the promise of restitution under the Messiah some taste whereof is mixt with the threatnings Chap. 2.12 13. chap. 4 whose birth and government is held forth chap. 7 In the second Sermon having in the Lords Name challenged and threatned Israel for ingratitude hypocrisie injustice and Idolatry Chap. 6 and having lamented the general defection of the time be comforts himself and all Believers under their troubles of al sorts by many ample promises concluding al with one solemne acknowledgment of the mercy and fidelity of God chap. 7 Many particulars in this Prophecie wil be best understood by considering the times wherein the Prophet lived of which see 2 King 15 16 17. and 18 Chapters and 2 Chron. 26 27 28 29 30 31. Chapters CHAP. I. IN this Chapter after the Title v. 1. The Prophet sets forth the Lord as in a solemn Court-day appearing with great power severity and Majesty to take order with Israel and Iudah for their sinnes especially Idolatry verse 2 3 4 5. Then he particularly foretels the desolation of the kingdome of Israel ver 6 7. the greatnesse whereof together with Iudah's stroak by the same Assyrian is particularly and pathetically held forth by the Prophet from his own sorrow for it ver 8 9. from enemies rejoicing at it ver 10. from declaration of the calamity of particular places where the enemy should come ver 10 11 12 13 14 15. and from the mournful face that then should be of all things v. 16. Vers 1. THe word of the LORD that came to Micah the Morashite in the days of Jotham Ahaz and Hezekiah Kings of Judah which he saw concerning Samaria and Jerusalem THe Inscription or Title of the Prophecy doth contain a description of the messenger imployed from his name and the City where he was born conceived to be that City Marshah in the Tribe of Iudah Iosh 15.44 2 Chron. 11.8 and 14.9 10. which is here threatned v. 15. as likewise his commission from God the time of his prophesying under several kings of Iudah and a declaration that his commission extended to both the kingdomes of Israel and Iudah and especially to the chiefe Cities thereof Whence learn 1. Men are not to run unsent on publick imployments in Gods house but to waite upon a call and commission and having received it to cleave closely to it for the Word of the Lord came to Micah and he published only the Word of the Lord that came to him and which be saw c. 2. The messages and challenges sent by the Lords servants unto the Church are to be looked on as sent from him whose challenge the conscience cannot flee as being more then our party and as being most certain and infallible Therefore this doctrine is held out to be the Word of the Lord and Micah saw this to wit in vision or by prophetick revelation implying that what he said was as certain as if it were seen accomplished 3. The Lord in his great mercy and long suffering is pleased not to with-hold a testimony from his backsliding people but by multiplication and long continuance of Prophets is pleased to forewarne them of ruine if so be they may turne and prevent it Therefore is not only backsliding Israel honoured with Prophets but there are many at once in both Kingdomes and these prophesying long in the time of many Kings for not onely is Isaiah at the same time with Micah prophesying in Judah but Hosea if not also Amos in Israel as may be gathered from the inscription of their Prophecies Frequent sending of Prophets and messengers is either a means of stirring up to reformation as when Haggai and Zechariah were sent out almost at one time Hag. 1.1 Zech. 1.1 with Ezra 5.2 or a presage of speedily approaching ruine where their message is not received 2 Chron. 36.15 16 17. 4. The servants of God must not resolve to have alwayes sweet times and fair weather in the service of their generation but ought to look for variety of times and conditions to wrestle with such was the lot of this Prophet he lived in the dayes of Jotham Ahaz c. Having to do not only with wicked Kings in Israel who lived in the same time with these Kings in Judah and in Judah he had not onely a pious Hezekiah to deal with but a wicked Ahaz and a Jotham in whose dayes reformation was not so through as under Hezekiah or Josiah and he did see the total ruine of Israel and the affliction of Judah by the Assyrians 5. As the Lord will not spare his own people when they provoke him so doth he in equity deal with them according to the degrees of their provocations therefore is there a sad message concerning Jerusalem and they must not take it ill to be joyned with Samâ—ria in the procass whom yet they hated as vile Apostates yet it is so ordered as Samaria is placed first it being first and chief in the provocation which is a poor preferment and consequently first and deepest sharers in the punishment as getting only threatnings whereas Judah is comforted and punished at this time with greater lenity Ver. 2. Hear all ye people hearken O earth and all that therein is and let the Lord GOD be witness against you the Lord from his holy Temple To conciliate Authority to the ensuing Doctrine the Prophet summons all the creatures and all people to be witnesses to this processe against Israel and Iudah and to one solemne Court day wherein the Lord would judg and witness against his people and by his judgements should vindicate the sentence of his servants against sin from all contempt of unbelievers Doct. 1. The Word of the Lord ought to be gravely and with all Authority delivered by his Messengers therefore doth Micah by this solemn charge to all creatures to appear declare that his message was a grave purpose not to be slighted and that it was the Lord who hath command of all creatures and not men only they had to do with 2. It is usual for the visible Church not only to slip through inadvertency but especially to drown her self in Apostasie and having once fallen away to prove so void of all sense of Piety so selfish and so obstinate as not to be easily convinced and so stupid in sin as not to be sensible of approaching wrath therefore must there be a solemn citation of all Nations as if there were need of a dayes-man to awake them from their sleep and the Lord must be a witness against them ere they be convinced 3. God is a witnesse whose testimony may and will convince of sin as not only knowing all things perfectly but when he declares this with power either inwardly to a conscience only or outwardly by corrections also he will convince the most obstinate Let the Lord be witnesse against you and he will carry his point 4. When sin is come to an height in the Church and they will not take with or
great Nation and that Christ in his spiritual government shall constantly rule over them in their own land after their conversion or in the Church which was prefigured by Mount Zion Doct. 1. The Lords afflicting of his Church doth in a special manner endear her to his affection and makes that she shall not be behind when mercies are a dealing for saith he I wil assemble and gather her that I have afflicted See Jer. 31.20 2. Great afflictions are no impediments to the Churches restitution when the time of it comes when Omnipotency is imployed about it and when he in love remembers them in their low estate for such as are so crushed with trouble as they are made to halt such as are afflicted driven out and cast farre off he can and will assemble and gather them and make a remnant and strong nation of them that is he wil preserve a remnant and keepe them from total ruine in trouble and at last restore and multiply them 3. The glory of a Church restored and the height of their felicity is to have the Lord reigning and acknowledged as a King in all his prerogatives amongst them therefore it is added to their restitution And the Lord shall reigne over them in Mount Zion 4. The Churches King is not subject to mortality nor such a one as may be put from his kingdom and leave them exposed to hazard but the Lord shal reigne over them and so protect them from henceforth even for ever which also imports that he will still have subjects to reigne over Ver. 8. And thou O tower of the flock the strong hold of the daughter of Zion unto thee shall it come even the first dominion that kingdome shal come to the daughter of Jerusalem Here the Lord makes a more particular application of his comfortable promises unto the Church of the Jewes for however the Promise be of general verity in a spiritual sense being applied to the Catholick Church that Jerusalem which is from above yet the following verses cleare that it is to be understood specially of the Church of the Jewes whom he here cals the tower of the flock or Eder of which Gen. 35.21 conceived to be a place neere or in Ierusalem and in particular that part which was after called the sheep-gate and the strong hold of the daughter of Zion or Ophel of which 2 Chron. 27.3 Neh. 3 26. The first encouragement given to them for the comfort of the godly is that not only the Kingdome of Christ should first begin at them as the History of the New Testament doth evidence but that under Christ they should be restored to their wonted dignity resembling that which they had of old enjoyed under David and Soâ—omon before their rents and calamities Doct. 1. The Lord in gathering the universal Church hath an especial regard to the Jewes his brethren this doth appear in the speciall allowance given to them in the promises concerning the Kingdome of Christ of which as the Lord gave them the first offer so from them the Apostle Rom. 11. gathers that much mercy shall yet be manifested unto them 2. The Church of God is the receptacle and fold of all his true sheep wherein they gather themselves under his government and are environed with strength for safety so much is signified to us by these names given to Zion The Tower of the flock and strong hold 3. The Lords own Application of spiritual comforts is especially requisite for his afflicted people therefore the Lord counts it not enough to have propounded ample promises in general to the Church which might answer all their cases and which they were bound to be applying but he holds it also necessary to apply these to the present Church in her need 4. The glory of Christs Kingdome is as great and greater spiritually then ever the glory of David or Solomons reigne was outwardly all the valour strength and victories of David all the riches honour and wisdom of Solomon even to admiration and all the felicity of Israel under both are but shadowes of that substance therefore is it called the first dominion that is not so much the dominion at first offered to the Jewes as a dominion like the first flourishing times of Israel 5. As Christ to fulfil the truth of God did make first offer of his Kingdome and Gospel to the Iewes so in due time he wil bring them under his dominion and spiritual Government and will restore them to their wonted dignity thereby uniting all Israel in him the seede of David as they were before the rent made by Ieroboam adorning them eminently with the spirituall excellencies and priviledges of his Kingdome if not also appearing gloriously for them in outward things for saith he Unto thee shal the first dominion come the kingdome shal come to the daughter of Ierusalem Ver. 9. Now why dost thou cry out aloud is there no King in thee is thy Counseller perished for pangs hath taken thee as a woman in travel 10. Be in pain and labour to bring forth O daughter of Zion like a woman in travel for now shalt thou go forth out of the city and thou shalt dwel in the field and thou shalt go even to Babylon there shalt thou be delivered there the LORD shall redeem thee from the hand of thine enemies The next encouragement given to the Church of the Iewes is by shewing his mind concerning her troubles that were shortly to ensue and that he may the more effectually comfort her he very pathetically propounds her trouble as if she were now under it and shewes unto her that however in outward appearance she had cause of bitter sorrow her King and Counsellers being to perish in that calamity she being to be driven from the City and Temple which were to be destroyed to sojourn a space in the fields till the rest of the Captivity were gathered and then to be carried captive unto Babylon yet upon better consideration she might finde shee had no such cause of fainting but ought rather resolutely to provide for and couragiously to bear that trouble seeing God should be King and Counseller to her and in Babylon where she might have least hope she should find deliverance and so he clears his mind to be this that by trouble she is going on toward deliverance Doct. 1. The troubles of the Church may in their houre prove very sharp and bitter as the pangs of a woman in travel crying out aloud 2. Albeit the Church of God in her trouble seeme to have reason for excessive sorrow and bitter discouragement yet really it is not so but she hath still some reason of encouragement and ought to set about it therefore whatever her troubles were yet saith he why dost thou cry out aloud as if he had said there is no reason for such excesse in anxiety and sorrow The reasons of this principal doctrine held forth in the Text are as so many doctrines all of them
concluding that she ought not to give way to discouragement 1. There is nothing the people of God want in trouble which might be helpful or comfortable to them but it wil be made up in God for however her King and Counsellers were uselesse and enemies to her safetie in that strait and were afterward cut off for their sins and that she might be emptied of all created comfort and helps yet the Lord wil not admit that she should think she wanted a King while as he lived and reigned to preserve her in her trouble and in due time to re-establish his Kingdom in her so much doth this sharp question teach Is there no King in thee Is thy Counseller perishid 2 As the Lord seeth it oft times fit not to remove but continue and increase a peoples trouble for they were to be in pain to go out of the city dwel in the field and go to Babylon so the people of God in such cases ought to arme themselves with resolution for such lots rather then by discouragement to make their owne crosse heavy which is all they can doe so much are we taught in that howsoever he reproves their cries v 9. yet saith he be in pain which doth not only import an assuring of them that the trouble was to come nor yet only a concession that it is no marvel they have pain and sorrow but a command also to set themselves resolutely to bear it as they are commanded to build houses in Babylon Jer. 29.4 5 6 and to make their captivity as comfortable as lawfully they may 3. The right pondering of the fruit which the Lord brings out of the troubles of his people may help to crush discouragements under them labour to bring forth like a woman in travel He sets her out in her trouble as travelling in birth of some mercy to make her forget her sorrow which she should minde much and presse after See John 16.21 22. 4. The Lords tender affection towards his people especially under trouble may be a great lenitive to their bitternesse Therefore is shee here called the daughter of Zion which is a stile of tendernesse A room in his heart will make an affliction to be no affliction or very tolerable 5. Every step of the people of God in affliction is a step toward deliverance and the utmost degree of affliction is the door next to deliverance so much doth the scope and drift of this place teach the Church going out of the City and dwelling in the field was going toward deliverance and when shee went even to Babylon where in outward appearance shee might have lost hope yet there shall shee be delivered and is neerer to a deliverance there then in the holy City These things rightly studied may take away much seeming ground of discouragement under trouble Doct. 3. The Lord is to be eyed as undertaker for the performance of improbable like promises which may cause all difficulties to vanish Therefore after that promise There shalt thou be delivered is subjoyned There the Lord shal redeem thee from the hand of thine enemies when he undertakes it wil be easie to raise a Cyrus and make him do it 4. While as the Lord promises in delivering to redeem them it teacheth 1. That the Lord wil reckon kindred with and interest in his afflicted people that hee may appear for them for it was the part of the neerst in kindred to redeem and the word in the Originall intimates so much 2. That they having by sin sold themselves into captivity Isaiah 50.1 Christ by the price to be paid to justice for the Elect among them should procure their deliverance also and of the visible Church for their sake All temporall deliverances to the children of God flowing from that eternall Redemtion from sin and as an appendix to the new Covenant and the visible Church getting deliverance for the Elects sake among them 3. That for enemies who had captivated them as they had sold themselves to them for nought so they should be actually asserted unto liberty without any price save onely stroakes to the unjust possessors Isa 52 3. Ver. 11. Now also many nations are gathered against thee that say Let her be defiled and let our eye look upon Zion For further confirmation of his minde concerning her afflictions he sets forth in the last place his great and holy designe concerning the enterprize of her manie enemies who in her ensuing calamity and after her return from captivity and after her conversion to Christ should be gathered against her as also against the Church of Christ in all ages and first hee holds forth what is their purpose to the end his purpose overturning theirs may be seen to be the more glorious to wit that they intended and set themselves to deal with her not as a priviledged place but that they might pollute her as a prophane place with blood and other abominations and take her ornaments from her and put her from her dignity and that they might feed their eyes with such a sight Doct. 1. The true Church hath the most enemies of any society for many Nations are gathered 2. It is usefull for the Church to remark what enemies intend and what our troubles would seem to threaten to the end that more of God may be seen in delivering for this end is the consideration of the enemies designe premitted to the consideration of the purpose of God See Psal 124.1 2 3 4. 3. As the wicked see no priviledg the Church of God hath why she may not be dealt with as other prophane societies so the greatest bitternesse the people of God have in their affliction is that hereby not onely they but their priviledges are trampled under foot by enemies for it is the sad sight they get of enemies designes when they hear them say Let her be defiled or prophaned See Isa 10.9 10 11. Lam. 2.15 4. There are many so wicked as to account the Churches calamitie a pleasant spectacle and sweet sight to feed their eyes with for there are who say Let our eye took upon Zion which is an evidence of a desperately wicked condition Ver. 12. But they know not the thoughts of the LORD neither understand they his counsel for hee shall gather them as the sheaves into the floor Ver. 13. Arise and thresh O daughter of Zion for I will make thine horn iron and I will make thy hoofs brasse and thou shalt beat in pieces many people and I wil consecrate their gain unto the Lord and their substance to the Lord of the whole earth Followeth the Lords purpose concerning this their enterprise which is incomprehensible and unsearchable by enemies and quite contrary to their intention as minding by their gathering together to ripen them for vengance as sheaves are gathered that they may be threshed to the execution whereof he encourageth the Church promising to enable them and give them a compleate victory which should be ascribed to him
Doct. 1. Enemies are not permitted to run at randome in their wayes but the Lord hath an effectual and wise Providence over-ruling in all their designes for in all of them he hath thoughts and Counsel and therefore we are not to eye much their brags but looke to him who sets bounds to them and sits at the helme of Providence 2. The Lords holy purposes of good to his people and wrath to his enemies may be so conveighed in deep wisdome and so contrary to the way of carnal reason and probability that they will not be seene by any natural eye nor can be discerned by enemies themselves who are given up to run blindfold upon their own ruine They know not the thoughts of the Lord neither understand they his counsel See Psa 92 6 7. 3. In one and the same action God may have an holy worke of his Providence and men their wicked intents and sinful courses they being carried on without an eye to his revealed will which is the rule of duty nay not to his providence either but meerly for their own ends and he making use of the same work of theirs to over-reach them and bring about his purposes for in this enterprise They gather themselves for a sinful end ver 11. And God gathereth them as sheaves for an holy purpose See Isa 10.5 6 7. 4. The Lords end in letting enemies loose upon the Church beside her trial from them is to ripen and fit them for judgement for he shal gather them as the sheaves unto the floore to wit to be trampled under foot as their corn was by beasts that tread it out See Ier. 51.33 Such as the Lord abhorreth are let come in opposition to his people and they are ripened for destruction thereby partly while their cup is thus filled to the brim which in other transgressions might be long a filling partly while he lets affliction out upon his Church that secret enemies may discover themselves and so be brought to the floore for threshing 5. Christs Church is not to look what she hath in her self for opposing these enemies that assault her and for bringing about the mercies intended for her but what he will make her and how she shall be enabled to set against and overcome all difficulties and in the faith thereof ought cheerfully to set to her duty Arise saith he as to one laid by dead or discouraged and thresh O daughter of Zion for I wil make thy borne to push iron and thy hoofe brasse to thresh as was their custome Deut. 25.4 Upon these terms the weak may say I am strong 6. The Churches victory over her enemies wil in due time be made compleat and in due time Israel and the Church of God shall have their many enemies under their feet either as ruined or true subjects or tributaries This is imported not only in that she shall tread them with her hoofes and heat in pieces many people but in that their gain shal be consecrated or devoted which alludeth to that of Jericho Josh 6.17 19. wherein there was a compleat victory given to Israel 7. The glory of all the victories of the Church and of the benefits obtained thereby ought to be given to God onely for so much also doth the consecrating of their gain and substance as the corn that is threshed out to the Lord import that as Jericho was offered to the Lord and it was a sin in Achan to take ought of the consecrated things so it should be a sin in the Church to exalt her self and not the Lord only in and by these successes 8. The Lord onely must be the undertaker to get himselfe the glory of all his wonderful dealing for his people and make them forth-coming to his praise and will also crush and suppresse whatsoever among his people would come betwixt him and his glorious design and I wil consecrate their gain is the Lord speech though afterward he speak of himselfe in the third person 9. The Lord by his vengeance on the Churches enemies will have himselfe manifested and known in the world and by his gracious dealing for his Church and blessing her endeavours will have himself acknowledged through the earth and the kingdomes of the earth to become his for so much doth the stile the Lord of the whole earth teach that as he is so indeed so not onely by these victories shal he be known to be so through the world Psal 9.16 and 59.13 but shall at last have his dominion acknowledged and submitted to more generally through the earth CHAP. V. IN this Chapter the destruction of Jerusalem and overturning of the kingdome being foretold ver 1. The people of God are comforted with the promises of Christs birth under whom they should be restored ver 2 3. and of his government in relation to his peoples tranquillity their deliverances increase and victory over their enemies v. 4 5 6 7 8 9. his purging his Church from carnal confidences v. 10 11. and idolatrous courses v. 12 13 14. that so he alone may be seen to do for them ver 14.15 Ver. 1. NOw gather thy self in troopes O daughter of troops he hath laid siege against us they shall smite the Judg of Israel with a rod upon the cheek HEre is foretold the destruction of Jerusalem by the Caldeans and the ignominious and base usage of their Kings and Judges 2 Kings 25.7 18 19 20 21. as a fore-runner of the taking away of the Scepter from Judah to make way for Christs birth Gen. 49.10 which began to be accomplished in the Babylonish captivity in that none of the Tribe of Judah swayed the Kingly Scepter after that time all which the Prophet foretells by way of defiance given by the Church to their roving enemies to do their utmost endeavours according as God by his effectual Providence should permit them to enterprise and execute in regard that however Jerusalem were taken and their rulers so abused yet they had a King to come out of despised Bethlehem ver 2. Doct. 1. Christs ordinary harbingers and forerunners when he is to come with mercies to his Church are afflictions to fit them for such manifestations for so is this destruction premitted to the promise of Christs birth and kingdome Afflictions are Gods means to purge out and cut off many whom he will not make partakers of those mercies to invite others to repentance for sin obstructing these mercies to endear them to his heart and make them capable of these consolations which in their prosperity they would readily despise 2. Jesus of Nazareth is the true promised Messiah who was to be raised to rule his people Israel when their Judges and Rulers were ignominiously intreated and put down from their Authority who was held forth in the promise for the Churches comfort when this desolation began in their captivity and actually exhibited when it was in completeing their Kingdom then being by the Romanes reduced into the form of a Province
Herod an Idumean made King the power of their Judicatories restrained before and in the time of his Ministry and shortly after his Ascension their City Commonwealth and Temple being utterly overthrown So much doth this verse compared with ver 2. and the accomplishment in the New Testament teach us 3. The Church of God rightly pondering her advantages in him may in him give a defiance to enemies utmost malice seeing they can do no hurt but what he will make up with advantage nor can they hinder any of his gracious purposes toward his people So much doth this manner of speech directed to the Caldeans teach Nâ—w gather thy self in troops c. 4. Oppression backed with authority and great power doth nothing diminish the hainousness thereof before the Lord for albeit the Caldeans had ordered armies marching and acting at the command of Authority and they would esteem what they subdued to be lawful conquest Isai 49.24 yet the Lord stiles Caldea O daughter of troops or as the word signifies bands of robbers to shew that their great conquests were but great oppressions 5. Whatever good the Lord brings out of the afflictions of his Church yet she may expect to be distressed with them in the mean time for He hath laid siege against us shall the people say importing that all the Land should be subdued the City besieged and the inhabitants thereof made to acknowledge their felt distresse 6. The contempt and injury done to Authority and Magistrates under whom a people may be kept from confusion and the Church protected is a special ingredient in the affliction of the visible Church for they do resent it as a part of the affliction They shall smite the Judge of Israel so also doth Ieremiah lament the stroake even of Zedekiah Lam. 4.20 7. As Princes and men in Authority being wicked do dishonour God more then others by reason of their greatnesse and it is their eminency which oft-times makes them so much stand out against God so the Lord in his righteousness makes contempt to be their punishment they are smitten with a rod on the check which is a contemptible stroak Lam. 3.30 See Job 12.21 Psal 107.40 Ver. 2. But thou Beth-lehem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel whose goings forth have been from of old from everlasting Followeth the consolation of the godly from a Promise of Christ to be the Ruler in Israel whose birth as man is foretold to be in Beth-lehem Ephratah the City of David whose heire he was in the Tribe of Judah Judg. 17.7 called Ephratah Gen. 35.19 and 48.7 to distinguish it from another Beth-lehem in the Tribe of Zebulun Josh 19.10 15. By means whereof it is likewise foretold that this City though base in respect of others should become great and indeed famous and lest any should look on this Ruler as only man and beginning to be at his incarnation therefore it is also declared that he is the Son of God whose generation is eternal Doct. 1. Christs incarnation and manifestation of himself is the true Churches chief comfort in all her troubles for therefore is his birth subjoyned to the desolation mentioned ver 1. as the salve for that sore 2. Mercies manifested to any place or person ought to be taken notice of and marked that they may be thankfully acknowledged and use made of them Therefore is the speech directed to the City that they may consider the priviledge and thou Beth-lehem-Ephratah 3. Christ useth ordinarily to make use of and honour most such things as are least considerable in outward appearance As here he will not be born in Jerusalem but in Beth-lehem Ephratah which is little among the thousands of Judah that is a small City of few people and governed by mean Rulers in comparison of other Cities The speech relates to the division of the people by thousands under the government of their several Rulers 1 Chron. 12.20 And therefore Matth. 2.6 in stead of thousands the Princes are named who governed them See 2 Cor. 1.27 28 29. 4. Smallest and basest things by enjoying of Christ or having relation to him do become great Therefore considering the event this text is read thus Mat. 2.6 Thou art not the beast among the Princes of Judah and the Hebrew text here may be read by way of question which includes a denial Art thou little c No verily though thou seem to be so For out of thee shall come forth c. 5. The Lord in his providence useth to bring about the performance of his promises in strange and wonderful manner As may be seen in the accomplishment of his promise Luke 2.1 c. Joseph and Mary dwelling in Nazareth all the time after the Conception of Christ and little thinking on a removal at the period of his birth are charged by the Emperours Edict to go up to Bethlehem that so the Word of the Lord might not fail and that the prediction concerning the Messiah might be fulfilled in the person of Jesus Christ 6. Christ is Ruler and King in his Church he will be acknowledged to have dominion and will performe the duties incumbent to a faithful Ruler He shall come forth that is to be Ruler in Israel 7. Christ in his Mediatory Office as he is a King acting for God the Father so doth the Lord especially allow of him and will maintain and desend him and his Kingdom He shall come forth to me saith the Lord. See Psal 2 6. 8. Christ the Mediatour is not only to be considered as Man but that the same Christ born in Bethlehem in the fulnesse of time is also true God begotten of the Father from all eternity and so is God and Man in one person for He that same individual person though not according to one and the same nature who cometh forth of Bethlehem-Ephratah He I say it is whose goings forth have been from of old that is from everlasting or the dayes of eternity as the Original hath it 9. Christs eternal generation as God is superexcellent and incomprehensible Therefore it is called goings forth in the plural number to shew its excellencie wherein all excellencies and infinitely more then we can comprehend are summed up though I do not seclude but that herein both his eternal generation and eternal designation to the Office of Mediatour may be imported Ver. 3. Therefore will he give them up until the time that she which travelleth hath brought forth then the remnant of his brethren shall return unto the children of Israel The threatening and promise in the former verses are conjoyed and the way of bringing about this mercy is further explained to wit that he would give up that Church unto her enemies hands to be vexed as a woman in travel till Christ be born of that Nation or of a Virgin among them and then should all his scattered brethren return
most part in general denunciation of Gods vengeance upon gross and impenitent sinners such as the Chaldeans were wherein the Lord threatneth wrath and sad judgments to come upon them for the grosse abominations such as ambition covetousnesse oppression sensuality carnal policie idolatry c. which abounded amongst them This controversie the Lord layeth out in several branches sometimes repeating the same things in substance and amplifying them from several considerations to the end there may be a more distinct clear sight of the sinfulnesse of their sin of the vanity of the pretences they founded their courses on and of the equity of God judgments subjoyned to every branch The first branch of the controversie is that the Chaldeans and in special their King being given to sensuality and ambition or drunk with pride and ambition as with wine was insatiable in his Conquests like death and hell or the grave of which Pro. 30.15.16 Isa 5.14 and not being content with his own portion did labour to adde one Kingdom after another to his dominions Doct. 1. As the godlies honest wrestling through an evil time by faith is an evidence that God wil reckon with their oppressors so the Lords reproving and punishing the Apostasie of any within the Church may assure men that he will not spare wicked enemies for this is subjoyned to what was said ver 4. with a Yea also or How much more importing that when he made the just to live by faith he would also reckon with the Chaldeans and if he discovered and punished the listed up soul how much more the Chaldeans See Jer. 25.29 1 Pet. 4.17 18 2. The most part of unrenewed great mens actions and enterprises are consecrated to the service of their vile lusts For Because he transgresseth by wine and is proud he keeps not at home his great enterprises are undertaken to satisfie sensuality and ambition 3. Men once inslaved to the service of their lusts do become brutish and in a manner renounce their very reason for so may the words also be read The proud man transgresseth as through wine he is drunk with ambition as with wine which depriveth men of the use of sense and reason 4. It is a sin flowing from ambition a violence offered to nature which is content with little when men cannot acquisce in their lot and portion assigned them by God especially when it is competent but doe by all means hunt after more for it was the Chaldeans sin and ambition that having a Kingdom yet he keeps not at home 5. It is the Lords judgement upon ambitious men that the more they go beyond bounds to satisfie their lusts they become the more insatiable the more they drink they are the more thirsty for such an one enlargeth his desire as hell and is as death and cannot be satisfied but gathereth unto him all Nations and heapeth to him all people Vers 6. Shall not all these take up a parable against him and a taunting Proverb against him and say Wo to him that encreaseth that which is not his how long and to him that ladeth himself with thick clay The Lord threateneth that because of these their sins his judgments should make them contemptible and matter of derision insomuch that even those whom they had oppressed should insult over them and mock them and declare them accursed in their unlawful Conquests which however they had groaned under them could not endure long and in their overcharging and burdening themselves with the dross of this world Doct. 1. Even the consciences of wicked men if they were awake or suffered to speak would give out doom and sentence upon them and subscribe to the righteousnesse of Gods judgements for here he appeals to themselves Shall not all these take up a parable c. So also v. 7.2 When men sinfully endeavour to satisfie their pride and ambition it is rightâ—ous with God to make them most contemptible and ignominious for the proud man v. 5 meets with a parable and taunting proverb or becomes a matter of publick derision 3. However the oppressed and subdued may seem to be far behinde with Conquerors and Oppressors yet the Lord will in due time cleare that there is but little cause for such an apprehension and greatest oppressors wil meet with their own stroak wherein the lowest may insult over them and they shall be rather the object of pitty then of envy or on whom any would wish more cruelty for All these to wit the nations subdued by him v. 5. even all of them and those who were sorest smitten shall take up a parable against him and a taunting proverb against him and say Wo to him See Isa 14.4 12. 4. As unjust Conquest gives a man no right to his Purchase so it brings on Gods curse and at last makes the Purchaser an object of derision Wo here may be taken both for an insulting expression a declaration of a curse upon him Wo to him or Wo he by way of triumphing over him and laughing at him that encreaseth that which is not his 5. Though the oppressed ordinarily groan under the oppressor and wish his end admiring at Gods patience toward him yet it may be concluded that oppression shall not continue so long as either the oppressed or oppressor might expect and that disappointment of the oppressors hopes of continuance in his way shal be matter of derision for all this is imported in that part of the proverb How long 6. Albeit oppressors promise to themselves much ease contentment pleasure and happinesse in their great enjoyments yet they are iniserably disappointed for riches are in themselves but base and great abundance of them beyond that which is needful is to the ambitious but a burden and matter of vexation drawing down the soul from God and intangling and polluting it and this may point out the misery of those who hunt so much after these things Wo to him that ladeth himself with thick clay that is base riches which do but burden pollute and intangle him Ver. 7. Shall they not rise up suddenly that shall bite thee and awake that shall vex thee and thou shalt be for booties unto them 8. Because thou hast spoiled many nations all the remnant of the people shall spoile thee because of mens blood and for the violence of the land of the City and all that dwell-therein The Lord yet declareth his mind concerning these sins and threatens yet farther that he will pay them home as they had served others for as the Chaldeans had ranged up and down the world like ravenous beasts so he would suddenly raise up the Medes and Persians who for present were little dream't of to trouble and devour and prey upon them v. 7. And as they had robbed and spoiled many nations so he would stir up the remnant of the nations either such nations as had been reserved from their sury or the remainder of the nations which they had ruined who should
accountable to God for it and to examine how it is done whether well or not for so doth Gods challenge to give an account and to examine teach Dost thou wel c 2. To be excessively discontent at Providences especially for small matters is a thing no way beseeming the servants of God for this also is imported in the challenge that it was not right in him a Prophet to be angry yea exceedingly angry as the words may be read for the gourd 3. The pride of mans heart is such that it will justifie it selfe and stand it out even against the verdict of God if hee be given over to tentation for so doth Jonah's Answer to the Lords question teach I doe wel saith he to be angry or I am greatly angry even unto death Nothing will please him but death to bee by it rid of those troubles Ver. 10. Then said the LORD Thou hast had pity on the gourd for the which thou hast not laboured neither madest it grow which came up in a night and perished in a night 11. And should not I spare Nineveh that great city wherein are more then sixscore thousand persons that cannot discern between their right hand and their left hand and also much cattel The Lord doth now apply all that is past to his present purpose and from this discontent of Jonah le ts him see the absurdity of his former murmuring for if hee had given way to himselfe so passionately to commiserate so smal a thing as a gourd in producing whereof hee had no hand which was of so short continuance and which needed no pity and that onely because he received some profit and refreshment by it why did he so much stumble that the Lord spared Nineveh which was his handy work and every way considerable there being so many in it that eminently called for pity being neither sensible of any thing nor yet by grosse actual transgressions had provoked the Lord to denounce that judgement So that here the Lord is not approving Ionah's passion but by a reason drawn from the less to the more wherein Ionah a creature and the great Lord a stick and great Nineveh are compared Ionah is convinced of selfishnesse in approving himself in doing that unjustly which he condemned in God when done most mercifully and rightly Doct. 1. Self-love will easily blinde men so far as to make them approve themselves in doing of worse things then those they condemn in others for this is the scope of this reproof to shew Jonah that he would not allow the Lord on just causes to be merciful and yet could allow himself in his selfish passion 2. Much more latitude ought to be allowed to God in his way of working without our quarrelling then we may take to our selves for saith the Lord Thou who mayest be blinded with fancie and humour hadst pity and allowedst thy self in it and should not I a wise and sovereign Lord spare Nineveh being he to whom absolute submission of spirit is due though I thus reason thee out of thy folly 3. The Lord can easily take off the veile of fair pretexts from selfish men and let them be seen in their owne colours for whatever Ionah might pretend as the cause of his grief for Ninevehs sparing the Lord by this demonstrates that his bitterness flowed indeed from love to himself as might be seen in the matter of the Gourd 4. Men under tentation and in an ill way are not without much difficulty convinced that they are wrong therefore the Lord useth all these meanes that Jonah may take with the reproof when by lively demonstrations and deeds he should see his errour Thou hadst pity upon the Gourd c. And should not I spare Nineveh 5. The Lord is so constant in his good-will that he will not only shew mercy but wil maintain his so doing against all who will oppose it for here he pleads for his mercy to Nineveh against Jonah Should not I spare Nineveh 6. The Lord by his practice teacheth us to let out our affections upon objects according as they are of worth in themselves therefore albeit nothing can be of worth to him yet he reprehends Jonahs pity on the gourd a thing of so smal worth coming up in one night and perishing in another as far worse imployed then his mercy in sparing Nineveh that great City and therefore the more to be tendered by him 7. The Lords creating of men may give ground of hope to the sensible sinner that God delights not in his destruction but upon repentance will be willing to spare for while he reasons from Jonahs pity on the gourd for which he had not laboured neither made it grow he teacheth that he could not but spare repenting Nineveh it being his own handy-work 8. Not only persons come to maturity and turning to God but even their children yea and cattel who cannot sensibly acknowledg him do concur to plead for pity to the penitent at Gods hands and his mercy will look on their condition and number as a reason of sparing for he knoweth what Infants are in Nineveh how innocent they were of grosse provocations and that there was much cattel there and from that pleads that so great a City wherein there are so many Infants and so much cattel should be spared 9. The children of the Lord will at last be cleared and satisfied with all the Lords dispensations and will submit to Gods way in them as only right and wise however they repine under their fits of tentation for the Lord gets the last word in this debate and therefore it is evident from Jonah's silence and not answering again that he submitted at last in testimony whereof and of his unfeigned repentance for his miscarriage he glorifieth God in registring all these passages for the edification of the Church whereby also is held forth the infallible certainty of holy Scripture in that the Penmen thereof were so little their own in writing of it as they spare not at Gods command to register their own infirmities that he may be glorified MICAH The ARGUMENT THis Prophet living almost in the same time with Isaiah only he was sent out a little after him and his commission is also extended to the Kingdome of Israel is much like him in matter and is recorded in after-times to have been a faithful man in declining times as it is Jer. 26.18 If we compare the beginning of the first and the sixth Chapters which are almost one and the same we may take up the whole Prophecie in two solemn Sermons in the first whereof he foretels the captivity of the ten Tribes and calamity of Judah by the Assyrians because of Idolatry Chap. 1. and because of covetousnesse oppression and contempt of the Messengers of God Chap. 2. and the wickednesse of Rulers both in Church and State for which Judah is yet further threatned Chap. 3. Then he armes the godly against the Babylonish captivity then approaching with
strive to amend it then the Lord will publickly in view of all the world convince and correct them by his stroaks therefore doth he call all people the earth and all that therein is to hear and see the Lord witnessing against his Church which is a bitter case when our betrothed Lord is provoked to go out of doors to the streets with his beloveds faults 5. The justice and equity of the Lords dealing with his people even when he proceeds to severity in correction is so uncontrovertedly clear as that it may be seen and read of all therefore also are the creatures called to appear as witnesses of his proceedings and that affliction is justly procured by Israel 6. If this passage from his holy Temple be understood of heaven it teacheth that however men may obstinately bear out against all convictions from men yet the glorious Majesty of God when he lets forth any rayes of it from heaven as v. 3 4. in his works it will so dazle them as they shall not be able to stand out If we understand it of the Temple at Jerusalem it teacheth that the Jewes their confiding much in the Temple should not exempt them but rather be a part of their ditty that the mercies of God manifested there and from thence unto them should effectually convince them of sin and aggravate it who have not walked answerably and that Israels renouncing of that Temple and the worship of God there shall be matter of a sad challenge which they will not be able to answer In all these respects the Lord God will be witnesse from his holy Temple Vers 3. For behold the LORD cometh forth out of his place and will come down and tread upon the high places of the earth 4. And the mountains shall be molten under him and the valleyes shall be cleft as wax before the fire and as the waters that are poured down a steep place To stir them up the more and to make them heed the message he declares in general Gods purpose concerning them that he would manifest himself in his glory from heaven and trample under his feet whatever is most eminent and make high and low feel the effects of his Presence and Justice according to his infinite power which when he pleaseth to let forth will make mountains to tremble and resolve into dust and vallyes to cleave as wax melteth before a fire and as waters run with violence down a steep place Doct. 1. However the Lord do most clearly manifest his glory in heaven and Atheists and carnal men think he is shut up there yet as he is every where filling heaven and earth so will he when he pleases manifest his presence on earth in glorious effects of providence for so doth this speech import The Lord cometh forth out of his place that however heaven be in a peculiar way his habitation yet he will from thence appear in glorious majesty on earth 2. The glorious manifestations of God in the world ought to be looked upon with reverence admiration and humble wondring So much doth behold prefixed to this manifestation import 3. It is quite beside the expectation of a back-sliding Church that God should appear in severity against them and therefore such a dispensation surprizeth them so much also doth this Behold teach that to them who still dream of peace with God notwithstanding their wicked way it should be an unexpected and sudden thing to see him appear in glory to punish 4. The greatnesse and majesty of God ought to be well studied and considered upon by all those who oppose him and reject his will not to drive them yet further from him but rather to crush their obstinacy and induce them to repent for Gods Majesty is here held forth to make them tremble to be found in a way disapproved of his Word 5. Men in their declinings from God seek unto themselves false refuges whereby they think to shelter themselves against Gods vengeance but are herein deluded for there are high places of the earth whereby are signified their Idols worshipped on these high places wherein they trusted or their strong holds or high and lofty men who thought to be exempted from common judgements or generally their high and lofty imaginations all which or whatsoever else they can oppose the Lord is potent to crush He will come down and tread upon the high places of the earth 6. Greatness of opposition against God contributes to set him out more eminently by crushing thereof for He treads on the high places that is not only crushes and commands them but is the more eminently seen in so doing in that they are high their height making them conspicuous from afar while he stands upon them 7. The Lord is able to overturne what is greatest and most stable in the world and make all creatures feel his power and indignation in an effectual way this is held forth in that the mountains shall be molten under him and thevalleys cleft as wax before the fire c. 8. Sin in the people of God makes that which otherwise might be comfortable matter of terrour to them for whereas the Majesty and Power of God is comfortable to the Church in that she hath such a God to crush her enemies and wherein they deal proudly to be above them yet now because of sin it is the matter of her terror However it be so far comfortable as that all this is done to drive her to his mercy Ver. 5. For the transgression of Jacob is all this and for the sins of the house of Israel what is the transgression of Jacob Is not Samaria and what are the high places of Judah are they not Jerusalem Followeth the Lords quarrel or the cause procuring his appearing thus in glorious severity which is the hainous transgression of his people who came of Jacob otherwise called Israel and withal he declares that the Original and rise of this transgression in Israel was from the chief City Samaria while as Omri and Ahab did there erect Idolatry having translated the regal dwelling thither which was before in Tirzah 1 Kings 16.23 24. which had now in processe of time spread through the Kingdom and had daily influence from the Court and chief City and that in Iudah the City of Ierusalem had cast a Copy to all the Land and not only in sins against the Second Table but in corrupting the worship of God with their high places which Iotham tolerated and his son Ahaz proceeded to grosser abominations 2 Kin. 16.10 11. 2 Chr. 28.24.25 and so drew on the people to imitate their wayes Doc. 1. The provocations of the Lords priviledged people may bring on very remarkable stroaks for all this that is all this appearing in severity is for the transgression of Iacob 2 Albeit the Lord in his great mercy look over the infirmities of his people yet rebellion and idolatry and corrupting of his worship especially when multiplyed is that which he
will not tolerate for this stroak is for their transgressions or rebellions their sins and high places 3. In times of defection and controversie the Lord hath a special eye upon and a chief quarrel against such as have a leading hand in bringing on or carrying on the Apostasie for these questions What is the transgression of Iacob What are the high places of Iudah imports that God observes and would have the cause of all the defection and who began it sought out 4. In universal defections eminent places and persons are ordinarily most culpable as misleading others by their example and authority for the transrgession of Jacob is Samaria the high places of Judah are Jerusalem that is iniquity abounds most in these Cities and the sins of the Land have their rise and countenance from thence 5. The Lord hath an especial eye upon his own Church and people to whom he manifests himself and marks their declinings narrowly especially in the matter of his worship for Judahs high places are especially pointed at whereas all Israels desperate defection is named in a 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
It shall come to pâ—ssâ— saith the Lord This was indeed especially true under the Law in comparison of the days of the Gospel and yet even under the Kingdome of Christ her felicity is yet to be compleated when eternity shall come and shee is to live on hope of that 4. The chiefe and great glory of the Church within time was reserved for the dayes of the Gospel and of the manifestation of Christ in the flesh The Church before however knowing and enjoying the Messiah by faith yet being kept under a paedagogie of the Ceremonial law and the shadowes of good things to come In the last dayes it shall come to passe c. See Luke 10.23 24. Heb. 11.40 1 Pet. 1.10 11 12. 5. The dayes of the Gospel are the last dayes wherein all things foretold by the Prophets being accomplished we are daily to be expecting eternity and the closure of time for so is the time betwixt the first and second coming of Christ called the last dayes or evening of the world See 1 Cor. 10.11 6. The true Church of Christ is firme and impregnable and elevated above the world for so much doth this name of the mountaine of the house established teach us A mountaine denotates what is strong and fixed and what is elevated above other things 7. The Church of Christ however in outward appearance base as the little hill Moriah on which the Temple stood yet shall be and is truly excellent and glorious above all worldly estates and kingdomes and above all Idols and Idol-services for the mountaine of the house shall be established on the top of the mountaines and exalted above the hills that is above potentates which are compared to mountaines Jerem. 51.25 above Idols which are worshipped on hills or high places and generally above all that is eminent in the world This is accomplished partly when the Church is made to rise upon the ruines of kingdomes and Idols which oppose her Isai 60.12 partly when Kings bring their glory to her Is 60.10 11. which is yet more to be fulfilled when Antichrist shall fall and all Israel shall be saved their eminencies are but as hills to set her up higher But chiefly this is daily accomplished in respect of Gods presenâ—e in her Ps 68.15 16. 8. The excellency and glory which God puts upon his Church is not a transient or vanishing thing but however she may be tossed and dust cast upon her yet her excellency will remaine for she is not onely exacted but established in this emineny The second branch of this promise is the increase and spreading of the Church which is both an effect and an instance of her spiritual glory and eminency in that people of all Nations as it is Isai 2.2 shall not go up to earthly Jerusalem but embrace the Gospel and joyne themselves unto the true Church whose fervour in coming is held forth in their mutual incouragements and upstirrings to come unto the Church for direction how to order their conversation all which as it hath already been verified so it will be yet more accomplished when the fulnesse of the Gentiles being converted shall professe their communion in the Christian Religion with converted Israel and shall receive from them a perfect directory for Gods service and joyn in faith and worship with them when God shall remember his Covenant and prove himselfe to be the God of Jacob. Doct. 1 It is the glory of the Kingdome of Christ that it is universal and that he shall prevaile with those who were enemies thereunto to become subjects and acknowledge the Church to be the Princesse of societies and shall perswade even whole Nations under the Gospel to become a Church to him and a part of his kingdome for people shal flow unto it and many Nations shal come The Church shall not be confined within the bounds of Judea or of one Nation only nor shal the party of a Nation only but the whole Nation joyne 2. Under the Gospel the distinction and prerogatives of Nations are taken away all have accesse unto the Church and some of all sorts wil come for people and many Nations shalt flow and come as well as the Jewes See Col 3.11 3. The glory and priviledges of the Church of Christ being wel seen would make people not only come but flow with zeal and fervour and in great number to him in her for so much doth the word flowing teach us that they shal flow as abundantly and with as much fervour as rivers run downward See Jer. 31.12 yea a sight of this would make Kings desire to partake of the portion of Christs poor Psal 72.10 11 12 13 14. 4. In a time of conversion especially of Nations to the Gospel and to Christ there will be a willing and chearful people for so is it here many Nations shall come and say Come c. See Psal 110.3 5. Our willingness to come unto Christ in his Church ought to be evidenced by stirring up one another to come to him for they shall say Come and let us go c. 6 A converted people do yet stand in much need of mutual edification and stirring up of one another in their stations for so doth the practice of these converts teach us Come let us go up say they 7 True mutual edification consists not in mutual exhortations only but especially in practice and walking so as may edifie and excite others Come and let us go they are going themselves who can rightly exhort others See Zech. 8.21 8. True converts must be drawn upward in their aime affections and practice from the earth and albeit there be seeds of good and willingnesse in them yet they will finde the way of godliness a strait and steep path to their nature Therefore their course gets the name of going up to the mountain of the Lord and to the house of the God of Jacob alluding to their ascending to the Temple 9. Such as draw neer unto God and joyne themselves to him in his Church ought to lay hold upon the Covenant wherin he hath ingaged himself to be gracious in his Christ to all who seek to him for they go up to the house of the God of Jacob that is he who hath entered in a Covenant with Jacobs posterity and with the Israel in the spirit 10. That which is most eminent in a true convert and which is first gained in one whose heart is touched is their affectionate willingness to obey God We will walk in his paths say they their affection is gained when yet they are to get teaching See Rom. 7.22 11. Affection toward God is not sufficient for a peoples walking to render their way approved but they must have knowledge of the will of God also to direct their path for He wil teach and we wil walk say they 12. Every true convert is made sensible of his natural ignorance and proneness to errour and becomes docible and willing to receive instruction Let
us go say they and he will teach us of his wayes they account it a mercy to be taught and that not what they like or as they effect but what is his will 13. Albeit the Lord hath appointed a teaching Ministry in his Church which his people ought and wil acknowledge yet every true convert is taught of God partly while they hang not their faith on mens authority but exalt God alone to be the infallible Teacher and Law-giver in his Church and do try if what men say be agreeable to his mind and partly while they feele God in and by his appointed means teaching truth effectually and perswasively to their hearts Hee will teach us of his wayes say they See John 4 42. 1 Thes 1.13 14 As all knowledge of divine things ought not to rest in contemplations but stirre up to practice so however men of much literal knowledge may be more prophane in their conversations then others yet such as are taught of God and acknowledg his Authority in the meanes of instruction and feel the efficacy of his Spirit conveighing what is taught to their hearts their knowledg will resolve in practice it being the Lords prerogative to convince the conscience and subdue and stir up inclinations to practise what is taught He will teach us and we wil walk in his paths Unto this promise the Prophet subjoynes a reason why Nations should seek to joyn with the Church to wit because the doctrine of salvation should go forth from the Jews among all Nations to stir them up to seek the Lord and this light shall shine forth in the Church in all ages to invite Nations to come and seek teaching Doct. 1. The glory of the Church of the New Testament consists not in idle ceremonies but in the profession and holding forth of true doctrine according to the Word which is the badge and mark of the true Church for the Law or generally the true doctrine as the word in the Original bears shall go forth out of Zion and the Word of the Lord from Ierusalem that it may shine in all the Churches of the Gentiles and this is a part of the eminency of the mountain of the Lords house 2. The Lord hath made it clear that the Doctrine of salvation in the days of the Messiah was not to be treasured up among the Jewes only as of old Psal 147.19 but to spread throughout the world for the Law shall go forth of Zion c. 3 The Doctrine of the Gospel is the same for substance with what was in the Church of the Jewes though clothed with new circumstantials Therefore it is called a Law alluding to the old name and cometh from among them to us though not from Sinai cloathed with dark shadowes and fearful terrours but from Zion adorned with cleernesse and seasoned with sweetnesse 4. As the Word of God published in his Church is the instrument of true conversion so it is the meanes whereby Christ inlargeth his Kingdome and will prevail in the world to perswade Nations to joyne themselves to him in his Church therefore is this given as a reason of the inlargement of the Church and activity of Converts for the Law shall go forth of Zion c. Ver. 3. And he shall judge among many people and rebuke strong Nations afar off and they shal beat their swords into plowshares and their spears into pruning hook Nation shall not lift up a sword against Nation neither shall they learn war any more Ver. 4. But they shall sit every man under his Vine and under his fig-tree and none shall make them afraid for the month of the LORD of hosts hath spoken it The next promise contains her peace and tranquillity setting out yet more the Churches glory under Christs government that God in his Son Christ shall by his Gospel have and exercise a spiritual jurisdiction and kingdome in the world whereby he shall subdue them to his obedience and having subdued shall govern them so as to procure peace and tranquillity to the Church that the converted may serve God quietly in their particular stations and become useful each to other This their condition is expressed in termes taken from the usual practice of peaceable times wherein men being out of use of war do turne their weapons of offence into instruments of husbandry and utility and wherein men go about those callings and abide abroad in the fields without fear of danger as 1 King 4.25 Doct. 1. Christ coming with his Gospel is to reigne as a King and have authority over those who receive him for he shall judge among many people 2. It is a truth to be much and frequently studied that Christs Kingdome is universal his Church spread over the world and he having power over all for her good that he may have his glory and every particular Church and believer be comforted in such a head and in hope of the enlargement of his dominion when by Apostafie or persecution it is confined to narrow bounds therefore is it again promised that he shal judge among many people and rebuke strong Nations afar off to wit far from Judea and meaning all people far and neer 3. The Lord may deal very terribly with such as he purposeth to do much good unto he may convince rebuke and afflict them for sin that he may drive them to his mercy for that is a part of his work in gathering a Kingdom to judge and rebuke 4. Albeit the Lord in gathering of his Church do not make use of weapons of war but only his Word with the reproofs and terrors thereof yet that will suffice to subdue them to him nothing in the creature being able to stand out against the Lord convincing and rebuking for sin for if he judge and rebuke many people and strong Nations they will feel it and beat their swords into plowshares c. and come under his government 5. This promise of great tranquillity and peace is not so to be understood as if the Lord did condemn Christians their undertaking of lawful wars for Magistrates bearing the sword of Justice which must oft-times be executed by force of armes is the Ordinance of God Rom. 13. Nor are we so to understand it as if the Church were alwayes to enjoy outward peace and tranquillity for Christ refuses that himself Matth. 10.34 Nor doth the godlies spiritual peace in all troubles exhaust the full scope of this promise But the scope is to teach us 1. The saving effect of the Gospel upon men is when it daunts and subdues their corruptions and so makes them as tractable and plyable to the will of God so peaceably study to serve God in their stations and to be useful each to other for when these strong Nations are rebuked they beat their swords into plowshares c. Which are instruments of their lawful calling and of utility to themselves and others 2. This taming of mens corruptions by the Gospel will appear farther
unto and be joyned in one body with the Church of Israel which was in part accomplished when the Gentiles were ingrafted in the Olive and shall be yet more when the salvation of Israel after their long rejection shall be a resurrection from the dead to the world and the fulness of the Gentiles shall come in to Christ and joyn with them The Church of the Jewes had indeed a birth after her paine at her deliverance from Babylon but that was but a forerunner of a more joyful bringing forth of Christ the Author of her spiritual deliverance until which time she was for the most part under the power of strangers and did not at all recover the wonted dignity she enjoyed before the Captivity and therefore she is said to be given up until that time Doct. 1. The Church had need of great troubles to prepare her for Christ and his spiritual Kingdom for as all their troubles will not exhaust his treasure so it is needful by afflictions to make them sensible of sin to fit them for him and it was needful to take away from the Church of the Jeâ—es their carnal doating upon the Ark the Temple and their other privlledges that they might seeke after the spiritual things of his Kingdom Therefore saith he will he give them up or reject them until the time c. 2. The great ground of confidence that the Church hath for not perishing in her troubles is that she is to bring forth Christ He will give them up until the time that she which travelleth hath brought forth wherein is held forth not only that their sorrows should resolve in joy as the paine of a woman in travel when she brings forth but because she is to bring forth therefore she shall not perish however she be given up but her sorrowes shall have a period This was the promise that might assure Ahaz that the Church of the Jewes could not perish seeing Christ was not yet born in her Is 7 4. is yet a ground of assurance that Christs Catholick Church shall not cease in the world because she hath Christ mystical to bring forth 3. Christ is a true brother and kinsman to all his people and makes them to be brethren among themselves for they are the remnant of his brethren 4. Albeit no effects of Christs especial love appear toward a man so long as he is unconverted yet he hath a relation toward his Elect and loveth them from all eternity for the remnant of his brethren are the Elect Gentiles then unconverted who are his brethren in respect of his eternal love in election and of his purpose to make them brethren by Conversion and so give them actual right to the priviledge and a comfortable looking back to this purpose of good toward them which was in his heart from all eternity 5. All Christs elected brethren shall undoubtedly be converted and brought in to him for he undertakes for it that the remnant of his brethren shall returne 6. As all the Gentiles have right unto the Covenant and salvation by flying in to Christ and in him serving themselves heirs to the spiritual promises made to Israel and being ingraffed in that stock where they were so the full fruit of Christs incarnation is not accomplished till Israel also be brought in and both they and the Gentiles be joyned in one body for this promise the remnant of his brethren shall return unto or together with the children of Israel imports both that the Gentiles are brought in to the stock of the Israelitish Church and that the children of Israel shall be brought in to whom and with whom the Gentiles shall return 7. That which is propounded as matter of comfort in a promise may be much mistaken and stumbled at when it is seen in performance for here it is a comfortable promise to the Church of the Jewes that the remnant of his brethren shall return to the children of Israel and so be one sheepfold and yet when it began to be performed they repined even believers of them for a long time But in its full accomplishment they will look otherwise upon it Vers 4. And he shall stand and feed in the strength of the LORD in the Majesty of the Name of the LORD his God and they shall abide for now shall he be great unto the ends of the earth In the next place the government of Christ formerly hinâ—ed at under the name of a Ruler is more largely spoken to for the comfort of the Church and particularly of Israel Here it is held forth under the similitude of a faithful shepherd feeding his flock wherein he shall declare such care and stability such invincible Power and Majesty in his Providence doctrine and miracles according to the tenour of the Covenant of Redemption as his Church shall be established and his Name become famous and his Kingdom increased by the Conversion of the Gentiles throughout the earth Doct 1. Christ is a painful and watchful Shepherd and overseer of his Church and souls of his people and will bear out in his charge for he shall stand imports both vigilancy as being alwayes on his feet Psal 121.4 and stability that his government shall endure for ever 2. God will both feed his people with wholesome food and not suffer them to starve and will rule and direct them in their wayes and these two are to be conjoyned by us that if we expect his feeding we must submit to his Government for the word in the Original imports both he shall feed and rule 3. Christ hath alsufficiency of endowments for discharging his duty to his flock which shall gloriously shine forth in the performance thereof for He shall feed in the strength of the LORD and in the Majesty of the Name of the LORD that is he shall have divine Omnipotency to carry him thorough and the fulnesse of the Godhead dwelling in him bodily shall gloriously manifest it self in drawing in caring for and maintaining his flock against all opposition See John 10 28 29. Psal 89.19 4. Albeit Christ as God have power and glorious Majesty equally with the Father yet as Mediatour he is also furnished for his calling by vertue of the Covenant of Redemption past betwixt the Father and him concerning the Redemption and Salvation of the Elect wherein the Father doth undertake to furnish him with all endowments needful for his Office and to give him successe and he undertakes to be faithful for attaining that end which accordingly he performes for it is in the strength and Name of the LORD who is his God that he feeds with whom he is in Covenant and whose servant he is in this work 5. By Christs care and Providence his flock and people shall be established and protected so as they shall persevere and be out of danger of perishing for He shall feed or rule and they shall abide 6. Christs care of and for his Church if it were well seen would
make him famous and precious as an ointment poured out to invite others to come under his yoke and it is his prerogative to have an universal Government and Kingdom over Jewes and Gentiles throughout the earth which he will still prosecute till he obtain all that is in his Charter for He shall be great to the ends of the earth imports all these See Zech. 8.23 7. The Conversion of souls unto Christ and bringing them under his yoke tends to the setting forth of the greatnesse of Christ and the conversion of many doth set out his greatnesse the more who doth draw all these doth care for them and to whose fulness they flow and depend upon and it should be the care of all who are converted in their expressions and carriage to commend and set him forth as great and superexcellent therefore is the enlargement of his Kingdome described from this effect of it He shall be great to the ends of the earth 8. Whatever is promised in the Word is to faith so certain as if it were then performed and ought to be looked on as coming speedily the Lords choosing of times and seasons for performing his promise being no delay in a believers eyes nor impediment unto his faith to feed upon it as present for this cause it is said now shall he be great Gods keeping his appointed time is great haste to the believing man Isa 60.22 and the promise apprehended by faith giveth the thing promised a present subsistence to his use and comfort Vers 5. And this man shall be the peace when the Assyrian shall come into our land and when he shall tread in our palaces then shall we raise against him seven shepherds and eight principal men 6. And they shall waste the land of Assyria with the sword and the land of Nimrod in the entrances thereof thus shall he deliver us from the Assyrian when he cometh into our land and when he treadeth within our borders Followes some special fruits of Christs governing his Church such as peace and means sufficient not only to oppose the disturbers thereof such as the Assyrians were to Israel of old but to offend them also and so they shall be delivered However this promise spiritually considered belong to the whole Church and literally also in so far as is for her good yet it seems to have a special relation to the Church of Israel when they shall be converted and restored to their land Doct. 1. Christ is the only Author and Maintainer of the Churches Peace for this man or this one the word implying a demonstrating of him to others as one remarkable shall be the peace He pacifies Gods anger towards us establisheth our hearts in the faith thereof in him only have we true peace among our selves for luke-warmnesse breeds divisions and he it is that maketh peace in his Churches borders and creates a cloud over heâ— 2. The Church will not want enemies of her peace and such as will study to disturb it and may seem to prevail much at some times for the Assyrians or such enemies as the Assyrians were of old and the Babylonians or the land of Nimrod v. 6 shall come into our land and tread in our palaces she must resolve to have peace with continual baâ—tels 3. The Church hath her peace secured in Christ in the midst of trouble and through him will have means sufficient to oppose her enemies and maintain her peace for he shall be the peace when the Assyrian shall come and there are seven shepherds and eight principal men to raise against him or a sufficient number of leaders seven being a number of perfection and eight yet more with armies to oppose him 4. It is a great blessing upon a land when the Lord furnisheth them with able men for government and rule in all exigents for that is Israels mercy to have such to employ and they are the means of their peace and safety We say they shall raise or call and send out she herds and principal men where their Princes are called shepherds with relation to the people as a flock 5. The enemies of the Church do oppose her alwayes to their own great disadvantage in the end for the Church shall not only defend themselves but they shall waste the land of Assyria with the sword and the land of Nimrod in the entrances thereof or their borders or with their own swords Babylon is here called the land of Nimrod because he founded that Kingdome Gen. 10.9 10 11. and was a great oppressor as his successors were 6. The inconveniencies which the Church sustains by her troubles do not prove so great as they may seem to be for however he tread in our palaces ver 5. yet ver 6. it is but treading within our land and borders See 2 Cor 4. 8 9. and 6.9 7. As the Church is sure to be delivered from her enemies so the glory of all heâ— enterprises and victories by them are to be ascribed to Christ only whatever be the part of instruments in bringing them about therefore albeit they raise up shepherds c. ver 5. yet ver 6. Thus shall he deliver us Ver. 7. And the remnant of Jacob shall be in the midst of many people as a dew from the LORD as the showres upon the grasse that tarrieth not for man nor waiteth for the sons of men The similitude of Dew made use of here leads us to a two-fold interpretation of this passage 1. That the Lords blessing of the rest given by these deliverances to the Church of Israel shall make her to multiply and flourish marvellously as the dew and rain fals down in great abundance suddenly and unexpectedly without humane industry and thus the similitude is used 2 Sam. 17.12 Psal 110.3 2. That the Church of Israel shall not only flourish themselves but be instruments of the flourishing and increase of the Church among the Nations as the Lord is the principal refresher and fructifier of his Church and therefore his operations are compared to dew and raine Hos 14.5 Psal 72.6 So they shall be instrumentally as dew and raine to many Nations that is being furnished with the Spirit from above and with refreshing doctrine they shall water them therewith as dew and raine doth the ground and so conquer them to the Kingdom of Christ and be instruments of their fruitfulnesse and blessings to them Both these interpretations agree in one to hold forth the miraculous increase of the Church either of Israel her self or of the Gentiles also by her means as another fruit of the government of Christ over them and may safely be taken both in here From the first interpretation Learn 1. That afflictions may make many sad and sore breaches on a Church before they recover out of them for they are now brought to the remnant of Jacob. 2. The Lord can easily when he pleaseth restore his broken people and make them increase as admirably and incredibly as
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