the occasion and cause of their trouble; yet they will farther informe themselves, and that very meekly; tell us, we pray thee, &c. 2. Charity, even in refined nature, doth not easily admit of an hard construction of any, or without sure grounds; Therefore they first enquire, tell us for whose cause this evil is upon us, as desiring to be more particularly informed, and not being willing to hold him for a wicked man in his own person, till they should heare further. 3. As in mens callings, employments, country and people, there is hazard of sin; so by those circumstances, much of mens faults may be found out: Therefore is Jonah posed concerning all these; For, beside un­lawful callings, and places where it is not lawfull to haunt, every particular countrey and people have their own tentations to par­ticular sins, from which sins of a generation or calling, it is hard to keep free. 4. Men do oftentimes, following their own ends, engage in courses without all consideration, till a day of trouble set them to trace them back and make enquiry: For, these Ma­riners, minding their own gain, put none of these questions to Jonah, when they tooke him aboard, till the storm led them to see their folly and rashnesse. 5. The Lord, in pursuing for sin, knowes how to order challenges, so as may make sin most bitter to the guilty; Therefore doth he order the Mariners mo­ving of these questions, What is thine occupation? &c. every one of which might be a sting to Jonah's conscience, that he, a Prophet, should be fleeing from God; coming from the holy land and the Church, should be rebellious and pursued rather then Pagans; that he should be on a way and not have a warrant from God for it, &c.

Ionah's confession in answer to their question, cleers up the matter of fact, for which God was pursuing him; whereat these Idolaters (being dazled with the apprehension of the Majesty of God) are astonished through fear, admiring at, and reproving his presumption. Hence learn, 1. God will not suffer iniquity, how well soever concealed, to lurk; but will bring it out to light, especially where he hath a purpose of mercy to the sinner: There­fore is Jonah pursued till he confesse his sin, even before Pagans; He told them that he fled, &c. 2. Sin is not barely to be confes­sed, but ought to be aggravated by every person that would be approved as sensible of it: For so much doth this speech, I am an Hebrew, and I fear the Lord God of heaven, &c. implie; and it was a great sin in him, a member of the Church, to dal­lie, and that with such a great God. 3. The true God is to be commended by all his children, and set forth, as they are able, before naturall men, that they may have no occasion to think basely of him: For, so much also doth this description of God, The God of heaven, which hath made the sea, and the dry land, (intimating, that hee onely had raised that tempest) import. 4. It is a fearfull condition to be found in a way of rebellion a­gainst the great and mighty God; therefore these Pagans hearing of the greatnesse of God, and of Jonahs fact, were exceedingly afraid, and said unto him, Why hast thou done this? &c. 5. The more men see of Gods hand in judgments, especially that he is pursuing for sin, they will affect the more: For, they who were afraid before at the tempest, ver. 5. now when they see God pur­suing Rebellion by it, are exceedingly afraid. 6. The light and judgment of naturall men may be more cleer in many things, then the light of a childe of God under tentation; For, they fear exceedingly, and tremble at what Jonah hazarded upon, in fleeing from the presence of the Lord; Why hast thou done this? &c.

Jonah being now found out, and by his own confession con­victed of guilt, pronounces his own sentence against himselfe, that he, as the cause of all their trouble, should be cast into the fea, in regard that it still raged, testifying that Gods anger was not appeased. Doct. 1. Confessing, yea, and repenting for scandalous sins, will not sometimes exempt from such correcti­on, as may make the guilty see more of Gods displeasure, and so the desert of sin: For albeit Jonah had now confessed his sin, and that with remorse, as may appear from the confession, and that which followeth here; yet the sea wrought and was tempe­stuous, as seeking him. 2. It is a kindly fruit of affliction, when men are taught tendernesse and humanity, and a greater subjection of spirit to follow the revealed will of God under it; therefore the Mariners in this strait consult with Jonah himself, What shall we do unto thee? as minding in humanity and com­passion to do nothing without his own consent, and intending to reverence what he should say, as being a Prophet of God. 3. A sinner truly humbled will be sensible of the huge desert of sin, and will submit and reverence the righteousnesse of God in saddest punishments: Therefore Jonah counsels, Take me up, and cast me into the sea; not out of any bitterness, or hatred and wearinesse of his own life; but from a Prophetick spirit, knowing Gods mind, and from the sense of sin, acknowledging the equity of the sentence in his conscience. 4. It will be most sad and bitter to an humbled sinner to be accessory, by his provo­cation, to the affliction of others, and to be a drawer on of com­mon calamities; Cast me forth, saith he, so shall the sea be calme unto you, for I know that for my sake, &c.

Jonah having pronounced sentence against himself, the Mari­ners execute it; but first out of compassion toward him, they used their utmost endeavours to get to any land by rowing; but to no purpose, for God made the sea fight against them. There­fore they pray and protest, that their executing of the sentence might not be imputed to them as blood-shed, he being innocent in respect of them: and what they were now to do, being un­dertaken only in obedience to Gods Soveraigne providence and will revealed by Jonah himself. And on these conditions they proceed to execution, upon which followeth their deliverance from their strait. Doct. 1. Even humanity in natural men will be tender and compassionate towards those who are in trouble, though justly procured; especially if they know them to have re­lation to God, and to be sensible of their condition. There­fore albeit Jonah had been the cause of their trouble; yet looking on him as a Prophet of God, and pitying him when they heard his confession and sentence against himself, they rowed bard to bring it to land, and would trouble themselves to exempt him. 2. Even refined nature hath an antipathy against blood-shed, and man­slaughter, if in justice it could be avoided: This appears in their endeavours and earnest protestations before they execute a just sentence. 3. The utmost endeavours of men will not fru­strate the purposes of God, nor free a guilty sinner from his stroak: For, they rowed hard to exempt him, but the sea wrought, and was tempestuous against them, as pursuing him, and them also, if they did not what God revealed to be their duty. 4. God in his Sovereignty disposeth of all things at his pleasure and will: This do they acknowledge and see in this sentence, Thou, O Lord, hast done as it pleased thee. 5. Extremest necessities give no latitude to men to do any thing, but what is warranted of God; For they judg that no necessity could free them from the guilt of innocent blood in casting out Jonah, but only Gods revealed [Page 32]will: For, say they, as a reason, Thou, O Lord, hast done as it pleased thee. 6. Men are to go about actions in obedience to the Sovereign will and pleasure of God revealed to them, which otherwise their inclinations are much averse from: For, in o­bedience to the Lords will, They took up Ionah and cast him forth, much against their own hearts. 7. As God is a severe chastiser of rebellion in his own dearest children: so rebellion against him deserves that the Rebel should be cut off in a violent way, and that the Lords earth or sea should not carry him: For, so is Ionah cast forth into the sea. 8. The execution of justice up­on the guilty in a society, is a means of turning away judge­ments from the rest; For, Ionah being cast forth, the Sea ceased from her raging. See Ps 106.30.

All those passages are amplified from an effect they had up­on the Mariners, who abserving all that was done, and having no doubt heard Ionah preach more of God, then is recorded, (as appears from ver. 10.) are moved to tremble and fear the true God, and testified it by sacrificing unto him, (whether present­ly, they being as yet ignorant, or at Jerusalem, we will not de­termine,) and making vowes for the future, belike, that they would dedicate themselves to God, and professe the true Religi­on. Doct. 1. In one work the Lord may have more holy pur­poses then one, and besides what we see, may be doing many o­ther things: For, while he is pursuing Ionah, he is also setting forth himself, and preaching his power and justice to Pagans, when Ionah refused to go to Nineveh and do it. 2. The Lord can in a short time, and by few means, produce strange effects and changes upon the children of men, even although they had not heard of him before: For, however it cannot certainly be determined, whether these Mariners were indeed converted, or whether it was Ionah's Doctrine revealing God, and misery, and mercy, or their apprehension of God in this work, that wrought most upon them; yet this is certain, that this short while of the tempest and calm, and Ionah's preaching, made a great change: The men feared the Lord exceedingly, &c. 3. As the Lord can easily make up mens losses which they sustain in his providence; [Page 33]so it ish is way sometimes to make up temporal losses with some spiritual advantage: So these men, whose ship and lives were in hazard, and their goods lost, are made up, in that they had a Prophet among them, and are brought to know somewhat of the true God, which made it a rich voyage. 4. The Lords dis­pensations among a people, especially when they are accompanied with any thing of his Word, calls for their improving them to some spiritual advantage; so much doth their practise presse up­on us, while by considering on what they saw, felt and heard, they feared the Lord exceedingly. 5. God rightly considered and taken up, as he hath revealed himselfe, and as he appeareth in some special acts of providence, is exceeding dreadfull, and to be stood in aw of: For, they feared him exceedingly. 6. It is not a sufficient proofe of mens getting the fruit of Gods dispensations toward them, when they onely affect and draw to some acknow­ledgement of him for the present, but grow negligent for the fu­ture: This they acknowledge in their practise, they offered a sacrifice unto the Lord, and made vowes, for the time to come, and engaged themselves to God.

The Chapter closeth with the narration of Jonah's preserva­tion (though thus pursued by justice) in a fishes belly, where, in a miraculous way, hee was kept three dayes and three nights. Doct. 1. When God is pursuing the rebellion of his children in a most severe way; yet doth he not altogether cast off his mer­cy toward them, but out of the abundance thereof, moderates their affliction: For, The Lord, pursuing Jonah, had yet pre­pared a great fish to swallow him up. 2. Gods providence over­rules and directs the motions of irrational creatures and Sea-mon­sters, as pleaseth him: For, the Lord had prepared a great fish, &c. whereas it knew nothing but to range up and down in the Sea, and swallow him as any other prey. 3. God may have a mercy, and proofe of love waiting upon his people, in a time and place where it would be least expected: For, Jonah meets a mer­cy in the heart of a raging Sea, into which hee is cast in anger, as to be destroyed. 4. Albeit the mercy of God will not destroy his guilty people in their afflictions; yet his wisedome seeth it [Page 34]not fitting at first totally to deliver them, but will have their faith exercised: For, Jonah is here arrested three dayes and three nights between hope and perplexity for his further exerci­sing. 5. God can, when he seeth fit, preserve his people from ruine in an incredible and miraculous way: Therefore Jonah is not only swallowed whole by the fish, not being hurt by its teeth; but is preserved in the belly of the fish three dayes and three nights, where he was in hazard of choaking for want of breath, or of being digested by the fish into its own substance.

CHAP. II.

THis Chapter containeth, 1. Jonah's exercise in the fishes belly, ver. 1. And 2. An ample declaration of that his exercise, penned after his deliverance, with an addition of praise; wherein he summarily rehearseth his trouble, exercise and deliverance, verse 2. and more fully enlargeth the narrati­on of his trouble and exercise, and how by faith he obtain­ed victory while he was yet in the strait, verse 3, 4. And again, declareth how his tentation assaulted him afresh by reason of his hopelesse condition, that he may set forth Gods great bounty in his actual deliverance, verse 5, 6. All which being again summed up, [...]se 7. He by way of conclusion condemns mens following of crooked wayes, ver. 8. and promi­seth praise, v. 9. 3. A declaration of the way of his deliverance out of the fishes belly, v. 10.

FRom Jonah's exercise in this his prison, learn, 1. It is a kindly fruit of sanctified exercise in trouble to get insensible­nesse, bitternesse, quarrelling and the like distempers overcome, and to set about humble prayer: for, Then Jonah prayed, 2. It [Page 35]is requisite for the right performance of prayer in a strait, that the Supplicant take up God in the Covenant of Grace, as his own, that so he may pray with humble confidence: For, Jonah prayed unto the Lord his God. 3. The Lords correcting of his people for their sins, is no evidence of his breaking Covenant with them, now ought to hinder a convinced Saint from claiming an interest in God, as a ground of his approach unto him; for Jonah being under this sad stroak; yet by faith prayed unto the Lord his God. 4. As no condition or estate ought to discourage from prayer, as if it were in vain to use it: so rebels against God may have his favour to sue after by prayer in hard conditions, because they would not otherwise study to please him: for, Jonah prayed out of the fishes belly, where for disobedience to God he is put to pray with much disadvantage.

The sum of his trouble, exercise and issue of it, as he re­cordeth it after his deliverance, is, That being by affliction brought as to the grave, and under the dominion of death, yet he prayed and got audience. Doct. 1. The exercises and experi­ences of the children of God ought to be communicated one to another, as they have a calling and opportunity, for mutual in­struction and edification; for so doth Jo [...]ah here, He said, I cry­ed, &c. which is not to be understood, as if he had said this in the fishes belly, (for it is not a prayer, but rather a thanks­giving) but sheweth what he expressed after his deliverance, and that he made a rehearsal of his whole condition for the e­dification of others. 2. Great afflictions or tempeations arising from them, are so far from being just cause of discourage­ment to hinder our praying, that they ought to stir us u [...] to more fervency and earnestnesse; for Jonah cried by rea­son of affliction, when he was straitned on every hand, (as the word signifies,) that he could not flee or finde relief; he took it as a Call, to seek inlargement in God, and turn to him, and as a whet-stone to sharpen his (otherwise) sluggish desires; yea, Out of the belty of hell he cryed; when he was buried quick, and put as it were under the dominion of death in the [...]shes belly, and when he felt the ange [...] of God in all this, as [Page 36]an hell on earth, yet faith directs him to God, and when hee was as far (to his owne sense) from God and his favour, as hell is from heaven; hee looked on that but as an argument to move him, to cry the lowder. 3. As God can help in greatest distres­ses: so the prayers of the children of God in their deep affli­ctions, flowing from real indigence and need, will get a good answer; for Jonah's faith, strengthned of God, saw the one, when in affliction and out of the belly of hel he cryed, and in his experience he found the other, that he prayed not in vaine, He heard me. Prayer speedeth best, when felt necessity in­structs the sincerity of it; and when it is spoken out of the dust, then faith will by prayer bring help from heaven to one little better then in hell. 4. The Lords seasonable answering of his peoples needy desires in their extremity, will not onely ease their griefes, but be refreshfull afterward, to think much upon it, as appeareth in his repeating and dwelling upon this mercy; I cry­ed and he heard me, twice over, and the oftner he lookes on it, sees the more in it; That his voice should be heard from the bel­ly of bell; and the more it be thought on, it ought to inlarge our hearts the more with affection toward God, as is imported in his directing of his speech at last to God; Thou heardest my voice: as one overcome with the kindnesse of God in it.

Jona [...] is not content to have spoken so briefly of so rich a purpose, but to the end that he may glorifie the grace and mer­cy of God, in supporting him in his strait, and delivering him from it, and that he may edifie the Church, hee enlargeth the Narration, and speakes more particularly of every step of it. And first, he sheweth the greatnesse of his tryall, in that he had to doe with an angry God, pursuing him in anger, who had taken and cast him into the sea, and into the depth and midst of it, where waves of seas without, and of tentations within, o­verwhelmed him; Hence learne. 1. Serious thoughts and ap­prehensions of trouble, are needfull, not onely when we are in it, for stirring us up to prayer, but when delivered also, to set forth the greatnesse of mercy, for all this variety of expressions in setting out his trouble; Thou hast cast me into the depth, in the midst [Page 37]of the seas &c. tend to this purpose, to shew that it had set him on edge; I cried, for thou hadst cast me, &c. And to shew from how great danger he had been delivered, and what a mercy he thought it to be heard of God, even when hee was so dea­ling with him. 2. Much of God seen in our trouble, will hide those from being too much eyed, who have been most in­strumental and active in it; therefore there is no word of the Ma­riners, but, Thou hadst cast me into the deep. 3. Unto the childe of God afflictions are nothing to beare, in comparison of Gods displeasure, who afflicts, and of the tentations, which look­ing on him as a party doth raise; for his affliction is imbittered with this, Thou being angry, hadst cast me into the Sea: all thy billowes, and thy waves, (not onely raised by thee in the Sea, to pursue me a rebel, but tides of tossing tentations, begot­ten by the sense of thy displeasure,) passed over me, so that hee could doe no more then be overwhelmed, and run downe with one of them after another. 4. It may comend the rich mercy of God toward his children, and furnish rich matter of praise to him, that he suffers them not to quit him, out causeth them to fol­low him, when he seemeth to forsake them, and flee in to him, when he is pursuing in hot displeasure; for, the scope of all this account of his trial and tentation, tends also to set forth the grace of God, that had enabled him to cry to him in all this ex­tremity, it being the admirable power of faith, supported by grace; that he durst call on an angry God, durst follow after him when he went away, durst lay hold of him when hee smorte, and pray him to desist from anger when he was threatning him with worse, and durst look and seek for better tidings, when he was run downe with the current and tide of tentations.

He rehearseth further his exercise upon this trial, that there was a conflict betwixt unbeliefe and despair, concluding his rejection from Gods favour and care any more, and faith looking to God in heaven, and the Covenant made in Christ with the Elect (a signe whereof was his presence on the Mercy-seat in the Temple at Jerusalem, toward which the godly were to direct their prayers, 1 Kings 8.) which gave him yet ground of hope. Doct. 1. It is the usual lot of the Lords children, to have not [Page 38]onely outward afflictions to wrestle with, but spiritual tentations and sad conclusions, gathered from their troubles, which are [...]orer to endure then many simple afflictions; for, so was it with Jonah, while he was in the sea. 2. The children of the Lord in their troubles, may be so tossed and divided betwixt hope and despair, that faith and unbelief will be taking word about; for, so doth Jonahs, experience teach; I said. I am cast out, yet wilt I looke again. 3. In a time of tentation, unbeliefes word is ordinarily first out, till faith come and correct it; ordinarily what is said in haste is unbeliefes language, and to be un-said a­gain; for, this comes first out, I am cast out of thy sight. 4. A child of God may not only be assaulted with fits of de­spaire, but for a time be overcome with it, and yield to it, and yet for all that recover his feet again; for Jonah once concluded, and said, I am cast out of thy sight. 5. As it is ordinary under tentation, to judge of all Gods respect, care and love, by our sense of his present dealing: so to be cast off by God, as one that he will not favour nor care for, nor take notice of, is the forest of trials, especially to the childe of God, who lives by Gods favour, and is made up in all his afflictions, when he findes that God thinks on him, and that his troubles indear him to Gods care; for this is Jonahs apprehension and saddest complaint; I am cast out of thy sight. 6. It is no new thing to see a childe of God, and vessel of mercy apprehending re­probation and rejection from God, in his sad and darke houre; for, this also is Jonahs temptation. 7. Nor is it strange to see the children of God exercised, and sadly afflicted with that which hath never been, nor will be, save in their own feareful apprehensions; for, so is Jonah with casting off. When we reck­on by our own deservings, and by probabilyties in a strait, and not by Gods love and all-sufficiency, we cannot but draw sad conclusions, and our own spirits will make us work enough. 8. Tentations, even when they have overcome for a season, are not to be lien under, and given way to by the children of God, but ought to be resisted and set against, though they should (if it were possible) perish in the attempt, this being the way to honour God and get deliverance; for vanquished Jonah will not quit it so; Yet will I looke again. 9. That whereby the chil­dren of the Lord must oppose all troubles inward and outward, and resist tentations, is naked saith, closely adhering to the Co­venant of grace made in Christ, and gathering hope of better dealing; this is imported in his looking again toward the holy [Page 39]Temple, or eying God in his Covenant, whereof that was a signe. To cast away confidence as uselesse in a strait, or not to essay faith till wee be hired by sense, or to lie by in wilfull unbelief, thinking that is the way to get sense, to loose our doubts; or to seek any footing for faith but in Gods Covenant and free grace in Christ, is the height of folly. 10. The weakest act of faith may do much good in a day of greatest need; For, in all this extremity Ionah had no more but a looking again, as a poor banished man. 11. Faith in a time of need will finde a way through many a dark impediment to meet with God; Therefore Ionah, inclosed in the sea, and not knowing where the Temple (toward which they were to pray) stood, will set faith at need to seek it out. 12. It speaks much of Gods praise, that when his people are laid by with their ten­tations, yet hee will not lose them, but recover them out of their deepest swounes, and make vanquished faith yet again to tri­umph over difficulties, which they had judged insuperable; For, this is also recorded to his praise, that not onely Ionah per­severed crying when his trouble was great, ver. 2, 3. but that hee was strengthened after hee had once yeelded to the tentation, to believe and look again.

He rehearseth further how his tentation left him not so, but ga­thered strength anew from his hopelesse condition in his trouble, seeing no deliverance, but as a condemned man cast into the pri­son of hel, for the waters (drunk in by the fish) or by himself before he got into the fish, or the huge sea wherein he was endangered his life, and closed him in on every hand, and the sea-weeds were wrapped about him, either when the fish swallowed them down, or when the fish went down with him among them; the fish went with him to the very bottome of the sea, to the roots of the hills; and though he had got out of the fish, and could have swimmed out of the sea, yet the steep rocks on that shore where [Page 40]the fish ranged with him, as so many barres, would have held him as in a perpetual prison. All which grounds of feare he here recordeth, to set forth the mercy of God; who when neither depth of sea, no [...] steepnesse of shore could allow him any hope, had brought him out in saftey, as if he had ben revived and brought out of the grave. Doct. 1. It is no unusual trial of a child of God under tentation, after he hath resolved to adhere to God, and hope in him, not to get his resolution followed, but by casting his eye upon his trouble, and po [...]ing on it, to judg himselfe yet to be in a hopelesse condition, and that he hath been a fool ever to think otherwise; and for all this he may yet be hap­py: For Jonah now delivered, gives an account, how after his resolution to beleeve, ver. 4. tentation set upon him again, and made him conclude himself a lost man, and a perpetuall prisoner. 2. The sense of an afflicted and sad condition is not soon to be forgotten, but to be kept fresh, and carried along with every sight of mercy: therefore did the Lord suffer Jonah to take a second view of his condition, and Jonah by his rehearsall of it, testifieth that he is yet more sensible what he had been without Gods help. 3. The more we studie the difficulties of our afflicted conditions, we will still see more reasons wherefore wee should admire and magnifie the Lord in his delivering of us: For, after his former sensible sight of his troubles, ver. 3. when hee takes this other view of it, hee sees yet more (as trouble without eying of God is endlesly difficult) of impossiblities to be delivered without God. 4. It is the Lords way with his people to let them see their difficulties to be past hope and irrecoverable, before hee appear for them, that he may be the more eminently seen; for, Jonahs aggravation of his trouble from hazard of life, depth of seas, and steepnesse of shore, doth import that in his eys deliver­ance was impossible. 5. Whatever be the fears and apprehen­sions of Saints under their troubles, yet in due time all that they will have to say of greatest trials, is, that they have made way for Gods manifesting himself in them: therefore is that sweet re­turn subjoyned to his hopelesse trouble; Yet hast thou brought up my life. 6. Albeit the Lord would have his people enjoying an escape in the midst of their trouble, in living by faith, and will have faith tryed, how it will follow its look; yet it is his way also when he sees it fit, and hath tryed their faith, to refute all their doubtfull thoughts with reall deliverance: therefore after the for­mer breathing, ver 4. and Jonah's fresh assault, hee gets actuall deliverance to end the controversie. 7. The Lord can give de­liverance [Page 41]fom deadly extremities, and can re [...]tore his people in safety, and their mercies to them, when they are no better in their own eyes then dead and rotten in their graves; For thou hast brought up my life from corruption: that is, his body from the fishes belly, where it was as in a grave ready to rot, and his soule from those terrours that would haue consumed him. 8. In Gods working for his people much of his power, and love is to be seen and acknowledged; This is imported in that sweet compellation, O Lord my God. The Lord, who hath brought him out of deaths pangs: and his God who had respected him in this low and guilty condition.

Ionahs exercise and deliverance is againe summed up in this, that when his spirit was ready to faint under a burthen of af­fliction and terrours of conscience, he calling God to minde, found incouragement to pray, and got audience. Learn hence, 1. The spirits of men, how stout and couragious soever, yet being left alone in trouble and tentation, will soone be over­thrown and faint; for, his soule fainted, (or was overwhelmed with anxiety,) within him. 2. Before the Lord doe for his people, he uses to lay them, and all their courage once by, that he may staine the pride of all glory, and no flesh may glory in his presence; for, saith he, my soule fainted within me. 3. Much unbelief and discouragement flowes from ou [...] infir­mity and weakenesse, in not fixing our hearts to meditate on God, casting off other perplexing thoughts, which we cannot resolve, and in not pondering seriously what God is and wil be to his people, or hath at any time been unto our selves; therefore his remedy and antidote against fainting is, I remem­bred the Lord. 4. Remembring, and serious apprehension of God by faith, is a notable encouragement to prayer, and gives a good account of prayers successe; whereas to the mis­believers sense his prayers wander and go he knowes not whi­ther; I remembered the Lord and my prayer came in unto thee. 5. Gods mercy is to be much seen and magnified in his answer­ing of his peoples prayers in their distresse; My prayer. saith he, Came into thy holy Temple; that is into heaven the ha­bitation [Page 42]of thy holinesse, where it was a wonder such a rebels prayers should be admitted, and were accepted by vertue of the Covenant and Promise made in Christ, not for any worth in them. 6. Gods manifestation of himself in any place calls for holinesse, therefore is not only heaven, but the Temple at Je­ [...]usalem called, Thy holy Temple, or the Temple of thine holinesse; because not only he is holy, but his presence there calls for ho­linesse in all that approach unto him. 7. To be delivered from fainting in trouble, and to get accesse unto God by prayer, it the childe of Gods greatest mercy in trouble, as speaking special love, whatever his outward issue be: therefore doth Jonah so much insist in commending this mercy of enlargement of soul and support, ver. 2, 4, and 7.

From all this his exercise and deliverance, he gathers some Conclusions by way of instruction and use from it; and first, he gives out his verdict of all by-wayes, as depriving man of true happinesse, and disapointing him in the end: by which we are not only to understand the courses of gross Idolaters, but more generally all courses which men lay down for attaining happinesse in any thing beside God: and particularly his own former folly and [...]ebellion, wherein, imagining to have found happinesse and content, he by the contrary ran quite from it, and plunged himself in misery, Doct. 1. The experience of Saints, from many changes and variety of conditions, ought to im­print in their hearts more serious and settled thoughts concerning true happinesse, and the right way of attaining it; therfore Jonah thus exercised and daunted, gathers this Conclusion as a certain Truth, They that observe, &c. 2. All things beside God when they are not made use of (if lawful,) for the end for which God appointed them, but happinesse sought in them, or confidence placed on them; and all wayes and courses beside these prescribed of God, will not be able to answer the expectation of the creature, but being observed as mans happiness, they are vanities in regard of their emptiness to supply the creatures need, or to satissie its desires; and lying vanities, in regard that for the present, if we be not attentive, they delude us with a vain shew and in the issue doe miserably disappoint. 3. Albeit things [Page 43]stand thus; yet men are so deluded and doated, that they will place their confidence, and look for happiness in those things which will disappoint them; for, there are who observe (with all estimation, care and expectation depend upon, and pursue after) lying v [...]nities. 4. Men by their pursuing happi­nesse not in God, no [...] in his way, do indeed deprive themselves of happiness, and consequently run upon their own ruine; There­fore such do for sake mercy; for as happiness is only to be found in God: so they who follow vain courses, do in effect renounce and forsake God, who will not be joyned with Idols, and with­al is provoked to plague such things as we put in his roome. 5. The portion of such as seek happinesse in God and in his way only, is mercy, and what mercy (in so all-sufficient a God) can afford. Therefore men taking another way, forsake mercy, that is, their happiness, flowing from the infinite mercy of God: all happinesse to lost man being mercies gift. 6. Men by forsaking of God can take nothing from him, but all the prejudice redounds to themselves; for, they forsake their owne mercy, but do not deprive him of happinesse. 7. Men in their forsaking of God or his way, can have no just challenge or ground of exception against him, as putting them away, but must take all the blame upon themselves; for it is their own mercy which they forsake; their own, I say, by offer; for God, notwithstanding his secret purpose, yet secludeth not any from mercy to whom the offer is made, till they seclude themselves.

The second conclusion that Jonah gathers, is, that seeing the Lord had thus in his folly reclaimed him, and in his deep di­stresse delivered him, he will testifie his thankfulnesse by offer­ing praise, and performing what he had vowed in his trouble, and will learne by this experience, that deliverance can be ex­pected from God only, and may be expected from him. Doct. 1. Received mercies call for praise at the Receivers hand, as a testimony of his thankfulness for the merc [...]e, and of his estimati­on of God who gave it, and as a means speeding in new straits: for, Jonah, thus delivered, will sacrifice, &c. 2. The Lords crossing and afflicting us in our wandrings till we be [Page 44]brought 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 [Page 45]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.

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 [Page 46]and enjoyned by authority, to vers. 13. 3. The Lords acceptance hereof, and revoking of the sentence given out against them, vers. 12.

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.

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.

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 [Page 49]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 [Page 50]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 their subjects; for, the people having informed the King, he in his own person arose from his Throne, &c. and by his Authority caused in to be proclaimed and published, &c. Authority and Law without example will not avail so much. 8. Albeit men in Authority cannot compel the consciences of their subjects unto faith and obedience, yet they may by their Authority en­joyne them to perform the external duties of Religion; for, the King of Nineveh made a proclamation and Decree to this pur­pose, whereby he did testifie his own repentance, and promote it in others. 9. Men in highest Authority are not to rule and do all by themselves, but with the advice and concurrence of those who ought to have Authority next unto them: for, He caused to be proctaimed by the Decree of the King and his Nobles. So much did these Heathens see of humane frailty, even in the greatest of men needing such assistance. 10. All external ceremonies and performances of Fasting and putting on of sack­cloth, are no sufficient means of averting the anger of God, ex­cept there be fervent prayer to God; therefore it is subjoyned in the Decree, And cry mightily to God; all these other per­formances ought to stir up to that as the kernel. 11. Prayer, though never so apparently fervent, is not acceptable without an endeavour of Reformation. Therefore are they also exhorted and enjoyned to turne every one from his evil way, and from the [...]iolence that is in their hands. Their Idolatry (being con­vinced of the true God) may be comprehended in that general of evil wayes; and they name violence in particular, in regard that all men by nature are more clear in Duties of the Second Table then of the First.

The exhortation and injunction in the decree, is seconded from this motive and incouragement, that there was some hope, though much born down, that the Lord being instantly sought [Page 51]unto, would be reconciled with them, and in his mercy avert his judgment. Doct. 1. There may be some sight of Gods mercy, even when he is peremptorily threatning, attained to by such as are sensible of sin, and acknowledge the justice of Gods correction; for, notwithstanding Ionah's preaching, ver. 4. there is here a possibility seen of Gods turning and repenting even by those who apprehend his fierce anger; who can tell if God will turn, &c? The very taking paines to threaten and warne forty dayes before he executed, might give ground for such an hope, that there was some purpose of love kept up, till he saw their repentance. 2. Sensible sinners under fears of felt judgments, look on Gods being reconciled with them as the fountain of their happiness, and from that only can they expect any comfortable issue of their calamities; therefore their eye is chiefly upon Gods turning, repenting, and turning away from his fierce anger; from which only they can gather hope that they shall not perish. 3. Such as are most earnest with God, under the sense of sin and judgments, will be ready to see most of his grace and free love in shewing favour toward them; therefore all their hope, when they cry mightily, is built on Gods turning and repenting, and quitting the controversie, and that grace and compassion must be eminently active, if the peace be made up at all. 4. This way of speech, Who can tell if God will turne? &c. used likewise by the Church in like extremities, Ioel 2.14. doth hold out, 1. That sensible sinners may have many sad tos­sings betwixt the expectation of Gods mercy, and the sense of their own deservings, so that albeit the Promise be most abso­lute to such, yet they can neither speak the pure language of faith, nor yet wholly the language of unbelief, but mixed and made up of both. Therefore albeit it be beyond all controversie that God will be reconciled with a penitent; and no doubt Io­nah had preached so much concerning God, yet they can attain no further then, Who can tell if God will turn? &c. 2 As it is no small difficulty to get free from a stroak, where provo­cations are great, and God hath entered in processe, and se­verely threatned; and as God is not alwayes pleased upon re­pentance to keep off temporal afflictions, when iniquity is come to an height; so exemption from them is to be looked for by the penitent, with very great submission, considering his guilt; and that happinesse is not to be placed therein, if God o­therwise be reconciled: therefore doth this suspended hope look chiefly (not so much to remission, as) to temporal preservation, that [Page 52]God may turne away from his fierce anger, that we perish not. 3. The Lord, by keeping our mindes in suspense, betwixt hope and discouragement, would stir up to more diligence; therefore is this doubtfull hope subjoyned as a reason why they should crie mightily to God; and reforme their wayes, ver. 8.4 Such as are convinced of sin ought not to be deterred from duty, though it seemed never so hopelesse, but ought to resolve to follow it, get what they will; therefore they will cry to God, though they bee not certaine of deliverance.

God is graciously pleased to accept of this, and recalleth the sentence which is expressed in termes taken from amongst men. Whence learne, 1. The Lords most peremptory and absolute threatenings are alwayes so to be understood, as that the penitent may look for Gods acceptance; for, notwithstanding the abso­lute threatning, ver. 4. God saw their workes, and repented, 2. God doth chiefly take notice of and reward mens practices, and real endeavours of reformation, and not their external per­formances of religious exercises; for, God saw their works, that they turned from their evil way, rather then their fasting and sack­cloth. 3. Albeit the Lord be not debtor to any, nor can they merit at his hand, yet free grace will so reward weak endeavours, as may encourage all to seek him; yea, he will reward with tem­poral favours, even temporary repentance, as an image of true repentance, to shew how he loves, and of grace would reward true repentance; for, He saw their works, and repented, &c. both the works of those who were truely converted, and of those who came not to that length. 4. When God is said in Scripture to repent, we are not to conceive any change in God, or of his e­ternal purposes, but onely a not executing of his revealed threat­ning, which includes the exception of repentance, which God decrees to give those whom he spares; for, Gods repenting of the evill, &c. is expounded to be. He did it not. Not a changing of his purpose, but a not executing of what he said, to wit, condi­tionally.

CHAP. IV.

THis Chapter containeth, 1. Jonahs murmuring at Gods dealing with Nineveh, and his wish to be dead, verse 1, 2, 3, 4. The Lords reproving of him; first, by words, verse 4. and then by deed; for by a Gourd, in the shadow whereof (being gone out of the City,) he delighted, verse 5,6. and at the want whereof hee repined, verse 7, 8, 9. he is reproved, that he should be so much taken up with so smal a thing, and yet bee angry at Gods spa­ring so populous a City, verse 10, 11.

JOnah is discontented with this mercy of God toward Nine­veh, and expostulates with him about it, applauding himselfe in his former rebellion as having done more wisely in it, then in following Gods Call: The ground of all which distemper was (as appeares,) that God sparing of Nineveh (which it seemes he knew by Revelation, or gathered from their repentance, or from the standing of the City after the forty dayes were ex­pired) was a ready meanes as he thought to make his Ministry, and Gods Name and Authority to be vilipended; or, (as ten­tation is full of invention) that such an enemy as they were to be to the people of God, was not cut off. Doct. 1. Corruptions may lurk and remaine alive, in those who have gone through many straits, and so might have had them mortified; for, Jonah after many difficulties, is yet passionate and impatient; He was displeased exceedingly, and very angry. 2. It [Page 54]is a great iniquity in the children of men, to seeke to have Gods dispensations framed after the molde of their minde; for it is Jonah's sin, to be very angry and exceedingly displeased with what God did. 3. Corruption may sometimes so prevaile with the children of God, that it shall not only be a tentation smother­ed, out of love to him, within their brest, but may also break out with their own consent against God for a season: for Ionah vents his passion, He prayed unto the Lord and said. 4. Much of that which we vent under the name of prayer, may indeed be our raving in our Feavers, and a letting loose our corruption and passion; for, that is called prayer here, which in effect is a bitter expostulation with God, and a venting of his passionate desire to die. 5. Crooked wayes, for which the people of God have been corrected, and which they have been made to con­demn, may yet again in an houre of tentation be approved and liked of by them; for, Ionah applauds himself in his former way of rebellion which he had condemned, Chap. 2.8. and thinks he had done well; Was not this my saying? &c. therefore I fled, &c. 6. It is a tentation insident to Adams posterity, to presume that they would guide things better, if they had their will, then God doth guide them; for, this expostulation implies, that he thought it had been better to have gone on to Tarshrsh, then to have come to Nineveh, as things went. 7. A person under ten­tation will not want his own fair pretences, wherewith he may think to justifie his way, and to make it specious and seem rea­sonable; for, Ionah seemes to have such reasons, that he dare appeale to God himself, whether he foresaw not wel in his own Countrey, that Gods mercy would make his threatning to be in vain, and bring his Ministry in contempt, and did not wel in flying; was not this my saying, saith he to God? but our rea­sonings must submit to gods sovereign wil, and give place to his infinite wisdom. 8. The mercy of God toward lost man, is so farre beyond mans mercy, that it may sometimes be a dis­content to his tenderest children, in that he is so merciful; for, Gods mercy to Nineveh, and that he is so gracious and merci­ful, &c. is Ionah's eye-sore. 9. God is so gracious, that as he is not easily provoked by sinners; so he is easily, when provoked, reconciled againe unto them; for, this Ionah knew in his own countrey, that he was a gracious God, and merciful, slow to anger, and of great kindnesse, and repented of the evil: and this did he now see veryfied. 10. It is a great mistake to think that mercy manifested to humble sinners should make them con­temne [Page 55]God or his servants, it being a most effectual meanes to produce feare of God, and respect to his ordinances and messen­gers, Psal. 130.4. Therefore is Jonah's reasoning against Gods mercy grounded on a mistake, and an evidence of his being carri­ed headlong with passion.

Jonah subjoynes to his expostulation an impatient wish, that God would take him away by death, since hee got not his will, and could not endure the infamy, which he apprehended would come upon him Whence learne, 1. Death, (not as it is a re­leasement from sin, or a chariot to convey us to the place where we will be with God for ever, but as it takes away from a pre­sent imagined or real bitternesse) is the ordinary refuge of im­bittered spirits, and the back-doore unto which, out of impatien­cy, wearinesse of life, pride and contest with providence, they seek; therefore doth Jonah now pray, Take my life from me. 2. It is the fruit and the evidence of an imbittered spirit, that any condition, how ill soever, seemes better then the present case unto them; therefore Jonah thinkes it better to dye then live, without any affectionate eye to glory, but rather having respect to his rest from present trouble, (as appeares from Gods repro­ving of it,) whereas it ought rather to have affrighted him to think of going out of the world in such a bitter frame. 3. The children of God under tentation, may be very ardent in expres­sing the drosse of their owne heart, and in seeking that which is altogether wrong; for, Jonah in his passion beseeches the Lord to take away his life. Great is the mercy of Saints, in having a Mediatour to reforme their petitions. 4. It is a sign af great corruption and selfe-love in men, to seek their own con­tentment and satisfaction in dying or living, rather then in these to be subject to the Will of God; and it is basenesse and cowardise, to seek passionately to be out of this life, because of any trouble we may meet with in it, in our following of God; for, such is Jonah's infirmity, and this is his reason in his passion: take my life from me; For it is better for mee to dye then to live.

The Lord doth first reprove Ionah's passion by Word, and ap­peals to himselfe, whether he thought it seemly so to repine? Doct. 1. The Lord doth in great meeknesse and patience beare with the infirmities of his servants while they are in a distemper, and while there is hope of recovery; so much doth this gentle reproofe of great passion and stubbornnesse teach. And so the mercy of God which he envied, that it should be shewed to Nineveh, is the cause of his owne safety. 2. Gentle reproofs from God, and his tender dealing with his children, ought to take deepest impression upon them: for, therefore doth the Lord choose this way, that Ionah, seeing therein his goodnesse toward him, who was so often out of course, might be the more deeply convinced. 3. The children of God, when they cool of their fits, will be most severe against themselves for their impatiency and miscarriage; therefore doth the Lord appeal to Ionah himselfe being sober, to judge of his owne way: Doest thou wel to be angry? as being the fittest Judge to passe an hard censure upon himselfe. 4. It is a great iniquity and presumption in the creature to be angry at, or quarrel with any of Gods wayes, who is absolute and unsearchably deep in his counsels: for, saith he, Doest thou (a worme, a potsheard, and an owle, who canst not dis­cerne my wayes) wel to be ang [...]y?

Ionah not pacified with this reproofe, perseveres in his hu­mour, and goeth forth of the City, and easeth himselfe the best he may from the Sunnes heat, till hee yet see what may become of the City. Whence learne, 1. A child of God under tentati­ons may be very hard to convince of his errour; and may go on in his course, even when God reproves him for it; for Ionah thus reproved, verse 4. goeth on, and is intent upon the ruine of the City. 2. Inordinate affections may not onely carry men to shew themselves in opposition to the Will of God, but is a ready [Page 57]way to draw them to delusion, while as men will not believe truth, but according as they fancy and wish, so will they still expect and look that things should be; for, the forty dayes be­ing expired, and Ionah being informed of Gods Will, yet ex­pecteth the satisfying of his desire; He went out to see what would become of the City; as judging possibly, that since the pre­cise day of Nineveh's ruine, after the forty dayes, was not fixed, therefore they might perish yet, or that possibly they would give over their repenting; or, that Gods sentence being for­merly altered, so might his purpose of mercy be. 3. Even the children of God, in the houre of tentation, may vent such dispo­sitions as are monstrous among men; so much of old Adam is there in the most mortified, and so much need is there to pray, that we be not led into tentation: for, whereas Ionah, a Pro­phet, ought to have rejoyced at the successe of his Ministry, and the repentance of sinners, his mind is only bent upon the destru­ction of Penitents, and it is his great eye-sore to see that Ci­ty standing; He sate to see what became of it, as daily wishing its destruction, and grieving that he saw it not. 4. Smaller contentments and accommodations are to be chosen, rather then greater delights, by abiding in a place where Gods judge­ments are imminent, therefore doth Ionah, who expected and wished the ruine of Nineveh, well in this respect, that he will rather sit under the shadow of a Booth, then abide in the City. By which also the Ninevites might take occasion to repent yet more seriously, seeing his removal might tell what he ex­pected.

Here the Lord doth first give Jonah matter of delight in a plant miraculously raysed up to cover his booth, and keep him from the heat which increased his griefe; then againe, his passion is stirred up by occasion of the Lords sudden removing of the gourd, and raysing such a wind, as might effectually make the Sunne-beames beat upon him; by all which the Lord layes a ground of more sensible reproving of him for his former biternesse. Doct. 1. A spirit once broken and imbittered with troubles, is easily grieved and stirred up; for, to Jonah heat is a griefe from which he must be delivered, and which hee cannot well beare. 2. The Lord in healing the infirmities of his people, uses first to lance their sores, and discover more of their putrefaction, before he apply any healing plaisters; therefore is Jonah's passion more kindled, ere the former distemper be healed. 3. God in his holy providence may ensnare men who are willful­ly given to passions, with more occasion to make them vent more of their corruptions; for, so doth hee deale with Jona [...], he gave him delight in a gourd, and then tooke it from him, and sent the beating Sunne, to cast (as it were) oyle in the flame of his passion; so dangerous is it to walk contrary unto God, or to be violently carryed on with any corruption. 4. From this send­ing of the gourd and the worme, and the effects of it in Jonah, we may see; First, the vanity of all earthly delights, in that they all carry a worme of instability in their root, which in short time will turne upside-downe all the expectations which men have from them; for there is here the one day a flourishing gourd, and the next day it is withered. Secondly, much delight in earthly contentments is ordinarily a fore-runner of much for-row in their removal; for, Jonah was exceeding glad of the gourd, but when it is withered, he fainted. Thirdly passion given way unto, will soone turne men furious and absurd; for Jonah up­on the least discontent would be gone: He wished in himselfe to dye, and said, It is better for me to dye then to live, when the Sun beat upon him, and the gourd was gone; as if he should be ex­empted from bearing any thing; so little are men themselves in their passions.

Before the Lord make use of all this to his holy purpose, hee challengeth Jonah concerning this his discontent, that so hee confessing his passion, way may bee made for the reproofe: Whence learne, 1. In every action it is our duty to look on our selves as accountable to God for it, and to examine how it is done, whether well or not? for, so doth Gods challenge, to give an account, and to examine, teach: Dost thou wel, &c? 2. To be excessively discontent at Providences, especially for small matters, is a thing no way beseeming the servants of God; for this also is imported in the challenge, that it was not right in him, a Prophet, to be angry, (yea, exceedingly angry, as the words may be read) for the gourd. 3. The pride of mans heart is such, that it will justifie it selfe, and stand it out even against the verdict of God, if hee be given over to tentation; for, so doth Jonah's Answer to the Lords question teach: I doe wel, saith he, to be angry, or, I am greatly angry, even unto death. No­thing will please him but death, to bee by it rid of those trou­bles.

The Lord doth now apply all that is past to his present pur­pose; and from this discontent of Jonah, lets him see the ab­surdity of his former murmuring; for, if hee had given way to himselfe so passionately to commiserate so smal a thing as a gourd, in producing whereof hee had no hand, which was of so short continuance, and which needed no pity, and that onely because he received some profit and refreshment by it, why did [Page 60]he so much stumble that the Lord spared Nineveh, which was his handy work, and every way considerable; there being so ma­ny in it that eminently called for pity, being neither sensible of any thing, nor yet by grosse actual transgressions had provoked the Lord to denounce that judgement? So that here the Lord is not approving Ionah's passion, but by a reason drawn from the less to the more (wherein Ionah a creature, and the great Lord, a stick, and great Nineveh are compared,) Ionah is convinced of selfishnesse in approving himself in doing that unjustly, which he condemned in God, when done most mercifully and rightly. Doct. 1. Self-love will easily blinde men so far as to make them approve themselves in doing of worse things then those they condemn in others; for this is the scope of this reproof, to shew Jonah, that he would not allow the Lord on just causes to be merciful; and yet could allow himself in his selfish passion. 2. Much more latitude ought to be allowed to God in his way of working without our quarrelling, then we may take to our selves; for, saith the Lord, Thou, who mayest be blinded with fancie and humour, hadst pity, and allowedst thy self in it, and should not I, a wise and sovereign Lord, spare Nineveh be­ing he to whom absolute submission of spirit is due, though I thus reason thee out of thy folly? 3. The Lord can easily take off the veile of fair pretexts from selfish men, and let them be seen in their owne colours; for, whatever Ionah might pre­tend as the cause of his grief for Ninevehs sparing: the Lord by this demonstrates, that his bitterness flowed indeed from love to himself, as might be seen in the matter of the Gourd. 4. Men under tentation and in an ill way, are not without much difficulty convinced that they are wrong; therefore the Lord useth all these meanes that Jonah may take with the reproof, when by lively demonstrations and deeds he should see his errour, Thou hadst pity upon the Gourd &c. And should not I spare Nineveh? 5. The Lord is so constant in his good-will, that he will not only shew mercy, but wil maintain his so do­ing, against all who will oppose it; for here he pleads for his mercy to Nineveh against Jonah, Should not I spare Nineveh? 6. The Lord by his practice teacheth us, to let out our affecti­ons upon objects according as they are of worth in themselves; therefore albeit nothing can be of worth to him, yet he repre­hends Jonahs pity on the gourd: a thing of so smal worth, com­ing up in one night, and perishing in another, as far worse im­ployed, then his mercy in sparing Nineveh that great City, and [Page 61]therefore the more to be tendered by him. 7. The Lords crea­ting of men, may give ground of hope to the sensible sinner, that God delights not in his destruction, but upon repentance will be willing to spare; for, while he reasons from Jonahs pity on the gourd, for which he had not laboured, neither made it grow, he teacheth that he could not but spare repenting Nineveh, it being his own handy-work. 8. Not only persons come to maturity, and turning to God, but even their children, yea, and cattel, who cannot sensibly acknowledg him, do concur to plead for pity to the penitent at Gods hands: and his mercy will look on their condition and number as a reason of sparing; for, he knoweth what Infants are in Nineveh, how innocent they were of grosse provocations, and that there was much cattel there, and from that pleads, that so great a City, wherein there are so many Infants, and so much cattel should be spared. 9. The children of the Lord will at last be cleared and satisfied with all the Lords dispensations, and will submit to Gods way in them, as only right and wise, however they repine under their fits of tentation; for, the Lord gets the last word in this debate, and therefore it is evident from Jonah's silence, and not answering a­gain, that he submitted at last; in testimony whereof, and of his unfeigned repentance for his miscarriage, he glorifieth God, in re­gistring all these passages for the edification of the Church: where­by also is held forth the infallible certainty of holy Scripture, in that the Penmen thereof were so little their own in writing of it, as they spare not at Gods command, to register their own infirmi­ties, that he may be glorified.

CHAP. I.

IN this Chapter, after the Title, v. 1. The Prophet sets forth the Lord as in a solemn Court-day, appearing with great power, severity and Majesty to take order with Israel and Iudah for their sinnes, especially Idolatry, verse 2, 3, 4, 5. Then he particularly foretels the desolation of the king­dome of Israel, ver. 6, 7. the greatnesse whereof, together with Iudah's stroak by the same Assyrian, is particularly and pathe­tically held forth by the Prophet, from his own sorrow for it, ver. 8, 9. from enemies rejoicing at it, ver. 10.— from declaration of the calamity of particular places where the enemy should come, ver.— 10, 11, 12, 13, 14, 15. and from the mournful face that then should be of all things, v. 16.

THe Inscription or Title of the Prophecy doth contain a de­scription of the messenger imployed, from his name and the City where he was born, (conceived to be that City Marshah in the Tribe of Iudah, Iosh. 15.44. 2 Chron. 11.8. and 14.9, 10. which is here threatned, v. 15.) as likewise his commission from God; the time of his prophesying under several kings of Iudah; and a declaration that his commission extended to both the kingdomes of Israel and Iudah, and especially to the chiefe Cities thereof. Whence learn, 1. Men are not to run unsent on publick imployments in Gods house, but to waite upon a call and commission; and, having received it, to cleave closely to it; for, the Word of the Lord came to Micah, and he published on­ly, the Word of the Lord that came to him, and which be saw, &c. 2. The messages and challenges sent by the Lords servants unto the Church, are to be looked on as sent from him, whose challenge the conscience cannot flee, as being more then our [Page 64]party, and as being most certain and infallible: Therefore this doctrine is held out to be the Word of the Lord, and Micah saw this; to wit, in vision, or by prophetick revelation, implying that what he said, was as certain as if it were seen accomplished. 3. The Lord in his great mercy and long suffering, is pleased not to with-hold a testimony from his backsliding people, but by multiplication, and long continuance of Prophets, is pleased to forewarne them of ruine, if so be they may turne and prevent it. Therefore is not only backsliding Israel honoured with Pro­phets, but there are many at once in both Kingdomes, and these prophesying long in the time of many Kings; for, not onely is Isaiah at the same time with Micah prophesying in Ju­dah; but Hosea, if not also Amos in Israel; as may be gathered from the inscription of their Prophecies. Frequent sending of Prophets and messengers is either a means of stirring up to refor­mation, as when Haggai and Zechariah were sent out almost at one time, Hag. 1.1. Zech. 1.1. with Ezra 5.2. or a presage of speedily approaching ruine where their message is not received, 2 Chron. 36.15, 16, 17. 4. The servants of God must not re­solve to have alwayes sweet times and fair weather in the ser­vice of their generation; but ought to look for variety of times and conditions to wrestle with; such was the lot of this Pro­phet, he lived in the dayes of Jotham, Ahaz, &c. Having to do not only with wicked Kings in Israel, who lived in the same time with these Kings in Judah; and in Judah he had not one­ly a pious Hezekiah to deal with, but a wicked Ahaz, and a Jotham, in whose dayes reformation was not so through, as un­der Hezekiah or Josiah; and he did see the total ruine of Israel, and the affliction of Judah by the Assyrians. 5. As the Lord will not spare his own people when they provoke him; so doth he in e­quity deal with them according to the degrees of their pro­vocations: therefore is there a sad message concerning Jerusalem and they must not take it ill to be joyned with Sam [...]ria in the pro­cass, whom yet they hated as vile Apostates; yet it is so ordered, as Samaria is placed first, it being first and chief in the provocation, (which is a poor preferment) and consequently, first and deepest sharers in the punishment, as getting only threatnings; whereas Judah is comforted, and punished at this time with greater lenity.

To conciliate Authority to the ensuing Doctrine, the Pro­phet summons all the creatures, and all people to be witnesses to this processe, against Israel and Iudah, and to one solemne Court day; wherein the Lord would judg and witness against his people, and by his judgements should vindicate the sentence of his ser­vants against sin, from all contempt of unbelievers. Doct. 1. The Word of the Lord ought to be gravely, and with all Authority delivered by his Messengers; therefore doth Micah by this so­lemn charge to all creatures to appear, declare that his mes­sage was a grave purpose, not to be slighted, and that it was the Lord who hath command of all creatures, and not men only they had to do with. 2. It is usual for the visible Church, not only to slip through inadvertency, but especially to drown her self in Apostasie; and having once fallen away, to prove so void of all sense of Piety, so selfish and so obstinate, as not to be easily convinced; and so stupid in sin, as not to be sen­sible of approaching wrath: therefore must there be a solemn citation of all Nations, as if there were need of a dayes-man to awake them from their sleep, and the Lord must be a wit­ness against them, ere they be convinced. 3. God is a witnesse, whose testimony may and will convince of sin, as not only knowing all things perfectly, but when he declares this with power, either inwardly to a conscience only, or outwardly by corrections also, he will convince the most obstinate; Let the Lord be witnesse against you, and he will carry his point. 4. When sin is come to an height in the Church, and they will not take with, or strive to amend it, then the Lord will pub­lickly, in view of all the world, convince and correct them by his stroaks; therefore doth he call all people, the earth, and all that therein is, to hear and see the Lord witnessing against his Church: which is a bitter case when our betrothed Lord is provoked to go out of doors to the streets with his beloveds faults. 5. The justice and equity of the Lords dealing with his people, even when he proceeds to severity in correction, is so uncontrovertedly clear, as that it may be seen and read of all, therefore also are the creatures called to appear, as witnesses of his proceedings, and that affliction is justly procured by Israel. 6. If this passage, from his holy Temple, be understood of hea­ven; it teacheth, that however men may obstinately bear out against all convictions from men, yet the glorious Majesty of God, when he lets forth any rayes of it from heaven, (as v. 3, 4.) in his works, it will so dazle them, as they shall not be able [Page 66]to stand out: If we understand it of the Temple at Jerusalem, it teacheth, that the Jewes their confiding much in the Temple, should not exempt them, but rather be a part of their ditty; that the mercies of God, manifested there, and from thence unto them, should effectually convince them of sin, and aggravate it, who have not walked answerably; and that Israels renouncing of that Temple and the worship of God, there shall be mat­ter of a sad challenge, which they will not be able to answer. In all these respects the Lord God will be witnesse from his holy Temple.

To stir them up the more, and to make them heed the message, he declares in general Gods purpose concerning them; that he would manifest himself in his glory from heaven, and trample under his feet whatever is most eminent, and make high and low feel the effects of his Presence and Justice, according to his in­finite power, which when he pleaseth to let forth, will make mountains to tremble and resolve into dust; and vallyes to cleave, as wax melteth before a fire, and as waters run with violence down a steep place. Doct. 1. However the Lord do most clearly manifest his glory in heaven, and Atheists and carnal men think he is shut up there; yet as he is every where filling heaven and earth; so will he, when he pleases, manifest his pre­sence on earth, in glorious effects of providence; for so doth this speech import, The Lord cometh forth out of his place; that however heaven be in a peculiar way his habitation, yet he will from thence appear in glorious majesty on earth. 2. The glorious manifestations of God in the world, ought to be looked upon with reverence, admiration, and humble wondring. So much doth behold prefixed to this manifestation, import. 3. It is quite beside the expectation of a back-sliding Church, that God should appear in severity against them; and therefore [Page 67]such a dispensation surprizeth them: so much also doth this Behold teach, that to them who still dream of peace with God, notwithstanding their wicked way, it should be an unexpected and sudden thing to see him appear in glory to punish. 4. The greatnesse and majesty of God, ought to be well studied and considered upon, by all those who oppose him, and reject his will, not to drive them yet further from him, but rather to crush their obstinacy, and induce them to repent; for, Gods Majesty is here held forth to make them tremble, to be found in a way disapproved of his Word. 5. Men in their declinings from God, seek unto themselves false refuges, whereby they think to shelter themselves against Gods vengeance, but are herein deluded; for, there are high places of the earth; where­by are signified their Idols worshipped on these high places, wherein they trusted, or their strong holds, or high and lofty men, who thought to be exempted from common judgements; or, generally their high and lofty imaginations, all which, or whatsoever else they can oppose, the Lord is potent to crush; He will come down and tread upon the high places of the earth. 6. Greatness of opposition against God, contributes to set him out more eminently by crushing thereof; for, He treads on the high places, that is, not only crushes and commands them, but is the more eminently seen in so doing, in that they are high; their height making them conspicuous from afar, while he stands upon them. 7. The Lord is able to overturne what is greatest and most stable in the world, and make all creatures feel his power and indignation in an effectual way; this is held forth in that the mountains shall be molten under him, and thevalleys cleft as wax before the fire, &c. 8. Sin in the people of God, makes that which otherwise might be comfortable, matter of terrour to them; for, whereas the Majesty and Power of God is comfortable to the Church, in that she hath such a God to crush her enemies, and wherein they deal proudly to be above them; yet now, because of sin, it is the matter of her terror: How­ever it be so far comfortable, as that all this is done to drive her to his mercy.

Followeth the Lords quarrel, or the cause procuring his ap­pearing thus in glorious severity, which is the hainous trans­gression of his people, who came of Jacob, otherwise called Is­rael, and withal, he declares, that the Original and rise of this transgression in Israel, was from the chief City Samaria, while as Omri and Ahab did there erect Idolatry (having translated the regal dwelling thither, which was before in Tirzah, 1 Kings 16.23, 24.) which had now in processe of time, spread through the Kingdom, and had daily influence from the Court and chief City: and that in Iudah the City of Ierusalem had cast a Copy to all the Land, and not only in sins against the Second Table, but in corrupting the worship of God with their high places, which Iotham tolerated, and his son Ahaz proceeded to grosser abomi­nations, 2 Kin. 16.10, 11. 2 Chr. 28.24.25. and so drew on the people to imitate their wayes. Doc. 1. The provocations of the Lords priviledged people may bring on very remarkable stroaks; for, all this (that is, all this appearing in severity,) is for the trans­gression of Iacob. 2 Albeit the Lord in his great mercy look over the infirmities of his people; yet rebellion, and idolatry, and cor­rupting of his worship, especially when multiplyed, is that which he will not tolerate: for, this stroak is for their transgressions (or, re­bellions) their sins and high places. 3. In times of defection and controversie, the Lord hath a special eye upon, and a chief quarrel against such as have a leading hand in bringing on, or carrying on the Apostasie; for, these questions, What is the transgression of Ia­cob? What are the high places of Iudah? imports, that God ob­serves, and would have the cause of all the defection, and who be­gan it, sought out. 4. In universal defections, eminent places and persons are ordinarily most culpable, as misleading others by their example and authority; for, the transrgession of Jacob is Sama­ria, the high places of Judah are Jerusalem; that is, iniquity a­bounds most in these Cities, and the sins of the Land have their rise and countenance from thence. 5. The Lord hath an espe­cial eye upon his own Church and people, to whom he manifests himself and marks their declinings narrowly, especially in the matter of his worship: for, Judahs high places are especially poin­ted at, whereas all Israels desperate defection is named in a ge­n [...]al of transgression.

The Lord pronounceth a more particular sentence against Israel for their sins, and particularly against Samaria, that when theten Tribes should be led captive, that City (as being chief in the sin) should have a remarkable stroak; the buildings there­of should be rased to the very foundation, the stones thereof cast down from the hill whereon it stood, to the valley, to lye as heaps of stones do, which are gathered by Labourers of the ground; and the place thereof should be only for planting of vineyards in it. Doct. 1. Iniquity entertained, will lay most eminent and strong places desolate; for, Therefore wil I make Samaria as an heap of the field, &c. although it endured a siege for three years, 2 Kings 17.5. yet this threatning takes effect at last. 2. Eminency in sin, causeth eminency in judgements; therefore Samaria is made an heap, the stones poured down, &c. whereas other Cities of that Kingdom were not so ruined, but there are some Cities of Samaria, or, of the Countrey about to bee inhabited, 2 Kings 17.24. when it lyeth desolate. 3. Wick­ed men, prosecuting their wicked and ambitious ends, may be made use of by God in an holy manner, as instruments to execute his judgments upon his backsliding people, and are so to be looked on by all, who would have the use of their condition; therefore, the Lord, for his peoples instruction and direction, doth own the stroak to be inflicted by the Assyrians, I will make Samaria as an heap of the field, &c.

Samaria is threatned with further ruine, in that not only her private things, but her supposed sacred things should be destroy­ed, her graven images broken, that the mettal thereof might be carried away; and her gifts given to Idols, (as harlots do to their Paramours) or her riches, out of which she gave these gifts, and which she accounted to be the reward of her idolatry, [Page 70]shall either be burnt by the furious soldiers, or go as they came, and perish as they are purchased, and so her idols should be de­solate. Doct. 1. As it proves the vanity of idol-gods, that they are obnoxious to destruction and desolation, so in dayes of vengeance Gods speciall quarrel is against them, to shew their frailty, and the folly of all those who cleave unto them; there­fore all the graven images thereof shall be beaten in pieces, and all the idols thereof wil I lay desolate, by with-drawing respect, worship, and gifts from them. 2. Idolatry is in Gods account spiritual harlotry and adultery; for their gifts given to idols, are hires, such as are given unto, or by harlots, as the word sig­nifieth, and their riches the hire of an harlot. Idolaters break that Covenant betwixt God as their Husband, and them as his Spouse, and doe poure out that affection due onely to God, on idols, and therefore provoke him, in his jealousie to punish. 3. As men may, through Gods permission, prosper in an ill way: so are they ready to sacrifice their prosperity to a wrong cause, and by their prospering to harden themselves in their way: for Samaria's gifts bestowed on her idols, or her great riches ena­bling her to offer, she gathered it of the hire of an harlot: that is, shee acknowledged not God for her riches, but conceived that they came to her for her unlawfull leagues and treaties with ido­laters, and as a reward of her idolatry, and defection from the Tribe of Judah, and the worship of God; and therefore perse­vered in it. See Hos. 2.5. Ier. 44.17, 18. 4. Riches pur­chased in a wrong way, or abused to confirme men in a sinfull course, shall come to nought; for, the hire thereof shal be burn [...] with fire, and they shal return to the hires of an harlot. Where­by wee are not so much to understand, that the Assyrian Ido­laters should take the riches and gifts of Samaria, and abuse them, as Israel had done, in putting these gifts in the Temple of their Idols, and acknowledging the riches as given them by their god: as that it is a proverbial speech, signifying, that as these riches were ill purchased by Israel so they should go as they came, and do them no good, but vanish; for an harlot purchaseth her hire ill, and ordinarily it is as ill spent.

The sentence being pronounced, the Prophet proceeds to set [Page 71]forth the greatnesse of the judgment, together with that which was to come on Judah, that they may be stirred up to lay it more seriously to heart in time. And first, hee declares what their calamity shall be, by his own sorrow for it, which was extream­ly bitter, as of dragons and owles, whose horrible howlings in desert places, is made use of in Scripture, to expresse the condi­tion of men sensible of great calamities, I [...]h 30.29. Psa. 102.6. and by his going naked, and stript of his upper garments, as a signe of totall desolation, Isa. 20.2, 3. By all which the Lord doth not declare his allowance of any bitter carnal mourn­ing in trouble; but by the Prophets practice the Lord would teach, 1. When his people provoke him, he can send afflicti­on beyond expression, and such sorrows as no outward signes can sufficiently vent; for, this bowling, wailing, and going na­ked, doth import so much in the Prophet foreseeing the storme, and doth foretell, that it shall be so with the people, when they feele it. 2. It is the duty of faithfull Ministers, not onely to denounce judgement against sinne and sinners, but so to doe it as may make them most sensible of their danger before they feele it in reality; therefore doth Micah waile, and howle, &c. that they might thereby read the reality and weight of the threatning, and study to prevent the execution. 3. A most effectuall way of making people sensible of threatnings, is, when the messengers themselves are affected with them when they de­liver them; for, therefore doth Micah, who carried this message, waile and howle. 4. Threatnings from the Lord ought to be denounced with great affection and sympathie in the Messen­gers, that so they may evidence, that it is no revengefull and bit­ter spirit in them, that maketh them speak so sharp; and withall, that their affection thus evidenced, may make way for an unplea­sant message: Therefore will I waile and howle, &c. (saith he) as a sympathizer with the people of God, however, as his messenger, I carry the hard tidings.

In giving a reason of his sorrow, he yet further describes the calamity from the universality of it, that Samaria, as shee is de­sperately sick of provocations, without any hope that ever shee [Page 72]should amend; so her stroak was incurable; and that the As­syrian having destroyed them, that fire should burn through all Judah, even to Jerusalem, the mother-City, and seat of justice to all the Jewes, of whom he was one, and whom hee loved dear­ly: And so hee comes to the second branch of the Threatning which is against Judah and Jerusalem; as was likewise foretold by Isaiah, chap. 8.7, 8. and accomplished, 2 Kings 18.13. &c. Doct. 1. It is a bitter cause of complaint, when stroaks inflict­ed by God are irremediable, whereas a stroak is easie wherein there is hope of deliverance; therefore doth Micah waile, for her wound is incurable. 2. Albeit the Lord begin his pu­nishments for sin where it pleased him; yet when hee lifts up his hand, such as are guilty of the same sinnes, may think not to escape; for when the wound is begun at Samaria, it comes unto Judah, he is come to the gate of my people, &c. Jerusalem be­ing so called, because it was the seate of justice, which used to be administred publickly in the gate. 3. The Lord may suspend his corrections upon his Church for her backsliding, untill a time of reformation, and then inflict them; for, how­ever Ahaz had his own fears from Rezin King of Syria, Isa. 7. 2 Kings 16. yet the correction for the high places of Judah (of which ver. 5.) is by the Assyrian, who destroyed Samaria, and that in the dayes of Hezekiah the Reformer, 2 Kings 18. It is come (to wit from Samaria) into Judah. The reason of which, is partly, because Reformation being not set about sin­cerely and cordially, (as it was in the body of Judah in Jo­siah's time, Jer. 3.6, 10.) doth so much the more provoke the Lord to punish for former Apostasie; partly, the Lord chuseth a time of Reformation to punish in, that a people, being at such a time sensible of the sinne procuring the stroak, the affliction may be blessed to make them reform the more throughly; and partly, the Lord chuseth this time, that the stroak may be the more moderate, there being some standing in the gap, and no totall backsliding; and accordingly we finde Jerusalem preserved, though threatned. 4. The affections of the Lords servants in a time of distresse, ought to be set on work to sympathize chiefly with such as are most dear to God; therefore saith Micah, He is come to the gate of my people Not so much his, because hee was their countrey-man, (which ought not to sway with Mi­nisters in publick administrations, Deut. 33.8, 9. though o­therwise to be tender even in that respect, is commendable) as because they were more upright in Religion then Samaria, and [Page 73]therefore the enemies coming even to Jerusalem where the Tem­ple stood, is most bitter.

In the next place, the calamity of the people, and cause of the Prophets sorrow, is held forth to be so great, that it were to be wished, that their enemies (such as the Philistims in Gath) never knew of it, and so might not insult over them in their misery, to add to their affliction; and therefore in a figurative way (usuall in Lamentations, and borrowed from 2 Sam. 1.20.) they are injoyned to conceal their affliction from such, by sup­pressing their weeping, lest they should hear it: Whence learn, 1. There are still some in the world waiting for matter of joy in the Churches calamities, whose gladdest day will be to see her in trouble; For, so much doth this prohibition to declare it in Gath, import. 2. Of all enemies, such are among the most inveterate, as being neerest unto the people of God, yet partake not of their mercies, for, such were these at Gath, lying hard upon the borders of Judah, from whom especially they would conceale their grief. 3. It is a new grief, and great addition to the afflictions of the godly, that enemies by reason of their calamities, take occasion to reproach them, their God, and Religion. And it would be a deliverance in part, to have their case concealed from such, and an ease to smother their grief, if that could conceal it; for, this charge, Declare ye it not at Gath, weep ye not at all, doth import the Churches wish, that such knew it not, and her ease if it were so. 4. The Church of God must resolve not onely to have afflictions, but also to have them noted and observed by enemies, and to lie under all their insolencies and reproaches because of them, till their triall be perfected; for, while in a figurative way the Prophet thus pro­hibits, it intimates that it could not be hid, and that the Church had this added to her triall.

In the rest of this Chapter to the last verse, the greatnesse of this stroak, and the cause of the Prophets sorrow, is yet further set forth, in a particular and pathetick enumeration of such places (especially as would appear in Judah) as should feele the cala­mity of Warr, and what their calamity should be; and albeit [Page 74]we find no mention elsewhere of divers places named here, especially these, ver. 11, 12. yet we are to conceive, that they are either proper names of places (though unknowne to us) chosen out from among other places, in regard the signifi­cation of their names, doth illustrate their condition by the War: or, that they are appellative and borrowed names given to some places from their qualities, properties or condition, to illustrate, their calamity in the ensuing tempest, as may be seen in the particulars. And so here by Aphrah signifying dust, we are to understand either that City in Benjamin, Josh. 18.23. where the Assyrian was to come (and which was far from the Philistines hearing,) or, generally, a place brought to the dust, and made dusty by affliction, who therefore are to roll themselves in the dust, in token of great sorrow for their dusty and afflicted condition; see Ier. 6.26. Doct. 1. As the children of God by their behaviour in trouble, are to give no occasion of reproach­ing unto enemies; so are they before the Lord to evidence, that they are sensible of his hand; for, as they are not to weep at all in Gath, or where the Philistines may hear it, so are they not­withstanding in the house of Aphrah amongst themselves, to expresse their sorrow. 2. As great afflictions will be very grie­vous and bitter, making men without any regard to themselves, wallow in dust and ashes; so the sweet use of trouble is, when men stoop to their condition, and to what it calls unto, while Aphrah made dusty by affliction descends to the dust; in the house of Aphrah roll, &c. 3. Our kindly bed in trouble, is dust, as being dust by our Original, and the end of affliction being to let us know we are such, In the house of Aphrah (or, of dust) roll thy self in the dust.

The next place mentioned is Saphir, the signification whereof leads to this Interpretation; That such as dwelt beauti­fully and pleasantly (for so much doth the inhabitant of Saphir signifie) should either flee, or be carried into captivity by the enemy, in much ignominy and reproach; as this manner of speech is used to expresse great ignominy put upon captives by [Page 75]licentious souldiers, Isai. 20.4. & 47.3. Ier. 13.22. It teacheth, that as pleasures and delectable situation and dwelling will be no guard against God pursuing a controversie for sinne; so pleasure abused will be forth-coming for double ignominy, and will contribute to imbitter a cup of affliction; for, the in­habitant of Saphir passeth away, having her shame naked: her glo­ry keeps her not from ignominy, and it is so much the sadder as that she had been a Saphir. The next place, Zaanan sig­nifying a place of concourse like flocks; and Beth-ezel signifying a place that is neer, lead us to this exposition of the rest of the verse; That a place of great concourse and many people, shall not come out to help or comfort, when their neerest neighbours are mourning: the reason whereof is subjoyned in these words, He shall receive of you his standing; that is, Zaanan shall not appear in Beth-ezels trouble, as having their own difficul­ties, and learning by the example of their neighbours, that there is no standing out or resisting of the enemy; or they dare not express compassion, as looking that the enemy will settle his camp among them, and take a sore recompence if they make him conti­nue in a siege against them. Doct. 1. Humane helps and greatest probabilities, will prove but vain in a day of vengeance; for, a place of repair such (as Zaanan) will not be able to help, no not a place neer unto them; whereas either their number, or the vici­nity of the place afflicted, might seem to promise otherwise. 2. It is an usual thing in a day of calamity to see men selfish and taken up with their own grievances, without regarding others, and to see the Lord give every man and place so much to do as shall give him no leasure to look about him: Zaanan came not forth in the mour­ning of Beth-ezel, &c. See Ier. 47.3. 3. Universal discourage­ment ordinarily goes before an instrument of Gods vengeance, e­specially once prevailing to make way for his further successe, one place learning by the example of another that there is no resistance; for, so much doth the first interpretation of that passage, He shall receive of you his standing teach. 4. However it be both lawful and necessary for a people to bestir themselves for their own defence in danger; yet such is the fierceness of Gods anger pursuing forsin, as all opposition made to the instruments thereof, doth but tend to the opposers greater disadvantage, while as the enemies losse of time, means or men, is made up by their spoil and further ruine; for so much doth the other interpretation of that passage (which a­grees also with the principal scope) import.

This verse contains another evidence that there shall bee no standing against that calamity, and therefore comes in, as a farther clearing of that in the end of the former verse, as appears by the Particle, for. The signification of Maroth (which is bitterness) and of the Original word rendred, waited, which signifieth also to be grieved, and of the word rendred But, which signifies chiefly Because; leads to this interpretation of the verse; That those whose condition is made bitter by affliction, should earnestly expect for some good; but in vain, they should yet be more grieved for want of it, and for disappointment of these expectations, and that because the trouble should overspread, and reach to the gates of the royal City where the Temple was. Whence learn, 1. When the Lord ariseth to plead against sinners, he can put them in a very disconsolate condition, and make all their pleasures end in bitterness: for, in this calamity there is, The inhabitant of Maroth, or of Bitternesses, even many of them; See Ruth 1.20. 2 Howsoever afflicted people do usually much look out for some issue, yet grief may be oft-times but growing, when such as have felt some bitternesse, are ex­pecting an end of it; for, The inhabitant of Maroth was grieved (or sick with grief) for good, which they wanted, though they waited carefully for better, as the word also signifies. See Jer. 14.19 3. Sometime the only comfort left a people in trouble may be this, that a greater trouble is coming to shoulder out, and make them forget a lesser: Evil coming unto Jerusalem, to make them forget particular grievances; and from the Lord, to make them digest the Assyrians fury. 4. Afflictions sent from God upon the Church, are to be observed and laid to heart, as not only sad in themselves, but as Presages of great anger to come on the rest of the world beside; for, they were grieved for good, because evil came down from the Lord unto the gate of Jerusalem; that added to their grief, and was an evidence of their own hopelesse condi­tion.

Lachish, a City in the Tribe of Judah, Josh. 15.21, 39. Jer. 34.7. is threatned, that they should endeavour speedily to flee from the enemy, but to no purpose, as accordingly it was besie­ged by Sennacherib, 2 Kings 18.14, 17. and 19.8. the reason of which judgment is, that they having first of any in Judah, received the idolatrous worship of the ten Tribes, occasioned the spreading thereof even to Jerusalem. D [...]ct. 1. The Lord hath in his wisdom so ordered the writing of holy Scripture, as every particular passage and book hath somewhat in it for our further information, which would not be so clearly had elsewhere, to the end we may be allured to study it much; as here, we have Lachish receiving of Idolatry first, which is not mentioned in the history. 2. As sin will drive men from their habitations; so flight will perish from the swift, when God hath judgments to bring on; for, bind the chariot to the swift beast, implies, that they should be made glad to flee from their City on any terms, and that they should not be saved by flight. 3. To be the first occasion, and a chief stumbling-block in a Lands defection, brings an exemplary judgement; for, Lachish is shut up in her enemies hand, because she is the beginning of sin to the daughter of Sion: for the transgressions of Israel were found in thee.

Lachish's further judgment is, that when they should send Presents and Gifts to some Town or Countrey called Moresheth, belonging to Gath of the Philistines, (and so is distinguished from that Moreshah in Judah;) or (as the word signifies) to the inheritance (and people) of Gath, for aid and assistance against the enemy, they should disappoint them, as the Kings of Israel were by some other Confederates. This Achzib, with some o­ther cities was not at first subdued by the tribe of Asher, Judg. 1.31, 32. And it seemes the Kings of Israel had covenanted with them for aid against the Assyrians, but were deceived, as La­chish was by the Philistines. Achzib is only named, either be­cause [Page 78]the rest dpended on it, and are called the houses of Achzib; or because the signification of its name (which is a lye) doth serve to illustrate their disappointing of their friends. Doc. 1. Wicked men had rather imploy any means in their strait, then seek to God, and so do provoke God to disappoint them; for, Thou shalt send pre­sents to Moresheth Gath, to wit, to no purpose. 2. The Lord hath given many experiences of the vanity of all humane helps when he is angry, though men will not be wise to make use of them; for, the disappointment of Lachish is illustrated from an­other, which might have learned them wisdom: The houses of Achzib are a lye, &c. 3. The vanity of all refuges when God is pro­voked, is conspicuous to an observant eye, as if it were their very name, and written on their forehead, The houses of Achzib (which signifies a lie) are a lie answerable to their name.

He threatens Mareshah in Iudah, Josh 15.44. which seems to have been his own City, that (according to the signification of the name) the Lord should bring the enemy to be their heir, and possesse their goods; and then summarily sets forth the ex­tent of this stroak, that it should reach to Adullam, which lay Southward of Jerusalem, toward the border of Judah, Josh. 15.21, 35. That which is subjoyned, The glory of Israel, may be un­derstood of Adullam, that it was a strong City wherein Israel glo­ried; or, that in coming to Adullam, he should come to Jerusa­lem, which was the glory of all Israel, Adullam being beyond Jerusalem to the Assyrians, who came from the North; or, by way of Exclamation, O the glory of Israel, being now stained by this universal overflowing scourge, which went from the North to the very South-border of Iudah. Doe. 1. The Mes­sengers of God ought not to let forth the minde of God par­tially, according as affection or interest would direct them: but are to publish it freely and fully without respect to friend or foe: for the Prophet spares not his own City Mareshah. 2. Provoca­tion against God makes men purchase unsure, and may make their enemies their heirs; for, I wil bring an heir to thee, O inhabitant of Mareshah. 3. When God raiseth up instruments to scourge a Land for sin, men are not to expect that lying a­farre [Page 79]off, and out of the way, will exempt them: but that God will finde out those whom hee is to chastise, where-ever they be: for, He shall come unto Adullam, which was the remotest border to the Assyrian. 4. Which soever of these wayes above men­tioned wee understand this glory of Israels, it teacheth, that al­beit the visible Church enjoy the great priviledge of Gods pre­sence in his pure Ordinances, which is her glory: and albeit par­ticular places have their own excellencies, whereof they glory and boast, yet when God is provoked, and these priviledgs abused, they will not keep off corrections: The glory of Israel will be come un­to, and laid in the dust.

In the last place, the greatnesse of the calamity is summarily comprehended in the mournfull face of all things, and the great sorrow that shall be when it comes to passe; to which the body of the people, or chief and mother-cities are invited; and called (as it were) from their vices, to hearken rather to the bitternesse abiding them, and to consider what ruine they cast themselves upon by sin; their sorrow to come is expressed in such signes as were usuall in those times, such as making themselves bald, even as the Eagle when she casts her feathers, and polling of their hair, of which see, Ezra 9.3. Job 1.20. Isa. 22.12. Ezek. 27.31. and the cause of their sorrows is foretold, that their pleasant chil­dren were to be carried into captivity, as Ashur dealt with Israel, and (it seems) with some of Iudah; and for this, they who are left are to mourn. Doct. 1. It is fitting, that men in a sinfull time were thinking on the bitternesse that may ensue, and of the wormwood that God will poure in among their delights, to marre their mirth: therefore doth he call to make bald and poll: that is, in their sinfulnesse to be thinking of such times: See Isa. 10.3. 2. Sin will in the end resolve in bitternesse; and as ca­lamity for sin will be grievous on the Church; so sin procuring it, and want of reconciliation with God under it, will make it sad and intolerable: This is signified by these expressions; Make thy self bald, poll thee, in large thy baldnesse as the Eagle. 3. Cap­tivity from the place of our habitation, and restraint of outward liberty, is a sharp triall, and matter of sorrow, not onely to those [Page 80]who are so dealt with, but ought to be looked on by others, as matter of sympathy, and by the body of a people as matter of their affliction, in diminishing of their number, and leaving them who are left behind weak and contemptible: for this is the cause of baldnesse and sorrow to the body of the people: for thy delicate children, for they are gone into captivity from thee.

CHAP. II.

IN the first part of this Chapter the Lord prosecutes his controversie against his people for several sins: and first, he accuseth them for assiduousness in sin, especially cove­tousnesse and oppression, ver. 1, 2. and threatens them with insuperable and lamentable difficulties, and casting them out of their Land, ver. 3, 4, 5. 2. He threatens and expostulates with them for their opposition to his Messengers, ver. 6, 7. 3. He again accuseth them for cruel robbery, not sparing so much as women and children, ver. 8, 9. and threatens them with exile, ver. 10. 4. He accuseth them for their approbation of, and delighting in false Prophets, v. 11. In the second part of the Chapter he comforts believers with promises of restitution by Christ, ver. 12, 13.

THe judgment of God is declared to be already upon them, and yet further to be inflicted for their assiduousness and acti­vity in plotting and practising of evil; hereby learning us how to discern a condition plagued of God, and which without re­pentance will be pursued with more plagues (for this Wo im­plies, both that such a case is a plague of it self, and that it will be plagued) of which there are these evidences: 1. When evil wayes become habitual to men, so as they are never out of them, but by night as well as by day carried away with them; [Page 81]for, it is on their beds, (when they should rest or examine them­selves, Ps 4.4. or be instructed by their reines, Ps. 16.7. or meditate on God, Ps. 63.6. &c. as well as in the morning, when they should direct their prayer unto God, Ps. 5.2. and goe forth to their lawfull callings, Ps. 104.22.23.) that they are thus imployed, their sin sleeps not. 2. When men not onely sin through infirmity, being surprised and made to stumble in a fit of tentation, but their wits are bended to project and plot sin; for, Wo to them that devise iniquity. 3. When mens spirits are so taken up with wickednesse, that they delight themselves with acting it in their owne imaginations: Wo to them that work evil on their beds: that is, are so transported, that their spirits and fancy imagine themselves, as acting those wickednesses, which they cannot for present get really acted, and thus think to de­light themselves. 4. When mens hearts are so farre engaged in their premeditate wickednesse, that without taking leisure betwixt their deliberation and practise, to bethink themselves what they are doing, they run eagerly about the execution of their purposes, which is the wofull fruits of giving sin too much roome in the heart, that being Master there, it violently and ef­fectually commands our practise: for, Wo unto them, who ha­ving devised iniquity, when the morning is light, they practise it. See Jer. 8.6. Eph. 4.19. 5. When men ill-affected have power to effect their desires, and that they succeed with them, God laying no impediment in their way to stop their progresse in sin; for it is Woe upon them, that it is in the power of their hands, to practise the ill they have devised. 6. It is also an evidence of wo upon, and coming upon men, when having power, and wanting external restraints, they have no inward principle or tendernesse of conscience, to make them loath an ill way, as Joseph had. Gen. 42.18. but count everything right e­nough which they are able to effect, and goe on as far as their power will reach; for, They practise it, because it is in the power of their hands.

He gives an instance of that general challenge, ver. 1. and what [Page 82]were the evils they plotted and acted: in that when they saw houses and fields that lay commodiously for them, they did covet them, and violently deprive the true Owners of them, whereby not only a mans self, but his family and posterity were oppressed, by ta­king away, not some of his means only, but his very heritage, which belonged unto him by the Law of God and man. Doct. 1. Covetousnesse is a root of much evil and wickednesse, and will embark men in desperate and violent courses; for, They covet and take by violence. 2. It is an high aggravation of oppressi­on, when the oppressor is not straitned with necessity and want, driving him on such courses; but his covetous disposition is the only cause of all his miscarriage; for, here the quarrel is, that because they covet, therefore, they take by violence. 3 Cove­tousnesse given way unto, and entertained in mens hearts, will drive them beyond all bounds and moderation; for, They covet fields and houses: every thing they get, serves but as a bait to draw them on further; so dangerous is it once to transgress the bounds of contentment prescribed by God. 4. Albeit covetous­nesse be a lawlesse sin, and Oppressors think every thing good purchase, which they can compass; yet in Gods account violent usurpation is no right; for, however they take away, yet it is stil the mans heritage. 5. Not only the wants of such as are pre­sently oppressed, but all the wants of their posterity will be laid to the Oppressors charge, and cry to God against them; for, they oppress a man and his house; they ruine him, and his family and off-spring, by taking away his houses and heritage, which are a constant livelihood.

The Lord pronounceth sentence against them for these sins, and explains that Wo which he had threatned, ver. 1. shewing that the Lord is about to bring on such a judgement and sad time, as should effectually and irresistibly seize upon them, and lay their pride and bring them down. Whence learne, 1. In times of violent oppression the Lord is not to be looked on as one misregarding, or as an idle Spectator, but as a Lord, ready to appear for the oppressed in a remarkable way; for, [Page 83] Therefore thus saith the Lord, Behold, &c. 2. The Lords Word ought to be received and believed as a sure evidence, that he will so appear, albeit the performance seem to be delayed: for, Thus saith Jehovah: we ought to judge according to what he saith, and not according to what we think. 3. The Lord will recompence all his delayes in executing vengeance for sin, with the severity of it when it comes; therefore, in opposition to their devising iniquity, verse 1. (that they might execute it well, as they thought) the Lord deviseth an evil, saith he, that is, it shall be as sore and sharp an evil, as if it had been most seriously devised, and all the time of delay had been imployed for that effect. 4. Sin publickly acted without controlment, will bring on judgments against a whole people; Therefore, (because oppression was committed pub­lickly) against this family do I devise an evil; that is, against this whole Nation, Amos 3.1, 2. even the notorious sins of pri­vate persons, (much more of publick Ministers of Justice) not being punished: or such sins becoming universal, cannot but bring judgments upon a whole Land. 5. However Oppressors may think to shift the Lords visitations, yet when they come they shall seize upon them, and their violence shall be met with afflictions, which they cannot shake off; for, it is an evil from which ye shall not remove your necks. 6. Albeit men also dream, that if they cannot exempt themselves from judgments, yet they will courageously and undauntedly bear out under them; yet the Lord by his rods will make the most haughty to stoop, for, Neither shall ye go haughtily. 7. God hath our time, and the revolutions thereof so in his own power, as he can thereby when he will, cause the stoutest to fall before him; therefore it is subjoined as a reason why they shall not walk haughtily, for, this time is evil: God shall make the times to crush them. 8. Men by their transgressions, do provoke the Lord to make their time bit­ter and evil unto them, wherein otherwise they might comforta­bly serve their generations: for, because they had oppressed, &c. therefore this time is evil.

Their calamity is further set forth, that it should not be ordi­nary, but the matter of a Proverb in all mens mouths, and of a bitter lamentation, composed by themselves to bewaile their ca­lamities, or by their enemies counterfeiting their sorrow; wherein they should bewaile their utter desolation, in that the Lord had transferred the possession of the holy land, (which he had given as a portion to his people,) to their enemies: and had not onely cast his people out of it, but turning away in an­ger, had given it to the enemies to divide it among them; and so had put them out of hope to return to it again: all which re­lates especially to the case of the ten Tribes, whose lands were thus possessed by the Assyrians, 2 Kings 17.24. Doct. 1. Sin­ning against God with an high hand, will at last make the sinner a remarkeable spectacle of justice, and will end in bitternesse and lamentation; for, In that day shal one take up a Parable, (or Proverb) against you, and lament with a doleful lamentation. 2. The sinners desert is to be utterly ruined without hope of re­stitution, and to be left in that condition to bewaile their want and misery; for, this is the sum of their lamentation, that they are utterly ruined, put away from their land, their enemies dividing it as their owne inheritance. 3. The seeing of God as a party, and affliction as flowing from his anger, they make the afflict­ed's lamentation yet more bitter; for, so doe they lament: He hath changed and removed, turning away be hath divided. 4. The Lords judgements upon a sinfull people, will surprize them with astonishment, and be more sad then any thing they did expect or dreame of, when they were wallowing in their iniquities; for, so much doth their admiration import: How hath he removed it from me?

Their utter desolation is here positively denounced by God in confirmation of their lamentation, that being cast out of their land, they should want the benefit of dividing their inheri­tances by lot, before the LORD in his Congregation, as of old Joshua had done, Josh. 18.4, 6, 10. and they used to doe on se­veral occasions, especially every Jubilee, when they returned to their possession; but should remaine exiled, and their enemies in [Page 85]possession of their Country. Doct. 1. It is a bitter case, when an hard condition is not onely feared or apprehended by us, but proves in reality as sad as we imagine: For, here the Lord con­firms their lamentation in apprehending desolation, by a positive sentence; Thou shalt have none to cast a cord by lot. 2. Ini­quity will make a Land spue out even a confederate people, and detaine them in exile, destitute of their wonted priviledges; This is imported in that threatning, Thou shalt have none to cast a cord, &c. 3. The causes procuring judgements are still to be taken along in our thoughts with the judgement; Therefore, saith he, because of these sins mentioned, ver. 1, 2. Thou shalt have none, &c. This will make us justifie God in his afflict­ing, and will set the afflicted on work by repentance to make up their outward losses in God. 4. Afflictions will be so much the more bitter, as the mercies of which wee are deprived by them, have been given unto us by a special providence, and as a signe of Gods favour; for so the land from which they are to be ba­nished, is a land which they had by lot in the Congregation of the Lord; that is, a land divided to them by especial providence of God, and wherein the Congregation of the Lord was. See Ps. 47.4. and 137.1.

The second accusation is, for their contempt of, and oppo­sition unto Gods Word and Messengers: the sense of the words, (which in the original are concise and short) is; when the wick­ed heard the Prophets of God threaten sin so sharply, they could not endure this sound doctrine, but either would have them silent, as Amos 7.10, 11, 12, 13. or would limit them to preach onely what they pleased, as their false Prophets did; and so some read the words, Prophesie ye not. let these, (to wit, the time-serving Prophets, and such as would follow their way) prophesie; up­on this the Lord threatens to adde this to their judgements, that he will take away his Prophets, and hereby give them up as dogs, to whom holy things are not to be cast, and prevent the shame and ignominy which his Prophets suffered at their hands, as Matth. 7.6. or (as the words may be read by way of [Page 86]interrogation, If they shal not prophesie unto these, shall they take no shame? although they were rid of faithfull messengers to warne them, yet that would not hold off jugements, nor ex­empt them from shame and confusion. Doct 1. The Lords Word in the mouth of his messengers, ought to be refreshing, and a meanes of fructifying unto the Church; and will prove so, except it be to such as are neer unto cursing; therefore is prophesying in the Original called dropping, by a name taken from raine, which refresheth and fructifieth the earth. 2. A decli­ning time, and a faithfull Ministry will be still at odds and con­tending; decliners would either be rid of the Word and Mini­stry altogether; or if they think that too grosse, yet they will allow of none but such as are made to their minde; not of such as may bee instrumentall to frame them according to Gods minde: Prophesie yee not, say they to them that prophesie; or Prophesie yee not, let these prophesie. 3. Howsoever, the Lord will have his truth published, so song as hee seeth fitting, or hath use for it, oppose who will; (and so the words may be read, that when the wicked said, Prophesie not, the Lord answered, They shall prophesie,) yet when men become so desperately wick­ed, as not only not to care for the Word, but studie to affront and injure the Carriers of it; it is righteous with God to de­prive them of it, for a judgment to them, and the good of his wronged servants: They shall not prophesie to them, that they shall not take shame; See, Ezek. 3.26 4 Albeit wicked men think all sure enough if they were freed from that eye-sore of a reproving and threatning Word and Ministry, yet that would put them ne­ver a whit the further from judgments for sin; for so much doth that other reading hold forth; If they shall not prophesie, shall they take no shame? as if he said, will that exempt them from judgments, that upon their contempt the Word is removed? No verily; but as it is a judgment in it self, so it is a presage of more following.

Unto this accusation and th [...]eatning the Lord subjoyns a sad [Page 87]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 [Page 88]done to the Spirit, to think to imprison and deny him li­berty in the mouth of his servants to speak any thing but what men please: for, Is the spirit of the Lird straitned? imports, that it was not seemly they should limit him in giving Com­mission to his servants. 8. The Lord hath a store-house of spi­rit to bring forth comforts, and of power to produce mercies, if his people were fit for them; for, Is the spirit of the Lord straitn­ed? imports also, that it was not for want of fulnesse in his Spirit, to publish or performe good things, that the Prophets got only commission to threaten; see, Isa. 50.2. 9. When the Lord sends forth sad threatnings in the mouths of his servants, it be­comes a people seriously to examine their wayes, to see them disapproved of God, and deserving such entertainment: therefore he leads them from quarrelling with the Spirit of God or his ser­vants, seriously to consider, Are these his doings? that is, whe­ther their own wayes are agreeable to the law, or such as the Spirit of God works in his people. 10. The Lords ordinary way of dealing with his people, in which hee delights, is mercie; for, Are these his doings? imports also, that however hee did now threaten and deal harshly with them, yet they might be abun­dantly convinced that it was not his usuall way so to doe, nor a course in which he took pleasure, if their case did not call for it. See Mic. 7.18. Lam. 3.33. 11. That which God looks to and re­quires in his people, is not so much their profession & speaking, as their walking and carriage, and that they study a constant course of uprightnesse and sincerity, although they cannot attain to perfection; for, it is required that they walk uprightly. 12. As the upright walker will need the Word much for direction and encouragement; so to such the Word speaks onely good, how­ever they may reade and apply it wrong sometimes, by reason of their distempers and fears, and may mistake when the Word speaks against their corruptions, which is without prejudice to their sincerity, and when the Word speaks hard things, where­by their further good is promoted in the end: for, do not my words do good to him that walketh uprightly? 13. The Words saying of good, is indeed a doing of good, not only because comfortable messages do encourage, strengthen and revive the heart; but also in regard of the certaine performance of what the Word saith: when it is said, it may be counted done; My words doe good. 14. The goodnesse of God to his people may deeply convince and humble them, who by sin provoke him to doe otherwise; [Page 89]Therefore is all this set forth to be in God, that their sin may be seen great which causeth such strange dealing.

A third accusation is for their cruel robbery, whereby he also sets forth the sad fruits of their contemning the Prophets, and the true cause why God, by their Ministery, handled them so roughly; The summe of the accusation is, that they whose fa­thers had been famous for valour in Wars, and defending the countrey against a common enemy, were now of late turned robbers of the innocent; and, as cruel enemies, did take away both the upper and neather garment from those who were travelling peaceably, as minding no War; or did so deale with them, as if they had taken them in Warre; and sent them away stripped, as if they had been in a battell. Whence learne. 1. Contempt of, and opposition unto Gods Word and Messengers, turnes men barbarous and inhumane, without all civility; and men following such courses cannot expect that the Word should speak peace to them; for, this is a fruit of their opposing the Prophets, that they were given over to such cruelty; and is the cause why hard things were prophesied. 2. The degenerating of men from former good wayes, and the present evils of the time, are much to be observed, and hammer­ed on by the servants of God; for, this is the subject of his accusation, that even of late, or yesterday, they were thus de­generated. 3. As declining professours are ordinarily plagued with singular profanity, so profession and priviledges will serve to aggravate the guilt thereof; therefore, howsoever they were onely in name the house of Jacob, ver 7. yet in the challenge the Lord gives them their titles, my people is risen up, &c. that since they would be accounted so, hee would make use of it to their disadvantage who would not walke answerable to what they pretended to. 4. Oppression of others, and for men so to carry themselves towards friends as open and violent enemies use to do, is a practise not beseeming such as call themselves the [Page 90]people of God; for, this is the challenge, My people is risen up as an enemy: ye pull off the robe, &c.

Hee insists in the accusation, and gives a further instance of their inhumanity, in their carriage toward women and children, whom Warrs ordinarily spare; they cast women violently out of their houses, where they lived pleasantly, and by bringing children unto slavery and misery, did for ever deprive them of that dignity allowed to them by God as his people. Doct. 1. There are none of the children of men but in divine provi­dence may meete with their own share of trials, and should look for them; for heare very women and children are not ex­empted more then men. 2. However the Church and particu­lar members thereof may deserve afflictions at the Lords hand, yet these same afflictions will endeere them to him, at least in so farre as to be a ground of challenge against instruments, that they have medled with such; wherefore what-ever these afflicted ones were otherwise, yet in their trouble, and in the challenge against oppressers, they are the women of my people. 3. God, the preserver of men, hath a special regard to the weaker sexe and tenderer years of persons; and will aggravate injuries done to them from such considerations; as here, ye have cast out women, and taken away glory from their children, or, little ones. 4. Pleasures and tender usage are not to be looked upon by those who enjoy them as abiding things, or a con­stant allowance, but, considering them as transient, they ought to look for changes when the Lord shall be pleased to call to it; for so much are we taught by the experience of these ten­der women cast out of their pleasant houses. 5. There is an e­special glory allowed by God unto his Church, whereby she may be separated from all people, which the Lord wil main­tain her in, against all who would deprive her thereof; this is signified by that external glory, and the priviledges confer­red on Israel, (called, my glory, because allowed of him) which now he challenges oppressors for depriving their children of while they were put in a condition not beseeming the free people of [Page 91]God; From their children ye have taken away my glory. See Exod. 33.16. 6. Perseverance in an ill way doth exceeding­ly aggravate the sinfulness thereof; ye have taken away glory for ever; that is, without giving over that wicked way, or ceasing to rob, 7. It may also be interpreted, that by making children bondmen, they aimed to deprive them of their glory perpetually; and so however children might be relieved from bondage, yet they are reckoned with according to their aim, and the nature of their work: and it teacheth, whatever the Lord may do in interposing to moderate the afflictions unjustly in­flicted by men; yet instruments must answer to God for all that the nature of their work tended to, and for all they intended in it.

The Lords sentence and threatning for this wickednesse is, that as they had cast others out of their houses: so the Lord would banish them from the holy Land, which was given them for a rest, only on condition of Covenant-keeping: and that, because they had polluted the Land by sin; therefore it should violently cast them out. Doct. 1. It is incident to men when they have committed great wickednesse, yet to pro­mise to themselves peace by reason of some external priviledges; for, this charge, Arise ye and depart, implies, that notwithstand­ing of sin, they were not thinking of removing, because there land was a rest. 2. Sinne doth provoke God to turne up-side­down great priviledges, which are conferred upon a visible Church on condition of her obedience; yea, it doth provoke him to prove himself superior, of whom they hold all their enjoyments, and to deprive them of rest and quiet who were restlesse in sin: for, whereas the Land of Canaan was given for a rest, Psal. 95.11. now the Lord summons them to remove, and threatens it should not be arest because of their sin; Arise ye, and depart, for this is not your rest. See Numb. 14.34. 1 Sam. 2.30. 3. Men by their sinning do not only set themselves against God, but do pollute and defile all the creatures and mercies given them of God, by imploying them to the dishonour of [Page 92]God; for, the promised Land is polluted by these sinners. See Lev. 18.25, 28. Man going in rebellion drawes many creatures, abused by him, away with him. 4. Mercies being given that we might serve God with them, and not defile them; there­fore it is just with God, that what we dishonour him in or by, be taken away: This is not a rest, because it is polluted. 5. A­buse of Gods mercies draweth on sharpest judgements of any; for, it (that is, the Land) shal destroy you even with a sore de­struction. This the land did, not only in spewing them out as it did the Canaanites, Lev. 18.28. as loathing to bear or feed them who dishonour God: but in that it was the great cause of their sore judgement that they had polluted a Land of promise, where God in his Ordinances dwelt: and so it had been better for them, when God should reckon with them, that they had dwelt elsewhere.

In the fourth place they are accused for that, however they op­posed true Prophets, yet they did approve of, and delight in false Prophets, and such as pretending to inspirations, and to be in office Prophets, would flatter them, and without war­rant, promise prosperity to such as were continuing in sin: Whence learn, 1. The most profane in the visible Church may ye [...] desire some shew of divine institutions and ordinances, and some sort of divine approbation to their way, if they can have it; for, he shall even be a Prophet to this people; imports, that they would not willingly want Prophets, but desire to have them, provided they go their way; that so albeit they reject true Prophets, yet they may have Prophets, and may seem not to want divine approbation; men may be profane enough, albeit they come not to the height of rejecting all ordinances, nor openly to profess they care not for Gods approbation. 2. It is no new thing to see men pretending to the Spirit of God, and revelations and light from him, who are but deceivers, if not deceived also, and sent for a plague to a sinful people; for, there are, who walk in the Spirit (that is, pretend to inspira­tions [Page 93]as Prophets) and yet all this is but falshood, and their doctrine a lie. 3. There will never be false Prophets and claw­backs wanting, to humour and soothe up a declining people; for, it is imported, there will be such as prophesie of wine, &c. 4. As it is a great snare and judgement to a people to finde any shelter against naked truth, and Prophets against Prophets; so these false Prophets are discouragements to the true Messen­gers of God, while such do flatter those whom faithfull Messen­gers threaten; for, it is the peoples judgment, that they have prophets to oppose to those whom they reject, ver. 9. See Jer. 18.18. And it is a great cause why Micahs threatnings take no effect, that they in the mean time prophesie of [...]ine and strong drink: such was Micah's trial when he had to do with Abah, 1 Kings 22.12, 13, 14, &c. 5. Such as pretend to any emi­nency in Gods house or service, without his call or approbati­on, are ordinarily branded with badges of his displeasure; for, these walking in the Spirit, or pretending to revelation, are plagued either with delusion or impudency, (as such ordinarily are, who abuse light most,) in that they dare prophesie of wine, and strong drink to a rebellious people. 6. Albeit the Lord may for a time forbear grosse sinners; yea, and plague them with prosperity also, yet it is false doctrine to preach peace and pros­perity to a profane people, so as if God approved of them when he gives them prosperity, or as if any prosperity they got were not ripening them for sorer judgements: for, as these false Pro­phets lyed, in respect they wanted a revelation and commission to deliver such a Doctrine, when on the contrary God was threat­ning that people: so it is still a lye in these termes, to prophesie of wine and strong drink to such a people. 7. As it is a woful con­dition, when all that the visible Church is set upon, is pleasure and prosperity, and all they have to do with Prophets, is to make them glad with hopes thereof: (he is their choice, not who speaks to [...]hem of their sin and Gods grace, but who prophesieth of wine,) so a people are in a desperate case, when they delight onely in such Doctrine as may please their fancy, and will not admit of freedom in Doctrine. Therefore it is a matter of challenge, and a cause of Gods contemning of them, (as being not my people, but this people) that such a one shall even he the Prophet of this people, and not such as faithful Micah. See Isai. 30.10. Jer. [...].31.

The Lord in the close of the Chapter sweetens the former threatnings with promises of restitution of his Israel under Christ; wherein are contained their recollection and gather­ing, that Christ as their shepherd shall gather them in one, shall feed, secure and multiply them, ver. 12. that all impedi­ments shal be taken out of their way, that might hinder their progresse, and that their march shall be stately, and their conduct safe; Christ their King who is the Lord, going before them as their general on the head of them. Whence learn, 1. In the throng of greatest displeasure, the truly godly are allowed comfort, that they be not crushed with threatnings, whereof they are most apprehensive by reason of their tendernesse; for, in the midst of these threatnings, Jacob and Israel get a promise; See, Matth. 28.4, 5. 2. The children of God ought to study much the certainty of Promises, that they may without hesitation rely upon them; I will surely assemble, I will surely gather, saith he, or in assembling assemble, which imports his persisting in that work till he perfect it. 3. Spiritual restauration by Christ, is ample matter of comfort to all believers in times of publick calamities: for that is the substance of this promise held forth for their comfort: it was their comfort under the Law to foresee it, and ought to be ours for to enjoy it; See John 8.56. Luke 10.23, 24. 4. As no vicissitude of dispensations hath buried in oblivion that Covenant made with Jacob and his seed, so the Catholick Church of Believers of all Nations have right to the spiritual promises made to Jacob and his seed: for these to whom the promises are made are called Jacob and Israel, to [Page 95]shew unto the seed of Israel that he would assemble them, being mindful of his Covenant; and to confirm all his Elect, that by be­lieving in Christ they are made his Israel, and heirs to Israels promises. 5. Christ the great shepherd, will want none of his cho­sen ones, howsoever scattered, dispersed, and far from him, but will have them all gathered and brought in to the fold of his Church; I wil surely assemble Jacob all of thee; I will surely gather the remnant of Israel, saith the Lord to scattered Israel, and to his scat­tered Elect, through the world; See John 10.16. 6. Christ, having gathered his people as in one flock, will do the duty of a faithful shepherd, in feeding and securing of them from dangers: I will put them together as the sheep of Bozrah, (a place in E­dom or Moab, where there were many flocks and good pasture, 1 Chron. 1.43, 44. Jer. 48.24. and 2 Kings 3.4.) as the flock in the midst of their fold. 7. The Lord, who of remnants can make multitudes, will in his own time blesse his Church with increase and multiplication of Converts, and hereby will make up the loss of their scatterings and sufferings: The remnant shal make a noise by reason of the multitude of men; See, Isai. 49.20, 21. 8. How­soever there may be many difficulties in the wayes of God, which his people are to follow; yet a people waiting upon him shall find impediments removed to their hand; and that they have nothing to do, but go on till they dip their feet in Jordans brink, and he will make it dry; for, the breaker is come up before them; they have broken up and have passed through the gate, and are gone out by it. The speech alludes to the custome of armies who usually send some before to prepare the way, and break through stait passa­ges that the army may march without trouble, Passes being opened in all places; See Isai. 57.14. and 62.10. 9. Christs Church doth not want a King to go out and in before her, to protect, de­fend and guide her in her way, and as a General to fight her bat­tels; for, Their King shal pass before them, and the Lord in the head of them, 10. There is none to be acknowledged as having kingly power in or over the Church, as she is a Church, but he who it the Lord JEHOVAH, for, their King passing before them, is JEHOVAH in the head of them: that is, their General in the forefront of them, as the word is translated, 2 Chr. 20.27. See Hos. 1.11. Is. 52.12.

CHAP. III.

THe Prophet having hitherto faithfully discovered the sins of the body of this people, and denounced Gods judgments because of sin; he comes more particularly to tax the Rulers both in Church and State; especi­ally in Judah, and to threaten them for their sins; and this he doth, 1. Severally, in relation to their own particular punishments; The Princes, for that they ought to know right and wrong, and walk accordingly, and yet were most perverse and inhumane in oppression, v. 1, 2, 3. are threatned, that in their strait they shall not be owned of God, ver. 4. The false Prophets, who deluded the people, and preached so as might be most sub­servient to their base ends, ver. 5. are threatned with such confusion as should make them ashamed of their trade, ver. 6, 7. whereas he, a faithful man should bear out in his duty, ver. 8. 2 He deals with them conjunctly, in relation to the judge­ment, which they by their sin procured to come on the Church of God: whereas the Rulers perverted Justice, ver. 9. and built the holy City with goods taken by oppression, ver. 10. and ge­nerally, both Rulers and Teachers were corrupted with bribes, and love to gain, and yet would presumptuously rely on God, ver. 11. therefore he threatens, that for their sake Sion should be laid desolate, v. 12.

HEre he challengeth the Rulers in peace and War, for affected ignorance of the Law of God, and layeth a ground for aggrea­ging their wickedness, in that it concerned them to be better ac­quainted with the Will of God in the matter of Justice and e­quity then others, and so ought to be exemplary in their knowledg [Page 97]and obedience, (knowledge including consequent affection and practice) whereas they in their practise proved themselves ig­norant, or despisers of the Law. Wee need not curiously enqure, whether by Jacob the Kingdome of Judah be understood, as by Israel, the ten tribes; seeing the latter part at least of the threatnings in this Chapter, is especially directed against Ju­dah, Ier. 26.18. but by these names we are generally to un­derstand that people which were come of Iudah otherwise called Israel. Doct. 1. When a land in general is culpable of de­fection, rulers in Church and State have their owne eminent guilt in it: This is imported in the Prophets scope, while as ha­ving reproved the whole body of the people, he now comes to challenge the rulers in an especial manner: Hear O heads of Iacob. 2. Faithful Ministers ought not only to inveigh against sinne in general, or of the commonalty only, but in particular ought to reprehend the sins of every ranke, even of Rulers; for, so doth Micah's practice teach. 3. Men in greatest eminency are bound to heare God speaking by his messengers, and to receive what messages are sent unto them, as being under the law as well as others; Heare O beads of Iacob, and ye Princes of the house of Israel. 4. As Rulers especially are unwilling to be brought to an account for their wayes by the Ministry of the Word, so Mi­nisters are bound to omit no point of discretion, and tender in­sinuation, which may consist with their fidelity and zeale a­gainst sin, and which may be instrumental to make the word take, and not to be stumbled at; for so doth Micab's way of intreaty teach; Hear, I pray you, which imports both the Ru­lers aversenesse to heare, and his tender condescendence that they may heare. 5. Whatever may be the success of a faithful Mi­nister in the discharge of his duty, yet his faithfulnesse and dili­gence will be matter of peace to him, when the conscience re­flecteth upon it; as here Micah gives a comfortable account of his pains; I said, Hear &c. 6. Beside the general obligati­on lying upon all men, (especially within the visible Church,) to know and obey the will of God, it is especially incumbent to rulers and great ones among the Lords people so to do; as be­ing by reason of their education, means, encouragements, 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? [Page 98]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?

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 [Page 99]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.

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 [Page 100]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.

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 Prophets make my people erre; see how farre they prevaile above any meanes, 1 Kings 22.20, 21, 22. 3. As it is a great sin against [Page 101]God, to seduce and mislead a people, wherein he hath interest; so the negligence and treachery of Pastours doth indeare the Lords people so much the more unto him, and call for his espe­cial care; for so it is imported in this epithete: They make my people erre; See Ezek. 13.23. 4. It is a great cruelty and murther to proclaime peace to a sinfull and impenitent people; for, They bite with their teeth, and cry peace; their very crying of peace is cruel biting and devouring of soules, Ezek. 22.25. 5. It is a mercenary and hireling disposition in Pastours, to seek themselves or their commodity, as their chiefe and onely scope in their calling: for, so much also doth this challenge teach: They bite with their teeth, and cry, Peace; that is, they flatter the people, that so they may get occasion to eat them up, and live upon them. See Ezekiel 13.18, 19. or, they preach­ed for their owne advantage, seeking the things of the people and not themselves, 2 Cor. 12.14. 6. It is also unbeseeming the faithfull Messengers of God, to accommodate the discharge of their Ministry, so as may best promote their owne ends, and to threaten, discountenance, blesse or curse, according as they get or want their aimed at gaine: such is the practise of false pro­phets, while they have to bite with their teeth, they cry, Peace; and he that puts not into their mouths, (or, he that giveth not according to their mouthes; that is, as much as they desire or seek) they even prepare war against him, and turne his mortal enemy in their doctrine. 7. Men who are covetous, and given to filthy lucre, can hardly be faithfull in a Ministerial calling, to divide the Word aright, as the example of these false Prophets teacheth, who look not to the mind of God in discharge of their office, but to what might best suite with their ends, and accor­dingly did frame their doctrine.

The Lords sentence against these false Prophets is, that they shall have no visions or divinations from God; Not that ever they had any from him, but that the dark night of trouble and calamity coming on, and the Sun of their prosperity and de­lights going down, (as the forme of speech is taken, Jer. 15.9.) they shall thereby be so overwhelmed and confounded, that they shall not dare any more to feign false prophecies, or pretend to revelations, as formerly they did. This is amplified, ver. 7, from the effects of it, that these who gave out themselves for Seers and diviners, when it shall appear by events, that they never had any vision from God, and that (being confounded by trouble,) they dare not speak so boldly as they did, they shall be despised of all, shall think shame of themselves, and cover their lip in signe of grief and confusion; See Lev. 13.45. Doct. 1. God wil have false teachers seen in their own colours, and will decipher them to the world; so doth this threaning teach. 2. Events will prove, that peace preached to a back-sli­ding and impenitent people, is no vision from God; for, the Lord threatens, that by sending night and darknesse of trouble, contrary to their doctrine, he shall depose the false prophets, and make it manifest that they had no vision from him: See Jer. 28.5, 6, 7, 8, 9. 3. Howsoever deluded and presumptu­ous men may bear out in the day of their prosperyty and sun­shine, yet trouble will confound their presumption, and dry up their delusion; for, when it is night and dark, and their Sun goeth down, and their day is dark, then they shall not have a vision, nor divine. 4. False teachers, and unfaithful men in Gods house, shall in due time be plagued with confusion, con­tempt and ignominie, and be made to think shame of themselves and their way; for, then shall the Seers be ashamed, and the di­viners confounded, &c. See Zechariah 13.4. Malachi 2.8.9.

While Micah is denouncing Judgments against false pro­phets, in opposition to thei [...] unfaithfulnesse in their callings [Page 103]through disloyalty and fear, hee sets forth himself as furnished with gifts and endowments, requisite for the faithfull discharge of his Office, though hee had few or none to second him in car­rying hard tidings, and great ones of all ranks against him; whereby as hee cleareth himself that hee was not a false prophet, so also that hee should not be confounded, nor think shame of himself or of his Office, as they should do. Doct. 1. It is no way contrary to true humility, for a man to assert his own cal­ling and endowments from God, when otherwise hee, and in him his message is ready to be brought into contempt by the hu­mours of men; for, so doth Micah's example teach, who vin­dicates himself from any contempt which false Prophets and such as affected them might cast upon him. 2. A mans clear testimony in his conscience of his calling, fidelity and furni­ture from God to discharge his calling, will prove comfortable, when the Lord is about to reckon with such as run without his calling; for so doth Micah upon the back of the threatnings a­gainst false teachers comfort himselfe: But truly (there is the certainty of his testimony) I am full of power, &c. 3. Albeit Micah had some qualifications extraordinary, yet from this we may gather several characters of a faithful Minister, every one whereof is a lesson, teaching Ministers what to seeke after: As, 1. However the Lord may blesse the meane gifts of such as are honest, yet neither are Ministers to be empty vessels, nor swelled with ostentation, but a large measure of real furniture is to be sought after; I am full, saith he. 2. Their endow­ments must be not only such as are acquired by the use of ordi­nary means and helps of literature, much lesse ought their owne spirits or humours to bear sway here; but they should seek the Spi­rit of the Lord to sanctifie their spirits and abilities, and fur­nish them in their dependence on him; for, saith he, I am full by the Spirit of the Lord, which he had extraordinarily as a Prophet, and Ministers ought to have in an ordinary way: They ought, I say, to have not only the Spirit of their calling, but the Spirit of sanctification also, as their duty, and for their own soules good: though otherwise a man may be a true Mini­ster, and may be an instrument of true good to others, who yet is not regenerate himself. 3. As Ministers need not only furniture of matter, but such life and zeale in publishing the Word, as becomes the Oracles of God; so where the Spirit of the Lord is the furnisher, there will be efficacie, life and [Page 104]zeale accompanying the doctrine; for, I am full of power by the Spirit of the Lord, saith he. 4. A faithfull Minister ought also to be endowed, not onely with sufficient knowledge to speake according to the Word, and not falsifie the minde of God through ignorance, and with prudence to speak it seasonably; but with fidelity and streigtnesse in telling the minde of God according to equity and truth, without partiality or regard to one or other; for, so much doth the word judgement import. 5. Ministers also stand in need of fortitude and courage, to speake out boldly what is the minde of God, and constantly ad­here to it, without feare of any, or being blown over with the winde of flattery, and this a faithfull Minister must and ought to expect from God onely: I am ful of might by the Spirit of the LORD. 6. A faithfull Minister lookes on all his endow­ments, as not given to be layd up and contract rest beside him, or for himselfe onely; but that hee ought to improve them for God and his people, in his place and station: I am full, saith he, to declare unto Iacob, &c. and empty out that goodnesse for their good and behoofe. 7. It is an evidence of a faithfull and able Minister to be much in opposition to sin, and freely to charge it home, and declare transgression and sin to the sinner: and not be deceived or blinded with fair titles or shews, but to discern and reprove sin even in Iudah and Israel.

In the second part of the Chapter, Micah gives a proofe of what he hath said of his owne fidelity in speaking to all sorts of rulers, Civil and Ecclesiastick, Ordinary and Extraordinary, [Page 105]conjunctly; seetting before them their sinne; and how they pro­cured Zions ruine: he accuseth the Rulers in State that they who ought to have beene patrons of Justice, did abhorre and pervert it, ver. 9. that in stead of adorning the holy city with justice and judgement, their care was set upon stately buildings, and they gathered means for that end by cruel oppression. ver. 10. And generally he accuseth all of them, that justice was perver­ted through briberie and covetuousnesse, and that their Church­men were mercenary, and made their calling of ordinary teaching and extraordinary divining, subservient to their gain: and yet all of them were carnally confident and presumptuous of Gods fa­vour and presence among them, and of exemptions from judg­ments ver. 11. Doct. 1. Persons in eminency, especially be­ing accustomed to sinne, are usually deafe to what the Lord saith, and therefore must be often called to heare, as here they are after that former call, vers. 1. 2. The messengers of the Lord must not give over, when their message is not received, but must cry till either they get audience, or have delivered their soules; for Micah repeats, Heare I pray you. 3. It is the duty of faithful Ministers in reproving the faults of Rulers, to give evidence they doe not condemne their Authority, when they reprove their faults; and not to be wanting in any respective carriage which is due unto them; therefore doth Micah give them their titles, and againe intreat; Heare I pray you, yee heads of the house of Jacob, and Princes of the house of Israel. Where the Princes of Judah to whom this was spoken, Jer. 26.18. are called Rulers in Jacob and Israel, not only because the house of David had still a right to governe all Israel (and there­fore such a title seemeth to be given to Jehoshaphat, 2 Chro [...]. 2.2.) or because their carriage was more like Israel then Ju­dah, (and therefore it is given to Ahaz. 2 Chron. 28.12.) Gr. because there was no more left of all Jacobs race after the Cap­tivity of the ten tribes (which was in Hezekiah's dayes) but only Judah to governe; but because they were Rulers of a peo­ple that came of the stock of Jacob, otherwise called Israel. 4. The Lords quarrel against men is not so much for sinnes of ignorance and infirmity, as for such as flowe from a per­verse disposition, going wrong, because they love to doe so, and do hate what is right; therefore are they againe challenged; that they abhorre judgment, and so pervert all equity. 5. The Lord will admit of no faire precences to palliate any sinful deed; for [Page 106]it is no excuse that they build Zion, if it be done by blood and iniquity, or with goods taken by bloody oppression from the poor; but on the contrary, as it is incident to all pretences, that they prove snow-water, and defile that the more which they endeavour to cleanse: so it is the matter of a sadder quar­rel, that they should build the holy City by such meanes; They build up Zion with blood, and Jerusalem with iniquity. 6. Those are unsurely built houses and estates, at the way of raising whereof, and gathering means for that end God is an­gry: for, it is a quarrel against them, and the house which they build with blood and iniquity. See Hab. 2.12. 7. Howso­ever the Lord allow lawful maintenance to such as are publick­ly employed in Church and State, yet to receive hire or gifts so as to judge partially, because of the gifts received, is grosse iniquity; for, it is a quarrel here: The heads thereof judg for reward, &c. See Exod. 18.21. 8. When bribes are received by men in office, either in Church or State, it is an evidence they will not do their duty faithfully and in singlenesse; for, judging for reward, teaching for hire, and divining for money, is all one with false judgment, and erroneous teaching, and di­vination; for, true is he who said, A gift blindeth the wise, &c. Exod. 23.8. 9. Presumption will feed up men with delu­sion under very grosse sins, and when a stroak is near; for, Yet will they lean on the Lord, &c. 10. External priviledges of the Church, and external reformation of Worship, are ordinarily turned by secure sinners into a snare or plague to themselves, making them dream of Gods favour, and of peace, when wrath is upon them, and trouble at hand. Such a snare was Gods pre­sence in his Temple, and Hezekiah's reformation to these pro­fane rulers, Is not the Lord among us? &c. 11. External pri­viledges will not exempt prophane sinners from deserved judge­ment, nor will external reformation hold it off, but rather ripen the faster for it; for it was their presumption even under refor­ming Hezekiah, to say, Is not the Lord among us? no evil can come upon us; so long as they had not repented indeed, as it is, Jer. 26.18, 19. 12. God will approve of no faith but such as is fruitful, and stirs up men to purifie and cleanse their heart and way; for, they are here challenged, that when they have done all the former iniquities, and are going on in them, Yet they wil lean upon the Lord, or pretend to true faith, whereby a man casts himself and all his burdens on God; and say, Is not the Lord a­mong us?

Followeth the Lords sentence subjoyned to this accusation: He threatens that for their sinnes the stately buildings of the holy City should be made desolate heaps; and the ground it was situate upon, especially the Kingly dwelling, should become arable and to be plowed as a common field; and that the mountain Moriah, whereon the Temple stood, should become wilde and dishaunted as a forrest, and filled with shrubs and bushes. See Chap. 1.6. Doct. 1. No place or visible Church hath any such priviledge, but that sinne will make it desolate: for, no place hath such promises as Zion, Jerusalem, and the mountain of the house had, and yet they were to be plowed as a field, &c. 2. The servants of God must be bold and faithful, not onely in speaking against the sins of the Rulers, but even against a Church having great priviledges, when she is found in transgression: for, this passage is recorded as a proof of Micah's fidelity, Jer. 26.18. 3. It is our duty to look upon sin, and to be affected with it, not only as procuring corrections upon our selves; but espe­cially as it hath an hand in drawing on calamities on the Church and Kingdom where we live; this he tells them: For your sake Zion shal be plowed as a field, and Jerusalem shal become heaps, and the mountaine of the house as the high places of the forrest. 4 Universal defection of a Land, especially of Rulers and Teachers in their Offices and Judicatories, will bring on speedy desolation, unlesse that by repentance it be prevented, (as the execution of this threatning was in Hezekiahs dayes, Jer. 26.18, 19.) For your sakes Zion shal be plowed, &c. saith he to the corrupt Rulers and Teachers, in regard their corruption had a chief hand in procuring this ruine, and could not but in­volve the people in the like defection, to hasten the judgement. 5. Judgments on a backsliding Church are most severe and sharp, howsoever there be moderation in them to the Elect; for, no lesse is here threatned then being plowed as a field, be­coming heaps, and as the high places of the forrest; So great a sin is the contempt of mercy offered to a Church. 6. As for this [Page 108]part of their calamity, that the ground whereon the holy City and Temple stood was plowed as a field, albeit when it was first denounced in Hezekiahs dayes, it was suspended on their repen­tance, Jer. 26.19. And albeit we find not that it was accomplished at the first destruction of the Temple; yet common history in­forms us, that after the second destruction thereof, it was perfor­med by the Romanes; who, according to their custome, plowed up the very ground whereon the Temple had stood, in sign of perpetu­al desolation. So infallibly certain is the Word of God, that after so long a tract of time it will take effect; albeit upon repentance it had been delayed; yea, and after they had past through many troubles, and had been delivered, and so might think they had done with it, yet upon new sin and provocation that sentence is still standing against them, and at last takes effect.

CHAP. IV.

IN this Chapter (which agrees with Isai. 2 1, &c.) the Lord comforts the godly against the calamities which were foretold, Chap. 3.12. by setting forth the glorious blessings of Christs Kingdome, or of the Church of Jewes and Gen­tiles under the Messiah, wherein is contained the glorious excellency and increase of the Church, v. 1, 2. her peace and tran­quillity under the government of Christ, ver. 3, 4. her zeal and constancy in Religion, ver. 5. and her delivery from former misery, such as Israel was to be under, ver. 6, 7. To whom (which is the second part of the Chapter) he makes a more comfortable and particular application of the Promises; by pro­mising that the Kingdom as it was of old, should begin at them, ver. 8, and by shewing his mind concerning their troubles, ver. 9, 10. and concerning the enterprises of their enemies, ver. 11, 12, 13.

The first Promise for comfort of the godly, contains the excel­lency of the Church, and accession of many Nations to it: It hath two branches.

First, That however the Church of the Jewes was to be in great misery for sin; yet it should come to passe in the dayes of the Messiah that the Church (called by the name of old Zion, or the mountain of the house, as best known to the Jewes) and the Church of Israel as eminent and chief among the rest, should be glorious and exalted above every society that is excellent in the world; as if the mountaine whereon the Temple stood, were made higher then any hill, or set upon the top of them: Whence learn, 1. As the Spirit of God is a Spirit of unity and doth not differ from himself in his manifestations to his servants; so it is a comfortable thing when the Messengers of God do concur and unite in bearing testimony to any Truth in the Church; for thus it was with Isaiah and Micah, who being contemporary, do preach the same things here; and Is 2. 2. God doth no sooner afflict his people, but as soon mercies, to make up their losses come in his mind; and the Churches afflictions are never to be studied, but when the promises ma­king her up are taken along in our thoughts; for, immediate­ly upon the back of that threatning, Chap. 3.12. this promise cometh forth, as testifying his affection, and for her to look upon with the other. 3. The Churches happinesse and fe­licity is much in gracious promises, and to come in respect of performance: It shall come to p [...]ss [...], saith the Lord: This was indeed especially true under the Law, in comparison of the days of the Gospel; and yet even under the Kingdome of Christ her [Page 110]felicity is yet to be compleated when eternity shall come; and shee is to live on hope of that. 4. The chiefe and great glory of the Church within time was reserved for the dayes of the Gos­pel, and of the manifestation of Christ in the flesh: The Church before, (however knowing and enjoying the Messiah by faith, yet) being kept under a paedagogie of the Ceremo­nial law, and the shadowes of good things to come: In the last dayes it shall come to passe, &c. See Luke 10.23, 24. Heb. 11.40. 1 Pet. 1.10, 11, 12. 5. The dayes of the Gospel are the last dayes, wherein all things foretold by the Prophets be­ing accomplished, we are daily to be expecting eternity, and the closure of time; for so is the time betwixt the first and se­cond coming of Christ called the last dayes, or evening of the world. See 1 Cor. 10.11. 6. The true Church of Christ is firme and impregnable, and elevated above the world; for so much doth this name of the mountaine of the house established teach us: A mountaine denotates what is strong and fixed, and what is elevated above other things. 7. The Church of Christ, however in outward appearance base (as the little hill Moriah on which the Temple stood) yet shall be, and is tru­ly excellent and glorious above all worldly estates and kingdomes, and above all Idols and Idol-services; for, the mountaine of the house shall be established on the top of the mountaines, and ex­alted above the hills, that is, above potentates (which are com­pared to mountaines, Jerem. 51.25.) above Idols which are worshipped on hills or high places; and generally, above all that is eminent in the world: This is accomplished, partly when the Church is made to rise upon the ruines of kingdomes and I­dols which oppose her, Isai. 60.12. partly when Kings bring their glory to her, Is. 60.10, 11. (which is yet more to be fulfilled when Antichrist shall fall, and all Israel shall be saved,) their eminencies are but as hills to set her up higher: But chiefly this is daily accomplished in respect of Gods presen [...]e in her, Ps. 68.15, 16. 8. The excellency and glory which God puts upon his Church, is not a transient or vanishing thing; but however she may be tossed, and dust cast upon her, yet her excellency will remaine; for, she is not onely exacted, but established in this emi­neny.

The second branch of this promise, is the increase and spread­ing of the Church (which is both an effect, and an instance of her spiritual glory and eminency) in that people of all Nations [Page 111](as it is Isai. 2.2.) shall (not go up to earthly Jerusalem, but) embrace the Gospel, and joyne themselves unto the true Church, whose fervour in coming is held forth in their mutual in­couragements, and upstirrings to come unto the Church, for direction how to order their conversation; all which as it hath already been verified, so it will be yet more accomplished, when the fulnesse of the Gentiles being converted shall professe their communion in the Christian Religion with converted Israel, and shall receive from them a perfect directory for Gods service, and joyn in faith and worship with them, when God shall remember his Covenant, and prove himselfe to be the God of Jacob. Doct. 1 It is the glory of the Kingdome of Christ, that it is universal, and that he shall prevaile with those who were enemies thereunto, to become subjects, and acknowledge the Church to be the Princesse of societies, and shall perswade even whole Nations under the Gospel to become a Church to him, and a part of his kingdome; for, people shal flow unto it, and many Nations shal come. The Church shall not be confined within the bounds of Judea or of one Nation only; nor shal the party of a Nation only, but the whole Nation joyne. 2. Under the Gospel the distinction and prerogatives of Na­tions are taken away, all have accesse unto the Church, and some of all sorts wil come; for, people and many Nations shalt flow and come, as well as the Jewes. See Col 3.11. 3. The glory and priviledges of the Church of Christ, being wel seen, would make people not only come, but flow with zeal and fervour, and in great number to him, in her: for so much doth the word flowing teach us, that they shal flow as abundantly, and with as much fervour as rivers run downward. See Jer. 31.12. yea, a sight of this would make Kings desire to partake of the porti­on of Christs poor, Psal. 72.10, 11, 12, 13, 14. 4. In a time of conversion, especially of Nations to the Gospel, and to Christ, there will be a willing and chearful people; for, so is it here, many Nations shall come, and say, Come, &c. See Psal. 110.3. 5. Our willingness to come unto Christ in his Church, ought to be evidenced by stirring up one another to come to him; for, they shall say, Come, and let us go, &c. 6 A con­verted people do yet stand in much need of mutual edification and stirring up of one another in their stations; for, so doth the practice of these converts teach us, Come, let us go up, say they. 7, True mutual edification consists not in mutual [Page 112]exhortations only, but especially in practice, and walking so as may edifie and excite others; Come, and let us go; they are go­ing themselves, who can rightly exhort others. See Zech. 8.21. 8. True converts must be drawn upward in their aime, affecti­ons and practice from the earth; and albeit there be seeds of good and willingnesse in them, yet they will finde the way of godliness a strait and steep path to their nature; Therefore their course gets the name of going up to the mountain of the Lord, and to the house of the God of Jacob, alluding to their ascend­ing to the Temple. 9. Such as draw neer unto God, and joyne themselves to him in his Church, ought to lay hold up­on the Covenant, wherin he hath ingaged himself to be gracious in his Christ to all who seek to him; for, they go up to the house of the God of Jacob; that is, he who hath entered in a Covenant with Jacobs posterity, and with the Israel in the spirit. 10. That which is most eminent in a true convert, and which is first gained in one whose heart is touched, is their affectionate willingness to obey God: We will walk in his paths say they, their affection is gained, when yet they are to get teaching. See Rom. 7.22. 11. Affection toward God is not sufficient for a peoples walking, to render their way ap­proved, but they must have knowledge of the will of God also, to direct their path; for, He wil teach, and we wil walk, say they. 12. Every true convert is made sensible of his natu­ral ignorance and proneness to errour, and becomes docible and willing to receive instruction: Let us go (say they) and he will teach us of his wayes; they account it a mercy to be taught; and that not what they like, or as they effect, but what is his will. 13. Albeit the Lord hath appointed a teaching Ministry in his Church, which his people ought and wil acknow­ledge, yet every true convert is taught of God: partly, while they hang not their faith on mens authority, but exalt God a­lone to be the infallible Teacher and Law-giver in his Church, and do try if what men say, be agreeable to his mind; and partly, while they feele God in and by his appointed means, teaching truth effectually and perswasively to their hearts; Hee will teach us of his wayes, say they. See John 4 42. 1 Thes. 1.13. 14 As all knowledge of divine things ought not to rest in contemplations, but stirre up to practice; so however men of much literal knowledge may be more prophane in their con­versations then others; yet such as are taught of God, and [Page 113]acknowledg his Authority in the meanes of instruction, and feel the efficacy of his Spirit conveighing what is taught to their hearts, their knowledg will resolve in practice: it being the Lords prerogative, to convince the conscience, and subdue and stir up in­clinations to practise what is taught: He will teach us, and we wil walk in his paths.

Unto this promise the Prophet subjoynes a reason, why Na­tions should seek to joyn with the Church; to wit, because the doctrine of salvation should go forth from the Jews, among all Nations, to stir them up to seek the Lord, and this light shall shine forth in the Church in all ages to invite Nations to come and seek teaching. Doct. 1. The glory of the Church of the New Testament consists not in idle ceremonies, but in the profession and holding forth of true doctrine according to the Word, which is the badge and mark of the true Church: for, the Law (or, generally the true doctrine, as the word in the Original bears) shall go forth out of Zion, and the Word of the Lord from Ierusalem, that it may shine in all the Churches of the Gentiles, and this is a part of the eminency of the mountain of the Lords house. 2. The Lord hath made it clear, that the Doctrine of salva­tion in the days of the Messiah, was not to be treasured up among the Jewes only as of old, Psal. 147.19, but to spread throughout the world; for, the Law shall go forth of Zion, &c. 3 The Do­ctrine of the Gospel is the same for substance with what was in the Church of the Jewes, though clothed with new circum­stantials. Therefore it is called a Law, alluding to the old name, and cometh from among them to us, though not from Sinai, cloathed with dark shadowes and fearful terrours; but from Zion, adorned with cleernesse, and seasoned with sweet­nesse. 4. As the Word of God published in his Church is the instrument of true conversion: so it is the meanes whereby Christ inlargeth his Kingdome, and will prevail in the world to perswade Nations to joyne themselves to him in his Church; therefore is this given as a reason of the inlargement of the Church, and activity of Converts; for the Law shall go forth of Zion, &c.

The next promise contains her peace and tranquillity (set­ting out yet more the Churches glory) under Christs govern­ment; that God in his Son Christ shall by his Gospel have and exercise a spiritual jurisdiction and kingdome in the world, whereby he shall subdue them to his obedience, and having subdued, shall govern them so, as to procure peace and tran­quillity to the Church, that the converted may serve God qui­etly in their particular stations, and become useful each to o­ther. This their condition is expressed in termes taken from the usual practice of peaceable times, wherein men being out of use of war, do turne their weapons of offence into instru­ments of husbandry and utility, and wherein men go about those callings and abide abroad in the fields without fear of danger, as 1 King. 4.25. Doct. 1. Christ coming with his Gospel, is to reigne as a King, and have authority over those who receive him; for, he shall judge among many people. 2. It is a truth to be much and frequently studied, that Christs King­dome is universal, his Church spread over the world, and he having power over all for her good; that he may have his glo­ry, and every particular Church and believer be comforted in such a head, and in hope of the enlargement of his dominion, when by Apostafie or persecution it is confined to narrow bounds; therefore is it again promised; that he shal judge a­mong many people, and rebuke strong Nations afar off; to wit, far from Judea, and meaning all people far and neer. 3. The Lord may deal very terribly with such as he purposeth to do much good unto; he may convince, rebuke, and afflict them for sin, that he may drive them to his mercy; for that is a part of his work in gathering a Kingdom, to judge and rebuke. 4. Albeit the Lord in gathering of his Church, do not make use of weapons of war, but only his Word with the reproofs and terrors thereof, yet that [Page 115]will suffice to subdue them to him, nothing in the creature being able to stand out against the Lord, convincing and rebuking for sin; for, if he judge and rebuke many people and strong Nations, they will feel it, and beat their swords into plowshares, &c. and come under his government. 5. This promise of great tranquillity and peace, is not so to be understood as if the Lord did condemn Christians their undertaking of lawful wars; for, Magistrates bearing the sword of Justice (which must oft-times be executed by force of armes) is the Ordinance of God, Rom. 13. Nor are we so to understand it, as if the Church were al­wayes to enjoy outward peace and tranquillity; for, Christ re­fuses that himself, Matth. 10.34. Nor doth the godlies spiritu­al peace in all troubles exhaust the full scope of this promise. But the scope is to teach us, 1. The saving effect of the Go­spel upon men, is, when it daunts and subdues their corruptions, and so makes them, as tractable and plyable to the will of God; so, peaceably study to serve God in their stations, and to be useful each to other; for, when these strong Nations are re­buked, they beat their swords into plowshares, &c. Which are instruments of their lawful calling, and of utility to themselves and others. 2. This taming of mens corruptions by the Gospel, will appear farther, in that the Saints and converted will live at peace, in so far as they are renewed (otherwise a Saints cor­ruption as well as our own, may be on our tops,) and that there shall not be such an enmity betwixt believing Jewes and Gen­tiles, as was before the partition was taken down; in these re­spects, Nation shall not lift up sword against Nation, neither shall they learn war any more. 3. Whatever troubles the Church may meet with from enemies, yet she shall give no cause nor occasion thereof, albeit their corruption may take occasion to raise troubles because of the profession of the Gospel; for, the converted shall be peaceable men, and beat their swords into plowshares, &c. 4. In despite of all the power and imagina­tions of enemies, the Church of God shall have even outward peace and tranquillity in so far as is needful and subservient to their spiritual good, otherwise when it proves hurtful, it is better to want it, as the Church hath many times found in experience. And as the Lord hath often given tastes of this to his Church: so it will be more fully accomplished when the fulness of the Gentiles and all Israel shall be turned to the Lord, as sometimes before in the Church; so, then they shall fit every man under his [Page 116]vine, and under his fig-tree, and none shall make them afraid. Doc. 6. The fidelity of God who promiseth, is sufficient to assure our hearts of the performance of greatest things, as being omnipo­tent, and having all things under his power, and at his command, which may either promote or seem to impede the execution of his will: Therefore is this promise, which might seem improbable by reason of the great desolation which was threatned should come, sealed with this: for the mouth of the Lord of hosts hath spoken it.

In the Parallel place, Isai. 2.5. instead of what is here, is contained an exhortation to the Jewes, that since the Church under the Messiah was to be glorious, they would faithfully cleave to God and true Religion in all their calamities, till these dayes should come; and seeing the Gentiles were thus to flow in to Christ, they would not slip away, but be provoked to jealousie, and come in to partake. And indeed the hope of the Church of God is so great and sure, that it may well encourage men to be honest under any disadvantage: and albeit this ex­hortation was not hearkened unto at the first Conversion of the Gentiles, yet the day will come, when it shall be effectually up­on them, Rom. 11.11.25, 26. But Micah seems to hold forth further the resolution of the Converts of Jewes and Gentiles under the Gospel, to renounce all heresies and sects, and to ad­here constantly and zealously to God, and the Profession of the Chrstian Religion, exciting themselves hereunto by the example of idolaters, who were pertinacious in their irreligious courses: and this is a third evidence of the glory of the Church: and ground of encouragement to the godly, that instead of the manifold Apostasies and pollutions with the wayes of the Pa­gans, which appeared formerly in the Church of the Jewes, the Church of God, especially Israel being converted, should then prove constant in their Religion. Doc. 1. Constancy in adhering to the true Religion, is the great glory of a Church, and encouragement of the godly, to whom backslidings are a sad affliction, as here we are taught. 2. The Christian Profes­sion [Page 117]and Religion consists in walking in the Name of the Lord, that is, in professing and practising according to the revealed rule, which is his Name; not seeking to be wise above what is written, and going about these things in his strength, as 1 Sam. 17.45. Psalm 118.11. being furnished with encouragement from him; for, so his Name in Isa. 2.5. is the light (to wit, of direction and consolation) of the Lord. 3. Such as would walk in these pathes, and adhere to them, ought to make sure an in­terest in God by Covenant, and make use of this interest for daily influence, and ought to be filled with much affection to­ward their Confederate Lord; Wee will walk in the Name of the Lord our God. 4. For right performance of our duty, there is much need also of frequently renewed resolutions, and gather­ed together motives to set us on edge; as here they gather ar­guments from idol-servers, and put on resolutions; Wee will walk &c. 5. Eternall resolutions, or resolutions of perseve­ring constantly, are fit and beseeming so high a duty as walk­ing in Gods Name; we wil walk, say they, and walk for ever and ever. It being a way wherein there is no cause of wearying, and the benefit thereof being but in its prime, and fully to ap­pear, when time and its contentments are ending. 6. Even in the dayes of the Gospel, there are still so many blindfolded and deluded, as not to see the glory of Christs Kingdome, but will pertinaciously follow their Idol-gods: for, there are, all people (that is, many who) will walk in the name of their god. 7. The Lords people ought (and by grace will) be so far from being shaken or drawn away by the multitude of men who for­sake their true God, that idolaters their observancy and exact­nesse in their way should give occasion to the seekers of God to put on resolutions of more exactnesse; their blinde zeal to­ward that which is no God, may teach us our duty toward the true God; for so doth this comparison instituted teach, that not onely Christians would not joyne with them in their way, but seeking these were so carefull and resolute, much more ought they to be so in the right way; For al people wil walk every one in the name of his God, and we will walk in the Name of the Lord our God for ever and ever. See Ier. 2.10, 11.

The fourth encouragement doth yet further evidence the glory of the Church, from the consideration of her former misery by affli­ction for sin, which he would now make up, and of such consti­tute his Church, and Kingdome, over which he should reigne for ever and ever. And however this promise be of generall verity, pointing out what base and contemptible like matter he will gather his Church of, yet it hath a speciall relation to the presently afflicted, and yet further to be afflicted Church of Isra­el, whom he comforts against all her afflictions and impediments that might cut off all hope of her restauration, by promising to gather them under the Gospel, and make them a great Nation, and that Christ in his spiritual government shall constantly rule over them in their own land, after their conversion, or in the Church which was prefigured by Mount Zion. Doct. 1. The Lords afflicting of his Church doth in a special manner, en­dear her to his affection, and makes that she shall not be be­hind, when mercies are a dealing; for, saith he, I wil assemble and gather her that I have afflicted: See Jer. 31.20. 2. Great afflictions are no impediments to the Churches restitution, when the time of it comes, when Omnipotency is imployed a­bout it, and when he in love remembers them in their low estate; for, such as are so crushed with trouble, as they are made to halt, such as are afflicted, driven out and cast farre off, he can and will assemble and gather them, and make a remnant and strong nation of them; that is, he wil preserve a remnant and keepe them from total ruine in trouble, and at last restore and multiply them. 3. The glory of a Church restored, and the height of their felicity, is to have the Lord reigning and acknowledged as a King in all his prerogatives amongst them; therefore it is added to their restitution, And the Lord shall reigne over them in Mount Zion. 4. The Churches King is not subject to mor­tality, nor such a one as may be put from his kingdom, and leave them exposed to hazard; but, the Lord shal reigne over them (and [Page 119]so protect them) from henceforth even for ever: which also imports that he will still have subjects to reigne over.

Here the Lord makes a more particular application of his comfortable promises unto the Church of the Jewes; for how­ever the Promise be of general verity in a spiritual sense, be­ing applied to the Catholick Church, that Jerusalem which is from above; yet the following verses cleare, that it is to be un­derstood specially of the Church of the Jewes, whom he here cals the tower of the flock, or Eder, of which Gen. 35.21. conceived to be a place neere, or in Ierusalem, and in particular that part which was after called the sheep-gate; and the strong hold of the daugh­ter of Zion, or Ophel, of which, 2 Chron. 27.3, Neh. 3 26. The first encouragement given to them for the comfort of the godly, is; that not only the Kingdome of Christ should first begin at them, as the History of the New Testament doth evi­dence; but that under Christ they should be restored to their wonted dignity, resembling that which they had of old enjoyed under David and So [...]omon, before their rents and calamities. Doct. 1. The Lord in gathering the universal Church hath an especial regard to the Jewes his brethren; this doth appear in the speciall allowance given to them in the promises concerning the Kingdome of Christ; of which, as the Lord gave them the first offer, so from them the Apostle, Rom. 11. gathers, that much mercy, shall yet be manifested unto them. 2. The Church of God is the receptacle and fold of all his true sheep, wherein they gather themselves under his government, and are environed with strength for safety; so much is signified to us by these names given to Zion, The Tower of the flock and strong hold. 3. The Lords own Application of spiritual comforts, is especially re­quisite for his afflicted people; therefore the Lord counts it not enough to have propounded ample promises in general to the Church, which might answer all their cases, and which they were bound to be applying; but he holds it also necessary to apply these [Page 120]to the present Church in her need. 4. The glory of Christs King­dome is as great and greater spiritually, then ever the glory of David or Solomons reigne was outwardly; all the valour, strength and victories of David, all the riches, honour, and wisdom of Solomon, even to admiration, and all the felicity of Israel under both, are but shadowes of that substance; therefore is it called the first dominion, that is, not so much the dominion at first offered to the Jewes, as a dominion like the first flourishing times of Israel, 5. As Christ, to fulfil the truth of God, did make first offer of his Kingdome and Gospel to the Iewes; so in due time he wil bring them under his dominion and spiritual Government; and will restore them to their wonted dignity thereby; uniting all Israel in him, the seede of David, as they were before the rent made by Ieroboam; adorning them emi­nently with the spirituall excellencies and priviledges of his Kingdome; if not also appearing gloriously for them in out­ward things: for, saith he, Unto thee shal the first dominion come. the kingdome shal come to the daughter of Ierusalem.

The next encouragement given to the Church of the Iewes, is by shewing his mind concerning her troubles that were shortly to ensue; and that he may the more effectually comfort her, he very pathetically propounds her trouble, as if she were now under it, and shewes unto her, that however in outward appear­ance she had cause of bitter sorrow, her King and Counsellers being to perish in that calamity, she being to be driven from the City and Temple which were to be destroyed, to sojourn a space in the fields, till the rest of the Captivity were gathered, and then [Page 121]to be carried captive unto Babylon; yet upon better considerati­on, she might finde shee had no such cause of fainting, but ought rather resolutely to provide for, and couragiously to bear that trouble, seeing God should be King and Counseller to her, and in Babylon, where she might have least hope, she should find de­liverance; and so he clears his mind to be this, that by trouble she is going on toward deliverance. Doct. 1. The troubles of the Church may in their houre, prove very sharp and bitter, as the pangs of a woman in travel, crying out aloud. 2. Albeit the Church of God in her trouble seeme to have reason for excessive sorrow, and bitter discouragement, yet really it is not so, but she hath still some reason of encouragement, and ought to set about it; therefore whatever her troubles were, yet saith he, why dost thou cry out aloud? as if he had said, there is no reason for such excesse in anxiety and sorrow. The reasons of this princi­pal doctrine held forth in the Text, are as so many doctrines, all of them concluding that she ought not to give way to discou­ragement. 1. There is nothing the people of God want in trouble, which might be helpful or comfortable to them, but it wil be made up in God; for however her King and Coun­sellers were uselesse, and enemies to her safetie in that strait, and were afterward cut off for their sins, and that she might be emptied of all created comfort and helps, yet the Lord wil not admit that she should think she wanted a King, while as he lived and reigned to preserve her in her trouble, and in due time to re-establish his Kingdom in her; so much doth this sharp question teach, Is there no King in thee? Is thy Counseller perishid? 2 As the Lord seeth it oft times fit not to remove, but continue and increase a peoples trouble; (for they were to be in pain, to go out of the city, dwel in the field, and go to Babylon:) so the people of God in such cases ought to arme themselves with resolution for such lots, ra­ther then by discouragement to make their owne crosse heavy, which is all they can doe: so much are we taught, in that, howso­ever he reproves their cries, v, 9. yet, saith he, be in pain; which doth not only import an assuring of them that the trouble was to come, nor yet only a concession, that it is no marvel they have pain, and sorrow, but a command also to set themselves resolutely to bear it, as they are commanded to build houses in Babylon, Jer. 29.4, 5, 6, and to make their captivity as comfortable as lawfully they may. 3. The right pondering of the fruit which the Lord brings out of the troubles of his people may help to crush discourage­ments [Page 122]under them; labour to bring forth like a woman in travel. He sets her out in her trouble, as travelling in birth of some mer­cy to make her forget her sorrow, which she should minde much, and presse after. See John 16.21, 22. 4. The Lords ten­der affection towards his people, especially under trouble, may be a great lenitive to their bitternesse: Therefore is shee here called the daughter of Zion, which is a stile of tendernesse. A room in his heart will make an affliction to be no affliction, or very tolerable. 5. Every step of the people of God in affliction is a step toward deliverance: and the utmost degree of affliction, is the door next to deliverance, so much doth the scope and drift of this place teach; the Church going out of the City, and dwelling in the field, was going toward deliverance, and when shee went even to Babylon, where in outward appearance shee might have lost hope, yet, there shall shee be delivered, and is neerer to a de­liverance there then in the holy City. These things, rightly stu­died, may take away much seeming ground of discouragement under trouble. Doct. 3. The Lord is to be eyed as undertaker for the performance of improbable — like promises, which may cause all difficulties to vanish; Therefore after that promise, There shalt thou be delivered, is subjoyned, There the Lord shal redeem thee from the hand of thine enemies: when he undertakes, it wil be easie to raise a Cyrus and make him do it. 4. While as the Lord promises in delivering to redeem them, it teacheth: 1. That the Lord wil reckon kindred with, and interest in his afflicted people, that hee may appear for them; for it was the part of the neerst in kindred to redeem, and the word in the Originall intimates so much. 2. That they having by sin sold themselves into cap­tivity, Isaiah 50.1. Christ, by the price to be paid to justice for the Elect among them, should procure their deliverance also, and of the visible Church for their sake: All temporall delive­rances to the children of God, flowing from that eternall Redem­tion from sin, and as an appendix to the new Covenant, and the visible Church getting deliverance for the Elects sake among them. 3. That for enemies, who had captivated them, as they had sold themselves to them for nought; so they should be actually asser­ted unto liberty without any price, save onely stroakes to the unjust possessors, Isa. 52 3.

For further confirmation of his minde concerning her afflicti­ons, he sets forth, in the last place, his great and holy designe concerning the enterprize of her manie enemies, who in her en­suing calamity, and after her return from captivity, and after her conversion to Christ, should be gathered against her, as also against the Church of Christ in all ages; and first, hee holds forth what is their purpose, (to the end his purpose overturning theirs, may be seen to be the more glorious) to wit, that they intended, and set themselves to deal with her not as a priviledged place, but that they might pollute her as a prophane place, with blood and other abominations, and take her ornaments from her, and put her from her dignity; and that they might feed their eyes with such a sight. Doct. 1. The true Church hath the most enemies of any society; for, many Nations are gathered. 2. It is usefull for the Church to remark what enemies intend, and what our troubles would seem to threaten, to the end that more of God may be seen in delivering; for this end is the conside­ration of the enemies designe premitted to the consideration of the purpose of God: See Psal. 124.1, 2, 3, 4. 3. As the wicked see no priviledg the Church of God hath, why she may not be dealt with as other prophane societies: so the greatest bitternesse the people of God have in their affliction, is, that hereby not one­ly they, but their priviledges are trampled under foot by ene­mies; for, it is the sad sight they get of enemies designes, when they hear them say, Let her be defiled, or prophaned. See Isa. 10.9, 10, 11. Lam. 2.15. 4. There are many so wicked, as to account the Churches calamitie a pleasant spectacle, and sweet sight to feed their eyes with; for, there are who say, Let our eye took upon Zion, which is an evidence of a desperately wic­ked condition.

Followeth the Lords purpose concerning this their enterprise; which is incomprehensible and unsearchable by enemies, and quite contrary to their intention; as minding, by their gather­ing together, to ripen them for vengance: (as sheaves are ga­thered that they may be threshed) to the execution whereof he encourageth the Church, promising to enable them, and give them a compleate victory, which should be ascribed to him. Doct. 1. Enemies are not permitted to run at randome in their wayes, but the Lord hath an effectual and wise Providence over-ruling in all their designes; for, in all of them he hath thoughts and Counsel, and therefore we are not to eye much their brags, but looke to him who sets bounds to them, and sits at the helme of Providence. 2. The Lords holy purposes of good to his people, and wrath to his enemies, may be so conveighed in deep wisdome, and so contrary to the way of carnal reason and probability, that they will not be seene by any natural eye, nor can be discerned by enemies themselves, who are given up to run blindfold upon their own ruine: They know not the thoughts of the Lord, neither un­derstand they his counsel. See Psa. 92 6, 7. 3. In one and the same action God may have an holy worke of his Provi­dence, and men their wicked intents and sinful courses, they being carried on without an eye to his revealed will, which is the rule of duty; nay, not to his providence either, but meerly for their own ends; and he making use of the same work of theirs to over­reach them, and bring about his purposes; for in this enterprise, They gather themselves for a sinful end, ver. 11. And God ga­thereth them as sheaves for an holy purpose. See Isa. 10.5, 6, 7. 4. The Lords end in letting enemies loose upon the Church, be­side her trial from them, is to ripen and fit them for judgement; for, he shal gather them as the sheaves unto the floore; to wit, to be trampled under foot, as their corn was by beasts that tread it out. See Ier. 51.33. Such as the Lord abhorreth, are let come in opposition to his people; and they are ripened for de­struction thereby, partly while their cup is thus filled to the brim, which in other transgressions might be long a filling; partly, while he lets affliction out upon his Church, that secret ene­mies [Page 125]may discover themselves, and so be brought to the floore for threshing. 5. Christs Church is not to look what she hath in her self for opposing these enemies that assault her, and for bringing about the mercies intended for her; but what he will make her, and how she shall be enabled to set against and over­come all difficulties; and in the faith thereof, ought cheerfully to set to her duty; Arise, saith he, as to one laid by dead or discouraged, and thresh, O daughter of Zion: for I wil make thy borne (to push) iron, and thy hoofe brasse, to thresh as was their custome, Deut. 25.4. Upon these terms, the weak may say, I am strong. 6. The Churches victory over her enemies wil in due time be made compleat, and in due time Israel, and the Church of God shall have their many enemies under their feet, either as ruined, or true subjects, or tributaries; This is imported not only in that she shall tread them with her hoofes, and heat in pieces many people, but in that their gain shal be con­secrated, or devoted, which alludeth to that of Jericho, Josh. 6.17, 19. wherein there was a compleat victory given to Israel. 7. The glory of all the victories of the Church, and of the benefits obtained thereby, ought to be given to God onely; for so much also doth the consecrating of their gain and substance (as the corn that is threshed out) to the Lord, import: that as Jericho was offered to the Lord, and it was a sin in Achan to take ought of the consecrated things; so it should be a sin in the Church to exalt her self, and not the Lord only, in and by these suc­cesses. 8. The Lord onely must be the undertaker to get him­selfe the glory of all his wonderful dealing for his people, and make them forth-coming to his praise, and will also crush and suppresse whatsoever among his people would come betwixt him and his glorious design: and I wil consecrate their gain, is the Lord speech, though afterward he speak of himselfe in the third person. 9. The Lord, by his vengeance on the Churches enemies, will have himselfe manifested and known in the world; and by his gracious dealing for his Church, and blessing her endeavours, will have himself acknowledged through the earth, and the kingdomes of the earth to become his; for, so much doth the stile, the Lord of the whole earth, teach, that as he is so indeed, so not onely by these victories shal he be known to be so through the world, Psal. 9.16. and 59.13. but shall at last have his dominion acknowledged and submitted to more generally through the earth.

CHAP. V.

IN this Chapter the destruction of Jerusalem, and over­turning of the kingdome being foretold, ver. 1. The people of God are comforted with the promises of Christs birth under whom they should be restored, ver. 2, 3. and of his government in relation to his peoples tranquillity, their deliverances, increase and victory over their enemies, v. 4, 5, 6, 7, 8, 9. his purging his Church from carnal confidences, v. 10, 11. and idolatrous cour­ses. v. 12, 13, 14.— that so he alone may be seen to do for them, ver. 14.15.

HEre is foretold the destruction of Jerusalem by the Cal­deans, and the ignominious and base usage of their Kings and Judges, 2 Kings 25.7, 18, 19, 20, 21. as a fore-runner of the taking away of the Scepter from Judah, to make way for Christs birth, Gen. 49.10. which began to be accomplished in the Babylonish captivity, in that none of the Tribe of Judah swayed the Kingly Scepter after that time, all which the Prophet fore­tells by way of defiance given by the Church to their roving enemies to do their utmost endeavours, according as God by his effectual Providence should permit them to enterprise and execute, in regard that however Jerusalem were taken, and their rulers so abused, yet they had a King to come out of despi­sed Bethlehem, ver. 2. Doct. 1. Christs ordinary harbingers and forerunners, when he is to come with mercies to his Church, are afflictions to fit them for such manifestations; for, so is this destruction premitted to the promise of Christs birth and king­dome. Afflictions are Gods means to purge out and cut off many whom he will not make partakers of those mercies, to in­vite others to repentance for sin obstructing these mercies, to endear them to his heart, and make them capable of these [Page 127]consolations, which in their prosperity they would readily de­spise. 2. Jesus of Nazareth is the true promised Messiah, who was to be raised to rule his people Israel, when their Judges and Rulers were ignominiously intreated, and put down from their Authority, who was held forth in the promise for the Churches comfort, when this desolation began in their captivity, and actu­ally exhibited when it was in completeing, their Kingdom then being by the Romanes reduced into the form of a Province, Herod, an Idumean made King, the power of their Judicatories restrained before, and in the time of his Ministry, and shortly after his Ascension, their City, Commonwealth and Temple be­ing utterly overthrown. So much doth this verse, compared with ver. 2. and the accomplishment in the New Testament teach us. 3. The Church of God, rightly pondering her advantages in him, may in him give a defiance to enemies utmost malice, seeing they can do no hurt but what he will make up with advan­tage, nor can they hinder any of his gracious purposes toward his people: So much doth this manner of speech directed to the Caldeans teach, N [...]w gather thy self in troops, &c. 4. Op­pression backed with authority and great power, doth nothing di­minish the hainousness thereof before the Lord; for, albeit the Caldeans had ordered armies marching and acting at the com­mand of Authority, and they would esteem what they subdued to be lawful conquest, Isai. 49.24. yet the Lord stiles Caldea, O daughter of troops; or, as the word signifies, bands of robbers; to shew that their great conquests were but great oppressions. 5. Whatever good the Lord brings out of the afflictions of his Church, yet she may expect to be distressed with them in the mean time; for, He hath laid siege against us, shall the people say, importing that all the Land should be subdued, the City besieged, and the inhabitants thereof made to acknowledge their felt di­stresse. 6. The contempt and injury done to Authority and Ma­gistrates; under whom a people may be kept from confusion, and the Church protected, is a special ingredient in the affli­ction of the visible Church; for, they do resent it as a part of the affliction, They shall smite the Judge of Israel: so also doth Ie­remiah lament the stroake even of Zedekiah, Lam. 4.20. 7. As Princes and men in Authority being wicked, do dishonour God more then others, by reason of their greatnesse, and it is their eminency, which oft-times makes them so much stand out a­gainst God: so the Lord in his righteousness makes contempt [Page 128]to be their punishment, they are smitten with a rod on the check, which is a contemptible stroak, Lam. 3.30. See Job 12.21. Psal. 107.40.

Followeth the consolation of the godly, from a Promise of Christ to be the Ruler in Israel: whose birth as man is foretold to be in Beth-lehem Ephratah the City of David, (whose heire he was) in the Tribe of Judah, Judg. 17.7. called Ephratah, Gen. 35.19. and 48.7. to distinguish it from another Beth-lehem in the Tribe of Zebulun, Josh. 19.10, 15. By means whereof it is likewise foretold, that this City though base in respect of others, should become great and indeed famous; and lest any should look on this Ruler as only man, and beginning to be at his incarnation; therefore it is also declared that he is the Son of God, whose generation is eternal. Doct. 1. Christs incar­nation and manifestation of himself, is the true Churches chief comfort in all her troubles; for, therefore is his birth subjoyn­ed to the desolation mentioned, ver. 1. as the salve for that sore. 2. Mercies manifested to any place or person, ought to be taken notice of, and marked, that they may be thankfully acknowledg­ed, and use made of them: Therefore is the speech directed to the City; that they may consider the priviledge, and thou Beth-lehem-Ephratah. 3. Christ useth ordinarily to make use of, and honour most such things as are least considerable in out­ward appearance; As here, he will not be born in Jerusalem, but in Beth-lehem Ephratah, which is little among the thousands of Ju­dah, that is, a small City of few people, and governed by mean Rulers in comparison of other Cities. The speech relates to the division of the people by thousands under the government of their several Rulers, 1 Chron. 12.20. And therefore, Matth. 2.6. in stead of thousands, the Princes are named who governed them; See 2 Cor. 1.27, 28, 29. 4. Smallest and basest things, by enjoying of Christ, or having relation to him, do become great; [Page 129]Therefore considering the event, this text is read thus, Mat. 2.6. Thou art not the beast among the Princes of Judah; and the Hebrew text here may be read by way of question, which includes a denial; Art thou little, &c? No verily, though thou seem to be so; For out of thee shall come forth, &c. 5. The Lord in his providence useth to bring about the perform­ance of his promises in strange and wonderful manner; As may be seen in the accomplishment of his promise, Luke 2.1. &c. Joseph and Mary dwelling in Nazareth all the time after the Conception of Christ, and little thinking on a removal: at the period of his birth, are charged by the Emperours Edict, to go up to Bethlehem, that so the Word of the Lord might not fail, and that the prediction concerning the Messiah might be ful­filled in the person of Jesus Christ. 6. Christ is Ruler and King in his Church, he will be acknowledged to have dominion, and will performe the duties incumbent to a faithful Ruler; He shall come forth, that is, to be Ruler in Israel. 7. Christ in his Me­diatory Office, as he is a King acting for God the Father, so doth the Lord especially allow of him, and will maintain and desend him and his Kingdom; He shall come forth to me, saith the Lord. See, Psal. 2, 6. 8. Christ the Mediatour is not only to be con­sidered as Man, but that the same Christ born in Bethlehem in the fulnesse of time, is also true God begotten of the Father from all eternity; and so is God and Man in one person; for, He (that same individual person, though not according to one and the same nature) who cometh forth of Bethlehem-Ephratah, He, I say, it is whose goings forth have been from of old, that is, from everlasting, or, the dayes of eternity, as the Original hath it. 9. Christs eternal generation as God, is superexcellent and in­comprehensible; Therefore it is called goings forth, in the plu­ral number, to shew its excellencie, wherein all excellencies, and infinitely more then we can comprehend are summed up, though I do not seclude, but that herein both his eternal genera­tion and eternal designation to the Office of Mediatour, may be imported.

The threatening and promise in the former verses are conjoy­ed, and the way of bringing about this mercy is further explain­ed, to wit, that he would give up that Church unto her enemies hands, to be vexed as a woman in travel, till Christ be born of that Nation, or of a Virgin among them; and then should all his scattered brethren return unto, and be joyned in one body with the Church of Israel, which was in part accomplished when the Gentiles were ingrafted in the Olive, and shall be yet more, when the salvation of Israel, after their long rejection, shall be a resurrection from the dead to the world, and the fulness of the Gentiles shall come in to Christ, and joyn with them. The Church of the Jewes had indeed a birth after her paine, at her deliverance from Babylon, but that was but a forerunner of a more joyful bringing forth of Christ the Author of her spiritual deliverance, until which time she was for the most part under the power of strangers, and did not at all recover the wonted dignity she enjoyed before the Captivity, and therefore she is said to be given up until that time. Doct. 1. The Church had need of great troubles to prepare her for Christ and his spiritual Kingdom; for, as all their troubles will not exhaust his treasure: so it is needful by afflictions to make them sensible of sin, to fit them for him; and it was needful to take away from the Church of the Je [...]es their carnal doating upon the Ark, the Temple and their other privlledges, that they might seeke after the spiritual things of his Kingdom; Therefore, saith he, will he give them up, or reject them, until the time, &c. 2. The great ground of confidence that the Church hath for not perishing in her troubles, is, that she is to bring forth Christ; He will give them up until the time that she which travelleth hath brought forth, wherein is held forth, not only that their sorrows should resolve in joy, as the paine of a woman in travel when she brings forth; but because she is to bring forth, therefore she shall not perish, however she be given up, but her sorrowes shall have a period. This was the promise that might assure Ahaz, that the Church of the Jewes could not perish, seeing Christ was not yet born in her, Is. 7 4. & is yet a ground of assurance that Christs Catholick Church shall not cease in the world, because she hath Christ mystical to bring forth. 3. Christ is a true brother and kinsman to all his people, and makes them to be brethren a­mong themselves; for, they are the remnant of his brethren. 4. Albeit no effects of Christs especial love appear toward a man, so long as he is unconverted, yet he hath a relation to­ward [Page 131]his Elect, and loveth them from all eternity; for, the remnant of his brethren, are the Elect Gentiles then unconvert­ed, who are his brethren in respect of his eternal love in election, and of his purpose to make them brethren by Conversion, and so give them actual right to the priviledge, and a comfortable look­ing back to this purpose of good toward them, which was in his heart from all eternity. 5. All Christs elected brethren shall undoubtedly be converted and brought in to him; for, he un­dertakes for it, that the remnant of his brethren shall returne. 6. As all the Gentiles have right unto the Covenant and salvati­on, by flying in to Christ, and in him, serving themselves heirs to the spiritual promises made to Israel, and being ingraffed in that stock where they were; so the full fruit of Christs incarnation is not accomplished, till Israel also be brought in, and both they and the Gentiles be joyned in one body; for, this promise, the remnant of his brethren shall return unto, (or, together with) the children of Israel, imports, both that the Gentiles are brought in to the stock of the Israelitish Church, and that the children of Israel shall be brought in; to whom and with whom the Gen­tiles shall return: 7. That which is propounded as matter of com­fort in a promise, may be much mistaken and stumbled at when it is seen in performance; for, here it is a comfortable promise to the Church of the Jewes, that the remnant of his brethren shall return to the children of Israel, and so be one sheepfold; and yet when it began to be performed, they repined, even believers of them for a long time: But in its full accomplishment they will look otherwise upon it.

In the next place, the government of Christ, formerly hin [...]ed at under the name of a Ruler, is more largely spoken to, for the comfort of the Church, and particularly of Israel: Here it is held forth under the similitude of a faithful shepherd, feeding his flock, wherein he shall declare such care and stability, such in­vincible Power and Majesty in his Providence, doctrine and mi­racles according to the tenour of the Covenant of Redemption, as his Church shall be established, and his Name become famous, [Page 132]and his Kingdom increased by the Conversion of the Gentiles throughout the earth. Doct 1. Christ is a painful and watchful Shepherd and overseer of his Church, and souls of his people, and will bear out in his charge; for, he shall stand, imports both vigilancy, as being alwayes on his feet, Psal. 121.4. and stabi­lity, that his government shall endure for ever. 2. God will both feed his people with wholesome food, and not suffer them to starve, and will rule and direct them in their wayes, and these two are to be conjoyned by us, that if we expect his feeding, we must submit to his Government; for, the word in the Original im­ports both, he shall feed and rule. 3. Christ hath alsufficiency of endowments for discharging his duty to his flock, which shall gloriously shine forth in the performance thereof; for, He shall feed in the strength of the LORD, and in the Majesty of the Name of the LORD; that is, he shall have divine Omnipo­tency to carry him thorough, and the fulnesse of the Godhead dwelling in him bodily, shall gloriously manifest it self in draw­ing in, caring for, and maintaining his flock against all oppo­sition: See, John 10 28, 29. Psal. 89.19. 4. Albeit Christ as God have power and glorious Majesty equally with the Father, yet as Mediatour he is also furnished for his calling, by vertue of the Covenant of Redemption, past betwixt the Father and him concerning the Redemption and Salvation of the Elect, where­in the Father doth undertake to furnish him with all endow­ments needful for his Office, and to give him successe; and he undertakes to be faithful for attaining that end, which ac­cordingly he performes; for, it is in the strength and Name of the LORD, who is his God that he feeds, with whom he is in Covenant, and whose servant he is in this work. 5. By Christs care and Providence, his flock and people shall be esta­blished and protected, so as they shall persevere, and be out of danger of perishing, for. He shall feed or rule, and they shall abide. 6. Christs care of and for his Church, if it were well seen, would make him famous and precious, as an ointment poured out, to invite others to come under his yoke, and it is his prerogative to have an universal Government and Kingdom over Jewes and Gentiles throughout the earth, which he will still prosecute till he obtain all that is in his Charter; for, He shall be great to the ends of the earth, imports all these. See, Zech. 8.23. 7. The Conversion of souls unto Christ, and bringing them under his yoke, tends to the setting forth of the greatnesse of Christ, and the conversion of many doth set out his greatnesse the more, who [Page 133]doth draw all these, doth care for them, and to whose fulness they flow and depend upon, and it should be the care of all who are converted, in their expressions and carriage to commend and set him forth as great and superexcellent: therefore is the enlarge­ment of his Kingdome described from this effect of it, He shall be great to the ends of the earth. 8. Whatever is promised in the Word, is to faith so certain, as if it were then performed, and ought to be looked on as coming speedily; the Lords choo­sing of times and seasons for performing his promise, being no de­lay in a believers eyes, nor impediment unto his faith to feed up­on it as present, for this cause it is said, now shall he be great. Gods keeping his appointed time, is great haste to the believing man, Isa. 60.22. and the promise apprehended by faith, gi­veth the thing promised a present subsistence to his use and comfort.

Followes some special fruits of Christs governing his Church; such as peace and means sufficient, not only to oppose the di­sturbers thereof (such as the Assyrians were to Israel of old) but to offend them also, and so they shall be delivered. How­ever this promise spiritually considered belong to the whole Church, and literally also, in so far as is for her good, yet it seems to have a special relation to the Church of Israel, when they shall be converted and restored to their land. Doct. 1. Christ is the only Author and Maintainer of the Churches Peace; for, this man (or this one, the word implying a demonstrating of him to others as one remarkable) shall be the peace. He pacifies Gods anger towards us, establisheth our hearts in the faith thereof, in him only have we true peace among our selves; for luke-warm­nesse breeds divisions, and he it is that maketh peace in his [Page 134]Churches borders, and creates a cloud over he [...]. 2. The Church will not want enemies of her peace, and such as will study to disturb it, and may seem to prevail much, at some times; for, the Assyrians (or such enemies as the Assyrians were of old, and the Babylonians, or the land of Nimrod, v.6.) shall come into our land, and tread in our palaces; she must resolve to have peace with continual ba [...]tels. 3. The Church hath her peace secured in Christ in the midst of trouble, and, through him will have means sufficient to oppose her enemies and maintain her peace; for, he shall be the peace, when the Assyrian shall come; and there are seven shepherds, and eight principal men to raise against him, or a sufficient number of leaders (seven being a number of per­fection, and eight yet more) with armies to oppose him. 4. It is a great blessing upon a land when the Lord furnisheth them with able men for government and rule in all exigents; for that is Israels mercy to have such to employ, and they are the means of their peace and safety: We, say they, shall raise (or call and send out) she herds and principal men: where their Princes are called shepherds with relation to the people as a flock. 5. The ene­mies of the Church, do oppose her alwayes to their own great dis­advantage in the end: for, the Church shall not only defend them­selves, but they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof, or their borders, or with their own swords. Babylon is here called the land of Nim­rod, because he founded that Kingdome, Gen. 10.9, 10, 11. and was a great oppressor, as his successors were. 6. The incon­veniencies which the Church sustains by her troubles, do not prove so great as they may seem to be: for, however he tread in our palaces, ver. 5. yet ver. 6. it is but treading within our land, and borders. See, 2 Cor 4. 8, 9. and 6.9. 7. As the Church is sure to be delivered from her enemies: so the glory of all he [...] enterprises and victories by them, are to be ascribed to Christ only, whatever be the part of instruments in bringing them a­bout: therefore albeit they raise up shepherds, &c. ver. 5. yet ver. 6. Thus shall he deliver us.

The similitude of Dew made use of here, leads us to a two-fold interpretation of this passage. 1. That the Lords blessing of the rest, given by these deliverances to the Church of Israel, shall make her to multiply and flourish marvellously, as the dew and rain fals down in great abundance, suddenly and unexpected­ly without humane industry; and thus the similitude is used, 2 Sam. 17.12. Psal. 110.3. 2. That the Church of Israel shall not only flourish themselves, but be instruments of the flourishing and increase of the Church among the Nations, as the Lord is the principal refresher and fructifier of his Church, and there­fore his operations are compared to dew and raine, Hos. 14.5. Psal. 72.6. So they shall be instrumentally as dew and raine to many Nations; that is, being furnished with the Spirit from above, and with refreshing doctrine, they shall water them there­with. as dew and raine doth the ground, and so conquer them to the Kingdom of Christ, and be instruments of their fruitful­nesse and blessings to them.

Both these interpretations agree in one, to hold forth the mi­raculous increase of the Church, either of Israel her self, or of the Gentiles also by her means, as another fruit of the govern­ment of Christ over them, and may safely be taken both in here. From the first interpretation, Learn, 1. That afflictions may make many sad and sore breaches on a Church, before they re­cover out of them, for they are now brought to the remnant of Jacob. 2. The Lord can easily when he pleaseth, restore his bro­ken people, and make them increase, as admirably and incredibly as their decay was singular, and wil so do when they return to him: for, the remnant shall be as a dew, &c. 3. The Lords singu­lar dispensations towards his afflicted people, will make them admirable and remarkable to all people, and above them; for, they shall be as dew in the midst of many people, imports that they should be conspicuous, and exalted above all the people a­bout thereby: See, Deut. 33.29. 4. Rest and deliverance from troubles is then a blessing to the Church, when it is followed with fruitfulness and increase of the Church; for, so this promise is subjoyned to that, ver. 5, 6. as a compleating thereof. See, Act 9.31. From the second interpretation, Learn, 1. The Church of God is a blessing to the world, if they forsake not their own mercy; partly, in that she is a means of bringing blessings on every place where she gets shelter and protection; and partly, in that she is by her Ministery a means of mens conversion, be­getting still more and more to Christ, for which there is a pro­mise [Page 136]here, She shall be in the midst of many people as dew, &c. See, Isa. 19.24. 2. The greatest good that can be done unto the world, is to be a means of their conversion, and of bringing down spiritual blessings upon it; for, so is here implied, that the Church shall be as dew and rain upon them, which are choicest blessings. 3. All the spiritual felicity of a people, and the efficacy of the means bringing it about, is of God, and from a­bove; for, it is as the dew and showres that tarrieth not for man, nor waiteth for the sons of men, that is, that depends not on humane industry: See, 1 Cor. 3.6. 4. The means of Conver­sion, especially the Word preached and accompanied with the power of the Spirit (which God hath placed in his Church,) are as dew and showres: 1. Because as dew is the presage of a fair day, so these means do flow from the favour of God toward the Elect, and are an evidence thereof. 2. As dew and small rain are but small things, and yet have great effects, so is it al­so with the Word, Rom. 1.16. 1 Cor. 1.21. 3 Dew and raine cannot be hindered by men, no more doth the power of the Word depend on mens consent. 4 Dew and rain makes fruitful, so is every true Convert made by the Word and Spirit. Doct. 5. A converted person or people, joyning themselves to the true Church, come under a sweet yoke, and under the drop of many blessings; for, so doth the similitude also teach, that as their conversion is by this dew; so being converted, they shall constant­ly enjoy thereof, and their fleece shall be wet with his dew, when other places are dry: 6 Israel being converted to Christ shall be the means of blessings, and of much conversion to the Lord a­mong the Gentiles; for, it is the remnant of Jacob that shall be in the midst of many people as dew, &c.

Another fruit of the government of Christ over Israel, and a fruit of their deliverance, ver. 5, 6. is, that all their neighbour-enemies who are not brought in, they shall be dreadful to them, as a Lion is to other wilde beasts, who tears his prey, and none dare interpose. This being spoken of the Church in borrowed termes, v. 8. is again spoken to her in plain language, v. 9. for her greater encouragement, wherein she is assured that she shall be above all her enemies, and that they shall be so far crushed at least, as they shall not dare to professe their enmity. Doct. 1. The Church in her most thriving times, will not yet want ene­mies, nor will she be as dew, and a savour of life to all; for, so is here imported. 2. There is as great oddes betwixt the Church of God, when he is pleased to arm her with his strength, and all her enemies, how potent soever, as is betwixt a Lion, ( [...] beast not so big as many others, yet God hath imprinted some stamp of Majesty upon it) and other beasts, or weak sheep, whom he easily and without resistance destroyeth; for, so much doth this comparison teach us. 3. The Lord requires that his Churches heart be setled in the confidence of his giving her victory in due time over enemies: so much the rather as it is hard to get it be­lieved; for, this repetition of the promise, ver. 9. doth teach the difficulty of believing it, and his will notwithstanding that she should be established. 4. The Church of God needs expect no lesse then that in due time even all her enemies shall be cut off, and so may be assured of compleat victory, and converted Israel shall get a special proof of this within time, in being a­bove her adversaries: and their enmity against her crushed: Thine hand shall be lift up upon thine adversaries, and all thine enemies shall be cut off.

A further fruit of Christs Government, in his purging his Church from these evils whereby they were corrupted of old, shewing the posture and condition wherein he will put them, to fit them for these deliverances and victories; He for [...]els: 1. The taking away of all their humane confidences, such as hor­ses, chariots, cities and strong holds, wherein they confided of old, and despised his threatenings. 2. The cutting off of devillish arts and idolatrous confidences, such as witchcraft, divinations, idols and groves for worship, which were much used in Israel of old, these were all to be destroyed and purged away by judge­ments to come on Judah and Israel, shortly after this prophecie; and in the time of their restitution, it is promised here that Israel shall be a people stript of all confidences, that they may depend on God, and a people worshipping the true God only in a pure way: and being put in that condition, he promiseth remark­able victories over the heathen their enemies. Doct. 1. Christ will have nothing seen in his Churches protection and deliver­ance but himself only, nor will he make use of any thing which might seem to obscure his glory in doing all: therefore whatso­ever might seem to challenge any of that glory, must in that day be cut off: See, Judg. 7.2. Zeph. 3.12, 13. 2. Humane helps confided in, prove a great hinderance of deliverance: therefore Cities, Horses, &c. will he cut off, not only by judgements to come on that people, but even in that day of restitution, they will be laid by as impediments. 3. Confidence in outward things is idolatry: Therefore, here their cities, horses, chariots, (to wit, as they are depended on) are ranked in with witchcrafts and idols. 4. It is rare to see a people enjoying outward things that may seem to promise any thing unto them, and yet not con­fide in them; this is evident in that their cities, chariots, &c: must be cut off: they can hardly enjoy them and acknowledg God as becomes them. 5. When the Lord is pleased to deprive his people of probable means of help, and calleth them to depend on him, it is a pledge of his appearing in an eminent way for them: for, their cities, &c. being cut off, ver. 10, 11. so will he destroy their enemies, as the latter part of ver. 14. ought to be read, as [Page 139]agreeing with the Original also, and fitting the scope best in this place. 6. In the Church of God there is hazard of falling into grossest evils: for, here it is supposed there may be witchcraft or magi [...]k whereby men, wanting the fear of God, enter into one expresse or implicite league with the devil, for attaining such ends as their discontentment in their condition, impatience un­der affliction, envie, malice, or curiosity propound unto them, there may be soothsayers, or, divinations, whereby men not con­ [...]ent to know their duty, nor with what God hath revealed of future events, do take sinful and damnable courses, and put o­ther things in Gods room to foretel what they desire: there may be also images, and the work of mens hands set up in Gods room, as the object of worship, and groves or shadie places, where they pretended to worship God, or indeed worship their idols after their own imaginations. There are no evil courses but the Church of God, how reformed so­ever, is to be afraid of falling into them. 7. These devillish cour­ses, and corruptions in worship do hinder the Lords appearance for his people: for, these must be cut off, that he may do for them. 8. The cutting off of idolatry and wicked courses is a work of the Lords own hand: it is he who oft-times destroyes them by sore plagues: and it is he only who can banish these things out of mens hearts: I, saith the Lord, will cut off witch­crafts out of thy hand: or make thee not to practise it, I will cut off thy graven images, &c. 9. There can be no blessed de­livery from trouble but when there is a compleat and thorough re­formation of Religion endeavoured, and a destroying of the ve­ry monuments of idolatry: for, not only shall they not wor­ship any more the work of their hands, but their images and groves shall be cut off and plucked up, and so will he destroy their ene­mies. 10. The Lord will appear for his Church in a singular, and wonderful manner, and plague their enemies with unuseful judgements, after that he is reconciled with them, and hath brought them to walk in his wayes; for, after all this is done, I will execute vengeance in anger and fury upon the heathen, such as they have not heard, saith the Lord.

CHAP. VI.

IN this Chapter the Lord again after these ma­ny promises, stirs up the Prophet to plead his controversie, and expostulates with his un­grateful people, v. 1, 2, 3. shewing forth his kindnesse toward them, v. 4, 5. and what duty they offered to him, v. 6, 7. with what they ought to have done, v. 8. which seeing they did not obey, therefore he gives an alarm of the rods coming upon them, v. 9. then he more particularly sets forth and proves their se­veral transgressions of their duty, in sins against the second Table, v. 10, 11, 12. for which he gives out sentence against them, v. 13, 14, 15. and for their idolatry against the first Table, v. 16.

The Prophet propounds in general the Lords controversie, given him in commission to plead publickly, as it were in view of all the creatures, from the high mountaines to the low chan­nels or foundations of the earth, this way of procedure former­ly used, chap. 1. v. 2. doth yet further teach us: 1. That sin causeth a controversie betwixt God and the sinner; for, the Lord hath a controversie. 2. The controversie is so much the sadder as it not breaks out betwixt God and strangers, but betwixt him and his Church with whom he dealt friendly, and who professed friendship and subjection to him, and therefore he can endure their offences the worse; The Lord hath a controversie with his people, and he will plead with Israel. 3. The Lord is zealous to have the controversie discussed and himself cleared; Arise (saith [Page 141]he, the Prophets zeal coming short of his forwardnesse to plead this cause) contend thou, &c. and he will plead with Israel, that is, not only will he have his quarrel shewed, but will have it clearly demonstrated, that he gave no occasion of the discord, and therefore will justly punish, as the following purpose cleares. 4. Even insensible creatures are, so to say, more fit to be spo­ken to then an obdurate people, and will bear witnesse against them; for, therefore (beside other reasons insinuate on chap. 1, 2. are the mountaines and strong foundations of the earth called to in this processe; they keep still their obediential subjection to their Creatour, and do tremble if he threaten, whereas Israel was stupid; and withal, these had sometime been shaken and discovered for the good of Israel, Psal. 18.15. and 114.3, 4. and therefore might beare witnesse against their ingratitude. 5. A backsliding people are for the most part dull of hearing, and plagued with obstinacie, and cannot be sensible of their case and danger; therefore is the dispute repeated again, and they called to hear, Hear ye now what the Lard saith. 6. Mes­sengers of God their reproofs are not to be sleighted, but taken notice of as the Lords controversie; for, Micah by contending, is to cause the Lords controversie to be heard.

Followeth the pleading of the controversie, wherein God first appears, and challengeth them for their ungrateful departing from him and his obedience, which he proves by purging himself of, any wrong done to them, shewing that they had nothing to say against his dispensation toward them, and nothing to lay to his charge wherefore they should have forsaken him, charging their consciences, that as he had called the mountaines to witnesse a­gainst them; so they would declare, if they had any injury on his part to complain of, and would bring out any thing they had to say, to clear themselves of that crime of ingratitude. Dect. 1. It is the Lords love to his people that maketh him challenge them for forsaking him, and this should make the challenge affect their hearts, and will aggravate their guilt if it do not. So much doth this stile, O my people, prefixed to the challenge, teach us. 2. The Church of God by her backsliding, doth raise an evil [Page 142]report on God, as if he dealt not well with his people, and as if he were not easie to serve, for his enquiring, what have I done unto thee? wherein have I wearied thee? imports that their backsliding said in effect, he had done them injury, and wearied them with rigorous service. 3. However our corruptions do snuffe and weary in Gods service, as Mal. 1.13. yet there can be no true cause shewed why any should choose to forsake God, but rather should cleave unto him, seeing his commands are not grievous, his yoke easie, trials sent by him not above measure, punishments not above deserving, and a Mediator ready to undertake for his people in all exigents. Therefore the Lord will have it disputed, and will have the consciences of backsliders to clear him: wherein have I wearied thee? testifie against me: See, Jer. 2.5, 3. 4. To forsake the Lord without cause, and when men have nothing to lay to his charge, wherefore they do it, is great ingratitude; for, this is the scope of the challenge, that fince they could lay nothing to his charge, and yet turned away from him, they could not shun the crime of ingratitude.

A further proof of his challenge for their ingratitude, is taken from his mercies towards them, whereby he further vindicates himself, and proves that they were so far from having any harsh usage to lay to his charge, wherefore they did forsake him: that on the contrary, he had manifested many rare and singular fa­vours toward them, which did aggravate their fault: This proof he cleares from several instances. The first instance is, his redeeming them from Egypt, and that when Egypt dealt most hardly with them, and had made them bond-men, although the Egyptians themselves ought rather to have been slaves, as coming of cursed Cham, Gen. 9.25. A second instance is taken from his conducting them through the wildernesse, giving unto them a well-setled government and faithful Governours, such as Moses in the State, to give laws from Gods mouth, and to conduct the peo­ple, Aaron to be Priest, and Meriam their sister to instruct the wo­men in that extraordinary time, Exod. 15.20. Doct. 1. Mercies [Page 143]received do contribute much to aggravate the defection of a peo­ple, so much doth this instancing of mercies in a time of defection teach. See, 1 Sam. 15.17, &c. 2. Our delivery from bondage spiritual or temporal, inward or outward, that we may serve the Lord, ought to be an eternal bond upon the delivered to be for God: therefore, their bringing out of the land of Egypt (a shadow of spiritual deliverance by Jesus Christ) wherein God had manifested himself gloriously, is brought to remembrance, though past and done long ago, as yet obliging, if it were well considered: I brought them up out of the land of Egypt, &c. 3. The Lords conducting and guiding of his people in this world, under a sweet and orderly government, and honest go­vernours in Church and State, working to others hands for ad­vancing Gods honour and the good of a people, is a singular and obliging mercy, though the people enjoying it were other­wise in a wildernesse; for, it aggravates their ingratitude, that he sent before them Moses, (who received Gods minde in Lawes, to them, Psal. 103.7. who was singularly meek, Numb. 12.3. and vehement in his affection to that people, Exodus 32.31, &c. Numb. 14.13.) Aaron who was the Saint of the Lord, Psal. 106.16. and Miriam, though a weak woman, and extraordi­narily employed, and not to be imitated in ordinary, yet the sense of the mercy should not have died with her.

A third instance of mercy is taken from a particular passage of his goodnesse in the wildernesse, turning Balaks intended curse into a blessing, and causing Balaam against his own in­clination to blesse the people, and publish Gods good will toward them. See, Numb. 22.5. and 23.7. and 24.1, 14. Deut. 23.4, 5. This instance is yet further enlarged, that when Balaam had counselled Balak to tempt Israel to whoredom and idolatry at Shittim, that so God might turn their party, Rev. 2.14. Num. 25.1. yet the Lord spared them, and justly brought Balaam to a violent death, Josh. 13.22. Numb. 31.8. He gave them vi­ctories over Og and Sihon, Numb. 21. he brought them unto the promised land, and in Gilgal renewed the Covenant by cir­cumcision [Page 144]and the Passeover, Josh. 3.1. and 5.2, &c. By all which they might be sufficiently convinced of his fidelity in keeping promise in every thing. Doct. 1. Forgetfulnesse of mer­cies is the cause why they take so little effect, and produce so small fruit. Therefore he calls them to remember now. 2. The Lord in assuring his people that he takes pleasure in their prospe­rity, is pleased so far to condescend to our capacity, as to ex­presse himself as one whose heart warmed at the remembrance of wonted familiarity, and consequently would be content to have it renewed, therefore upon rehearsal of this benefit, he repeats a­gain, O my people; as if his affection were kindled and revived by the rehearsal; See, Jer. 2.2. much more should it so work upon us. 3. As the Lord hath the power of cursing and blessing in his own hand, however men be disposed, so doth he turn intended curses against his people into blessings, he can when he will protect them against the fraud as well as the vio­lence of enemies, yea, and make their very enemies befriend them; for, so much doth that history of Balaam and Balak here point­ed at teach us. 4. The Lords sparing mercies, his goodnesse striving with his peoples wickednesse, and his keeping and re­newing of a Covenant when their sins deserve that it should he broken, and his just judgements upon their violent and fraudu­lent enemies, ought to convince and engage his peoples hearts much to him; therefore ought they to remember for their 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.

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 [Page 146]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?

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 [Page 147]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.

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 [Page 148]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 warning­peece 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.

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 [Page 150]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 plead Gods quarrel most thoroughly. Therefore he leaves this challenge at the dore of their own con­science, as that which in due time would speak out an answer to that question, shall I count them pure? 8. It is a great signe of wickednesse in any person to imploy the power God hath given them above others, to wicked ends; for the rich men thereof (that is of the City, ver. 9. or of the land) are full of violence; Because they are rich, therefore they are violent and beare it out. 9. Violent oppression and deceitfull circumvention are equiva­lent sins in Gods estimation, as tending both to one end, to ga­ther riches with wronging of others; and flowing from the same fountain, being onely fitted for diverse times, and according to the diverse conditions of the wicked; for, if they be powerfull they are violent; and if not, they supply that defect by deceit; Therefore is it joyned with the other, the inhabitants thereof (or, all ranks almost of the land) have spaken lies, and their tongue is deceitfull in their mouths, that is, as oft as they speak they bring out fraud and deceit.

Lest by sparing these hypocrites, they might think he was [Page 151]such a one as themselves, therefore he gives out sentence, and threatens them explaining what the rod was, whereof he gave them warning; He threatens that by striking and making them desolate, he will make them sick, that is, not so much send bo­dily sicknesse (which is a particular judgement of it selfe, Lev. 26.16.) with their desolation; as generally, that as they by oppression made others faint, so he would crush them by judge­ments, and make them as weak as a sick man. Doct. 1. Sin will lay a land desolate, and leave a people helplesse and friendlesse, and without comfort against crosses; so much do the words hold forth. 2. Sin is most of all to be looked unto in our desolations and afflictions; as having a greater hand therein then the power of enemies; Therefore doth he mention onely sin as the cause of desolation,—because of thy sins. 3. Judgements for sinne will not onely affect the afflicted man, but be ready to make him faint and succumb; for, saith he, I will make thee sick in smiting thee. They whose hearts are effeminate with love to sin, Ezek. 16.30. will prove feeble in bearing the punishment of sin, Ezek. 22.14.

Followeth a particular enumeration of these judgements whereby he would make them sick and desolate; The first stroak is famine, flowing not from scarcity of provision, but from the Lords withdrawing of a Blessing, Lev 26.26. Hos. 4.10, Whence learn. 1. Threatenings giving out of old against sin, stand in force against the same sins in all generations; for the threatenings of the Law of Moses are declared to be in force in Michas dayes. 2. God hath so immediate an hand in feeding men by the creatures, that when he withdraweth his blessing, [Page 152]the creatures, though given in never so great abundance, will not feed; for, thou shalt eat, and not be satisfied. 3. It is just with God to let such as provoke him in gathering together out­ward things, know how far they wrong themselves, while they do it on the creature, forgetting the Creator; Therefore against such as provoked him by gathering of wealth, he threatens that all of it should not so much as keep them from starving. The second stroak is, their casting down to be in the midst of them; that is, they shall be exhausted in their own land, and with in­testine evils, although they were secure of forreign enemies, or of captivity by them; Teaching, that as instine troubles are a fore judgement and sharp punishment for sin: so the Lord can reach a person or people in the midst of all their contentments, and can abase them as low by his secret curse, as by any out­ward enemy; thy casting down shall be in the midst of thee. The third stroak is, that there shall be no possibility of exempti­on from his plagues, when they shall essay all meanes to preserve what is precious to them, as wives, children, treasures, &c, it shall be to no purpose; for what escapes at one time, shall be cut off at another. Whence learn, 1. Humane endeavours will not exempt men from divine judgements pursuing them for sin, thou shalt take hold, to wit, that thou mayest hold fast, or pull out of danger, but shalt not deliver. 2. When wicked and im­penitent sinners are preserved from one stroak, it is onely that they may be reserved for a greater; for, what thou deliverest will I give up to the sword. The fourth stroak threatened is, their being deprived of laboured-for comforts, the land being given as a prey to their enemies, who should devour their provision, as they had bereft others of the fruit of their labours, so should the enemy, or other instruments of Gods wrath deal with them, they should not reap (much lesse eat) of what they had sowed, they should not as in times of joy anoint themselves with the oile they had trodden out, nor drink of their own wine. See the like threatenings, Deut. 28.38, 39, 40. Amos. 5.11. Zeph. 11, 13. and the contrary promises, Isay. 62.8, 9. Amos 9.13, 14. Doct. 1. Sin provoketh the Lord (however he be long-suffering and slow to execute) to make mans endeavours for his own subsist­ence to be vaine, whereof he will give proof when the cup of iniquity is full: Thou shalt sowe, but thou shalt not reap, &c. 2. The Lord doth so in deep wisdome contrive the way of his judgements, as they may give the sorest dash to the wicked, and may repay their sin; Therefore as they by oppression and deceit. [Page 153]reaped where they sowed not: so now he will make them sowe, and not reap; yea, he lets them sowe, and tread the olives and sweet wine, that having employed their paines, and being filled with expectation, their disappointment may be the greater.

Here we have another cause of Gods rod, and a further accu­sation for their idolatry, which being set up by Omri and Ahab his son, (who beside the golden calves worshipped Baal, 1 Kings 16.25, 30, 31, 32.) was followed by the people of Israel, and by Judah also, by reason of the affinity that was betwixt the two Kings at that time, 2 Kings 8.18. for which sin, whatever pre­tences they held out, the Lord threatens them yet further with extreme desolation. Doct. 1. Idolatry and corruption of true Religion and the worship of God is the great cause of Gods con­troversie with his visible Church: for the statutes of Omri are beot. 2. The Authors and Promoters of idolatry in the visible Church, are marked and observed by the Lord; as Omri and Ahab are. 3. No injunctions of rulers, nor concurrence of publick authority can make idolatry lawful, nor justifie those who walk in such wayes, being enjoyned; for, it is a contro­versie, the statutes of Omri are kept, and all the works of the house of Ahab. 4. No example of multitudes nor shewes of prudence, can justifie idolatry, or perverting of truth; The works of the house of Ahab are kept, and ye (both Judah and Israel) walk in their counsels. They thought it a prudential way, by conformity with the heathen to keep peace with them, and be free of the scorn of the wise of the world, because of a sin­gular Religion; but all this excuseth not. 5. Whatever out­ward advantage men expect by corrupting of Religion, yet the nature of their work tends to a contrary end, and doth draw on all those evils, which they by sinning study to decline; for, what­ever pretences they had, yet, ye walk, saith he, in their coun­sells, that I should make thee a desolation, and the inhabitants thereof an hissing, it exposed them both to spoile and reproach [Page 154]which they sought to shun. 6 Idolatry is a land-destroying sin, and makes a people extremely desolate and contemptible, so much also doth this threatening teach, wherin there are sadder things threat­ened then for their sins against the second Table: I will make thee a desolation, and the inhabitants an hissing, &c. 7. As the Lords people have their peculiar priviledges, so also their pecu­liar reproach, or punishment proportionable to their profaning of that great priviledge of his people, Ezek. 36.20, 23. and that because sin in them, who boast themselves to be the people of God, is singularly great; Therefore, saith he, ye shall bear the reproach of my people.

CHAP. VII.

IN this Chapter Micab in name of all the godly laments the paucity of good men, and the universal corruption of all ranks (as a presage of approaching ruine,) verse 1, 2, 3, 4. And that no relations could tie men to saithful­ness, v. 5, 6. yet comsorting himself and the godly in God, v. 7. by the expectation and hope of a satisfactory deliverance, v. 8, 9, 10. by Gods promise of restoring them after some trouble, v. 11, 12, 13. by his promise to hear the prayers of the godly in behalf of the Church, v. 14, 15. and that to the astonishment of all her enemies, v. 16, 17. he concludes all with exalting of the infinite mercy, bounty and fidelity of God, v. 18, 19, 20.

The Prophet laments the paucity of godly men, who being as earnestly desired by him as a traveller would desire fruits by the way, and as precious in his eyes as the first ripe fruits are to men, Isa. 28.4. Hosea 9 10. yet they were as rare to be had as fruits are after the gatherings of the vintage, there being only some [Page 155]few gleanings lew, (as Isa. 17.6.) to bemoan with him this decay, and in whose name he now laments. Doct. 1. The truly godly are very precious and useful in the visible Church, as being not only restreshful to other godly men, but instruments and means of bringing down blessings, by dealing with God in prayer by standing in the breach, &c. Therefore, saith he, my soul desired the first ripe fruit, so precious were they in his eye. 2. The truly godly maybe reduced to a very small number in the visible Church, many who appeared to be such, making de­fection, and many of these who are indeed such, being taken a­way by death I am as when they have gathered the summer-fruits, as the grape-gleanings of the vintage, saith he. 3. The want and decay of godly men is much to be lamented by the visible Church, and such are left behinde, especially by faithfull Ministers; Wo is me, and my soul desired the first ripe fruit, saith he: for, not only is it sae to z [...]alous Ministers when they see not the fruit of their labours, but in such a time all the godly are deprived of sweet fellowship, and are by this decay fore­warned of judgements to come. See, Psal. 12.1. Isa. 57.1.

He explains in proper termes what was figuratively for down in the former verse, to wit, that in stead of justice and humani­ry amongst men, cruelty and craft abounded. Doct. 1. Cor­ruption once beginning among a people, will soon become uni­versal, if the Lord prevent not: Sins of a time are such as few have zeal to oppose, or guard against: The good man perisheth, they all lie in wait, every man hunts his brother, saith he 2. Those only are truly merciful to others, who have themselves obtained mercy of the Lord, and from the sense thereof are tender toward others: for the word rendered the good man, signifies such a one as is, so to say, mercified, or made up of mercy from God, and is actively merciful to others. 3. When mercifulnesse departs from among men, then also uprightnesse, or doing what justice or strict obligation requires, will not stay; the Lord plaguing the casting off of the one, with the removal of the other; there­fore are these linked together, the good man is perished, and there [Page 156]is none upright. 4. The defection of members of the visible Church is ordinarily plagued of God by giving them up to be most grossely wicked; for, they all lie in wait for blood, to op­presse or murther, they hunt every man, even his brother with a net. They are most intent and subtile in undermining and op­pressions, and seek to entrap their nearest friends, as hunters do pursue wilde beasts, and fowlers birds.

For further confirmation of this universal defection, he in­stanceth it in several ranks: The first instance is in the person of great ones, who being bent on evil, such of them as are in authority, as Princes of the blood, and delegate Judges do avow bribery; and they whose requests are commands; do ask for gifts, and expose justice to sale: and so, such others in the land as are great and can give money, fear not to communicate coun­sels with the Judge, to defraud and oppress the poor; and the Judge and the rich man conspire to perfect what they have agreed upon. Doct. 1. Great men are ordinarily first and most eminent in pub­lick and general defections; therefore they are here first spoken to. 2. The Lord especially marketh and abhorreth mens eager disposition to do evil; whereas he is tender toward such as through tentation and infirmity do slip; for, saith he, that they may do evil with both hands earnestly, the Prince asketh, &c. 3. Albeit it be a sin in Judges to receive bribes never so privately, yet it doth much aggravate the sin if it be publickly avowed: the Prince asketh, and the Judge asketh for a reward. 4. Sins are most dangerous, when they appear vailed under the name of ver­tue, or committed under the specious pretence of equity; for, so was it in this time of defection, Bribery went under the name of reward, or retribution for their service and favour shewed. 5. It is a great iniquity when men in authority do not bear down wicked great men, but they have encouragement to do wrong, and may get their will accomplished with Judges, by reason of their greatnesse and wealth; for, so is complained of in this time of defection, the great man he uttereth his mischievous device, he dares utter it to the Judge for concurrence, and gets it put in [Page 157]execution on the poor. 6. It is an usual sin also, in declining times for great men so to play to others hands, as to strengthen them­selves and one another in evil courses; for so was it in this time: so they wrap, or, twist it up: a similitude taken from cords twist­ed together to make them strong, signifying the conspiracy of the Judge and great man, that the one may get his bribe, and the other may make his prey of the poor.

A second instance of this defection, is in the persons of such, especially great ones, as seemed to be better then others: the best and most streight of which were both hurtful and catching, as thornes are: unto this he subjoynes a threatening, shewing that it portended the near approaching of the judgements foretold by the Prophets, wherein as they had formerly intangled others with their thorny griping covetousnesse, and strengthened them­selves as twisted cords in their wicked wayes; so now themselves should be so perplexed as they should not know whither to turn them. Doct. 1. In times of defection there may be some ready to shelter themselves under this pretext, that they are not so evil nor so unjust as others; therefore a word must be directed in particular to the best and most upright, to let them see the vanity of that pretext. 2. No goodnesse or uprightnesse in men is suf­ficient to cover their declining after the sins of the time; there­fore doth the Prophet speak even against the best and most upright. 3. Even men who seem to be well-affected and better then others, are in hazard to be drawn away with the evils of the time; for, so were they in Micahs dayes, with covetousnesse and oppression, which were the sins of that time: The best of them is as a briar, &c. 4. It is an evident symptome of a declining time, when men become covetous, oppressors, catching, and dangerous to meddle withal; therefore are the decliners here observed to be briars, and sharper then a thorne-hedge. Covetousnesse is the ordinary evil into which backsliders fall, and the ordinary fore­runner of judgments, for then the world becomes an idol, and so is fitted for Gods stroak. 5. However the Lord may bear long with the filthy their being filthy still, providing the righteous be righ­teous [Page 158]still, yet when those who have a shew of goodnesse are [...]i­ther wicked under that mask, or cast it off, and run to the same ex­cesse with others, and when men who are none of the worst, fol­low the sins of the time, and so the disease becomes universal, it is a signe of speedily approaching ruine; for, then the day of the watchmen cometh now. 6. It addes much to the weight of a rod, that the Lord hath forewarned sinners of their danger, and yet they have not taken warning; therefore is their affliction cal­led the day of thy watchmen, that is, not so much a day of vengeance on their false Prophers and wicked Governours, as the day which the true Prophets foretold them would come, unlesse they repem­ed. 7. The Lord in the dispensation of his Providence to­ward men hath an especial regard to his own Word carried by his servants, that the truth and certainty thereof may be seene; therefore also is their stroak called the day of thy watchmen, that they might take notice that what his servants spake was certain. 3. Gods Ministers ought carefully to study the condition of his people, and labour to stand in Gods counsel, that they may un­derstand his minde concerning the Church, and faithfully give warning thereof; therefore are they called watchmen, by a name borrowed from the practice of Centinels in armies or cities. 9. Albeit men in their wicked wayes dream that they ought not to be accountable unto any, yet the Lord will take inspection of their wayes, and call them to an account for them; thy visitation cometh. 10. The Lord will so pursue guiltinesse with afflicti­on, as the guilty man shall be entangled, and have no way to shift the rod; and guiltinesse in a time of need will reduce men to such straits and perplexities, such anxieties and pressures of minde, that they shall not know whither to turn them; there­fore, saith he, now shall be their perplexity, or intangling; where­as to the righteous even in darknesse, there ariseth light of clear­nesse and comfort.

A third instance of this defection in all ranks and conditions of men, is held forth in the unfaithfulnesse and inhumanity that was among them, insomuch that neither intimate friends, whom men do in a sort intrust themselves to, to be guided by them, Psal. 55.14. nor yet wives are to be trusted in, yea, those whom the strictest bonds of nature, affinity or subjection would tie to be friendly, do prove treacherous. Doct. 1. Want of na­tural affection, and mens turning monstrous in their disposi­tions and behaviour, is the usual companion and lymptome of a declining time; for, saith he, the son dishonoureth the father, the daughter riseth up against her mother, and so violate the bonds of nature, the daughter in law against her mother in law, and makes void the bonds of affinity, a mans enemies are the men of his own house; no bond of subjection will tie inferiours. This evil temper is foretold to be in the perillous latter times, 2 Tim. 3.2, 3. 2. There is no sure hold to be had of any man, how strictly soever he be bound, who is declining from God, and hath not a tender conscience standing in awe of God; for in this declining time, friends, guides, wives, sons, daughters, &c. are not to be trusted in. He who is false in his duty to God, will prove true to none. 3. In times of defection and backsliding, as the godly ought out of love to believe all things, 1 Cor. 13.7. and not easily take prejudice: so are they also to walk warily and prudently; Trust ye not, saith he, put no confidence, keep the doores of thy mouth, especially none is to be looked to for help, or trusted in, but only God.

Followeth the consolation of the godly, who lament this de­fection, and were to be involved in these common miseries and calamities, whom the Prophet by his practice in their name directeth to encourage themselves in God, and look unto, and waite for him, in hope of acceptance and deliver­ance; which is the general ground of encouragement. Doct. 1. The Lord makes use of troublesome and declining times, to drive his people the more to their duty and thrift; for, therefore, saith he, I will look unto the Lord. 2. There is in God sufficient matter of encouragement, to counterbalance any difficulty or [Page 160]discouragement that his people meet with in the world; for, in expectation thereof do they in such a time look unto the Lord, as an alsufficient remedy to keep them from being carried away with a declining time, and from discouragement in a sad time, by eyeing him. 3. In declining and sad times, the people of God ought to be most earnest in dealing with him, depending on him, and in expecting his help; for, the word signifieth that like a watchman set upon a tower, he will intently observe and watch, and look to God, and for help from him. See, Psal. 5.3. Lukewarm dealing with God, however it may please fooles in a ca [...]me day, yet will not bear out in a time of publick defection. 4. In the reeling and turning upside-down of things here below, the people of God are not so much to look to these incertainties, as unto the immutability of God in what he is to his people; for, so much also is implied in his looking to the Lord. 5. With our faith and ardency in expecting Gods help, patient waiting is also to be conjoyned, by keeping his way, notwithstanding difficulties or delayes of deliverance, and resolving to have faith exercised before it get the victory, therefore doth he resolve also to wait for God. 6. In all the people of Gods waiting on him there is still hope and confidence, though it be not always seen to the waiter; for, the same word in the Originall signifies both waiting and hoping. 7. As it is the Lord onely who can save and deliver, and as he is the onely Saviour of his Church by vertue of the Covenant of grace made with her in Christ; so will he save all such as will implore him onely in their straits, and have all their salvation from him, and in him according to the Covenant; for, all this doth that stile, the God of my salvation, which is made the ground of his waiting, implie. 8. We ought to encourage our selves to deal with God, by acting faith, that we shall be accepted, I will look and wait, saith he, and that because, my God will hear me. 9. God is bound by Covenant to hear the lawful and needy desires of his people in due time; my God will hear me. 10. Gods hearing of our prayers, or confidence that he will hear them, is sufficient encouragement in hardest times; for such is the Prophets encouragement here, my God will hear me; A man that gets accesse unto God, and knows he will speed in heaven, may defie time to straiten him, having such a fair back door of enlargement.

The Prophet proceeds to hold out more special grounds of consolation and encouragement; the first whereof is, that the Church hath ground of hope of a satisfactory deliverance, and in this verse the Prophet speaking in her person, directs her how to manage this hope of comfort, in reference to her insulting enemies, to wit, that having such ground of hope, she should resolutely professe the same before them, and contemn their in­solent mockery, and resolutely endure it, till the Lord by actu­al deliverance put them to silence. Doct. 1. The Church of God may for sin be deprived of the possession of her dignities, and be cast into a perplexed desolate condition, wanting both com­fort and judgement to know what to do: for, she may fall and sit in darknesse. 2. The people of God being in trouble will not want enemies to reproach and insult over them, to embitter their calamity; for, here they have an enemy rejoycing against them. 3. It is no strange thing to see the Church brought very low, and yet be raised up again, to see her fall is not to ruine, and her eclipses not continuing; therefore doth she expect to arise after her fall, and to have light after her darknesse: When I fall, I shall arise, &c. whereas the fall of enemies hath no such comfort. 4. The Lord is alsufficient to give unto his people comfort in trouble, and an issue from it, therefore doth the be­lieving Church seek no other ground for her faith: but, the Lord shall be a light unto me; it being he who had undertaken, and who by manifesting his own presence could create comfort and issue in the midst of troubles. 5. When the Churches pri­viledges and grounds of hope are rightly seen, neither will ene­mies be found to have such cause of boasting, because of her trou­ble; as they suppose, nor needs the Church be much affected with their insulting, but may professe her despising them and it both, in hope of his help; therefore saith she, Rejoyce not against me, O mine enemy; as if she said, [...] boast at leasure, ye have no such cause as ye dream of. 6. However enemies having present advantage against the Church, will not give over their insolent reproaching, which she must endure in hope: yet the Lord by delivering her will put them to silence, and let them see that [Page 162]their joy was groundlesse: Rejoyce not against me, when I fall, I shall arife, &c.

The Church is yet further directed how to manage this her hope of comfort, in relation to her guilt, which might seeme to stand in the way of it: for, whereas it might be objected, How could she expect that God would be her light, seeing she by sin had provoked him to anger, and to cast her into these troubles, and so was her party? She answers, that she submissively stooping, and accepting in these troubles the punishment of her iniquity out of his hand, did expect that in due time, the Lord, whom she had provoked to afflict her, would plead her cause against her enemies who unjustly oppressed her, and plague them: and would restore her to her ancient glory, and in publick view give her to enjoy the effects of his bounty and fidelity. Doct. 1. The Lord may have fatherly indignation against his people for their sins, and may testifie the same by inflicting of outward calamities, and yet not reject their persons; for this cause is the godlies trouble called here, the indignation of the Lord, though men were instruments. See, 2 Chron. 19.2. 2. It is the duty of the godly, when God is angry and chastiseth, to be sensible of their sin procuring the same, to stoop humbly under his afflicting hand, and to bear it patiently and submissively, accepting the punish­ment of their iniquity: I will bar the indiguation of the Lord, because I have sinned against him, saith she. 3. Sense of sin and of its great demerit, will make men submissive and stoop patiently under the rod, who otherwise would repine more: for, this is the re [...]son of her bearing the rod, because I have sinned. This is the cause wherefore men get so many rods dipped in their own guilt, because they bear not cleanly reds patiently, there being no crosse so humbling as a sinful crosse. See, Lam. 1.18. 4. True patience and submission unto God in affliction, ought to pre­ [...]sc [...]ibe no term-day unto it self, but to refer all to his will: I will bear until he plead. 5. Such as humble themselves before God, and patiently stoop under a procured affliction, may ex­pect that God will take their part against all the instruments ha­ving [Page 163]hand in the same trouble, and clear their righteous cause in respect of those who sought only their own ends in afflict­ing them, and their humility and patience ought to be seasoned with this hope; He will plead my cause, saith she, who bears his indignation. See, Isa. 47.6. Zech. 1 15. 6. The Lord will not only clear his peoples right against their oppressors by pronoun­cing sentence in their favour in his Word, but will accordingly put his sentence to execution, for so doth she expound his plead­ing; He will execute judgement for me. 7. The Lord having by affliction humbled his people for sin, and exercised their pa­tience and faith, will restore unto them their wonted priviledges, and as it were in publick view, and make manifest that they are his; therefore, saith he, He will bring me forth to the light, that is, not only comfort, but publickly own and honour me, and I shall behold, or enjoy to my satisfaction, his righteousness, or the wonted effects of his fidelity in keeping Covenant, notwith­standing this seeming interruption.

This hope for deliverance is further commended from the effects thereof upon the Churches enemies to her satisfaction: she is he [...]e directed to professe her hope, that her enemies who mocked her faith, should be confounded at the sight of her deli­verance, and be ignominiously cut off, to her great joy and satis­faction. Doct. 1. God seeth it fitting sometimes to make his peoples happinesse conspicuous to the world, yea, even to their enemies, that it may make them a sore heart; for, then she that is mine enemie shall see it, to wit, her deliverance. See, Rev. 3.9. Psal. 112.10. 2. Fai [...]h in God and adhering to the true Re­ligion hath been an old subject of derision to the Churches ene­mi [...]s when she was in trouble: for, they said unto me, Where is the Lord thy God? 3. Scorning of saith and piety, whatever dis­advantage seem to follow it, shall resolve into the scorners, shame and confusion, by seeing God to do for his people according as they expected from him; for, mine enemie shall see it, and shame shall cover her, (she shall be utterly confounded with it,) who said unto me, Where is the Lord thy God? 4. When the Lord [Page 164]hath tried his people, then the cup is put to the head of the wick­ed, and the enemies of the Church, and mockers of her consi­dence will be destroyed as contemptible things; for, now shall she be troden down as the mire of the streets. 5. It will be a comfortable sight to the people of God to see Gods justice against their ene­mies, and his good-wil toward them cleared and made manifest after long trials; for, saith she, mine eyes behold her Otherwise to take pleasure in the calamity of others, though enemies, is not lawful, Prov. 24.17. further then in that God is hereby glori­fied in the execution of his justice, and clearing of his keeping Covenant with his peoples. See, Ps. 58.10, 11.

A second ground of encouragement and comfort is held forth in Gods promise to his Church, confirming her formerly pro­fessed hope: wherein he assures her of restitution, and of de­liverance from the yoke of strange authority, and their cruel de­crees, whereby they had been scattered among the Gentiles op­pressed by tyrants, and the work of God obstructed amongst them, as when the building of the Temple was discharged, Ezra 4.5, 6, 21, 22, 23, 24. And he assures them further of the en­largement of the Church of Israel, not only by their returne from all the parts where they had been scattered and detained, Isa. 27.12, 13. but by the Conversion of many Nations who should joyne themselves to the Church, from Assyria, and from Egypt, and from all the quarters of the world: This decree may also without wronging of the text, be safely understood of the Doctrine of the Gospel (called a decree, Psal. 2.7.) which after the restauration of the Jewes, should be sent through the world for promoting of this promised enlargement, whereby both Jewes and Gentiles should be gathered to the Church, as by the decree of Cyrus the Jewes were set at liberty to return to their countrey from all quarters where they were scattered. Doct. 1. The Church endeavouring to comfort her self with hope in God in her troubles, will abundantly be confirmed therein by God: [Page 165]for after her professed hope, v. 8, 9, 10. the Lord confirmes her here by a promise. See, Psal. 27.14. 2. The Church may pro­cure by her sins that the Lord should lay her desolate, exposed to the fury of enemies, without all government, protection, or ap­parent being, and he may for a season in justice so deal with her: lor, her walls were to be built, and consequently were ruined, not only as a vineyard with the hedge pulled down, but a city totally desolate. 3. The Lord will in due time restore and make up the ruines of his destroyed Church and people: for, thy walls are to be built. 4. Gods time is to be patiently waited upon for re­storing of his Church; for, there is the day for doing it, which he will keep, and no sooner. 5. As it is one of the Churches great trials to lie under the power of oppressing tyrants and stran­gers, who by their decrees and injunctions executed with rigour, do labour to ruine her, and bear down the work of God: So the Lord when he hath wrought his work upon his Church by such a trial will deliver them also from that yoke, and set them at li­berty to serve him, and enjoy tranquillity without such interru­ptions: for, in that day the decree shall be far removed. This the Jews had some taste of at their return from Babylon: and at some times thereafter, but it shall be more accomplished at their turn­ing to the Lord, when there shall be no more decrees of captivity to follow. 6. All sorts of persons of all Nations have free accesse unto the Church under the Gospel, and the Lord hath under­taken to make them come: for, in that also he shall come even to thee from Assyria, and from the fortified city, and from the for­tresse even to the rive [...], and from sea to sea, and from mountain to mountain, that is, generally from all quarters of the world, by sea and by land, which seems to be expressed with relation to the situation of Israel; the borders whereof, according to Gods Char­ter, were from toward Egypt to the river Euphrates, and that which they ordinarily possessed, was bounded by the east or dead sea, the west or great sea, and by the mountaines Lebanon, and Hor on the North, and other mountaines in the wildernesse to­ward the South. See, Exod. 23.31. Numb. 34. Josh. 1.4. and elsewhere. 7. In the Church of the Gospel the Lord hath de­termined that the Church of the Jews or Israel shall be very emi­nent, not only as being the mother-Church of old, from whence the Gospel came to call all Nations to joyn with her, but as being yet to be made so conspicuous, as will invite many Nations to come in to Christ, and to be made a means of their Conversion: In relation to both these times it is said to the Church of the [Page 166] Jewes, in that day he shall come even to thee, &c. alluding to the Proselytes coming up [...]o Jerusalem of old. 8. The priviledges and advantages of the Church of God being rightly seen, may and will prevail even with her greatest enemies, and with such as have their own good accommodations, to lay down their enmi­ty, and renounce all, and come and share with her; for, he shall come to thee from Assyria, her most inveterate enemy, and from the fortified cities, and from the fortresse by which Egypt seems to be signified, which was well fortified by Nature and Art, and the Hebrew word here hath affinity with the Hebrew name of Egypt, and withal Assyria and Egypt are ordinarily joyned in such promises, Isa 19.23, 24, 25. 9 The Lords meanes for gathering and enlarging of his Church, is the preach­ing of his Gospel, whereby he leads all captive unto the obedience of Christ; for, so much doth the other interpretation of the decree teach us, the decree shall be far removed, and he shall come, &c. Where the Gospel may be called a decree, as contain­ing Gods eternal Purpose and Ordinance concerning the salva­tion of sinners published in his Name to the world, for sinners to lay hold upon, and the efficacy thereof depending upon Gods counsel and decree. 10. The publishing and prevailing of the Gospel through the world, notwithstanding all impediments and opposition, is a work wherein the hand and power of God is to be seen for what is already done, and to be rested upon for what is to be accomplished; for it is he only who can undertake, that the decree shall be far removed.

Lest the people should flatter themselves in their sins, a caution is subjoyned, for the right understanding of this promise shewing that before the performance thereof a desolation must be, because of their sins, which was accomplished first by Nebuchadnezzar, and again by the Romanes. Doct. 1. The promises of God ought to be warily heeded, and rightly understood and applied, that se­cure sinners suck not poison from them; therefore is a caution given to be taken along: Notwithstanding the land shall be de­solate. 2. God may carry thoughts of love to his people, hid in his heart for a long time, and may let out much trouble on them, [Page 167]whom he loveth and purposeth to manifest love unto; for, Not­withstanding, (to wit, that he hath a purpose to enlarge her, v. 12. yet) the land shall be desolate. See, Jer. 29 10, 11. 3. The rea­son of the Lords striking a people, toward whom he hath a pur­pose of love, is their sin, for which he will plague their content­ments, lay their habitation desolate, and make them taste of the bitternesse of their way in departing from him, that so they may be humbled and fitted for his mercy, and that he may cut off wicked generations, and raise up others to enjoy his mercies: for, The land shall be desolate, because of them that dwell therein, for the fruit of their doings.

A third ground of encouragement is held forth, in an answer to the Prophets prayer; who upon the mentioning of the en­suing desolation, turnes himself to God, or to Christ the great Shepherd, requesting that he would have a care of his scattered and desolate people, in whom he had so much interest, and would at last bring them to enjoy the wonted sweet fruits of his Government, and feed them as flocks were fed in the fruitful pastures of Bashan and Gilead, Numb. 32.1. Deut. 32.14. To which answer is returned in a promise, that they shall get a delive [...]ance, no lesse famous and miraculous, then when they were delivered of old from E [...]ypt This promise is both spoken of the Church and to her, no [...] only because she was abundantly satisfied of the first, and therefore it is spoken to her to stir he [...] up to believe the other, but to shew the Lords constancy in do­ing her good in that, so to say, both before her face, and behinde her back he is the same. Doct. 1. Sense of judgements immi­nent or incumbent, doth call for much prayer and dealing with God: for, such use doth the Prophet make of the threatened desolation. 2. The Church of Christ in her trouble especially, is in a solitary condition, and full of hazard, being disconsola [...]e, and exposed to want and danger, unlesse he have a care of her; for, They dwell solitarily in the wood in the midst of Carmel: they [Page 168]are like a solitary flock in woods and mountaines; and albeit Carmel signifie a fruitful place, and was so in the land of Canaan, Isa. 33.9. and 35.2. 2 Kings 19 23. and elsewhere, yet it is here taken in with the woods, to shew that their most fruit­ful places in exile should look like a wildernesse to them; or, because it was an open field and mountain, and consequently not safe, though others joyne that rather with the latter part of the verse; Let them feed in the midst of Carmel, in Bashan, &c. and so it is also expressed, Jer. 50.19. 3. Christ is the only Shepherd, to whose care the Church is concredited, and who will have a special care of them in trouble; for to him doth the Prophet pray, Feed thy people which dwell solitarily. 4. Christ doth not only feed his people, but doth exercise a jurisdiction over them, whereby he keeps them in subjection to him, drives them to their food, and expels noxious humours, which may hinder their feeding and thriving; and he doth also by his power protect them whom he thus feedeth and governeth: all which are desirable, and to be prayed for from him: Feed thy people with thy rod. See, Psal. 23.4. 5. Christ hath many relations to, and interests in his Church, not broken off by any trouble, to endear her to his affection and care, and which may encourage faith to go to him in need; therefore, saith he, Feed thy people, the flock of thine heritage, which dwell solitarily, &c. Notwithstanding their desolate condition, they are his peculiar portion, wherein he hath not a temporary, but an e­ternal right, as men have to their heritage in all generations: and accordingly he will care for and possesse them, and this Charter and Priviledge stands fast to the Church of the Jewes here prayed for, to be manifested after all their dispersions. 6. Christ hath ample allowance to bestow upon his people, and all fulnesse for faith to lay hold upon in prayer, for the supply of e­very need; for, he can make them ferd in Bashan and Gilead, which were fruitful pastures for flocks; though in relation to Is­rael this may be understood more particularly of restoring them to their own fruitful land, to enjoy it in its full extent, even to Bashan and Gilead, which lay far off beyond Jordan. See, Jer. 50.19. 7. The Church of God hath rich experiences of his former goodnesse, to encourage her in her present suits, where­of faith ought to make use; therefore, saith he, Let them feed as in the dayes of old. 8. Christ will not deny the needy and lawful desires of his people, particularly such as flow from pub­lick-mindednesse, and are put up for the Church; but will take [Page 169]charge of his afflicted people, to give them a blessed issue; for, the request is here granted. 9. As Christ is Omnipotent, so he will do wonders, if need requires, for the behoof of his people, and he takes pleasure to convey the expressions of his love to them, and to bring about their deliverance to their own and o­thers admiration; for, I will shew him (or make him to enjoy) marvellous things. 10. As Christs manifesting of himself in former times for his people, engageth him to do yet more for them; so will he make good whatever they have ground from former experience to expect; for, According to the dayes of thy coming out of the land of Egypt, I will shew him marvellows things; where faith is not only to feed upon the great acts he did; but also upon the way of his doing of them, his passing o­ver their iniquities, their murmurings and unbelief, his redu­cing them to straits before he appeared for them, his working by small, unlikely and contrary means, &c. 11. The Lord stands enga­ged to his ancient people, to give them a deliverance from their troubles and bondage, as great and wonderful as that from E­gypt was; for, so is expressely promised: and albeit this be spiritually accomplished, and daily accomplishing in the spi­titual deliverances of the Israel of God, yet this promise is made chiefly to the Church of Israel, in relation to their desolation; and albeit some pledge of this was given at their return from Babylon, yet then it came short among other things of the de­liverance from Egypt, in that it was not National, even of the Jewes; and therefore it seems to have relation to the time of the restitution and saving of all Israel, which will be so great a mer­cy, as will in a sort obscure former mercies, Jer. 16.14, 15.

A fourth ground of encouragement, and a consequent of the former, is taken from the effects, which all these shall have a­mongst enemies, who seeing all this mighty Power of God appear­ing for the Church, shall be astonished and made deaf with the fame of Gods acts, and dumb, that they dare not speak (as for­merly) proud things: and the terrour of Gods Majesty appearing in and for his Church, shall so seize upon them, as to make them with all fear and subjection submit to God and his Church, stooping as low as serpents and creeping things. See, Psal. 72.9. Isa. 49 23. All which doth not necessarily infer their true Conversion, but only that they shall yield feign­ed obedience, and pretend friendship to secure themselves. Doct. 1. The deliverance of the Church of God is brought about in such a way, as natural men consulting with reason, could never have expected it; therefore the Nations shall see and be confounded. 2. The Lord seeth it fitting at some times, not on­ly to be kinde to his people, but to give publick demonstrations of his good will to them, in such a measure as may astonish all beholders; for, the Nations shall see and be confounded, they shall lay their hand upon their mouth, &c. See, Ps [...]l. 126.2. 3. The Churches priviledges and strength being well seen, will be terrible to enemies in their greatest power; for, They shall be confounded at all their (that is, the Churches) might, or, for all their might, that is, all the power they themselves thought they had, shall not keep them from confusion, but they shall be astonished so much the more that it hath proved vaine. 4. Men without God, and not walking in his way are easily confounded when the Lord turneth his hand against them, and to do for his people; for, they who no doubt were insolent and proud before, shall lay their hand upon their mouth, &c. 5. Gods wonderful works of providence in behalf of his people, and against their enemies, do ordinarily produce but vanishing and empty fruits in the world, and amongst enemies, as either to confound and astonish them, as if they were dumb and deaf, when what God hath done for his people is mentioned; They shall be confounded, they shall lay their hand on their mouth, their cares shall be deafe. Or, if they work any more, it is but pretended subjection, and friendship out of feare: They shall lick the dust like a serpent, they shall move out of their holes, &c. They shall be afraid. So hard a piece of work are mens hearts to work upon, especially be­ing once engaged in enmity against God and his people, and so hard, if not impossible, is it for any work to work savingly where [Page 171]the Word hath not place, and where mens misery and Gods mercy are not discovered to them. 6. It is a great proof of Gods power, and metter of encouragement to the Church, to see their enemies brought so low, as to yield, if it were but feigned obedience, and pretend friendship, as is usual in the time of the Churches prosperity; for, it is an encouragement; That they shall lick the dust like a Serpent, &c. We are to be sensible and warie of the falshood of some, who pretend to serye Christ, and to be friends to his Church, as withal to adore the Power of God, making them to stoop so far, as to lie, as it is, Psal. 66.3. in the original. 7. All the glory of bringing down enemies, and the making them to stoop, is to be ascribed only to God; the Church being so ter­rible only, because of Gods interest in her, and presence with her: They shall be afraid of the Lord our God, and feare because of thee. The latter part of which speech may either be under­stood of God, the sweetnesse of the encouragement making them turn the speech to him, by way of warme and hearty ac­knowledgement; or of the Church made dreadful, because God maketh manifest, that he is hers by Covenant.

In consideration of all these encouragements, the Prophet in the Churches name concludes all with a commendation of God, as singular in his mercy, ver. 18, 19. and his fidelity, ver. 20. He begins at mercy, and sets it out in a speech full of various affe­ctions, sometime directed to God by way of praise, sometime spoken of God for the Churches own encouragement, sometime spoken with particular application to themselves, sometime with relation to all the people of God, to set forth the publick-mindednesse of all such as have obtained mercy. He instanceth this singular mercy of God in the matter of pardoning sinne, which being propounded in this verse, is further cleared from two expressions, setting forth more of the riches of this benefit, and of the security and comfort may be had by it Doct. 1. Mer­cies received from God, ought to commend and endear hi [...] ­self to our hearts; therefore after rehearsal of mercies, he falls to commend the giver. 2. The Lord being rightly seene and [Page 172]taken up in himself and his dispensations, will be found singular and matchlesse, as one of whom we may boast over all idol-gods, whose wayes are only best to be followed, who will do singular things for his people, and make them singular, and consequently who ought to be singular in their affection; Who is a God like unto thee? saith he. 3. Gods matchlesnesse appears to his people, and doth affect their hearts, not so much in acts of his power absolutely considered, (though they ought to be sensible of these also,) as in his acts of grace, and his being great in his Christ pardoning sin; yea, when great things are done or pro­mised to them, they wonder not so much at these, as that his mercy should come over their transgressions, to make way for these great things. Therefore they declare there is no God like him, who pardoneth iniquity; and when they heare of all the former encouragements, they admire this above them all, that their sin had not stood in the way of these mercies, and that because the godly are sensible of the desert of sin, and of their inability to satisfie justice for it, and therefore pardon is sweet above all to them. 4. Outward mercies were they never so great and full, will never yield true satisfaction, unlesse they be joyned with reconcillation with God, and pardon of sin, so al­so are we taught here, all the former encouragements do refresh, when they may also admire and rejoyce in God, who pardoneth in­iquity. 5. God by a free pardon, will for his Christs sake lift off and take away the burden of the guilt of sin, were it never so great, from off his wearied people, who flee to him for re­fuge, and so ease them of it, and give them ground of quietnesse in their conscience: for, so doth the word in the Original ten­dered pardoning import, and it is extended even to iniquity and transgression, and this is the only way to get true ease and deli­verance from sin. 6. The self-condemned sinner in looking for pardon from God, ought to look upon him as singular, and not measure his condescendence or mercy by their thoughts, or by any other mould, but expect that as he is matchlesse, so is his mercy, pity and love; for, Who is a God like unto thee, that pardoneth iniquity? doth teach us so much: and this is to be taken along with every expression of pardon, that he is match­lesse that doth that, and doth it matchlesly.

The first expression clearing this benefit yet further is, and [...]sseth by the transgression of the remnant of his heritage; where­pardon is expounded to be a passing over, or, so to say, a see­ing, [Page 173]and yet not seeing the faults of his people; and withal it is de­clared to whom this benefit doth belong. Whence learn, 1. So great and many are sinful mans provocations, and so great is his inability, either to be rid of them, or satisfie God for them, that there is no way of reconciliation betwixt God and him, but by the Lords qui [...]ting the plea, and passing over his faults, not cal­ling him to any strict account for them, and this he doth to those who see their own saults much, and flee to him through Christ; for, he passeth by, or, over transgression, Isa. 57.17, 18. Gen. 8.21. Psal. 130.3, 4. 2. These advantages are not to be expected by all, but by the Lords own, who are his berit­age, which imports on their part, that they close with God as a constant portion, intending to be his heritage, which is a qua­lification required in them, who come for quieting of the con­science from particular guiltinesse; and on Gods part it im­ports, that whatever just displeasure he conceive against them, yet at last he will be reconciled with his herita [...]e. They are also cal­led the remnant, which is another argument why he pardons, to wit, that being already consumed in part for sin, they would be utterly destroyed, if mercy end not the controversie. 3. Those whom God doth pardon, are expressed under the name of the remnant of his heritage, or of a remnant of Israel after trouble: not only because this benefit is reserved for them also, and spoken of here, with especial relation to them, and will be very general­ly let out upon them after their restitution; but further, though Reprobates may also be spared and reserved in publick calami­ties, yet the comparison holds, 1. In that the Elect and pardon­ed ones are the fewer number, as a remnant in comparison of the bulk which are cut off. 2. In that a remnant left from trouble, ought in their behaviour to resemble much the godly and elect in sobriety, Isa. 38.15. in needy dependance, Zeph. 3.12. in mourning for sin, Ezek. 7.16. in holy walking, Zeph. 3.13, &c.

The second expression is, He retaineth not his anger for ever, be­cause he delights in mercy; wherein his great mercy, and his taking pleasure in it, in pardoning sin, is amplified and commended from his putting off justly conceived displeasure against sin and the sinner. Whence learn, 1. The Lord will put on just anger against the sins of his people, and may possibly not passe them o­ver at all times, but may testifie his displeasure by effects against them, whom he will yet pardon; for, it is here supposed that [Page 174]he may have anger, and let it out for a time. 2. The Lord when he is provoked, and testifying his displeasure, is not un­willing to be reconciled: for, he retaines not his anger; or, as the word signifieth, holds it not with a strong hand, but seeketh when he is angry, that we should stand in the gap, and intreat him to passe from it. 3. It highly commendeth God; and is matter of great consolation to us, that his anger against his people is not everlasting; That he retains not his anger for ever, is a mercy, however it may endure for a long tract of time. 4. Gods mercy is the only cause wherefore he doth not pursue his controversies against his people with eternal wrath, and this is to be seen and acknowledged by all them who are so graciously dealt with; for, so do they here, He retaineth not his anger for e­ver, because he delighteth in mercy. 5. Albeit God, blessed over all, delight in himself and all his attributes, and in the mani­festation of them in the world, yet after the manner of men, he is said to delight in mercy, in regard that attribute is most ma­nifested in the world, in his bounty to all, Psal. 33.5. in his not taking pleasure in the death, even of reprobates, Ezech. 18.32. albeit that for the manifestation of his justice he willeth it; and in that to his own people justice is his strange act, Isa. 28.21. and mercy his ordinary way of dealing, and all the mercy he sheweth them he doth it not grudgingly, Jer. 32.41. nor doth he delight to be at odds with them, but alwayes to have them re­freshed in his love, and therefore his mercy ends many a plea, that it may make way, and burst through clouds to manifest it selfe.

This great priviledge is yet insisted in, and further commend­ed and cleared in several expressions; the first is, He will turn again, he will have compassion upon us; wherein is declared, not only that the pardon of sin, and removal of the effects thereof, do flow from the tender mercie of God, but this pardon is com­mended from an effect of it, that God in mercy will turn to his pardoned people with compassion, and from Gods constancy here­ [...]n, that after compassion hath been formerly shewed and abused, [...] will yet again have compassion, as the Hebrew way of speech [Page 175]is often taken and translated. Whence learn, 1. Many of our conceptions and expressions will not be able to take up, or utter the great goodnesse of God in pardoning sin, nor the great mer­cy a self-condemned sinner seeth in it, nor the great benefit he reaps by it; therefore are expressions so multiplied about it. 2. Albeit it be a sweet signe of a pardoned man, when he esteems of a pardon, and of God as a pardoner, and when he loveth God, because he will forgive his own people; yet it addes much to the assurance and comfort of this benefit, when every self-condemned sinner layeth hold on this benefit, and appli­eth it to himselfe, which should be endeavoured, and may be attained; for, here the Church cometh to application: He will have compassion upon us. 3. God is provoked by his peoples sins to turn away from them, and to seem to neglect them, their prayers and conditions; so much is imported, in that he is to turn again to them. 4. Upon the Lords pardoning of sinne, not only is anger taken away, (as v. 18.) but reconciliation, and the shining of his favourable countenance will follow in due time; for, He will turn again and have compassion. 5. Albeit fa­vours formerly received, and abused by us, may be a great impe­diment to our faith in expecting favour, when we need it again, yet the Lord in mercy will again and again be kinde to his peo­ple; for, so doth the other interpretation teach: He will again have compassion. See, Judg. 10 11, 12, 13, 14. with 16. 6. Al­beit the guilty childe of God, having abused former mercies, and lying in his sinne and misery, be an unworthy and contemptible object, having nothing wherewith to commend himselfe to God; yet pity in God will condescend to look upon him, and bring an argument from his very misery to help him; for, He will have compassion upon us, say they. 7. The Lord is so far from rejecting his people for their unworthinesse and miserable con­dition, that he will keep them in such a needy condition, as may make them fit objects of his pity; for, in that He will have compassion, it implieth, that he will keep them in such a needy condition as needs compassion. The Church needs not ex­pect to be freed altogether of the badges of her misery, unlesse she would banish his tender compassions out of the world 8. The Lords needy and distressed people, will get a room in his tender affection, till they be helped, and compassion shall carve out their supply and issue; for, so much also doth his having compassion teach us.

Another expression clearing this benefit, is, He will subdue [Page 176]our iniquities; which may be taken up, either as a further expli­cation of the way of pardon, that God overcomes the great pro­vocation of sinne, standing in his mercies way, or as an effect of pardon, that God not only pardons the guilt, but mortifieth the power of sinne in his people. Whence learn. 1. The Lord par­dons sinne in none, but such as he makes sensible of the great pro­vocation of sinne, and makes them to see it as an army, standing in mercies way, to be subdued; for, so do they expresse the way of pardon. 2. Gods mercy is alsufficient to overcome all provoca­tions, and to overcome the ill deserving of sinne; for, He will subdue iniquity. See, Cant 2.8. Rom 5.20. 3. Whoever get pardon of sinne, they also fall in love with, and see the need of mortification of sin, this the other interpretation of subduing teacheth. The pardoned Church accounteth God singular, be­cause he will subdue iniquity. 4. Mortification of sinne is to be wrought by God, and expected from him, otherwise our en­deavours will not prevaile, and when our endeavours of morti­fication availe not, yet our case is not hopelesse; for, He will subdue our iniquities.

The last expression, Thou wilt cast all their sins into the depths of the sea, containes a further effect of pardon, that sins once par­doned, shall not be remembred nor laid to their charge againe, which is held out in a borrowed speech taken from amongst men; that being without possibility of being recovered by men, which is cast into the bottom of the sea, and that where it is deepest. Whence learn, 1. Albeit a pardoned sinner, when he commits new sin, or is not humble, tender or thankful under the sense of pardon, may have former sinnes brought to remembrance, to be matter of hu­miliation, and stirring up to repentance; and albeit an houre of tentation may shake loose all evidences of pardon, yet sin be­ing once pardoned, the remission stands never to be repeated, on­ly new confirmations are still to be sought after, nor will the pardoned sinne come in account against the pardoned man before God again; for, so much doth this borrowed speech teach. See, Isa. 38.17. Ps. 103.12. Jer. 31.34. 2. Gods mercy is so infinite, that multitudes of sin in the self-judging sinner, will not hinder his free and full pardon, nor needs to obstruct to peaceable effects thereof in the conscience of the pardoned man; and this fountain stands daily open for the justified man to flee unto with all his faults as they are committed, with renewing of his faith and repentance; for, so large is this Promise, Thou wilt [Page 177]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.

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; [Page 178]&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.

CHAP. I.

THis Chapter after the Inscription, ver. 1. containeth, First, a Description of God in his justice and pow­er against his enemies, ver. 2, 3, 4, 5, 6. and mer­cy toward his people, ver. 7. Secondly, in an applica­tion of this description to the present purpose; where­in, 1. The Assyrians are threatened with violent and total de­struction, ver. 8. notwithstanding their insolent presumption, in thinking to be able to wrong the Church, or defend them­selves, ver. 9. or their formidable union and their prosperity, which God would make use of to bring on their stroak, ver. 16.2. The cause of all this is declared to be their injurious dealing against God and his people, ver. 11. for which they are again threatened, that so he may comfort his Church with deliverance from their oppressions, ver. 12, 13. 3 To confirme this sen­tence yet more, Assyria, or the royal family is again threatened, with utter rooting our, ver. 14. the newes whereof should pro­duce comfort to the Church, having liberty thereby to enjoy and go about the ordinances, ver. 15.

The Inscription holds forth, 1. The Penman of this Prophe­cie described from his name, and the place of his birth, of both which we read no more elsewhere. 2. The nature of the mes­sage, containing hard tidings against the chief City of the As­syrian Empire (called Nineveh, or the habitation of Ninus) under which the Empire it self is to be understood. 3. The au­thority [Page 180]and certainty of this message, in that he had it by vi­sion. Whence learn, 1. Even enemies to the Church, are under the dominion of Gods Providence, and liable to his rebukes and corrections; for, he hath a burden against Nineveh. 2. There is nothing to be expected from God to impenitent sinners, or such as seeming to repent, continue not in that exercise, but return to their vomit, but hard tidings; for, Nineveh, forget­ting to continue in that exercise which they began at Jonahs preaching, get now from the Lord a burden. 3. Judgements de­nounced by God against the wicked for sin, are insupportable and crushing, such as the creature cannot stand under: therefore are they called a burden. 4. Wrath denounced against impenitent sinners, is infallible and certain, whatever may appear to those who judge by appearance; for, This burden is the book of the vi­sion, containing what God had certainly revealed to his servant, and commanded him to publish in his Name and Authority. 5. As Nahum saw this by vision, so they would studie to be near God, who would see the ruine of flourishing enemies, and get it be­lieved from the Word.

The justice of God, taking vengeance on his enemies, is de­scribed from the cause moving him to it, which is his jealousie, or tender feeling of the injuries done to his honour and dear people; and from the severity and certainty thereof, though sus­pended for a time. Doct. 1. As the Lord is jealous of his peo­ples affections towards him, Exod. 20.5. so is he jealous and cannot endure the wrong done to his honour in hurting his peo­ple who are dear to him: for, God is jealous. 2. This jealousie and affection of God, will in due time break out in just revenge against his and the Churches enemies, recompencing the wrongs they do, which his people cannot take course with: for, God is Jealous, and the Lord revengeth. 3. Vengeance executed by God, jealous for his people whom he loveth, floweth from great dis­pleasure, and is most severe: for, the Lord revengeth all injuries, and is furious. The Hebrew word imports great fury, as of one (so to say, with reverence to him who speaks so to our capacity,) [Page 181]transported with it. 4 The justice and severity of God against wicked men, would be seriously studied, both by enemies to de­terre them from doing evil, and by his oppressed people for their comfort; for, this repetition, The Lord revengeth, and is furi­ous, the Lord will take vengeance, imports, that there should be many thoughts of it. 5. The Lord ownes his peoples quarrell, and declareth himself a Party against their enemies; for, they are his adversaries and his enemies. 6 That wrath which the Lords Word denounceth against the wicked, and which their wicked­nesse calls aloud for, and yet is kept off, is but only reserved for a more fit time, to be poured forth in greater measure; for, He reserveth wrath for his enemies. The Original hath it only re­serveth, without any addition, which sheweth how inexpressi­ble that anger is, which God treasureth up to be poured out to­gether.

This justice of God taking vengeance on enemies, is further described from the way of manifesting thereof, which is flowly, but certainly; the Lord forbearing, neither because he purposeth to forgive, nor because he wants power; as may appear from his Majesty and State, when he appeareth environed with whirle­windes and tempests raised by his power, as, Psal. 18.8,—11. and the airle clouds being as dust, raised by his stately progresse, as armies raise dust in their march: and this is one part of the de­scription of his power, for executing this just vengeance, Doct. 1. The Lord, even toward enemies is long-suffering, and slow in executing of anger, that their destruction may be seen to be of themselves, that in his holy providence they may stumble more upon his indulgence, and fill up their measure, and that his Churches faith and patience may be tried; Therefore, saith he, The Lord is slow to anger. 2. When the Lord spareth his ene­mies, it is not because he is not able to meet with them, nor ought we to judge because of any outward appearances, that they are invincible; for, how unlikely soever the destruction of enemies may be in the eyes of men, yet the Lord, who is slow to anger, is also great in power. 3. As the Lord is able to reach his [Page 182]enemies when he pleaseth, so his forbearing of them, is no evi­dence that they shall be exempted altogether; but he will un­doubtedly give proof of his power in dealing with them as their way deserveth; for, the Lord is great in power, and will not at all acquit the wicked. He will punish them, lest his sparing them al­together should give ground to any to think that he held them in­nocent, or absolved them as guiltlesse, as the word signifies. 4. The Lord is able by his power speedily to bring to passe greatest things, and can, when he pleaseth, overturn, confound & darken all things, which appeared to be stable, well ordered and clear; for, so much doth his way in the whirlwind, storm and clouds teach. These suddenly confound what they surprize, and clouds and stormes do darken the face of a clear skie, and Gods way in these points at the suddennesse thereof, Prov. 10.25. Isa. 19.1. 5. The Lord manifesting himself in his great glory doth but, so to say, obscure himself in respect of our infirmity, which cannot comprehend his glory in its brightnesse, for so much doth his manifestation of himself environed with dark stormes, or tempests, and thick lowring clouds teach. See, Psal. 97.2. 6. Gods dispensations even when they are most dreadfull and terrible in effects, may yet be deep and unsearchable, and his purpose and counsell in them hard to discern; for so much fur­ther doth his way in whirlwindes, stormes and clouds, (which involve and darken all) teach.

This power of God is yet further described from the effects thereof, that he can in his anger drie up seas and rivers, as of old appeared at the red-sea and Jordan; he can blast the beauty of fertile and pleasant places, such as Lebanon for trees, Bashan for pasture, and Cormel for corn; he can make the stable hills to quake and melt like wax or snow; the earth to burn up with drought, or as Sodome was destroyed, yea, and can dissolve all the creatures, and make the habitable world feel the effects [Page 183]of his power: from all which Learn, 1. The power of God is much to be studied by all those who oppose him, and by them who expect help from him in trouble; therefore this ample de­scription of his power is recorded. 2. Whatever men do conceit of themselves, yet it is no small task to give God the glory of om­nipotency, and fix faith upon him, as able to do whatsoever he pleaseth; for, this commendation of his power is no vain repe­tition, but importeth that neither do enemies fear it, nor his people trust it as they ought. 3. The Lord doth give such ample proofs of his power in his works of providence upon the creatures in heaven and earth, as may clearly confirm us in the faith of his omnipotency, which are therefore to be studied, that we may be confirmed; this is held forth in what he doth dailyin the air in stormes and clouds, v. 3. and in what he can do upon seas, rivers, hills, &c. whereof ample proof hath been given, as is recorded in Scripture. 4. All the creatures are subject to the power of God, to be disposed of, and their ordi­nary course to be overturned at his pleasure; for, he makes seas and rivers dry, makes fruits to wither, hills and earth to melt and burn, and the world to be turned upside-down.

From the former evidences of Gods power upon the creatures, the Prophet inferreth the inability of any to stand or endure when an angry God calleth them before his tribunal; and that because his anger being attended with invincible power, would as a fire burn up all before it without mercy, and can overturn hard rocks, as at Christs death, and 1. Kings. 19.11. Doct. 1. The Lords indignation against sin, would be looked upon as attended with divine Omnipotency, able to make the creature feel it sadly; for, so doth this dependence teach. See, Psal. 90.11. 2. No attribute in God, how dreadfull soever, is formidable to any but to the man who provokes him to anger, and continueth therein without repentance. Therefore is his dreadfull power held forth as a ground to this conclusion, Who can stand before his indigna­tion? and who can abide in the fiercenesse of his anger? 3. It is but mad presumption in wicked men, to think to decline Gods judge­ment-seat, [Page 184]or to keep their feet when he is angry; for God will draw them to his tribunal, and having rebuked and condemned them, will cast them out of his presence, and destroy them in his fierce displeasure; for, who can stand before his indignation, &c? 4. When Gods anger is rightly considered, when the effects thereof upon the creatures are seen, and when man becometh well acquainted with his own weaknesse, he will easily see the fol­ly of standing out against God; for, his fury is poured out like fire (upon combustible matter; such as man is before him) and the rocks a [...]e thrown down by him, how much more weak man?

Followeth a description of God in his mercy, that he is good and meek a defence in trouble, and an approver of, and carer for such as are his people and trust in him: and as the former description of his power and justice was verified upon the Assyri­ans, so this hath relation to the behaviour and successe of H [...]ze­kiah and Judah, who trusting in God, 2 Kings 18.5. 2 Chron. 32.8. were protected and delivered. Doct. 1 The people of God ought to be such, as fleeing out of themselves, and renoun­cing all trust in humane helps and confidences, do make God their onely refuge both against sin and trouble; for, so doth the word rendered trusting import, they trust in him. 2. The Lord in his greatest majesty and terriblenesse, is still good and favourable to such as trust in him; for after the description of his power and justice, is subjoyned, The Lord is good. See, Mat. 28.4, 5. 3. The people of God ought to resolve for times of trouble and strait, which yet is without any prejudice to the goodnesse of God toward them, as being sent to do them good, and to their advantage; for, the Lord [...]s good, and yet it is implied that there will be the day of trouble, and but a day, not an eternity of it. 4. The power of God which is imployed against enemies, is forth­coming for the comfort of his people in their need; for, thereby is he a strong hold, or, strength. 5. The Lords goodnesse, his protection and defence is best known and discerned in times of difficulty; for, the Lord is good, a strong hold in the day of trou­ble. His peoples wanting of difficulties would take away the sense of what he is to them and for them, Psal. 31.7. 6. The [Page 185]Lord not onely as omniscient knoweth, but doth approve and hath a care of such as lean to him, and give him the glory of his attributes, by believing; for, he knoweth them that trust in him.

The Prophet proceeds to apply this description of God to the present purpose, and in opposition to this his goodnesse, his se­verity against the Assyrians is held forth, comprehending the sum of all the threatening, that the City or Empire shall be so sud­denly and violently overthrown, as if a deluge had swept it away, and in that any who escape that storm, shall be pursued and cut off with judgements. Doct. 1. The people of God ought to learn to esteem highly of their safety in him, by considering the wo­full case of such as are without him; therefore is this calamity set in opposition to their safety, that they may stand as it were up­on the bridge of this deluge, and seeing the wicked perish, may rejoyce in him who is become their salvation; The Lord is good, &c. But with an over-running flood he will make an utter end, &c. 2. The judgements of an angry God are as irresisti­ble, and make as great havock of persons or places, as if an in­undation or deluge brake in upon a land, so doth this similitude import, with an over running flood he will make an utter end of the place thereof, to wit, of Nineveh, or the Assyrian Empire; it should be so destroyed and swept away, as the place where the city stood should bear no monument thereof, no [...] should there be any face of the Empire. This form of speech doth frequently point out totall extirpation, Psal. 37.10. Dan. 2.35. Rev. 12.8. 3. There is no possibility for man to shun the righteous judgements of the Lord; nor can exemption in horridest cala­mities secure a sinner from other plagues; for, though they e­scape the deluge, or think to flee, yet darknesse shall pursue his ene­mies. 4. The portion of Gods enemies is to be cut off and sent out of the world in affliction, ignominy and terrour, and afterward to be sent to the pit; for, so much doth darknesse import. See, Job 10.21, 22. Jer. 13.16. Matth. 8.12. darknesse shall pursue his enemies, and where he pursues he will overtake.

This sentence is confirmed in that their enterprises against the Church would be so far from taking effect, and their projects to uphold themselves, and their Monarchy stand in so little stead, that he should totally ruine and cut them off, so that there should be nothing left for a second stroak to hit upon. Doct. 1. It is a presumptuous and vain course for men to plot and enterprise evil against the Church of God, considering that this is to oppose themselves against God, and to draw speedy destruction upon themselves from him, which will marre their project; for, what do ye imagine against the Lord? he will make an utter end, saith he to the Assyrians plotting the Churches destruction. 2. All humane endeavours to keep off judgements will prove vain, when God is a party and about to punish for sin; for, so much also are we to understand in this place, by imagining against the Lord; which he contemnes, and judges as foolish thoughts, to think to be delivered thereby; What do ye imagine against the Lord? See, Prov. 21.30. 2. However the Lord spare wicked States, when his own Church is often troubled, yet when their cup is full, he will once for all pay them home with totall ruine; for, he will make an utter end; affliction shall not rise up the second time.

A further confirmation of this sentence, and of the certainty and compleatnesse of their calamity, is held forth in a threefold similitude. 1. Of thornes folded togethar, which while one cannot separate, he casts into the fire, and so all do easily burn. 2. Of drunken men, who are easily overcome and slain. 3. Of stubble fully dry, which easily takes fire: whereby also they are taught the vanity of all they had to oppose against Gods stroak; for, whereas they confided in their numbers, union and terrible­nesse [Page 187](as thornes folded together, and pricking on all hands, may signifie) they should indeed prove a fit bundle for the fire, and be perplexed in their own counsells, that they may run on destruction; and whereas they confided in their pleasures, they should be infatuated thereby, and prove as drunken men, ready to hurt themselves, and fit to be slain by others; and their sun­shine of prosperity should but dry them as fuell for the fire. Doct. 1. God can make use of such things as men conceive to be their advantages, for to procure their ruine, and blast all of them; for, so do these similitudes, before explained, teach us: God can turn their confided in union and terriblenesse into perplexity and totall destruction, as thornes folded together are fit to be cast into the fire. 2. Abused pleasures and prosperity do ripen the abu­sers, and fit them for judgement; while as their hearts being effe­minate therewith, cannot (in Gods just judgement upon them) stand out against any blast of trouble; and withall trouble comes from God unexpectedly upon such, while they are taken up with the noise of their delights; for, while they are drunken as drunk­ards, who have not their wits about them, they shall be devoured. 3. There is as little ability in sinfull man to stand out against the just vengeance of God, as in drie stubble to resist the fire, that it should not kindle in it and burn it; for, though they be both folded together, and drunken with pleasure, yet that shall not so much as make them endure trouble, as thornes do the fire, but yet more, they shall be devoured as stubble fully dry.

Followeth the Lords controversie, and cause of this calamity, which was the injuries done by Sennacherib: (not excluding o­thers of their Kings before) who purposed and plotted the ruine of the Church, and by his servant Rabshakeh uttered blasphemy against God, and counselled his people to quit their confidence, and yeeld to him. See, 2. King. 18. 2 Chron. 32. Isay. 36 This verse makes it clear, that the threatenings in this chapter are not chiefly directed against Senacherib and his army, (though it may sometimes be hinted at as a presage of great ruine) but against the Assyrian Empire; for Sennacherib is one come out of thee, that is, out of Assyria or, Nineveh, who are here threaten­ed. Doct. 1. Injuries done unto Gods people do bring most [Page 188]speedy and total ruine upon any State; for, such was the quarrel here, imagining evil against the Lord. 2. Wicked governours and rulers do draw on speedy calamities on such as they rule over, and lead in wrong courses; for, Assyria and Nineveh are to be cut off, because there is one come out of thee, &c. 3. When the Lords people are wronged, he will still appear in the quarrel, and resent the injury as done to himself, his people being under his protection, and the design tending to deprive him of a people and of a throne in the Church; therefore all their enterprises are ex­pounded to be imagining evil against the Lord. Se [...], Zech. 2.8. 4. The Lord doth observe and will severely punish the wicked pro­jects and machinations of enemies, whatever effect he in his pro­vidence permit them to have; for, it is laid to their charge, that there is one come out of thee, that imagineth evil against the Lord, a wicked counsellour, albeit he get no leave to execute all his pur­pose. See, Psal. 21.11. 5. It is a wicked imagination in men, that leads them to blaspheme God, in denying his power and pro­vidence, and mocking of his peoples confidence in him, or to think that this is the way to prosper: and it is a wicked counsel to per­swade Gods people to renounce their confidence, and renounce the way of his worship, that it may be well with them; the au­thors of all which God will not suffer to go unpunished; for, thus also did Sennacherib and Rabshakeh imagine evil against the Lord, and prove a wicked counsellour, as the sacred History re­lates, and for this is Assyria threatened. 6. It is the character of one indeed desperate, and a never-do-well, who dares enter the lists in opposition to God, by plotting against his glory and peo­ple; for, he is a wicked counsellour, or a counsellour of Belial, that is, not only one who having cast off all yokes, and awe of God, hath fallen upon such devillish plots, but one who will ne­ver do well, as the word signifies.

Upon the back of this challenge they are again threatened with destruction, notwithstanding of their quiet and secure conditi­on, or of their confidence in their great multitudes: and this sentence is further amplified from Gods end in it, which is to comfort his Church in Judah, that had been afflicted by the Assyrians, to whom he promiseth that she should no more be smitten with that rod, but that by the destruction of Assyria, she should be delivered from that slavery and bondage, under which she had been held by them. Doct. 1. As prosperity makes a people usually fat and rank, so doth their waxing grosse call for stroaks: for, they being quiet, became likewise many, and therefore shall be cut down or shorne; while the Prophet saith, Thus shall they be cut down or shorne, he either hath in de­livering this message, used some gesture, representing the way of cutting down or mowing; or, he alludeth to the signification of the word cutting down, which is used of cutting down rank grasse, wool or haire, by sharpened instruments, so signifying the cutting short their flourishing and luxuriant condition; or, the word translated thus, may be rendered likewise, as it is im­mediately before, and so it imports, that as they had tasted of peace, and likewise of multiplication: so should they also finde cutting down; or, it may be rendered certainly, as it is frequently used in Scripture. 2. Nothing the creature can enjoy is able to hold off Gods stroak, nor needs he any time to ruine his ene­mies, but can do it with one sudden stroak; for, though they be quiet (free of trouble, and secure in their fortifications) yet shall they be cut down, and that when he shall passe through: or, with a sudden stroak, alluding to the stroak on Sennacheribs Ar­my. 3. This repetition of the sentence teacheth, how hard a thing it is to get threatened judgments believed in a prosperous condition; therefore the Lord doth again undertake it, what­ever they had to oppose, And teacheth, that it is useful for the Church to look on injuries done to her, as a sufficient quarrel to bring judgements on her persecutors; for, therefore after that challenge, v. 11. the sentence is again repeated. 4. The Lord would have his Church observing the kindnesse shewed to her, and the benefits that redound to her by his judgements on the world, therefore doth he direct the speech to her, that she may observe it. Though I have afflicted thee, &c. 5. The Lord takes with the stile of being the afflicter of his people, whoever be the instruments, and would be seen of them to be so, there­fore, saith he, I have afflicted thee. See, Isa. 10.5. 6. Albeit [Page 190]the Church of God will never get an end put to her afflictions, until eternity come, when God shall wipe away all tears from her eyes; yet ought she to acknowledge the Lords great mercy, in cutting off her present enemies, and giving a breathing time; for, so must this promise, I will afflict thee no more, be under­stood in this place, with relation to the present enemy, that the Church should be free of their trouble, and enjoy a little rest. 7. The Lords former sharp dealing ought to be no obstacle to our faith in expecting of good things; for, he can ea­sily, when he will, change his dealing: Though I have afflicted thee, saith he, I will afflict thee no more. 8. As the Lord seeth it fitting, at some times to humble his Church, by bringing her into bondage; so he easily can, and in due time will set her at free­dome; therefore, saith he, Now will I break his yoke from off thee, and will burst thy bond in sunder.

Albeit it be true, that Sennacheribs glory was stained by that discomfiture received in Judah, Is. 37.36. and he was shortly af­ter killed in the house of his gods, Is 37.38. whereby that temple was polluted from being the habitation of their idols, where the King was slain, and (belike) buried, yet this cannot exhaust this full threatening, seeing his son reigned in his stead, Isa. 37.38. and so his name was yet sowen, and therefore the threatening is to be looked on, as reaching the whole Empire of Assyria, the final and irreparable ruine whereof is yet divers ways pointed out, 1. By having no more of their name sowen, where­by we are given to understand, that their very memory should be quite cut off, and the dreadful report which went of them among other Nations quite forgotten, and so their cutting down, v. 12. should differ from the condition of grasse, or other things which grow up again after they are cut down, and of corn which is year­ly sowen after cutting down. 2. By destroying of their idol [...] and supposed sacred things, which is another signe of total ru­ine of an idolatrous land continuing so still, when the stroak reacheth even to these. 3. By burying of them, and putting them [Page 191]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 h [...] ­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.

However a passage like unto this, Isa. 52.7. be applied unto [Page 192]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.

The preparations against Ni [...]eveh are set down in general, that the Medes, and Nebuchadnezzar, and the Calde [...]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 se [...]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 [Page 194]will confound them in their trouble; for, therefore are the ene­mies named here, He that dasheth in pieces, to strike Nineveh with terrour. 3. Albeit secure sinners put the evil day farre off, yet such as know the minde of God may see it, as if it were pre­sent, and sinners themselves will at last finde it so; therefore saith the Prophet, He that dasheth in pieces is come up before thy face, because he saw it so from God, and they should finde it so. 4. Wicked men are not soon sensible of the hand of God against them, but may think to bear out against the trouble, which is sent to destroy them; for, so doth Nineveh prepare, as if she would stand it out. 5. The most prudent and couragiou spre­parations of men, are but matter of derision, when God hath a quarrel, and they will prove but fools in trusting in them: for, these exhortations, Keep the munition, watch the way, &c. are spoken by way of holy derision, shewing that the utmost of their endeavours should not avail them.

A reason is given why Nineveh might expect that the Lord would now come against her, though before she had been by his permission prosperous; to wit, that the Lord had by the Affy­rians, as his scourge, chastised Judah (for so much seems to be understood by Jacob, as distinguished from Israel,) as well as the ten tribes, and overturned and trod under foot their proud gloriation in their excellencies; the one being totally depopulated and emptied by them, and the other deformed by the taking and sacking of their towns and villages, which were as branches sprung out of Jerusalem the mother-City; and therefore he would not spare Nineveh, but it was now time to take course with them, and cast the rod into the fire. Doct. 1. The Lord hath an especial quarrel at the pride of his people, which ariseth from the consideration of their excellencies or privi­ledges, and will have it stained; for, The Lord hath turned a­way the excellency of Jacob, as the excellency of Israel, and so spares it in none: and the same word signifying both excellency and pride, sheweth, that as priviledges and conceiting of them, go often together: so the Lord abhorreth such conceit most of a­ny. [Page 195]2. No lesse oftentimes will serve to stain pride, and bring down the conceit of a people priviledged by God, then almost total destruction; for in turning away their excellency, The emptiers have emptied them out, and marred their vine-branches. 3. The Lord so much abhorreth the pride of his people, that he will tolerate even a blasphemous enemy, till they have been in­strumental in bringing it down; therefore, Nineveh is not med­led with, till by them the Lord hath turned away the ex­cellency of Jacob, &c. See, Isa. 10.11, 12, 4. The Church be­ing humbled, and her vain-glory laid low before the Lord, he will then take order with such as have been instruments of her affliction: therefore, this is a reason of the enemies coming a­gainst Nineveh; for, The Lord hath turned away the excellency of Jacob, &c. The Churches sins, unmortified by the rod, are the safeguard of enemies, and the reason why they are so long preserved.

The army of the Caldeans, and their preparations and acti­ons against Nineveh, are more particularly described, 1. That the armour and cloathing chiefly of their Leaders, were red and bloody-coloured, to terrifie others, and hide their own wounds and blood, that the sight thereof might not encourage the ene­mies, nor make themselves to faint. 2. That their chariots both in preparations and assaults, for celerity, numerousnesse, and be­cause of the fierce disposition of such as manage them, should rage, justle and march nimbly as torches and lightnings, the iron of their wheeles striking fire on the streets. 3. That their lances, which were so many, as if a wood of firre-trees, [Page 196]were divided amongst them, should be shaken and managed to the terrour of the Assyrians. 4. That the Caldean King, en­couraging his Leaders, and calling them by their names, they shall stumble for haste to be at the wall to assault it, and shall set up defences under which they may fight with lesse hazard; from all which Learn, 1. To adore the infinite Providence of God, who giveth by his Prophet an exact and particular account of every circumstance in this action, as if it were already done, intimating, that his purposes, effectual providence and fore­knowledge, do condescend even to particular circumstances of actions. 2. This large description of their cloaths, garments, activity, &c. teacheth, how terrible those are, who are employ­ed to execute the Lords vengeance and controversie, how strong they are on whose side he is, and how formidable to those whom he is to destroy. 3. If natural men, for their own ends of ambition and vain glory, may be made so resolute, as to run swiftly on hazards, and care nothing for death or wounds, as here is declared, how much more ought the Lords people to be resolute and couragious in resisting to blood, striving against sin, and in acting for God in their places and stations? 4. The practice of these men in preparing the defence under which they might fight, teacheth, that it is no true valour, even in natures eyes, nor warrantable, to run so desperately on ha­zards, as to neglect any lawful meanes of self-defence.

Followeth the way of taking the City, by the inundation of the river Tygris, on which it stood, whereby the wall being broken down, way was made for the enemie to enter as at gates, and the stately buildings, or royal Palace was carried a­way by the flood, or dissolved and destroyed by the enemies. Tygris is here called rivers, either by way of excellency above many rivers, or because it grew then as big as many rivers. Doct. 1. The Lord will so make use of mens courage in doing of his work, as that his own immediate hand and judgement may be seen; for, he will have the river made great by his hand, to make way for the enemies entry and victory, that so it might be seene not to be their hand only: The gates of the rivers shall be opened. 2. The Lords immediate hand is seen in prevailing against his [Page 197]enemies, where they think themselves most secure: for, so way was made to enter Nineveh by the river, where it seemed most impregnable, and where, it seems, their Palace was built: The gates of the rivers shall be opened. As nothing will prove weak which God employeth, so nothing proves strong where he is a party. 3. Divine vengeance can strike Kings and wicked Ru­lers, not only with judgments abroad, on armies or subjects; but can pursue them to their very Palaces, and pull them down upon their heads; for, The Palace shall be dissolved.

To omit the various Interpretations of this verse, I conceive it most clear to expound it of the Queen, (or, generally of the great Ladies,) who living before quietly and delicately, in an e­stablished or setled condition, as the word Huzzah signifieth, shall now be found out, and pulled away to go into captivity, ac­companied with her maids, who having been with her in plea­sure; shall now condole with her, and lament her and their own miseries. And this is the first effect of the taking of the City. Whence learn, 1. The most delicate and weak, and such as have not been accustomed to hardships, may look for a change when they provoke God, how stable soever their prosperity seem to be; for, Huzzah shall be led away captive, or discovered, and spoiled, and made bare, as the word also signifieth, and it may be she was handled so. See, Deut. 28.56, 57. Lam. 4.5. 2. As giving of ones self to much delicacie, contributes to embitter af­flictions unto them; so such as have been companions in pleasure, may contribute to set an edge on anothers grief; for, so are we taught by the example of this mournful company, brought out of pleasure to misery, and her maids leading her, tabring on their breasts for sorrow, do help to set before her the bitternesse of her condition. 3. It is an addition to common calamities, that the afflicted must smother their grief, and dare not vent it openly, for fear of further injuries from enemies, therefore al­beit women use most violently to expresse their sorrowes, yet her maids lead her as with the voice of doves, which is a secret groaning and bemoaning, not daring to do it openly,

Another effect of the taking of Nineveh is, the flight of the in­habitants and defendants; which is amplified from her former condition; that, albeit she had been of a long time, or since she had a being, populous, rich, and at ease, not stirred with com­motions, as a pond of standing water, abounding with fish; yet at the enemies entry, she should be troubled and forsaken, and men should for no intreaty stand to it. Doct. 1. Gods former spa­ring of a people, or their quiet prosperity, and numbers of men, will prove no shelter against Gods judgements when their cup is full; for, Nineveh is of old like a pool of water, yet they shall flee away. 2. No encouragements will hearten a people pursued of God, and effeminate with security and ease, when their day of trouble comes; for, to such as had lived in her as in a pond, Stand, stand, shall they cry, but none shall look back. 3. The great desert of sin may be seen in the great changes it brings upon most flourishing places; for, so in Nineveh of old like a pool of wa­ter, there is not one now to take her part, or abide.

Another effect of the taking of the City is, the spoiling there­of by the souldiers, unto which, (as being exceeding great for treasures and precious furniture, and that which the Ninevites gloried much in) the Lord invites them by his Prophet. Doct. 1. Riches, jewels, and pleasant furniture, are so far from deli­vering in a day of wrath, that they are a bait and invitation to enemies, couragiously to set upon the enjoyers; for, so doth the Lords speech. Take ye the spoile,—for there is none end of the store, &c import, that the hope of spoil made the enemies bold. 2. God doth justly suffer such to be spoiled of their riches and treasures, as are endlesse and immoderate in purcha­sing, and place their glory in such things; for, so much also doth this speech import. 3. However instruments may unjustly de­prive [Page 199]wicked men of their gloried in riches, yet it is done in, the Lords righteous judgement, who allowes it to be done though he approve not the way of mens doing of it, but will in due time take order with them therefore; for, albeit the enemies did for their own ends spoile Nineveh, yet the Lords invitation, Take ye the spoile, sheweth, that it was righteous with him it should be given up.

The sad case of this taken City is further held forth, that it should be made empty and desolate, and the inhabitants thereof should be utterly discouraged: the inward, feeble and desperate condition of their mindes, through trouble and feare of death, being expressed by usual signes in their body, such as the trem­bling of the knees, when the strength and spirits go in to keep the heart, Dan. 5.6. pain in the loines, expressing the sorrow of a woman in travel, Isa. 13.8. Jer. 30.6. and blacknesse in the face, which is a signe of a deadly condition, reaching to the heart, Joel 2.6. Whence learn, 1. The Lord can (and will be­cause of sin) lay most populous and flourishing places utterly de­solate; for, Nineveh that great City, is empty, and void, and waste. 2. Guilt, and the want of reconciliation with God, will make men prove great cowards in a day of trouble, either in bearing what they are under, or in looking to what they may expect; for, all these signes of discouragement do teach how heartlesse their case was, and how little man is able to bear out, when he hath to do with a God dealing in justice.

The greatnesse of this desolation, as also the cause procuring it, are insinuated in the admiration, or insulting of all, who see or hear of it, wondering what was become of Nineveh, which had been a safe and delicate place of abode for magnanimous oppressors, both Princes and people, who, as lions, had oppres­sed all others, that they might enrich themselves and their fami­lies, and had brought their purchase thither, but now it was abo­lished, and no more conspicuous as formerly. Doct. 1. Op­pression proves men to be brutish, and turneth their Palaces and Cities into lions dens, and makes their wealth abomination, for, here these oppressors are called lions and young lions, and their citie or houses holes and dens, and their purchase prey and ravine, which they teared and strangled. 2. The judgement of the Lord will so follow oppression, as the place of oppressors, whither they bring what they have purchased by oppression, shall not be found, though otherwise it seemed never so impregnable; for, where is the dwelling of the lions, and the feeding place of the young lions? where the lion, even the old lion walked, and the lions whelp, and none made them afraid. 3. The ruine of great oppressors, as it will be matter of admiration to such as looked on their secure condition by the eye of carnal reason; so it will be matter of derision to such as have suffered by them, or do abhor their way, and glorifie God in his justice; for, so may this question be ex­pounded of the admiration of some, and insulting of others, See, Isa. 14.10, 11, 12. and Psal. 52.6, 7. and 58.10, 11. 4. A faithlesse and irreligious care of a family, and of posterity to have them great, is a great snare and inducement to draw men to be oppressors, which yet doth not assoil them before the Lord, for, the lion did tear in pieces for his whelps, and strangled for his lionesses, &c. and yet they were destroyed.

The Lord here expressely ownes the stroak, threatening to cut off with fire and sword their means of defence, and oppressing peo­ple; [Page 201]and declareth his quarrel to be their oppression and taking of prey, threatening to take away what they had so purchased, and to hinder them from oppressing any more, and that their Messengers or Ambassadors, sent to denounce war against Nations, or govern Provinces, and especially their blasphemous messengers, such as Senacherib and Rabshakeh, 2 Kings 18.19. should be made to cease from their insolencies, and not to be any more heard tell of. Doct. 1. The Lords having a quarrel against a people or person, will produce remarkable effects: for, Behold, I am against thee, saith the Lord. 2. The Lord hath alsufficiency of power and means to bring down any enemy, and to effect what he will; for, he is the Lord of hostes, who hath all creatures at his command, who can make invincible armies of weakest creatures, and at whose command nothing will send forth all things. 3. God can easily, and will openly, to the ter­rour of others, cut off the warlike preparations and confidences of wicked men: for, I will burn her chariots in the smoak; which may import, that he will overthrow them by as small means, as if a smoak before a fire were well kinded, should burn chariots, or that he will openly overthrow them, as in a fire, the smoak where­of should be seen afar off 4. God will cut off the race of oppressors continuing in their sins by some remarkable judgement; for, the sword shall devour the young lions, and I will cut off thy prey. 5. It is a mark of wicked men never to give over sin, till the Lord by his judgements render them unable to commit it; for, when the sword shall devour, then only is their prey cut off from the earth. 6. Oppression of the Church being joyned with inso­lent blasphemy against the Lord is a quarrel which he will never put up till he have destroyed all the impenitent authors of it, and rendered them unable to do the like again; for, then saith he, the voice of thy messengers shall no more be heard; albeit God did cut off Senacherib and his army who were the immediate actors; yet his hand is stretched out still, till it reach Nineveh also, from whence they came for the same.

CHAP. III.

FOr the encouragement of the Church of God Nahum in this chapter doth again repeat and further confirm the certain and total ruine of Nineveh, that so also he may remove all doubts out of the mindes of any, who could hardly believe so ancient and potent a king­dome could be destroyed. And, 1. Nineveh because of her cruel oppression, is threatened with the terrible preparations of her enemies coming against her, and with great slaughter, v. 1, 2, 3. And is again threatened for her enslaving of all Nations, with extreme contempt to be poured upon her, v. 4, 5, 6, 7. 1. This sentence is amplified and confirmed by the example of other places, v. 8, 9, 10, 11. and by shewing the vanity of all that she confided in for safety, as strong holds, citi­zens, hired souldiers, officers and nobles, v. 12, 13, 14, 15, 16, 17, 18. All which should not exempt her from irreparable ruine, whereat all Nations oppressed by her should rejoyce, v. 19.

Nineveh is here accursed for cruelty, oppression and deceit, wherein she was incessant, and threatened with Wo, or all mise­ries to come upon her. Whence learn, 1. The Lord hath an e­special controversie against a people given to cruelty and blood­shed: Wo to the bloody city, that is, the city which raised it self by blood, and cruel practices, and which yet continueth in them toward other Nations, and among themselves, as is usual for them who are too full, to be very insolent, 2. Dissimulation, which floweth from a covetous disposition, and a desire to oppresse, is hateful unto the Lord, as well as open violence; for, he can see robbery under false dealing; therefore are lies and robberies yoked together: it is all full of lies and robbery, that is, these evils have overspread all. 3. This frequent repetition of their [Page 203]oppression, and denouncing of wo against it, teacheth, that what­ever men, who judge by outward appearances, or the people of God in the hour of temptation may think, yet the Lord exceed­ingly hates oppression, and oppressors, let them thrive as they will, they are in a woful condition: wo to the city that is full of robbery. 4. The Lord remarks, and especially hates perseverance in wicked courses; for. wo is denounced also, because the prey departeth not: that is, after so long a tract of time, wherein they have continued in this sin, and not withstanding they have abundance, yet they give not over oppression; for, no measure of worldly wealth will fatisfie the appetite of such as do transgresse the limits pre­scribed by God, 1 Tim. 6.8, 9, 10.

The sentence is enlarged, and the wo explained, wherein they are threatened, partly with the terrible preparations of the Cal­deans coming against them, which he sets out in every circum­stance, as if they were then entering the city, and the whips wherewith they drive their chariots, and the noise of their chari­ot-wheels and horses feet sounding in the ears of the Ninevites, and the weapons of the horsemen dazling their eyes; and partly they are threatened with execution and slaughter by these ene­mies, which should be so great, that the dead corpses lying in the way should hinder men to walk on the streets, or to flee away. Doct. 1. To be under a wo from the Lord, speaks most bitter judgement; for so that Wo, v. 1. is expounded to partend so great and terrible slaughter; implying that whosoever are under the Lords curse, will meet with the like or worse judgements, though it may be not so visible to a carnall eye. 2. The judge­ments of God sent forth in wrath upon his incorrigible enemies, will be terrible and dreadfull unto them, the very approach where­of will be a kinde of death unto them before they be slain; for, [Page 204]therefore doth he threaten them with the sounding noise, and dazling sight of enemies, and their preparations and approaches, as that which would prove dreadfull to them. 3 Such as delight in blood and cruelty shall be recompenced of the Lord to the full, in their own coin; for, in Nineveh, given to blood, v. 1. There is a multitude of slain, and a great number of carcases, &c. 4. The judgements to come upon the enemies of the Church are to be look't on by the people of God as if they were already inflicted, that they may be comforted in that the Lord executeth judge­ment for them, and that they be not tempted with beholding the present prosperity of enemies; for, therefore also is every circum­stance of this ruine marked, as if it were in acting, and the Nine­vites represented as dead corpses by the Prophet.

Another branch of the Lords accusation and quarrell against Nineveh is, that by her subtile and politick courses, (resembled to witchcrafts) she enhaunced the wealth of other Nations, and brought them into slavery, using them for her own advan­tage, and that as harlots by their beauty and artifices do ensnare their Paramours, and bring them and their wealth in their power, so she made use of her greatnesse and power together with her po­licies, to allure Nations to submit to her, as if it had been for their own good. In this sense horlotrie understood of Tyrus her merchandizing, Isa. 23.15, 17. However, I would not exclude another interpretation also; that as idolatry (which is frequent­ly called whoredome) and devilish arts were frequent amongst these eastern people, Isay 2.6. and 47.13. So she made use of these arts to carry on her designes of greatnesse, and enticed o­thers to embrace her idolatry, that so they might be united the more firmly unto her for her own advantage, as we see, 2 Kings. 16.10. Doct. 1. However men do ostentimes glory much in their wit and skill in increasing their greatnesse, and outwitting others, yet before the Lord, such ways are the ground of a contro­versie, and nothing else but whoredomes and witchcrafts, as here we are taught. 2. Men are naturally immoderate and ex­cessive in their desire and hunting after greatnesse; for such are [Page 205]compared to harlots who commit multitude of wheredoms, and are never satisfied in their lust. 3. Worldly and politick States and people, are still to be looked on in all their dealings with o­thers, as seeking themselves and their own interests onely, what­ever they pretend to the contrary; for, however Nineveh held out her beautifull condition to other Nations (as an harlot to her Paramours) to invite them as it were to their own benefit in being under the protection of so mighty a State, yet her real intentions were thereby to dispose of them to her own use, as slaves which are bought & sold: the wel-favoured harlot, the mistress of witchcrafts, selleth Nations through her whoredomes, and families through her Witchcrafts. 4 Wicked men are given to abuse all favours and good things conferred on them by God, and make them subservient to their lusts and designes; for, as harlots prostitute their beauty to allure men to filthinesse, that they may reap gain; so did Ninevch make use of her greatnesse to allure others to joyn with her, to her own advantage, and their prejudice, the well­favoured harlot selleth Nations through her whoredomes. 5. Men given to their lusts and worldly designes, use to make no scruple of unlawfull means to compasse their ends before they be frustra­ted of them; for, Nineveh was the mistresse of witchcrafts, that is, of wicked policies and deceits, or (according to the other in­terpretation) of devillish arts, that so she might be great, and sell families through her witchcrafts. 6. Wicked men make no account even of that religion which themselves professe, but in so far as it may be subservient to their worldly ends; for, so doth Nineveh (according to the other interpretation) seil Na­tions through her whoredomes. She did pres [...]e her idolatry on others to secure them to her, as conceiving religion to be the surest bond of union, or tie to subjection, that she might reap be­nefit by them.

In opposition to her former beauty, the Lord professing him­self her party, threatens her first with ignominy and depri­ving her of her exellencies and ornaments, that she may be loathsome and contemptible to all, as if an harlot were stript, and her cloaths cast back over her head, that her nakednesse may be exposed to mockery in the view of men, and as prophane soul­diers use to do with captive women. See, Isa. 47.2, 3. Jer. 13.12. 2. He threatens to put yet more affronrs upon her beauty, by granting her enemies victory over her, and power to tread her down; as if women in their pomp were all befouled with dung, and so made loathsome. 3. He threatens, that by this means she should be made a publik spectacle, and the matter of horror and detestation to all beholders, there being none to comfort her Doct. 1. Gods being an adversary to the wicked, is neither soon seen by them, nor suppose it be seene, is the sadnesse of such a con­dition easily laid to heart; therefore is it again inculcated, Be­hold, I am against thee, saith the Lord of hostes, though it had been told before, chapter 2.13. 2 Abuse of mercy will in the end resolve in the abusers misery; for, beautifull Nineveh who plaid the harlot with it, her skirts are discovered, and abomi­nable filth cast upon her, and she with whom the Nations com­mitted fornication, is made the object of peoples detestation. 3. People in their greatest pomp and glory, do but flie with borrowed wings, and are in such a condition as God can easily strip them of what they gloried in, and set them as contemptible objects; for, Nineveh hath shame and nakednesse, which he will shew to nations and kingdomes, when he strips her of her borrowed glory. 4. As wicked men cannot enjoy honour and greatnesse in the world, and not abuse it: so the Lord is provoked thereby to plague the abusers with ignominy; for, I will cast abominable filth upon thee, and make thee vile, saith he to glorious Nine­veh. 5. The Lord will make such as have publikly sinned without repentance, to become publik spectacles of his justice and severity, to the terror and astonishment of the beholders; for I will set thee as a gazing-stock, and it shall come to passe that all they that look upon thee, shall flee from thee. 6. It is righte­ous with God, not onely so to smite his enemies, as the stroak shall surpasse the cure of any consolations from friends; and [Page 207]the terror thereof so to overwhelm them, as that they cannot and dare not appear to bemoan and comfort them, but it is right­cous also, that such as have oppressed without pity, should have none to condole with them in their justly procured and inflicted corrections; for, all this is imported in this threatening, all that look upon thee shall flee from thee, and say, Nineveh is laid waste, who will bemoan her? whence shall I seek comforters for thee? that no sorrow should expresse her stroak, nor any consolations prove sufficient, that her friendg being terrified, should not be able to appear for her, and that she should be abhorred and de­tested of all in her miseries.

To confirm what hath been said, and to crush all presumptu­ous thoughts in Nineveh as if she should be able to stand it out; he sets before her the example of No, or Alexandria, a great city in Egypt, or neer unto it, of which see, Jer. 46.25. Ezech. 30.15. And in this example, 1. He rehearseth the flourishing condition of that city, it was populous, or nourishing, that is, a great market-town, nourishing the countrey about it; it was strong be situation, being built among the Channels of Nilus, and environed with strong ramparts, the sea also enclosing it on divers parts; it was also strong by great and many confederates, such as Ethiopians, or (Arabians, who are frequently named Cush in Scripture) Egyptians and other people of Africa wherein the speech is directed to No, as insulting over her vain [Page 208]confidence in these to the terrour of Nineveh. 2. He repeats their stroak; That that City had been made desolate, her peo­ple being carried captive, her young children dashed in pieces, her honourable men divided amongst the souldiers as prey, and carried away as slaves; as for the time of this desolation, and the persons by whom it was acted: it is needlesse for us further, to enquire, seeing the Spirit of God puts it out of controversie that it was done before the utter ruine of Nineveh. 3. This example is applied to Nineveh, wherein is shewed; that since she had no more advantages then the other had, it was but folly to think her self to be invincible; and she is assured that how potent soever she be, yet she shall be drunk with the wine of Gods wrath; and that notwithstanding her former splendour, she should be made to hide her self for shame and fear, and become obscure, as if she had not been: and that she should notwithstanding her own strength, be forced to seek help from abroad, or to supplicate her enemies for pity. Doct. 1. The Lord hath given abundant proof that there is no power nor probable means of defence able to stand out against him when he prosecuteth a controversie; for, so doth the bringing in of this instance teach. 2. Men are still ready to be presumptuous and confident of their own stand­ing, whatever they see done to others; therefore is this example produced and applied, that her conceit may be thereby crushed: Art thou better then populous No? &c. 3. Men have nothing to boast of as sufficient to preserve them from ruine, but others have had the same or better, who yet have succumbed; herefore are all the circumstances of ruined No's strength pointed out, to shew that she might well have compared to Niuevch in any thing that would have seemed to be a defence. 4. The Lords minde con­cerning sin and impenitent sinners, is the same in all ages, and he will so declare himself by his judgements; for as No for her sins was carried away, &c. so is Nineveh threatened because of her provocations: Thou also shalt be drunken, &c. 5. The wick­ed may not only expect to be deprived of counsel and pru­dence in straits as drunken men are, but to be totally overwhelm­ed with the judgements of God in full measure; for, they are not to taste a little of the cup of wrath, but to drink of it till they be drunken; Thou also shalt be drunken. See, Jer. 25.15, 27.6. The Lord can, and because of sin will, bury in obscurity the greatest of Nations, as if they had never been, and make them who made great shew of glory and courage, seek holes to hide themselves in; for, saith he, Thou shalt be hid. 7. Unto such [Page 209]as are pursued by the justice of the Lord, their enemies are made terriblé, and all their strength and preparations are not sufficient to secure them from fear, or keep them from being brought into their enemies reverence; for, whatever Nineveh had to oppose, yet thou also shalt seek strength because of the enemie.

For further confirmation of this sentence, the Lord propounds all the vaine confidences of Nineveh, and the Assyrians, and declareth that they should not be able to deliver them from his hand; Her first vain confidence is her strong holds, which he threa­tens shall be as easily taken by the enemy, as ripe figs fall from the fig-tree when it is shaken into the shakers mouth, that is to say, they shall be rendered up at the very first assault. Whence learn, 1. Men in a wicked way are ready to delude themselves with ma­ny vain thoughts of safety. Therefore is all this pains taken to refute the vain imaginations of Nineveh. 2. Strong holds are too weak fortifications to hold out Gods controversie against sin; for, as the sins of the owners ripen them for ruine, and as they are much desired by enemies, so will they be easily taken; so doth this similitude teach us.

Her second vain confidence is, her formerly valiant men con­cerning whom the Lord declares, that though they were enclosed in fortified cities and strong holds, (which may make coward [...] stout,) and in their own cities and countrey, which they ought resolutely to defend, yet they should prove timorous and faint­hearted like women, and so should yield up what they ought to defend. See Jer. 50.37. and 51.30. Doct. 1. Men will prove no longer stout then the Lord is with them in mercy, or by them is doing some work in the earth; for, the lion-like Assyrians, shap. 2.11, are now to admiration become feeble: Behold, faith he, thy people are women. 2. No outward encouragement, [Page 210]or consideration will put courage into such as God hath mad [...] faint; for, thy people, even in the midst of thee are women. A third vain confidence, (the vanity wherof dependeth upon the former) is, their frontier garrisons, which they (no doubt observing that others had been destroyed by themselves through improvidence that way) had fortified as the gates of their land, and as bars to hinder the enemies progresse into the countrey: concerning these the Lord threatens, that through the cowardise of their souldiers they should be set open to the enemies, as if fire had burnt them up: It teacheth, that no politick courses of men, learning, wis­dom from the folly of others, or fortifying themselves, where o­thers through weaknesse have been overcome, is sufficient to se­cure a people from Gods vengeance; The gates of thy land shall be set wide open unto thine enemies, the fire shall devoure thy bars.

The vanity of all the former confidences is yet further held forth in an holy mocking of all their preparations, which should not avail; for, albeit they should use never so much diligence to defend their cities, and for that end should draw water, and diligently repair their strong holds with brick, (under which other things needful for enduring a siege are to be comprehend­ed) yet in their greatest strength the sword should destroy them, and the judgement of God consume them like fire, and as can­ker-wormes eat all green fruits; and albeit both the King and the City Nineveh, (for the Original seemeth to direct the speech to both) should multiplie armies both of their own peo­ple, who were most part merchants, and of their confedera [...] who traffi [...]ked with them, and that in as great numbers as if they [Page 211]were swarmes of locusts or canker-wormes, or as the starres of heaven, yet thereby should they not be delivered; but as the can­ker-worm having spoiled all, that there is nothing to eat, doth then flee away; so their souldiers, consederates, and their own mer­chants should desert them, when there should be no commodity to be had by them, and should waste and take from them, but do them no good. Doct. 1. The Lords power is so far above mans, that he will, so to say, defie man to avert his judgments by his endeavours; for, here he bids Nineveh do her best, draw the waters for the siege, &c. and make thy self many as the canker­worm, &c. 2. Presumption may continue with carnal men, even till their ruine; for, Nineveh is preparing for the siege, and gather­ing men when she is to be destroyed; not but that it is lawful to use lawful means to prevent destruction when it is threatened; but her sin was to confide in these means, without looking to God or his controversie. 3. Stroaks from the Lord may readily light on men where they think themselves most secure; for, there (that is, in thy strong holds fortified and manned by thee) shall the fire devoure thee, the sword shall cut thee off. 4. Wrath from the Lord is a sore party to deal with, as destroying totally without mercy; for the wrath of God against Assyria executed by the Caldeans devoureth as fire, and eats up like the canker­worm. 5. Multitudes of men will not aveil nor help in the day of the Lords vengeance; yea, such helpers may hurt when God is angry; for, however she make her self many, and multiply mer­thants above the starres of heaven; yet the canker-worm spoileth and fleeth away, and so do they. 6. As men usually respect one another, or publick interests, not sincerely, but for their own ends: so do they desert what they seemed to affect, according as the wheel of prosperity turns about; for, their merchants as the canker-worm do spoil, and when there is nothing left to spoile or reap benefit by, then they flee away.

A fourth vain confidence is, their great men, their counsel­lors, and valourous commanders, concerning whom the Lord threatens, that some of them being only for eating, and idle effe­minate wasters, as locusts and grashoppers are, and having made a shelter of Assyria for their own advantage, shall whenever a storm appears, not only be easily terrified, but seeing some sun­shine of a deliverance, and that they may live without Assyria's favour, they shall quite desert them and run away. And this seems to be spoken of their tributary Kings, and Princes, or hi­red officers; he threatens also that others of them (which agree­eth most properly to their own Counsellors, Princes and Com­manders) should become stupid, base and carelesse, and de­stitute of counsel, as men in a slumber, and that they should not prove active for defence of the countrey and city, but dwell or lie still (as the Original hath it) in their strong holds, as if they were sick; so, Jer. 51.30. and that by this means even the King (to whom the speech is directed) should be undone, and the people be exposed to al hazards, as sheep scattered upon the mount­ains without a shepherd. Doct. 1. The greatnesse of men, (however it be often too much confided in) can contribute no­thing for standing out against his judgments who is higher then the highest; for, this also is declared here to be a vain confidence, and therefore ought not to weaken the Churches faith in expect­ing vengeance on the wicked. 2. Men do debase their own greatness, when by reason therof they take liberty to drown them­selves in sensual delights, and to give themselves to effeminate idlenesse; for, such were these crowned as the locusts, and cap­tains as the great grashoppers. 3. It is incident even to great men whatever they pretend of generosity, to make themselves and their own commodity, the scope and drift of all their actions, and so to walk as may lead to that end; for, saith he, thy crown­ed (as well as merchants, ver. 16.) are as the locusts, and thy captains as the great grashoppers which camp in the hedges in the cold day, but when the Sun ariseth they flee away, and their peace is not known where they are. 4. It is an iniquity and great baseness, and a plague on rulers to be stupid, sluggish, selfish and careful only of their own defence and safety, when publick ha­zards are imminent or incumbent. Such was their judgment here, Thy shepherds slumber, thy Nobles dwell, or lie still. 5. Such as have most eminently abused days of prosperity, shalbe made to feel most of adversity, were they never so great; therefore is this threat­ening directed to the King, as he who should feel it most; [Page 213] Thy shepherds slumber, O King of Assyria, &c. 6. Evil rulers are sent of the Lord, as a plague and presage of ruine to come upon a sinful people; for, when shepherds slumber, then people are scattered upon the mountains, and no man gathereth them. See, Isa. 3.4, 5, and 19.13, 14.

The judgment is here summed up, and declared that it shal be an irreparable stroak, a wound not to be drawn together, nor wrinkled as wounds do when they begin to heal: and that as it should not be healed, so it should be very painful and grievous; and that there should be none to comfort them under all this, but all ready, as they should hear of it, to clap their hands for joy, and insult over them; and that because of a long time they had been wicked oppressors of all round about them. Doct. 1. As the Lords chastisements of his people end all in mercy; so his last and final word to the wicked is wrath; for, this message closeth with de­nouncing of judgment, without hope of recovery, or comfort under it. 2. It is matter of great comfort in trouble, to have hope of a blessed issue in due time: for, so much may be gathered from Assyrias misery, that stroaks are then only deplorable, when there is no healing of thy bruise. 3. It is also a great mercy in troubles, to get an easie way of bearing them, and breathing un­der them; for, to the wicked it is not so, but their wounds are daily ripped up afresh: thy wound is grievous, or painful. 4. It may make afflictions the more easie, when the afflicted have any sym­pathizers to bemoan and condole with them in their troubles; for, it is yet more of Assyria's misery, that all that hear the bruit of thee shall clap their hands. 5. The world shall in due time be re­freshed and comforted with seeing or hearing of the ruine of oppressors; for, they shall clap their hands over thee, upon whom thy wickednesse hath passed. 6. Cruelty and oppression shall be re­warded in its own coin, by the cutting off of the authors thereof, without piety or commiseration from any; for, so doth that re [...] ­son of the worlds insulting and joy import; for upon whom hath not thy wickednesse passed continually?

CHAP. I.

IN this Chapter, (after the Inscription, ver. 1.) First, the Prophet complains to God of the ini­quity of the times, and that no course was taken to correct or suppress the desperate wickedness of that people, notwithstanding either his former complaints, v. 2. or the vexation of his or the godlies soules by it, v. 3. or the fearful abuse of Gods indulgence, ver. 4. 2. The Lord in answer to this complaint, sheweth to the Church by the Prophet, the admirable, incredible and speedy judgements that were to come upon them, ver. 5. and that by the Caldeans, whose dispositions, furniture and actions, to­gether with the ill use they should make of their successe, is held forth, ver 6, 7, 8, 9, 10, 11. 3. The Prophet receiving this establisheth himself in the faith of the preservation of the Church, and the godly in the midst of this destruction, ver. 12. and ex­postulates with God concerning his holy Providence, in permit­ting so wicked a people as the Caldeans to prevaile against the Church, though sinful, v. 13. considering both their unjust and violent conquest, v. 14, 15.—and their finful abuse of it, ver. —15, 16. which therefore he thinks should not prosper, ver. 17.

This verse holdeth forth the subject matter of this prophecie, which is chiefly grievous threatenings, first against the Jews, and then against the Caldeans, together with the Penman, and di­vine authority of this Scripture, that he not only was a Prophet by office, but had this doctrine by vision and speciall illumi­nation. Doct. 1. In our making use of any portion of holy Scripture, we ought to begin at the study of the divine authority thereof, to the end we may labour to come to it with more reve­rence, [Page 216]considence, and with more of that spirit which endited it; for, therefore is it prefixed, that the Penman of this Scri­pture was a Prophet, and did see it in vision. 2. The studie of the divine authority of Scripture, may hide and take our mindes off, looking to, or stumbling at the weaknesse or meannesse of in­struments carrying the same; for the Spirit of God thinks it a needlesse work for those, who take up this doctrine as a divine vision to enquire much about the Penman, and therefore only expresseth his name and office, Habakkuk the Prophet. See, 1 Cor. 15.11. 3. The doctrine of divine vengeance against sin and sinners, being rightly considered, will be found sad and insupportable; therefore albeit all divine doctrine may be called A burden (as it is, Prov. 30. 1. in the Original) in regard of the weight it ought to have upon our spirits, whether directions, how to get them obeyed, Rev. 2.24, 25. or comforts, how to walk answerably under them: yet in the ordinary Scripture­phrase, and by the Prophet here, the name is applied to threaten­ings: He calls this doctrine The burden, as being sent from a God, burdened with the wickednesse of sinners, Isa. 1.4. A­mos 2.13. as being a grief and burden to the messengers to car­ry such tydings, as being burdensome to the secure, to hear their sinful wayes contradicted and reproved, Jer. 23.33. as being sad to the penitent when they lay it to heart, as portending sad ruine, however men account them but winde, Jer. 5.13. And finally, it ought to be a burden, that God, who delights to speak in other termes to his Church, should be provoked to write on­ly bitter things. 4. Albeit that vengeance on impenitent sin­ners, being long forborne, may seem incredible, yet it is most certain and clear, that it is coming, therefore however that se­cure people blessed themselves; yet the Prophet not only hears, but seeth their burden, as if it were present; and albeit the extra­ordinary gift of prophesying be ceased, yet every godly man may be as certain from the Word of judgements on impenitent sin­ners, as if they saw them with their eyes.

The Prophet in his own and the godlies name, begins at an expostulation with God, that the generality of the Jewes being so desperately wicked, as he instanceth in several iniquities, e­specially against the second Table; yet the Lord in his pati­ence did bear with them, and took no course to vindicate his own glory, or abate this deluge of sin one way or other. This complaint he amplifieth and aggravateth from other considera­tions; whereof the first is in this verse, that he having taken so much pains on this people to no purpose, but their injustice swel­ling up and breaking out in open violence, had been forced of a long time to cry to God against them: but neither was his prayer regarded, nor the oppressed saved from violence, which he thinks strange of. We are not to understand this so as if the Prophet were quarrelling with God, or cruel to this people, to­ward whom he evidenceth so much tendernesse afterward, but that having long dealt with that people, and with God by prayer for some successe to his Ministery, and finding iniquity to a­bound to the dishonour of God, and oppression of the godly, he (not so much out of any hatred against them, as out of zeal to Gods honour, out of hatred of sin, and pity toward the op­pressed) complains that there was no redresse of this, and that neither by amending of them, nor correcting of them, the course of sin was stopped. Doct. 1. As the duties of the second Table are a touchstone, whereby to try the sincerity of those who pro­fesse true Religion, and are within the visible Church: so when Professors once declare their unsoundnesse that way, they may readily come to a very great height in it: for, here they were come to the extremity of violence, and combustions among them­selves. 2. The ready way to make mens endeavours in their cal­ling, (especially such as are employed in dealing with soules) effectual, is to be much with God in prayer: therefore the Pro­phet having spent much time in vain, is put to cry to God about it that he would interpose; Cries to God are our best weapons against sin. 3. The iniquity of a visible Church may come to that height, that such as would stand in the gap, may be ready, if not to cry against them, yet to submit if God should send judgements: for the Prophet is so put to it, with their sin disho­nouring God, and oppressing the godly, that he crieth, that God would one way or other stop the course of their iniquity. See, Numb 16.15. 4. Zeal for God and his honour, and hatred a­gainst sin, ought to oversway our respects to any creature what­soever: for, from this principle it is that the Prophet cries to [Page 218]God against this people, otherwise dear to him. 5. The truly godly, and especially such as are called to carry the Lords Name unto his people, are to lay their reckoning, not to have a smooth and easie life, but to wrestle under much humbling, toile and vexation; for, such was the Prophets lot here, and the godlies, in whose name he complains. 6. So unsearchable are the Lords counsels, as he may see fit to delay the answer of desires, which are put up from much zeal to his glory, and compassion toward the godly oppressed, against sinful men and their courses; for, the Prophet here hath cried, and that so long, as he is like to quarrel and question God about it, and yet the Lord did not hear nor save. 7. The patience of God toward his sinful Church and People, doth sarre surpasse the patience of the best of men; for, when the Prophet is wearie, and like to fall into impatiencie at Gods long-suffering; yet the Lord was not wearie to wait upon them.

A second amplification of this complaint (which cleareth more the ground of his crying. verse 2. and setteth out more of their sinne) is, that their wickednesse in vexing and grieving one another, and the godly amongst them, and their violent spoiling of one another, together with their starting and keeping up law-suits and contentions (or, of strife against the messen­gers of God, who reproved them, as was usual, Jer. 15.10. Hos. 4.4.) that I say, all these were not only publick and open in the Prophets and godlies view, whereever they went, but a great grief and vexation unto them; their hearts were over-charged when they saw such wickednesse, and God taking no order with it. Doct. 1. When once men shake off the fear of God, it is righte­ous with him to give them up to break all bonds of love, huma­nity and civil society amongst men; for these godlesse men are given up to iniquitie, grievance, spoiling and violence, &c. Thus the Lord sheweth, how unfixed they are in all things, who hold not fast the root of his feare. 2. It may be the lot of the Lords most faithful servants, to see sad sights of wickednesse among the [Page 219]people committed to their charge, instead of comfortable fruits of their Ministery. This Prophet after his pains taken, seeth on­ly iniquitie and grievance, and every where spoiling and violence are before him, these sinnes being so impudently committed, that the actors cared not who saw them. See, Isai. 49.4. 3. Albeit it be the duty of the Lords people and faithful servants, not to carve out what shall be their own lot and successe in the world, yet they ought not only to keep themselves unspotted, but to be seriously affected and vexed with the iniquities of the times: for saith the Prophet, Why doest thou shew me iniquity, and cause me to behold grievance? Not so much quarrelling with Gods Pro­vidence towards him, as testifying his own and the godlies ve [...]a­tion by seeing these things. See, Ezek. 9.4. 2 Pet. 2.7, 8. To be vexed with the evils of the time, is a way to keep our selves from falling into them, and a ground of hope that God will appear, as the Prophets reasoning imports. 4. However the godly may be called to contend and strive both for God and for their owne rights, yet it is a mark of an unsanctified spirit, to delight in the fire of contention and either to beget or entertain them need­lessely or unjustly: This was one of the vexing evils of the time, There are that raise up strife and contention.

A third aggravation of his complaint (holding out yet more of the iniquity of the times) is taken from the consequents of Gods indulgence toward that people, that they were emboldened to sinne by it, and grew the worse for that they were spared: for, when the Prophets preached, and men rebelled, and yet God spa­red them, they did hereby take occasion to contemn the Law and Word of God as a dead thing, having no vigour nor authority, and so ran on all mad courses, insomuch that no justice was to be found; for, if there were any who respected equity or right, they were so overpowered with the multitude of wicked men, that they durst not appear, not could effect any thing, and so justice could not choose but be wrested. Doct. 1. It should be the godlies endeavor to have their zeal against sin cleanly, and arising [Page 220]upon justifiable grounds; for, here the Prophet cleares, that his zeal against the iniquity of the times, flowed not from any pre­judice he sustained thereby, but from the over-turning of all Religion and justice that appeared therein. 2. The Lords for­bearing and long-suffering oft-times prove a snare to wicked men, hardening them in their evil course; for, because of Gods indulgence, Therefore the Law is slacked, &c. 3. It is not the enjoyment of the Word of God or Ordinances, but their having authority and vigour in our hearts and practices, that will prove blessed in enjoying them; for, this people had the Law, but it was the quarrel, that it was slacked or dead in its authority: The Law is slacked; the similitude is taken from the faint or life­lesse pulse of a dying man. 4. Contempt of the authority of the Word openeth the door to all wickednesse, and justice will go to ruine among men, where Religion hath no place; for, these two are conjoyned, The Law is slacked, and judgement doth never go forth. 5. It is a great height of a lands guiltinesse when Judica­tories and Courts of Justice become corrupt; for that is the height of their impiety, and the evidence of a despised Law, that Judgement doth never go forth, &c. 6. Times of general defe­ction prove ordinarily times of great trial to the godly and righte­ous, not only are their souls vexed, and they supplanted in their righteous cause, but they dare hardly appear against the stream of injustice; or, if they do appear, they cannot be able to effect any thing that is right, but all goeth wrong, do what they can; for, Then the wicked compasseth about the righteous, therefore wrong judgement proceedeth.

Followeth to verse 12. the Lords answer to this expostulation, containing a prophecie of the destruction of the Jewes by the Caldeans, which is here described generally from severall pro­perties. 1. That it should be a singular and wonderful destru­ction, insomuch that if any of the Heathen should consider it, it would breed admiration in them, Deut. 28.37. and 29.24, 25. 1 Kings 9.8. or if the Jewes should consider any stroak inflict­ed on the Heathen, they should admire that their owne stroak [Page 221]was sadder, as, Dan. 9.12. 2. That it should be incredible to themselves, who dreamed of ease, and yet be true. And 3. That it should be speedy, and come to passe, even in their time to whom this was preached. Doct. 1. When men harden themselves in their evil wayes, because of Gods for bearance, and the Word hath no authority among them, then the Lord will speak in an­other language by his rod; for, because of that contempt of the Word, ver. 4. the Lord will work a work, that is, will send judg­ments which he will owne, and wherein he will be seen. 2. The Lords long suffering patience toward impenitent sinners, will not alwayes last, but when their iniquity is come to an height, it will also end in sad judgements; therefore albeit the Lords pa­tience had out-wearied the Prophets patience, yet now I will work a work in your dayes, saith the Lord. 3. As abuse of mercie of­fered to the Church, deserves sadder judgements then the sin of Heathens, who have not such an offer, Matth. 11.22, 24. So it is an addition to the Churches calamity, when the Heathen and enemies, who have been witnesses to Gods working for her, shall become Spectators and Admirers of the hand of God a­gainst her; both these are held forth in that Preface, Behold ye among the Heathen, and regard and wonder marvellously: for I will work a work, &c. as hath been before explained. 4. It is usual, that when judgement cometh upon an impenitent people, they attain not to any right use of it, but are surprised with ad­miration and astonishment under it: for, so is fore prophesied even of the Jewes, that they shall behold, and regard, and won­der marvellously at their own calamity, and go no further. 5. This stupid disposition, as it flowes from former contempt of Gods Word, which hath so stupified them as judgements cannot pierce; so it will prove fruitlesse, and doth portend the further ruine of such as continue in it; so the Apostle citing this place, Acts 13.41. makes clear, that they are despisers who wonder, as is also clear from v. 4. and that they wonder and perish, or vanish, that is, as their admiration and astonishment usually vanisheth and cometh to nothing, without any fruit; so such a disposi­tion portends ruine, and such a stroak will undo a people, they not being able to endure and bear out under both the stroak and fearful astonishment accompanying it. 6. As the Lords judgements upon the Church may be far beyond the expectation of the Heathen and her very enemies, Lam. 4.12. so it is just with God, that those, who doting on their priviledges, do con­temn the Word, should meet with unexpected and incredible [Page 222]judgements; for, so saith he to these prophane Jews: I will work a work which ye will not belive, though it be told you. 7. Divine indignation against sin is more terrible, and will appear more sad when it is inflicted, then secure sinners do or­dinarily imagine: so much also is intimated, in that this work will be above belief; Ye will not believe, though it be told you. See, Psal. 90.11. 8. The contempt of the Gospel, and the rejection of Christ, offered unto lost man, is the height of iniquity, and draws on all the judgements, that at any time have been threatened against any sin; therefore the Apostle, Acts 13.41. denounceth the same judgement here threatened for contempt of the law, and sins against the second Table, to come upon the Jews who opposed the Gospel, and rejected the Messiah, as being then fully accomplished when wrath came upon them to the uttermost, for casting off of Christ.

The Prophet subjoynes a particular description of this calami­ty, in describing the instruments of it, the Caldeans under Nebuchadnezzar their King, whose disposition, furniture and proceedings are so exactly set down, as may confirme the truth of the prediction, may set forth the justice of God in repay­ing the Jewes in their own coine, may be terrible to the stout­hearted among them, and may confirme the godlies hope of a deliverance from the way of the Caldeans their managing that work. This description is contained in several particulars; the first is, that they are a Nation of a bitter, cruel, fierce and active temper; who therefore, to satisfie their ambitious cove­tousnesse, should speedily and without fear over-spread the land of Judea, not only to over-run it, but to make a Conquest thereof for themselves. Doct. 1. When God hath a contro­versie against a people, he will not want instruments by whom he may prosecute it; or, he can fetch the Caldeans from afar, who being already satiated with victories and conquests, needed not otherwise much to have minded so remote a corner as Judah. [Page 223]2. Instruments of vengeance upon the Church, would be look­ed upon as imployed by God, and therefore the Churches eyes would be more on God then on them; for, Lo, I raise up the Caldeans, saith the Lord. 3. It is usual for the Lord to give up troublers and oppressors of the world, to meddle also with his Church, that it may hasten their ruine, however the Church be sinfull, therefore the Church is to be chastised by the Calde­ans, who were the hammer of the whole earth, Jer. 50.23. that this might hasten the filling of their cup. 4. The Lord can make holy use, even of the sins of creatures, imployed for exe­cuting of his judgements; for, He raiseth up the Caldeans, that bitter and hastie Nation, and makes use of this their temper, without any imputation to his holinesse. 5. When the Lord armes any instruments with vengeance against a sinfull people, they will not want dispositions and successe for attaining his end: for, if God raise up the Caldeans against the Church, then they are not only bitter and fierce, but a hastie or active Nation, and will march through the breadth of the land, without opposition or fear, and will not only overcome, but so carrie all before them, as they may possesse the dwellings that are not theirs, without molestation. 6. The Lord in executing vengeance, doth righteously proportion mens sins and his judgements, and pay home transgressors in their own coine, therefore the Jews who had been cruel, meet now with bitter adversaries, and they who had used spoiling and violence towards others, v. 2. are now over-run and cast out of their own possessions. The like also may be read in the following purpose. 7. However men ac­count it purchase good enough, when they are able by power to overturne others, and sit down in their room, yet the Lord doth not so reckon, but will put a difference betwixt mens power or possession and their right; for, albeit the Caldeans conquered Judah, yet in the Lords account, They possesse the dwelling places that are not theirs.

The Caldeans imployed in this work, are yet further described, that being armed with divine vengeance, emboldened with for­mer victories, and exercising the same cruelly, they should fill the land with terrour and dread of them, which they should also tyrannically improve, and be their own carvers in all mat­ters of advantage and honour, standing to no law either of Na­ture or Nations, in their dealing with a terrified and subdued people, but meerly following their own will armed with power Doct. 1. Divine indignation pursuing sinners, will take away their heart and courage in a strait, and make their enemies ter­rible to them; for, so are the Caldeans to the sinfull Jewes terrible and dreadfull. 2. When a people do not stand in awe of God speaking from his Word to them, he doth righteously send judgements upon them, which will cause their hearts to faint; for, the Caldeans are terrible and dreadfull to these wicked Jews who sleighted the Law, & God Almighty speaking in it, v. 4 3. It is a great height of impiety before the Lord, when besides the unlawfullnesse of a war in general, and many particular acts of injustice in the heat of hostility, a Conquerour even in cold blood hath no respect to right or wrong; whereas the fear of God should be a law to men, had they never so much power. Therefore it is the Caldeans sinne, that their judgement and dig­nity shall proceed of themselves. 4. It is righteous with God to punish corruption in Judicatories, and perverting of justice and wilfull stubbornnesse in sin, with unjust oppression from ene­mies, and to send a Conquerours sword to give laws to such as have perverted justice; for, because the law is slacked, and judge­ment doth never go forth, &c. ver. 4. therefore he sends the Caldeans, whose judgement and dignity shall proceed of them­selves.

It is thirdly declared in this description, that the Caldeans shall not want meanes, wherewith to prosecute their designes [Page 225]and enterprizes, which is instanced in their horses, who are swifter then fierce leopards, and more fierce or sharp to go whi­ther they are employed, and tread down opposition, then wolves that are hungry through fasting all the day, and therefore run su­riously to their prey at night: so that their fierce riders may ea­sily, and in a short time be in every part of the land (being also many of them to over-spread the land) and though the Cal­deans be farre off, yet their swift horses shall speedily bring them to Judea, and bring them as swiftly upon their desired prey, as an Eagle flieth to the carcase. See, Jer. 4.13. and 48.40. Doct. 1. The Lords hand would be remarked, in furnishing the enemies of his sinful people with all necessaries, for carry­ing on their enterprizes; for, therefore are the number and swift­nesse of the Caldeans horses, to carry them so long a journey, and make such speedy execution, recorded: Their horses also are swifter then the leopards, &c. 2. The fiercenesse of divine an­ger against sinne, may be read in the celerity and activity of in­struments executing the same; therefore are the Caldeans de­scribed as speedily spreading themselves in all places, as coming from far, and flying as the Eagle to get prey; as if divine dis­pleasure furnished them with wings, and could forbear no longer. 3. It is in vain for impenitent sinners to lean upon any apparent ground of security or confidence, when God ariseth to plead with them; for, Their horsemen came from far, they spread themselves, and flie as the Eagle that hasteth to eat; shewing that distance of place betwixt the enemie and them, or having of their goods and themselves out of the way, should not availe them.

It is fourthly declared, that the enemie shall be so confident, that they shall not much minde fighting in this expedition, but only to spoile and prey on a base people, wherein they shall not be disappointed: for their very coming and presence shall over­whelme and blast all, like an East-winde, which was violent in these countreys, Isai. 27.8. Jon. 4.8. and they shall not only destroy peoples substance, but shall lead innumerable people into [Page 226]captivity. Doct. 1. As it is righteous with God to repay vio­lence with violence; so it is a very great sinne to engage in war, whereby men and countreys are destroyed, without a just quar­rel, but meerly for the satisfaction of mens lusts; therefore do they come all for violence, in Gods righteousnesse, to punish the oppressing Jewes, and yet they sinned in their quarrel and way, as minding only to runne them down, and to satiate themselves. 2. The Lord seeth it fit, sometimes to wink at the sinnes of e­vil men, and let them have successe in their evil cause, when he hath his Church to punish by them; therefore albeit the Cal­deans be both insatiable and presumptuous, in that they come all for violence, yet it succeeds with them, their faces, or presence, sups up as the East-winde, raising a tempest, and carrying all be­fore it; and they gather captivity as the sand. 3. The Lords justice is to be seen and adored in the ignominious stroaks which he inflicts upon his incorrigible people; for, so doth this stroak by the Caldeans import, that they should come against Judah, not as a people to be fought with, but preyed upon; and that at their coming or face, they should destroy all, and gather cap­tives, possibly more then themselves are; so base are Gods people when he deserts them for their sinne, though invincible while he is with them. 4. It may be the lot of the Lords Church, not only to suffer the calamities and desolation of warre, but to lose her liberty, which she so much abused, and to be carried into cap­tivity and bondage; for, the Caldeans faces shall sup up as the East-winde, and they shall gather captivity as the sand. See, Deut. 28.47, 48. 5. The consideration of the cruelty of men, and of the calamities that attend warre and conquests, ought to invite sinners not to provoke God to give them up thereunto, ought to terrifie such as fear not the threatenings of the Word, and ought to point out unto those who are under such a lot, the bitternesse of departing from God; for, for these ends are the Caldeans cru­el deportments recorded, both for the use of the Jewes, while they yet continued in their present condition, and with reference to their case, when the threatening should be accom­plished.

It is yet further declared, that no opposition shall hinder them from effecting what the Lord had threatened should be done by them, they shall sleight and contemne all the power, autho­rity and opposition of the Jewish King and Princes, or any of their Confederates, and having conquered them; shall use them ignominiously, as was accomplished, 2 Kings 25.7, 19, 20, 21. and they shall easily take in their strong holds, by raising up mounts against them. In the Original, this is spoken in the singular number of the Caldeans, pointing at their King, who was chief and head in this enterprize. Doct. 1. All oppositi­on against God pursuing for sinne, will prove vain; were it Kings, Princes, or strong holds, as here we see. 2. It is not an easie thing to put men from their carnal confidences, that they may humble themselves before the Lord; for, all these things did the Jewes oppose to the threatening, to keep themselves from being affrighted; and all these doth the Lord declare to be emp­ty, that they may stoop. 3. It is just with God to expose the greatest of men to contempt and ignominious usage when they provoke him, and do not employ their power and authority for him; for, the Caldeans in executing Gods controversie, 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.

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 [Page 228]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 impu [...]e [Page 229]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.

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 [...]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 cea [...]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 [Page 230]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 [Page 231]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 [...]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 [...]ord, thou hast ordained them for judgement, and, O mighty God, thou hast established them or fcorrection.

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, [Page 233]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 with somewhat of faith. therefore the Prophet in the midst of his dark mists, begins with this as an unalterable ground, (what ever his heart say) that God is of purer eyes then to be­hold [...]vil, and cannot look upon in [...]quity. See, Jer. 12.1. 5. The onely best way to refute [...]emptations and dispell mists is, not to debate dark cases with our own hearts overcharged with weak­nesse and fears, but to vent the matter and our case to God, and seek his resolution upon it; for, so doth the Prophet, lying under this temptation, Wherefore lookest thou upon them that deal treacherously? &c. 6. However the Lord have just indigna­tion against, and will in due time punish the grosse iniquities of men without the Church, yet considering the many aggravati­ons of lesse sinnes within the Church, and Gods jealousie over his people, and care to have them reclaimed from every evil course, it is no wonder to see the Churches sins (though lesse in their own nature) punished, when more grosse sins without the Church escape for a time unpunished; for, the Prophets complaint, that God holds his tongue when the wicked devoureth the man that is more righteous then be, imports that God doth so, and Gods doing of it proves it to be a righteous act, however we may quar­rell. 7. The Lord makes use of wicked instruments to punish his people, that in the foulnesse of the rod he may discover the yilenesse of their sin: for this end are the Jewes devoured by the wicked, and by men viler then themselves. See, Ezek. 7.24. 8. Treachery is a great aggravation of, and addition to oppressi­on, when the oppressor by his practices belies his great pro­fession, or particular pretences in a quarrell, or doth otherwise then in reason might be expected, considering either his obliga­tions, or any provocations given, or injuries done to him. There­fore it is the Prophets complaint, that they deal treacherously, and devour. Though the Scripture doth not speak particularly of the Caldeans treachery, yet it is here asserted they had been such, and therefore the Prophet laments that they should be permitted to prosper. 9. Albeit God be righteous in punishing his Church by wicked instruments, yet the holinesse of God compared with [Page 234]their wickednesse, gives ground of hope that he will at last reckon with them: for, this expostulation of the Prophets imports this truth, that the holinesse of God would not alwayes fit with this, but in the end would right it, Psal. 50.21.

The Prophet seconds and cleares his expostulation concerning the enemies wickedness from two grounds, whereof the first is taken from their unjust and violent conquest and oppression; for by their oppression men were no otherwise dealt with then irrati­onal creatures, such as fishes, where the greater devoure the lesser, or creeping things wanting rulers, who run over other, and are trodden down by every foot; or yet further, that men should be like fishes, not only devouring one another, but exposed as a prey to every one who can first catch them; that as fishes are easily taken, and (when nets and draggs are made use of) in great numbers: so men and multitudes of people and Nations should without dif­ficulty be preyed upon by oppressors and that as nets and drags do promiscuously draw all to land: so oppressors should get liber­ty promiscuously to over-run Nations good and bad, the Church as well as others, those who never wronged the oppressors as well as they who injured them most, &c. All this the Prophet cannot see how it should consist with the holy Providence of God, and therefore layeth it before him to clear and consider. Doct. 1. Tem­ptations are very ready to grow upon our hand: and the more we think on them, we may seeme to have the more ground to subscribe to them; and therefore as fast as they are suggested to us, we should tell them to God, as the Prophet doth here with his [Page 235]fertil invention in expostulating and complaining. 2. Men are so naughty by nature, as if the Lord would let loose the reines of a restraining Providence, and give them up to themselves, the world would become monstrous; for, so doth the Prophet teach; men would be as the fishes of the sea, as the creeping things which have no ruler over them. 3. It is an evidence of monstrous and brutish wickednesse, when men acknowledge no rule of right and wrong, but power, and imploy all the power they have for usurpation upon others; for, then indeed men are as the fishes the of sea and they take up all of them with the angle, they catch them in their net and go her them in their drag. 4. Man being exalted of God above the creatures, it is a great abuse when their way and lot from others debaseth them from that dignity, that the op­pressing Caldeans should live in the world like monstrous beasts and fishes, depraving the image of God after which they are made, and observing no shadow of equity, and that the oppressed should not be used as rational creatures made after the same image, but as fishes taken up with the angle, &c. 5. However we be unsatis­fied with dispensations, yet it is our safest way, and a step to our issue, to keep Gods providence about them still in our eye; for, thus doth the Prophet better his former thoughts of God look­ing on, and holding his tongue, by saying, Thou makest (for the speech is still directed to God) men as the fishes of the sea, &c. 6 It beseemeth the Lords providence well to restrain brutish vi­olence, to see to right and wrong in the world, and to protect the weak and poor from the strong and mighty, or give a redresse when they are injured by them; for, the Prophets reasoning imports, that it would beseem God not to make men as fishes of the sea, &c. and so he proved in due time.

The second ground of the Prophets expostulation (clearing yet further the Caldeans wickednesse) is taken from their a­busing of their successe, and that the Lord should permit them not onely to do wickedly in their purchasing, but yet more wickedly in their boasting and insulting because of their victories, and in their glorying in their own wisdome and strength, as if by them they had conquered the world, and made themselves feasts and a good life. Doct. 1. Evil purchase is not ordinarily well used, but the purchasers are given up to insolency, conceit of themselves, and luxury which are the usual plague and snare of prosperity; for, therefore (that is, seeing [Page 236]they speed in oppression) they rejoyce and are glad, there­fore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, &c. 2. Dispensations are then saddest to the godly, when they seem to minister occasion to men to deprive God of his honour, and to exalt any other thing or way beside him, as the Authour of their felicity; for, this af­fects the Prophet, that they sacrificed to their net and drag; because by them (as they judge) their portion is fat. 3. When men have troubled themselves and the world also to make themselves great, the result of all will be but a poor addition to their felici­ty, and that which may be as well wanted as enjoyed; for, all that the Caldeans reap, is, that they rejoyce and are glad, that their portion is sat, and their meat plenteous; that is, they have good chear and a merry life, and yet they who want such abund­ance live as well they, and they who are mean may have as much joy and contentment. 4. God will not tolerate, but in due time punish mens insolency and gloriation in their unlawfully purchased pleasures; for, the Prophets expostulation on this ground which at last gets a satisfactory answer, teacheth so much.

Upon all these grounds the Prophet concludeth and inferreth that however the Caldeans had gone long and far on, yet the Lord would bring their violent courses to some end, and would not suf­fer them to empty their net, that they might spread it for new purchase; nor so much as permit them to enjoy their desired end in their oppressions, (as if a fisher should not empty his net when he had taken his fish) and that because of their bloody cruelty toward all the Nations under their power, in prosecuting their ends. This he propounds by way of question, to testifie his in­dignation and zeal against its being over-wise. Doct. 1. Gods people may meet with & apprehend many things in his dispensa­tions, which will be matter of much vexation and provoke much indignation in them; so much do these questions teach. 2. Op­pression and bloody cruelty joyned with insolency, shall not one­ly come to an end in due time, but oppressors shall never reach their utmost end and designe, but be miserably disappointed, when their hopes are most bended; for this question includeth a de­nial, and imports that because of what he hath charged against [Page 237]them in the former expostulation; therefore they shall not emp­ty their net, and shall not be suffered continually to slay the Na­tions.

CHAP. II.

IN this Chapter we have the Lords Answer to the Prophets expostulation, shewing that after he hath exercised the godlies faith and patience in adhering to the Word, and tried and discovered hypocrites and hypocrisie, he would severely punish the Caldeans for their manifold sins. And so in the Chap­ter the Prophet waiting for an answer to his expostulation, v. 1. is premonished to publish the vision, which he was to receive, conspicuously and clearly, v. 2. and that because it was not speedily to be accomplished, but in the end should not dis­appoint them; v. 3. by which delay the Lord would try the faith or unfoundnesse of that people, or any of them, v. 4. In obedience to which command, the Prophet publisheth the sore judgements that were to come on the Caldeans for their luxury and ambition; making them insatiable, v. 5, 6, 7, 8. for their covetousnesse and aime to be perpetually great, v, 9.10, 11. for their cruell and bloody purpose, v. 12.13, 14. for their luxury to which they consecrated their successe, or their carnall policy whereby they carried on their enterprises, v 15, 16, 17. and for their idola­try wherein they hardened themselves because of their successe, and unto which also they consecrated their unjust conquests, v. 18, 19, 20.

The Prophet having vented his grief, and plunged himself in temptations and confusions, begins now to recollect himself; and as a watch-man attends eagerly on his watch-tower, to get intellgence of any danger for the good of the whole City: so he being a watch-man to the Church by office, resolveth by medi­tation and prayer to wait for a vision in answer to his expostula­tion, wherein he had argued with God; whereby also he might be able to quit his own reasonings, and to satisfie the people who were ready to quarrel at those hard tidings concerning their ruine, and did utter to him against Gods dealing that which he had expressed in his expostulation. By all which he cleareth that he took not up the ensuing Message at his own hand, but that he had it from God. Doct. 1. It's our safest way in times of tempta­tion and perplexity, not to lie down under discouragment, but to recollect our selves, and six our eyes on God, who onely can clear our minds and quiet our spirits; therefore the Prophet after his deep plunge in temptation, sets himself to look to God, and get somewhat to answer upon his arguing, or reproof and ex­postulation, (as the Originall will bear) that so his minde may be settled. 2. It is by the Word that the Lord cleareth dark cases, and would have his people answer their temptations, and silence their reasonings; and a temptation arising upon the prosperity of wicked men is a knot that can onely be loofed by God speaking in his Word; for, the Prophet watcheth to see what be will say to him, or in him, by way of vision, and every believer should seek to the Law and Testimony for this end. See, Psal. 73, 16, 17. 3. Me­ditation, earnest Prayer, withdrawing of our mindes off from things visible, and elevating them towards God, are the means in the use whereof God revealeth himself and his minde from his Word to his people in dark times. This was the watch and tower whereon the Prophet expcted his vision, and whereon Saints may expect Gods secrets revealed from his Scriptures. This doth lift us up above the mists wherein things below are oft­times covered to our sense and will help to lead us safe thorough amidst the delusions which are frequent at such times. 4. Faith­full Ministers ought to acquit themselves like watchmen in a city or army, to be awake when others sleep, to be watching with God, and over the people, seeking after faithfull instructions which they may communicate, seeking to be filled from heaven with light and life, that they may pour it out upon his people, and all this especially in hard times; for, this doth the Prophet professe [Page 239]to be his practice. I will stand upon my watch, and set me upon the tower, and will watch to see what he will say, and what I shall an­swer. 5. As the Word of the Lord, for most part, gets but evil entertainment in hard times, and sharp Messages meet with hot disputers against the equity thereof; so peoples dispositions at such a time will give faithfull messengers much to do, and many er­rands to God, for the Prophet (beside his own arguings within himself) was beset with reprovers, arguers or quarrellers at these messages, which puts him the more earnestly to stand and watch to see, saith he, what I shall answer when I am reproved. 6. Albeit the Lords people may have their own debates and faint­ings betwixt God and them, yet it is their part to smother these as much as they can, and to bring up a good report of God and his way to others: for, however the Prophet afterward records that expostulation which he had with God, Chap. 1. yet it appeareth, that in the time he had so carried himself before that murmuring people on Gods behalf, as they were arguing and con­tending with him, and he reproved by them.

The Lord answers his servant attending on him, by giving him a vision, which is afterward recorded, v. 5. &c. and this vi­sion he is commanded to publish clearly, and make it plain to every ones capacity, and to affix copies thereof on the gates of the Temple, or other publike places, (as is reported to have been their custome) and that in so legible characters and plain termes, as every on might without difficulty read and under­stand it. Doct. 1. However it may seem to be in vain for souls plunged in perplexities to pluck up their loines, and eye and wait on God, yet the experience of the Saints proves it to be an en­riching trade; for, the Lord answered me, saith the Prophet, who had waited for an answer from him in his perplexity. 2. It is the will of God that what light or ground of encouragement is given to any in a sad time, be made forth-coming for the good of others; for, the Prophet is commanded to write the vision for the use of the Church, which though it was his duty by vertue [Page 240]of his peculiar office, yet it may be a pattern for every one so to act within their station. 2. It is the Churches great advantage, that in her hard lots she hath the minde of God in his Word; whereby she may expound his dealing with her, her dutie in eve­ry case, and what she may expect concerning her self, her trou­bles and troublers; for, there is a vision here, which the Pro­phet is to write for her use. 4. The Lord hath seen it fit in his deep wisdome, and rich love, and for preventing all occasion of de­lusion, forgerie or misrepresentation, and for helping of our forgetfulnesse, and perpetuating his truth in the world, not only to deliver his minde to his Church by word of mouth, by him­self or by his Prophets, but to leave it on record in wri­ting with her; on which she may build her faith as certainly, as if God were immediately, or by his Prophets speaking to her by Word, from day to day; therefore is the Prophet command­ed to write the vision, on which the godly were to rest their faith in an hard time. 5. The approved way of publishing Gods Word is not when it is adorned with wisdome or excellency of words, but when it is delivered in simplicity and plainnesse, condescend­ing to the capacity of the meanest: for, saith the Lord, Make it plain upon Tables, that he may run that readeth it. 6. The Word of God is deposited with the Church, not to be read and made use of by some sort of persons only, but indifferently by all the members of the Church, and accordingly is fitted to the ca­pacity of all; for, this written vision is not to be hid up in a strange language, and dark expressions, but to be made plain up­on Tables, that he that runs may read it.

The Lord subjoyns a reason to this command, (which is al­so a premonition to the godly, concerning the subsequent mes­sage) to wit, that the performance of his decreed vengeance, revealed in this vision, had its prefixed period, before which it could not be accomplished, and at which it should certainly come to passe; and therefore the godly were to look much to the clear­ly [Page 241]revealed vision, and laying aside all fervour and haste, pati­ently to wait for the accomplishment, which should be season­able and timely, however their sense might judge the contrary: Doct. 1. As the mercies promised to the Church, so also the timing of them is in Gods hand, so that we are not to expect that the performance of comfortable promises, or of threatened vengeance against enemies, will be always ready at our call, but must wait the Lords time, who hath his own seasons for af­flicting, trying, and delivering; for, The vision is yet for an ap­pointed time, saith the Lord. 2. The Lords delaying to ap­pear, diminisheth nothing of the certainty of performance of what he hath promised to the Church, or threatned against her enemies: for, The vision hath an appointed time, and an end pre­fixed, so that the exercise will not be perpetual; and at this time it shall speak, to wit, by performance; though we under­value other expressions of it, yet then it shall speak to our satis­faction, and not lye, nor disappoint us, whatever feares we have to the contrary. 3. Such is our weaknesse, haste and di­strust, that when the Lord delayes to perform promises, or what he hath foretold in his word, we are ready to think that he de­nies to do it at all, which is to contradict the Scriptures verdict here published, to remove such apprehensions; Though it tarry, it will surely come. 4. When we do not simply doubt of the cer­tain performance of Gods Word, yet we must not expect to have sense subscribing to all which faith apprehends concerning Gods method in performing; but faith wil oft-times see cause to speak in contradictory terms to senses verdict; for, Though it tarry, it will not tarry, saith he; sense will soon weary, and say the performance tarrieth, when the Lord satisfieth not its hasty desires, but out-wearieth all carnal confidence and strength; But faith will say, that considering Gods love and wisdome, his holy purposes in filling the cup of the enemies, & bringing good to his people out of every delay, considering our duty, and the exercise of graces we are called to when he delays, considering that his performances come never out of date; and when matters were past all recovery, but that still when he comes he makes up all, as if he had come the first hour; & considering that there is strength enough in God to carry through till deliverance come, Isa. 40.29, 30, 31. Faith, I say, considering all these, will say, it will not tarry, but comes in a seasonable and the best time, and before we be fit for it, by performance of these duties required in a time of such exercise by delays. 5. The faith of [Page 242]Gods certain and seasonable coming to help his people, will en­able them patiently to wait for him, without limiting of him, and without taking a wrong way, his issue being worth the wai­ting for in his own way; for, saith the Lord, Though it tarry, wait for it, because it will surely come, it will not tarry. 6. In a time when the Lord suspends the performance of his Word, as Ministers are so much the more to inculcate and cry up the sure Word, neither eating it because of delayes, nor speaking ac­cording to probabilities; so it is the duty of the godly in such a time, to be much in studying the Scriptures, to fraught their hearts full with promises, that they may commend them, and be supported by them: for, The visions being for an appointed time, is a reason why the Prophet is commanded, ver. 2. to write the vision, and make it plain, &c. 7. It is a sweet help to make us lean to the Word, when we study to see Christ in it, somewhat of him held forth and promised in it, and he in whom the pro­mises are Yea and Amen, engaged for the performance of it: therefore the Apostle, Heb. 10.37. in stead of the vision, holds forth Christ as the substance of the thing promised, and the par­ty engaged for the performance, He that shall come, will come, &c. and this maketh this particular promise concerning the Chalde­ans applicable to all the difficulties of the Church, because Christ is alsufficient for every need.

The Lord cleareth his purpose and end in delaying to per­form and fulfil the vision, which is to try and discover who are the lofty and unsound, and who the truly righteous, and so pre­monisheth all of their hazzard in that time of exercise, and in­forms the truly godly how they may subsist and hold out. Doct. 1. Times of Gods exercising his Church, by not appearing vi­sibly for her, are times of narrow trial, and discovery of soundnes or Hypocrisie; for, so doth the Lord teach us, that the lifted up soul and the just shall both appear in their own colours, when the vision is yet for an appointed time. 2. The manner of mens be­haviour in a time of trial and tentation, is of great importance, and much notice is taken of it by God, as tending much, either to his honor or dishonor, and to the promoting of our own peace or disquiet; therefore a Behold is prefixed to this doctrin. 3. How­ever [Page 243]affliction and trial ought to be an humbling exercise, yet without Gods blessing, and meeting with corruption, it wil dis­cover and bring forth much pride, and high towers of imagina­tions swelling against Gods soveraignty, that he should have the disposing of us at his pleasure, censuring his way of proceeding with us, conceiting of wisdom and power to secure our selves, better then by waiting on God, &c. for, then there will be some whose soul is listed up. 4. As a proud, murmuring and conceit­ed disposition under trouble, discovers mens unfoundness, so it will not long wait on God, but make apostasie, either from a general profession of being his followers, or from keeping his way to the use of sinful means, because of which the Lord doth and will testifie that he doth abhor such decliners; for, His soul which is lifted up, is not upright in him; and the Apostle in ci­ting this Text, Heb. 10.38. clears, that the proud soul will draw back, and that Gods soul will have no pleasure in him. 5. Albeit that trial will sift narrowly, and discover the naughtiness of many, yet there are still some who find grace to subsist, and get through in hardest times; for, in opposition to the former the Lord subjoynes, But the just shall live. 6. The way of the godly in patient waiting on God in hard times, is neither a sens­lesse stupidity, hardening themselves in sorrow, but an exerci­sing, feeling and lively way; nor is it a poor and sorry shift, but a comfortable means of subsistance; for, the just shall live, he shal have a lively exercise, and a life of it. 7 Before a man can at­tain to a comfortable way of bearing trouble and waiting on God in hard times, he must first make sure his personal recon­ciliation, and being righteous before God, which will be onely when by faith he layeth hold on Christs righteousnesse offered in the Gospel; for, he must be the just and that by faith, who shall live by faith in trouble, and so it is expounded, Rom. 1.17. Gal. 3.11. & 8; The man who is just and righteous by faith in Christ, shall not onely live a life of grace, begun here, by dwel­ling constantly under the shadow of imputed righteousnesse, whereby he is hid from death and wrath, and by drawing life and vertue out of Christ to quicken his heart, and to enable him for every good word and work, and perfected in glory, but also his faith will carry him through, (not only the snares of prospe­rity, but) hardest dispensations, without apostasie or fainting; for, while the righteous man walks not by present sense, and by faith takes up God as his father in Christ, studies all the promi­ses made to Saints in every condition, and magnifieth the truth [Page 244]of them; seeth God his Father to be the carver out of all his & the Churches lots, and that every condition is useful, and hath a blessing in it to the godly; and that waiting on God in his way is the sure path to a blessed issue; and withal finding now and then Gods presence sensibly with his Spirit; while, I say, the god­ly man is thus exercised, he cannot but have a good life, and be hid from the blasty winds of tentations, wherewith others are assailed and blown over; The just shall live by faith; his saith shall afford him a life in hardest times, and provide for him in wildernesses. 9. Albeit that many may be believing in Christ, and so be born through, who yet cannot discern faith in them­selves, yet such as expect righteousnesse through faith in Christ, and by faith to be thus supported in evil times, should study the reality and sincerity of their faith, that it is not a motion or fan­cy, but real and such as he hath a sure hold of; for, it is his saith by which the just shall live, a faith which he hath made sure he hath. And for this end, we ought to study exactly the nature of faith, that neither the presumptuously secure, nor fainting soul mistake their own case.

Followeth to the end of the Chapter, the vision it self, con­cerning the destruction which was to come upon the Chaldeans, propounding for the most part in general denunciation of Gods vengeance upon gross and impenitent sinners, such as the Chal­deans were, wherein the Lord threatneth wrath and sad judg­ments to come upon them for the grosse abominations (such as ambition, covetousnesse, oppression, sensuality, carnal policie, idolatry, &c.) which abounded amongst them. This contro­versie the Lord layeth out in several branches, sometimes repea­ting the same things in substance, and amplifying them from se­veral considerations, to the end there may be a more distinct & clear sight of the sinfulnesse of their sin, of the vanity of the pretences they founded their courses on, and of the equity of God judgments subjoyned to every branch. The first branch of [Page 245]the controversie is, that the Chaldeans, and in special, their King, being given to sensuality and ambition, or drunk with pride and ambition as with wine, was insatiable in his Conquests like death and hell, or the grave (of which, Pro. 30.15.16. Isa. 5.14.) and not being content with his own portion, did labour to adde one Kingdom after another to his dominions. Doct. 1. As the godlies honest wrestling through an evil time by faith, is an evidence that God wil reckon with their oppressors: so the Lords reproving and punishing the Apostasie of any within the Church, may assure men that he will not spare wicked enemies; for this is subjoyned to what was said, ver. 4. with a Yea also, or How much more? importing that when he made the just to live by faith, he would also reckon with the Chaldeans; and if he discovered and punished the listed up soul, how much more the Chaldeans? See, Jer. 25.29. 1 Pet. 4.17, 18, 2. The most part of unrenewed great mens actions and enterprises, are con­secrated to the service of their vile lusts; For, Because he trans­gresseth by wine, and is proud, he keeps not at home, his great enter­prises are undertaken to satisfie sensuality and ambition. 3. Men once inslaved to the service of their lusts, do become brutish, and in a manner renounce their very reason; for, so may the words also be read, The proud man transgresseth as through wine; he is drunk with ambition as with wine, which depriveth men of the use of sense and reason. 4. It is a sin flowing from ambition, & a violence offered to nature, which is content with little, when men cannot acquisce in their lot and portion as­signed them by God, especially when it is competent, but doe by all means hunt after more; for, it was the Chaldeans sin and ambition, that having a Kingdom, yet he keeps not at home. 5. It is the Lords judgement upon ambitious men, that the more they go beyond bounds to satisfie their lusts, they become the more insatiable; the more they drink, they are the more thirsty; for, such an one enlargeth his desire as hell, and is as death, and can­not be satisfied, but gathereth unto him all Nations, and heapeth to him all people.

The Lord threateneth that because of these their sins, his judgments should make them contemptible, and matter of deri­sion; insomuch, that even those whom they had oppressed, should insult over them and mock them, and declare them ac­cursed in their unlawful Conquests, (which however they had groaned under them, could not endure long) and in their o­vercharging, and burdening themselves with the dross of this world. Doct. 1. Even the consciences of wicked men, if they were awake or suffered to speak, would give out doom and sen­tence upon them, and subscribe to the righteousnesse of Gods judgements; for, here he appeals to themselves, Shall not all these take up a parable, &c. So also, v. 7.2. When men sin­fully endeavour to satisfie their pride and ambition, it is right [...] ­ous with God to make them most contemptible and ignomi­nious; for, the proud man, v. 5 meets with a parable and taunting proverb, or becomes a matter of publick derision. 3. However the oppressed and subdued may seem to be far behinde with Con­querors and Oppressors, yet the Lord will in due time cleare that there is but little cause for such an apprehension, and great­est oppressors wil meet with their own stroak, wherein the low­est may insult over them, and they shall be rather the object of pitty then of envy, or on whom any would wish more cruelty; for, All these, (to wit, the nations subdued by him, v. 5. even all of them, and those who were sorest smitten) shall take up a parable a­gainst him, and a taunting proverb against him, and say, Wo to him. See Isa. 14.4,—12. 4. As unjust Conquest gives a man no right to his Purchase: so it brings on Gods curse, and at last makes the Purchaser an object of derision; Wo here may be taken, both for an insulting expression, & a declaration of a curse upon him; Wo to him (or Wo he, by way of triumphing over him, and laughing at him) that encreaseth that which is not his. 5. Though the oppressed ordinarily groan under the oppressor, and wish his end, admiring at Gods patience toward him, yet it may be concluded, that oppression shall not continue so long as ei­ther the oppressed or oppressor might expect, and that disap­pointment of the oppressors hopes of continuance in his way, shal be matter of derision; for, all this is imported in that part of the proverb, How long? 6. Albeit oppressors promise to them­selves much ease, contentment, pleasure and happinesse, in their great enjoyments, yet they are iniserably disappointed; for, riches are in themselves but base, and great abundance of them be­yond that which is needful, is to the ambitious but a burden [Page 247]and matter of vexation, drawing down the soul from God, and intangling and polluting it; and this may point out the misery of those, who hunt so much after these things; Wo to him that ladeth himself with thick clay, that is, base riches, which do but burden, pollute, and intangle him.

The Lord yet declareth his mind concerning these sins, and threatens yet farther, that he will pay them home, as they had served others; for, as the Chaldeans had ranged up and down the world like ravenous beasts: so he would suddenly raise up the Medes and Persians, who for present were little dream't of to trouble and devour, and prey upon them, v. 7. And as they had robbed and spoiled many nations, so he would stir up the remnant of the nations (either such nations as had been reser­ved from their sury, or the remainder of the nations, which they had ruined, who should joyn with their enemies,) to prey on them: wherein the r [...]ghteousnesse of God should appear, in requiting them for their bloodshed; and the great desolation they brought on Cities and Countries wherever they came, and the havock made of the inhabitants, and especially for what they had done to Jerusalem, Judea, and the Jews, v. 8. Doct. 1. The Lords judgements on impenitent sinners come unexpectedly, and when they least imagine, and that oft-times by instruments little thought of, till God raise them up and employ them; for, They shall rise up suddenly and awake, to bite and vex. They may seem to be asleep and sit very quiet, who shall do this work, being imployed of God. 2. Oppressors will be made in due time disciples at their own school, and be made to seele themselves, what sad stroaks they inflicted on others, & be dealt with as they served others; for, these preying beasts shall be bitten and vexed, or be brought into inextricable difficulties; and [Page 248]they who spoiled many Nations, shall be for booties and be spoiled. 3. Although oppressors, so long as God permits them to exe­cute his vengeance, prove invincible, yet when their day com­eth they will be as feeble as any; for, the Chaldeans, who be­fore-time had no more to do but come and gather spoile, are now for booties unto their enemies, who as easily spoile them. 4. Although oppressors dream that they have all under their feet who could harm them, so that none dare open the mouth, or move the wing or peep, yet the Lord hath a scourge ready when he pleaseth to avenge himselfe upon them; for, all the remnant of the people shall spoil thee, saith the Lord; He hath either nations hid from their fury, whom they think not worth their anger, or the very remnants of spoiled nations, who if he employ them, will do their turn. 5. When the Lord denounces or executes his judgments on bloody oppressors, it is useful to study much his controversie against them, that we may father his judgments aright, may adore the righteousness of God, and may learne from their example to abhor all violent and bloody courses, e­specially against Gods people, which he so severely punisheth; therefore he subjoyns, that all this is because of mens blood, for the violence of the Land, and of the City, and of all that dwell therein; which is to be understood with special relation to Judah.

The second branch of Gods controversie (held forth in ge­neral terms) is that out of a desire to build stately Palaces, (as the Chaldean did, Dan. 29, 30.) or to the end they might establish themselves, and their posterity in perpetual greatnesse and wealth, and be exempted from the common miseries of mankinde, and that no after-times might move them, they are extreamly and sinfully covetous, for which the Lord pronoun­ceth them accursed Doct. 1. The certainty of Gods judgments on particular sinners and enemies, may be read from general denunciations against such sins, it being agreeable to the rule of justice, that all who do such things should be so punished; therefore the Lord accuseth and threatneth the Chaldeans in a general sentence; Wo to him that coveteth, &c. that it may [Page 249]appear how agreeable to justice his sentence against them is, and that every such sinner in after-times may put in his owne name, as if he were the man pointed at. 2. It is a plague on wicked men, when they are given up to imagine that their prosperous condition shall never change, but that they shall be able to secure it for them and theirs for ever; for, this is the prospering wicked mans thought, which brings him to woe, that he will set his nests on high; as birds do to secure themselves and young ones, and to be delivered from the power of evil. See Ps. 49.11. 3. Mens vain imaginations and their apprehending that which will never be, and wherein all others have failed, doth oft-times prove a great snare to engage them in courses which otherwise they might see, not only to be sinful, but need­lesse and foolish; for, because the worldly man thinks that he can secure uncertain riches to him and his, & can guard against any emergent evils to which mankinde for sin are condemned; therefore he coveteth an evil covetousnesse, that he may set his nest on high, &c. and stands upon no meanes which he thinks will make that lye in his right hand prove a truth. 4. Albeit men may lawfully, and in duty should endeavour the good of their posterity, even in external things, and may study to prevent in­conveniences, which may prejudice them, yet this endeavour proves sinful, when either it ariseth from, or tends to greediness & covetousnesse, or insnares men by drawing them to the use of sinful meanes: for, Wo to him that coveteth an evil covetuousnesse, though it were even for his house, or that he may set his nest on high, &c. 5. It may be sufficient to deter men from courses; that the Word declareth them to be sinful, and that a curse followeth them; for, so doth the Word import here, that it is an evil covetuousnesse, and wo is to him that coveteth it, therefore men should be far from it.

The Lord expounds his own pronounced wo, and threatneth that these their projects should tend to the ignominy of their [Page 250]familie; it being just they should be so dealt with, who ruin so many to build up themselves, and sell their souls to make up their outward estates, v. 10. and albeit there should be none that durst complain of them, yet the very materials of their buildings should witness against them, that they were acquired by robbe­ry, and should agree in a sort of musick (heard by Gods justice) to cry for vengeance, ver. 11. Doct. 1. Albeit covetous op­pressors do ost-times carry themselves in great state, as the only honourable of the earth, yet their way is in it self shameful, and will end in ignominy; Thou hast consulted shame to thy house. 2. Men prosecuting their designs by unlawful means, readily fall into the snare which they would most gladly escape; for, the Chaldean feeking to set his house on high, not only covets evil to his house, v. 9. but even brings shame (which he seeks to shift) to it. 3. There needs no more to pull down the family of the oppressor, then his way of studying to make it great; his very building, his nest is a plague to it, and enoug to make it totter; for, thereby he consults shame to it. He could do no more, if he had bended his wits to ruin it. 4. The Politick projects of men, who lean to their own wit for compassing their ends, and neg­lect piety, or to wait on God for counsel, will prove shameful & sinful; men who lean to their own wits, will finde, that their most serious consultations will leave them in the mire: Thou hast consulted shame to thy house, saith the Lord. 5. It is a high degree of impiety, and a clear presage of ruin, when a man in managing his affairs, casts off all his love to his neighbours, and not one­ly mindes himself only, but stands not upon the prejudice of o­thers, to rise upon their ruins, or to cut them off, though never so many, and he but one, if he think it; may tend to his advan­tage; for, Thou hast consulted shame to thy house by cutting off many people. 6. As men for the most part neglect their soules, when they are mad upon their worldly designs so it is a dangerous c [...]se when it is so, and it will prove a poor bargain in the end, when men having gained never so much, yet have sinned against their soul, which the Lord here not only makes use of as a chal­lenge, but declares it as a judgement on the Chaldean. 7. Sin and guilt will pursue and finde out the sinner, and will of it self call for vengeance, though all the world should be silent, and not challenge him; for, the stone will cry out of the wall, and the beam out of the timber shall answer it.

The third branch of the controversie, points chiefly at the way of their prosecuting of their covetous and ambitious ends, which was (as one fin cometh not readily alone, but dra weth other sins with it) by oppression, cutting off of people, and other unjust wayes. This course the Lord pronounceth to be accur­sed, however they gilded it over with specious pretences of pub­lick good, or that thereby they endeavoured to perfect & settle their civil State. Doct. 1. The Lord looks much unto, and tryes the dispositions of men much, by the meanes they make use of in a course, whether it be right or wrong in it self; for, the Lord chargeth upon them here, that they carried on their work with blood, and by iniquity. 2. Pretence of publick good, and zeal to advance the State and government, is one of the fig tree-leaves where with men think to cover their oppression, and make it plausible, but all in vaine; for, Wo to him that buildeth a Towne with blood, and establisheth a City by iniquity. 3. Though all oppressions be not alike horrid in themselves, and men readily do account themselves good enough, when they go not the length they might, or that others do in that fin, yet the Lord will pursue the fairest way of oppression men can take with vengeance, as being sinful in it self, and sometime being more cruel in its lingring way, then the most violent oppression in hot blood: for, Wo to him that establisheth a City by iniquity, be what iniquity it will, as well as to him that buildeth a Towne with blood.

The Lord explaineth this Wo, and denounceth that he should appear eminently against them, in making all their endeavours to establish themselves, (wherein they employed many nations, and had much toile, as in a fiery furnace, every head being made bald in their wars, Ezek, 29.18.) to prove not only vain, & to no purpose, but to tend also to their own prejudice, as one whose work is cast into the fire, loseth both his materials & his labour [Page 252]and endangereth himself by following it to get it prosecuted, or rescued, so should they perish in their hunting after wealth, and with it; See the like threatning, Jer. 51.58. Doctr. 1. Men ta­king sinful wayes to prosecute their designes, may meet with much toile and vexation in their work, as an earnest of further judgement; for the people, (that is, the Chaldeans and many in­struments employed by them) labour and weary themselves. 2. The utmost of mens endeavours shall not promote or perfect a work which God is against, nor uphold what he hath a minde to o­verthrow; for, though they labour and weary themselves, yet it shall be for very vanity, and to no purpose. 3. Such as by bloody oppression seek to exalt and establish themselves, shall not only lose their labour, but incur further dammage by their attempt and lose themselves, their work, & the materials which they had to begin their work upon; for, the Chaldeans shall labour in the very fire, which shall not only breed them toil & pain in labour­ing, but shall devoure all their conquests, themselves, and the Kingdom of Babel, which they had when they began their ty­ranny. 4. The Lord will so order his judgments upon violent oppressors, as that his hand shall be visibly and remarkably seen by all, to be the inflicter of them, and he shall prove himselfe omnipotent, by frustrating men of their wicked purposes, and consuming all their labours; for, Behold, is it not of the Lord of hostes, that the people shall labour in the very fire, &c.

The Lord subjoynes a reason to this sentence, clearing how he should be so much seen in this judgment, to wit, that how­ever he seemed to let his own Name and glory be obscured, when he suffered the Chaldeans to oppresse the world, and lead his people into captivity, yet in due time he would make his glory so conspicuous in their just destruction, and his power­ful asserting of Judah into liberty, as the Nations should be fil­led with the knowledge therof, as the sea is full of water: & all this as a type and pledge of the glory to be revealed in Christ, & the knowledge of his Name then to be communlcated. Doct. 1. When oppressors do prosper, and the Lords people with the rest of the world are brought into bondage by them, the Lords [Page 253]glory is engaged for his appearing against them in due time; for, it is subjoyned as a reason of the Chaldeans evil successe; for, the earth shall be filled with the knowledge of the glory of the Lord, &c. 2. The greatnesse of oppressors doth contribute to il­lustrate and set forth the glory of God in bringing them down, and therefore is rather an argument why the Lord should de­stroy them, then any hinderance to it; the Lord wil bring down the Chaldeans: for in so doing, the earth shall be filled with the knowledge of his glory, See Ps. 9.16. 3. As God is most glorious in himself, so he will make his glory to shine in the deliverance of his people, though for a time he suffer them to be in bondage; for, in bringing back Judah at the ruine of Babylon, the Earth shallbe filled with the knowledge of the glory of the Lord, as the waters cover the sea. See. Ps. 126.2. 4. All the glorious mani­festations of God against his enemies, and for his people of old, were but shadowes of what he manifested, and doth mani­fest in and by Christ in the latter dayes; and any effects of these his workes which appeared among his people, or the Gentiles, were but a taste of what the glory of God shining in Christ, and made known to the world by the Gospel, should produce among Jewes and Gentiles; therefore this prophecy is applyed to the dayes of the Gospel, Isai. 11.9. as getting then full ac­complishment.

The fourth branch of the controversie, if we take it properly holds forth a denunciation of vengeance to come upon them for their beastly luxury and sensuality, usual in the Babylonish Court, & that not only in their own persons, but they did draw one another to drunkenness, that so they might mock at their infirmities, which they could not hide in their drunkenness (al­luding to that of Noah, Gen. 9.21, 22.) or that they might abuse one another in an unnatural way, through their drunkenness; And so it teacheth, 1. When men abuse their prosperity to luxury, it is an evidence of a curse upon them and it; so it was with the Chaldeans: Wo to him that gives his neighbour drinke, &c. as having no other end wherfore he troubled all the world but thus to abuse himself and others. 2. Sin is come to a great [Page 254]height, and neer a curse, when men do entice & draw others to the same excesse of riot with themselves; for, Wo unto him that giveth his neighbour drinke, that puttest thy bottle to him, and makest him drunken also 3. It is a beastly dispofition, to take plea­sure in making men abuse themselves by drink, a Wo is denoun­ced against it; nor is it a mark of any true kindnesse, as the pro­phane reckon, but it is done, that they may look on their nakednesse and bring it out to open view. 4. Intemperance is an usher to let in any other vice; for when a man is drunk, discovering of, or looking on nakednesse will not be accounted shameful, nor unnatural filthinesse an abomination. But the words may also be taken figuratively, and so the scope is to taxe them for their endeavours, by Politick practices and faire promises, to en­gage their neighbours in their undertakings, and that as they were drunk with ambition themselves, so they filled their neighbours with the like principles, & drunken heaps of sharing in their victories, though indeed they minded nothing less, but if any inconvenience should befal their Confederates, they would despise them, or be ready themselves upon occasion, to bring them unto slavery, and to make them base. Thus doth the whore make the world drunken with her Idolatrous cup, Rev. 17. and thus did Nineveh entice the world with her whoredom and witchcrafts, Nah. 3.4. This interpretation teacheth. 1, Great men in the world are ordinarily so infatuated with their hopes and projects that like drunken men they reel, & cannot be so­ber, nor ruled by sound principles: for, the Chaldeans are thus drunken, and they make their neighbours drunken also, as well as themselves. 2. Carnal policy and interest is the greatest Steers­man of humane affaires among men, which frequently brings a curse on the users thereof; for, Wo to him who thus gives his neigh­bour drink, &c. 3. No true kindnesse can be expected from men who walk politickly and on interests of State, pretend what they will: for all that such do this way to others, is, that they may look on their nakednesse.

Whatever way we expound the challenge, the Lords judge­ment is very equitable, that all these courses should tend rather to their ignominy then their honour; and that as they had been Butlers to draw others to sensuality, and to intoxicate and allure them to joyne in their oppressions of the Church and the world; so the Lord should bring about the Cup of his wrath to them, and make them drink of it to satiety, whereby they should be as contemptible, as when a drunken man is lying naked, and that with his uncircumcised foreskin (which was an abomination to the Church) uncovered, or when he is pol­luting all his bravery or stately house with his filthy vomite, Doct. 1. The sinfnl courses which men follow to advance their greatnesse would appear most ignominious to a cleer discerner, and will at last be seen to be so, to the conviction of all: for, Thou art filled with shame for glory, saith the Lord. 2. The mea­suring of all afflictions and judgements is in Gods hand, so as none can adde to them or diminish from them, nor get them shifted, when God layeth them on; therefore they are called a Cup, which is a set measure, and the Cup of the Lords right hand, which is irresistibly powerful. See Jer. 25.28. 3. As the Lord will at last bring about the storme of vengeance upon the head of wicked men, who were instruments to exe­cute it upon others; so they drinking last of the Cup, and therefore nearer the dregs, and having been eminently wicked, and withal, being oft-times without the Church, (as the uncir­cumcised) and so without God, their stroak shall be more emi­nently ignominious then any others; for, when the Cup of the Lords right hand is turned to them, (after others have drunke thereof, Jer. 25.26.) then they shall drinke, and their foreskinnes shall be uncovered, and shameful spewing shall be on their glory:

To cleer the equity of all these judgments the Lord subjoyns and recapitulates his controversie, threatning that the Chalde­ans [Page 256]should be overwhelmed, for the violence done to the Land of Israel, bordering upon Lebanon, or the Temple made of the wood of Lebanon, yea and for the very destruction of that for­rest, and spoiling and affrighting of the beasts there, as they came through it, and cut down the timber for the siege of Ierusalem, and for their beastly and bloody violence upon the Inhabitants of city and country wherever they came, especially in Judea. Or it may be thus interpreted, that as in the forrest of Lebanon, beasts are hunted, affrighted, and destroyed, so should they be pursued and ruined because of their horrid cruelty & violence, and so it is the same in substance with v. 7, 8. Doct. 1. It is ne­cessary that we study over & over again the Lords controversie with impenitent sinners, that we may adore his equity in pu­nishing, and tremble at his severity in so much insisting to pu­nish for sin; for, therefore are their sins repeated and threat­ning renewed. 2. Such as do like brute beasts, trouble and vexe all the creatures, and make havock of all wherever they come, and especially do oppresse the people of God, may expect to be accordingly dealt with; and that without repentance they shall be irrecoverably destroyed; for, so do these words, taking in both expositions, teach us, that they shall be covered or over­whelmed with calamity, for their violence against the very creatures and the Church; See Isai 14.6, 7, 8. and for their vio­lence shall be hun [...]ed and pursued as wilde beasts (whom they in their actions resembled) use to be by hunters.

The last branch of the controve rsie (held forth also in gene­neral termes) in their Idolatry, & particularly their making of Idols and Images, to represent what they acknowledged for a Deity, and to be worshipped in that Religious state, the vanity of which he proves from their unprofitablenesse & inability to teach any thing of a deity; for however the formers of them take much pains on them, & when they have done trust in them, and set them up above men in Gods room, yet they have no autho­rity [Page 257]so to do. Doct. 1. Few of those who receive greatest things of this world from God, do acknowledge him for them, but ra­ther follow Idol-gods to his dishonour, and in defiance of him; for, so did the Chaldeans, as it is imported here, and so the most part of Adams posterity do. 2. In a time when Idolaters do prevail, & the true Church is brought into bondage by them it is necessary to study much the vanity of Idolatry, and to set it out so to the world, to the end that neither the wicked may dream of being exempted from vengeance by their Idols, nor the godly stumble at the prosperity of such as follow them; for, to these ends doth the doctrine of the vanity of Idols here set forth, tend. 3. Besides fearful Idolatry committed in the world by mens taking that for their god which is no god; (whereof they cannot be free, who perform religious worship, due to God only, to any creature whatsoever) the world is also guilty of Idolatry by making of Idols or Images for representing an in­visible Deity, and the object of their Religious worship, be it what it will, and by worshipping of them in that Reli­gious state and relation; this is it which is expressely repro­ved in the Chaldaans here, that they not only accounted that to be their god which was no god, but either a crea­ture or a feigned thing, but that they had graven Images, and molten Images; not that they acknowledged these to be their gods, but that they were represented by them, and that their god were to be worshipped in & by these Images: & this chal­lenge is expressed in general ternies, that all who make use of such devices in Religious worship, (be the ultimate and last object of their worship what it will) may take their reproofe. 4. Whatever men may conceit of Images, as many wayes useful for exciting of them, and keeping them in remembrance of a Deity, yet upon narrow search it will be found that they are unprofitable, if not pernicious; as every thing in worship, which is not instituted of God for profit, proveth; for he puts it to any unbiassed conscience to tell, what profiteth the graven Image? 5. The original and Authors of Images prove the vanity of put­ting them in any Religious state: for, since it hath the maker thereof among men, what profiteth it? for it cannot be God, Hos. 8.6. and albeit the maker thereof give it a being, and hath graven it curiously, yet he hath no authority to command it to be worshipped, nor can such an Author make it blesse the wor­shippers; and it is folly in the maker thereof to trust therein, yea, it doth sufficiently disgrace any point of Religion, that it [Page 258]is of mans making or devising. 6. Albeit that men do commend Images as books for the ignorant, whereby they may be helped to take up a deity, yet they can teach or represent nothing of God; but only the makers phantasic; yea, they cause the minde to wander from the true and saving knowledge of God, as he is revealed in his word, and do imprint false and equal con­ceptions of a deity; for, the molten Image is a teacher of lyes. 7. Though such as make use of Images to represent a deity, or that which they worship, do imagin that they rest not upon the representation, but do ascend up by it to the thing represented: yet herein their heart deceiveth them; for whatever they pre­tend in their thoughts, yet practically they honour them as their god, and whatever they pretend to offer unto God in and by them, is expounded by God as offered really unto them; for the maker of his work, (though he might have made any other thing of the materials) trusteth therein. 8. Such as worship graven Images, do proclaim their own brutishnesse, and that they are as great blocks as these which they adore, when they exalt that which is below themselves, to be above themselves, & in Gods room; for, what a brutishnesse is it in a man endued with sense and reason, to make himselfe dumbe Idols, which have no sense at all?

Upon what hath been said, the Lord denounceth a wo upon them who emplore Idols for help or direction; seeing that how­ever they be curiously framed, yet their vile matter remaineth still the same, nor can the Artificers skill put life into them to move themselves, far lesse to help others. Doct. 1. Image­worshippers proclaim their own wretchedness, in that they are given up to a reprobate sense, void of discerning: and they shall have many sorrowful disappointments who expect a remedy from them in hard cases, and in the end shall be confounded by God, who will not give his praise of being an helper & directer of the children of men to graven Images; For, wo to him that saith to the wood, Awake, to the dumb stone, Arise, it shall teach. [Page 259]2. Albeit the vanity of worshipping Idols and Images be palpa­ply grosse, so that seriously to consider it, is sufficient to refute it, yet such is mans stupidity, when he delights not to retaine God in his knowledge, as he needs much stirring up, to take no­tice of the errour of his way; for, albeit a little paines discover that their Idols are wood and stone, and that there is no breath in the midst of it; and consequently, that it is in vaine to worship such; yet man must be called to behold this, and must have it often pointed out to him. 3. Outward pomp and splendor in the exercise of Religion, though it be much taking with natural hearts, yet it is not the thing God looks to, but how his own prescribed rule is followed, and what reality is there in such shewes? for, saith he, their Idol is laid over with gold and silver, and yet there is no breath at all in the midst of it.

In opposition to the vanity of Idols the true God is commen­ded, who dwels in heaven, and manifests himself in the Church by the signs of his presence, of his own appointing, & by prescri­bing rules of his own worship, whose authority and greatnesse is such, as may make all the world give over their disputing for Idols, and submit to his doctrine, and may cause them to stand in awe to come in opposition to him, or to wrong his people, when they should be scattered amongst them. Doct. 1. The consideration of the vanity of Idols, and misery of Idol-wor­shippers, ought to commend the true God to his Church, and set out their own happinesse, who have him not only reigning in heaven, but in the midst of them, and know how to serve him acceptably according to his will; therefore it is subjoyned to what hath been said, But the Lord is in his holy Temple. 2. The authority of the true God, and his presence among his people being seriously thought upon, will call for much reverence, will silence all debates against his revealed will, and may terrific men from being in opposition to him or his people: for, the Lord is in his holy Temple, let all the Earth keep silence before him; where silence is the badge of their reverencing his majesty and authority, as Joh 29.9.

CHAP. III.

IN this Chapter, the Prophet having heard Gods minde, concerning both the Church and the Chaldeans, expresseth his exercise upon the whole of that which hath been revealed to him, in a way of meditation or prayer, penned for the edification and direction of the Church, in the times they were to meet with, v. 1. wherein out of his deep apprehension, and fear of the approaching stroak, having prayed for preservation & moderation of severity in their cap­tivity, till the time prefixed for their deliverance should come, v. 2. He gathers grounds of faith, that there should be a deli­verance from their future captivity, from the Lords glorious manifestations of old for his people, in carrying them from E­gypt through the wildernesse, to the possession of the promised land, and setling and securing them in it, ver. 3.—15. after which he changeth his stile, and instead of praying, expects that present feares should end in future confidence, v. 16. and glo­rieth in the hope of preservation and deliverance, v. 17.18, 19. —In testimony whereof he commends his meditation to be sung with joy, v. 19.

The Inscription of this exercise holds forth the Prophets scope, which is to pen a prayer to God, in reference to the en­suing calamities, such a prayer (as the word signifieth,) as is made by a Supplicant to a Judge, which because it was penned in Meeter for the help of memory, therefore the tune is pre­scribed, the clear signification whereof though it be uncertain, yet that which cometh neerest to likelihood is, that the Prayer being endited in a composed & mixt Meeter, it was to be sung with variable tunes & instruments fitted accordingly. Doct. 1. [Page 261]when the Lords people abuse their priviledges, they may be put to plead for them before the Lords tribunal by prayer, and be content to hold fast these things by faith, which some­time they had full possession of; for Hab akkuk and the Church are put to prayer for their very being, and to deprecate the total ruine of Gods work. 2. It is the duty of all in a time of imminent or incumbent judgements, to stirre up themselves and others, in their stations, to get the spirit of prayer, that being exercised in religious duties, they may be kept from de­clining or fainting, and may be preserved from the judgement of senselesse stupidity, which usually attends such times, Ezek. 24.22. Therefore doth the Prophet by his example stirre up, and by this publick forme (prescribed by the Spirit of God, and therefore lawfull) direct the Jewes how to imploy them­selves in their captivity. 3. The people of God are not to expect that their prayers will hold in one tenor under trouble, but as their exercise will be various, in fearing, believing, trembling, rejoycing, &c. so their prayers may begin low, rise high, fall low, and rise high again; for, so much may be gathered from the nature of this meeter, wherein the prayer is penned, or tune to which it was sung, called Sigionoth, or va­riable; as of one wandring here and there, and not keeping one way: This appeareth clearly in the prayer it selfe, or the Prophets subsequent exercise, and such variety makes the con­sort and melody of that spiritual exercise more sweet.

This verse containes that which is properly the Pro­phets prayer in this exercise; the summe whereof is, that being afraid of Gods threatned and imminent judge­ment of the Captivity, (to which he submits without more contending) he prayeth that the Lord would not suffer his Church nor his work in it to come to nothing by their captivity; but would, during that time, keep in their life by undeserved tokens of his favour, till he should deliver. And that notwithstanding their sinnes procuring wrath, he would [Page 262]magnifie his mercy toward them. Doct. 1. When judgements are threatned against the Church, albeit she may believe love in them, and that she is the Lords whatever come, yet threat­ned trouble ought to be an exercise unto her, and ought to make her humble under Gods threatning hand, and tremble to deal with such a bitter cup; O Lord, saith he, I have heard thy speech, to wit, concerning the Captivity, and was asraid. Both the Majesty of the speaker, and the matter of the speech did affright him. 2. As prayer to God is the kindly vent of all the godlies feares, without which fear might rea­dily crush them, and by which the thing feared is either removed, or blessed, and made more easie and comfortable unto them; so prayer will not speak well in trouble, where there is not some sense of Gods word threatning, or of his hand striking at the root of it; for the Prophet being afraid, subjoynes, O Lord, revive, as the issue and result of his feare, and as being a suitable and fit time and disposition for pray­er. 3, When the Lord hath disclosed his purpose, concerning his peoples being in trouble, it is the duty of the godly to submit without contending, and make them forbearing of it, till Gods prefixed time of deliverance come; for, the Pro­phet supposeth that the appointed yeares of the Captivity were to come, and doth not quarrel as formerly, but prayeth that the Church may be borne through in that time. This were a way to make many a crosse easie, which our quarrelling makes insupportable. See Jer. 29, 5.6. 4. The people of God are sometimes left to lie under a long continued tract of trouble, to the end they may be narrowly tryed, and may have much sorrow to be repayed with joy, Psal. 90.15. for this trouble did endure for years, even seventy of them. 5. Besides the Lords general relation to all his creatures as his handy work, he hath a peculiar relation to his Church and people, whose calling to be his people, and their building up and establish­ing in that priviledge, is his own peculiar worke, and a­mongst whom his elect are made anew by him, in a worke of redemption and regeneration, so that they become new crea­tures, and the worke of his hands, Isai. 45.11. In the midst of whom also he hath a work of his Ordinances and Kingdome to be preserved and carried on: Which relation, as the Church ought to acknowledge it, and hold all she hath of him, and make his worke the matter of her chiefe care in trouble; so this interest doth indeare the Lords people to, [Page 263]him, and is a cause why he will not let them go to ruine, and so lose all that himselfe hath done; for, so doth the Prophet reason, revive thy work. 6. The Lords people and worke may by reason of long and sore Captivity, and (possibly) desertion accompanying it, be redacted into such extre­mities, as all may seem to be in peril of ruine, and the faith of the godly in peril to faint, and give it over: There may be such low ebbes, as may put the godly to pray, O Lord, revive, or preserve alive. 7. As the Lord both can, and will preserve his work, and people, who wait on him, from ruine, and that in the midst of extremities: so the Lords doing of this ought to be much esteemed; therefore, the Prophet resolving on Cap­tivity, maketh it his suite which he hath warrant and ground of hope to aske, and the granting whereof will be refresh­ful, though the trouble otherwise be pressing: O Lord, revive thy work in the midst of thy yeares. 8. It is a very refreshful dispensation, and which the people of God have warrant to look for, that the Lord will season and sweeten their times of trouble, with some evidences of his favour, either in their bosomes, or by some token for good in his providence. Therefore the Prophet is directed to pray further, in the midst of the yeares make known, to wit, his wonted favour, by some manifestation; and was answered in the Lords raising up of Prophets to them in Babylon, and by raising up the head of their King, about the midst of the yeares of their Capti­vity, 2 Kings 25.27, &c. as a pledge of their future libera­tion; and by other favours bestowed upon them. 9. As the Lords proceeding in wrath against his people would undoe them; so the apprehension of Gods just anger against them for their sinnes, is a great hinderance to them in their prayers: Therefore the Propher, when he thinks on wrath, is made ab­ruptly to cut his prayer, that he may runne and deprecate it; make known, (saith he, not expressing what) in wrath remember mercy. 10. As the Lords just indignation against sinne doth not so transport him, as that he will forget mercy, or that he will deal in strict justice, without all moderation, with his afflicted people: so this may give warrant to all those who are sensible of sin, and of wrath due, or inflicted for it, to flee to his free favour, and to pray with the Prophet, In wrath remember mercy. And teacheth all to magnifie God, when this prayer is answered in any sort, and that God doth mixe a cup of wrath with any mercy or moderation.

The Prophet that he may strengthen his own, & the godlies faith, in assurance of an answer to his prayer, gathereth to­gether several grounds whereupon he expects it; which are taken from the manifestations of God in delivering his people from Egypt, in carrying them through the Wildernesse, and setling them in the promised Land; expecting by faith that the Lord (being unchangeable, still the same, and the people still his) will repeate these in their future delivery; and so lifts up his heart above all difficulties in the captivity, or that might impede their restitution; as looking to what had been done, as pledges of what God would do, before his Word failed, or they perished.

Gods glorious manifestations of old, among and for his people, are branched out in several particulars; whereof the first (agreeing much with Deut, 33.2.) is the Lord mani­festing of himself on Mount Sinai., at the giving of the Law, and on the hills adjacent in the desert, through which he marched after giving of the Law, before his people, as their consederate God, in glory and Majesty like himselfe; insomuch that the splendor, wherwith he was invironed, filled heaven & earth, & was bright as any light: & though these rayes like horns which shined forth from his hands or sides when he appeared, did point out his power, yet but darkly; as being but a veile cast over his glorious power which in it selfe is incomprehen­sible, as that light could not be stedfastly looked upon by the infirme and easily dazled eyes of man. Doct. 1. It is a thriving way in prayer, not only to put up desires to God, to perswade him, but to gather arguments whereby to con­firme our own faith in the hope of speeding, which will make us both cheerful in prayer, and quiet, having done our duty; Therefore though all this exercise be called prayer, ver. 1. yet after a short suite, ver. 2. the Prophet makes the study of arguments of faith his chief work here, See 1 John 5.14, [Page 265]15. 2. The Church is a storehouse of experience for a time of need; she hath treasures of instances of what God hath done, ready to be repeated againe in a new extremity; for, the Prophet repeats here works done of old, which he lookes upon as pledges of the like in this new strait. 3. Gods glorious manifestations of himselfe in, and for his Church, ought to be joyned with the consideration of his holinesse; and his glory and splendor ought to set out his perfection in purity, that the Church may fall in love therewith, and study conformity thereto; for, appearing thus he is God the holy one. 4. The Lords glory amongst his people may shine brightly in a Wildernesse, which will not obscure it when he lets it out; for, all this glory shined in the barren desarts of Teman, or the South, which is a part of Seir, or Edom, Obad. 9. Amos 1.12. Deut. 33.2. Judges 5.4. and mount Paran, a place also neere to Seir, Gen. 14, 6. where Ishmael dwelt, Gen. 21.21. and where Israel encamped shortly after they came from Sinai, Num. 10.12. and 12.16. and therefore joyned with the former, Deut. 33.2. 5. The glory of God revealed un­to and for the Church, is not to be looked upon in a transient way, but ought gravely and seriously to be considered, till our hearts be affected and warmed with it. Therefore is Se­lah (no where used, but in the Psalms and this Chapter) sub­joyned, to shew the weight of this matter, and how our hearts should pause and dwell upon it, till it grow upon our hands; yea, to shew that a sight of him indeed, will give our hearts such a set, as they must stand and breath a while. 6. As the excellency of all the creatures is from God, and doth daily set out his glory; so when he is pleased to appear in any speci­cial manifestation, it doth obscure all glory beside, and set him out as onely praise-worthy; for, in this progress, His glory covered the heavens, and the earth was full of his praise in a singular way, beside what ordinarily appeareth of his glory in these, which this dispensation did in a sort obscure and transcend. 7. We ought to commend the infinite wisdom of God and his tender respect to fraile man, that he hath cho­sen fit means and instruments of Ministers and Ordinances, whereby to make himself known as we are able to bear, con­sidering that immediate manifestastion of him who dwel­leth in light inaccessible, would but undoe us, while we are in our mortal bodies; for, when he appeared, his brightnesse was as the light filling heaven and earth, as if it had been all [Page 266]a sun; This was acknowledged by Israel, when they could not endure this glory, nor hear God speak, Exod. 19.16. & 20.18, 19. And by Eliah, in wrapping his face in his man­tle, when God appeared to him. 1. Kings 19.13.18. The Lords most glorious manifestations of himself to mortal creatures, are but as vailes cast over his infinitly glorious essence, and at­tributes, and so to say, an obscuring of himself, that he may reveale himself to their capacity; yea, it much commends the glory of God, and may help our faith if we consider that the most glorious effects of his power are but as a vaile cast over his glorious omnipotency, who can do far above what we ask or conceive; for, he had hornes come out of his hands, or glori­ous manifestations of his power shining in these glorious rayes, wherewith he arrayed himself on every side, and yet there was the hiding of his power. 9. The Lords taking his Church by the hand, when she came out from the pots of Egypt, and en­tring with her in a Covenant of marriage, and that in so glori­ous state, as testified what estimation he had of her, and what respect he would put upon her, gives warrant to the Church in all ages, to believe, that the glorious Lord will not despise her in her low estate, but notwithstanding his great Majesty, and her basenesse, he will appear for her, will deliver her out of trouble, will let out tokens of favour to her, by which he will put respect upon her, and will renue his covenant with her; Therefore the Prophet by faith looks to all this as forth­comming for the Church in her second captivity.

The Second branch of the description of Gods glorious ma­nifestation is taken from his attendants, for executing his judgements; he had the Pestilence and burning coals, (that is destroying lightnings, as Psal. 18.12. & 78.48. or pestilential burning diseases, as D [...]ut. 32.24.) which as Lackeys ran be­fore him, and at his feet, wherever he went, ready to be hunted out at his command; at which both the Egyptians and themselves in the Wildernesse had proofe, Exod. 9.3.23.24. Num. 11.1.43, 44, 45, 46. and elsewhere, and in naming [Page 267]of these plagues, as being most devouring, other plagues are not to be excluded, but understood. Doct. 1. The glory of the Lord doth shine, and is to be seen and adored in his works of judgement, as well as in other acts; for, The Pro­phet brings it in here, to set out his glory, that before him went the Pestilence, &c. 2. It is a farther manifestation of Gods glory, and ought to be a ground of the Churches faith, that he can and will when he pleaseth, find wayes to plague enemies, though second causes and probable meanes faile; so doth the Prophet reckon while he brings in Pestilence and burning coales, as ready to do that work. 3. It is a part of our duty in glorifying God, to acknowledge all afflictions to be as his pages, ready to come and go at his command, that so our eyes may be most on him under them; for, so doth the prophet set out his glory, that these plagues went before him, and forth at his feet, attending on his progresse. 4. Faith may safely gather from judgements executed for sinnes of old, that judgement shall be executed for the same sinnes againe committed; and from judgements inflicted on the Church when she sinnes, that undoubtedly the sinnes of enemies will not be past over; Therefore the Prophet recordeth what had been done on Egypt and themselves, as a certain pledge of Ba­bels ruine, that the Church may be delivered.

A third instance of his glory of old, appeared in his dividing the Land of Canaan, by Moses and Joshuah to the twelve Tribes; which he stood and measured; that is, not onely fixed their rest when they came there, after they had long wandered with the Ark of his presence; but he openly manifested himselfe to be a soveraign Lord, and their God in doing of it, and that he needed not any deliberation, or time to it; His glory also shine [...] in putting them easily in possession of that Land, scattering the Nations with a look of his countenance, in an­ger, whereby the Lord (who can if he please, remove fixed mountains) did overthrow, and subdue the inhabitants of that [Page 268]hilly country, whose possession had been ancient and of old, (as the hills which they possessed) and whose stable conditi­on, like the hills also, did promise them a perpetuity. And no wonder; for his wayes and purposes concerning his people, Deut 32, 8. were more ancient then their possession; and God being eternal, and stil the same, will yet be forth-comming in the like need. Doct. 1. God who is the soveraign King of all Nations, and who casts down, and lifts up whom he pleaseth, will manifest himselfe in carving out, even the outward lot and condition of his people, according to the tenour of his Covenant with them for that purpose; for so he proved when he stood and measured the earth, or the Land to his Israel, to whom he had promised it, and so made them hold it by the sure tenour of his free gift. And so doth the Prophet expect the Lord will do yet. 2. It is a notable encourage­ment to faith, and sets out Gods glory, that look what is most difficult in mens sight, and may redact them to greatest extre­mities, yet is most easie to God, when he puts hand to it; for he stood of old and designed a Land; he but be­held and drave asunder the Nations; and albeit their possession was neer as ancient, and appeared as stable as the everlasting mountains and perpetual hills, yet they were scattered and did bow. 3. The Lords eminent appearing in bringing about a mercy for his people, according to the tenor of the Covenant, gives a ground of claime, when it comes in hazzard againe, and is a pledge that God will assert and maintaine his own glorious purchase, though for a time it seeme to bee plucked out of his hand; for, so would the Prophet gather, that the Lord who had not onely promised, but gloriously put his people in possession of that land, would bring them back to it againe in due time. And to this purpose doth Jeho­shaphat also reason, 2 Chron. 20.11. 4. Albeit that mens ha­ving a long and firme-like possession of what is the Churches right, may be great trial of faith, yet the study of Gods un­changeable nature, and his eternal and irresistible purposes will strongly support faith; Therefore the Prophet, in op­position to the Chaldeans power, and long possession. Is. 49.24. holdeth forth Gods eternal purposes concerming the Church, which as of old they had overturned the Canaanites, so yet they would take place in all generations, Psal. 33.11. In both these respects his wayes are everlasting, as being more ancient and sure then the Cananites possession, and yet the same unchageably to overturne the Chaldeans.

A fourth instance of this glory shined in the terror which Gods presence among his people, put upon their enemies, and all round about, instanced in these of Cushan and Midian, whose habitation was in tents and under curtains; This was accomplished, partly when in Israels march through the Wil­dernesse, all these Arabians (descended of Cush, as well as the Ethiopians on the other side of the red sea) and Midianites, who lived thereabout were affrighted, as not knowing on whom they would fall; which feare also took hold on other Nations, Exod. 15.14, 15. Num. 22.3, 4. Josh. 2.9, 10.11. and pur them in great affliction and terrour; and partly it was accomplished in that norable defeat of Cushan Rishathaim, by Othniel, Judg. 3.8.9.10. and of the M [...]dianites by Gideon, Judg. 7. All this the Prophet looks back upon by faith, and seeth the Lord ready to do the like. Doct. 1. It serveth to il­lustrate Gods glory, and strengthen the faith of his Church in beleeving promises, to consider that God can discover the vanity of creatures, by making stout-hearted nations to tremble, that he can fight against men with his terrour, and can discover himself terrible in and for his Church, when shee is in a Wildernesse and low estate; for, this is aray of his glory and a ground of the Prophets faith, that the tents of Cushan were in affliction (or under vanity, which this terrour disco­vered to be in them) and the curtains of the land of Midian did tremble. 2. It is a notable way to strengthen faith, when we consider how satisfactorily God at any time hath made good his word, and when we study much such grounds and props held out to our faith by God, till we come to a full as­surance; for faith the Prophet, I saw the tents, &c. that is not onely the Church (in whose name he speaks) did at that time see God clearly performing his Word, and therefore should not doubt in a new strait; but by this practice he teacheth every beleever to look back on what Ged hath done, and study upon it, till the sight of it afford ground of comfort in new troubles, and till they see ground to expect the like if need be.

A fifth instance of this glory shined forth in two very contra­ry effects, of dividing the red sea and Jordan to give way to his people, Exod. 14. Josh. 3. and of making hard rocks to furnish water to quench their thirst, Exod 17.6. Num. 20.8, 11. The first of these is amplified from Gods great love and fideli­ty appearing in it, in that when he had no quarrel against the sea and rivers, yet he would trouble them, and march through them in state, on his horses and chariots of the pillar of cloud and fire (opposed to Pharaohs chariots and horsemen) for the safety and protection of his people, and did draw forth his weapons against his enemies, to prove his fidelity, and the truth of his Word, frequently repeated and confirmed by oath to the tribes of Israel. The second is amplified from Gods liberality, in giving them water in abundance, so that it clave the ground, and cut it self a channel, and followed them in rivers, Numb. 20.11. Psal. 78.15, 16. 1 Cor. 10.4. Doct. 1. Variety of contrary trials and difficulties on the right hand and the left, cannot exhaust that fulnesse of sufficiency and love that is in God toward his people; for, if seas and rivers trouble them, then he can turn them into dry land, and make a way therein for them to passe through: If againe, want of water trouble them, he can makrocks furnish and af­ford it. 2. It is a point of spiritual wisdom to read and ob­serve Gods minde and scope in his works, and what his thoughts are toward the creatures he works upon or about, that so none may mistake or stumble, and that his people may more distinctly read his love to them; therefore is a question (which includes a denial) thrice propounded, that none might be so foolish as to think that his dealing spake any an­ger against these creatures, but rather proclaimed his love to his people. 3. Gods great anger against wicked men, sinfully troubling his people, may appear from considering his deal­ing [Page 271]with insensible creatures (who are not properly objects of Gods anger, as having never sinned; but onely accidentally; when God troubles them for the good of his people, or plagues sinners by smiting them) when in their ordinary course they stand in the way of his peoples well-being; for thus would the Prophet have the Church to gather, that not onely if he divided seas and rivers, he may do the like again, if need be; but if the Lord did so make the sea and rivers to reele, a­gainst whom he had no quarrel, what wil he do to them against whom he is justly angry? 4. God can easily appear in great Ma­jesty, when his Church is at a low ebbe; and when he appear­eth, any thing will bring safety; and in his Churches great­est strait he will get arms to reach his enemies a sad blow; The troubles of the Church may be full of proofs of love, and even in her lowest condition the Lord can plague his e­nemies; for, at the red sea, the clouds were his horses and cha­riots of salvation, and there his bowe was made quite naked, or his power manifested (as in those countreys they drew their bowes out of cases (wherein they were kept) when they went to battel) to the Egyptians overthrow. 5. The people of God do never look rightly on his works, but when thereby their hearts are warmed toward him; and studying of his work­ing is one meanes appointed for stirring up of affection; There­fore both here and afterward, the Prophet who formerly spake of God, is driven to speak to God of his own working: Thou didst ride, thy how was made naked, &c. 6. The Lord stands bound to his people and to every one of them, conjunctly and severally, by his word confirmed by oath, to doe for them what they need, and is for their good; for here is the oath of the tribes (made to them by God) even thy Word. 7. It is ano­table confirmation to faith, that in hardest times, and greatest extremities, God will not erre in his Word, but will make it good by performance; for in this doth the Prophet incourage himself, that even at the red sea, where Pharaoh thought he had Israel enclosed, even there the Lords how was made quite naked according to the oathes of the tribes, &c. 8. It is the duty of the godly, seriously to remarke every accompsishment of Gods Word, that it may be matter of praise, and clearer ground of future confidence, and relying upon his word; Therefore is Selah again subjoyned to this passage. 9. Gods people will not want refreshment in a wildernesse, and that in abun­dance, and God will supply their wants, though every thing [Page 272]should promise the contrary; for, God did cleave the earth with rivers, when there were nothing but flints in a drie Wildernesse to bring it out of.

The Prophet resumes that instance of Gods appearing on mount Sinai, and the hills about, and that of his dividing the sea and Jordan; and amplifieth both from the consideration of the great Majesty of God appearing in them, which was such as made the hills to tremble by an earth-quake, Exod. 19.18. Psal. 114.4.6, 1. and the water which useth to overflow all, ran out of his way. The depths by making a noise testified how much they were troubled at his presence, and by standing up on heaps on every side, Psal. 78.13. Josh. 3.16. they as it were lift up their hands to adore and testifie their subjection to their Creator. Doct. 1. The Majesty of God appearing for his peo­ple, and the truth and certainty of what he hath promised to them, is confirmed by many proofs and witnesses, which we should take notice of for confirmation of our faith, and for this [...]nd ought again and again to study Gods working, every new fight whereof wil afford a new lesson and matter of encourage­ment; for, these confirmations grow upon the Prophets hand, and in this review of Gods work, he finds yet somewhat more in them to help his faith, and his work on mountains and waters concurring to prove the same point. 2. It is our duty to study, and be affected with Gods work, not onely as it brings about our good, but chiefly as it sets forth, and illustrates his Majesty and glory; Therefore the Prophet in this review, observeth it as a chief consideration, that the mountains saw thee, and they trem­bled, the overflowing of the water passed by, &c. 3. As the brutishness of men, who do not stand in aw of God, may be read from mountains, and seas, their trembling and doing homage to him, when he puts them to it: so also the vanity of all opposition to Gods saving of his people, may be seen in what God did to any of these creatures, when they stood in his way; for, this is held out in the mountains seeing him, and trembling, in that the overflow­ing of the water passed by, the deep uttered his voice, &c.

The Prophet also resumes that which had been spoken, to v. 6 of Gods subduing Israels enemies, and giving to them a peace­able possession of the land. And he illustrates yet farther the glo­ry of God shining in it, from several instances. The first where­of is taken from Gods making the Sunne, and Moon to serve his people in their warres, and contrary to their course to stand still in heaven, and so to order their motions, as they might give time and light to the Church, to employ their weapons, and might attend and bare witnesse to Gods fighting for his Church with haile stones as with arrows and spears, Josh. 10.11, 12, 13. which are called bright and glittering, because of Gods im­mediate hand in them, putting a splend or upon them, and be­cause that the Sunne shining upon the haile stones, as they fell made them to glitter. Doct. 1, Albeit the people of God seem to be low and base things, in respect of many glorious creatures which God hath made, and set in situation above them; and al­beit ordinarily they get but the common use of creatures, with the rest of the world, Matth. 5.45. yet these singular dis­pensations do prove that all the creatures are in a special way servants to Saints, and that the Sunne is as a candle, to be light­ed, or put out, when God seeth fit, as their affaires require, without any respect to the world beside; for the Sun and Moon stood still, and went as God and his people had to do. This may teach the godly to read more especial love in the ordinary use of these benefits, then is let out to others. 2. Enemies to the Church may expect, that the Heaven and Earth, and all the creatures will be against them; and when means, or second cau­ses on earth cannot overtake them, that Heaven wil reach them, for, the Sunne and the Moon stood still, to behold and give light to the execution made upon them; and when Israel could not reach them in their flight, God overtakes them with arows and a glit­tering spear.

A second instance of Gods glory in that work, appeared in his speedy and sore destruction of the Canaanites, against whom he was highly offended, as being Heathens, and enemies to him, and to his people. His chariots went speedily through them, and trod them down, as corn is threshed out by the feet of beasts. Doct. 1. Gods anger against wicked enemies, (whether Pagans or such whose carriage towards his Church is Pagan-like) is a sore par­ty, and will make great havock of them; and a short cut of long work; for however the Canaanites were many and potent, yet, saith he, Thou didst march through the land in indignation, thou didst thresh the people in anger, 2. God is alone the subduer of enemies to his people, (though sometimes he may employ more instruments, sometimes fewer or none at all) and as he is to be seen in what is done, so is he to be looked to for what is undone; for, Thou didst march through, &c. saith the Prophet, acknowledging what was past, and expecting the like to come.

He further instanceth the Lords glory in this worke, and in se­veral others, (as in Egypt, under the Judges, David, &c.) as shining. 1. In his design in all these works, which was to bring salvation to his people by his anointed instruments, Mo­ses, Joshua, David, &c. as types of Christ, and of eternal salva­tion by him. 2. In the remarkable judgements inflicted upon enemies, in that he did destroy the heads and rulers of those wicked societies, as was verified on Pharaoh, and other Kings (who troubled them after they were setled in the land) and o­verthrew not only the Kings of Canaan, but all the Soveraignty, and power that was in that land and opposed Israels possession; yea further, he not onely cut off the the head of soveraignty, in the persons of rulers; but rooted them out in their subjects, by [Page 275]overturning ignominiously their stable condition, as a house when it razed from the top to the foundation, or as a mans bo­dy (which supports the head) when it is made bare from the heel (which is the foundation he stands on) to the neck, and by cutting off their soveraignty, not only in Cities, but even in infe­riour villages, and the rulers thereof; And this he did even by these same means, which they employed against the Church: this was accomplished in the sad stroaks that befel Egypt, with Pha­raoh, especially at the red sea; in the stroaks that many times came upon the subjects of Israels oppressors, and the invasions, and conquests made of their territories, under David and others, but especially in the entire conquest of the land of Canaan, wher­in the people were not only subdued, and put under the power of Israel, but the very root of the Heathens Soveraignty over that land was rooted up, by the utter extirpation of the inhabi­tants in cities and villages (except the Gibeonites, and such as they sinsuily spared) that Israel might possesse their habitation. 3. Gods glory shined in these works, in frustrating the proud hopes of enemies; for the Lord did thus destroy them, when they were both violent, and confident of victory, and when they thought to overwhelm the weak Church, as with a tempest and made it their delight by craft and cruelty to devour her. Doct. 1. Unto such as are the Lords people, salvation is his scope, and will be the result of all his enterprises; for it is twice mark­ed, that he went forth for the salvation of his people. 2. Christ is the ground of all salvation to his people, & every deliverance they get is a pledge of eternal salvation by him; for he went forth for salvation with his anointed. These fitted instruments (whom the Church will never want in her need) were but types of Christ, and imployed by him from whom all safety cometh, and these deliverances were shadows of his saving to the uttermost those that come to God through him. And although the posses­sion of Canaan, was in a peculiar way typical, yet the godly in all times may look on temporal mercies, as pledges of better. 3. As in wicked Nations or combinations those who are chiefe in authority, are ordinarily most eminent and instrumental in evil: so the Lord will break the combination, by cutting off those which no greatness nor eminence shal be able to avert; for Thou woundeast the head out of the house of the wicked. 4. As wicked States and Nations adding opposition to the Church to all their other wickednesse, do deserve that God should root but such States and Nations, by utter extirpation: so the Lord [Page 276]hath given proof that he is able, and will not spare so to doe when he seeth it fit, and when his peoples need calls for it; for he discovered the foundation to the neck, and did strike through the head of his villages. 5. The Lord will doe that in due time to his implacable enemies, which may afford matter of serious thoughts to themselves and others, and such dispensations of his are wisely to be considered; therefore Selah is againe sub­joyned to this purpose. 6. When the Lord hath enemies great and smal to root out, he need no other means but their own weapons, or the very designes whereby they think to thrive best, and to ruine the Church; for Thou didst strike through with his staves, the head of his villages; This was the issue of Pharaohs pursuing Israel at the red sea, of all the Canaanites enterprises against them, and was more clearly verified on the Midianites, Judg. 7.22. on the enemies of Judah in Jehoshaphats dayes, 2 Chron. 7.22.23. and others. 7. As the Church hath still been exercised with violent cruel and unsatiable enemies, and must still expect to meet with such, so the Lord will repay this, and that even when their hopes and earnestnesse to carry their designes are greatest; for it was both a cause of their destructi­on, and the time of it, when they came out as a whirlewinde to scat­ter me, (saith the Prophet in the name of the Church,) or vio­lently to overrunne her, and destroy her, and when their rejoy­cing was to devour the poor secretly, or in secret and hiddden places: that is, they took pleasure not only to overthrow them with great Armies coming like a tempest upon them, but also to sur­prize them with sudden incursions when they were exhausted and had fled to secret holes for shelter and refuge. This doth well agree with the condition of Israel under Midian, Judg. 6 2, 3, &c. under the tyranny of the Philistines, 1 Sam. 13. & 14. and at divers other times, as at the red sea, Exod. 15.9, 10. and when the Canaanites made head against them, &c. 8. The Church of God in all ages is as one body and society, having interest in the same priviledges, communion in the same faith, and the latter ages being heirs of the sufferings of the former, and of the advantages to be reaped by them, therefore saith Habakkuk in the name of the Church, They came out to scatter me; as if the Church in his time, in the same individual persons had been un­der the former trials, because they were heirs to any benefit, or experience that might be gathered from them:

The Prophet closeth all this with a second look of Gods glo­rious marching, as a man of war, guarding his people through the sea and deep waters, gathered on heapes. Whence learn, 1. Albeit in a time of ease we are ready to satisfie our selves with a tender view of Gods workes, yet a time of trouble will put us to study them over and over againe, to see what we can finde in them for our relief, and though many times we finde little in his works, yet when we study well, we will find that we dwell never enough on them, and that the oftner we study them, we will finde the more in them; particularly extraordinary mer­cies would be much and often remembred: so much doth the Prophets practice in looking over again on this act, which was an extraordinary work, teach us. 2. It is worthy our second and serious thoughts, both for setting out of Gods honour, and for confirming our faith, to consider that Gods people are so dear to him, as he will turn the world upside down, and change the course of nature, if need be, before they perish; and that he can make his people go safely, and like conquerors, through great afflictions & dangers, for so much doth the repeating of this act of Gods power, in making seas a way, and riding with his people through it, as if they had been guarded with an army, teach us.

The Prophet after this meditation concerning Gods way of old, returneth to his former exercise, v. 2. about the ensuing captivity, but with great advantage; so as in stead of praying, he from the former grounds confirmeth his own and the godlies faith against all the imaginable difficulties in it; and first, a­gainst the affliction, and humbling exercise, which the denun­ciation of this trouble put him and the godly unto; and although it was a very heavy exercise, insomuch that his belly, or inward bowels (which the Scripture sometimes puts for the heart, be­cause of its secrecy, Prov. 20.27. and for the seat of affections, [Page 278] Isa. 16.11.) did beat, and shake for fear, which made his mouth and lips to shiver, so that he could not speak; though his body even to his bones, was consumed with thoughts about it, yea, though he trembled in himself, as in a total distemper, so that nothing he could do, was able to bear it down, or in his place, so that through trembling he could neither sit, nor stand, nor rest in any place; yet he reckons by faith, that God by this exercise, would make that sore day of trouble more easie, when it came, and when God should send the Chaldeans against that rebellious people, to cut them off. Doct. 1. Much use of faith makes easie and comfortable work in prayer; for so the Pro­phet after this study and meditation, carveth his own answer, and glorieth. 2. As the Lord in his long suffering, uses to give faire warning to his Church before he strike, if we would ob­serve it from his Word; and as he useth to strike sore when his Church abuseth his patience, and puts him to it: so his Word of threatning ought to be believed, and our faith of it ought to appear, in our deep sense; and trembling because of his rod sha­kenat us; for here is a voice of invading, or cutting in pieces with troups, sounding against the Church, before it was inflicted; and this the Prophet heard, and believing it, it makes his belly tremble, &c. 3. It is Gods way with his people, to humble them by trouble, and to lay them and their strength of every kinde by, before they get a right way of bearing it; and it is their great valour to renounce their own ability, that they may leane on him; for the Prophet speaks of himself, as one spent with the ap­prehension of the burden, my belly trembled, my lips quivered at the voice; rottennesse entered into my bones, and I trembled in my selfe. 4. The Lord never puts his people to any sore exercise, or trial that is singular, but he hath a purpose of good in it; and will discover that they are not behinde with others who sit idle, when they are kept busie; for in all this exercise of the Prophet, when others of the Jewes were sleeping, the Lord aimed at rest in a day of trouble; when othes should be terrified with the inva­sion. 5. As the Lord sometimes begins at his own house with trouble, whereby they are exempted from the dregs of the cup which the wicked drink out, Psal. 75.8. 1 Pet. 4.17. Psal. 91.12.13. so the Lords exercising and humbling of his people with the apprehension of approaching trouble, is a presage & a means of making it easie when it cometh; for hereby they are prepa­red, and not surprised with sinners and hypocrites, Isa. 33.14. they are made to see Gods justice in his stroak, that they dare [Page 279]not but submit without quarrelling; they are made to deny themselves and seek strength in God; yea, apprehension may conceive trouble, as more terrible then it will prove, and so that disappointment will bring ease: therefore saith the Pro­phet, I trembled in my selfe, that I might rest in the day of trou­ble.

The Prophet by faith ascends yet higher, to grapple with the trouble it selfe; and though all creature-comforts, and means of subsistence under trouble should faile, (as if means of liveli­hood from trees, land, or cattel were cut off from man, as useth to be in a general desolation by war) yet he undertaketh to bear out, and to rejoyce in God for the hope of salvation and deliverance, by vertue of the covenant, and that interest the Church hath in him. Doct. 1. As the calamities of war and capti­vity are very great and sore; so it is the Lords way in the Chur­ches trouble, to blast and lay aside all matter of confidence in any thing beneath God; for this is no idle or impossible suppo­sition, but what the Church may expect in her afflictions, that the figtree shall not blossom, &c. 2. Faith never gets right footing or exercise, so long as the believer would set bounds and limits to trouble, that it may come hitherto and no farther, and doth not see through and condescend & submit to the worst that possibly may come; for thus the Prophet supposeth, that the ve­ry course of nature for mans preservation may faile, to the end he may cast himself wholly and cleanly upon God. 3. As the pro­mised mercies of the Church, are surer then the very course of nature, so faith apprehending these promises, will out-live the worst of stormes without fainting; for Although the fig-tree shall not blossome, yet will I rejoyee in the Lord, saith the Pro­phet [Page 280]in the name of the Church. 4. Faith in hard times gets sure footing, when it considereth that God who is omnipotent and alsufficient, liveth whatever come or go; and that it is so u­sual for God to give deliverance, according to the Covenant, when all means faile; and for Saints to get it in such away, and at such a time, and not before, as God hath this as a title, whereby he is known in his Church: for so doth the Prophets faith fix on Jehovah, the God of our salvation. 5. Faith is given in hard times, not onely for bearing up, but to furnish matter of joy and gloriation, which should be endeavoured after, as ho­nouring God, as evidencing that we got more in him then trou­ble can take from us, as being a means to make trouble easie; by avoiding the extremity of discouragement to which it drives us and a testimony that we expect good by trouble, and some­what that is without the reach of it; therefore the Prophet re­solveth to rejoyce and joy in the midst of his calamity.

The Prophet by faith speaks out positively, what he expects from God as the matter of his joy, in reference both to subsist­ence, during the time of the captivity, and to issue from it, to wit, that God would be the Churches strength when all means failed, that he would gather and bring them back after scatte­ring, and make them nimble to overcome all difficulties in their way, (as a Hind skips over mountains and inaccessible places,) till they come to possesse their own country again, which was for the most part hilly, and to enjoy communion with God in the Temple, which was situate upon the holy mountains, Ps. 87.1. and the Prophet to avow this his confidence, and edifie the Church, giveth out this exercise to be publickly sung by the Musicians of the Temple, and plaid upon fit instruments pre­scribed by him, and therefore called his. Doct. 1. It is a singular proofe of love, and ought to be the matter of joy to the afflicted Church, when she is supported and kept from fainting under her trouble, although she have no more; for, here the Prophet ioyeth in that he hath strength. See 2 Cor. 12.8, 9, 10. [Page 281]2. When all props and grounds of encouragement on Earth do faile, there is abundance of furniture to support Gods people and make them subsist, do or suffer, as he calls them, which will be forth-comming for the self-denyed who wait on God; for of doth the self-denied Prophet reckon: Jehovah the Lord is my strength, See Isai. 40.29, 30, 31. 3. The Lords people are not utterly undone and past hope, even when they are brought into capti­vity out of their own land, and under the power of others; for, the Lord can return their captivity, as here the Prophet ex­pects. 4. The promises of the Lord are so certainly to be accom­plished, as every promise of a mercy is also an undertaking for the removal of every impediment that may stand in the way of it: He will make my feet like Hindes feet, saith the Prophet, & car­ry me over all impediments, and make me to walke upon my high places. 5. Though Gods mercies be oft-times little thought of when they are enjoyed, yet the want of them will discover how rich they were, and make the restitution of them sweet; and to the godly man, enjoynment of God in his ordinances, is far a­bove any lot beside; therefore doth the Prophet call the land and mountain of the Temple, mine high places; to shew, that al­beit it was a hilly land, in comparison of pleasant Babel, yet it was his choice above all the world beside, that it should be sweet to be restored to it again with liberty. 6. Albeit faith may be oft-times conjoyned with much fear, that the believer may be afterward ashamed, if he utter any thing of his confidence; yet what faith gathers from the Word, may be boldly avowed; so doth the Prophet avow his exercise, and make it publick: To the chiefe Singer, &c. 7. Faith having in an hard time ap­prehended God for strength and a blessed issue ought to stir up to praise in hope, in the midst of the trouble: therefore the Prophet directs this to be sung: To the chiefe Singer on my strin­ged Instruments.

CHAP. I.

IN this Chapter, (after the Inscription of the Prophe­cy, v. 1. we have a denunciation of the general deso­lation that was to come upon the land, v. 2.3. because of the gross iniquities that abounded among them, v. 4.5, 6. And to presse this sentence yet more home, he sets before them. 1. The propinquity of that bloody day, v. 7. wherein he would punish the dissolute Court, v. 8. and the [Page 283]instruments of oppression, v. 9: and would render up the City to the Chaldeans, v. 10. who should make their rich men and Merchants to howle, v. 11, and spoile Epi­cures of their wealth, v. 12, 13. 2. He sets that sad approaching day yet before them in its terriblenesse, making the stoutest to cry, v. 14. the wrath of God bringing men in distresse without any comfort, v. 15. affrighting them with the alarms and as­saults of their enemies, v. 16. leaving them void of counsel in their greatest calamities, v. 17. and destitute of all reliefe wherein they trusted; to be suddenly consumed. v. 18.

The Inscription holds forth. 1. The messenger employed in this service, who is described from divers of his Progenitors, who were either Prophets themselves, or men of note in their time; for so is generally conceived, when the Progenitors of the Prophets are recorded. 2. His commission from God, and the authority of his doctrine, which he devised not of his own head nor learned by ordinary meanes, but received it by immediate inspiration. And, 3. The time when he was employed. Whence learn, 1. Though the persons of men adde nothing to a divine message, but God can employ the meanest, and make them ho­nourable by employing them; yet sometime it pleaseth him to make choice of men of eminency, to clear that it is the honour of the greatest to be his Ambassadours to his people, & yet fur­ther to make them inexcusable who contemn his message for the meannesse of the messenger; therefore he employeth this Prophet, Zephaniah the sonne of Cushi, the sonne of Gedaliah, &c. whose Parents in many generations had been of eminent note amongst that people, and consequently himself famous for de­scent and pedigree. 2. People through long obduration in sin, may come to that height, as no endeavours of pious rulers will bring them to repentance, whereby they might prevent sad threatnings & judgments; for, this word of sad denunciations [Page 284]is sent in the dayes of Josiah, a pious King and zealous reformer, but the son of Amon, who by his corrupt wayes, following his father Manasseh, had made that people incorrigible. 3. In a time of general and continued defection, the Lords long-suffering is so great, as to multiply messengers and warnings before he strike, that so men may be reclaimed, or made inexcusable; for this end was the Prophet sent out with many others about the time of the approaching captivity, See 2 Chro. 26.15, 16.4, As the divine authority of God is alwayes to be studied, and seen in messages in the mouth of his servants; so especially when the Word speaks sad things, it is good to see God our party, and how little cause we have to fix on messengers or their humours as the cause of such unpleasing doctrine, therefore, when the Prophet brings out this message, it is avowed and held out to be the Word of the Lord which came unto Zephaniah.

The Lord begins here as with a closed processe, that needs no more but to pronounce the sentence: and therefore, this people having been abundantly warned and convinced by for­mer Prophets, he threatens them with a general desolation of the land, by the destruction and taking away of all things in it, not only of men who had sinned, but of the creatures which they had abused to satisfie their lusts, insomuch as the beasts should be cut off and destroyed; yea, the very fowles should be driven away, and the fish exhausted from their ponds, lakes, or rivers, as it is usual in countries infested with wars. By which judgment the Lord threatens to make short work with the sinner, & his abused riches, or his Idolatry, which no refor­mation could purge from him. Doct. 1. The Lords spirit will not alwayes strive with his sinful people, but will at last give out his sentence, according to their ways; so much doth this abrupt falling on threatning, without any previous dealing, import. 2. A publike reformation, never so piously intended, and zeal­ously prosecuted by Rulers, after much defection, will be so [Page 285]far from keeping off wrath, when the people are not cordial and thorough in the reformation; as by the contrary, it may ripen a people faster for a stroak; for, though Josiah was a pious and approved reformer; yet considering that the people did but dissemble in the matter, and dally with God, as is marked, Jer. 3.6, 10. and appeared suddenly upon Josiahs death, in that in three moneths they went all wrong with the succeeding King, 2 Kings 23.31, 32. therefore the Lord gives them up as desperate; and begins, I will utterly consume all things, &c. 3. When men will not read the greatnesse and dreadfulnesse of divine displeasure against them, from the greatnesse of their sin, or from the threatnings of the Word, it is righteous with God to write it in legible characters of extreame desolation, as here he threatens to do to this incorrigible people, by utterly consuming all things from off the land, man and beast, &c. 4. Sin­ful man is a great burden to the Creation, in his abusing of the creatures to fight against God with them, and provoking God against them, not for any fault of their own, but that he may punish man, for whose use they were created, by smiting them; for, Judahs sins make all things be utterly consumed from off the land, and bring stroaks on beasts, fowles of the heaven, and fishes of the sea, where by the sea, we may understand any gathering of waters, in ponds, rivers, or lakes; for, in Scripture the very Laver in the Temple is called A Sea, because it contei­ned much water, 1 Kings 7.23. so also the lake of Generazeth and Tiberius, Matth. 8.24.27. John 6.1. See for this doctrine, Jer. 4.25, and 12.4. Hos. 4.3. 5. As wicked mens prosperity proveth the neck break of their souls, by their abusing of it, and hardening themselves in sin thereby; and as Idolatry will certainty end in the eternal ruine of the impenitent Idolater: so these sins are oft-times so rooted in the heart and estimation of sinners, that there is no ceasing to sin that way, till the sinner cease to be; and in this case, the Lord will not spare, seeing there is no remedy; so here, after that reformation had essayed them in vain, either as to removing their Idols from them, or ma­king them to cease from abusing the creatures to sin, (in which case they are stumbling blocks, as well as Idols) God threatens to cut off the stumbling blocks with the wicked, and so put an end to their sin by destroying themselves. 6. In a time of general calamity on all the creatures, man is bound to look upon himselfe as the chiefe and only Delinquent, and to see the controversie pursuing him; therefore is he twice pointed at [Page 286]here; I will consume man and beast; and again, I will cut off man from off the land, saith the Lord.

The Lord proceeds to declare more particularly upon whom this desolation was to come, to wit, upon Judah, which was the head of those that were left after the captivity of the ten tribes, & particularly upon the chief City Jerusalem; and he cleareth up the causes of this sentence, by pointing at the par­ticular sorts of sinners whom he would cut off. These he in­stanceth in several kinds, especially against the first Table of the Law, As, 1. Grosse Idolaters of all sorts: as these, who notwith­standing Iosiahs reformation, still held up some remnant of Baals worship (which was an Idol of the Zidonians, the worship whereof was of old followed by Israel in the dayes of the Jud­ges, & after that was brought into Israel by Jezebel, 1 Kings 16.31. and from thence it came into Judah.) These the Lord threat­ens to cut off, together with the Ministers of Baal, both Chema­rims, (who are mentioned also, 2 Kings 23.5, Hos. 10.5. in the original; and seem to have been some inferour order of ar­tenders on the Idol, much resembling Monks in Popery,) and Priests of a superiour order. As also he threatens to cut off ano­ther sort of Idolaters, who imagining a Deity in the stars and planets, because of their splendor or influences, did worship them on the tops of their houses, (which were flat in those countries,) as intending to do them homage in their own view, 1. Such as halted betwixt God & Idols, who made a profession of worshipping the true God, (a part of whose worship is swea­ring by his name,) or having sworn obedience to God in that [Page 287]Covenant renewed by Josiah, yet did mixe his worship with the service of Idols, & particularly of Malcham, or Molech, the Idol of the Ammonites, 1 Kings 11.7. 3. Apostates who after their vowes and Covenant, and begun reformation, had fallen back from God to Idols. 4. Atheists, who had no respect to God nor his worship, whether they followed Idols or not. Doct. 1. No former stroak inflicted upon the Church, and no privi­ledge will exempt impenitent sinners, but if they goe on in their way, the last stroak will be sorest; for, though Judah was not only left of all the children of Israel, and Jerusalem had God dwelling in the midst of her, yet the Lord will plague Judah, and all the Inhabitants of Jerusalem, and that not in an ordinary way, but will streth out his hand upon them, which imports a stroak beyond ordinary, Exod. 3.20. and 7.5. Deut. 4, 34. even that which is mentioned here, v. 2, 3. 2. When the Lord plagueth a land, the controversie must be of his dis­covering, least we miscarry in taking it up; therefore when the Lord threatens to strike, he also cleareth wherefore it is. 3. Al­beit common calamities comes indifferently upon all, & albeit the godly who study to keep their garments, ought to be sen­sible in such a time, and to renew their peace with God; yet it is ground of comfort to them, that the stroak is not principally for their cause, nor the wrath pursuing them; therefore the Lord enumerates the grosse sinners, who are his party, that the godly (whatever their lot were) might see their names out of that roll. 4. Mens hearts are naturally so besotted & addicted to Ido­latry, as it is hard to get a thorough reformation of it, where once it hath place: and God is so jealous of his glory, as for the least transgression of this kinde, he may justly destroy a land; for here, after Josiahs reformation, there is the remnant of Baal, Chemarims and Priests, and they who worship the host of heaven, for which he will consume all things that he may cut them off. 5. It is too usual for men, that when they see any excellency in the creatures, or finde any advantage by them, their hearts doat on them, and are drawn from God by them; for, upon these grounds did they worship the hoste of heaven upon the house tops, and many do yet doat on some creature or other, though that grosse Idolatry be removed. 6. The Lord cannot endure any halting in his matters, or any mixing of true Religion and his worship, with creature worship or Idolatry, but will make that a ground of controversie against a land, as well as for gros­ser Idolatry; for, they that worship, and that swear by the Lord, [Page 288]and that swear by Malcham, are here put in the roll to be cut off, with the remnant of Baal, and them that worship the host of hea­ven. 7. Oathes are a part of divine worship, wherein is ascribed unto God the glory of Omniscience, and of power to avenge false swearers, and he is called upon for that effect, & therefore are not lightly to be used, nor to confirme a falshood, nor is this glory to be given to any creature to swear by them; for, swea­ring by the Lord, is subjoyned to worshipping him, as a chief part of it. 8. Apostasie from professions and engagements is a land-de­stroying sin, and a great aggravation of sin, whatsoever it be that the decliner turnes to; for, so these words also may be read; They swear to the Lord, to wit, in renewing the Covenant, and yet swear by Malcham; and clearly, v. 6. they that are turned backe from the Lord, are put in the roll to be cut off. 9. As it is usual in times of reformation, where diversity of wayes of Religion are justling out one another, that there arise a generation of Atheists, who care not for God or any Religion at all; so such are abominable, and in a day of vengeance will be ranked with the grossest corrupters, as here: Those that have not sought the Lord, nor enquired for him, bringing upon the reer of them whom God will cut off.

To make the preceeding doctrine take the deeper impression the Prophet to, v. 14. resumeth the threatning, and holds out the judgement as neer at hand, to come on both Court & chief City: and withal cleareth up yet more causes of his sentence, especially in sins against the second Table. In this verse he threatens, that all their opposition to the Prophets doctrine, by defending and excusing their sins, and rejecting of threatnings, should be compeseed by the approaching judgement, when the Lord should make another manner of sacrifice then they dream­ed of, wherein themselves should be the sacrifice, the Chalde­ans as Priests to cut them off and slay them; and as they invited friends in their sacrifices of thanksgiving to a feast, and the Priests got a portion; so the Lord would bring the Chaldeans [Page 289]to take the spoil, and the beasts and fowles to feed on their car­casses; as Ezek. 39.17. Rev. 19.17. Doctr. 1. The greatnesse of Gods wrath against sinne, is not soon seen, nor easily laid to heart by them who are most concerned; therefore, the Lord findes it necessary to inculcate his sentence over & over again unto them. 2 Howsoever men going on in sin, without con­troll, readily have low thoughts of God, yet in due time he will manifest himself to be God, upon them; and as sinners take their time of it, for walking after the imagination of their own hearts: so God will take his time for putting things in order: therefore is the day of vengeance called the day of the Lord, wherein he will appear to be the Lord Jehovah. 3. As sin, never so long forborn, and yet continued in, will at last bring judg­ment neer; so especially sin after reformation, ripens fast for speedy judgment: for, after Josiah had laboured in vain among them, then the day of the Lord is at hand. 4. As it becomes all to tremble and adore the justice of God in his stroakes; so how­ever impenitent sinners be both proud and stout-hearted when the Word threatens; yet the majesty and severity of God in punishing, will dash and confound them, and put them from all their boasting, and strike them mute; then will this be o­beyed; Hold thy peace at the presence of the Lord God. 5. Such as tread under foot, or despise the blood of the Covenant, and those ordinances which hold it out unto us, and are appointed as meanes of our partaking thereof, it is righteous with God to be prodigal of their blood, and deal with them as they have entertained it; for, in recompence of their sleighting and pro­phaning of sacrifices, which were types to point out, and lead them to the blood of Christ; The Lord hath prepared a sacrifice, he hath bid his guests.

He threatens that in this bloody approaching day, he will take order with the prophane Court; with the Grandees royal family and Courtiers, who abounded in prodigality, as was ac­complished, 2 Kings 25, 17, 18, 19, 20, 21, Jer. 39.6. Doct. [Page 290]1. When the Lord commeth to plead a controversie with a land for sin, as great men are found ordinarily chief in the provoca­tion, abusing their power, and being effectual by their example to draw others to sin; so the Lord will not spare such, but rec­kon with them among the first: for, in that day of the Lords sacri­fice, I will punish the Princes and the Kings children, saith the Lord. 2. When men of what rank or quality soever, give them­selves over to prodigality, and hunting of fashions in apparel, as studying to make that their glory, which was given at first for a badge of sin: the Lord may justly reckon that among the grounds of his controversie against a land, and punish because of it; for, the Lord will punish the Princes, and the Kings chil­dren, and all that are clothed with strange apparel. See Isai. 3. from v. 16. to the end.

The Lord threatens in that day to punish another sin of the Court, and flowing from it, to wit, their oppressing of the poor by their agents and servants, who with great insolency invaded the houses of other, as if no door should be shut against them; and came back rejoycing into their masters houses, to furnish them with the goods they had purchased by fraud and violence Doctr. 1. As luxury, superfluity, and prodigality ordinarily ex­haustoth mens estates, and driveth them to evil shifts, to up­hold what they account their greatnesse; and as great men, and those employed by them, think that their will should be a law, and that they may take what they please without controll; so the Lord will in due time appeare an avenger of all such exor­bitancies; for they who are clothed with strange apparrel, ver. 8. and their agents boldly leap on the threshold of those whom they oppresse; and the Lord threatens, in the same day to punish all these, &c. 2. As wicked inferiour officers do prove a Court to be corrupt, Prov. 29.12. so the Lord in a day of anger, will not only reckon with the authors of oppression, but with all the insolent Ministers and Instruments thereof; In the same day will I punish all those that leap on the threshold, which fill their masters houses, &c.

From the Court & great ones, he cometh to threaten the chief City, that it should be taken by the Chaldeans, so that from all parts of the City where the enemies entered, (as the fish gate in the City of David, toward the west; & the second gate, at which also the Chaldeans entered, Jer. 39.3.) there should be a terri­ble noise of enemies assailing, and killing all they met with, & of the Inhabitants howling; all which should make a great echo to resound from the hilly places of the City. Doct. 1. High walls and senced Cities, are no shelter to hold out divine ven­geance pursuing impenitent sinners; but will prove as a pound or prison, wherein they shall be surrounded with judgments; for here the Chaldeans fall upon them in their City, on all quar­ters; A noise from the fish-gate, howling from the second, &c. 2. As the tumults of war are very dreadful, when they meet with a guilty conscience, so neglect of repentance will in due time resolve in dreadful and woful wailings under the heavy hand of God; for, here they are threatned with it as a dread­ful judgement, and fruit of their sin, that there should be a cry, an howling, and great crashing, by reason of the noise of assailing enemies and pursued sinners.

He yet threatens further the Inhabitants of a particular part of the City, to wit, those who dwelt in the hollow valleys of the City, betwixt the hills, whereon much of it stood; which places did resemble a Mortar, as the word signifieth; here the merchants, and men abounding in money, by reason of trade, dwelt: who are threatned, that they shall be made to howle and be cut off: this place of the City seemeth to be the same with that, Neh. 3.32. Doct. 1. When God pursueth a contro­versie, it is folly for any in any place to dream of safety; for, [Page 292] the Inhabitants of Maktesh, the securest, and inmost part of the City are threatned with howling and cutting downe, as well as those at the gates. 2. As former abundance of prosperity will make judgements more bitter; so unlawful courses, whereby men inhaunce and heap up riches, will draw on the bitter judg­ment; therefore the Lord not only threatens particularly, that merchants, and all they that bear silver should howle, as being a fore stroak to such; but the word merchant, being in the Original a Cananite, imports that this judgement came upon them, be­cause they had dealt rather like Cananites then Jewes in gathe­ring their riches.

The Lord threatens yet further in this taking of the City, to take order with all Atheists and Epicures, who abounding in wealth, lay secure and at ease, (like wine on its dregs when its not removed) in their heart denying Gods providence, or that he took any care of things beneath, to reward good or pu­nish evil; and therefore neither loved nor believed his promises that they might walk in his way, nor feared his justice, so as to abandon sin. Concerning these the Lord threatens, that as a man searcheth for what is hid or lost with a candle: so he would narrowly search out their sins, & themselves to punish them for their sins, so as none should escape; and their goods, to give them for a spoil, whereby their houses should become desolate, and they should be disappointed for all their expectations from their enjoyments, according to his sentence pronounced of old in his law, Deut. 28.30, 39. Doct. 1. Ease and prosperity slayeth the fool, and breeds such distempers of security, and setling on the earth, as justly provokes God to smite: for, God will punish the men that are setled on their lees. 2. Prosperity and want of [Page 293]exercise, by vicissitudes of dispensations, its a great feeder of Atheisme, and an enemy to the observation and making use of divine providence; and this again doth embolden and harden men yet more in their secure and wicked courses; for, the men that are setled on their lees, are also the men that say in their heart, The Lord will not do good, neither will he doe evil; which is both the effect of their secure condition, and a ground they lay down forsetling themselves yet more in it. 3. Secure A­theists and contemners of God and his providence may expect that God will refute them in a language which they will un­derstand, and make them know his providence upon their own experience, by effects which they shall not get avoided; for, the Lord will prove his Omniscience, and care of things below by searching Jerusalem as with candles, that they may not es­scape him, and his effectual providence by punishing them, ma­king their goods become a booty, and their houses a desolation. 4. When the Lord strips a sinful person or people of any mercies which they enjoyed, they will finde upon narrow search, that their en­joyment thereof hath been a snare to them to draw them to sin, and they shall read this in the stroak; for, Therefore, (that is be­cause these things had emboldened them to settle on their lees, & deny a providence, therefore,) their goods shall become a booty, &c. 5. As the Lord will prove the infallible verity of his threat­nings, however contemned, upon such as dare run that hazard; so the holy justice of God is to be adored, in disappointing men of any happinesse or contentment they expected in these things for which they hazzard their souls, and so rendring them twice losers, who will not serve him; for, here an old sentence of the law was to be executed, wherein this just procedure shines; They shall also build houses, but not inhabit them, &c.

The Lord having hitherto denounced his judgments to be neer, and declared the causes of them; now, to the end all these threatnings, and the sins procuring them may have weight, and sinners may yet (if possible) be rouzed up, and put from [Page 294]all their subtersuges; he holds out this approaching day of Vengeance in its terriblenesse, which he clears from several in­stances: whereof the first is, that the most couragious, (much more the feeble) amongst them should be affrighted by it, and be made to cry and weep bitterly. Doct. 1. Though secure sinners contemne all opposition from men, and do put the evil day far off, and think nothing of vengeance, when it is looked on at a distance, yet God is a terrible party against such, and can bring evil on a sudden, and when it is imminent, it will be sad and dreadful; for, it is the day of the Lord, that they should not eye weak Prophets, or the Chaldeans only: and it is neer, and haste [...] greatly, the sound or voice of its approaching being in their eares that they may not dream of it as afar off; and being neer, it is terrible, and the great day of the Lord. 2. Natural courage and magnanimity, however it may promise much; yea, and suffain many infirmities: yet it will not bear out, but saint, when God pursueth a controversie for sin; for, the mighty man shall cry there bitterly.

A second instance of terriblenesse is, that in this day the wrath of an angry God should be made manifest, by distresse and trouble on men, and wasting and desolation on cities and countreys, and that all those calamities should he without any light of comfort; the clouds of their sin, and of Gods judge­ment rendering all things black, and dismal-like Doct. 1. As the Lord may justly for sin testifie wrath against a visible Church, and fatherly displeasure against his own in it; so that will make a judgement terrible, when his anger is seen and felt in it; for, that is an instance of the terrour of that day, that it shall be a day of wrath. 2. Though God testifie his displeasure against sin many wayes, yet such is the stupidity of men, that his anger is little seen or laid to heart, till it appear in sad cala­mities; therefore is that day called a day of wrath, 3. In a time when God is pursuing a land for sin, none are to expect case, but in some measure or other to be put to it, and to taste of cala­mities; [Page 295]for, that day will be a day of trouble and distresse, a day of wastenesse and desolation to persons and places. 4. As judge­ments inflicted for sin, or sin and wrath for sin meeting toge­ther, will make a black representation of affaires, will hold out the judgement in its saddest colours, and discover many clouds betwixt the sinner and Gods countenance, so it is the capestone of a calamity, when spiritual comfort, or some favour from God is denyed, or hid under it; when he smites and hides himself, it speaks wrath indeed; for, this makes the day terrible, that when all this is on, it is withal, a day of darknesse and gloominesse, a day of clouds and thick darknesse.

A third instance; that wrath pursuing them for sin, should make the alarme given, to stir up souldiers against them, terrible and make their enemies successefull against their most fortified places. Whence learn, As the alarmes and calamities of War, cannot but be affrightful and sad to the most godly, Jer. 4.19. So it is a great addition to its terrour, when guilt makes men read Gods wrath in it, especially when wrath from the Lord lets it not prove a false alarme, but makes the enemy so successe­ful, as nothing stands in his way, nor can pursued sinners finde any place of safety or shelter; for, being a day of wrath, ver. 15. this adds to the terrour, that it is a day of the trumpet and alarm a­gainst the fenced cities and high towers.

A fourth and fifth instance is, that the distresse shall be so great, because of sin, as to leave them destitute of all counsel, not knowing what to do, more then blind men know whether [Page 296]to walk; and that they shall be cut off with the sword, & their blood poured out in as great abundance, & with as little regard as the dust they tread upon, and their carcasses left like dung on the ground. Doct. 1. As it is a dreadful condition in a day of strait to be void of light to direct men what to do; so how­soever finful men trust much to their own policy in a calm day, yet a day of wrath will overturn all their designs, & leave them destitnte of counsel; for, I will bring distresse upon men, that they shall walke like blinde men. 2. When judgements are accompani­ed with darkness and perplexity, Gods hand is to be eminently seen in that stroak, and he is to be justified by our reading the bitter fruit of sinne in it; for, saith the Lord, I will bring di­stresse, that they shall walke like blinde men, and that because they have sinned against the Lord. 3. It is just with God, when he hath pursued sinners with judgements in this life, to cut them off also in their iniquity, and send them out of the world, to receive their full reward: yea, and to testifie his displeasure on their very dead bodies; for so it is threatned, their blood shall be poured out as dust, and their flesh as dung. 4. The gredinesse and cerriblenesse of divine wrath against sin, may be read in the measure of a calamity, in the ignominy of a stroak, and in Gods not owning, nor evidencing that he pitties in affliction; for all these are in this stroak to be matter of terrour to them, their blood shall be poured out as dust, and their flesh as dung.

The terriblenesse of this day doth appear further in this, that all helps shall prove vain, and their riches wherein they trusted or whereby they might think to ransome their lives, should not be able to deliver them from wrath, nor hinder the Lord, in his kindled jealou [...]e, to make short work in wasting the land, and consuming the Inhabitants. Doct. 1. Many are the false confi­dences, whereby men think to secure themselves against a day of vengeance, which it is no easie work to refine, that wrath [Page 297]may be seen in its terriblenesse; for, after all their imaginations that this evil day was far off, that it should be light, that their fenced Cities would shelter them, &c. which have been decla­red uselesse in the former purpose, there remaineth yet their riches to be declared vaine. 2. The wrath of God pursuing sin, is so dreadful, as no riches or treasures wherein men trust, can ward off the stroak, nor any thing else, save the blood of Christ fled unto by the selfe-condemned sinner; for neither their silver nor their gold shall be able to deliver them in the day of the Lords wrath. See Prov. 11.4. Ezek. 7.19. 3. When Gods love to­ward his people is provoked unto jealousie, by their breach of mariage-duty, and embracing strange lovers, it produceth most sharp and violent judgements, and acts as a fire which speedily consumeth all before it, and with which no paction or treaty can be made; for, the whole land shall be devoured by the fire of his jealousie: for he shall make even a speedy riddance of all them that dwell in the Land.

CHAP. II.

THE Lord having thus threatned his sinful peo­ple; comes now to exhort them to make right use thereof, by inviting the body of the land to repent, before the sentence were executed, vers. 1, 2. and the godly remnant, to seek God, and follow their duty, in hope of favour, when the evil day should come, v. 3. and that these exhortations may be more effectual, he sets before them the sad judgements that were to come upon the Nations round about; such as the Philistins, vers. 4, 5, 6, 7. Moabites and Ammonites, vers. 8.9.10.11. the Ethiopians, vers. 12. and the Assyrians with their chiefe City, vers. 13, 14, 15.

The sum of the first exhortation, directed to the impenitent body of the Nation, is, that no wever they were not a people de­ [...]irous of their own good, nor worthy of any favour, yet the Lord would make offer of it; and therefore invites them to make a serious enquiry, and fanning of themselves, and one of another; and that for this end they would gather and re­collect themselves, and meet together in solemne Assemblies for humiliation and repentance, and that they would do this ti­mously; before he decreed vengeance (which in Gods long-suf­fering had been yet suspended) break forth, and before a day of patience pass over swiftly, as the chaff before the wind; or before the day come wherein they should be as chaffe before the wind, and the decreed vengeance should break forth in ex­ecution suddenly and easily; and wherein the great fierce anger from the Lord, should inflict judgement without mercy: Doct. 1. When the Lord speaks in hardest tearmes to his sinfúl peo­ple, yet they are to read in it an invitation and allowance to come to him by repentance, and not that he is putting them a­way from any duty of that kinde; Therefore, though the Lord had uttered his sentence as a concluded business, chap. 1. v. 2. yet here he sheweth what use they should make of it, in turn­ning to him by repentance. 2. Repentance is not acceptably en­deavoured, where there is not a thorough and harrow search & enquiry made into our own hearts and wayes, and an helping one of another, in our stations to perform that duty; that so our consciences from clear conviction, may charge upon us those sins for which the Word threatens, and the sinfulnesse of them, and may stir up to turn unto the Lord; for so the words in the Ori­ginal may be rendered, search narrowly into your selves, and search, (as men do after stubble scattered here and there, as the word is used, Exod. 5.12. or after what is lost amongst it) that is, search, and search again, & while ye are thus employed about your selve, stir up and help others to search; for so the original constru­ction doth import. 3. For stirring up to this duty of searching, and making it effectual, it is necessary that every man recollect his wandring thoughts, whereby he hath snuffed up the winde [Page 299]at his pleasure, and hunted after vanities; and that the com­munion of Saints be entertained, particularly in solemne and publick humiliations; for, so doth the Word signifie, according to the translation, gather your selves together, yea, ga­ther together. See Joel 2.15, 16. 4. As this duty of repen­tance and self-searching is of great importance and concern­ment in all times, and cases, and especially when God declares himself to be angry; so it is a duty to the performance whereof there is need of much stirring up from the Lord; so much also doth the doubling of exhortations, gather, yea gather, import. 5. It is necessary for our humiliation, and for setting forth the freedome of Gods love, and how much he tendereth our well­fare; that we know our selves well, and what we are, to whom the Lord gives invitations, or makes gracious offers: for this end is it declared here, that the Lord invites to repentance a na­tion not affected with desire, to wit, of turning to God, or of their own good; and not desired, or worthy to be beloved of him: the Original word will import both. 6. It is a great addition unto, and aggravation of sin, when it is general and overspreads a land, either by general corruption, or by rulers their connivence at sins of particular persons, which brings guilt upon the whole land; or by private persons, their not mourning for the abo­minations of the time, which involveth them in the guilt there­of: All which also may contribute to commend Gods kindness in following such a crew, and to hold forth the necessity of repentance, when the disease is so desperate; for this cause it is marked, that they were, a Nation not desired, especially by rea­son of overflowing sin. 7. As the Lord in his long-suffering, doth not always execute vengeance immediately upon his pur­posing, or threatning so to do, but alloweth some time for bring­ing forth of that conceived birth (as the word in the original imports) so the Lords most absolute threatnings do not seclude the penitent from hope, but rather invite to speedy repentance; so are we taught here, gather your selves before the decree bring forth; as giving time to them to repent, and ground of hope if they should so do; for however the Lords eternal purposes be unalterable, yet his threatnings (which are his pronounced decree, or sentence according to the law) when most absolutely pronounced, to exclude the exception of repentance, Jon. 3.4, 10. The Lord threatning so sharply, that upon our perverting of him, he may not execute it; as, on the contrary, he promiseth that he may fulfill. And when his threatnings do hold forth, [Page 300]even his irrevocable purpose to send outward land-judgements, notwithstanding the repentance of any, as 2 Kings 23.26.27. yet repentance before it be executed, is to good purpose, for remo­ving the penitent before the evil day come, as was done to Josi­ah; for moderating it to him, if he be continued as Jeremiah, and the godly remnant found, Jer. 15.11. & for taking off wrath out of whatsoever they shal taste of the cup. 8. It is an horrid iniqui­ty to despise the patience and long-suffering of God, or to neg­lect the setting up of our furnace of examination, & self-search­ing when he threatens, and will provoke him to set up his fur­nace of judgment so much the hotter, that it hath been long for­born; for, if they let the decree bring forth, and a day of patience blow over without repentance and fanning themselves, he will make the day pass, and drive them as chaff, and will send his fierce anger upon them. 9. None who do believe divine wrath, how forcible it is, and how weak themselves are to resist, but they do proclame their own madness, if they set not about repen­rance when God threatens; Therefore it is thrice held out, what this day will be, that it shall pass as chaff, that the fierce an­gers of the Lord, the day of the Lords anger shall come upon them, as sufficient to move any who were not quite bereft of sense, to gather together before the decree bring forth.

There being little hope of the body of the land, that they would be repentance avert a day of anger; Therfore the Lord turns to the godly remnant in the land, who are humbled and made meek under the sense of sin, and Gods hand, and who have studied to make conscience of their duty enjoyned in the word; These he exhorts to go on in seeking the Lords face and favour, and to grow in humility, in meeknesse and in righteous walk­ing, and in making use of the righteousness of Christ, as being the certain way to be hid from wrath to come, & the only way giving any ground of hope to get safety in outward judgements, though he will not make them absolutely sure of it: for this sort of speech, see on Jon. 3.9. Doct. 1. In declining times the Lord [Page 301]hath a peculiar eye to the godly, and expects much from them; Therefore, leaving the wicked Nation, he turneth to them with exhortations and promises. 2. The truth and reality of grace will manifest it selfe in mens being of subdued, meek and humble spirits, stooping to the Word, abasing themselves, trembling under judgements, and tender towards others, and in their not giving way to discouragement from duty, however they be humble, but stirring up themselves to seek God for him­self, and adorning their profession with righteous conversation, respecting Gods commands, whatever their own natural inclina­tions be; Thus are the Godly described here to be seekers of the Lord, the meek of the earth (or of the land) which have wrought his judgment, or obeyed his righteous ordinances enjoyned to them. 3. Though it be incident to the godly to fall into some decay in a time of general defection, and to be discouraged from their duty by the evil example of others; yet the truly godly ought to prove themselves to be such by their perseverance, and need­ing and seeking more of what they already have, and of Christs righteousnesse to cover all; and especially they ought to be on the growing hand, if they would beare out and finde favour in an evil time; therefore in such a time is this exhortation gi­ven, seek ye the Lord, seek righteousnesse, seek meeknesse, the re­peating of the exhortation shewing the necessity of the thing exhorted to. 4. As it is the Lords great mercy toward such as fear him, that he puts the remission of their sins and their e­ternal happinesse out of all doubt; so also he is able, when he pleaseth, in hardest dayes to give them proofes of love in tem­poral favours by taking them into his protection, and either de­livering them from trouble, or moderating it; for, here there is no doubt made of the first, and even in the second it is declared possible, it may be ye shall be hid. 5. The Lord seeth it fit to exercise his dearest children with great uncertainties what their lot may be in common calamities, not that they should doubt of his power, or good wil, but that they may be sensible of the difficulty of the thing it self, and that in so great & overflow­ing calamities, the righteous shall scarcely be saved, that so i [...] may appear to be a singular favour when God doth it; that the godly having done their duty, may yet humble themselvs before the Lord, as not meriting any such thing as hiding; That they may be excited yet to more diligence, that they may learn to expect the free reward of piety, in temporal things, with much submission; and that, amidst all improbabilities, and [Page 302]incertainties, the seeker of God may learne by faith to venture much on God, and absolutely rely on his goodness and tender­nesse, who will not withhold any good thing from his own, Ps. 34.10. and 84, 11. For these causes it is, that this exhortati­on is seconded with so uncertain-like an encouragement, it may be ye shall be hid, &c. 6. Whatever uncertainty seekers of God may be put to, as to receiving of temporal favours; yet they ought to be fixed in this, That seeking of God is the shortest cut, and onely way to speed, even in these things; for, though they get but a may be, yet upon that they are exhorted to seek the Lord, as the only way to be sure, and their getting but a may be, puts it out of all doubt, that they who turn aside to crooked ways, may expect nothing of that kind. See 1 Pet. 4.18.

To make the preceding exhortation have the more effect, the Lord subjoynes a denunciation of sad judgements to come upon the enemies of the Jews on all hands of them, intermixing some promises, that these stroaks should tend to the advantage of truth and the Church. The first he begins at, are the Phili­stines on their west side; wherein he first threatens four of their great Cities, with being made solitary and desolate, with being openly and violently stormed, and the inhabitants led in­to captivity, when it should be impossible to travel for heat, and with total extirpation; which judgements are expressed in the first language, with fit allusions to the names of the Cities, v. 4. and Gath the fifth principal City of the Philistines, is omitted in this sentence, either because it was then in possession of the Jews, or because it is comprehended under the rest, as Amot 1.8. [Page 303]2. He threatens the inhabitants of the country about, lying upon the sea coasts; who were either Cherethites (of whom see 1 Sam. 30.14. Ezek. 25.16. or Philistines properly so called, who descended of cursed Cham. Gen. 10.6, 13, 14. These he threat­ens with his wo, & a purpose against them to lay them desolate, so that their fertile and populous Country should be turned in­to a place of pasture, and for flocks and herds to dwel in, v. 5, 6. The ground of this sentence is insinuated, in that they are called Canaan, that is, not only of his posterity, but possessors of a part of the land of Canaan, which belonged to Israel, Josh. 13.2, 3. And these judgements were inflicted on the Philistines, partly by Pharach, Jer. 47.1. Partly by the Babylonians, Jer. 47.2, 3, 4, 5. and partly by the Jewes the mselves, after their return [...] and afterward by Alexander the Great, as histories do record. Dect. 1. It is a profitable meanes for stirring up the visible Church to repentance, and the godly to perseverance, in an evil time, to consider the hand of God upon nations about, and enemies to the Church, therefore are these threatnings brought in upon the back of the former exhortations; and subjoyned to them with the particle for, as pointing out his scope in the sub­sequent purpose to be for their stirring up; and we may conceive the dependance thus. 1. Judgments threatned or executed upon others, ought to stir up the wicked in the Church to repent; Ga­ther your selves,—for Gaza shall be forsaken. 2. The godly may perceive Gods tender care of them in calamities, whereof they taste when they look upon the full measure which he meets our to others: seekers of God will see themselves hid in all their troubles, when they look on Gaza forsaken, Ashkelon a desolati­ [...]. 3. It is an encouragement to persevere in godlinesse, notwith­standing any trouble, to consider that God will recompence men for all the wrongs done to the godly, and will yet restore them and make all tend to their good. Seek the Lord, saith he, for Gaza shall be forsaken, &c. And so Moab, Ammon, and the rest of them, when Judahs remnant shall be made up, as it is v. 7. D [...]ct. 2. Such as have been long injurers of the people of God, and in [...]eterate enemies to them, God can when he will meet with them; for these Philistines had long possessed a part of Ornaan, [...]nd as sacred Histories tell us, were vexers of the Church on all occasions, and now the Lord threatens to pay them home. 3. The Lord can engage with his enemies in their full strength, and by his stroak undo them, and put them to all disadvantages; for when he engages with the Philistines in [Page 304]their flourishing condition of Cities and Countrey, he maketh them to be forsaken, and a desolation drives them out, and rooteth them up, and destroyeth them, that there shall be no Inhabitants 4. When God is angry, no place can promise an exemption to themselves from judnements, strhug Cities, open Countries, and lurking holes in it, are all alike potent to his blow; for here he threatens their Cities; the Nation and the Land, or Countrey, 5. As there may be much wo intended, and purposed against them, who little apprehend it, till they be made to feel it in effects; so the Lords Word writing sad things against a people, is the begluning of their wo, however for a time they may pros­per notwithstanding; for, Wo saith he to the Philistines now flourishing, the Word of the Lord is against you. It portendeth wo, that God hath such a word or sentence in his own purpose against them, but they were visibly under wo when it was pub­lished. 6. Sin as it highly provokes God, and endeavoureth to trample under foot his glory, & wasteth fouls and consciences: so when God comes to punish for it, it wili lay the most fertile & populous land desolate and waste: I will even destrey thee, that there shall be no Inhabitant, and the sea-coast shall be dwellings, and cottages for shepheards, &c, 7: Places of great confluence and resort, are ordinarily places of much sin, which draweth down remarkable judgement; Therefore this countrey is twice threat­ned under the name of the sea-coast, not only with relation to its fertility, but because much repaire of many Nations treasured up much sin, as fuel to insuing wrath.

This judgement is amplified irom an event, that should fol­low upon i [...], to wit, that the remnant of the Jewes, when the Lord, according to his Covenant shouln manifest his favour in returning their captivity, were to possesse the land of the Phili­sinnes, as a part of their own inheritance, and as the Lords flock, they were to feed and dwell there securely, even in the evening, when it is perillous fot flocks or persons to be abroad in a wasted countrey. This was accomplished partly literally, [Page 305]when at the return of the Jewes from Babylon, they possessed these lands, as stories mention, beside what may farther be done when the Lord saveth all Israel, and partly spiritually, when the inhabitants of these places were converted to the Church, and added to the Lords Israel by the Gospel, as is marked, Act. 8.26. 40. where Azotus is the same with Ashdod. Doct. 1. As Gods covenant with a people may stand firme notwithstand­ing many afflictions; so that standing Covenant will be forth­comming, for much tendernesse, and restitution in due time, to the afflicted confederates, when others shall perish in their ca­lamities; for the Lord speaks still to captive Judah in the Co­venant-stile, the Lord their God; and when the Philistines are gone, he promiseth to Judah, that the Lord their God will visit them, and turne away their captivity. 2. Covenant-rights and promise-rights will not faile to appear in performance, though after long delayes and many disappointments; for this sea coast was Judah's by right, which though they were long kept out of, yet at last the coast shall be for the house of Judah: 3. The Lord hath reserved choice mercies for his peoples lowest estate, and will do that for them then, which they could not do for them­selves when they were in greatest power; for the remnant of the house of Judah shall possesse the coast, which they could not doe when they were a flourishing kingdome; and when they are but a remnant, yet they feed thereupon, and lie down in the evening. 4. When the Lord doth afflict his Church, he doth not only restore her, but by some special advantage doth recompense her losse by trouble; This is held out to us, by the remnant of Judah, their getting the land of the Philistines with their own land, to make up their hard captivity. 5. In all the calamities wherewith the Lord afflicts the Nations, he hath a singular re­spect to the setting forth of his own glory, by bringing advan­tage to the Church and Gospel by these judgements; so the Lord in destroying the Philistines hath an eye to the planting of Judah there, and to the spreading of the Gospel in those places.

The next that God deales with are the Moabites and Ammo­nites whom he conjoyneth in this threatning, as being both de­scended of Lot, and so alike near of kin to the Jews, and as run­ning both one way against the Church, and being often confe­derate together for that end, Psal. 83.5, 6, 7, &c. The ground of the Lords challenge against them, is, their proud con­temning and reproaching of his people in the day of their affli­ction, and their boasting to encroach upon the Churches bor­der, and to possesse their land. Doct. 1. No relation will tie men who are wicked, to be friends to the Church and godly, but all of them, though never so near, wil run one way to be her enemies; so did Moah and the Children of Ammon, though both in kin to Juda. 2. Bitter reproaches and insolent mocking of the afflicted Church, is a great addition to her trial, which God will take notice of, as a sufficient ground of controversie against the reproacher; so it is here taken notice of as Judahs trial from them, and Gods quarrel-against them. I have heard the reproach of Moab, and the revilings of the Children of Ammon, whereby [...]hey have reproached my people. 3. The Lords chastising of his people in anger for their sins, doth not hinder his affection, to take notice of the wrongs done by wicked instruments, in due time to repay them; Nor do reproaches cast upon the Lords people, diminish any whit his estimation of them, but rather in­crease the expression of it; I have heard the reproach, saith the Lord; and notwithstanding all that, yea, so much the more, they are my people. 4. Nor so much as wicked proud boasting, and wicked enterprising, (far more wicked acting) against the Lords people, their land and rights, but it will in due time be reckon­ed for; for, it is put upon these enemies score, that they magnified themselves against the border, threatning to possesse it.

Follows the judgement threatned for this sin, and confirmed by an oath, that these enemies should be made as Sodom and Gomorrah, not for the way of their destruction, but for Gods rooting them and their memory out, and laying their land ut­terly desolate, (as a salted land, which makes it barren) to bear onely weeds; and that for a long time, if not for ever as to them, though there be a promise of their restitution, especially spiri­tual, Jer. 48.47. & 49.6. And whereas they encroached up­on Judah, the Lord threatens to make Judah spoile and possesse their land, v. 9, which is to be understood as that promise, v. 7. is: and that they may know the cause of this stroak, the Lord repeats it againe, that all this should come upon them for their proud insolency against, and reproaching of his people, v. 10. Doct. 1. The Lord is in great earnest, that he will meer with the Churches enemies, as having both power and reason so to do (he being the Churches Protector in Covenant with her) though it be little believed, either by the Church or his ene­mies, therefore he assures them of it by his oath, and takes un­to himself titles of power and interest: As I live saith the Lord of Hosts the God of Israel. 2. Though the Lord think is not fit to smite every sinful Nation with immediate judgements from heaven, or to make their countreys utterly and for ever unuseful, as Sodom and Gomorrah were; yet his displeasure is no lesse against the enemies of his people, then against those he hath so smitten: and he will in due time evidence it by sore deso­lation, and of long continuance, being compared with the Churches lot; therefore is the Lords wrath on these Nations compared with that which he let forth on Sodom and Gomor­rah: Surely Moab shall be as Sodom, and the Children of Ammon as Gomorrah, even the breeding of nettles and salt-pits, and a per­petual desolation. 3. Though the Church may oft times be ex­posed as a prey to her enemies, yet the day may come when the Church will be employed to do that to enemies, which they threatned to do to them, and in part attempted to do; for, whereas Moab and Ammon magnified themselves against Israels border, v. 8. now the Lord threatens, that the residue of my people shall spoil them, and the remnant of my people shall possesse them. 4. In a time of judgements upon enemies, there will be need of frequent inculcating of Gods controversie, if they would have a blessed use of stroaks in turning to God: and that so much the rather, as they will be ready to see many things before they see their injuries done to the Church, as a cause of their calamity; [Page 308]tharefore is this quarrel again repeated: This shall they have for their pride, &c. 5. Pride and insolency will not misse a fall and stroak in due time, especially when pride leads men to act sin and wrong, not out of infirmity or ignorance, but with an high hand, and that against the Church; for, This shall they have for their pride, because they have reproached, and magnified themselves against the people of the Lord. 6. A chiefe cause of the Lords appearing for his reproached and wronged people is, that the wrongs done to them seem to reflect on him, as if he were not keeping Covenant with them, or not able to defend or redresse their wrongs; and therefore as he affects them even in troubles, so he will in due time by visible acts set out his power for them, and his love to them; therefore this stroak is threatned, because they were infolent against the people of the Lord of hoasts; where both his power and his interest in Israel, are asserted as rubbed upon by them, and to be cleared in the judgement to come upon them.

This stroak is farther illustrated from an effect: that when the Lord shall thus terribly plague enemies, and vindicate the wrongs done to his Church, he will consume the idols of the Nations also, by blasting their reputation that could not help their worshippers, whereas God helps his people, and shal with­draw worship from them as useless things, (and so famish them of their food and oblations, and make them lean) whereby way shall be made for spreading of the knowledge of the true God, especially in the dayes of the Gospel, wherein without di­stinction of place, John 4.21, or of Nations, Acts 10.34, 35. all the remotest Nations lying beyond the sea to Judea, and the Iflanders shall serve him; and yet more particularly, in the day of the saving of all Israel, which shall be life from the dead to the generality of the Gentiles, Rom. 11.15. the fame of Gods doing for them, inviting all Nations to renounce their idols and serve him. Doct. 1. God is a dreadfull Party for weak man [Page 309]to provok: and albeit he be oft times little regarded of the se­cure siuner, yet in a day of anger he will be found terrible; The Lord will be terrible unto them. 2. As idolatry is a great cause of Gods anger against a people provoking him to smite them, so people are ordinarily so addicted to idols, that they are undone before they cease to esteem of them: so much doth the conexion of these two import: The Lord will be terrible unto them, for he will famish all the gods of the earth; he will terribly destroy them, because he hath a mind to bring down their Idols. 3. As it is a sweet fruit of judgements, when they bring down Idols as well as lay other things waste: so howsoever the Lord doth suffer idolatry for a time, yet at last, by judgments on idolaters, and by mercies toward his people, he will abolish idols, and ex­alt himself as the only true God, to be chosen and served by the world; for, He will famish all the gods of the earth, and men shall worship him. 4. It is the priviledge of the new Testament and a part of the glory of Christs Kingdome, that the Lords wor­ship is not confined to a Temple at Jerusalem, nor to the Na­tion of Israel, and such as became Proselytes, and joyned to them; but that in every place, even from the remotest Isles, all nations have access to God through the Mediator; for, so is here fore-prophecied: Men shall worship him, every one from his place, even all the Isles of the Heathen. 5. It is of great con­cernment to all the Churches of Christ, to mind much, and by their prayers to help forward and hasten the conversion of Is­rael, as tending to the advancement of the Gospel among the Gentiles; for then this prophecy will get a new and farther ac­complishment, Rom. 11.15.

The third denunciation is against the Ethiopians, who were either a Nation commonly called so, beyond Egypt, who had served in armies employed against the Church, as these other Southern Nations were usually employed abroad, Nahum. 3.9. Ezek 27.10. or rather a people in Arabia, descended also from Cush, and lying on the other side of the red sea, over against E­thiopia commonly so called, who are the people usually called Ethiopians in Scripture: these as they had been destroyed by Asa, [Page 310]2 Chron. 14.9, &c. and given into the hands of Sennacherib, as a ransome for Judah, Isa. 43, 3. with 2 Kings 19.9. so the Lord here threatens to cut them off by his sword in the hand of Nebuchadnezzar; either in his conquest of Arabia, or when he subdued Egypt, and destroyed those other Ethiopians, amongst Egypts Associates, as they were, Jer. 46.2. with 9. Doct. 1. Though the enemies of the Church were never so many on all hands, and never so sar remote, yet Gods hand is enough for them all; for, here he undertakes against enemies on all quarters; and besides the Philistines, Moab and Ammon, he threat­ens that the Ethiopians also (which soever of these Nations it be) shall be slain. 2. It is a special part of right reading of judge­ments, to see Gods hand in them, that his quarrel may be studi­ed, that his love to his people in avenging their quarrel may be seen, that his soveraign power and providence over al the world may be adored, and the smitten may know whither to flee for an issue; therefore it is added, Ye shall be slain by my sword.

The last denunciation is against the Assyrians in the North, and the chief City of that Empire, which he threatens to make desolate by his out-strerched hand, and like a barren wildernes, to be an habitation for all kinde of beasts, and monstrous crea­tures of all sorts, in stead of eminent Princes, and many people who frequented there; and that for this end, where there had been so many stately habitations, he would cause to pull down their roofs, and leave nothing but bare walls, fit for such guests to huant in. Doct. 1. God in executing of judgements will not forget to reach greatest enemies saddest stroaks: therefore the Lord sets out Assyria and Ninevehs judgements, in so dread­ful [Page 311]and ample a way, not only to give more ample encourage­ment to his people, whose faith might readily faint most in this particular: but to testifie the greatness of his displeasure against them, for leading his Israel captive: He will stretch out his hand against the North, and destroy Assyria, and will make Nineveh a de­solation, and dry like a wilderness. 2. Howsoever God may seem to own a prospering enemy against his people, and they may think so because of their succesle; yet God will in due time testifie the contrary, for, they boasted of old, that they came not up without the Lord, 2 Kings 18, 25. therefore the Lord will stretch out his hand against the North, &c. 3. Albeit that smful wayes and oppression may for a time raise up men to great power and glory, and make cities and countries to flowrish, yet ere all be done, it will lay them as low; yea, make them more desolate then is imaginable; so did Assyria and Nineveh feele; when flocks lay down in the midst of her, all the beasts of the Nations; when the Cormorant and Bittern did lodge in the upper lintels of it, &c, And no wonder, for these creatures were no more monstrous in mens account, then the former inhabitants were in Gods sight.

The equity of this sentence upon that City, is confirmed from the causes thereof; where not recounting her particular sins, he takes notice of the result of all her sins, and the common sink into which they all ran; to wit, her security and insolency, that being blinded with the splend or of her prosperity, she despised all other Nations, and cast off all fear of any change; because of which it was righteous with God, by laying her so desolate to make her an ignominious spectacle to all beholders. Doct. 1. It is not possible for wicked m [...]n to guide their prosperity and suc­cesse in ill courses well, but they will swell in pride thereby, and so provoke God yet more to anger against them: for, This is the rejoycing City that dwelt carelesly, that said in her heart, I am, and there is none beside me. 2. Look how much, wicked men [Page 312]prospering in sin, have been admired by others or have admired themselves for their prosperity, divine indignation shall indue time make them as remarkable for ignominious calamity; for, How is the rejoycing City become a desolation, a place for beasts to lie down in, every one that passeth by her, shall hisse and wag his hand.

CHAP. III.

AFter these threatnings denounced against other na­tions, the Lord returns to speak to the Church, & threatens Jerusalem for the many iniquities done in her, v. 1, 2. particularly for the sins of Rulers in State, v. 3. and of Church-guides, v. 4. and con­firmeth the equity of this sentence from Gods ju­stice and their incorrigibleness, either by the Word, v, 5. or by the rod, v. 6, 7. And because the godly could not but be affright­ed by these threatnings, therefore he subjoyns many comforts to them, concerning the returning of their captivity, and the mer­cies of the Gospel; exhorting them to wait on God, in expecta­tion that he who punished the Church, would appear and pu­nish her enemies, v. 8. at which time he would propagate true Religion, and make Jews and Gentiles jointly serve him, v. 9. would gather his people from the remotest parts of the world, v. 10. would endue them with excellent qualifications, and give them safety, v. 11, 12, 13. and would furnish them with ample matter of joy, v. 14, 15. and of serving God without fear, v. 16. considering his power and love, v. 17. and what he will do for recovering their broken and desperate estate, v. 18.19. 20.

The Lord having by his Prophet, used all the former meanes for reclaiming his people, but in vain; he comes now to pro­nounce his last sentence against the body of that nation, and threatens Jerusalem with a wo; the general causes whereof were her pollution, through oppression and violence, and her con­tempt of warnings from the Word, her not being bettered by corrections, her not trusting in God, but in other things, and her not entertaining communion with him, who offered himself to her in the Covenant. Doct. 1. As Gods anger declared a­gainst a people, portends misery enough to them, though there were no other evidences of it; so he will not spare nor exempt his own people, when they provoke him: especially such as be­ing most obliged to him, yet do prove eminent in defection; therefore as he threatens other Nations, so also his own sinful people, and names Jerusalem for all, because she was chiefe in the defection, who should have been holy, and a Sanctuary to God; and under this wo comprehends all the evils which af­terward pursued that people. 2. Injustice and oppression is an abominable and filthy sin, especially in the Church; and the riches gathered that way, do not give any splendor, but make men and places vile in Gods sight, and obnoxious to his curse; for, the oppressing City is filthy and polluted, as the crop or gorge of a ravenous bird, where all unclean things are heaped toge­ther; or as one made a publick spectacle of infamie, as the word imports, and therefore wo to her. 3. As disobedience unto the Lord, revealing his mind by his word, is ground sufficient for a quarrel; and as contempt of the authority of God in his word, is the cause of mens boldnesse in sinne: so it will be a great aggravation against sinners, that warnings from the Word do not reclaim them: for, Wo to her that is filthy, she obeyed not the voice. 4. As rods sent upon the Church, will either make her better, by instructing and humbling her under Gods hand, or ripen her yet more for Gods wo: so obstinacy in sinne under corrections, is a sad aggravation thereof: for, Wo to her that is filthy, she received not correction, or instruction by her corre­ction, as the word imports. 5. God is so willing to be the stay and confidence of his people, that it is a quarrel when they will not lean all their weight on him: and as want of faith in God drives men to sinful and wrong courses, so this is a great iniqui­ty before him: for, Wo to her that is filthy and polluted, to the oppressing City, she trusted not in the Lord: and this also is the cause why the word or rod works so little. 6. As the neglect [Page 314]of keeping communion with God, turneth the heart loose to all sinful wayes and snares; so the cause of little dependance on God in straits, is, because men cannot be at paines to keep neer God, that so they may reap the fruit of faith; for, Wo to her that is filthy, she drew not neer to God, and she trusted not in the Lord, because she could not rake paines to draw neere to God. 7. The Lords gracious condescendence and offering of himself to the visible Church, to be approached unto in all cases, and her profession of having an interest in him, doth aggravate her sault in not making use of him, nor taking hold of such an ad­vantage; for it is an addition to her sin, that she drew not neer to her God; that is, to God who was hers in offer and visible co­venant, and in whom she gloried as hers.

The Lord denounceth this wo upon Jerusalem more especial­ly; for the sins of her State-Rulers, her Princes and superiour Magistrates, who ought to have been for the praise of well­doers, & a comfort, and Protectors to the Subjects, were a ter­rour, & cruel as lions, and that not against enemies, but Subjects in the midst of the City: and her Judges or inferiour Magistrates were no better then they, but as cruel and unsatiably greedy as hungry wolves, who coming out in the evening, (having fasted all day) do not only eat the flesh of their prey, but so do gnaw the very bones, as they leave nothing till the morrow. See Prov. 28.15. Doct. 1. As a land doth not ordinarily degenerate, but when Mag strates of all ranks are also corrupt: so the sins of Ru­lers have an especial hand in drawing judgements on a land; for when the city is filthy and polluted, &c. v. 1. then Princes and Judges are lions and wolves; and because of this, wo is denoun­ced. 2. It is a great iniquity and abuse of Gods Ordinance of Magistracy, when the hearts of men in power are lifted up a­bove their brethren, and when they employ all their power for their own ends, and against those for whose good they should employ it; this was the sin of Princes and Judges: They are roaring lions within her, and evening wolves. 3. It is a judgement, and a presage of ruine to come on a land, wheu their Rulers are not men hating [...]vetousnesse; but hungry, greedy men are en­trusted [Page 315]with affairs, whereby they who in their private stations could not poorly bite and oppresse, are enabled by their power and place to play the lion and wolfe: such was Judahs case; Her Judges were evening wolves, they gnaw not the bones till the morrow, or, they leave not the bones to be gnawed; or continue not to gnaw the bones till the morrow, but presently devoure up all.

The Lord subjoynes the sins of Church-officers, as a fur­ther cause of this judgement, and chargeth their false Prophets, who pretended to an extraordinary calling, with prophaneess and levity in their carriage, and inconstancy in their doctrine, fitting it to all humours and parties, which was great perfidi­ousnesse, and their Priests or ordinary Ministers, with propha­ning the Sanctuary and holy things, in ministring unto the Lord, and with perverting the true sense of the law in their or­dinary doctrine, and teaching of the people. Doct. 1. When God reckons with a land for sin, it is no strange thing to see them who should be meanes of reclaiming people, that they may flee from the wrath to come, accessory to the guilt of the land, and partakers in the judgement; for both Prophets and Priests are here found guilty; See Lam. 2.14. 2. Want of gravity in carriage, and rashnesse, and inconstancy in doctrine, making the Word Yea and Nay, and fitting doctrine to all hu­mours, parties and times, is a character of a false Minister, ac­cessory to a lands sin, and liable to sad judgements, whatever extraordinary or singular thing he pretend to; Her Prophets are light, (or rash, unstable and heady) persons. 3. An unfaith­ful time-serving Minister, though he may please himselfe and others, may like well of his way, yet in Gods account he is but a perfidious man, betraying his trust, and the soules of men, and men will finde it so in due time; for being light, they are al­so treacherous persons. 4. Every Minister that would approve himselfe to God, ought to give himself, both to deal with God in behalfe of the people, and with the people on Gods behalfe, for, such was the Priests charge to minister un [...]o the Lord in [Page 316] the Sanctuary, in name of the people, and to be ordinary teach­ers of the law to the people, in both which they failed here. 5. It is a token of sins full ripenesse, and of speedy approaching judgement, when Ministers dare pollute the holy things of God, by going prophanely and in a carnal way about his wor­ship and service; (their own familiarity and frequent employ­ment about it, without sensible hearts, having bred a contempt of it) and so embolden others to do the like, or tempt them to abhor Gods service: thus was it with Jerusalem, when wo came upon her; Her Priests have polluted the Sanctuary. 6. The holy Scripture being the revealed will of the supreame Lord, and the unalterable rule of mens duty, according to which they may expect blessings or curses, it must be an high presumption in men, to wrest and force it to applaud their fancies, and to take their light to the Word, and father it upon it, and not come with submission of heart to receive light from it; and so make of Scripture what they please: this is also a quarrel, They have done violence to the Law.

The equity of this threatned wo is cleared from the justice of God, who not only dwelling amongst them, could not with­out impuration to his holinesse, passe over such grosse abomina­tions, but also was a just God in giving her faire play in this processe, and not pronouncing this sentence till she was found incorrigible: which he proveth from two evidences, whereof the first is, that however he had daily and early by his Messen­gers held forth this law, as a lamp whereby they might see the evil of their wayes; and so failed not to give them warning that they might be reclaimed; yet they proved obstinate, and impu­dently blushed not to sin against cleare light. Doct. 1. How­ever a visible Church persevering in sin, may blesse her selfe and expect great things from Gods visible presence with her; yet all these priviledges speak the impenitent sinners disadvantage, & their lying neer a stroak; for, if the just Lord be in the midst thereof, he will doe no iniquity, to wit, in sparing her being so sinful. See Amos 3.2, 3. 2. God doth so much delight in mer­cy, [Page 317]and is so tender of his people, that he never proceeds to seve­rity, so long as there is another way unessayed to reclaim them, or to stint the course of their sin; which doth abundantly justify him when he judgeth; for, in this also he is the just Lord in the midst thereof, he will not do iniquity, in that he will not cast off till other means be essayed, as the following purpose cleareth. 3. It is a great favour from the Lord, and a testimony of his long suffering, when he doth not take every finner at his first word, but followeth him with frequent warnings of his danger if he go on; and offers of advantage if he returne; for, it is marked here as an evidence of Gods kindnesse in this processe, that every morning, (which was the usual time of Prophets, preaching, Jer. 7.25.) doth he bring his judgements to light, he faileth not. 4. Albeit men may pretend to acknowledge the au­thority of God and his Word; yet it is usual, that when they are mad on sin, and going to ruine, this should be a presage of it, that the Word will do nothing at them; for it is marked as their sin, and a token that judgement must come on, when notwithstanding warnings; the unjust knoweth no shame. 5. None who are within the visible Church, and doe acknowledge a Deity, and yet dare with a high hand sin against the cleer light of the Word, but they proclaim themselves to be destitute of all ingenuity, and given up to the plague of effronted impu­dence, for, such know no shame.

A second evidence of their incorrigiblenesse is, that the Lord had often-times visited the Nations round about; not one, but many of them, and not with an ordinary, but with remarkable stroakes, destroying their strong holds, or Princes, (which as corner stones, as the word imports, uphold the fabrick of the Common wealth) and making such havocke of the Nations as there were neither traveller nor Inhabitant to be found: [Page 318]all which, considering out ward meanes, and their duty, might have warned them to flee those sinnes, for which those Nations had been punished, and instructed them to fear God, and re­forme their wayes, that so their afflictions might have kept within bounds of fatherly correction, and they might have prevented the last stroake of being put out of their land: and yet for all this, they were so farre from turning to God, that they were even worse, all their wayes being not only sinful, but corrupt, and bent, active, and headlong in going wrong, as if it had been their study: and they were as earnest to goe wrong, as he had been to reclaim them, v. 5. Doct. 1. The Church is so dear unto God, and he so tender of her well-be­ing, that before he ruine her, he will preach her duty, and danger to her, upon the dear expence of others; for all these sad judgements on others, v. 6. was to inform her, that she might prevent the like. 2. Judgements inflicted on any of the world, is a document, and call to others to fear God, espe­cially being guilty of the like sinnes, yea, even the Church ought to take warning from judgements on enemies; for, He cut off thir Nations, laid their Towers desolate, &c. that his Church might feare him, and receive instruction. 3. Albeit God onely wise, to whom all his works are known from the beginning, cannot be disappointed of any expectation he hath; yet this dealing with his sinfull people, and the meanes he useth, are such as in reason might promise, and doe indeed oblige them to bring forth the fruits of repentance, and re­formation; therefore he subjoynes to this warning, from his judgements on others, I said, Surely thou wilt fear me, thou wilt receive instruction; speaking after the manner of men, and shewing what his dealing did oblige to. 4. True godlinesse, and an evidence of true turning from Apostasie; consists in an holy aw of God, and fear because of our offending him, or to offend him again, joyned with spiritual wisdom, learn­ed from the word, and from our experience of our selves, and our failings, or of others, to carry on and fe [...]d that disposition; for so is their duty here described, Thou wilt feare me, thou wilt receive instruction. 5. No stroakes on sin­ners ought to be a discouragement to them, being penitent, from comming to God, or from expecting good at his hand, for if they should fear him, so their dwelling should not be cut off, how­soever he punished them. 6. Albeit true godlinesse, or turning [Page 319]to God from sinful wayes, will not exempt a people from fa­therly chastisements to make them more wise, and their turn­ing yet more serious; yet the penitent in these will meet with favour, considering what he deserves, and what such as go on in impenitency meet with; for so is insinuated, so their dwelling should not be cut off, howsoever I punished them. 7. To be deli­vered from going into captivity, out of our own land, where we should want the publick ordinances of Gods worship, is a mercy which may sweeten much affliction in our own land; it is a promise to the penitent, Their dwelling shall not be cut off, howsoever I punished them. 8. Such is the madnesse of men, especially where the Lord hath given them over, that no ex­ample will warn them; their security, conceit, dreaming of priviledges, &c. will hide all dangers from such, till they light upon themselves; for all these warnings wrought not, they corrupted all their doings. 9. The more meanes be es­sayed to reclaim a people, without successe, the worse will that people grow; where meanes are not blessed, they leave that curse behinde them; therefore all these meanes of warnings, threatnings, promises, and lesser stroakes being in vaine, see what followeth, They rose up early, and corrupted all their doings, they were vigilant, active, and earnest to goe wrong. 10. It is a cleare proofe of incorrigiblenesse, and a presage of cer­taine ruine, when a people are never more mad upon sinne, then when judgements are let forth for it; for by this the Lord proves their incorrigiblenesse, and sealeth this wo upon them, that when the Nations were cut off, yet They rose up early, and corrupted all their doings.

The Lord having thus accused, and left the body of the Jewes under his wo, he turnes now to the godly among them, who could not but be affrighted with these threatnings, and [Page 320]troubled with the thoughts of dispersion of the people; there­fore he propounds divers grounds of their encouragement, some whereof were to be accomplished in part, at their return from the captivity, and all of them spiritually, in the dayes of the Messiah, beside what may be expected yet more fully at the conversion and saving of all Israel.

The first ground of encouragement is, that as they had God to wait and depend upon in the time of the ensuing calami­ty, wherein God would consume the Jewes out of his jea­lousie over them; so there was ground of hope, that the Lord having punished his Church would appear against her ene­mies, to take the prey out of their teeth, and raise up the Na­tions to consume them, and make such havoke of them, as might testifie his zeal for his people, and glory, which had been violated by them; and therefore the godly were patient­ly to expect this day, so much the rather as all this should tend to the advance ment of the Kingdome of Christ, as is af­ter cleared. Doct. 1. The Lords just controversie against the visible Church, provoking him to abandon her, doth no­thing diminish his affection to any godly remnant in it, nor make him forget them in sad times: for in the midst of all these quarrels, he hath a word to them: 2. God in his Church, is jealous of her, and of her affection toward him, and for his Church against all that trouble her; in both which cases, his jealousie being provoked, is terrible, and will raise up many instruments, and make a great destruction; for this jealousie of God, first against the Jewes (which is supposed here, and first in order to be understood) and then against her enemies (which is most expresly pointed at) will arise to the prey as a roaring Lyon, will assemble Nations and Kingdomes, to make them scourges to the Jews, and then to be plagued themselves, Will pour out indignation, and fierce anger, and devour all the earth or Land. 3. When the Lord is about to bring forth some glorious peece of his Gospel-work, The Church is to expect some great shakings, and vastations to make way for it; for in order to what followeth in this Chapter, there will be a devouring of all the earth, a casting of all into the furnace, that he may b [...]ing out his pure mettal. 4. When it pleaseth the Lord to let judgements upon his Church arise to a cap­tivity, and a leaving of them in their enemies hand, the godly are to expect a time of the trial of faith, and patience, before there be a change; as here is insinuated, that when Judah is [Page 321]consumed, there will be need of waiting on God, before a day of vengeance on enemies come about. 5. Times of greatest trou­ble, have matter of encouragement to the godly, in that they have ground of present dependance on God for strength and furniture, during the straite: and ground of future hope, that there will be an outgate, and that vengeance will come on oppressors: they are allowed and invited to wait on God, till that other day come. 6. Patience is the kindly fruit of hope, and the posture wherein the godly are to expect issue, and to finde present troubles easie, Wait ye upon me, saith the Lord, till the day, &c.

A second ground of encouragement is, that these calamities on the Jewes and their enemies, should [...]ot make the Church to cease; but God should propagate pure Doctrine, pure Worship, and profession unto many people, both Jewes and Gentiles; who should joyntly concurre to serve him, and help one another in his obedience, v. 9. Thus a pure language seemes to be understood, as Isa. 19.18. not secluding purity of heart, amongst some of them, which it evidenced by purity of language, as may appeare from Isa. 6.5. Matth. 12.34. Jam. 3.2. and from what is further promised here; yea, the Lord promiseth that he will gather them from the furthest parts of the world, to seek him, and offer service to him, v. 10. This promise is accomplished, partly in his gathering toge­ther in Christ, his dispersed elect throughout the world, and remotest corners thereof, Joh. 11.52. and these Ethiopians, or, (as some conceive) Egyptians, among the rest; and part­ly it shall be accomplished when the Lord shall call scattered Israel from the remotest parts of the world to serve him, and they shall bring in some Gentiles with them, as a gift to God. Doct. 1. It is matter of praise to God, and of encourage­ment [Page 322]to the godly, that go with Nations as it will, yet he is not to want a Church, though he should gather it from among Pa­gan Gentiles, and such as there is little apparent hope of; for when the earth is devoured, v. 8. then he will get many people, as the word is, and that from beyond the rivers of Ethiopia. 2. Purity of Doctrine, worship and profession, is the glory of a Gospel-Church, and a glorious work of God to make it so, and keep it so; for, saith the Lord, I will turne to the people a pure language, or, pure Doctrine and profession, instead of their Idolatrous and blasphemous fancies, and their way following thereupon. 3. Purity of Doctrine, worship and profession, doth not consist in a lawlesse liberty, or toleration, to think or say what men will, but is conjoyned with, and carried on by an united uniformity, which as it is the rich fruit & recompence of much trouble, so it is to be expected in the Lords time and measure: for, when after their much trouble they shall have a pure language, they will serve him with one consent, or shoul­der, even in that pure language, See Jer. 32.39. Zach. 14.9. 4. As unanimity in the matters of God, and the free accesse of Jew and Gentile to serve God, the one as well as the other, is a great mercy of the Kingdome of Christ: so when seekers of God are of one heart, and do all put hand to the work to help one another, without obstructing, or lying by, it is a token of thriving service: this is also included in the promise, as a great blessing, and a meanes of much good, They shall serve him with one consent. 5. The true characters of a converted and spiritual people, are their being much in calling on God, imploying and making use of him in all things, and their gi­ving up themselves to be his servants at his disposal; and in testimony of their subjection, and thankfulnesse, they will put hand to his work, as they are called, will do all as service to him and bring their worship, themselves, or others, as they are able to offer up to him: thus are they here described, They all call on the name of the Lord, when they get the pure language, they are suppliants, they serve him, and bring his offering. 6. As the Lord will not lose any of his elect, how farre soever scat­tered through the world, and will recover his own, when their case speakes them afarre off, and they are driven to exile, without hope or probability of returne, in their own appre­hension; so in particular, the Lord will in due time seek after and recover his ancient people, now of a long time scattered, whereby there shall be a reviving of his service in the world; [Page 323]for from beyond the rivers of Ethiopia, he will seek the daughter of his dispersed, and cause them to come, at which time there will be suppliants and offerings brought, and serving of him with one consent.

A third ground of encouragement is, the promise of the Churches reconciliation with God, through the free pardon of finne, and her renovation; the glory whereof should rub off the shame of her former iniquities, and should be followed with such felicity, as should take away the ignominy of her former afflictions for sinne, and particularly he promis [...]th to purge away their conceit, and carnal gloriation in the Tem­ple, and outward ceremonies, and to make worshipping of God in spirit and truth to be only in request; these promises are made to the Church, in relpect of the elect in her, and do hold forth that eventually, at some times, and sp [...]cially at the conversion of Israel, there may be a more general renova­tion of Church-members; but do neither hold forth that they will be universally such, nor yet do proscribe that it is the Churches duty to admit none but such. Doct. 1. Greatest promises of outward things, will not afford matter of encou­ragement to the godly, unlesse with these the work of recon­ciliation, and renovation be going on; therefore is this pro­mised to encourage the godly Jewes. 2. Albeit the Lords re­conciled people have cause to be ashamed of themselves, and to testifie their repentance, by blushing for their backslidings, Ezek. 16.61. yet being reconciled and turned to God, they may lift up their face through a Mediator, expecting not to be eternally confounded, and that God will not charge them with these finnes, but will bury them; and make their future conversation rub off that reproach, and by his doing for them, will take away the ignominious effects of their sinne; so much doth this promise assure us. In that day shalt thou not be asha­med [Page 324]for all thy doings, wherein thou hast transgressed against me. 3. As men cannot prove their sinne to be really par­doned, but by their renewed conversation; so without this there is no taking away of the ignominy of former sinful wayes; thus doth the Lord prove that they shall be a par­doned people, and not ashamed, for then I will take away out of the midst of thee, them that rejoyce in thy pride, &c. 4. The shameful sinne of the visible Church, is her boasting of ex­ternal priviledges, and being bold to sinne, because of them, her outward mercies of that kinde becomming her snare, and standing betwixt her and the kernel of them; for this is the sinne to be removed; rejoycing in thy pride, or, excellency, as the word signifieth, and being haughty because of my holy moun­taine. 5. As the Lord must be the worker of our reconcilia­tion, and renovation, as his making a promise about it doth teach us; so when the Lord hath a minde to do good, and ap­pear for a people, who have lain under great ignominy and judgements for sinne, he can soone reforme them, and make them shine in holinesse, as here he promiseth to the Church of the Jewes, whose name to this day is a reproach, Thou shalt not be ashamed, I will take away them that rejoyce in thy pride &c.

The sanctification of the Church is further commended, that no affliction, paucity, nor poverty, (as when they return­ed from Babylon) should obstruct, but rather help it on; the Lord emptying them of all things by affliction, that they may learne to trust in God, and study holinesse and sinceri­ty, which are approved in his sight; whereunto they shall be encouraged by Gods protecting of them, and keeping them [Page 325]in safety from violence and feare, notwithstanding their low estate. Doct. 1. When the Lord corrects his Church, he useth not to make a full end, but to leave some to get good by these afflictions, and the fruit of them from the Lord; I will also leave, saith the Lord, the remnant of Israel. 2. The Lord seeth it fit to exercise even a remnant of his people with many afflictions, after he hath by their deliverance taken away their reproach, that so they may be put yet to a more serious study of holinesse; for, they are afflicted, and a poor people, that they may trust, and do no iniquity. 3. As trust in God is a chiefe part, and the root of true holinesse; and as the afflicted may have yet ground of hope, and may rise the more in confidence that trouble would lay him low, and that carnal confidences do faile: And as afflictions do not al­low us to be discouraged, but to put us to trusting and imme­diate dependance, and do feed faith; so to trust in God, is or­dinarily mans last shift, which he will never essay till he be emptied of all things beside, and led by God to this duty, who undertakes to work faith as well as to give the reward of it; all these are imported in this promise, as it is propounded, I will leave in the midst of thee an afflicted and poor people: and they shall trust in the Name of the Lord, and here their holinesse begins. 4. Trust in God will encourage and enable the be­liever to follow holinesse and Gods way; And, albeit perfecti­on be not attainable in this life, yet the beliver is to prove his integrity, by avoiding the dominion of sinne, and hypocrisie, and dissimulation; and to emplore God for attaining thereof: This is the summe of that promise, The remnant of Israel shall not do iniquity, nor speak lies: neither shall a deceitful tongue be found in their mouth. 5. As God is sufficiently able to give safety and support to his own in their weakest condition; and as the godly have the Covenant-right to temporal preservation when it is good for them, and are alwayes hid in the secret of Gods presence, and may attaine to peace and freedome from the slavish feare of trouble: so the faith, or sensible experience of this protection, is a sufficient motive to Saints, to study ho­linesse, and keep the way of God; This imported in the pro­mise, They shall feed (as his flook) and lye down, and none shall make them afraid; and in its being subjoyned, as a reason why they shall study holinesse; They shall not do iniquity, &c. for they shall feeh and lye down, &c.

The Lord subjoynes yet further encouragements to the god­ly, in two exhortations directed to the Church of the Gospel, wherein yet more of her allowance, and priviledges are held forth. The first exhortation is to full joy, because of Gods re­moving of plagues and enemies, because of Gods presence ma­nifested in the midst of her, and her freedome from former e­vils; importing a promise, that she should rejoyce because of this, and that the godly of the present time might rejoyce in hope of it. Doct. 1. As the true Israel in spirit, children of Zion, and of that Jerusalem which is from above, and who are heirs to all the promises, have allowance, and matter of compleat joy above any other society, whose joy is still embit­tered with sorrow, and ought to entertaine their good condi­tion with thankfulnesse and rejoycing: So when Israel shall be converted, the Church may expect, that after their long si­lence, and bitter sorrow, there will be a notable song among them; for, this exhortation, Sing O daughter of Zion, shout Oh daughter of Israel, &c. is a warrant and direction to all the godly, shewing how short they often come; and promise to Is­rael in particular. 2. Though sinne and spiritual judgements, together with outward calamities following thereupon, and enemies both outward and inward do oft times trouble the Church, yet in due time they shall not mar her mirth, but rather furnish matter of a song, when God having quit the processe against her, and healed her spiritual judgements and plagues, shall speedily remove them, and her enemies; Sing, &c. saith he, The Lord hath taken away thy judgements, he hath cast out thine enemies: whereby judgements, we are not only to under­stand her outward calamities, but all her spiritual plagues ac­companying [Page 327]sinne, and all the Lords sad sentences against her, which were the rise of the enemies invasion and success. 3. It is matter of great joy, to have interest in the true God of the Church, who is the Lord Jehovah, alsufficient to make his fol­lowers happy, and maintain his and their rights, Ezek. 35.10. especially when the right is made clear to beleevers, and that the Lord is not to their sense standing afar off, but very neer and in the midst of them; which every one that lives by faith may expect; for this is also matter of a song, the King of Is­rael, even the Lord is in the midst of thee. 4. Albeit the Church cannot promise to her selfe, to be wholly and perpetually free from trouble, while she is within time; yet Israel being con­verted, may expect not to meet with those judgements they have endured since their rejection: and the godly may ex­pect their own competent breathing times from trouble, & that trouble shall not hurt them, nor prove evil when it cometh, and that the day shall come, wherein they shall be for ever freed from it, which may sweeten what they meet with, that it hin­der not their joy; this is imported in that cause of the Song; Thou shalt not see evil any more.

The second exhortation (which the Lord promiseth shall be directed to the Church, either by her Pastors sent out, or by way of acclimation from others, beholding her happy estate, particularly at their returne from Babylon; and at the conversion of all Israel) is, that by faith they would put away fainting feare, and stir up themselves to serve God chear­fully; for which end th [...]re are several encouragements subjoyn­ed in the following purpose. Doct. 1. It is an usual infirmity in the godly, that their disposition comes far short of their al­lowance; when they are allowed to be glad and rejoyce with all the heart, v. 14. they need to be stirred up not to feare or faint. 2. The people of God are many times so mistaken of their own case, that others may see more of their good condition then [Page 328]themselves, and they need the Ministery of the Word to di­rect their thoughts, to which they ought to submit; for, In that day it shall be said to Jerusalem, Feare thou not, &c. 3. Faithlesse fainting, feare and idlenesse, are usual compani­ons, which feed and entertain one another; fear weakning the hands from dutie, & idlenesse feeding discouragement yet more, therefore both are joyned here, Fear not, let not thy hands be slack or faint. 4. As the reconciled people of God have no cause of harmlesse feare, if they would set themselves against it; & as it becometh them to go about any duty enjoyned by God, with alacrity and chearfulnesse; so our encouragements in God are then rightly used, when they strengthen us to duty; so much also do these exhortations, being put together, import, Feare not, let not thine hands be slack. 5. As it is the duty of faithful Ministers, so also it is the commendation of all the godly, to stir up one another to encouragement through faith, and to chearfulnesse in the obedience of faith, for, they are commendably employed, who say to Jerusalem, Feare not, &c.

The reason of the preceding exhortation, and the ground of their encouragement is taken from Gods Covenant made with them, and his presence which was conspicuous in the midst of them; from which grounds they might expect not only that his power should be employed for their delive­rance, but also that out of his love, wherby he had chosen them, he would delight and acquiesce in them, and rejoyce over them, and do them good, and sweetly cherish them, notwithstanding what might be said against them. Doct. 1. As the Lords Covenant with his Church, is not broken off by every discord or affliction; so the Lord manifesting himself to be in Cove­nant with her, by his Ordinances, as signes of his presence, saith much mercy to her, according as she needs it, for the rise of all [Page 329]the following encouragements, is, the Lord thy God in the midst of thee. 2. As the Church may expect freedome from all her troubles, either by prevention, support or deliverance; so her interest in God through the Covenant, makes his Omnipo­tency forth coming to her for that end, and she may reckon her strength by what is in him; for, the Lord thy God is mighty, and therefore, he will save. 3. Albeit the proofs of divine pow­er, let forth for the Churches good, do set him out above all blessing and praise; yet his love-embracements are above all, and the chief of the Churches encouragements; therefore are they added as a further degree of comfort; He will rejoyce over thee, &c. 4. Albeit Christs Bride be of no worth to him, nor doth he need her, yet having chosen her to be his Bride, he will not come behinde in any duty, which such a relation promiseth or engaged to among men, but will take pleasure to be her God, will esteem, commend, cherish and delight in her, not according to her worth, but according to the dignity he hath called her unto, and as his wife, his love putting comelinesse upon her; & will expresse his delight by doing for her, as if her well-being were a sufficient recompence of all his pains; for, He will re­joyce over thee with joy, which points at his inward delight; He will joy over thee with singing, which noteth the outward ex­pression of it; and both of them borrowed from the carriage of a Bridegroome to his bride, Isaiah 62.5. 5. The Lords love doth so acquiesce in his people whom he hath chosen, as the end of his pursuit wherein he resteth, and doth not onely cherish them by many expressions of love, when he taketh up his rest in and with them; but answereth all objections that might be against them, with his own free love that hath chosen them: as reckoning, that having loved them, he will love them: and having let out his affection upon the unworthy, he will beare with their frailties, and not give a bil of divorce, nor chide con­tinually: Thus he will rest in his love, or her whom he loveth, as having gained his end when he obtaines her; and in his love or affection to her, which is sufficient to make him not wea­ry of her, nor reject her; yea as the word signifieth, He will be dumb and deaf in his love; His love (to speak after the manner of men) will guard his eare from hearing, and his mouth from uttering accusations against her, to wit, so as to cast her off, or denie her marriage entertainment, though otherwise he may humble her.

The Lord takes the word out of the encouragers mouthes, and himself applieth that more general promise, v. 7. to the broken and afflicted estate of the Jewes, for the encouragement of the godly remnant; promising that he would gather and bring them again to their own land, especially those, (or for their sakes) who were mourners for the want of the solemne worship of God, as they had it in their own land, and burden­ed with the reproach following thereupon, Psal. 137. Doct. 1. As it is the dutie of all the people of God, to finde God speaking in and by his Word unto them; so is his mind to be found in his Word, and no where else; for he doth himself con­firm what these exhorters had said of him, v. 16.17. for the fur­ther strengthning of the godly; and what they said of him from his Word, that for substance doth he say of himselfe, when he speaks, I will gather, &c. or employ my power and love to save, as v. 17. 2 The Lord speaking 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 [Page 331]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.

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 [Page 332]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.

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 [Page 333]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.