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
endeavour speedily to flee from the enemy but to no purpose as accordingly it was besieged by Sennacherib 2 Kings 18.14 17. and 19.8 the reason of which judgment is that they having first of any in Judah received the idolatrous worship of the ten Tribes occasioned the spreading thereof even to Jerusalem Dâ—ct 1. The Lord hath in his wisdom so ordered the writing of holy Scripture as every particular passage and book hath somewhat in it for our further information which would not be so clearly had elsewhere to the end we may be allured to study it much as here we have Lachish receiving of Idolatry first which is not mentioned in the history 2. As sin will drive men from their habitations so flight will perish from the swift when God hath judgments to bring on for bind the chariot to the swift beast implies that they should be made glad to flee from their City on any terms and that they should not be saved by flight 3. To be the first occasion and a chief stumbling-block in a Lands defection brings an exemplary judgement for Lachish is shut up in her enemies hand because she is the beginning of sin to the daughter of Sion for the transgressions of Israel were found in thee Ver. 14. Therefore shalt thou give presents to Moresheth-Gath the houses of Achzib shall be a lie to the Kings of Israel Lachish's further judgment is that when they should send Presents and Gifts to some Town or Countrey called Moresheth belonging to Gath of the Philistines and so is distinguished from that Moreshah in Judah or as the word signifies to the inheritance and people of Gath for aid and assistance against the enemy they should disappoint them as the Kings of Israel were by some other Confederates This Achzib with some other cities was not at first subdued by the tribe of Asher Judg. 1.31 32. And it seemes the Kings of Israel had covenanted with them for aid against the Assyrians but were deceived as Lachish was by the Philistines Achzib is only named either because the rest dpended on it and are called the houses of Achzib or because the signification of its name which is a lye doth serve to illustrate their disappointing of their friends Doc. 1. Wicked men had rather imploy any means in their strait then seek to God and so do provoke God to disappoint them for Thou shalt send presents to Moresheth Gath to wit to no purpose 2. The Lord hath given many experiences of the vanity of all humane helps when he is angry though men will not be wise to make use of them for the disappointment of Lachish is illustrated from another which might have learned them wisdom The houses of Achzib are a lye c. 3. The vanity of all refuges when God is provoked is conspicuous to an observant eye as if it were their very name and written on their forehead The houses of Achzib which signifies a lie are a lie answerable to their name Vers 15. Yet will I bring an heir unto thee O inhabitant of Mareshah he shall come unto Adullam the glory of Israel He threatens Mareshah in Iudah Josh 15.44 which seems to have been his own City that according to the signification of the name the Lord should bring the enemy to be their heir and possesse their goods and then summarily sets forth the extent of this stroak that it should reach to Adullam which lay Southward of Jerusalem toward the border of Judah Josh 15.21 35. That which is subjoyned The glory of Israel may be understood of Adullam that it was a strong City wherein Israel gloried or that in coming to Adullam he should come to Jerusalem which was the glory of all Israel Adullam being beyond Jerusalem to the Assyrians who came from the North or by way of Exclamation O the glory of Israel being now stained by this universal overflowing scourge which went from the North to the very South-border of Iudah Doe 1. The Messengers of God ought not to let forth the minde of God partially according as affection or interest would direct them but are to publish it freely and fully without respect to friend or foe for the Prophet spares not his own City Mareshah 2. Provocation against God makes men purchase unsure and may make their enemies their heirs for I wil bring an heir to thee O inhabitant of Mareshah 3. When God raiseth up instruments to scourge a Land for sin men are not to expect that lying afarre off and out of the way will exempt them but that God will finde out those whom hee is to chastise where-ever they be for He shall come unto Adullam which was the remotest border to the Assyrian 4. Which soever of these wayes above mentioned wee understand this glory of Israels it teacheth that albeit the visible Church enjoy the great priviledge of Gods presence in his pure Ordinances which is her glory and albeit particular places have their own excellencies whereof they glory and boast yet when God is provoked and these priviledgs abused they will not keep off corrections The glory of Israel will be come unto and laid in the dust Ver. 16. Make thee bald and poll thee for thy delicate children enlarge thy baldnesse as the eagle for they are gone into captivity from thee In the last place the greatnesse of the calamity is summarily comprehended in the mournfull face of all things and the great sorrow that shall be when it comes to passe to which the body of the people or chief and mother-cities are invited and called as it were from their vices to hearken rather to the bitternesse abiding them and to consider what ruine they cast themselves upon by sin their sorrow to come is expressed in such signes as were usuall in those times such as making themselves bald even as the Eagle when she casts her feathers and polling of their hair of which see Ezra 9.3 Job 1.20 Isa 22.12 Ezek. 27.31 and the cause of their sorrows is foretold that their pleasant children were to be carried into captivity as Ashur dealt with Israel and it seems with some of Iudah and for this they who are left are to mourn Doct. 1. It is fitting that men in a sinfull time were thinking on the bitternesse that may ensue and of the wormwood that God will poure in among their delights to marre their mirth therefore doth he call to make bald and poll that is in their sinfulnesse to be thinking of such times See Isa 10.3 2. Sin will in the end resolve in bitternesse and as calamity for sin will be grievous on the Church so sin procuring it and want of reconciliation with God under it will make it sad and intolerable This is signified by these expressions Make thy self bald poll thee in large thy baldnesse as the Eagle 3. Captivity from the place of our habitation and restraint of outward liberty is a sharp triall and matter of sorrow not onely to those who are so
dependent on him who gives or takes them away at his pleasure and according as he hath a people to raise or to ruine for He destroyeth the wise men when he will 4. Mens wisdom and prudence is ordinarily looked upon by God as an enemy to him and ground of a controversie in regard that mens conceit of their wisdom is the cause why they give God little to do acknowledg not his providence but take all upon themselves for this question Shal I not saith the Lord even destroy the wise men out of Edom imports that there is some necessity for his doing of it and that their wisdome may not escape without a stain 5. It is a singular demonstration of Gods Soveraignty and providence in the world when he overturns the wisdome of the wise brings all their well-contrived projects to nought snares them in their own works and counsels makes eminent fooles of them and causes them to reel like drunken men who were in reputation for wisdome for When there is no wisdom in him the Lord declareth himself the Author of it that we may see his hand in it and give him the glory of it and may believe his power to do the like when the wisdom of Adversaries is the Churches fear Shal I not saith the Lord destroy the wise men c 6. However the threatnings of Gods Word may oftentimes seeme improbable when they are pronounced yet in the Lords time the accomplishment will be remarkable for albeit Edom notwithstanding the Lords threatning retain his former wisdom the Lord in his holy providence ensnaring wicked men so who do contemn threatnings when they are not speedily executed Jer. 17.15 yet In that day to wit of his calamity shal I not destroy the wise men saith the Lord Ver. 9. And thy mighty men O Teman shall be dismayed to the end that every one of the Mount of Esau may be cut off by slaughter The fifth vain confidence is their valour and strength for which also that Nation was eminent as living by the sword according as was foretold Gen. 27.40 concerning this the Lord threatens to confound with terror the mighty men of their Country or some part of it most renowned for valiant men and called Teman from Esan's Grandchild Gen. 36.15 or from its situation Southward as the word signifies from Judea And so these being laid by there should be an universal slaughter of the inhabitants of the Country at least of every one of note as the word in the Original signifies and is translated so Psal 49.2 and 62.9 and elsewhere as was usual for the Chaldeans to do where they prevailed 2 Kings 24.15 Doct. 1. Natural men are in a sort endless in their carnal confidences and hard to be put wholly from them but when one fails they will have another to flye to Therefore is all this paines taken to shew the vanity of Edoms refuges who if the situation of his Countrey faile him hath treasures to gather forces with and failing that confederates or if they be wanting prudence which hath delivered people in great extremities and if he be yet put to it he hath mighty men to run on all hazards And every one of these needs to be particularly threatned to make them sure of vengeance 2. The terror of God is sufficient to crush and overthrow the mightiest of men mans valour is not terror-proof when the terrour is from God Thy mighty men O Teman shall be dismayed and broken with terror as the word also signifieth 3. As terror upon a people is an ordinary forerunner of great desolation Thy mighty man are dismayed and every one of the mount of Esau cut off by slaughter So where the Lord hath a judgement to go through a Land no probable or promising furniture will turn it away but what would hinder it shall be made uselesse The mighty men shall be dismayed to the end that he may reach his purpose and cut off every one c. Ver. 10. For thy violence against thy brother Jacob shame shall cover thee and thou shalt be cut off for ever The Lord having pronounced sentence against Edom proceeds to shew the equity thereof from the cause procuring it upon which the sentence is again repeated In general Gods quarrel against them is for their violent carriage towards Judab for which they are again threatned Doct. 1. As the Lord doth not strike a people but where he hath a just quarrel so the stupidity of men in not laying sin to heart and their blindnesse and self-love is such as Gods quarrel will not be taken up till himselfe discover it Therefore doth the Lord himself here reveal it 2. Of all the injuries and evil deeds committed by wicked men none are so remarked or so suddenly and severely punished as the injuries they do to the Church and people of God The Lord threatens Edom for violence against Jacob as if he had committed no other fault and as filling his cup speedily 3. The Lord will not forget enemies their interest in and obligations to the people of God whom they oppresse that thereby he may aggravate their guilt and double their punishment Therefore the Lord reckons Edoms kindred to Jacob that his unnaturalnesse might appear and to be a ground of the sentence Thy Brother Jacob. 4. Much ignominy and shame is abiding those especially who ought to be friends and are foes to the Church of God partly in that they shall be disappointed of their expectation to see the Churches ruine and partly in that judgements from God shall make them base and contemptible if not also confound them with horror that they should have taken part against the Church with those who ruine themselves for shame shall cover Edom when he is destroyed by the Chaldeans with whom he joyned against Judah 5. Judgements upon the troublers and enemies of the Church are without moderation and hope of recovery as coming from the hand of Justice and of a jealous God Thou shalt be cut off for ever for however there may be some relenting under this or that particular stroake yet unlesse that repentance prevent justice makes what they get but an earnest of more and pursues them to all eternity as this stroake of Edom is expounded Mal. 1.4 Ver. 11. In the day that thou stoodest on the other side in the day that the strangers carried away captive his forces and forreigners entred into his gates and cast lots upon Jerusalem even thou wast as one of them Edom's violence is more particularly described by shewing positively what he had done to wit that in the day of the Churches trouble he not only was an idle spectator as to assisting of his brother but concurred with the enemy as one of themselves to help forward the affliction VVhence learn 1. Many sad afflictions may come upon the priviledged people of God when God is provoked and those not onely cleanly trials and sufferings for Truth which have their large
leasure offices c. enabled with advantages and bound to know more then others and to put their knowledge in practice that they may be examples to others O heads of Jacob and ye princes of the house of Israel is it not for you to know judgment 7. It is a good evidence that a man is one who delights to know and obey the revealed Will of God in all things when hee is carefull in the matter of his particular station to walk by that rule therefore he puts them to tryal in the matter of knowing judgement or justice and equity which belonged to them in their particular station as being Judges to the people 8. Whatever men may oppose to the challenges of Ministers in the matter of affected ignorance or wilful neglect of knowne duties yet these excuses will not satisfie their owne consciences when they are seriously put to it therefore the Prophet poseth them with a question which they could not deny Is it not for you to know judgement Ver. 2. Who hate the good and love the evill who pluck off their skin from off them and their flesh from off their bones 3. Who also eate the flesh of my people and flay their skin from off them and they break their bones and chop them in pieces as for the pot and as flesh within the cauldron In opposition to what they ought to be hee sets forth their contrary disposition and practise that they were abhorrers of what was good and lovers of ill and they did so cruelly oppresse and undo the Lords people by taking away the very means of their subsistence and livelihood as if they had flayed their skin from off them eaten their flesh and broken their bones to boyle them for meat as Butchers and Cookes doe with beasts for mans food Doct. 1. The Lord doth not reckon that men know ought when the truth being knowne is not affected nor any endeavours used to put it in practise for so doth he cleare here their not knowing of judgement in that they hated the good and oppressed 2. The Lord respects chiefly the disposition and affection of mens hearts towards good or ill it being a desperate condition when not onely practise is out of course but affection also is alienated from God and inclined to evil Who hate the good and love the evil 3. Whatever oppressors may pretend to be the cause of their cruelty toward their inferiours as if they stood in need and behooved to live of their owne c. yet the Lord seeth it to flow from their perverse and corrupt affections Therefore saith he of oppressors Ye hate the good and love the evil 4. Greatest perversity is usually found in such as ought and may and will not or neglect to make use of such meanes as might promote piety and justice for all this pervesitie is in the heads of Jacob who had meanes and occasion to set them on to do otherwise Ye are they saith he who hate the good c. 5. Oppression is in Gods account inhumane butchery and murther in a degree far above simple slaughter while the oppressed pine for want and the oppressours as barbarians or wilde beasts eate that which is the poores very life and flesh so much doth this description of oppression teach us Who pluck off their skins from off them and their flesh from off their bones who also eate the flesh of my people c. 6. Albeit Magistrates and great men thinke themselves to be above all law yet they have no power to oppresse a people especially if they be Gods people and deale with them as they will but must bee accountable for their carriage toward them and howsoever the oppressed or others dare not challenge them for their injurious dealing yet there is a God who will lay it to their charge for here they are challenged by God for their oppressing his people Ver. 4. Then shall they cry unto the LORD but hee will not heare them he will even hide his face from them at that time as they have behaved themselves ill in their doings Followeth their particular sentence and judgement by way of retaliation that as they oppressing the poore had a deafe eare to their cryes so they would meet with judgement without mercy or compassion and should not be owned of God though out of feeeling of their trouble they seeke unto him Doct. 1. The greatest of men and they who most wickedly forget God shall at one time or other be sensibly in Gods reverence and their errand come in his way for so doth this threatning import that they shall be put to seek God whom otherwise they misregarded Then shall they cry 2. Natural men may make some shew of seeking God in trouble not in faith or out of love but out of sense of trouble Then that is when the common calamities formerly threatned or their owne particular corrections for their sin are lying on shall they cry 3. It is righteous with God not to owne this crying of the wicked in their trouble because of their former wickednesse and present unsoundnesse and particularly that he may recompence them for not hearkening to the cry of the poore oppressed by them They shal cry unto the LORD but he will not heare them 4. It is extreame misery to bee deserted totally of God in trouble and to want his favour and sense of reconciliation which might support them in any extromity for it is here the extremity of misery that in their trouble he will even hide his face from them as that time 5. God by not owning of a man in trouble would have wickednesse seen and lamented as the cause of it however he seem also to do this sometime that he may try the faith of his children for so doth this reason import As they have behaved themselves ill in their doings Ver. 5. Thus saith the LORD concerning the Prophets that make my poople erre that bite with their teeth and cry Peace and he that putteth not into their mouthes they even prepare warre against him In the next place he accuseth the false Prophets who by false doctrine deceived the people and who by preaching peace did in effect destroy peoples soules with delusion as if these dogs had devoured the Lords sheep with their teeth or they flatter'd the people in sin that they might get somewhat to eate and devoure their substance wherein if they were not satisfied and humoured according to their owne desire they turned bitter enemies and denounced judgements though they formerly flattered them Doct. 1. False teachers are not the least among the sad companions of a declining time nor will the Lord forget to reckon with them for here the Lord hath such to deale with Thus saith the Lord and not one Prophet envying another concerning the Prophets c. See Lam. 2.14 2. An unfaithfull Ministry is a most effectual meanes to prevaile with people and carry them out of the way of God for the
Prophets make my people erre see how farre they prevaile above any meanes 1 Kings 22.20 21 22. 3. As it is a great sin against God to seduce and mislead a people wherein he hath interest so the negligence and treachery of Pastours doth indeare the Lords people so much the more unto him and call for his especial care for so it is imported in this epithete They make my people erre See Ezek. 13.23 4. It is a great cruelty and murther to proclaime peace to a sinfull and impenitent people for They bite with their teeth and cry peace their very crying of peace is cruel biting and devouring of soules Ezek. 22.25 5. It is a mercenary and hireling disposition in Pastours to seek themselves or their commodity as their chiefe and onely scope in their calling for so much also doth this challenge teach They bite with their teeth and cry Peace that is they flatter the people that so they may get occasion to eat them up and live upon them See Ezekiel 13.18 19. or they preached for their owne advantage seeking the things of the people and not themselves 2 Cor. 12.14 6. It is also unbeseeming the faithfull Messengers of God to accommodate the discharge of their Ministry so as may best promote their owne ends and to threaten discountenance blesse or curse according as they get or want their aimed at gaine such is the practise of false prophets while they have to bite with their teeth they cry Peace and he that puts not into their mouths or he that giveth not according to their mouthes that is as much as they desire or seek they even prepare war against him and turne his mortal enemy in their doctrine 7. Men who are covetous and given to filthy lucre can hardly be faithfull in a Ministerial calling to divide the Word aright as the example of these false Prophets teacheth who look not to the mind of God in discharge of their office but to what might best suite with their ends and accordingly did frame their doctrine Ver. 6. Therefore night shall be unto you that yee shall not have a vision and it shall bee darke unto you that ye shall not divine and the Sunne shall goe downe over the Prophets and the day shall be darke over them 7. Then shall the Seers be ashamed and the diviners confounded yea they shall all cover their lips for there is no answer of God The Lords sentence against these false Prophets is that they shall have no visions or divinations from God Not that ever they had any from him but that the dark night of trouble and calamity coming on and the Sun of their prosperity and delights going down as the forme of speech is taken Jer. 15.9 they shall thereby be so overwhelmed and confounded that they shall not dare any more to feign false prophecies or pretend to revelations as formerly they did This is amplified ver 7 from the effects of it that these who gave out themselves for Seers and diviners when it shall appear by events that they never had any vision from God and that being confounded by trouble they dare not speak so boldly as they did they shall be despised of all shall think shame of themselves and cover their lip in signe of grief and confusion See Lev. 13.45 Doct. 1. God wil have false teachers seen in their own colours and will decipher them to the world so doth this threaning teach 2. Events will prove that peace preached to a back-sliding and impenitent people is no vision from God for the Lord threatens that by sending night and darknesse of trouble contrary to their doctrine he shall depose the false prophets and make it manifest that they had no vision from him See Jer. 28.5 6 7 8 9. 3. Howsoever deluded and presumptuous men may bear out in the day of their prosperyty and sun-shine yet trouble will confound their presumption and dry up their delusion for when it is night and dark and their Sun goeth down and their day is dark then they shall not have a vision nor divine 4. False teachers and unfaithful men in Gods house shall in due time be plagued with confusion contempt and ignominie and be made to think shame of themselves and their way for then shall the Seers be ashamed and the diviners confounded c. See Zechariah 13.4 Malachi 2.8.9 Ver. 8. But truly I am full of power by the Spirit of the LORD and of judgement and of might to declare unto Jacob his transgression and to Israel his sinne While Micah is denouncing Judgments against false prophets in opposition to theiâ— unfaithfulnesse in their callings through disloyalty and fear hee sets forth himself as furnished with gifts and endowments requisite for the faithfull discharge of his Office though hee had few or none to second him in carrying hard tidings and great ones of all ranks against him whereby as hee cleareth himself that hee was not a false prophet so also that hee should not be confounded nor think shame of himself or of his Office as they should do Doct. 1. It is no way contrary to true humility for a man to assert his own calling and endowments from God when otherwise hee and in him his message is ready to be brought into contempt by the humours of men for so doth Micah's example teach who vindicates himself from any contempt which false Prophets and such as affected them might cast upon him 2. A mans clear testimony in his conscience of his calling fidelity and furniture from God to discharge his calling will prove comfortable when the Lord is about to reckon with such as run without his calling for so doth Micah upon the back of the threatnings against false teachers comfort himselfe But truly there is the certainty of his testimony I am full of power c. 3. Albeit Micah had some qualifications extraordinary yet from this we may gather several characters of a faithful Minister every one whereof is a lesson teaching Ministers what to seeke after As 1. However the Lord may blesse the meane gifts of such as are honest yet neither are Ministers to be empty vessels nor swelled with ostentation but a large measure of real furniture is to be sought after I am full saith he 2. Their endowments must be not only such as are acquired by the use of ordinary means and helps of literature much lesse ought their owne spirits or humours to bear sway here but they should seek the Spirit of the Lord to sanctifie their spirits and abilities and furnish them in their dependence on him for saith he I am full by the Spirit of the Lord which he had extraordinarily as a Prophet and Ministers ought to have in an ordinary way They ought I say to have not only the Spirit of their calling but the Spirit of sanctification also as their duty and for their own soules good though otherwise a man may be a true Minister and may be an
which might seeme to stand in the way of it for whereas it might be objected How could she expect that God would be her light seeing she by sin had provoked him to anger and to cast her into these troubles and so was her party She answers that she submissively stooping and accepting in these troubles the punishment of her iniquity out of his hand did expect that in due time the Lord whom she had provoked to afflict her would plead her cause against her enemies who unjustly oppressed her and plague them and would restore her to her ancient glory and in publick view give her to enjoy the effects of his bounty and fidelity Doct. 1. The Lord may have fatherly indignation against his people for their sins and may testifie the same by inflicting of outward calamities and yet not reject their persons for this cause is the godlies trouble called here the indignation of the Lord though men were instruments See 2 Chron. 19.2 2. It is the duty of the godly when God is angry and chastiseth to be sensible of their sin procuring the same to stoop humbly under his afflicting hand and to bear it patiently and submissively accepting the punishment of their iniquity I will bar the indiguation of the Lord because I have sinned against him saith she 3. Sense of sin and of its great demerit will make men submissive and stoop patiently under the rod who otherwise would repine more for this is the reâ—son of her bearing the rod because I have sinned This is the cause wherefore men get so many rods dipped in their own guilt because they bear not cleanly reds patiently there being no crosse so humbling as a sinful crosse See Lam. 1.18 4. True patience and submission unto God in affliction ought to preâ—scâ—ibe no term-day unto it self but to refer all to his will I will bear until he plead 5. Such as humble themselves before God and patiently stoop under a procured affliction may expect that God will take their part against all the instruments having hand in the same trouble and clear their righteous cause in respect of those who sought only their own ends in afflicting them and their humility and patience ought to be seasoned with this hope He will plead my cause saith she who bears his indignation See Isa 47.6 Zech. 1 15. 6. The Lord will not only clear his peoples right against their oppressors by pronouncing sentence in their favour in his Word but will accordingly put his sentence to execution for so doth she expound his pleading He will execute judgement for me 7. The Lord having by affliction humbled his people for sin and exercised their patience and faith will restore unto them their wonted priviledges and as it were in publick view and make manifest that they are his therefore saith he He will bring me forth to the light that is not only comfort but publickly own and honour me and I shall behold or enjoy to my satisfaction his righteousness or the wonted effects of his fidelity in keeping Covenant notwithstanding this seeming interruption Vers 10. Then she that is mine enemie shall see it and shame shall cover her which said unto me Where is the LORD thy God mine eyes shall behold her now shall she be troden down as the mire of the streets This hope for deliverance is further commended from the effects thereof upon the Churches enemies to her satisfaction she is heâ—e directed to professe her hope that her enemies who mocked her faith should be confounded at the sight of her deliverance and be ignominiously cut off to her great joy and satisfaction Doct. 1. God seeth it fitting sometimes to make his peoples happinesse conspicuous to the world yea even to their enemies that it may make them a sore heart for then she that is mine enemie shall see it to wit her deliverance See Rev. 3.9 Psal 112.10 2. Faiâ—h in God and adhering to the true Religion hath been an old subject of derision to the Churches enemiâ—s when she was in trouble for they said unto me Where is the Lord thy God 3. Scorning of saith and piety whatever disadvantage seem to follow it shall resolve into the scorners shame and confusion by seeing God to do for his people according as they expected from him for mine enemie shall see it and shame shall cover her she shall be utterly confounded with it who said unto me Where is the Lord thy God 4. When the Lord hath tried his people then the cup is put to the head of the wicked and the enemies of the Church and mockers of her considence will be destroyed as contemptible things for now shall she be troden down as the mire of the streets 5. It will be a comfortable sight to the people of God to see Gods justice against their enemies and his good-wil toward them cleared and made manifest after long trials for saith she mine eyes behold her Otherwise to take pleasure in the calamity of others though enemies is not lawful Prov. 24.17 further then in that God is hereby glorified in the execution of his justice and clearing of his keeping Covenant with his peoples See Ps 58.10 11. Vers 11. In the day that thy walls are to be built in that day shall the decree be far removed 12. In that day also he shall come even to thee from Assyria and from the fortified cities and from the fortresse even to the river and from sea to sea and from mountain to mountain A second ground of encouragement and comfort is held forth in Gods promise to his Church confirming her formerly professed hope wherein he assures her of restitution and of deliverance from the yoke of strange authority and their cruel decrees whereby they had been scattered among the Gentiles oppressed by tyrants and the work of God obstructed amongst them as when the building of the Temple was discharged Ezra 4.5 6 21 22 23 24. And he assures them further of the enlargement of the Church of Israel not only by their returne from all the parts where they had been scattered and detained Isa 27.12 13. but by the Conversion of many Nations who should joyne themselves to the Church from Assyria and from Egypt and from all the quarters of the world This decree may also without wronging of the text be safely understood of the Doctrine of the Gospel called a decree Psal 2.7 which after the restauration of the Jewes should be sent through the world for promoting of this promised enlargement whereby both Jewes and Gentiles should be gathered to the Church as by the decree of Cyrus the Jewes were set at liberty to return to their countrey from all quarters where they were scattered Doct. 1. The Church endeavouring to comfort her self with hope in God in her troubles will abundantly be confirmed therein by God for after her professed hope v. 8 9 10. the Lord confirmes her here by a promise See Psal 27.14 2. The Church may procure