us go say they and he will teach us of his wayes they account it a mercy to be taught and that not what they like or as they effect but what is his will 13. Albeit the Lord hath appointed a teaching Ministry in his Church which his people ought and wil acknowledge yet every true convert is taught of God partly while they hang not their faith on mens authority but exalt God alone to be the infallible Teacher and Law-giver in his Church and do try if what men say be agreeable to his mind and partly while they feele God in and by his appointed means teaching truth effectually and perswasively to their hearts Hee will teach us of his wayes say they See John 4 42. 1 Thes 1.13 14 As all knowledge of divine things ought not to rest in contemplations but stirre up to practice so however men of much literal knowledge may be more prophane in their conversations then others yet such as are taught of God and acknowledg his Authority in the meanes of instruction and feel the efficacy of his Spirit conveighing what is taught to their hearts their knowledg will resolve in practice it being the Lords prerogative to convince the conscience and subdue and stir up inclinations to practise what is taught He will teach us and we wil walk in his paths Unto this promise the Prophet subjoynes a reason why Nations should seek to joyn with the Church to wit because the doctrine of salvation should go forth from the Jews among all Nations to stir them up to seek the Lord and this light shall shine forth in the Church in all ages to invite Nations to come and seek teaching Doct. 1. The glory of the Church of the New Testament consists not in idle ceremonies but in the profession and holding forth of true doctrine according to the Word which is the badge and mark of the true Church for the Law or generally the true doctrine as the word in the Original bears shall go forth out of Zion and the Word of the Lord from Ierusalem that it may shine in all the Churches of the Gentiles and this is a part of the eminency of the mountain of the Lords house 2. The Lord hath made it clear that the Doctrine of salvation in the days of the Messiah was not to be treasured up among the Jewes only as of old Psal 147.19 but to spread throughout the world for the Law shall go forth of Zion c. 3 The Doctrine of the Gospel is the same for substance with what was in the Church of the Jewes though clothed with new circumstantials Therefore it is called a Law alluding to the old name and cometh from among them to us though not from Sinai cloathed with dark shadowes and fearful terrours but from Zion adorned with cleernesse and seasoned with sweetnesse 4. As the Word of God published in his Church is the instrument of true conversion so it is the meanes whereby Christ inlargeth his Kingdome and will prevail in the world to perswade Nations to joyne themselves to him in his Church therefore is this given as a reason of the inlargement of the Church and activity of Converts for the Law shall go forth of Zion c. Ver. 3. And he shall judge among many people and rebuke strong Nations afar off and they shal beat their swords into plowshares and their spears into pruning hook Nation shall not lift up a sword against Nation neither shall they learn war any more Ver. 4. But they shall sit every man under his Vine and under his fig-tree and none shall make them afraid for the month of the LORD of hosts hath spoken it The next promise contains her peace and tranquillity setting out yet more the Churches glory under Christs government that God in his Son Christ shall by his Gospel have and exercise a spiritual jurisdiction and kingdome in the world whereby he shall subdue them to his obedience and having subdued shall govern them so as to procure peace and tranquillity to the Church that the converted may serve God quietly in their particular stations and become useful each to other This their condition is expressed in termes taken from the usual practice of peaceable times wherein men being out of use of war do turne their weapons of offence into instruments of husbandry and utility and wherein men go about those callings and abide abroad in the fields without fear of danger as 1 King 4.25 Doct. 1. Christ coming with his Gospel is to reigne as a King and have authority over those who receive him for he shall judge among many people 2. It is a truth to be much and frequently studied that Christs Kingdome is universal his Church spread over the world and he having power over all for her good that he may have his glory and every particular Church and believer be comforted in such a head and in hope of the enlargement of his dominion when by Apostafie or persecution it is confined to narrow bounds therefore is it again promised that he shal judge among many people and rebuke strong Nations afar off to wit far from Judea and meaning all people far and neer 3. The Lord may deal very terribly with such as he purposeth to do much good unto he may convince rebuke and afflict them for sin that he may drive them to his mercy for that is a part of his work in gathering a Kingdom to judge and rebuke 4. Albeit the Lord in gathering of his Church do not make use of weapons of war but only his Word with the reproofs and terrors thereof yet that will suffice to subdue them to him nothing in the creature being able to stand out against the Lord convincing and rebuking for sin for if he judge and rebuke many people and strong Nations they will feel it and beat their swords into plowshares c. and come under his government 5. This promise of great tranquillity and peace is not so to be understood as if the Lord did condemn Christians their undertaking of lawful wars for Magistrates bearing the sword of Justice which must oft-times be executed by force of armes is the Ordinance of God Rom. 13. Nor are we so to understand it as if the Church were alwayes to enjoy outward peace and tranquillity for Christ refuses that himself Matth. 10.34 Nor doth the godlies spiritual peace in all troubles exhaust the full scope of this promise But the scope is to teach us 1. The saving effect of the Gospel upon men is when it daunts and subdues their corruptions and so makes them as tractable and plyable to the will of God so peaceably study to serve God in their stations and to be useful each to other for when these strong Nations are rebuked they beat their swords into plowshares c. Which are instruments of their lawful calling and of utility to themselves and others 2. This taming of mens corruptions by the Gospel will appear farther
were burnt it self or that God should make the Church active to effect it as was in part accomplished when the Jewes after their captivity destroyed the Edomites as History recordeth 4. The Word of God and his Omnipotency and fidelity who speaks it is sufficient to confirm the Churches faith in the certainty of most improbable things For whatever unlikelihood be in this promise it is removed by this For the Lord hath spoken it Ver. 19. And they of the South shall possess the mount of Esan and they of the plain the Philistines and they shall possess the fields of Ephraim and the fields of Samaria and Benjamin shal possess Gilead 20. And the captivity of this hoast of the children of Israel shal possesse that of the Canaanites even unto Zarephath and the captivity of Jerusalem which is in Sepharad shal possess the Cities of the South It is further promised That the Church shall not only have restitution but enlargement of their possessions enjoying all their own and possessing what had been their enemies The Jewes in the South taking in Edom with their own portion they who dwell in the plain enjoying the Philistines land as lying neerest them and all their own borders recovered not only Ephraim Samaria and Benjamin but Gilead also beyond Jordan and for further confirmation the Lord foretels that the numerous captivity of Israel should possesse their Northern border to Zarephâ—â—h or Zareptah toward Zidon 1 Kings 17.9 And that the Captives of Jerusalem and Judah in Sepharad conceived to be a place in a Chaidea should possesse their South-border Now concerning the accomplishment of this promise it cannot be said that any thing done by the Maccabees and their successors or obtained by Herod and his successors from the Romanes was the full performance these things coming far short of what is here foretold besides that the children of Israel or ten Tribes are expresly mentioned in this Prophecie Nor doth the taking the place in a spiritual sense fully exhaust the meaning there being such expresse designation of places to be possessed and of several troups of captives to possesse the several places And therefore it seems to point further at the restitution of Israel to their own land and the inlargement of their border when they shall turn to Christ in the latter dayes Rom. 11.25 26. However the Promise may teach us 1. The afflictions of the Church through Gods blessing tend to their advantage and gain For the Captivity are to get not only their own land but the mount of Esau and the Philistines and what they had not before their Captivity 2. Christ in his Church will gain ground on his enemies and possesse and reign over them either by their voluntary conversion or violent subjection and destruction For so much doth the scope of this promise being spiritually taken import 3. The priviledges of the people of God are irrevocable and immurable and will break forth in comfortable fruits after long and sad interruptions This is again signified and taught by Israels possessing the fields of Ephraim and Semaria and Benjamin with Gilead as the Original hath it of which they have been so long deprived 4. The Lord marketh every distresse and captivity of his people and what becomes of them and may manifest much of his goodness to such as he hath sore afflicted and brought down with corrections For though the Captivity was sent away with much ignominie and carried far off yet the Lord marks that they are the captivity and where they are and will restore them to their possessions and cause them to possess the gates of their enemies Ver. 21. And Saviours shall come up on Mount Zion to judg the Mount of Esau and the kingdom shal be the LORDS A further Promise of fit instruments to be raised up in the Church to deliver her and manage the cause of God against enemies as of old when the Lord raised up Judges to deliver Israel Whereby we are to understand not only spiritually that Christ will send to the Church his Apostles and Messengers who instrumentally save the Elect 1 Tim. 4.16 by holding forth Christ in the Word of Salvation and by their Doctrine do condemn the world but that in all Ages and especially in the Church of converted Israel God will raise up instruments of deliverance to the Church as he did also in the times betwixt the captivity and coming of Christ Doct. 1. The Church of Christ will not want fit instruments to promote her happinesse For Saviours shall come up on Mount Zion 2. The allowance of the Church of God is Salvation eternal and temporal also in so far as is fit for her to receive Therefore are the instruments sent to her called Saviours to wit in an instrumental way 3. The Doctrine of the Gospel in the mouth of Christs Servants doth reprove judge and condemne the world and all the enemies of Christ and this judgement is seconded with spiritual plagues and sometimes temporal till the day come when the World shall judge them and they receive a complete recompence according to it Thus do some of Christs instruments judge the mount of Esau 4. As the Lord is Soveraign in all the world even over his enemies So when he raiseth up instruments for the Churches good he will blesse them and by them bring his enemies to an account and execute his sentence against them For these instruments of the Churches temporal deliverance do judge the Mount of Esau when God delivers enemies into their hand as his delegates to pour his vengeance upon them The last and great promise is that God in his Christ shall have a Kingdom in his Church and among their enemies for their behoof Doct. 1. Where Christ sets up his Church there he sets up his Kingdom also and will be acknowledged as such For the Kingdom shall be his 2. No dominion or sovereignty is to be acknowledged in the true Church but Christs only he alone hath power to make Lawes binding the conscience to institute Ordinances enjoyn censures appoint Officers by his own Courts to judge his own House c. For the Kingdom shall be the Lords All other Saviours or instruments of deliverance must serve him and his Officers must content themselves with his Ministry 3. The Kingdome of Christ is matter of comfort to the true Church and godly it being sweet to live under his yoâ—k and protection for it is a promise The Kingdome shall be the Lords 4. Christ holds his kingdom by a certain and firm tenure as being made sure to him by the infallible promise of God as here is recorded in holy Scripture and upon this ground may the Church notwithstanding all opposition expect the day when the kingdomes of this world shall become the kingdomes of our Lord and of his Christ and he shall reign for ever and ever Rev. 11.15 JONAH The ARGUMENT JONAH having prophesied in Israel in or a little before the days of Jeroboam
It shall come to pâ—ssâ— 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 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 presenâ—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 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 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
great Nation and that Christ in his spiritual government shall constantly rule over them in their own land after their conversion or in the Church which was prefigured by Mount Zion Doct. 1. The Lords afflicting of his Church doth in a special manner endear her to his affection and makes that she shall not be behind when mercies are a dealing for saith he I wil assemble and gather her that I have afflicted See Jer. 31.20 2. Great afflictions are no impediments to the Churches restitution when the time of it comes when Omnipotency is imployed about it and when he in love remembers them in their low estate for such as are so crushed with trouble as they are made to halt such as are afflicted driven out and cast farre off he can and will assemble and gather them and make a remnant and strong nation of them that is he wil preserve a remnant and keepe them from total ruine in trouble and at last restore and multiply them 3. The glory of a Church restored and the height of their felicity is to have the Lord reigning and acknowledged as a King in all his prerogatives amongst them therefore it is added to their restitution And the Lord shall reigne over them in Mount Zion 4. The Churches King is not subject to mortality nor such a one as may be put from his kingdom and leave them exposed to hazard but the Lord shal reigne over them and so protect them from henceforth even for ever which also imports that he will still have subjects to reigne over Ver. 8. And thou O tower of the flock the strong hold of the daughter of Zion unto thee shall it come even the first dominion that kingdome shal come to the daughter of Jerusalem Here the Lord makes a more particular application of his comfortable promises unto the Church of the Jewes for however the Promise be of general verity in a spiritual sense being applied to the Catholick Church that Jerusalem which is from above yet the following verses cleare that it is to be understood specially of the Church of the Jewes whom he here cals the tower of the flock or Eder of which Gen. 35.21 conceived to be a place neere or in Ierusalem and in particular that part which was after called the sheep-gate and the strong hold of the daughter of Zion or Ophel of which 2 Chron. 27.3 Neh. 3 26. The first encouragement given to them for the comfort of the godly is that not only the Kingdome of Christ should first begin at them as the History of the New Testament doth evidence but that under Christ they should be restored to their wonted dignity resembling that which they had of old enjoyed under David and Soâ—omon before their rents and calamities Doct. 1. The Lord in gathering the universal Church hath an especial regard to the Jewes his brethren this doth appear in the speciall allowance given to them in the promises concerning the Kingdome of Christ of which as the Lord gave them the first offer so from them the Apostle Rom. 11. gathers that much mercy shall yet be manifested unto them 2. The Church of God is the receptacle and fold of all his true sheep wherein they gather themselves under his government and are environed with strength for safety so much is signified to us by these names given to Zion The Tower of the flock and strong hold 3. The Lords own Application of spiritual comforts is especially requisite for his afflicted people therefore the Lord counts it not enough to have propounded ample promises in general to the Church which might answer all their cases and which they were bound to be applying but he holds it also necessary to apply these to the present Church in her need 4. The glory of Christs Kingdome is as great and greater spiritually then ever the glory of David or Solomons reigne was outwardly all the valour strength and victories of David all the riches honour and wisdom of Solomon even to admiration and all the felicity of Israel under both are but shadowes of that substance therefore is it called the first dominion that is not so much the dominion at first offered to the Jewes as a dominion like the first flourishing times of Israel 5. As Christ to fulfil the truth of God did make first offer of his Kingdome and Gospel to the Iewes so in due time he wil bring them under his dominion and spiritual Government and will restore them to their wonted dignity thereby uniting all Israel in him the seede of David as they were before the rent made by Ieroboam adorning them eminently with the spirituall excellencies and priviledges of his Kingdome if not also appearing gloriously for them in outward things for saith he Unto thee shal the first dominion come the kingdome shal come to the daughter of Ierusalem Ver. 9. Now why dost thou cry out aloud is there no King in thee is thy Counseller perished for pangs hath taken thee as a woman in travel 10. Be in pain and labour to bring forth O daughter of Zion like a woman in travel for now shalt thou go forth out of the city and thou shalt dwel in the field and thou shalt go even to Babylon there shalt thou be delivered there the LORD shall redeem thee from the hand of thine enemies The next encouragement given to the Church of the Iewes is by shewing his mind concerning her troubles that were shortly to ensue and that he may the more effectually comfort her he very pathetically propounds her trouble as if she were now under it and shewes unto her that however in outward appearance she had cause of bitter sorrow her King and Counsellers being to perish in that calamity she being to be driven from the City and Temple which were to be destroyed to sojourn a space in the fields till the rest of the Captivity were gathered and then to be carried captive unto Babylon yet upon better consideration she might finde shee had no such cause of fainting but ought rather resolutely to provide for and couragiously to bear that trouble seeing God should be King and Counseller to her and in Babylon where she might have least hope she should find deliverance and so he clears his mind to be this that by trouble she is going on toward deliverance Doct. 1. The troubles of the Church may in their houre prove very sharp and bitter as the pangs of a woman in travel crying out aloud 2. Albeit the Church of God in her trouble seeme to have reason for excessive sorrow and bitter discouragement yet really it is not so but she hath still some reason of encouragement and ought to set about it therefore whatever her troubles were yet saith he why dost thou cry out aloud as if he had said there is no reason for such excesse in anxiety and sorrow The reasons of this principal doctrine held forth in the Text are as so many doctrines all of them
make him famous and precious as an ointment poured out to invite others to come under his yoke and it is his prerogative to have an universal Government and Kingdom over Jewes and Gentiles throughout the earth which he will still prosecute till he obtain all that is in his Charter for He shall be great to the ends of the earth imports all these See Zech. 8.23 7. The Conversion of souls unto Christ and bringing them under his yoke tends to the setting forth of the greatnesse of Christ and the conversion of many doth set out his greatnesse the more who doth draw all these doth care for them and to whose fulness they flow and depend upon and it should be the care of all who are converted in their expressions and carriage to commend and set him forth as great and superexcellent therefore is the enlargement of his Kingdome described from this effect of it He shall be great to the ends of the earth 8. Whatever is promised in the Word is to faith so certain as if it were then performed and ought to be looked on as coming speedily the Lords choosing of times and seasons for performing his promise being no delay in a believers eyes nor impediment unto his faith to feed upon it as present for this cause it is said now shall he be great Gods keeping his appointed time is great haste to the believing man Isa 60.22 and the promise apprehended by faith giveth the thing promised a present subsistence to his use and comfort Vers 5. And this man shall be the peace when the Assyrian shall come into our land and when he shall tread in our palaces then shall we raise against him seven shepherds and eight principal men 6. And they shall waste the land of Assyria with the sword and the land of Nimrod in the entrances thereof thus shall he deliver us from the Assyrian when he cometh into our land and when he treadeth within our borders Followes some special fruits of Christs governing his Church such as peace and means sufficient not only to oppose the disturbers thereof such as the Assyrians were to Israel of old but to offend them also and so they shall be delivered However this promise spiritually considered belong to the whole Church and literally also in so far as is for her good yet it seems to have a special relation to the Church of Israel when they shall be converted and restored to their land Doct. 1. Christ is the only Author and Maintainer of the Churches Peace for this man or this one the word implying a demonstrating of him to others as one remarkable shall be the peace He pacifies Gods anger towards us establisheth our hearts in the faith thereof in him only have we true peace among our selves for luke-warmnesse breeds divisions and he it is that maketh peace in his Churches borders and creates a cloud over heâ— 2. The Church will not want enemies of her peace and such as will study to disturb it and may seem to prevail much at some times for the Assyrians or such enemies as the Assyrians were of old and the Babylonians or the land of Nimrod v. 6 shall come into our land and tread in our palaces she must resolve to have peace with continual baâ—tels 3. The Church hath her peace secured in Christ in the midst of trouble and through him will have means sufficient to oppose her enemies and maintain her peace for he shall be the peace when the Assyrian shall come and there are seven shepherds and eight principal men to raise against him or a sufficient number of leaders seven being a number of perfection and eight yet more with armies to oppose him 4. It is a great blessing upon a land when the Lord furnisheth them with able men for government and rule in all exigents for that is Israels mercy to have such to employ and they are the means of their peace and safety We say they shall raise or call and send out she herds and principal men where their Princes are called shepherds with relation to the people as a flock 5. The enemies of the Church do oppose her alwayes to their own great disadvantage in the end for the Church shall not only defend themselves but they shall waste the land of Assyria with the sword and the land of Nimrod in the entrances thereof or their borders or with their own swords Babylon is here called the land of Nimrod because he founded that Kingdome Gen. 10.9 10 11. and was a great oppressor as his successors were 6. The inconveniencies which the Church sustains by her troubles do not prove so great as they may seem to be for however he tread in our palaces ver 5. yet ver 6. it is but treading within our land and borders See 2 Cor 4. 8 9. and 6.9 7. As the Church is sure to be delivered from her enemies so the glory of all heâ— enterprises and victories by them are to be ascribed to Christ only whatever be the part of instruments in bringing them about therefore albeit they raise up shepherds c. ver 5. yet ver 6. Thus shall he deliver us Ver. 7. And the remnant of Jacob shall be in the midst of many people as a dew from the LORD as the showres upon the grasse that tarrieth not for man nor waiteth for the sons of men The similitude of Dew made use of here leads us to a two-fold interpretation of this passage 1. That the Lords blessing of the rest given by these deliverances to the Church of Israel shall make her to multiply and flourish marvellously as the dew and rain fals down in great abundance suddenly and unexpectedly without humane industry and thus the similitude is used 2 Sam. 17.12 Psal 110.3 2. That the Church of Israel shall not only flourish themselves but be instruments of the flourishing and increase of the Church among the Nations as the Lord is the principal refresher and fructifier of his Church and therefore his operations are compared to dew and raine Hos 14.5 Psal 72.6 So they shall be instrumentally as dew and raine to many Nations that is being furnished with the Spirit from above and with refreshing doctrine they shall water them therewith as dew and raine doth the ground and so conquer them to the Kingdom of Christ and be instruments of their fruitfulnesse and blessings to them Both these interpretations agree in one to hold forth the miraculous increase of the Church either of Israel her self or of the Gentiles also by her means as another fruit of the government of Christ over them and may safely be taken both in here From the first interpretation Learn 1. That afflictions may make many sad and sore breaches on a Church before they recover out of them for they are now brought to the remnant of Jacob. 2. The Lord can easily when he pleaseth restore his broken people and make them increase as admirably and incredibly as
Lord repeats the threatning and sheweth that whereas no brotherly obligation nor sense of duty to God had moved Edom to desist yet there is another reason more touching why he needed not be so insolent because the heathen should have their day of it and that shortly and particularly Edom it being just with God to recompence their injuries done to the Church and as his people had drunk of the cup of affliction so to make Edom with others drink of his judgment to their owne destruction Doct. 1. God by his universal providence is Sovereigne Lord and Judg of all men even of those who know him not nor acknowledge him to take trial of their wayes and punish them for there is a day of the Lord upon al the heathen a day of judicial cognition and recompence and a day wherein he will prove himself God upon them 2. The Lords correcting of his Church is a presage and pledge of vengeance to come on the world and enemies for when Judah is in distresse the day of the Lord on all the heathen is neer when they have drunk the heathen shall drinke 3. The Lord will not be owing his enemies any thing for afflicting his people but will pay them in their own coin and make them Scholars at the Schoole they bred the Church with For such is Edoms doome as thou hast done it shall be done unto thee thy reward shall return upon thine own head 4. No external priviledge exempteth a people from ffliction when it is for their good and their sinful temper calleth for it Ye have drunk upon my holy mountain saith the Lord to Judah 5. It is the Churches advantage to get the first essay of tryals and judgments that they may be easiest unto them the cup of Gods wrath having still the neerer the bottom the more dregs which are reserved for the wicked to destroy them For They have drunk upon my holy mountaine and yet are preserved and spoken to but the heathen shall drink continually and swallow down and be as if they had not been that is utterly consumed 6. The Lords correcting of his people is a meanes to endear them the more to him and make them more precious in his eyes For this sentence against the Heathen is directed by way of encouragement to the Church as ye have drunk so shall the heathen to comfort and assure her and make her confident of his good will in that he will avenge her quarrell Ver. 17. But upon mount Zion shall be deliverance and there shall be holinesse and the house of Jacoh shall possesse their possessions The rest of this Prophecie contains comfortable promises unto the Church now in trouble whereof however Judah had some taste at their return from the Captivity and afterwards and albeit the Church of the Gospel begetting continual performance of them in a spiritual way yet some of them at least seem to point more especially at the time of the conversion and saving of all Israel Rom. 11. In this Verse there is promised to the Church deliverance and evasion from her troubles holiness and wonted priviledges and restitution to their wonted possessions not onely of the Jews to what they were deprived of by the captivity but of the whole house of Jacob to what was given them by Covenant made with their Fathers which is yet unaccomplished Doct. 1. Albeit the Lord in the time of the Churches trouble withhold from her the possession of her pleasant things yet his thoughts and purposes of love are then as large and sure to her as ever as shee may read from the Word though she see it not in dispensations therefore the time of Judah's trouble is a time wherein he makes many promises 2. Not only is there in the greatest arflictions of the Church still some to escape it being impossible she should totally perish but the Church may expect compleat deliverance from all her evils in due time For upon Mount Zion shall be deliverance 3. Holinesse is the unseparable companion of blessed deliverance and is a means to secure it to the Church for when there is deliverance there shall be holinesse Holinesse is an evidence of Gods dwelling in the Church who will establish his own habitation and a token that God will preserve them as his consecrated people and not suffer them to be profaned and polluted with invasion of the enemies as formerly And thus also Holinesse is sometime to be taken Joel 3.17 Isa 52.1 as the fruit of the Holy Lords dwelling among them and setting them apart for himselfe and as the free reward of their studying Holinesse 4. Holinesse is not only the Churches duty to study after it but as the Lords promise who undertakes to work it in her For it is a promise There shall be holinesse they shall be an holy people enjoy Gods presence in holy Ordinances and be preserved from violence of enemies 5. The mercies of the Church whether spiritual or temporal in so far as God hath promised and they need them are sure and such as will be recovered after they have been suspended from the comfort and use of them for a long time For the house of Jacob shall possesse their hereditary possessions as the word is after long captivity and exile Ver. 18. And the house of Jacob shall be a fire and the house of Joseph a flame and the house of Esau for stubble and they shall kindle in them and devour them and there shal not be any remaining of the house of Esau for the Lord hath spoken it The next promise is of the utter ruin of Edom for the Churches sake and of all the most inveterate enemies such as Edom was of the Church and especially of the Church of converted Israel who shall be the occasion and cause if not also the instruments of their enemies destruction Doct. 1. The Church of God will never want inveterate and cruel enemies nor difficulties while she is in the world For not only Iudah in the time of their Captivity but the Church in her restauration by Christ and the house of Iacob and Ioseph which takes in all Israel and the ten Tribes expresly when they share of this deliverance have an house of Esau against them There is no time wherein the Church hath corruptions but she is to look for difficulties in it 2. Opposition of enemies unto the Church doth but contribute to make way for Gods letting out many proofs of his love in helping and delivering her as this promise doth teach 3. Opposition to the Church is a certain pledge of the utter destruction of opposers and the Lord is able when he pleaseth to make his weak people strong to bring it about For this promise that Iacob shall be a fire c. imports not only that Edom shall be utterly consumed as a flame consumeth stubble but that their medling with the Church shal be cause of their ruin as if stubble indeavouring to put out a fire
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 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 contingeâ—â— 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 Ver. 8. Then said they unto him Tell us we pray thee for whose cause this evil is upon us What is thine Occupation and whence comest thou What is thy Country and of what people art thou The guilty man being now discovered by God is examined by the Mariners to find out the particular fact but very discreetly 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. Ver. 9. And he said unto them I am an Hebrew and I feare the LORD the God of heaven which hath made the sea and the dry land 10. Then were the men exceedingly afraid and said unto him Why hast thou done this for the men knew that he fled from the presence of the LORD because he had told them 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
nor exempt them from shame and confusion Doct 1. The Lords Word in the mouth of his messengers ought to be refreshing and a meanes of fructifying unto the Church and will prove so except it be to such as are neer unto cursing therefore is prophesying in the Original called dropping by a name taken from raine which refresheth and fructifieth the earth 2. A declining time and a faithfull Ministry will be still at odds and contending decliners would either be rid of the Word and Ministry altogether or if they think that too grosse yet they will allow of none but such as are made to their minde not of such as may bee instrumentall to frame them according to Gods minde Prophesie yee not say they to them that prophesie or Prophesie yee not let these prophesie 3. Howsoever the Lord will have his truth published so song as hee seeth fitting or hath use for it oppose who will and so the words may be read that when the wicked said Prophesie not the Lord answered They shall prophesie yet when men become so desperately wicked as not only not to care for the Word but studie to affront and injure the Carriers of it it is righteous with God to deprive them of it for a judgment to them and the good of his wronged servants They shall not prophesie to them that they shall not take shame See Ezek. 3.26 4 Albeit wicked men think all sure enough if they were freed from that eye-sore of a reproving and threatning Word and Ministry yet that would put them never a whit the further from judgments for sin for so much doth that other reading hold forth If they shall not prophesie shall they take no shame as if he said will that exempt them from judgments that upon their contempt the Word is removed No verily but as it is a judgment in it self so it is a presage of more following Ver. 7. O thou that art named the house of Jacob is the Spirit of the LORD straitned are these his doings Do not my words do good to him that walketh uprightly Unto this accusation and thâ—eatning the Lord subjoyns a sad expostulation with this people now so far degenerated as thus to contemn and oppose his Messengers as if they might limit his Spirit to speak only what pleased them or as if his Spirit were straitned to do them good and preach comforts if they were fit for them that he must only threaten and poseth them if their wayes and doings were approved of God and such as called for comfortable doctrine and whether they could alledge that threatnings and judgments were his usual way of dealing with his people in which he delighted if he were not provoked thereunto by their sin and appeales to themselves if his words did not both speak and perform good things and would prove so to them if they were holy and consequently it was not he nor his Prophets but themselves that were to blame that the Word spake hard things unto them and that accordingly they were punished Doct. 1. It is a deplorable case and sadly to be lamented when men stand in opposition to the Word of God and the Carriers thereof so much doth this expostulation and these pressing interrogatories imply 2. Men may both think and do many things with great boldnesse which yet if they should seriously think upon they would be forced to condemn and finde a witness against in their own bosomes for these questions put to their consciences imply that God had a witness for him there and they durst not say nor do as they did if their consciences were put to it as in his sight 3. Many have and study to keep up a name which they are ill worthy of and no way answerable to it O thou that are named the house of Jacob saith he but no way like that which Jacob was and should be See John 8.40 Hos 12.3 4. God can discover betwixt shewes and substance and will see a fault in such as glory in faire titles for he calls them as they are Thou art named the house of Jacob and hast but a name 5. It is an evidence that a visible Church is degenerated whatever shew they have when they turn opposers of the Word of the Lord in the mouth of his servants and of his servants for their message cause it being the true glory of the Church to have messengers carrying Gods mind unto them and to entertain the message and messengers as becometh for it is upon this account they get this title Thou art named c. 6. Such as oppose and fight against the Word of God and his Messengers do in effect fight against the Spirit of the Lord whose Word it is for these opposers are challenged as straitning the Spirit of the Lord. 7. It is an high presumption and injury done to the Spirit to think to imprison and deny him liberty in the mouth of his servants to speak any thing but what men please for Is the spirit of the Lird straitned imports that it was not seemly they should limit him in giving Commission to his servants 8. The Lord hath a store-house of spirit to bring forth comforts and of power to produce mercies if his people were fit for them for Is the spirit of the Lord straitned imports also that it was not for want of fulnesse in his Spirit to publish or performe good things that the Prophets got only commission to threaten see Isa 50.2 9. When the Lord sends forth sad threatnings in the mouths of his servants it becomes a people seriously to examine their wayes to see them disapproved of God and deserving such entertainment therefore he leads them from quarrelling with the Spirit of God or his servants seriously to consider Are these his doings that is whether their own wayes are agreeable to the law or such as the Spirit of God works in his people 10. The Lords ordinary way of dealing with his people in which hee delights is mercie for Are these his doings imports also that however hee did now threaten and deal harshly with them yet they might be abundantly convinced that it was not his usuall way so to doe nor a course in which he took pleasure if their case did not call for it See Mic. 7.18 Lam. 3.33 11. That which God looks to and requires in his people is not so much their profession speaking as their walking and carriage and that they study a constant course of uprightnesse and sincerity although they cannot attain to perfection for it is required that they walk uprightly 12. As the upright walker will need the Word much for direction and encouragement so to such the Word speaks onely good however they may reade and apply it wrong sometimes by reason of their distempers and fears and may mistake when the Word speaks against their corruptions which is without prejudice to their sincerity and when the Word speaks hard things whereby their further good is
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 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. Ver. 1. ANd I said Hear I pray you O heads of Jacob and ye princes of the house of Israel is it not for you to know judgement 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 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
instrument of true good to others who yet is not regenerate himself 3. As Ministers need not only furniture of matter but such life and zeale in publishing the Word as becomes the Oracles of God so where the Spirit of the Lord is the furnisher there will be efficacie life and zeale accompanying the doctrine for I am full of power by the Spirit of the Lord saith he 4. A faithfull Minister ought also to be endowed not onely with sufficient knowledge to speake according to the Word and not falsifie the minde of God through ignorance and with prudence to speak it seasonably but with fidelity and streigtnesse in telling the minde of God according to equity and truth without partiality or regard to one or other for so much doth the word judgement import 5. Ministers also stand in need of fortitude and courage to speake out boldly what is the minde of God and constantly adhere to it without feare of any or being blown over with the winde of flattery and this a faithfull Minister must and ought to expect from God onely I am ful of might by the Spirit of the LORD 6. A faithfull Minister lookes on all his endowments as not given to be layd up and contract rest beside him or for himselfe onely but that hee ought to improve them for God and his people in his place and station I am full saith he to declare unto Iacob c. and empty out that goodnesse for their good and behoofe 7. It is an evidence of a faithfull and able Minister to be much in opposition to sin and freely to charge it home and declare transgression and sin to the sinner and not be deceived or blinded with fair titles or shews but to discern and reprove sin even in Iudah and Israel Ver. 9. Hear this I pray you ye heads of the house of Jacob and Princes of the house of Israel that abhor judgement and pervert all equity 10. They build up Zion with blood and Jerusalem with iniquity 11. The heads thereof judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for money yet will they leane upon the LORD and say Is not the LORD among us none evill can come upon us In the second part of the Chapter Micah gives a proofe of what he hath said of his owne fidelity in speaking to all sorts of rulers Civil and Ecclesiastick Ordinary and Extraordinary conjunctly seetting before them their sinne and how they procured Zions ruine he accuseth the Rulers in State that they who ought to have beene patrons of Justice did abhorre and pervert it ver 9. that in stead of adorning the holy city with justice and judgement their care was set upon stately buildings and they gathered means for that end by cruel oppression ver 10. And generally he accuseth all of them that justice was perverted through briberie and covetuousnesse and that their Church-men were mercenary and made their calling of ordinary teaching and extraordinary divining subservient to their gain and yet all of them were carnally confident and presumptuous of Gods favour and presence among them and of exemptions from judgments ver 11. Doct. 1. Persons in eminency especially being accustomed to sinne are usually deafe to what the Lord saith and therefore must be often called to heare as here they are after that former call vers 1. 2. The messengers of the Lord must not give over when their message is not received but must cry till either they get audience or have delivered their soules for Micah repeats Heare I pray you 3. It is the duty of faithful Ministers in reproving the faults of Rulers to give evidence they doe not condemne their Authority when they reprove their faults and not to be wanting in any respective carriage which is due unto them therefore doth Micah give them their titles and againe intreat Heare I pray you yee heads of the house of Jacob and Princes of the house of Israel Where the Princes of Judah to whom this was spoken Jer. 26.18 are called Rulers in Jacob and Israel not only because the house of David had still a right to governe all Israel and therefore such a title seemeth to be given to Jehoshaphat 2 Chroâ— 2.2 or because their carriage was more like Israel then Judah and therefore it is given to Ahaz 2 Chron. 28.12 Gr. because there was no more left of all Jacobs race after the Captivity of the ten tribes which was in Hezekiah's dayes but only Judah to governe but because they were Rulers of a people that came of the stock of Jacob otherwise called Israel 4. The Lords quarrel against men is not so much for sinnes of ignorance and infirmity as for such as flowe from a perverse disposition going wrong because they love to doe so and do hate what is right therefore are they againe challenged that they abhorre judgment and so pervert all equity 5. The Lord will admit of no faire precences to palliate any sinful deed for it is no excuse that they build Zion if it be done by blood and iniquity or with goods taken by bloody oppression from the poor but on the contrary as it is incident to all pretences that they prove snow-water and defile that the more which they endeavour to cleanse so it is the matter of a sadder quarrel that they should build the holy City by such meanes They build up Zion with blood and Jerusalem with iniquity 6. Those are unsurely built houses and estates at the way of raising whereof and gathering means for that end God is angry for it is a quarrel against them and the house which they build with blood and iniquity See Hab. 2.12 7. Howsoever the Lord allow lawful maintenance to such as are publickly employed in Church and State yet to receive hire or gifts so as to judge partially because of the gifts received is grosse iniquity for it is a quarrel here The heads thereof judg for reward c. See Exod. 18.21 8. When bribes are received by men in office either in Church or State it is an evidence they will not do their duty faithfully and in singlenesse for judging for reward teaching for hire and divining for money is all one with false judgment and erroneous teaching and divination for true is he who said A gift blindeth the wise c. Exod. 23.8 9. Presumption will feed up men with delusion under very grosse sins and when a stroak is near for Yet will they lean on the Lord c. 10. External priviledges of the Church and external reformation of Worship are ordinarily turned by secure sinners into a snare or plague to themselves making them dream of Gods favour and of peace when wrath is upon them and trouble at hand Such a snare was Gods presence in his Temple and Hezekiah's reformation to these profane rulers Is not the Lord among us c. 11. External priviledges will not exempt prophane sinners from deserved judgement nor
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 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 Ver. 5. For all people will 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 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 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. Ver. 6. In that day saith the LORD will I assemble her that halteth and I will gather her that is driven out and her that I have afflicted 7. And I will make her that halted a remnant and her that was cast farre off a strong nation and the LORD shall reigne over them in mount Zion from henceforth even for ever 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
Doct. 1. Enemies are not permitted to run at randome in their wayes but the Lord hath an effectual and wise Providence over-ruling in all their designes for in all of them he hath thoughts and Counsel and therefore we are not to eye much their brags but looke to him who sets bounds to them and sits at the helme of Providence 2. The Lords holy purposes of good to his people and wrath to his enemies may be so conveighed in deep wisdome and so contrary to the way of carnal reason and probability that they will not be seene by any natural eye nor can be discerned by enemies themselves who are given up to run blindfold upon their own ruine They know not the thoughts of the Lord neither understand they his counsel See Psa 92 6 7. 3. In one and the same action God may have an holy worke of his Providence and men their wicked intents and sinful courses they being carried on without an eye to his revealed will which is the rule of duty nay not to his providence either but meerly for their own ends and he making use of the same work of theirs to over-reach them and bring about his purposes for in this enterprise They gather themselves for a sinful end ver 11. And God gathereth them as sheaves for an holy purpose See Isa 10.5 6 7. 4. The Lords end in letting enemies loose upon the Church beside her trial from them is to ripen and fit them for judgement for he shal gather them as the sheaves unto the floore to wit to be trampled under foot as their corn was by beasts that tread it out See Ier. 51.33 Such as the Lord abhorreth are let come in opposition to his people and they are ripened for destruction thereby partly while their cup is thus filled to the brim which in other transgressions might be long a filling partly while he lets affliction out upon his Church that secret enemies may discover themselves and so be brought to the floore for threshing 5. Christs Church is not to look what she hath in her self for opposing these enemies that assault her and for bringing about the mercies intended for her but what he will make her and how she shall be enabled to set against and overcome all difficulties and in the faith thereof ought cheerfully to set to her duty Arise saith he as to one laid by dead or discouraged and thresh O daughter of Zion for I wil make thy borne to push iron and thy hoofe brasse to thresh as was their custome Deut. 25.4 Upon these terms the weak may say I am strong 6. The Churches victory over her enemies wil in due time be made compleat and in due time Israel and the Church of God shall have their many enemies under their feet either as ruined or true subjects or tributaries This is imported not only in that she shall tread them with her hoofes and heat in pieces many people but in that their gain shal be consecrated or devoted which alludeth to that of Jericho Josh 6.17 19. wherein there was a compleat victory given to Israel 7. The glory of all the victories of the Church and of the benefits obtained thereby ought to be given to God onely for so much also doth the consecrating of their gain and substance as the corn that is threshed out to the Lord import that as Jericho was offered to the Lord and it was a sin in Achan to take ought of the consecrated things so it should be a sin in the Church to exalt her self and not the Lord only in and by these successes 8. The Lord onely must be the undertaker to get himselfe the glory of all his wonderful dealing for his people and make them forth-coming to his praise and will also crush and suppresse whatsoever among his people would come betwixt him and his glorious design and I wil consecrate their gain is the Lord speech though afterward he speak of himselfe in the third person 9. The Lord by his vengeance on the Churches enemies will have himselfe manifested and known in the world and by his gracious dealing for his Church and blessing her endeavours will have himself acknowledged through the earth and the kingdomes of the earth to become his for so much doth the stile the Lord of the whole earth teach that as he is so indeed so not onely by these victories shal he be known to be so through the world Psal 9.16 and 59.13 but shall at last have his dominion acknowledged and submitted to more generally through the earth CHAP. V. IN this Chapter the destruction of Jerusalem and overturning of the kingdome being foretold ver 1. The people of God are comforted with the promises of Christs birth under whom they should be restored ver 2 3. and of his government in relation to his peoples tranquillity their deliverances increase and victory over their enemies v. 4 5 6 7 8 9. his purging his Church from carnal confidences v. 10 11. and idolatrous courses v. 12 13 14. that so he alone may be seen to do for them ver 14.15 Ver. 1. NOw gather thy self in troopes O daughter of troops he hath laid siege against us they shall smite the Judg of Israel with a rod upon the cheek HEre is foretold the destruction of Jerusalem by the Caldeans and the ignominious and base usage of their Kings and Judges 2 Kings 25.7 18 19 20 21. as a fore-runner of the taking away of the Scepter from Judah to make way for Christs birth Gen. 49.10 which began to be accomplished in the Babylonish captivity in that none of the Tribe of Judah swayed the Kingly Scepter after that time all which the Prophet foretells by way of defiance given by the Church to their roving enemies to do their utmost endeavours according as God by his effectual Providence should permit them to enterprise and execute in regard that however Jerusalem were taken and their rulers so abused yet they had a King to come out of despised Bethlehem ver 2. Doct. 1. Christs ordinary harbingers and forerunners when he is to come with mercies to his Church are afflictions to fit them for such manifestations for so is this destruction premitted to the promise of Christs birth and kingdome Afflictions are Gods means to purge out and cut off many whom he will not make partakers of those mercies to invite others to repentance for sin obstructing these mercies to endear them to his heart and make them capable of these consolations which in their prosperity they would readily despise 2. Jesus of Nazareth is the true promised Messiah who was to be raised to rule his people Israel when their Judges and Rulers were ignominiously intreated and put down from their Authority who was held forth in the promise for the Churches comfort when this desolation began in their captivity and actually exhibited when it was in completeing their Kingdom then being by the Romanes reduced into the form of a Province
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 Nâ—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 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 Ver. 2. But thou Beth-lehem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel whose goings forth have been from of old from everlasting 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 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 Ver. 3. Therefore will he give them up until the time that she which travelleth hath brought forth then the remnant of his brethren shall return unto the children of Israel 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 Jeâ—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 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 Vers 4. And he shall stand and feed in the strength of the LORD in the Majesty of the Name of the LORD his God and they shall abide for now shall he be great unto the ends of the earth In the next place the government of Christ formerly hinâ—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 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
doing her good in that so to say both before her face and behinde her back he is the same Doct. 1. Sense of judgements imminent or incumbent doth call for much prayer and dealing with God for such use doth the Prophet make of the threatened desolation 2. The Church of Christ in her trouble especially is in a solitary condition and full of hazard being disconsolaâ—e and exposed to want and danger unlesse he have a care of her for They dwell solitarily in the wood in the midst of Carmel they are like a solitary flock in woods and mountaines and albeit Carmel signifie a fruitful place and was so in the land of Canaan Isa 33.9 and 35.2 2 Kings 19 23. and elsewhere yet it is here taken in with the woods to shew that their most fruitful places in exile should look like a wildernesse to them or because it was an open field and mountain and consequently not safe though others joyne that rather with the latter part of the verse Let them feed in the midst of Carmel in Bashan c. and so it is also expressed Jer. 50.19 3. Christ is the only Shepherd to whose care the Church is concredited and who will have a special care of them in trouble for to him doth the Prophet pray Feed thy people which dwell solitarily 4. Christ doth not only feed his people but doth exercise a jurisdiction over them whereby he keeps them in subjection to him drives them to their food and expels noxious humours which may hinder their feeding and thriving and he doth also by his power protect them whom he thus feedeth and governeth all which are desirable and to be prayed for from him Feed thy people with thy rod. See Psal 23.4 5. Christ hath many relations to and interests in his Church not broken off by any trouble to endear her to his affection and care and which may encourage faith to go to him in need therefore saith he Feed thy people the flock of thine heritage which dwell solitarily c. Notwithstanding their desolate condition they are his peculiar portion wherein he hath not a temporary but an eternal right as men have to their heritage in all generations and accordingly he will care for and possesse them and this Charter and Priviledge stands fast to the Church of the Jewes here prayed for to be manifested after all their dispersions 6. Christ hath ample allowance to bestow upon his people and all fulnesse for faith to lay hold upon in prayer for the supply of every need for he can make them ferd in Bashan and Gilead which were fruitful pastures for flocks though in relation to Israel this may be understood more particularly of restoring them to their own fruitful land to enjoy it in its full extent even to Bashan and Gilead which lay far off beyond Jordan See Jer. 50.19 7. The Church of God hath rich experiences of his former goodnesse to encourage her in her present suits whereof faith ought to make use therefore saith he Let them feed as in the dayes of old 8. Christ will not deny the needy and lawful desires of his people particularly such as flow from publick-mindednesse and are put up for the Church but will take charge of his afflicted people to give them a blessed issue for the request is here granted 9. As Christ is Omnipotent so he will do wonders if need requires for the behoof of his people and he takes pleasure to convey the expressions of his love to them and to bring about their deliverance to their own and others admiration for I will shew him or make him to enjoy marvellous things 10. As Christs manifesting of himself in former times for his people engageth him to do yet more for them so will he make good whatever they have ground from former experience to expect for According to the dayes of thy coming out of the land of Egypt I will shew him marvellows things where faith is not only to feed upon the great acts he did but also upon the way of his doing of them his passing over their iniquities their murmurings and unbelief his reducing them to straits before he appeared for them his working by small unlikely and contrary means c. 11. The Lord stands engaged to his ancient people to give them a deliverance from their troubles and bondage as great and wonderful as that from Egypt was for so is expressely promised and albeit this be spiritually accomplished and daily accomplishing in the spititual deliverances of the Israel of God yet this promise is made chiefly to the Church of Israel in relation to their desolation and albeit some pledge of this was given at their return from Babylon yet then it came short among other things of the deliverance from Egypt in that it was not National even of the Jewes and therefore it seems to have relation to the time of the restitution and saving of all Israel which will be so great a mercy as will in a sort obscure former mercies Jer. 16.14 15. Vers 16. The Nations shall see and be confounded at all their might they shall lay their hand upon their mouth their eares shall be deafe 17. They shall lick the dust like a serpent they shall move out of their holes like wormes of the earth they shall be afraid of the LORD our God and shall fear because of thee A fourth ground of encouragement and a consequent of the former is taken from the effects which all these shall have amongst enemies who seeing all this mighty Power of God appearing for the Church shall be astonished and made deaf with the fame of Gods acts and dumb that they dare not speak as formerly proud things and the terrour of Gods Majesty appearing in and for his Church shall so seize upon them as to make them with all fear and subjection submit to God and his Church stooping as low as serpents and creeping things See Psal 72.9 Isa 49 23. All which doth not necessarily infer their true Conversion but only that they shall yield feigned obedience and pretend friendship to secure themselves Doct. 1. The deliverance of the Church of God is brought about in such a way as natural men consulting with reason could never have expected it therefore the Nations shall see and be confounded 2. The Lord seeth it fitting at some times not only to be kinde to his people but to give publick demonstrations of his good will to them in such a measure as may astonish all beholders for the Nations shall see and be confounded they shall lay their hand upon their mouth c. See Psâ—l 126.2 3. The Churches priviledges and strength being well seen will be terrible to enemies in their greatest power for They shall be confounded at all their that is the Churches might or for all their might that is all the power they themselves thought they had shall not keep them from confusion but they shall be astonished so much the
further explication of the way of pardon that God overcomes the great provocation of sinne standing in his mercies way or as an effect of pardon that God not only pardons the guilt but mortifieth the power of sinne in his people Whence learn 1. The Lord pardons sinne in none but such as he makes sensible of the great provocation of sinne and makes them to see it as an army standing in mercies way to be subdued for so do they expresse the way of pardon 2. Gods mercy is alsufficient to overcome all provocations and to overcome the ill deserving of sinne for He will subdue iniquity See Cant 2.8 Rom 5.20 3. Whoever get pardon of sinne they also fall in love with and see the need of mortification of sin this the other interpretation of subduing teacheth The pardoned Church accounteth God singular because he will subdue iniquity 4. Mortification of sinne is to be wrought by God and expected from him otherwise our endeavours will not prevaile and when our endeavours of mortification availe not yet our case is not hopelesse for He will subdue our iniquities The last expression Thou wilt cast all their sins into the depths of the sea containes a further effect of pardon that sins once pardoned shall not be remembred nor laid to their charge againe which is held out in a borrowed speech taken from amongst men that being without possibility of being recovered by men which is cast into the bottom of the sea and that where it is deepest Whence learn 1. Albeit a pardoned sinner when he commits new sin or is not humble tender or thankful under the sense of pardon may have former sinnes brought to remembrance to be matter of humiliation and stirring up to repentance and albeit an houre of tentation may shake loose all evidences of pardon yet sin being once pardoned the remission stands never to be repeated only new confirmations are still to be sought after nor will the pardoned sinne come in account against the pardoned man before God again for so much doth this borrowed speech teach See Isa 38.17 Ps 103.12 Jer. 31.34 2. Gods mercy is so infinite that multitudes of sin in the self-judging sinner will not hinder his free and full pardon nor needs to obstruct to peaceable effects thereof in the conscience of the pardoned man and this fountain stands daily open for the justified man to flee unto with all his faults as they are committed with renewing of his faith and repentance for so large is this Promise Thou wilt cast all their sins c. 3. As the sense of the pardon of sin and freedome from the apprehension of Gods keeping it in remembrance is a warme and refreshing condition so it would be much entertained by frequent looking to God by faith and praise about it Therefore yet again is the speech directed to God Thou wilt cast all their sins into the depths of the sea Vers 20. Thou wilt perform the truth to Jacob and the mercy to Abraham which thou hast sworn unto our fathers from the dayes of old In the next place God is commended as singular in his gracious fidelity keeping the Covenant made with their forefathers Doct. 1. The priviledges of the Church are made theirs by Contract and sworn Covenant and so are certain for so the Word speaks of truth and mercy sworn 2. The Lord is to be seene and commended as incomparable in fidelity and promise-keeping notwithstanding all impediments in his way and all our apprehensions of him to the contrary for it is to be repeated Who is a God like unto thee that wilt perform the truth c 3. The summe of Gods Covenant with his Church is mercy in respect of the fountain whence all his bounty floweth and in respect of our ill deservings which we should daily see and truth in respect that the freedome of mercy in promising diminisheth nothing of the certainty of performance but as mercy opens the doore so truth keeps it open Hence it is that those two are so frequently conjoyned in the expectations and desires of Saints See Psal 57.3 and 61.7 4. The Covenant of mercy is the Churches first and irrevocable priviledge for it is sworn of old and so the law which came after cannot disannul it Gal. 3.17 5. As the spiritual blessings of the Covenant belong only to true believers who may reckon Jacob and Abraham with whom the Covenant was made their fathers according to the faith so even the natural posterity of Jacob and Abraham have a peculiar interest in that Covenant made with their fathers not broken off by any interruption or desolation but to be still forth-coming for them as to their being called as a Nation to be his Church and people if not also for giving them the promised land in heritage for so do they reckon while they are threatened with much ensuing desolation Thou wilt perform the truth to Iacob and the mercy to Abraham which thou hast sworn c. For this cause the Apostle Rom. 11.29 reckons that Gods purposes toward them as a Nation are among the gifts which are without repentance and never to be recalled and made utterly void more then in his dealing with his Elect in the matter of their calling and glorification 6. It is the duty of the godly when they are called to trouble to confirm their faith in the hope of issue according to Gods promise and be comforted and rest satisfied therewith accounting it sweet to have hope of future mercy sure although it were never so long a coming and the way to it never so rough for so do the godly hearing tell of future desolation close all believing and resting satisfied with this Thou wilt perform the truth to Jacob and the mercy to Abraham c. for the accomplishment whereof every godly man should pray Even so Lord Jesus come quickly Amen and Amen Nahum The ARGUMENT THe Lord having suspended the execution of the judgements denounced by Jonah against Nineveh the chief City of the Assyrian Empire upon their repentance they did again return to their vomit and added unto all their other sins the oppression of the people of God by captivating the ten tribes and over-running Judah therefore the Lord for the comfort of his people thus afflicted raiseth up Nahum whether in Hezekiah's dayes or afterward is not certain yet certainly that oppression of Judah 2 Kings 18. and 19. is pointed at by him to set forth at large the ruine of that Monarchie especially of the chief City Nineveh and for this end setting forth a description of God in his justice power and mercie suitable to the present purpose he foretels the ruine of the State of Assyria by the Medes and Caldeans with the comfort and advantage redounding to the Church thereby chap. 1. and the destruction of the chief City the preparations against which with the taking thereof is set down chap. 1. and further amplified and confirmed by setting forth their provocations
to himself his people being under his protection and the design tending to deprive him of a people and of a throne in the Church therefore all their enterprises are expounded to be imagining evil against the Lord. Seâ— Zech. 2.8 4. The Lord doth observe and will severely punish the wicked projects and machinations of enemies whatever effect he in his providence permit them to have for it is laid to their charge that there is one come out of thee that imagineth evil against the Lord a wicked counsellour albeit he get no leave to execute all his purpose See Psal 21.11 5. It is a wicked imagination in men that leads them to blaspheme God in denying his power and providence and mocking of his peoples confidence in him or to think that this is the way to prosper and it is a wicked counsel to perswade Gods people to renounce their confidence and renounce the way of his worship that it may be well with them the authors of all which God will not suffer to go unpunished for thus also did Sennacherib and Rabshakeh imagine evil against the Lord and prove a wicked counsellour as the sacred History relates and for this is Assyria threatened 6. It is the character of one indeed desperate and a never-do-well who dares enter the lists in opposition to God by plotting against his glory and people for he is a wicked counsellour or a counsellour of Belial that is not only one who having cast off all yokes and awe of God hath fallen upon such devillish plots but one who will never do well as the word signifies Ver. 12. Thus saith the LORD Though they be quiet and likewise many yet thus shall they be cut down when he shall passe thorough though I have afflicted thee I will afflict thee no more Ver. 13. For now will I break his yoke from off thee and will burst thy bonds in sunder Upon the back of this challenge they are again threatened with destruction notwithstanding of their quiet and secure condition or of their confidence in their great multitudes and this sentence is further amplified from Gods end in it which is to comfort his Church in Judah that had been afflicted by the Assyrians to whom he promiseth that she should no more be smitten with that rod but that by the destruction of Assyria she should be delivered from that slavery and bondage under which she had been held by them Doct. 1. As prosperity makes a people usually fat and rank so doth their waxing grosse call for stroaks for they being quiet became likewise many and therefore shall be cut down or shorne while the Prophet saith Thus shall they be cut down or shorne he either hath in delivering this message used some gesture representing the way of cutting down or mowing or he alludeth to the signification of the word cutting down which is used of cutting down rank grasse wool or haire by sharpened instruments so signifying the cutting short their flourishing and luxuriant condition or the word translated thus may be rendered likewise as it is immediately before and so it imports that as they had tasted of peace and likewise of multiplication so should they also finde cutting down or it may be rendered certainly as it is frequently used in Scripture 2. Nothing the creature can enjoy is able to hold off Gods stroak nor needs he any time to ruine his enemies but can do it with one sudden stroak for though they be quiet free of trouble and secure in their fortifications yet shall they be cut down and that when he shall passe through or with a sudden stroak alluding to the stroak on Sennacheribs Army 3. This repetition of the sentence teacheth how hard a thing it is to get threatened judgments believed in a prosperous condition therefore the Lord doth again undertake it whatever they had to oppose And teacheth that it is useful for the Church to look on injuries done to her as a sufficient quarrel to bring judgements on her persecutors for therefore after that challenge v. 11. the sentence is again repeated 4. The Lord would have his Church observing the kindnesse shewed to her and the benefits that redound to her by his judgements on the world therefore doth he direct the speech to her that she may observe it Though I have afflicted thee c. 5. The Lord takes with the stile of being the afflicter of his people whoever be the instruments and would be seen of them to be so therefore saith he I have afflicted thee See Isa 10.5 6. Albeit the Church of God will never get an end put to her afflictions until eternity come when God shall wipe away all tears from her eyes yet ought she to acknowledge the Lords great mercy in cutting off her present enemies and giving a breathing time for so must this promise I will afflict thee no more be understood in this place with relation to the present enemy that the Church should be free of their trouble and enjoy a little rest 7. The Lords former sharp dealing ought to be no obstacle to our faith in expecting of good things for he can easily when he will change his dealing Though I have afflicted thee saith he I will afflict thee no more 8. As the Lord seeth it fitting at some times to humble his Church by bringing her into bondage so he easily can and in due time will set her at freedome therefore saith he Now will I break his yoke from off thee and will burst thy bond in sunder Vers 14. And the LORD hath given a commandment concerning thee that no more of thy name be sowen out of the house of thy gods will I cut off the graven image and the molten image I will make thy grave for thou art vile Albeit it be true that Sennacheribs glory was stained by that discomfiture received in Judah Is 37.36 and he was shortly after killed in the house of his gods Is 37.38 whereby that temple was polluted from being the habitation of their idols where the King was slain and belike buried yet this cannot exhaust this full threatening seeing his son reigned in his stead Isa 37.38 and so his name was yet sowen and therefore the threatening is to be looked on as reaching the whole Empire of Assyria the final and irreparable ruine whereof is yet divers ways pointed out 1. By having no more of their name sowen whereby we are given to understand that their very memory should be quite cut off and the dreadful report which went of them among other Nations quite forgotten and so their cutting down v. 12. should differ from the condition of grasse or other things which grow up again after they are cut down and of corn which is yearly sowen after cutting down 2. By destroying of their idolâ— and supposed sacred things which is another signe of total ruine of an idolatrous land continuing so still when the stroak reacheth even to these 3. By burying of them
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 hunâ—ed and pursued as wilde beasts whom they in their actions resembled use to be by hunters Ver. 18. What profiteth the graven Image that the maker thereof hath graven it the molten Image and a teacher of lyes that the maker of his work trusteth therein to make dumbe Idols 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 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 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 Ver. 19. Wo unto him that sayeth to the wood Awake to the dumb stone Arise it shall teach behold it is laid over with gold and silver and there is no breath at all in the midst of it 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. Image-worshippers 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 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
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 Vers 12. Ye Ethiopians also ye shall be slaine by my sword 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 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 Vers 13. And he will stretch out his hand against the North and destroy Assyria and will make Nineveh a desolation and dry like a wilderness Ver. 14. And flocks shall lie down in the midst of her all the beasts of the Nations both the Cormorant and the Bittern shall lodge in the upper lintels of it their voyce shall sing in the windows desolation shall be in their thresholds for he shall uncover the Cedar-work 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 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 Vers 15. This is the rejoycing City that dwelt carelesly that said in her heart I am and there is none beside me how is she become a desolation a place for beasts to lie down in every one that passeth by her shal hiss and wag his hand 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 mâ—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 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
will external reformation hold it off but rather ripen the faster for it for it was their presumption even under reforming Hezekiah to say Is not the Lord among us no evil can come upon us so long as they had not repented indeed as it is Jer. 26.18 19. 12. God will approve of no faith but such as is fruitful and stirs up men to purifie and cleanse their heart and way for they are here challenged that when they have done all the former iniquities and are going on in them Yet they wil lean upon the Lord or pretend to true faith whereby a man casts himself and all his burdens on God and say Is not the Lord among us Ver. 12. Therefore shall Zion for your sake be plowed as a field and Jerusalem shal become heaps and the mountain of the house as the high places of the forrest Followeth the Lords sentence subjoyned to this accusation He threatens that for their sinnes the stately buildings of the holy City should be made desolate heaps and the ground it was situate upon especially the Kingly dwelling should become arable and to be plowed as a common field and that the mountain Moriah whereon the Temple stood should become wilde and dishaunted as a forrest and filled with shrubs and bushes See Chap. 1.6 Doct. 1. No place or visible Church hath any such priviledge but that sinne will make it desolate for no place hath such promises as Zion Jerusalem and the mountain of the house had and yet they were to be plowed as a field c. 2. The servants of God must be bold and faithful not onely in speaking against the sins of the Rulers but even against a Church having great priviledges when she is found in transgression for this passage is recorded as a proof of Micah's fidelity Jer. 26.18 3. It is our duty to look upon sin and to be affected with it not only as procuring corrections upon our selves but especially as it hath an hand in drawing on calamities on the Church and Kingdom where we live this he tells them For your sake Zion shal be plowed as a field and Jerusalem shal become heaps and the mountaine of the house as the high places of the forrest 4 Universal defection of a Land especially of Rulers and Teachers in their Offices and Judicatories will bring on speedy desolation unlesse that by repentance it be prevented as the execution of this threatning was in Hezekiahs dayes Jer. 26.18 19. For your sakes Zion shal be plowed c. saith he to the corrupt Rulers and Teachers in regard their corruption had a chief hand in procuring this ruine and could not but involve the people in the like defection to hasten the judgement 5. Judgments on a backsliding Church are most severe and sharp howsoever there be moderation in them to the Elect for no lesse is here threatned then being plowed as a field becoming heaps and as the high places of the forrest So great a sin is the contempt of mercy offered to a Church 6. As for this part of their calamity that the ground whereon the holy City and Temple stood was plowed as a field albeit when it was first denounced in Hezekiahs dayes it was suspended on their repentance Jer. 26.19 And albeit we find not that it was accomplished at the first destruction of the Temple yet common history informs us that after the second destruction thereof it was performed by the Romanes who according to their custome plowed up the very ground whereon the Temple had stood in sign of perpetual desolation So infallibly certain is the Word of God that after so long a tract of time it will take effect albeit upon repentance it had been delayed yea and after they had past through many troubles and had been delivered and so might think they had done with it yet upon new sin and provocation that sentence is still standing against them and at last takes effect CHAP. IV. IN this Chapter which agrees with Isai 2 1 c. the Lord comforts the godly against the calamities which were foretold Chap. 3.12 by setting forth the glorious blessings of Christs Kingdome or of the Church of Jewes and Gentiles under the Messiah wherein is contained the glorious excellency and increase of the Church v. 1 2. her peace and tranquillity under the government of Christ ver 3 4. her zeal and constancy in Religion ver 5. and her delivery from former misery such as Israel was to be under ver 6 7. To whom which is the second part of the Chapter he makes a more comfortable and particular application of the Promises by promising that the Kingdom as it was of old should begin at them ver 8 and by shewing his mind concerning their troubles ver 9 10. and concerning the enterprises of their enemies ver 11 12 13. Ver. 1. BVt in the last dayes it shall come to passe that the mountaine of the house of the LORD shall be established in the the top of the mountaines and it shall be exalted above the hils and people shal flow unto it 2. And many Nations shall come and say Come and let us go up to the mountain of the LORD and to the house of the God of Jacob and he will teach us of his wayes and we will walk in his pathes for the Law shal go forth out of Zion and the Word of the LORD from Jerusalem The first Promise for comfort of the godly contains the excellency of the Church and accession of many Nations to it It hath two branches First That however the Church of the Jewes was to be in great misery for sin yet it should come to passe in the dayes of the Messiah that the Church called by the name of old Zion or the mountain of the house as best known to the Jewes and the Church of Israel as eminent and chief among the rest should be glorious and exalted above every society that is excellent in the world as if the mountaine whereon the Temple stood were made higher then any hill or set upon the top of them Whence learn 1. As the Spirit of God is a Spirit of unity and doth not differ from himself in his manifestations to his servants so it is a comfortable thing when the Messengers of God do concur and unite in bearing testimony to any Truth in the Church for thus it was with Isaiah and Micah who being contemporary do preach the same things here and Is 2. 2. God doth no sooner afflict his people but as soon mercies to make up their losses come in his mind and the Churches afflictions are never to be studied but when the promises making her up are taken along in our thoughts for immediately upon the back of that threatning Chap. 3.12 this promise cometh forth as testifying his affection and for her to look upon with the other 3. The Churches happinesse and felicity is much in gracious promises and to come in respect of performance