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
dealt with but ought to be looked on by others as matter of sympathy and by the body of a people as matter of their affliction in diminishing of their number and leaving them who are left behind weak and contemptible for this is the cause of baldnesse and sorrow to the body of the people for thy delicate children for they are gone into captivity from thee CHAP. II. IN the first part of this Chapter the Lord prosecutes his controversie against his people for several sins and first he accuseth them for assiduousness in sin especially covetousnesse and oppression ver 1 2. and threatens them with insuperable and lamentable difficulties and casting them out of their Land ver 3 4 5. 2. He threatens and expostulates with them for their opposition to his Messengers ver 6 7. 3. He again accuseth them for cruel robbery not sparing so much as women and children ver 8 9. and threatens them with exile ver 10. 4. He accuseth them for their approbation of and delighting in false Prophets v. 11. In the second part of the Chapter he comforts believers with promises of restitution by Christ ver 12 13. Vers 1. WO to them that devise iniquity and work evil upon their beds when the morning is light they practise it because it is in the power of their hand THe judgment of God is declared to be already upon them and yet further to be inflicted for their assiduousness and activity in plotting and practising of evil hereby learning us how to discern a condition plagued of God and which without repentance will be pursued with more plagues for this Wo implies both that such a case is a plague of it self and that it will be plagued of which there are these evidences 1. When evil wayes become habitual to men so as they are never out of them but by night as well as by day carried away with them for it is on their beds when they should rest or examine themselves Ps 4.4 or be instructed by their reines Ps 16.7 or meditate on God Ps 63.6 c. as well as in the morning when they should direct their prayer unto God Ps 5.2 and goe forth to their lawfull callings Ps 104.22.23 that they are thus imployed their sin sleeps not 2. When men not onely sin through infirmity being surprised and made to stumble in a fit of tentation but their wits are bended to project and plot sin for Wo to them that devise iniquity 3. When mens spirits are so taken up with wickednesse that they delight themselves with acting it in their owne imaginations Wo to them that work evil on their beds that is are so transported that their spirits and fancy imagine themselves as acting those wickednesses which they cannot for present get really acted and thus think to delight themselves 4. When mens hearts are so farre engaged in their premeditate wickednesse that without taking leisure betwixt their deliberation and practise to bethink themselves what they are doing they run eagerly about the execution of their purposes which is the wofull fruits of giving sin too much roome in the heart that being Master there it violently and effectually commands our practise for Wo unto them who having devised iniquity when the morning is light they practise it See Jer. 8.6 Eph. 4.19 5. When men ill-affected have power to effect their desires and that they succeed with them God laying no impediment in their way to stop their progresse in sin for it is Woe upon them that it is in the power of their hands to practise the ill they have devised 6. It is also an evidence of wo upon and coming upon men when having power and wanting external restraints they have no inward principle or tendernesse of conscience to make them loath an ill way as Joseph had Gen. 42.18 but count everything right enough which they are able to effect and goe on as far as their power will reach for They practise it because it is in the power of their hands Ver. 2. And they covet fields and take them by violence and houses and take them away so they oppresse a man and his house even a man and his heritage He gives an instance of that general challenge ver 1. and what were the evils they plotted and acted in that when they saw houses and fields that lay commodiously for them they did covet them and violently deprive the true Owners of them whereby not only a mans self but his family and posterity were oppressed by taking away not some of his means only but his very heritage which belonged unto him by the Law of God and man Doct. 1. Covetousnesse is a root of much evil and wickednesse and will embark men in desperate and violent courses for They covet and take by violence 2. It is an high aggravation of oppression when the oppressor is not straitned with necessity and want driving him on such courses but his covetous disposition is the only cause of all his miscarriage for here the quarrel is that because they covet therefore they take by violence 3 Covetousnesse given way unto and entertained in mens hearts will drive them beyond all bounds and moderation for They covet fields and houses every thing they get serves but as a bait to draw them on further so dangerous is it once to transgress the bounds of contentment prescribed by God 4. Albeit covetousnesse be a lawlesse sin and Oppressors think every thing good purchase which they can compass yet in Gods account violent usurpation is no right for however they take away yet it is stil the mans heritage 5. Not only the wants of such as are presently oppressed but all the wants of their posterity will be laid to the Oppressors charge and cry to God against them for they oppress a man and his house they ruine him and his family and off-spring by taking away his houses and heritage which are a constant livelihood Ver. 3. Therefore thus saith the LORD Behold against this family do I devise an evil from which ye shall not remove your necks neither shall ye go haughtily for this time is evil The Lord pronounceth sentence against them for these sins and explains that Wo which he had threatned ver 1. shewing that the Lord is about to bring on such a judgement and sad time as should effectually and irresistibly seize upon them and lay their pride and bring them down Whence learne 1. In times of violent oppression the Lord is not to be looked on as one misregarding or as an idle Spectator but as a Lord ready to appear for the oppressed in a remarkable way for Therefore thus saith the Lord Behold c. 2. The Lords Word ought to be received and believed as a sure evidence that he will so appear albeit the performance seem to be delayed for Thus saith Jehovah we ought to judge according to what he saith and not according to what we think 3. The Lord will recompence all
his delayes in executing vengeance for sin with the severity of it when it comes therefore in opposition to their devising iniquity verse 1. that they might execute it well as they thought the Lord deviseth an evil saith he that is it shall be as sore and sharp an evil as if it had been most seriously devised and all the time of delay had been imployed for that effect 4. Sin publickly acted without controlment will bring on judgments against a whole people Therefore because oppression was committed publickly against this family do I devise an evil that is against this whole Nation Amos 3.1 2. even the notorious sins of private persons much more of publick Ministers of Justice not being punished or such sins becoming universal cannot but bring judgments upon a whole Land 5. However Oppressors may think to shift the Lords visitations yet when they come they shall seize upon them and their violence shall be met with afflictions which they cannot shake off for it is an evil from which ye shall not remove your necks 6. Albeit men also dream that if they cannot exempt themselves from judgments yet they will courageously and undauntedly bear out under them yet the Lord by his rods will make the most haughty to stoop for Neither shall ye go haughtily 7. God hath our time and the revolutions thereof so in his own power as he can thereby when he will cause the stoutest to fall before him therefore it is subjoined as a reason why they shall not walk haughtily for this time is evil God shall make the times to crush them 8. Men by their transgressions do provoke the Lord to make their time bitter and evil unto them wherein otherwise they might comfortably serve their generations for because they had oppressed c. therefore this time is evil Ver. 4. In that day shall one take up a Parable against you and lament with a doleful lamentation and say We be utterly spoiled he hath changed the portion of my people how hath he removed it from me turning away he hath divided our fields Their calamity is further set forth that it should not be ordinary but the matter of a Proverb in all mens mouths and of a bitter lamentation composed by themselves to bewaile their calamities or by their enemies counterfeiting their sorrow wherein they should bewaile their utter desolation in that the Lord had transferred the possession of the holy land which he had given as a portion to his people to their enemies and had not onely cast his people out of it but turning away in anger had given it to the enemies to divide it among them and so had put them out of hope to return to it again all which relates especially to the case of the ten Tribes whose lands were thus possessed by the Assyrians 2 Kings 17.24 Doct. 1. Sinning against God with an high hand will at last make the sinner a remarkeable spectacle of justice and will end in bitternesse and lamentation for In that day shal one take up a Parable or Proverb against you and lament with a doleful lamentation 2. The sinners desert is to be utterly ruined without hope of restitution and to be left in that condition to bewaile their want and misery for this is the sum of their lamentation that they are utterly ruined put away from their land their enemies dividing it as their owne inheritance 3. The seeing of God as a party and affliction as flowing from his anger they make the afflicted's lamentation yet more bitter for so doe they lament He hath changed and removed turning away be hath divided 4. The Lords judgements upon a sinfull people will surprize them with astonishment and be more sad then any thing they did expect or dreame of when they were wallowing in their iniquities for so much doth their admiration import How hath he removed it from me Ver. 5. Therefore thou shalt have none that shall cast a cord by lot in the Congregation of the LORD Their utter desolation is here positively denounced by God in confirmation of their lamentation that being cast out of their land they should want the benefit of dividing their inheritances by lot before the LORD in his Congregation as of old Joshua had done Josh 18.4 6 10. and they used to doe on several occasions especially every Jubilee when they returned to their possession but should remaine exiled and their enemies in possession of their Country Doct. 1. It is a bitter case when an hard condition is not onely feared or apprehended by us but proves in reality as sad as we imagine For here the Lord confirms their lamentation in apprehending desolation by a positive sentence Thou shalt have none to cast a cord by lot 2. Iniquity will make a Land spue out even a confederate people and detaine them in exile destitute of their wonted priviledges This is imported in that threatning Thou shalt have none to cast a cord c. 3. The causes procuring judgements are still to be taken along in our thoughts with the judgement Therefore saith he because of these sins mentioned ver 1 2. Thou shalt have none c. This will make us justifie God in his afflicting and will set the afflicted on work by repentance to make up their outward losses in God 4. Afflictions will be so much the more bitter as the mercies of which wee are deprived by them have been given unto us by a special providence and as a signe of Gods favour for so the land from which they are to be banished is a land which they had by lot in the Congregation of the Lord that is a land divided to them by especial providence of God and wherein the Congregation of the Lord was See Ps 47.4 and 137.1 Ver. 6. Prophesie ye not say they to them that prophesie they shall not prophesie to them that they shall not take shame The second accusation is for their contempt of and opposition unto Gods Word and Messengers the sense of the words which in the original are concise and short is when the wicked heard the Prophets of God threaten sin so sharply they could not endure this sound doctrine but either would have them silent as Amos 7.10 11 12 13. or would limit them to preach onely what they pleased as their false Prophets did and so some read the words Prophesie ye not let these to wit the time-serving Prophets and such as would follow their way prophesie upon this the Lord threatens to adde this to their judgements that he will take away his Prophets and hereby give them up as dogs to whom holy things are not to be cast and prevent the shame and ignominy which his Prophets suffered at their hands as Matth. 7.6 or as the words may be read by way of interrogation If they shal not prophesie unto these shall they take no shame although they were rid of faithfull messengers to warne them yet that would not hold off jugements
the river where it seemed most impregnable and where it seems their Palace was built The gates of the rivers shall be opened As nothing will prove weak which God employeth so nothing proves strong where he is a party 3. Divine vengeance can strike Kings and wicked Rulers not only with judgments abroad on armies or subjects but can pursue them to their very Palaces and pull them down upon their heads for The Palace shall be dissolved Vers 7. And Huzzah shall be led away captive she shall be brought up and her maids shall lead her as with the voice of doves tabring upon their breasts To omit the various Interpretations of this verse I conceive it most clear to expound it of the Queen or generally of the great Ladies who living before quietly and delicately in an established or setled condition as the word Huzzah signifieth shall now be found out and pulled away to go into captivity accompanied with her maids who having been with her in pleasure shall now condole with her and lament her and their own miseries And this is the first effect of the taking of the City Whence learn 1. The most delicate and weak and such as have not been accustomed to hardships may look for a change when they provoke God how stable soever their prosperity seem to be for Huzzah shall be led away captive or discovered and spoiled and made bare as the word also signifieth and it may be she was handled so See Deut. 28.56 57. Lam. 4.5 2. As giving of ones self to much delicacie contributes to embitter afflictions unto them so such as have been companions in pleasure may contribute to set an edge on anothers grief for so are we taught by the example of this mournful company brought out of pleasure to misery and her maids leading her tabring on their breasts for sorrow do help to set before her the bitternesse of her condition 3. It is an addition to common calamities that the afflicted must smother their grief and dare not vent it openly for fear of further injuries from enemies therefore albeit women use most violently to expresse their sorrowes yet her maids lead her as with the voice of doves which is a secret groaning and bemoaning not daring to do it openly Verse 8. But Nineveh is of old like a pool of water yet they shall flee away Stand stand shall they cry but none shall look back Another effect of the taking of Nineveh is the flight of the inhabitants and defendants which is amplified from her former condition that albeit she had been of a long time or since she had a being populous rich and at ease not stirred with commotions as a pond of standing water abounding with fish yet at the enemies entry she should be troubled and forsaken and men should for no intreaty stand to it Doct. 1. Gods former sparing of a people or their quiet prosperity and numbers of men will prove no shelter against Gods judgements when their cup is full for Nineveh is of old like a pool of water yet they shall flee away 2. No encouragements will hearten a people pursued of God and effeminate with security and ease when their day of trouble comes for to such as had lived in her as in a pond Stand stand shall they cry but none shall look back 3. The great desert of sin may be seen in the great changes it brings upon most flourishing places for so in Nineveh of old like a pool of water there is not one now to take her part or abide Verse 9. Take ye the spoil of silver take the spoile of gold for there is no end of the store and glory out of all the pleasant furniture Another effect of the taking of the City is the spoiling thereof by the souldiers unto which as being exceeding great for treasures and precious furniture and that which the Ninevites gloried much in the Lord invites them by his Prophet Doct. 1. Riches jewels and pleasant furniture are so far from delivering in a day of wrath that they are a bait and invitation to enemies couragiously to set upon the enjoyers for so doth the Lords speech Take ye the spoile for there is none end of the store c import that the hope of spoil made the enemies bold 2. God doth justly suffer such to be spoiled of their riches and treasures as are endlesse and immoderate in purchasing and place their glory in such things for so much also doth this speech import 3. However instruments may unjustly deprive wicked men of their gloried in riches yet it is done in the Lords righteous judgement who allowes it to be done though he approve not the way of mens doing of it but will in due time take order with them therefore for albeit the enemies did for their own ends spoile Nineveh yet the Lords invitation Take ye the spoile sheweth that it was righteous with him it should be given up Vers 10. She is empty and void and waste and the heart melteth and the knees smite together and much paine is in all loinee and the faces of them all gather blacknesse The sad case of this taken City is further held forth that it should be made empty and desolate and the inhabitants thereof should be utterly discouraged the inward feeble and desperate condition of their mindes through trouble and feare of death being expressed by usual signes in their body such as the trembling of the knees when the strength and spirits go in to keep the heart Dan. 5.6 pain in the loines expressing the sorrow of a woman in travel Isa 13.8 Jer. 30.6 and blacknesse in the face which is a signe of a deadly condition reaching to the heart Joel 2.6 Whence learn 1. The Lord can and will because of sin lay most populous and flourishing places utterly desolate for Nineveh that great City is empty and void and waste 2. Guilt and the want of reconciliation with God will make men prove great cowards in a day of trouble either in bearing what they are under or in looking to what they may expect for all these signes of discouragement do teach how heartlesse their case was and how little man is able to bear out when he hath to do with a God dealing in justice Ver. 11. Where is the dwelling of the lions and the feeding place of the young lions where the lion even the old lion walked and the lions whelp and none made them afraid 12. The lion did teare in pieces enough for his whelps and strangled for his lionesses and filled his holes with prey and his dens with ravine The greatnesse of this desolation as also the cause procuring it are insinuated in the admiration or insulting of all who see or hear of it wondering what was become of Nineveh which had been a safe and delicate place of abode for magnanimous oppressors both Princes and people who as lions had oppressed all others that they might enrich themselves and their
this and must have it often pointed out to him 3. Outward pomp and splendor in the exercise of Religion though it be much taking with natural hearts yet it is not the thing God looks to but how his own prescribed rule is followed and what reality is there in such shewes for saith he their Idol is laid over with gold and silver and yet there is no breath at all in the midst of it Ver. 20. But the Lord is in his holy Temple let all the Earth keep silence before him In opposition to the vanity of Idols the true God is commended who dwels in heaven and manifests himself in the Church by the signs of his presence of his own appointing by prescribing rules of his own worship whose authority and greatnesse is such as may make all the world give over their disputing for Idols and submit to his doctrine and may cause them to stand in awe to come in opposition to him or to wrong his people when they should be scattered amongst them Doct. 1. The consideration of the vanity of Idols and misery of Idol-worshippers ought to commend the true God to his Church and set out their own happinesse who have him not only reigning in heaven but in the midst of them and know how to serve him acceptably according to his will therefore it is subjoyned to what hath been said But the Lord is in his holy Temple 2. The authority of the true God and his presence among his people being seriously thought upon will call for much reverence will silence all debates against his revealed will and may terrific men from being in opposition to him or his people for the Lord is in his holy Temple let all the Earth keep silence before him where silence is the badge of their reverencing his majesty and authority as Joh 29.9 CHAP. III. IN this Chapter the Prophet having heard Gods minde concerning both the Church and the Chaldeans expresseth his exercise upon the whole of that which hath been revealed to him in a way of meditation or prayer penned for the edification and direction of the Church in the times they were to meet with v. 1. wherein out of his deep apprehension and fear of the approaching stroak having prayed for preservation moderation of severity in their captivity till the time prefixed for their deliverance should come v. 2. He gathers grounds of faith that there should be a deliverance from their future captivity from the Lords glorious manifestations of old for his people in carrying them from Egypt through the wildernesse to the possession of the promised land and setling and securing them in it ver 3. 15. after which he changeth his stile and instead of praying expects that present feares should end in future confidence v. 16. and glorieth in the hope of preservation and deliverance v. 17.18 19. In testimony whereof he commends his meditation to be sung with joy v. 19. Ver. 1. A Prayer of Habakkuk the Prophet upon Sigionoth The Inscription of this exercise holds forth the Prophets scope which is to pen a prayer to God in reference to the ensuing calamities such a prayer as the word signifieth as is made by a Supplicant to a Judge which because it was penned in Meeter for the help of memory therefore the tune is prescribed the clear signification whereof though it be uncertain yet that which cometh neerest to likelihood is that the Prayer being endited in a composed mixt Meeter it was to be sung with variable tunes instruments fitted accordingly Doct. 1. when the Lords people abuse their priviledges they may be put to plead for them before the Lords tribunal by prayer and be content to hold fast these things by faith which sometime they had full possession of for Hab akkuk and the Church are put to prayer for their very being and to deprecate the total ruine of Gods work 2. It is the duty of all in a time of imminent or incumbent judgements to stirre up themselves and others in their stations to get the spirit of prayer that being exercised in religious duties they may be kept from declining or fainting and may be preserved from the judgement of senselesse stupidity which usually attends such times Ezek. 24.22 Therefore doth the Prophet by his example stirre up and by this publick forme prescribed by the Spirit of God and therefore lawfull direct the Jewes how to imploy themselves in their captivity 3. The people of God are not to expect that their prayers will hold in one tenor under trouble but as their exercise will be various in fearing believing trembling rejoycing c. so their prayers may begin low rise high fall low and rise high again for so much may be gathered from the nature of this meeter wherein the prayer is penned or tune to which it was sung called Sigionoth or variable as of one wandring here and there and not keeping one way This appeareth clearly in the prayer it selfe or the Prophets subsequent exercise and such variety makes the consort and melody of that spiritual exercise more sweet Ver. 2. O Lord I have heard thy speech and was afraid O Lord revive thy work in the midst of the yeers in the midst of the yeares make known in wrath remember mercy This verse containes that which is properly the Prophets prayer in this exercise the summe whereof is that being afraid of Gods threatned and imminent judgement of the Captivity to which he submits without more contending he prayeth that the Lord would not suffer his Church nor his work in it to come to nothing by their captivity but would during that time keep in their life by undeserved tokens of his favour till he should deliver And that notwithstanding their sinnes procuring wrath he would magnifie his mercy toward them Doct. 1. When judgements are threatned against the Church albeit she may believe love in them and that she is the Lords whatever come yet threatned trouble ought to be an exercise unto her and ought to make her humble under Gods threatning hand and tremble to deal with such a bitter cup O Lord saith he I have heard thy speech to wit concerning the Captivity and was asraid Both the Majesty of the speaker and the matter of the speech did affright him 2. As prayer to God is the kindly vent of all the godlies feares without which fear might readily crush them and by which the thing feared is either removed or blessed and made more easie and comfortable unto them so prayer will not speak well in trouble where there is not some sense of Gods word threatning or of his hand striking at the root of it for the Prophet being afraid subjoynes O Lord revive as the issue and result of his feare and as being a suitable and fit time and disposition for prayer 3 When the Lord hath disclosed his purpose concerning his peoples being in trouble it is the duty of the godly to submit
make their rich men and Merchants to howle v. 11 and spoile Epicures of their wealth v. 12 13. 2. He sets that sad approaching day yet before them in its terriblenesse making the stoutest to cry v. 14. the wrath of God bringing men in distresse without any comfort v. 15. affrighting them with the alarms and assaults of their enemies v. 16. leaving them void of counsel in their greatest calamities v. 17. and destitute of all reliefe wherein they trusted to be suddenly consumed v. 18. Ver. 1. THe word of the Lord which came to Zephaniah the sonne of Cushi the sonne of Gedaliah the sonne of Amariah the sonne of Hizkiah in the dayes of Iosiah the son of Amon King of Iudah The Inscription holds forth 1. The messenger employed in this service who is described from divers of his Progenitors who were either Prophets themselves or men of note in their time for so is generally conceived when the Progenitors of the Prophets are recorded 2. His commission from God and the authority of his doctrine which he devised not of his own head nor learned by ordinary meanes but received it by immediate inspiration And 3. The time when he was employed Whence learn 1. Though the persons of men adde nothing to a divine message but God can employ the meanest and make them honourable by employing them yet sometime it pleaseth him to make choice of men of eminency to clear that it is the honour of the greatest to be his Ambassadours to his people yet further to make them inexcusable who contemn his message for the meannesse of the messenger therefore he employeth this Prophet Zephaniah the sonne of Cushi the sonne of Gedaliah c. whose Parents in many generations had been of eminent note amongst that people and consequently himself famous for descent and pedigree 2. People through long obduration in sin may come to that height as no endeavours of pious rulers will bring them to repentance whereby they might prevent sad threatnings judgments for this word of sad denunciations is sent in the dayes of Josiah a pious King and zealous reformer but the son of Amon who by his corrupt wayes following his father Manasseh had made that people incorrigible 3. In a time of general and continued defection the Lords long-suffering is so great as to multiply messengers and warnings before he strike that so men may be reclaimed or made inexcusable for this end was the Prophet sent out with many others about the time of the approaching captivity See 2 Chro. 26.15 16.4 As the divine authority of God is alwayes to be studied and seen in messages in the mouth of his servants so especially when the Word speaks sad things it is good to see God our party and how little cause we have to fix on messengers or their humours as the cause of such unpleasing doctrine therefore when the Prophet brings out this message it is avowed and held out to be the Word of the Lord which came unto Zephaniah Ver. 2. I will utterly consume all things from off the land saith the Lord. 3. I will consume man and beast I will consume the fowles of the Heaven and the fishes of the Sea and the stumbling blocks with the wicked and I will cut off man from off the land saith the Lord. The Lord begins here as with a closed processe that needs no more but to pronounce the sentence and therefore this people having been abundantly warned and convinced by former Prophets he threatens them with a general desolation of the land by the destruction and taking away of all things in it not only of men who had sinned but of the creatures which they had abused to satisfie their lusts insomuch as the beasts should be cut off and destroyed yea the very fowles should be driven away and the fish exhausted from their ponds lakes or rivers as it is usual in countries infested with wars By which judgment the Lord threatens to make short work with the sinner his abused riches or his Idolatry which no reformation could purge from him Doct. 1. The Lords spirit will not alwayes strive with his sinful people but will at last give out his sentence according to their ways so much doth this abrupt falling on threatning without any previous dealing import 2. A publike reformation never so piously intended and zealously prosecuted by Rulers after much defection will be so far from keeping off wrath when the people are not cordial and thorough in the reformation as by the contrary it may ripen a people faster for a stroak for though Josiah was a pious and approved reformer yet considering that the people did but dissemble in the matter and dally with God as is marked Jer. 3.6 10. and appeared suddenly upon Josiahs death in that in three moneths they went all wrong with the succeeding King 2 Kings 23.31 32. therefore the Lord gives them up as desperate and begins I will utterly consume all things c. 3. When men will not read the greatnesse and dreadfulnesse of divine displeasure against them from the greatnesse of their sin or from the threatnings of the Word it is righteous with God to write it in legible characters of extreame desolation as here he threatens to do to this incorrigible people by utterly consuming all things from off the land man and beast c. 4. Sinful man is a great burden to the Creation in his abusing of the creatures to fight against God with them and provoking God against them not for any fault of their own but that he may punish man for whose use they were created by smiting them for Judahs sins make all things be utterly consumed from off the land and bring stroaks on beasts fowles of the heaven and fishes of the sea where by the sea we may understand any gathering of waters in ponds rivers or lakes for in Scripture the very Laver in the Temple is called A Sea because it conteined much water 1 Kings 7.23 so also the lake of Generazeth and Tiberius Matth. 8.24.27 John 6.1 See for this doctrine Jer. 4.25 and 12.4 Hos 4.3 5. As wicked mens prosperity proveth the neck break of their souls by their abusing of it and hardening themselves in sin thereby and as Idolatry will certainty end in the eternal ruine of the impenitent Idolater so these sins are oft-times so rooted in the heart and estimation of sinners that there is no ceasing to sin that way till the sinner cease to be and in this case the Lord will not spare seeing there is no remedy so here after that reformation had essayed them in vain either as to removing their Idols from them or making them to cease from abusing the creatures to sin in which case they are stumbling blocks as well as Idols God threatens to cut off the stumbling blocks with the wicked and so put an end to their sin by destroying themselves 6. In a time of general calamity on all the
in money by reason of trade dwelt who are threatned that they shall be made to howle and be cut off this place of the City seemeth to be the same with that Neh. 3.32 Doct. 1. When God pursueth a controversie it is folly for any in any place to dream of safety for the Inhabitants of Maktesh the securest and inmost part of the City are threatned with howling and cutting downe as well as those at the gates 2. As former abundance of prosperity will make judgements more bitter so unlawful courses whereby men inhaunce and heap up riches will draw on the bitter judgment therefore the Lord not only threatens particularly that merchants and all they that bear silver should howle as being a fore stroak to such but the word merchant being in the Original a Cananite imports that this judgement came upon them because they had dealt rather like Cananites then Jewes in gathering their riches Ver. 12. And it shall come to pass at that time that I will search Jerusalem with candles and punish the men that are settled on their lees that say in their heart The LORD will not do good neither will be do evil Ver. 13. Therefore their goods shall become a booty and their houses a desolation they shall also build houses but not inhabit them and they shall plant vineyars but not drink the wine thereof The Lord threatens yet further in this taking of the City to take order with all Atheists and Epicures who abounding in wealth lay secure and at ease like wine on its dregs when it s not removed in their heart denying Gods providence or that he took any care of things beneath to reward good or punish evil and therefore neither loved nor believed his promises that they might walk in his way nor feared his justice so as to abandon sin Concerning these the Lord threatens that as a man searcheth for what is hid or lost with a candle so he would narrowly search out their sins themselves to punish them for their sins so as none should escape and their goods to give them for a spoil whereby their houses should become desolate and they should be disappointed for all their expectations from their enjoyments according to his sentence pronounced of old in his law Deut. 28.30 39. Doct. 1. Ease and prosperity slayeth the fool and breeds such distempers of security and setling on the earth as justly provokes God to smite for God will punish the men that are setled on their lees 2. Prosperity and want of exercise by vicissitudes of dispensations it s a great feeder of Atheisme and an enemy to the observation and making use of divine providence and this again doth embolden and harden men yet more in their secure and wicked courses for the men that are setled on their lees are also the men that say in their heart The Lord will not do good neither will he doe evil which is both the effect of their secure condition and a ground they lay down forsetling themselves yet more in it 3. Secure Atheists and contemners of God and his providence may expect that God will refute them in a language which they will understand and make them know his providence upon their own experience by effects which they shall not get avoided for the Lord will prove his Omniscience and care of things below by searching Jerusalem as with candles that they may not esscape him and his effectual providence by punishing them making their goods become a booty and their houses a desolation 4. When the Lord strips a sinful person or people of any mercies which they enjoyed they will finde upon narrow search that their enjoyment thereof hath been a snare to them to draw them to sin and they shall read this in the stroak for Therefore that is because these things had emboldened them to settle on their lees deny a providence therefore their goods shall become a booty c. 5. As the Lord will prove the infallible verity of his threatnings however contemned upon such as dare run that hazard so the holy justice of God is to be adored in disappointing men of any happinesse or contentment they expected in these things for which they hazzard their souls and so rendring them twice losers who will not serve him for here an old sentence of the law was to be executed wherein this just procedure shines They shall also build houses but not inhabit them c. Ver. 14. The great day of the LORD is neere it is neere and hasteth greatly even the voice of the day of the LORD the mighty man shall cry there bitterly The Lord having hitherto denounced his judgments to be neer and declared the causes of them now to the end all these threatnings and the sins procuring them may have weight and sinners may yet if possible be rouzed up and put from all their subtersuges he holds out this approaching day of Vengeance in its terriblenesse which he clears from several instances whereof the first is that the most couragious much more the feeble amongst them should be affrighted by it and be made to cry and weep bitterly Doct. 1. Though secure sinners contemne all opposition from men and do put the evil day far off and think nothing of vengeance when it is looked on at a distance yet God is a terrible party against such and can bring evil on a sudden and when it is imminent it will be sad and dreadful for it is the day of the Lord that they should not eye weak Prophets or the Chaldeans only and it is neer and hasteâ—â— greatly the sound or voice of its approaching being in their eares that they may not dream of it as afar off and being neer it is terrible and the great day of the Lord. 2. Natural courage and magnanimity however it may promise much yea and suffain many infirmities yet it will not bear out but saint when God pursueth a controversie for sin for the mighty man shall cry there bitterly Ver. 15. That day is a day of wrath a day of trouble and distress a day of wasteness and desolation a day of darkness and glâ—ominess a day of clouds and thick darknesse A second instance of terriblenesse is that in this day the wrath of an angry God should be made manifest by distresse and trouble on men and wasting and desolation on cities and countreys and that all those calamities should he without any light of comfort the clouds of their sin and of Gods judgement rendering all things black and dismal-like Doct. 1. As the Lord may justly for sin testifie wrath against a visible Church and fatherly displeasure against his own in it so that will make a judgement terrible when his anger is seen and felt in it for that is an instance of the terrour of that day that it shall be a day of wrath 2. Though God testifie his displeasure against sin many wayes yet such is the stupidity of men that
3.9 Doct. 1. In declining times the Lord hath a peculiar eye to the godly and expects much from them Therefore leaving the wicked Nation he turneth to them with exhortations and promises 2. The truth and reality of grace will manifest it selfe in mens being of subdued meek and humble spirits stooping to the Word abasing themselves trembling under judgements and tender towards others and in their not giving way to discouragement from duty however they be humble but stirring up themselves to seek God for himself and adorning their profession with righteous conversation respecting Gods commands whatever their own natural inclinations be Thus are the Godly described here to be seekers of the Lord the meek of the earth or of the land which have wrought his judgment or obeyed his righteous ordinances enjoyned to them 3. Though it be incident to the godly to fall into some decay in a time of general defection and to be discouraged from their duty by the evil example of others yet the truly godly ought to prove themselves to be such by their perseverance and needing and seeking more of what they already have and of Christs righteousnesse to cover all and especially they ought to be on the growing hand if they would beare out and finde favour in an evil time therefore in such a time is this exhortation given seek ye the Lord seek righteousnesse seek meeknesse the repeating of the exhortation shewing the necessity of the thing exhorted to 4. As it is the Lords great mercy toward such as fear him that he puts the remission of their sins and their eternal happinesse out of all doubt so also he is able when he pleaseth in hardest dayes to give them proofes of love in temporal favours by taking them into his protection and either delivering them from trouble or moderating it for here there is no doubt made of the first and even in the second it is declared possible it may be ye shall be hid 5. The Lord seeth it fit to exercise his dearest children with great uncertainties what their lot may be in common calamities not that they should doubt of his power or good wil but that they may be sensible of the difficulty of the thing it self and that in so great overflowing calamities the righteous shall scarcely be saved that so iâ— may appear to be a singular favour when God doth it that the godly having done their duty may yet humble themselvs before the Lord as not meriting any such thing as hiding That they may be excited yet to more diligence that they may learn to expect the free reward of piety in temporal things with much submission and that amidst all improbabilities and incertainties the seeker of God may learne by faith to venture much on God and absolutely rely on his goodness and tendernesse who will not withhold any good thing from his own Ps 34.10 and 84 11. For these causes it is that this exhortation is seconded with so uncertain-like an encouragement it may be ye shall be hid c. 6. Whatever uncertainty seekers of God may be put to as to receiving of temporal favours yet they ought to be fixed in this That seeking of God is the shortest cut and onely way to speed even in these things for though they get but a may be yet upon that they are exhorted to seek the Lord as the only way to be sure and their getting but a may be puts it out of all doubt that they who turn aside to crooked ways may expect nothing of that kind See 1 Pet. 4.18 Vers 4. For Gaza shall be forsaken and Ashkelon a desolation they shall drive out Ashdod at the noon day and Ekron shall be rooted up 5. Wo unto the inhabitants of the sea coast the Nation of the Cherethites the word of the Lord is against you O Canaan the Land of the Philistines I will even destroy thee that there shall be no inhabitant 6. And the sea coast shall be dwellings and cottages for shepherds and folds for flocks To make the preceding exhortation have the more effect the Lord subjoynes a denunciation of sad judgements to come upon the enemies of the Jews on all hands of them intermixing some promises that these stroaks should tend to the advantage of truth and the Church The first he begins at are the Philistines on their west side wherein he first threatens four of their great Cities with being made solitary and desolate with being openly and violently stormed and the inhabitants led into captivity when it should be impossible to travel for heat and with total extirpation which judgements are expressed in the first language with fit allusions to the names of the Cities v. 4. and Gath the fifth principal City of the Philistines is omitted in this sentence either because it was then in possession of the Jews or because it is comprehended under the rest as Amot 1.8 2. He threatens the inhabitants of the country about lying upon the sea coasts who were either Cherethites of whom see 1 Sam. 30.14 Ezek. 25.16 or Philistines properly so called who descended of cursed Cham. Gen. 10.6 13 14. These he threatens with his wo a purpose against them to lay them desolate so that their fertile and populous Country should be turned into a place of pasture and for flocks and herds to dwel in v. 5 6. The ground of this sentence is insinuated in that they are called Canaan that is not only of his posterity but possessors of a part of the land of Canaan which belonged to Israel Josh 13.2 3. And these judgements were inflicted on the Philistines partly by Pharach Jer. 47.1 Partly by the Babylonians Jer. 47.2 3 4 5. and partly by the Jewes the mselves after their return â— and afterward by Alexander the Great as histories do record Dect 1. It is a profitable meanes for stirring up the visible Church to repentance and the godly to perseverance in an evil time to consider the hand of God upon nations about and enemies to the Church therefore are these threatnings brought in upon the back of the former exhortations and subjoyned to them with the particle for as pointing out his scope in the subsequent purpose to be for their stirring up and we may conceive the dependance thus 1. Judgments threatned or executed upon others ought to stir up the wicked in the Church to repent Gather your selves for Gaza shall be forsaken 2. The godly may perceive Gods tender care of them in calamities whereof they taste when they look upon the full measure which he meets our to others seekers of God will see themselves hid in all their troubles when they look on Gaza forsaken Ashkelon a desolatiâ—â— 3. It is an encouragement to persevere in godlinesse notwithstanding any trouble to consider that God will recompence men for all the wrongs done to the godly and will yet restore them and make all tend to their good Seek the Lord saith he for Gaza
wicked proud boasting and wicked enterprising far more wicked acting against the Lords people their land and rights but it will in due time be reckoned for for it is put upon these enemies score that they magnified themselves against the border threatning to possesse it Ver. 9. Therefore as I live saith the LORD of hostes the God of Israel Surely Moab shall be as Sodom and the children of Ammon as Gomorrah even the breeding of nettles and salt pits and a perpetual desolation the residue of my people shall spoile them and the remnant of my people shall possess them 10. This shall they have for their pride because they have reproached and magnified themselves against the people of the Lord of hostes Follows the judgement threatned for this sin and confirmed by an oath that these enemies should be made as Sodom and Gomorrah not for the way of their destruction but for Gods rooting them and their memory out and laying their land utterly desolate as a salted land which makes it barren to bear onely weeds and that for a long time if not for ever as to them though there be a promise of their restitution especially spiritual Jer. 48.47 49.6 And whereas they encroached upon Judah the Lord threatens to make Judah spoile and possesse their land v. 9 which is to be understood as that promise v. 7. is and that they may know the cause of this stroak the Lord repeats it againe that all this should come upon them for their proud insolency against and reproaching of his people v. 10. Doct. 1. The Lord is in great earnest that he will meer with the Churches enemies as having both power and reason so to do he being the Churches Protector in Covenant with her though it be little believed either by the Church or his enemies therefore he assures them of it by his oath and takes unto himself titles of power and interest As I live saith the Lord of Hosts the God of Israel 2. Though the Lord think is not fit to smite every sinful Nation with immediate judgements from heaven or to make their countreys utterly and for ever unuseful as Sodom and Gomorrah were yet his displeasure is no lesse against the enemies of his people then against those he hath so smitten and he will in due time evidence it by sore desolation and of long continuance being compared with the Churches lot therefore is the Lords wrath on these Nations compared with that which he let forth on Sodom and Gomorrah Surely Moab shall be as Sodom and the Children of Ammon as Gomorrah even the breeding of nettles and salt-pits and a perpetual desolation 3. Though the Church may oft times be exposed as a prey to her enemies yet the day may come when the Church will be employed to do that to enemies which they threatned to do to them and in part attempted to do for whereas Moab and Ammon magnified themselves against Israels border v. 8. now the Lord threatens that the residue of my people shall spoil them and the remnant of my people shall possesse them 4. In a time of judgements upon enemies there will be need of frequent inculcating of Gods controversie if they would have a blessed use of stroaks in turning to God and that so much the rather as they will be ready to see many things before they see their injuries done to the Church as a cause of their calamity tharefore is this quarrel again repeated This shall they have for their pride c. 5. Pride and insolency will not misse a fall and stroak in due time especially when pride leads men to act sin and wrong not out of infirmity or ignorance but with an high hand and that against the Church for This shall they have for their pride because they have reproached and magnified themselves against the people of the Lord. 6. A chiefe cause of the Lords appearing for his reproached and wronged people is that the wrongs done to them seem to reflect on him as if he were not keeping Covenant with them or not able to defend or redresse their wrongs and therefore as he affects them even in troubles so he will in due time by visible acts set out his power for them and his love to them therefore this stroak is threatned because they were infolent against the people of the Lord of hoasts where both his power and his interest in Israel are asserted as rubbed upon by them and to be cleared in the judgement to come upon them Vers 11. The LORD will be terrible unto them for he will famish all the gods of the earth and men shall worship him every one from his place even all the Isles of the Heathen This stroak is farther illustrated from an effect that when the Lord shall thus terribly plague enemies and vindicate the wrongs done to his Church he will consume the idols of the Nations also by blasting their reputation that could not help their worshippers whereas God helps his people and shal withdraw worship from them as useless things and so famish them of their food and oblations and make them lean whereby way shall be made for spreading of the knowledge of the true God especially in the dayes of the Gospel wherein without distinction of place John 4.21 or of Nations Acts 10.34 35. all the remotest Nations lying beyond the sea to Judea and the Iflanders shall serve him and yet more particularly in the day of the saving of all Israel which shall be life from the dead to the generality of the Gentiles Rom. 11.15 the fame of Gods doing for them inviting all Nations to renounce their idols and serve him Doct. 1. God is a dreadfull Party for weak man to provok and albeit he be oft times little regarded of the secure siuner yet in a day of anger he will be found terrible The Lord will be terrible unto them 2. As idolatry is a great cause of Gods anger against a people provoking him to smite them so people are ordinarily so addicted to idols that they are undone before they cease to esteem of them so much doth the conexion of these two import The Lord will be terrible unto them for he will famish all the gods of the earth he will terribly destroy them because he hath a mind to bring down their Idols 3. As it is a sweet fruit of judgements when they bring down Idols as well as lay other things waste so howsoever the Lord doth suffer idolatry for a time yet at last by judgments on idolaters and by mercies toward his people he will abolish idols and exalt himself as the only true God to be chosen and served by the world for He will famish all the gods of the earth and men shall worship him 4. It is the priviledge of the new Testament and a part of the glory of Christs Kingdome that the Lords worship is not confined to a Temple at Jerusalem nor to the Nation of Israel and such
long steighting of his gracious and rich offer he is now manifesting his just indignation and wrath against this unthankful and froward generation not only by inflicting many sad bodily judgments but also by sending upon the spirits of many who have not received the love of the truth strong delusions that they should believe a lye and be damned all of them who will not believe the truth but have pleasure in unrighteousness according as was foretold 2 Thes 2.11 And it cannot be denied on the other hand that in the midst of this great wrath the Lord remembreth his tender mercies towards us by continuing hitherto the open preaching of the offer of his contemned grace and by stirring up from time to time the spirits of sundry of his servants to open still more and more clearly the little book of holy Scripture by pious and learned Annotations larger Commentaries shorter Paraphrases brief Explications and other sorts of fruitful writings By these and by all other means he testifieth his lothnesse to depart altogether from this I le which is engaged unto him by all sorts of Obligations and wherein besides these who are already converted blessed ones he hath many Elect souâ—s to bring home from their pernicious wandrings and this his gracious purpose doth appear in this that as Satan is bestirring himself in the maddest manner that any age hath heard of to darken the light held forth in Scripture by the hellish smoak of so many pernicious errors So the Lord is daily discovering more and more fully the folly and vilenesse of the vessels of dishonour and of these abominations vented by them thereby giving hope that when they with Jannes and Jambres have done their worst to with stand the truth of God in the mouth of his Ministers they shall proceed no further then to carry away with them the uncleanesse of the houshold to their owne shame and perdition 2 Tim. 3. from verse 1. to 9. and chap. 2. from ver 16. to 21. This hope hath inclined the Author of this piece among others to offer his service unto the Church whom I need not to commend unto thee nor speak of the measures of the grace of God bestowed upon him because his work will speak for it self and thou after perusing of any part thereof wilt readily allow more unto him then his modesty will allow me to say of him before thou shalt read what followes Therefore let the prefixing of my name to this book be judged to be no more save my presuming upon thy acceptance of what I have heretofore written in this kind to come forth for making his acquaintance with thee â— praying God the Father of lights to blesse unto thee this his first essay and his intention by the grace of God to do more service unto thee in this sort and for this end to increase his talents and lengthen his life and to stir up other able Labourers to take share in this service till it be perfected to thy Edification In which Petition let me intreat thee to joyne with Thy Servant in the Gospel DAVID DICKSON A BRIEF EXPOSITION OF THE PROPHECIES OF Obadiah Jonah Micah Nahum Habbakuk and Zephaniah OBADIAH The ARGUMENT THIS Prophet among others is raised up by God to denounce and foretel the judgments that were to come upon the posterity of Esau because of their cruelty against Judah in the time of their distresses which accordingly were executed as Histories record by the Caldeans some yeares after the destruction of Jerusalem And to comfort the Church of the Jewes unto whom it could not but be a sad tentation and addition to their sorrowes to see those who had been ordained to serve them Gen. 25.23 so prosperous and insolent white as they were sharply afflicted We need not curiously enquire who this Obadiah was seeing that addeth nothing to the Authority of his message and however the time wherein be lived and prophested be not expressely set down yet considering the substance of his doctrine and the affinity it hath with that of Jeremiah chap. 49. and of Ezekiel chap. 15. it appears that he prophefied after the Captivity of Judah under Jehojakin 2 Kings 24.10 11 12. c if not also after the captivity under Zedekiah at which time specially their neighbouring enemies were cruel and insolent and Edom among if not above the rest Psalme 137.7 The Prophecie omitting the inscription may be taken up in two parts 1 The Lord threatneth Edom with destruction by war ver 1 2. notwithstanding their pride and conceit of their Countryes situation ver 3 4. or or of their treasures ver 5 6. confederates ver 7. their wisdome ver 8. and valour ver 9. and that because of their injurious dealing with their brethren of Judah ver 10 11. which they ought not to have done ver 12 13 14. in regard a day of vengeance upon enemies was certainly approaching wherein they should have a share ver 15 16. 2. The Lord comforts his afflicted Church with a promise of deliverance of holinesse and restitution ver 17. of victory over their enemies ver 18. of enlargement of their border ver 19 20. and of fitted instruments and rulers with their King ver 21. Ver. 1. THe vision of Obadiah Thus saith the Lord GOD concerning Edom We have heard a rumour from the LORD and an ambassador is sent among the heathen Arise ye and let us rise up against her in battel THe Authority of this Prophet and his Doctrine is asserted and the judgement of Edom is summarily set down that God who is the Author thereof hath all things in readinesse that the Prophets and Church had received some intimation of the Lords dark counsel concerning Edom and that as men by their Ambassadors so the Lord by his effectual providence was about to stirr up the Nations that served Nebuchadnezzar and make them willing to come against them Doct. 1. The Prophets of God did not speak nor are Ministers to speak the dreams of their own brain but what they have received in commission from God This Doctrine is the Vision of Obadiah that is what he received by prophetick revelation represented either to the senses or understanding and thus saith the Lord is prefixed to it 2. The Word of the Lord and especially threatnings against impenitent sinners will have greatest weight when it is received as indeed the Word of God and proceeding from such a dreadful Majesty Thus saith the Lord Jebovah he who hath an established Dominion and Lordship over all creatures and who can give being and performance to what he saith and therefore not to be slighted 3. Such as make defection from God and renounce their interest in heaven for their belly and sensual pleasures it is righteous with God to brand them with infamy and make them bear the prints thereof unto all generations for not only Esau but his posterity also bear the name of Edom to perpetuate the memory of his selling his
eminent strength and greatnesse imaginable and cannot only make strong holds a vain refuge in a day of vengeance but is able to overturn more confidences then man can build up for his own security To dwell in the clefts of the rock is but a smal thing for Gods power to reach and yet it was the height of that which Edom had to boast of for Though thou exalt thy self as the eagle and though thou set thy nest among the stars thence will I bring thee down Ver. 5. If theeves came to thee if robbers by night how art thou cut off would they not have stollen till they had enough if the grape gatherers came to thee would they not leave some grapes 6. How are the things of Esau searched out how are his hid things sought up A second vain confidence is their wealth and treasures wherewith men use to help themselves in their extremities The Lord threatens to make these a prey to their enemies who after their victory being without fear of ambushes should at leasure seek out and carry away even their hidden Treasures and so their spoiling should not be ordinary but complete even to admiration VVhence learn 1. Riches treasured by those whom God hath a quarrel at are so far from helping or delivering them in a day of wrath or from doing the owners good that they are justly given as a prey to their enemies Edoms things an searched out and sought up 2. As the children of the Lord art to read the mercy of their trials by considering how moderate they are in respect of judgements upon enemies so the wicked may see the severity of God in what their stroaks are beyond ordinary for this end is Edoms spoiling set before him as being beyond what theeves and robbers by night use to do who use not to take all away but what may suffice as not being able to carry all or not daring for fear to stay and search out all and beyond what grape-gatherers do in vineyards who according to the Law Lev. 19.10 or because they cannot reach all with their eye do still leave some grapes whereas the things of Esau are searched out and his hidden things sought up 3. The stroaks that God hath appointed for such as not only live wickedly but also turn enemies and persecutors of his Church are complete and far beyond the ordinary visitations that come upon the children of men This comparison betwixt Esau's stroak and robbers their picking imports that the one had been in some sort a mercy and delivery in respect of the other 4. However the wicked be senselesse and fearlesse when God threatens them yet his stroak will make them feel and awake them for this Exclamation How art thou cut off how are the things of Esau searched out c. doth imply not any pity in the Lord or his Prophet towards them but that the judgments should astonish and affect themselves when it came upon them Ver. 7. All the men of thy confederacy have brought thee even to the border the men that were at peace with thee have deceived thee and prevailed against thee they that eat thy bread have laid a wound under thee there is none understanding in him 8. Shall I not in that day saith the LORD even destroy the wise men out of Edom and understanding out of the mount of Esau The third vain confidence is the help of their confederates the Narions round about them and especially Egypt whose interest it was to engage the Edomines who lay in their frontiers against the Chaldeans The Lord threatens to make these the occasion and instruments to promote their ruine for all their confederates should engage them to oppose the Chaldeans at the border of their Countrey which was in effect to cast them out of it as the phrase also in the Original signifies their friends and intimate familiars by subtilty and fair pretences should ensnare them to run on their own hurt and ruine as if they had given them a bed to lye on and yet hid a dagger in it with the point upward to slay them And this is more fully cleared by reading the words thus as the Original hâ—th it without addition of any words which are put in the Translation They have laid thy bread a wound ander thee signifying that their bread which they had from Egypt was the snare that drew them on their ruin Doct. 1. According to the sin of a Person or Nation so ordinarily is their judgement for Edom broke off that brotherly amity that ought to have been betwixt his brother Jacob and him therefore he is peid in his own coine his heathen confederates are his ruine He sinned in breaking bonds and he is plagued in that other bonds break him and are broken to him All the men of thy confedracie have brought thee even to the border c. 2. God can make those to be instruments of sinners ruine who in appearance are very near friends and can make confederacies wherein men conside the short cut to their destruction Edom was ruined by his confederates and the men that were at peace with him 3. The confederacies and alliances of politick men are not to be trusted in they being led only by their own State-interests and not minding their benefit with whom they carry fairest but only their own advantage for so did Edoms confederates The men that were at peace with him deceived him they gave him bread for a wound under him to put them betwixt themselves and the dint of the enemy The fourth vaine confidence is their wisdome and prudence whereby they might think to manage their affairs dexterously and to the best advantage as it seems they have been famous for this Jer. 49.7 Concerning this the Lord foretels that for all their wisdom they should not be able so much as to discern and prevent the treachery of their confederates And that because the Lord would when they were ready for the stroak deprive them of wisdom either by taking away such as were wise or turning their wisdome into folly Hence learn 1. When the Lord hath ruine to bring upon a people their wisdome and policy will not avert it He can deprive men of wisdom to manage their affairs he can make the wisest to be over-reached and out-witted and can make what they think their wisest course prove greatest folly in the issue for Edom is wise and many confederacies seemed a wise course to strengthen themselves and yet in all this there is no understanding in him to discern the snares in it 2. That wherein men are most eminent and are ready to conside most in will prove vain when they have most need that the pride of all glory will be stained for The wise men are destroyed out of Edom and understanding out of the mount of Esau who were a wise people Excellencies confided in are a disadvantage 3. Whatever wisdome or excellencies be in men they are all Gods gift and
will not tolerate for this stroak is for their transgressions or rebellions their sins and high places 3. In times of defection and controversie the Lord hath a special eye upon and a chief quarrel against such as have a leading hand in bringing on or carrying on the Apostasie for these questions What is the transgression of Iacob What are the high places of Iudah imports that God observes and would have the cause of all the defection and who began it sought out 4. In universal defections eminent places and persons are ordinarily most culpable as misleading others by their example and authority for the transrgession of Jacob is Samaria the high places of Judah are Jerusalem that is iniquity abounds most in these Cities and the sins of the Land have their rise and countenance from thence 5. The Lord hath an especial eye upon his own Church and people to whom he manifests himself and marks their declinings narrowly especially in the matter of his worship for Judahs high places are especially pointed at whereas all Israels desperate defection is named in a genâ—â—al of transgression Ver. 6. Therefore I will make Samaria as an heap of the field and as plantings of a vineyard and I wil poure down the stones thereof into the valley and I will discover the foundations thereof The Lord pronounceth a more particular sentence against Israel for their sins and particularly against Samaria that when theten Tribes should be led captive that City as being chief in the sin should have a remarkable stroak the buildings thereof should be rased to the very foundation the stones thereof cast down from the hill whereon it stood to the valley to lye as heaps of stones do which are gathered by Labourers of the ground and the place thereof should be only for planting of vineyards in it Doct. 1. Iniquity entertained will lay most eminent and strong places desolate for Therefore wil I make Samaria as an heap of the field c. although it endured a siege for three years 2 Kings 17.5 yet this threatning takes effect at last 2. Eminency in sin causeth eminency in judgements therefore Samaria is made an heap the stones poured down c. whereas other Cities of that Kingdom were not so ruined but there are some Cities of Samaria or of the Countrey about to bee inhabited 2 Kings 17.24 when it lyeth desolate 3. Wicked men prosecuting their wicked and ambitious ends may be made use of by God in an holy manner as instruments to execute his judgments upon his backsliding people and are so to be looked on by all who would have the use of their condition therefore the Lord for his peoples instruction and direction doth own the stroak to be inflicted by the Assyrians I will make Samaria as an heap of the field c. Ver. 7. And all the graven images thereof shall be beaten to pieces and all the hires thereof shall be burnt with the fire and all the Idols therof will I lay desolate for she gathered it of the hire of an harlot and they shall return to the hire of an harlot Samaria is threatned with further ruine in that not only her private things but her supposed sacred things should be destroyed her graven images broken that the mettal thereof might be carried away and her gifts given to Idols as harlots do to their Paramours or her riches out of which she gave these gifts and which she accounted to be the reward of her idolatry shall either be burnt by the furious soldiers or go as they came and perish as they are purchased and so her idols should be desolate Doct. 1. As it proves the vanity of idol-gods that they are obnoxious to destruction and desolation so in dayes of vengeance Gods speciall quarrel is against them to shew their frailty and the folly of all those who cleave unto them therefore all the graven images thereof shall be beaten in pieces and all the idols thereof wil I lay desolate by with-drawing respect worship and gifts from them 2. Idolatry is in Gods account spiritual harlotry and adultery for their gifts given to idols are hires such as are given unto or by harlots as the word signifieth and their riches the hire of an harlot Idolaters break that Covenant betwixt God as their Husband and them as his Spouse and doe poure out that affection due onely to God on idols and therefore provoke him in his jealousie to punish 3. As men may through Gods permission prosper in an ill way so are they ready to sacrifice their prosperity to a wrong cause and by their prospering to harden themselves in their way for Samaria's gifts bestowed on her idols or her great riches enabling her to offer she gathered it of the hire of an harlot that is shee acknowledged not God for her riches but conceived that they came to her for her unlawfull leagues and treaties with idolaters and as a reward of her idolatry and defection from the Tribe of Judah and the worship of God and therefore persevered in it See Hos 2.5 Ier. 44.17 18. 4. Riches purchased in a wrong way or abused to confirme men in a sinfull course shall come to nought for the hire thereof shal be burnâ— with fire and they shal return to the hires of an harlot Whereby wee are not so much to understand that the Assyrian Idolaters should take the riches and gifts of Samaria and abuse them as Israel had done in putting these gifts in the Temple of their Idols and acknowledging the riches as given them by their god as that it is a proverbial speech signifying that as these riches were ill purchased by Israel so they should go as they came and do them no good but vanish for an harlot purchaseth her hire ill and ordinarily it is as ill spent Ver. 8. Therefore I will wail and howle I will go stript and naked I will make a wailing like the dragons and mourning as the owls The sentence being pronounced the Prophet proceeds to set forth the greatnesse of the judgment together with that which was to come on Judah that they may be stirred up to lay it more seriously to heart in time And first hee declares what their calamity shall be by his own sorrow for it which was extreamly bitter as of dragons and owles whose horrible howlings in desert places is made use of in Scripture to expresse the condition of men sensible of great calamities Iâ—h 30.29 Psa 102.6 and by his going naked and stript of his upper garments as a signe of totall desolation Isa 20.2 3. By all which the Lord doth not declare his allowance of any bitter carnal mourning in trouble but by the Prophets practice the Lord would teach 1. When his people provoke him he can send affliction beyond expression and such sorrows as no outward signes can sufficiently vent for this bowling wailing and going naked doth import so much in the Prophet foreseeing the storme and doth foretell that
for this is not your rest See Numb 14.34 1 Sam. 2.30 3. Men by their sinning do not only set themselves against God but do pollute and defile all the creatures and mercies given them of God by imploying them to the dishonour of God for the promised Land is polluted by these sinners See Lev. 18.25 28. Man going in rebellion drawes many creatures abused by him away with him 4. Mercies being given that we might serve God with them and not defile them therefore it is just with God that what we dishonour him in or by be taken away This is not a rest because it is polluted 5. Abuse of Gods mercies draweth on sharpest judgements of any for it that is the Land shal destroy you even with a sore destruction This the land did not only in spewing them out as it did the Canaanites Lev. 18.28 as loathing to bear or feed them who dishonour God but in that it was the great cause of their sore judgement that they had polluted a Land of promise where God in his Ordinances dwelt and so it had been better for them when God should reckon with them that they had dwelt elsewhere Ver. 11. If a man walking in the spirit of falsehood do lie saying I will prophesie unto thee of wine and of strong drink he shall even be the Prophet of this people In the fourth place they are accused for that however they opposed true Prophets yet they did approve of and delight in false Prophets and such as pretending to inspirations and to be in office Prophets would flatter them and without warrant promise prosperity to such as were continuing in sin Whence learn 1. The most profane in the visible Church may yeâ— desire some shew of divine institutions and ordinances and some sort of divine approbation to their way if they can have it for he shall even be a Prophet to this people imports that they would not willingly want Prophets but desire to have them provided they go their way that so albeit they reject true Prophets yet they may have Prophets and may seem not to want divine approbation men may be profane enough albeit they come not to the height of rejecting all ordinances nor openly to profess they care not for Gods approbation 2. It is no new thing to see men pretending to the Spirit of God and revelations and light from him who are but deceivers if not deceived also and sent for a plague to a sinful people for there are who walk in the Spirit that is pretend to inspirations as Prophets and yet all this is but falshood and their doctrine a lie 3. There will never be false Prophets and clawbacks wanting to humour and soothe up a declining people for it is imported there will be such as prophesie of wine c. 4. As it is a great snare and judgement to a people to finde any shelter against naked truth and Prophets against Prophets so these false Prophets are discouragements to the true Messengers of God while such do flatter those whom faithfull Messengers threaten for it is the peoples judgment that they have prophets to oppose to those whom they reject ver 9. See Jer. 18.18 And it is a great cause why Micahs threatnings take no effect that they in the mean time prophesie of â—ine and strong drink such was Micah's trial when he had to do with Abah 1 Kings 22.12 13 14 c. 5. Such as pretend to any eminency in Gods house or service without his call or approbation are ordinarily branded with badges of his displeasure for these walking in the Spirit or pretending to revelation are plagued either with delusion or impudency as such ordinarily are who abuse light most in that they dare prophesie of wine and strong drink to a rebellious people 6. Albeit the Lord may for a time forbear grosse sinners yea and plague them with prosperity also yet it is false doctrine to preach peace and prosperity to a profane people so as if God approved of them when he gives them prosperity or as if any prosperity they got were not ripening them for sorer judgements for as these false Prophets lyed in respect they wanted a revelation and commission to deliver such a Doctrine when on the contrary God was threatning that people so it is still a lye in these termes to prophesie of wine and strong drink to such a people 7. As it is a woful condition when all that the visible Church is set upon is pleasure and prosperity and all they have to do with Prophets is to make them glad with hopes thereof he is their choice not who speaks to â—hem of their sin and Gods grace but who prophesieth of wine so a people are in a desperate case when they delight onely in such Doctrine as may please their fancy and will not admit of freedom in Doctrine Therefore it is a matter of challenge and a cause of Gods contemning of them as being not my people but this people that such a one shall even he the Prophet of this people and not such as faithful Micah See Isai 30.10 Jer. â— 31 Ver. 12. I will surely assemble O Jacob all of thee I will surely gather the remnant of Israel I will put them together as the sheep of Bozrah as the flock in the midst of their fold they shall make great noise by reason of the multitude of men Ver. 13. The breaker is come up before them they have broken up and have passed thorow the gate and are gone out by it and their King shall pass before them and the LORD on the head of them The Lord in the close of the Chapter sweetens the former threatnings with promises of restitution of his Israel under Christ wherein are contained their recollection and gathering that Christ as their shepherd shall gather them in one shall feed secure and multiply them ver 12. that all impediments shal be taken out of their way that might hinder their progresse and that their march shall be stately and their conduct safe Christ their King who is the Lord going before them as their general on the head of them Whence learn 1. In the throng of greatest displeasure the truly godly are allowed comfort that they be not crushed with threatnings whereof they are most apprehensive by reason of their tendernesse for in the midst of these threatnings Jacob and Israel get a promise See Matth. 28.4 5. 2. The children of God ought to study much the certainty of Promises that they may without hesitation rely upon them I will surely assemble I will surely gather saith he or in assembling assemble which imports his persisting in that work till he perfect it 3. Spiritual restauration by Christ is ample matter of comfort to all believers in times of publick calamities for that is the substance of this promise held forth for their comfort it was their comfort under the Law to foresee it and ought to be ours for to enjoy it
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
their decay was singular and wil so do when they return to him for the remnant shall be as a dew c. 3. The Lords singular dispensations towards his afflicted people will make them admirable and remarkable to all people and above them for they shall be as dew in the midst of many people imports that they should be conspicuous and exalted above all the people about thereby See Deut. 33.29 4. Rest and deliverance from troubles is then a blessing to the Church when it is followed with fruitfulness and increase of the Church for so this promise is subjoyned to that ver 5 6. as a compleating thereof See Act 9.31 From the second interpretation Learn 1. The Church of God is a blessing to the world if they forsake not their own mercy partly in that she is a means of bringing blessings on every place where she gets shelter and protection and partly in that she is by her Ministery a means of mens conversion begetting still more and more to Christ for which there is a promise here She shall be in the midst of many people as dew c. See Isa 19.24 2. The greatest good that can be done unto the world is to be a means of their conversion and of bringing down spiritual blessings upon it for so is here implied that the Church shall be as dew and rain upon them which are choicest blessings 3. All the spiritual felicity of a people and the efficacy of the means bringing it about is of God and from above for it is as the dew and showres that tarrieth not for man nor waiteth for the sons of men that is that depends not on humane industry See 1 Cor. 3.6 4. The means of Conversion especially the Word preached and accompanied with the power of the Spirit which God hath placed in his Church are as dew and showres 1. Because as dew is the presage of a fair day so these means do flow from the favour of God toward the Elect and are an evidence thereof 2. As dew and small rain are but small things and yet have great effects so is it also with the Word Rom. 1.16 1 Cor. 1.21 3 Dew and raine cannot be hindered by men no more doth the power of the Word depend on mens consent 4 Dew and rain makes fruitful so is every true Convert made by the Word and Spirit Doct. 5. A converted person or people joyning themselves to the true Church come under a sweet yoke and under the drop of many blessings for so doth the similitude also teach that as their conversion is by this dew so being converted they shall constantly enjoy thereof and their fleece shall be wet with his dew when other places are dry 6 Israel being converted to Christ shall be the means of blessings and of much conversion to the Lord among the Gentiles for it is the remnant of Jacob that shall be in the midst of many people as dew c. Verse 8. And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forrest as a young lion among the flocks of sheep who if he go through bâ—th treadeth down and teareth in pieces and none can deliver 9. Thine hand shall be lift up upon thine adversaries and all thine enemies shall be cut off Another fruit of the government of Christ over Israel and a fruit of their deliverance ver 5 6. is that all their neighbour-enemies who are not brought in they shall be dreadful to them as a Lion is to other wilde beasts who tears his prey and none dare interpose This being spoken of the Church in borrowed termes v. 8. is again spoken to her in plain language v. 9. for her greater encouragement wherein she is assured that she shall be above all her enemies and that they shall be so far crushed at least as they shall not dare to professe their enmity Doct. 1. The Church in her most thriving times will not yet want enemies nor will she be as dew and a savour of life to all for so is here imported 2. There is as great oddes betwixt the Church of God when he is pleased to arm her with his strength and all her enemies how potent soever as is betwixt a Lion â— beast not so big as many others yet God hath imprinted some stamp of Majesty upon it and other beasts or weak sheep whom he easily and without resistance destroyeth for so much doth this comparison teach us 3. The Lord requires that his Churches heart be setled in the confidence of his giving her victory in due time over enemies so much the rather as it is hard to get it believed for this repetition of the promise ver 9. doth teach the difficulty of believing it and his will notwithstanding that she should be established 4. The Church of God needs expect no lesse then that in due time even all her enemies shall be cut off and so may be assured of compleat victory and converted Israel shall get a special proof of this within time in being above her adversaries and their enmity against her crushed Thine hand shall be lift up upon thine adversaries and all thine enemies shall be cut off Verse 10. And it shall come to passe in that day saith the LORD that I will cut off thy horses out of the midst of thee and I will destroy thy charets 11. And I will cut off the cities of thy land and throw down all thy strong holds 12. And I will cut off witchcrafts out of thy hand and thou shalt have no more soothsayers Ver. 13. Thy graven images also will I cut off and thy standing images out of the midst of thee and thou shalt no more worship the work of thine hands Ver. 14. And I will pluck up thy groves out of the midst of thee so will I destroy thy cities 15. And I will execute vengeance in anger and fury upon the heathen such as they have not heard A further fruit of Christs Government in his purging his Church from these evils whereby they were corrupted of old shewing the posture and condition wherein he will put them to fit them for these deliverances and victories He forâ—â—els 1. The taking away of all their humane confidences such as horses chariots cities and strong holds wherein they confided of old and despised his threatenings 2. The cutting off of devillish arts and idolatrous confidences such as witchcraft divinations idols and groves for worship which were much used in Israel of old these were all to be destroyed and purged away by judgements to come on Judah and Israel shortly after this prophecie and in the time of their restitution it is promised here that Israel shall be a people stript of all confidences that they may depend on God and a people worshipping the true God only in a pure way and being put in that condition he promiseth remarkable victories over the heathen their enemies Doct.
the rich man conspire to perfect what they have agreed upon Doct. 1. Great men are ordinarily first and most eminent in publick and general defections therefore they are here first spoken to 2. The Lord especially marketh and abhorreth mens eager disposition to do evil whereas he is tender toward such as through tentation and infirmity do slip for saith he that they may do evil with both hands earnestly the Prince asketh c. 3. Albeit it be a sin in Judges to receive bribes never so privately yet it doth much aggravate the sin if it be publickly avowed the Prince asketh and the Judge asketh for a reward 4. Sins are most dangerous when they appear vailed under the name of vertue or committed under the specious pretence of equity for so was it in this time of defection Bribery went under the name of reward or retribution for their service and favour shewed 5. It is a great iniquity when men in authority do not bear down wicked great men but they have encouragement to do wrong and may get their will accomplished with Judges by reason of their greatnesse and wealth for so is complained of in this time of defection the great man he uttereth his mischievous device he dares utter it to the Judge for concurrence and gets it put in execution on the poor 6. It is an usual sin also in declining times for great men so to play to others hands as to strengthen themselves and one another in evil courses for so was it in this time so they wrap or twist it up a similitude taken from cords twisted together to make them strong signifying the conspiracy of the Judge and great man that the one may get his bribe and the other may make his prey of the poor Vers 4. The best of them is as a briar the most upright is sharper then a thorn-bedge the day of thy watchmen and thy visitation cometh now shall be their perplexity A second instance of this defection is in the persons of such especially great ones as seemed to be better then others the best and most streight of which were both hurtful and catching as thornes are unto this he subjoynes a threatening shewing that it portended the near approaching of the judgements foretold by the Prophets wherein as they had formerly intangled others with their thorny griping covetousnesse and strengthened themselves as twisted cords in their wicked wayes so now themselves should be so perplexed as they should not know whither to turn them Doct. 1. In times of defection there may be some ready to shelter themselves under this pretext that they are not so evil nor so unjust as others therefore a word must be directed in particular to the best and most upright to let them see the vanity of that pretext 2. No goodnesse or uprightnesse in men is sufficient to cover their declining after the sins of the time therefore doth the Prophet speak even against the best and most upright 3. Even men who seem to be well-affected and better then others are in hazard to be drawn away with the evils of the time for so were they in Micahs dayes with covetousnesse and oppression which were the sins of that time The best of them is as a briar c. 4. It is an evident symptome of a declining time when men become covetous oppressors catching and dangerous to meddle withal therefore are the decliners here observed to be briars and sharper then a thorne-hedge Covetousnesse is the ordinary evil into which backsliders fall and the ordinary forerunner of judgments for then the world becomes an idol and so is fitted for Gods stroak 5. However the Lord may bear long with the filthy their being filthy still providing the righteous be righteous still yet when those who have a shew of goodnesse are â—ither wicked under that mask or cast it off and run to the same excesse with others and when men who are none of the worst follow the sins of the time and so the disease becomes universal it is a signe of speedily approaching ruine for then the day of the watchmen cometh now 6. It addes much to the weight of a rod that the Lord hath forewarned sinners of their danger and yet they have not taken warning therefore is their affliction called the day of thy watchmen that is not so much a day of vengeance on their false Prophers and wicked Governours as the day which the true Prophets foretold them would come unlesse they repemed 7. The Lord in the dispensation of his Providence toward men hath an especial regard to his own Word carried by his servants that the truth and certainty thereof may be seene therefore also is their stroak called the day of thy watchmen that they might take notice that what his servants spake was certain 3. Gods Ministers ought carefully to study the condition of his people and labour to stand in Gods counsel that they may understand his minde concerning the Church and faithfully give warning thereof therefore are they called watchmen by a name borrowed from the practice of Centinels in armies or cities 9. Albeit men in their wicked wayes dream that they ought not to be accountable unto any yet the Lord will take inspection of their wayes and call them to an account for them thy visitation cometh 10. The Lord will so pursue guiltinesse with affliction as the guilty man shall be entangled and have no way to shift the rod and guiltinesse in a time of need will reduce men to such straits and perplexities such anxieties and pressures of minde that they shall not know whither to turn them therefore saith he now shall be their perplexity or intangling whereas to the righteous even in darknesse there ariseth light of clearnesse and comfort Ver. 5. Trust ye not in a friend put ye not confidence in a guide keep the doores of thy mouth from her that lieth in thy besome 6. For the son dishonoureth the father the daughter riseth up against her mother the daughter in law against her mother in law a mans enemies are the men of his own house A third instance of this defection in all ranks and conditions of men is held forth in the unfaithfulnesse and inhumanity that was among them insomuch that neither intimate friends whom men do in a sort intrust themselves to to be guided by them Psal 55.14 nor yet wives are to be trusted in yea those whom the strictest bonds of nature affinity or subjection would tie to be friendly do prove treacherous Doct. 1. Want of natural affection and mens turning monstrous in their dispositions and behaviour is the usual companion and lymptome of a declining time for saith he the son dishonoureth the father the daughter riseth up against her mother and so violate the bonds of nature the daughter in law against her mother in law and makes void the bonds of affinity a mans enemies are the men of his own house no bond of subjection will tie
and destitute of counsel as men in a slumber and that they should not prove active for defence of the countrey and city but dwell or lie still as the Original hath it in their strong holds as if they were sick so Jer. 51.30 and that by this means even the King to whom the speech is directed should be undone and the people be exposed to al hazards as sheep scattered upon the mountains without a shepherd Doct. 1. The greatnesse of men however it be often too much confided in can contribute nothing for standing out against his judgments who is higher then the highest for this also is declared here to be a vain confidence and therefore ought not to weaken the Churches faith in expecting vengeance on the wicked 2. Men do debase their own greatness when by reason therof they take liberty to drown themselves in sensual delights and to give themselves to effeminate idlenesse for such were these crowned as the locusts and captains as the great grashoppers 3. It is incident even to great men whatever they pretend of generosity to make themselves and their own commodity the scope and drift of all their actions and so to walk as may lead to that end for saith he thy crowned as well as merchants ver 16. are as the locusts and thy captains as the great grashoppers which camp in the hedges in the cold day but when the Sun ariseth they flee away and their peace is not known where they are 4. It is an iniquity and great baseness and a plague on rulers to be stupid sluggish selfish and careful only of their own defence and safety when publick hazards are imminent or incumbent Such was their judgment here Thy shepherds slumber thy Nobles dwell or lie still 5. Such as have most eminently abused days of prosperity shal be made to feel most of adversity were they never so great therefore is this threatening directed to the King as he who should feel it most Thy shepherds slumber O King of Assyria c. 6. Evil rulers are sent of the Lord as a plague and presage of ruine to come upon a sinful people for when shepherds slumber then people are scattered upon the mountains and no man gathereth them See Isa 3.4 5 and 19.13 14. Vers 19. There is no healing of thy bruise thy wound is grievous all that hear the bruit of thee shall clap the hands over thee for upon whom hath not thy wickednesse passed continually The judgment is here summed up and declared that it shal be an irreparable stroak a wound not to be drawn together nor wrinkled as wounds do when they begin to heal and that as it should not be healed so it should be very painful and grievous and that there should be none to comfort them under all this but all ready as they should hear of it to clap their hands for joy and insult over them and that because of a long time they had been wicked oppressors of all round about them Doct. 1. As the Lords chastisements of his people end all in mercy so his last and final word to the wicked is wrath for this message closeth with denouncing of judgment without hope of recovery or comfort under it 2. It is matter of great comfort in trouble to have hope of a blessed issue in due time for so much may be gathered from Assyrias misery that stroaks are then only deplorable when there is no healing of thy bruise 3. It is also a great mercy in troubles to get an easie way of bearing them and breathing under them for to the wicked it is not so but their wounds are daily ripped up afresh thy wound is grievous or painful 4. It may make afflictions the more easie when the afflicted have any sympathizers to bemoan and condole with them in their troubles for it is yet more of Assyria's misery that all that hear the bruit of thee shall clap their hands 5. The world shall in due time be refreshed and comforted with seeing or hearing of the ruine of oppressors for they shall clap their hands over thee upon whom thy wickednesse hath passed 6. Cruelty and oppression shall be rewarded in its own coin by the cutting off of the authors thereof without piety or commiseration from any for so doth that reâ—son of the worlds insulting and joy import for upon whom hath not thy wickednesse passed continually Habakkuk The ARGUMENT IT cannot be certainly determined at what time this Prophet lived and exercised his function whether under Manasseh in whose reign iniquity was come to a great height or rather at the same time that Jeremiah began to prophesie yet certain it is that he lived towards the latter end of Gods patience with the Jews and before the last destruction by the Caldeans a part if not the whole whereof it seems was to be inflicted in their dayes to whom he treached as appeareth from chap. 1.5 The prophecie is held forth partly by way of doctrinal prediction chap. 1. and 2. and partly by way of meditation or prayer chap. 3. and may be summed up in a Dialogue betwâ—xt the Lord and his servant wherein the Prophet complaining of the iniquity of the times and being forewarned of the destruction and captivity of the Jewes by the Caldeans doth again plead with God about the prospering of such a wicked people as the Caldeans were chap. 1. and waiting for an answer he is commanded to stir up the godly to live by faith and take heed of Apâ—stafie in the time of their captivity expecting the ruine of the Caldeans their oppressors chap. 2. In which answer the Prophet acquiesceth submitting unto the Lords will and praying and believing that God would preserve and at length deliver his work his Church and Elect chap. 3. all which exercises the Prophet publisheth and leaveth on record for terrifying the wicked and inviting them to repentance and for the encouragement of the godly under the sad calamities that were approaching CHAP. I. IN this Chapter after the Inscription ver 1. First the Prophet complains to God of the iniquity of the times and that no course was taken to correct or suppress the desperate wickedness of that people notwithstanding either his former complaints v. 2. or the vexation of his or the godlies soules by it v. 3. or the fearful abuse of Gods indulgence ver 4. 2. The Lord in answer to this complaint sheweth to the Church by the Prophet the admirable incredible and speedy judgements that were to come upon them ver 5. and that by the Caldeans whose dispositions furniture and actions together with the ill use they should make of their successe is held forth ver 6 7 8 9 10 11. 3. The Prophet receiving this establisheth himself in the faith of the preservation of the Church and the godly in the midst of this destruction ver 12. and expostulates with God concerning his holy Providence in permitting so wicked a people as the Caldeans to
crying verse 2. and setteth out more of their sinne is that their wickednesse in vexing and grieving one another and the godly amongst them and their violent spoiling of one another together with their starting and keeping up law-suits and contentions or of strife against the messengers of God who reproved them as was usual Jer. 15.10 Hos 4.4 that I say all these were not only publick and open in the Prophets and godlies view whereever they went but a great grief and vexation unto them their hearts were over-charged when they saw such wickednesse and God taking no order with it Doct. 1. When once men shake off the fear of God it is righteous with him to give them up to break all bonds of love humanity and civil society amongst men for these godlesse men are given up to iniquitie grievance spoiling and violence c. Thus the Lord sheweth how unfixed they are in all things who hold not fast the root of his feare 2. It may be the lot of the Lords most faithful servants to see sad sights of wickednesse among the people committed to their charge instead of comfortable fruits of their Ministery This Prophet after his pains taken seeth only iniquitie and grievance and every where spoiling and violence are before him these sinnes being so impudently committed that the actors cared not who saw them See Isai 49.4 3. Albeit it be the duty of the Lords people and faithful servants not to carve out what shall be their own lot and successe in the world yet they ought not only to keep themselves unspotted but to be seriously affected and vexed with the iniquities of the times for saith the Prophet Why doest thou shew me iniquity and cause me to behold grievance Not so much quarrelling with Gods Providence towards him as testifying his own and the godlies veâ—ation by seeing these things See Ezek. 9.4 2 Pet. 2.7 8. To be vexed with the evils of the time is a way to keep our selves from falling into them and a ground of hope that God will appear as the Prophets reasoning imports 4. However the godly may be called to contend and strive both for God and for their owne rights yet it is a mark of an unsanctified spirit to delight in the fire of contention and either to beget or entertain them needlessely or unjustly This was one of the vexing evils of the time There are that raise up strife and contention Vers 4. Therefore the law is slacked and judgement doth never go forth for the wicked doth compasse about the righteous therefore wrong judgement proceedeth A third aggravation of his complaint holding out yet more of the iniquity of the times is taken from the consequents of Gods indulgence toward that people that they were emboldened to sinne by it and grew the worse for that they were spared for when the Prophets preached and men rebelled and yet God spared them they did hereby take occasion to contemn the Law and Word of God as a dead thing having no vigour nor authority and so ran on all mad courses insomuch that no justice was to be found for if there were any who respected equity or right they were so overpowered with the multitude of wicked men that they durst not appear not could effect any thing and so justice could not choose but be wrested Doct. 1. It should be the godlies endeavor to have their zeal against sin cleanly and arising upon justifiable grounds for here the Prophet cleares that his zeal against the iniquity of the times flowed not from any prejudice he sustained thereby but from the over-turning of all Religion and justice that appeared therein 2. The Lords forbearing and long-suffering oft-times prove a snare to wicked men hardening them in their evil course for because of Gods indulgence Therefore the Law is slacked c. 3. It is not the enjoyment of the Word of God or Ordinances but their having authority and vigour in our hearts and practices that will prove blessed in enjoying them for this people had the Law but it was the quarrel that it was slacked or dead in its authority The Law is slacked the similitude is taken from the faint or lifelesse pulse of a dying man 4. Contempt of the authority of the Word openeth the door to all wickednesse and justice will go to ruine among men where Religion hath no place for these two are conjoyned The Law is slacked and judgement doth never go forth 5. It is a great height of a lands guiltinesse when Judicatories and Courts of Justice become corrupt for that is the height of their impiety and the evidence of a despised Law that Judgement doth never go forth c. 6. Times of general defection prove ordinarily times of great trial to the godly and righteous not only are their souls vexed and they supplanted in their righteous cause but they dare hardly appear against the stream of injustice or if they do appear they cannot be able to effect any thing that is right but all goeth wrong do what they can for Then the wicked compasseth about the righteous therefore wrong judgement proceedeth Ver. 5. Behold ye among the heathen and regard and wonder miraculously for I will work a work in your dayes which ye will not beleeve though it be told you Followeth to verse 12. the Lords answer to this expostulation containing a prophecie of the destruction of the Jewes by the Caldeans which is here described generally from severall properties 1. That it should be a singular and wonderful destruction insomuch that if any of the Heathen should consider it it would breed admiration in them Deut. 28.37 and 29.24 25. 1 Kings 9.8 or if the Jewes should consider any stroak inflicted on the Heathen they should admire that their owne stroak was sadder as Dan. 9.12 2. That it should be incredible to themselves who dreamed of ease and yet be true And 3. That it should be speedy and come to passe even in their time to whom this was preached Doct. 1. When men harden themselves in their evil wayes because of Gods for bearance and the Word hath no authority among them then the Lord will speak in another language by his rod for because of that contempt of the Word ver 4. the Lord will work a work that is will send judgments which he will owne and wherein he will be seen 2. The Lords long suffering patience toward impenitent sinners will not alwayes last but when their iniquity is come to an height it will also end in sad judgements therefore albeit the Lords patience had out-wearied the Prophets patience yet now I will work a work in your dayes saith the Lord. 3. As abuse of mercie offered to the Church deserves sadder judgements then the sin of Heathens who have not such an offer Matth. 11.22 24. So it is an addition to the Churches calamity when the Heathen and enemies who have been witnesses to Gods working for her shall become Spectators and
Admirers of the hand of God against her both these are held forth in that Preface Behold ye among the Heathen and regard and wonder marvellously for I will work a work c. as hath been before explained 4. It is usual that when judgement cometh upon an impenitent people they attain not to any right use of it but are surprised with admiration and astonishment under it for so is fore prophesied even of the Jewes that they shall behold and regard and wonder marvellously at their own calamity and go no further 5. This stupid disposition as it flowes from former contempt of Gods Word which hath so stupified them as judgements cannot pierce so it will prove fruitlesse and doth portend the further ruine of such as continue in it so the Apostle citing this place Acts 13.41 makes clear that they are despisers who wonder as is also clear from v. 4. and that they wonder and perish or vanish that is as their admiration and astonishment usually vanisheth and cometh to nothing without any fruit so such a disposition portends ruine and such a stroak will undo a people they not being able to endure and bear out under both the stroak and fearful astonishment accompanying it 6. As the Lords judgements upon the Church may be far beyond the expectation of the Heathen and her very enemies Lam. 4.12 so it is just with God that those who doting on their priviledges do contemn the Word should meet with unexpected and incredible judgements for so saith he to these prophane Jews I will work a work which ye will not belive though it be told you 7. Divine indignation against sin is more terrible and will appear more sad when it is inflicted then secure sinners do ordinarily imagine so much also is intimated in that this work will be above belief Ye will not believe though it be told you See Psal 90.11 8. The contempt of the Gospel and the rejection of Christ offered unto lost man is the height of iniquity and draws on all the judgements that at any time have been threatened against any sin therefore the Apostle Acts 13.41 denounceth the same judgement here threatened for contempt of the law and sins against the second Table to come upon the Jews who opposed the Gospel and rejected the Messiah as being then fully accomplished when wrath came upon them to the uttermost for casting off of Christ Ver. 6. For lo I raise up the Caldeans that bitter and hasty Nation which shall march through the breadth of the land to possesse the dwelling places that are not theirs The Prophet subjoynes a particular description of this calamity in describing the instruments of it the Caldeans under Nebuchadnezzar their King whose disposition furniture and proceedings are so exactly set down as may confirme the truth of the prediction may set forth the justice of God in repaying the Jewes in their own coine may be terrible to the stout-hearted among them and may confirme the godlies hope of a deliverance from the way of the Caldeans their managing that work This description is contained in several particulars the first is that they are a Nation of a bitter cruel fierce and active temper who therefore to satisfie their ambitious covetousnesse should speedily and without fear over-spread the land of Judea not only to over-run it but to make a Conquest thereof for themselves Doct. 1. When God hath a controversie against a people he will not want instruments by whom he may prosecute it or he can fetch the Caldeans from afar who being already satiated with victories and conquests needed not otherwise much to have minded so remote a corner as Judah 2. Instruments of vengeance upon the Church would be looked upon as imployed by God and therefore the Churches eyes would be more on God then on them for Lo I raise up the Caldeans saith the Lord. 3. It is usual for the Lord to give up troublers and oppressors of the world to meddle also with his Church that it may hasten their ruine however the Church be sinfull therefore the Church is to be chastised by the Caldeans who were the hammer of the whole earth Jer. 50.23 that this might hasten the filling of their cup. 4. The Lord can make holy use even of the sins of creatures imployed for executing of his judgements for He raiseth up the Caldeans that bitter and hastie Nation and makes use of this their temper without any imputation to his holinesse 5. When the Lord armes any instruments with vengeance against a sinfull people they will not want dispositions and successe for attaining his end for if God raise up the Caldeans against the Church then they are not only bitter and fierce but a hastie or active Nation and will march through the breadth of the land without opposition or fear and will not only overcome but so carrie all before them as they may possesse the dwellings that are not theirs without molestation 6. The Lord in executing vengeance doth righteously proportion mens sins and his judgements and pay home transgressors in their own coine therefore the Jews who had been cruel meet now with bitter adversaries and they who had used spoiling and violence towards others v. 2. are now over-run and cast out of their own possessions The like also may be read in the following purpose 7. However men account it purchase good enough when they are able by power to overturne others and sit down in their room yet the Lord doth not so reckon but will put a difference betwixt mens power or possession and their right for albeit the Caldeans conquered Judah yet in the Lords account They possesse the dwelling places that are not theirs Verse 7. They are terrible and dreadfull their judgement and dignity shall proceed of themselves The Caldeans imployed in this work are yet further described that being armed with divine vengeance emboldened with former victories and exercising the same cruelly they should fill the land with terrour and dread of them which they should also tyrannically improve and be their own carvers in all matters of advantage and honour standing to no law either of Nature or Nations in their dealing with a terrified and subdued people but meerly following their own will armed with power Doct. 1. Divine indignation pursuing sinners will take away their heart and courage in a strait and make their enemies terrible to them for so are the Caldeans to the sinfull Jewes terrible and dreadfull 2. When a people do not stand in awe of God speaking from his Word to them he doth righteously send judgements upon them which will cause their hearts to faint for the Caldeans are terrible and dreadfull to these wicked Jews who sleighted the Law God Almighty speaking in it v. 4 3. It is a great height of impiety before the Lord when besides the unlawfullnesse of a war in general and many particular acts of injustice in the heat of hostility a Conquerour even in
scoffe at the Kings and the Princes shall be a scorne to them 4. Forts and strong holds wherein men do oft-times place their confidence will prove but matter of derision to the instruments of Gods vengeance for they shall deride every strong hold and however men boast of these yet they are easily reached for an enemie can heap up dust which lieth under his feet and by that means take it Ver. 11. Then shall his minde change and he shall passe over and offend imputing this his power unto his God The Lord subjoynes to all this as a ground of encouragement and hope to the godly that the Caldeans and especially their King would make a sinful use of all their victories and of this among the rest that he shall be so drunk with successe as his swelling thoughts of himself shall increase and in his arrogancie shall passe all bounds of modesty and humanity which formerly he might seem to have and shall grievously transgresse in ascribing all his victories and increase of his power to his idols and take the glory from God who employed him as his scourge all which might assure the godly that such a power should not stand long Some instances of this carriage we may read Dan. 4.30 and 5.4 Doct. 1. Prosperity is no lesse a trial to bring out what is in mens hearts and no lesse difficult to bear then adversitie is for here adversitie tried the Jewes and prosperity brought out more of the Caldeans naughtinesse Thus also was Hezekiah tried 2 Chron. 32.31 2. Albeit that many be employed in wars and making Conquests yet there are but few who reap any great benefits by all their toile the most part of the Conquerours as well as the conquered being but slaves to promote the ambitious designes of a few and furnish fuell to their lusts for notwithstanding there were great armies of the Caldeans yet all this swelling which they accounted the fruit of their victories is enjoyed chiefly by their King His minde changeth he shall passe over c. 3. It is the plague attending prosperity in an evill course that it is cursed to the enjoyers of it and wicked men are plagued with pride by reason of prosperitie and are encouraged not only to over-run men but to transgresse all bounds of modestie in themselves and to be more insolent and bold upon sinne for when Nebuchadnezzar prevaileth against the Jewes then shall his minde change and he shall passe over c. 4. As it is a judgement for men following a false Religion to prosper in their opposition to the truth and it is a further judgement when men are not led to repentance by Gods liberal dealing toward them but are given up to advance a false religion the more they prosper for this was a plague on the Caldeans that being idolaters and yet prospering against the people of the true God they go on and he offends imputing this his power unto his god 5. It is one of the difficult steps of mans life and which will never be cleared without the sure Word to read the language of divine providence without mistaking and so father favourable dispensations rightly to see aright who bestows them and upon what ground to see what good things in men providence doth encourage what evil it doth reprove to observe whether the good successe men have be because of any good in their way or for any evil that is in their opposites Herein the Caldeans fail for whereas the Lord imployed them and punished Judah by them not because they were right but because of Judahs sin yet they applaud themselves as if they had prospered because of their idolatry and do impuâ—e all this power to their idols 6. Albeit it be not the duty nor disposition of the truly godly to take pleasure in the sinne of any yet it furnisheth ground of confidence to them that God will own their quarrell in due time when they see their enemies abusing their prosperity they will gather that insolencie and arrogancie shall not escape unpunished that it shall not be a stable conquest which is either holden of or consecrated to idols and a false religion to the dishonour of the true God for to this end and to clear this truth doth the Lord subjoyn their sinful carriage here to their great successe in the former verses Verse 12. Art thou not from everlasting O LORD my God mine holy one we shall not die O LORD thou hast ordained them for judgement and O mighty God thou hast estabilshed them for correction Followeth to the end of the Chapter the Prophets exercise about this answer and his reply unto it In this verse in a speech directed to God he confirmes his own and the godlies faith in their being preserved from destruction in this calamity which is not to be understood only of the preservation of the godly from â—ternall destruction what ever become of them outwardly nor yet of the particular preservation of any particular person wicked or godly further then they may have a particular promise for it as Baruch and Ebedmelech had nor is it strictly to be applied by every particular visible Church as if it might not be destroyed by judgements for however the Lord may bring many judgements on a Church before he give her a bill of divorce and cause her to ceaâ—e to be a Church yet the sad experience of the Churches in Asia and many other do refute that but the meaning is that the Lord having resolved to keep a Church continually in the world and there being a particular promise of the Church of the Jewes their enjoying that priviledge to be the only people of God till the Messiah should come of them the Prophet upon that generall ground and particular promise gathers that the Church of the Jewes should not be totally extinguished or cut off by her captivity in Babylon and yet further confirmes this his confidence from Gods Covenant with them from his eternall immutability who had also from of old been in Covenant with them as the words will also bear and his holinesse and from his purpose power and providence in appointing the Caldeans to punish and correct but not to destroy the Church Doct. 1. Judgements threatened or inflicted may speak sadder things to the apprehension of the godly then God really intends by them for so is insinuated that to die or irreparable desolation was presented to their minde in this stroak 2. As the Lord was pleased to continue a Church of the Jewes under the Law in the midst of all their calamities so he will never want a Church and people in the world however he may correct and he may inflict many judgements on a visible Church and yet not cast her off and he will be good everlastingly to the souls of his people albeit he toffe their bodies and their minds both in the world all which should be accounted of as great mercy in a time of captivity and
their ends and neglect piety or to wait on God for counsel will prove shameful sinful men who lean to their own wits will finde that their most serious consultations will leave them in the mire Thou hast consulted shame to thy house saith the Lord. 5. It is a high degree of impiety and a clear presage of ruin when a man in managing his affairs casts off all his love to his neighbours and not onely mindes himself only but stands not upon the prejudice of others to rise upon their ruins or to cut them off though never so many and he but one if he think it may tend to his advantage for Thou hast consulted shame to thy house by cutting off many people 6. As men for the most part neglect their soules when they are mad upon their worldly designs so it is a dangerous câ—se when it is so and it will prove a poor bargain in the end when men having gained never so much yet have sinned against their soul which the Lord here not only makes use of as a challenge but declares it as a judgement on the Chaldean 7. Sin and guilt will pursue and finde out the sinner and will of it self call for vengeance though all the world should be silent and not challenge him for the stone will cry out of the wall and the beam out of the timber shall answer it Ver. 12. Wo to him that buildeth a Town with bloud and establisheth a City by iniquity The third branch of the controversie points chiefly at the way of their prosecuting of their covetous and ambitious ends which was as one fin cometh not readily alone but dra weth other sins with it by oppression cutting off of people and other unjust wayes This course the Lord pronounceth to be accursed however they gilded it over with specious pretences of publick good or that thereby they endeavoured to perfect settle their civil State Doct. 1. The Lord looks much unto and tryes the dispositions of men much by the meanes they make use of in a course whether it be right or wrong in it self for the Lord chargeth upon them here that they carried on their work with blood and by iniquity 2. Pretence of publick good and zeal to advance the State and government is one of the fig tree-leaves where with men think to cover their oppression and make it plausible but all in vaine for Wo to him that buildeth a Towne with blood and establisheth a City by iniquity 3. Though all oppressions be not alike horrid in themselves and men readily do account themselves good enough when they go not the length they might or that others do in that fin yet the Lord will pursue the fairest way of oppression men can take with vengeance as being sinful in it self and sometime being more cruel in its lingring way then the most violent oppression in hot blood for Wo to him that establisheth a City by iniquity be what iniquity it will as well as to him that buildeth a Towne with blood Ver. 13. Behold is it not of the Lord of hosts that the people shall labour in the very fire and the people shall weary themselves for very vanity The Lord explaineth this Wo and denounceth that he should appear eminently against them in making all their endeavours to establish themselves wherein they employed many nations and had much toile as in a fiery furnace every head being made bald in their wars Ezek 29.18 to prove not only vain to no purpose but to tend also to their own prejudice as one whose work is cast into the fire loseth both his materials his labour and endangereth himself by following it to get it prosecuted or rescued so should they perish in their hunting after wealth and with it See the like threatning Jer. 51.58 Doctr. 1. Men taking sinful wayes to prosecute their designes may meet with much toile and vexation in their work as an earnest of further judgement for the people that is the Chaldeans and many instruments employed by them labour and weary themselves 2. The utmost of mens endeavours shall not promote or perfect a work which God is against nor uphold what he hath a minde to overthrow for though they labour and weary themselves yet it shall be for very vanity and to no purpose 3. Such as by bloody oppression seek to exalt and establish themselves shall not only lose their labour but incur further dammage by their attempt and lose themselves their work the materials which they had to begin their work upon for the Chaldeans shall labour in the very fire which shall not only breed them toil pain in labouring but shall devoure all their conquests themselves and the Kingdom of Babel which they had when they began their tyranny 4. The Lord will so order his judgments upon violent oppressors as that his hand shall be visibly and remarkably seen by all to be the inflicter of them and he shall prove himselfe omnipotent by frustrating men of their wicked purposes and consuming all their labours for Behold is it not of the Lord of hostes that the people shall labour in the very fire c. Ver. 14. For the Earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea The Lord subjoynes a reason to this sentence clearing how he should be so much seen in this judgment to wit that however he seemed to let his own Name and glory be obscured when he suffered the Chaldeans to oppresse the world and lead his people into captivity yet in due time he would make his glory so conspicuous in their just destruction and his powerful asserting of Judah into liberty as the Nations should be filled with the knowledge therof as the sea is full of water all this as a type and pledge of the glory to be revealed in Christ the knowledge of his Name then to be communlcated Doct. 1. When oppressors do prosper and the Lords people with the rest of the world are brought into bondage by them the Lords glory is engaged for his appearing against them in due time for it is subjoyned as a reason of the Chaldeans evil successe for the earth shall be filled with the knowledge of the glory of the Lord c. 2. The greatnesse of oppressors doth contribute to illustrate and set forth the glory of God in bringing them down and therefore is rather an argument why the Lord should destroy them then any hinderance to it the Lord wil bring down the Chaldeans for in so doing the earth shall be filled with the knowledge of his glory See Ps 9.16 3. As God is most glorious in himself so he will make his glory to shine in the deliverance of his people though for a time he suffer them to be in bondage for in bringing back Judah at the ruine of Babylon the Earth shall be filled with the knowledge of the glory of the Lord as
defending and excusing their sins and rejecting of threatnings should be compeseed by the approaching judgement when the Lord should make another manner of sacrifice then they dreamed of wherein themselves should be the sacrifice the Chaldeans as Priests to cut them off and slay them and as they invited friends in their sacrifices of thanksgiving to a feast and the Priests got a portion so the Lord would bring the Chaldeans to take the spoil and the beasts and fowles to feed on their carcasses as Ezek. 39.17 Rev. 19.17 Doctr. 1. The greatnesse of Gods wrath against sinne is not soon seen nor easily laid to heart by them who are most concerned therefore the Lord findes it necessary to inculcate his sentence over over again unto them 2 Howsoever men going on in sin without controll readily have low thoughts of God yet in due time he will manifest himself to be God upon them and as sinners take their time of it for walking after the imagination of their own hearts so God will take his time for putting things in order therefore is the day of vengeance called the day of the Lord wherein he will appear to be the Lord Jehovah 3. As sin never so long forborn and yet continued in will at last bring judgment neer so especially sin after reformation ripens fast for speedy judgment for after Josiah had laboured in vain among them then the day of the Lord is at hand 4. As it becomes all to tremble and adore the justice of God in his stroakes so however impenitent sinners be both proud and stout-hearted when the Word threatens yet the majesty and severity of God in punishing will dash and confound them and put them from all their boasting and strike them mute then will this be obeyed Hold thy peace at the presence of the Lord God 5. Such as tread under foot or despise the blood of the Covenant and those ordinances which hold it out unto us and are appointed as meanes of our partaking thereof it is righteous with God to be prodigal of their blood and deal with them as they have entertained it for in recompence of their sleighting and prophaning of sacrifices which were types to point out and lead them to the blood of Christ The Lord hath prepared a sacrifice he hath bid his guests Ver. 8. And it shall come to pass in the day of the Lords sacrifice that I will punish the Princes and the Kings children and all such as are clothed with strange apparel He threatens that in this bloody approaching day he will take order with the prophane Court with the Grandees royal family and Courtiers who abounded in prodigality as was accomplished 2 Kings 25 17 18 19 20 21 Jer. 39.6 Doct. 1. When the Lord commeth to plead a controversie with a land for sin as great men are found ordinarily chief in the provocation abusing their power and being effectual by their example to draw others to sin so the Lord will not spare such but reckon with them among the first for in that day of the Lords sacrifice I will punish the Princes and the Kings children saith the Lord. 2. When men of what rank or quality soever give themselves over to prodigality and hunting of fashions in apparel as studying to make that their glory which was given at first for a badge of sin the Lord may justly reckon that among the grounds of his controversie against a land and punish because of it for the Lord will punish the Princes and the Kings children and all that are clothed with strange apparel See Isai 3. from v. 16. to the end Ver. 9. In the same day also will I punish all those that leap on the threshold which fill their masters honses with violence and deceit The Lord threatens in that day to punish another sin of the Court and flowing from it to wit their oppressing of the poor by their agents and servants who with great insolency invaded the houses of other as if no door should be shut against them and came back rejoycing into their masters houses to furnish them with the goods they had purchased by fraud and violence Doctr. 1. As luxury superfluity and prodigality ordinarily exhaustoth mens estates and driveth them to evil shifts to uphold what they account their greatnesse and as great men and those employed by them think that their will should be a law and that they may take what they please without controll so the Lord will in due time appeare an avenger of all such exorbitancies for they who are clothed with strange apparrel ver 8. and their agents boldly leap on the threshold of those whom they oppresse and the Lord threatens in the same day to punish all these c. 2. As wicked inferiour officers do prove a Court to be corrupt Prov. 29.12 so the Lord in a day of anger will not only reckon with the authors of oppression but with all the insolent Ministers and Instruments thereof In the same day will I punish all those that leap on the threshold which fill their masters houses c. Ver. 10. And it shall come to pass in that day saith the Lord that there shall be the noise of a cry from the fish-gate and an howling from the second and a great crashing from the hills From the Court great ones he cometh to threaten the chief City that it should be taken by the Chaldeans so that from all parts of the City where the enemies entered as the fish gate in the City of David toward the west the second gate at which also the Chaldeans entered Jer. 39.3 there should be a terrible noise of enemies assailing and killing all they met with of the Inhabitants howling all which should make a great echo to resound from the hilly places of the City Doct. 1. High walls and senced Cities are no shelter to hold out divine vengeance pursuing impenitent sinners but will prove as a pound or prison wherein they shall be surrounded with judgments for here the Chaldeans fall upon them in their City on all quarters A noise from the fish-gate howling from the second c. 2. As the tumults of war are very dreadful when they meet with a guilty conscience so neglect of repentance will in due time resolve in dreadful and woful wailings under the heavy hand of God for here they are threatned with it as a dreadful judgement and fruit of their sin that there should be a cry an howling and great crashing by reason of the noise of assailing enemies and pursued sinners Ver. 11. Howle ye Inhabitants of Maktesh for all the Merchant people are cut down all they that beare silver are cut off He yet threatens further the Inhabitants of a particular part of the City to wit those who dwelt in the hollow valleys of the City betwixt the hills whereon much of it stood which places did resemble a Mortar as the word signifieth here the merchants and men abounding
the judgement for both Prophets and Priests are here found guilty See Lam. 2.14 2. Want of gravity in carriage and rashnesse and inconstancy in doctrine making the Word Yea and Nay and fitting doctrine to all humours parties and times is a character of a false Minister accessory to a lands sin and liable to sad judgements whatever extraordinary or singular thing he pretend to Her Prophets are light or rash unstable and heady persons 3. An unfaithful time-serving Minister though he may please himselfe and others may like well of his way yet in Gods account he is but a perfidious man betraying his trust and the soules of men and men will finde it so in due time for being light they are also treacherous persons 4. Every Minister that would approve himselfe to God ought to give himself both to deal with God in behalfe of the people and with the people on Gods behalfe for such was the Priests charge to minister unâ—o the Lord in the Sanctuary in name of the people and to be ordinary teachers of the law to the people in both which they failed here 5. It is a token of sins full ripenesse and of speedy approaching judgement when Ministers dare pollute the holy things of God by going prophanely and in a carnal way about his worship and service their own familiarity and frequent employment about it without sensible hearts having bred a contempt of it and so embolden others to do the like or tempt them to abhor Gods service thus was it with Jerusalem when wo came upon her Her Priests have polluted the Sanctuary 6. The holy Scripture being the revealed will of the supreame Lord and the unalterable rule of mens duty according to which they may expect blessings or curses it must be an high presumption in men to wrest and force it to applaud their fancies and to take their light to the Word and father it upon it and not come with submission of heart to receive light from it and so make of Scripture what they please this is also a quarrel They have done violence to the Law Ver. 5. The just Lord is in the midst thereof he will not do iniquity every morning doth he bring his judgement to light he faileth not but the unjust knoweth no shame The equity of this threatned wo is cleared from the justice of God who not only dwelling amongst them could not without impuration to his holinesse passe over such grosse abominations but also was a just God in giving her faire play in this processe and not pronouncing this sentence till she was found incorrigible which he proveth from two evidences whereof the first is that however he had daily and early by his Messengers held forth this law as a lamp whereby they might see the evil of their wayes and so failed not to give them warning that they might be reclaimed yet they proved obstinate and impudently blushed not to sin against cleare light Doct. 1. However a visible Church persevering in sin may blesse her selfe and expect great things from Gods visible presence with her yet all these priviledges speak the impenitent sinners disadvantage their lying neer a stroak for if the just Lord be in the midst thereof he will doe no iniquity to wit in sparing her being so sinful See Amos 3.2 3. 2. God doth so much delight in mercy and is so tender of his people that he never proceeds to severity so long as there is another way unessayed to reclaim them or to stint the course of their sin which doth abundantly justify him when he judgeth for in this also he is the just Lord in the midst thereof he will not do iniquity in that he will not cast off till other means be essayed as the following purpose cleareth 3. It is a great favour from the Lord and a testimony of his long suffering when he doth not take every finner at his first word but followeth him with frequent warnings of his danger if he go on and offers of advantage if he returne for it is marked here as an evidence of Gods kindnesse in this processe that every morning which was the usual time of Prophets preaching Jer. 7.25 doth he bring his judgements to light he faileth not 4. Albeit men may pretend to acknowledge the authority of God and his Word yet it is usual that when they are mad on sin and going to ruine this should be a presage of it that the Word will do nothing at them for it is marked as their sin and a token that judgement must come on when notwithstanding warnings the unjust knoweth no shame 5. None who are within the visible Church and doe acknowledge a Deity and yet dare with a high hand sin against the cleer light of the Word but they proclaim themselves to be destitute of all ingenuity and given up to the plague of effronted impudence for such know no shame Ver. 6. I have cut off the Nations their towers are desolate I made their streets waste that none passeth by their cities are destroy'd so that there is no man that there is none inhabitant 7. I said Surely thou wilt feare me thou wilt receive instruction so their dwelling should not be cut off howsoever I punished them but they rose early and corrupted all their doings A second evidence of their incorrigiblenesse is that the Lord had often-times visited the Nations round about not one but many of them and not with an ordinary but with remarkable stroakes destroying their strong holds or Princes which as corner stones as the word imports uphold the fabrick of the Common wealth and making such havocke of the Nations as there were neither traveller nor Inhabitant to be found all which considering out ward meanes and their duty might have warned them to flee those sinnes for which those Nations had been punished and instructed them to fear God and reforme their wayes that so their afflictions might have kept within bounds of fatherly correction and they might have prevented the last stroake of being put out of their land and yet for all this they were so farre from turning to God that they were even worse all their wayes being not only sinful but corrupt and bent active and headlong in going wrong as if it had been their study and they were as earnest to goe wrong as he had been to reclaim them v. 5. Doct. 1. The Church is so dear unto God and he so tender of her well-being that before he ruine her he will preach her duty and danger to her upon the dear expence of others for all these sad judgements on others v. 6. was to inform her that she might prevent the like 2. Judgements inflicted on any of the world is a document and call to others to fear God especially being guilty of the like sinnes yea even the Church ought to take warning from judgements on enemies for He cut off thir Nations laid their Towers desolate c. that his Church
might feare him and receive instruction 3. Albeit God onely wise to whom all his works are known from the beginning cannot be disappointed of any expectation he hath yet this dealing with his sinfull people and the meanes he useth are such as in reason might promise and doe indeed oblige them to bring forth the fruits of repentance and reformation therefore he subjoynes to this warning from his judgements on others I said Surely thou wilt fear me thou wilt receive instruction speaking after the manner of men and shewing what his dealing did oblige to 4. True godlinesse and an evidence of true turning from Apostasie consists in an holy aw of God and fear because of our offending him or to offend him again joyned with spiritual wisdom learned from the word and from our experience of our selves and our failings or of others to carry on and feâ—d that disposition for so is their duty here described Thou wilt feare me thou wilt receive instruction 5. No stroakes on sinners ought to be a discouragement to them being penitent from comming to God or from expecting good at his hand for if they should fear him so their dwelling should not be cut off howsoever he punished them 6. Albeit true godlinesse or turning to God from sinful wayes will not exempt a people from fatherly chastisements to make them more wise and their turning yet more serious yet the penitent in these will meet with favour considering what he deserves and what such as go on in impenitency meet with for so is insinuated so their dwelling should not be cut off howsoever I punished them 7. To be delivered from going into captivity out of our own land where we should want the publick ordinances of Gods worship is a mercy which may sweeten much affliction in our own land it is a promise to the penitent Their dwelling shall not be cut off howsoever I punished them 8. Such is the madnesse of men especially where the Lord hath given them over that no example will warn them their security conceit dreaming of priviledges c. will hide all dangers from such till they light upon themselves for all these warnings wrought not they corrupted all their doings 9. The more meanes be essayed to reclaim a people without successe the worse will that people grow where meanes are not blessed they leave that curse behinde them therefore all these meanes of warnings threatnings promises and lesser stroakes being in vaine see what followeth They rose up early and corrupted all their doings they were vigilant active and earnest to goe wrong 10. It is a cleare proofe of incorrigiblenesse and a presage of certaine ruine when a people are never more mad upon sinne then when judgements are let forth for it for by this the Lord proves their incorrigiblenesse and sealeth this wo upon them that when the Nations were cut off yet They rose up early and corrupted all their doings Ver. 8. Therefore wait ye upon me saith the Lord untll the day that I rise up to the prey for my determination is to gather the Nations that I may assemble the Kingdomes to poure upon them mine indignation even all my fierce anger for all the earth shall be devoured with the fire of my jealousie The Lord having thus accused and left the body of the Jewes under his wo he turnes now to the godly among them who could not but be affrighted with these threatnings and troubled with the thoughts of dispersion of the people therefore he propounds divers grounds of their encouragement some whereof were to be accomplished in part at their return from the captivity and all of them spiritually in the dayes of the Messiah beside what may be expected yet more fully at the conversion and saving of all Israel The first ground of encouragement is that as they had God to wait and depend upon in the time of the ensuing calamity wherein God would consume the Jewes out of his jealousie over them so there was ground of hope that the Lord having punished his Church would appear against her enemies to take the prey out of their teeth and raise up the Nations to consume them and make such havoke of them as might testifie his zeal for his people and glory which had been violated by them and therefore the godly were patiently to expect this day so much the rather as all this should tend to the advance ment of the Kingdome of Christ as is after cleared Doct. 1. The Lords just controversie against the visible Church provoking him to abandon her doth nothing diminish his affection to any godly remnant in it nor make him forget them in sad times for in the midst of all these quarrels he hath a word to them 2. God in his Church is jealous of her and of her affection toward him and for his Church against all that trouble her in both which cases his jealousie being provoked is terrible and will raise up many instruments and make a great destruction for this jealousie of God first against the Jewes which is supposed here and first in order to be understood and then against her enemies which is most expresly pointed at will arise to the prey as a roaring Lyon will assemble Nations and Kingdomes to make them scourges to the Jews and then to be plagued themselves Will pour out indignation and fierce anger and devour all the earth or Land 3. When the Lord is about to bring forth some glorious peece of his Gospel-work The Church is to expect some great shakings and vastations to make way for it for in order to what followeth in this Chapter there will be a devouring of all the earth a casting of all into the furnace that he may bâ—ing out his pure mettal 4. When it pleaseth the Lord to let judgements upon his Church arise to a captivity and a leaving of them in their enemies hand the godly are to expect a time of the trial of faith and patience before there be a change as here is insinuated that when Judah is consumed there will be need of waiting on God before a day of vengeance on enemies come about 5. Times of greatest trouble have matter of encouragement to the godly in that they have ground of present dependance on God for strength and furniture during the straite and ground of future hope that there will be an outgate and that vengeance will come on oppressors they are allowed and invited to wait on God till that other day come 6. Patience is the kindly fruit of hope and the posture wherein the godly are to expect issue and to finde present troubles easie Wait ye upon me saith the Lord till the day c. Ver. 9. For then will I turne to the people a pure language that they may all call upon the Name of the Lord to serve him with one consent 10. From beyond the rivers of Ethiopia thy suppliants even the daughter of my dispersed shall bring mine offering A second
as his making a promise about it doth teach us so when the Lord hath a minde to do good and appear for a people who have lain under great ignominy and judgements for sinne he can soone reforme them and make them shine in holinesse as here he promiseth to the Church of the Jewes whose name to this day is a reproach Thou shalt not be ashamed I will take away them that rejoyce in thy pride c. Vers 12. I will also leave in the midst of thee an afflicted and pure people and they shall trust in the Name of the Lord. Ver. 13. The remnant of Israel shall not doe iniquity nor speak lies neither shall a deceitful tongue be found in their mouth for they shall feed and lye down and none shall make them afraid The sanctification of the Church is further commended that no affliction paucity nor poverty as when they returned from Babylon should obstruct but rather help it on the Lord emptying them of all things by affliction that they may learne to trust in God and study holinesse and sincerity which are approved in his sight whereunto they shall be encouraged by Gods protecting of them and keeping them in safety from violence and feare notwithstanding their low estate Doct. 1. When the Lord corrects his Church he useth not to make a full end but to leave some to get good by these afflictions and the fruit of them from the Lord I will also leave saith the Lord the remnant of Israel 2. The Lord seeth it fit to exercise even a remnant of his people with many afflictions after he hath by their deliverance taken away their reproach that so they may be put yet to a more serious study of holinesse for they are afflicted and a poor people that they may trust and do no iniquity 3. As trust in God is a chiefe part and the root of true holinesse and as the afflicted may have yet ground of hope and may rise the more in confidence that trouble would lay him low and that carnal confidences do faile And as afflictions do not allow us to be discouraged but to put us to trusting and immediate dependance and do feed faith so to trust in God is ordinarily mans last shift which he will never essay till he be emptied of all things beside and led by God to this duty who undertakes to work faith as well as to give the reward of it all these are imported in this promise as it is propounded I will leave in the midst of thee an afflicted and poor people and they shall trust in the Name of the Lord and here their holinesse begins 4. Trust in God will encourage and enable the believer to follow holinesse and Gods way And albeit perfection be not attainable in this life yet the beliver is to prove his integrity by avoiding the dominion of sinne and hypocrisie and dissimulation and to emplore God for attaining thereof This is the summe of that promise The remnant of Israel shall not do iniquity nor speak lies neither shall a deceitful tongue be found in their mouth 5. As God is sufficiently able to give safety and support to his own in their weakest condition and as the godly have the Covenant-right to temporal preservation when it is good for them and are alwayes hid in the secret of Gods presence and may attaine to peace and freedome from the slavish feare of trouble so the faith or sensible experience of this protection is a sufficient motive to Saints to study holinesse and keep the way of God This imported in the promise They shall feed as his flook and lye down and none shall make them afraid and in its being subjoyned as a reason why they shall study holinesse They shall not do iniquity c. for they shall feeh and lye down c. Ver. 14. Sing O daughter of Zion shout O Israel be glad and rejoice with all the heart O daughter of Jerusalem 15. The LORD hath taken away thy judgements he hath cast out thine enemy the King of Israel even the LORD is in the midst of thee thou shalt not see evil any more The Lord subjoynes yet further encouragements to the godly in two exhortations directed to the Church of the Gospel wherein yet more of her allowance and priviledges are held forth The first exhortation is to full joy because of Gods removing of plagues and enemies because of Gods presence manifested in the midst of her and her freedome from former evils importing a promise that she should rejoyce because of this and that the godly of the present time might rejoyce in hope of it Doct. 1. As the true Israel in spirit children of Zion and of that Jerusalem which is from above and who are heirs to all the promises have allowance and matter of compleat joy above any other society whose joy is still embittered with sorrow and ought to entertaine their good condition with thankfulnesse and rejoycing So when Israel shall be converted the Church may expect that after their long silence and bitter sorrow there will be a notable song among them for this exhortation Sing O daughter of Zion shout Oh daughter of Israel c. is a warrant and direction to all the godly shewing how short they often come and promise to Israel in particular 2. Though sinne and spiritual judgements together with outward calamities following thereupon and enemies both outward and inward do oft times trouble the Church yet in due time they shall not mar her mirth but rather furnish matter of a song when God having quit the processe against her and healed her spiritual judgements and plagues shall speedily remove them and her enemies Sing c. saith he The Lord hath taken away thy judgements he hath cast out thine enemies whereby judgements we are not only to understand her outward calamities but all her spiritual plagues accompanying sinne and all the Lords sad sentences against her which were the rise of the enemies invasion and success 3. It is matter of great joy to have interest in the true God of the Church who is the Lord Jehovah alsufficient to make his followers happy and maintain his and their rights Ezek. 35.10 especially when the right is made clear to beleevers and that the Lord is not to their sense standing afar off but very neer and in the midst of them which every one that lives by faith may expect for this is also matter of a song the King of Israel even the Lord is in the midst of thee 4. Albeit the Church cannot promise to her selfe to be wholly and perpetually free from trouble while she is within time yet Israel being converted may expect not to meet with those judgements they have endured since their rejection and the godly may expect their own competent breathing times from trouble that trouble shall not hurt them nor prove evil when it cometh and that the day shall come wherein they shall be for ever
enquiry and fanning of themselves and one of another and that for this end they would gather and recollect themselves and meet together in solemne Assemblies for humiliation and repentance and that they would do this timously before he decreed vengeance which in Gods long-suffering had been yet suspended break forth and before a day of patience pass over swiftly as the chaff before the wind or before the day come wherein they should be as chaffe before the wind and the decreed vengeance should break forth in execution suddenly and easily and wherein the great fierce anger from the Lord should inflict judgement without mercy Doct. 1. When the Lord speaks in hardest tearmes to his sinfúl people yet they are to read in it an invitation and allowance to come to him by repentance and not that he is putting them away from any duty of that kinde Therefore though the Lord had uttered his sentence as a concluded business chap. 1. v. 2. yet here he sheweth what use they should make of it in turnning to him by repentance 2. Repentance is not acceptably endeavoured where there is not a thorough and harrow search enquiry made into our own hearts and wayes and an helping one of another in our stations to perform that duty that so our consciences from clear conviction may charge upon us those sins for which the Word threatens and the sinfulnesse of them and may stir up to turn unto the Lord for so the words in the Original may be rendered search narrowly into your selves and search as men do after stubble scattered here and there as the word is used Exod. 5.12 or after what is lost amongst it that is search and search again while ye are thus employed about your selve stir up and help others to search for so the original construction doth import 3. For stirring up to this duty of searching and making it effectual it is necessary that every man recollect his wandring thoughts whereby he hath snuffed up the winde at his pleasure and hunted after vanities and that the communion of Saints be entertained particularly in solemne and publick humiliations for so doth the Word signifie according to the translation gather your selves together yea gather together See Joel 2.15 16. 4. As this duty of repentance and self-searching is of great importance and concernment in all times and cases and especially when God declares himself to be angry so it is a duty to the performance whereof there is need of much stirring up from the Lord so much also doth the doubling of exhortations gather yea gather import 5. It is necessary for our humiliation and for setting forth the freedome of Gods love and how much he tendereth our wellfare that we know our selves well and what we are to whom the Lord gives invitations or makes gracious offers for this end is it declared here that the Lord invites to repentance a nation not affected with desire to wit of turning to God or of their own good and not desired or worthy to be beloved of him the Original word will import both 6. It is a great addition unto and aggravation of sin when it is general and overspreads a land either by general corruption or by rulers their connivence at sins of particular persons which brings guilt upon the whole land or by private persons their not mourning for the abominations of the time which involveth them in the guilt thereof All which also may contribute to commend Gods kindness in following such a crew and to hold forth the necessity of repentance when the disease is so desperate for this cause it is marked that they were a Nation not desired especially by reason of overflowing sin 7. As the Lord in his long-suffering doth not always execute vengeance immediately upon his purposing or threatning so to do but alloweth some time for bringing forth of that conceived birth as the word in the original imports so the Lords most absolute threatnings do not seclude the penitent from hope but rather invite to speedy repentance so are we taught here gather your selves before the decree bring forth as giving time to them to repent and ground of hope if they should so do for however the Lords eternal purposes be unalterable yet his threatnings which are his pronounced decree or sentence according to the law when most absolutely pronounced to exclude the exception of repentance Jon. 3.4 10. The Lord threatning so sharply that upon our perverting of him he may not execute it as on the contrary he promiseth that he may fulfill And when his threatnings do hold forth even his irrevocable purpose to send outward land-judgements notwithstanding the repentance of any as 2 Kings 23.26.27 yet repentance before it be executed is to good purpose for removing the penitent before the evil day come as was done to Josiah for moderating it to him if he be continued as Jeremiah and the godly remnant found Jer. 15.11 for taking off wrath out of whatsoever they shal taste of the cup. 8. It is an horrid iniquity to despise the patience and long-suffering of God or to neglect the setting up of our furnace of examination self-searching when he threatens and will provoke him to set up his furnace of judgment so much the hotter that it hath been long forborn for if they let the decree bring forth and a day of patience blow over without repentance and fanning themselves he will make the day pass and drive them as chaff and will send his fierce anger upon them 9. None who do believe divine wrath how forcible it is and how weak themselves are to resist but they do proclame their own madness if they set not about repenrance when God threatens Therefore it is thrice held out what this day will be that it shall pass as chaff that the fierce angers of the Lord the day of the Lords anger shall come upon them as sufficient to move any who were not quite bereft of sense to gather together before the decree bring forth Ver. 3. Seek ye the LORD all ye meeke of the earth which have wrought his judgement seeke righteousnesse seek meekness it may be ye shall be hid in the day of the LORDS anger There being little hope of the body of the land that they would be repentance avert a day of anger Therfore the Lord turns to the godly remnant in the land who are humbled and made meek under the sense of sin and Gods hand and who have studied to make conscience of their duty enjoyned in the word These he exhorts to go on in seeking the Lords face and favour and to grow in humility in meeknesse and in righteous walking and in making use of the righteousness of Christ as being the certain way to be hid from wrath to come the only way giving any ground of hope to get safety in outward judgements though he will not make them absolutely sure of it for this sort of speech see on Jon.