by her sins that the Lord should lay her desolate exposed to the fury of enemies without all government protection or apparent being and he may for a season in justice so deal with her lor her walls were to be built and consequently were ruined not only as a vineyard with the hedge pulled down but a city totally desolate 3. The Lord will in due time restore and make up the ruines of his destroyed Church and people for thy walls are to be built 4. Gods time is to be patiently waited upon for restoring of his Church for there is the day for doing it which he will keep and no sooner 5. As it is one of the Churches great trials to lie under the power of oppressing tyrants and strangers who by their decrees and injunctions executed with rigour do labour to ruine her and bear down the work of God So the Lord when he hath wrought his work upon his Church by such a trial will deliver them also from that yoke and set them at liberty to serve him and enjoy tranquillity without such interruptions for in that day the decree shall be far removed This the Jews had some taste of at their return from Babylon and at some times thereafter but it shall be more accomplished at their turning to the Lord when there shall be no more decrees of captivity to follow 6. All sorts of persons of all Nations have free accesse unto the Church under the Gospel and the Lord hath undertaken to make them come for in that also he shall come even to thee from Assyria and from the fortified city and from the fortresse even to the riveâ— and from sea to sea and from mountain to mountain that is generally from all quarters of the world by sea and by land which seems to be expressed with relation to the situation of Israel the borders whereof according to Gods Charter were from toward Egypt to the river Euphrates and that which they ordinarily possessed was bounded by the east or dead sea the west or great sea and by the mountaines Lebanon and Hor on the North and other mountaines in the wildernesse toward the South See Exod. 23.31 Numb 34. Josh 1.4 and elsewhere 7. In the Church of the Gospel the Lord hath determined that the Church of the Jews or Israel shall be very eminent not only as being the mother-Church of old from whence the Gospel came to call all Nations to joyn with her but as being yet to be made so conspicuous as will invite many Nations to come in to Christ and to be made a means of their Conversion In relation to both these times it is said to the Church of the Jewes in that day he shall come even to thee c. alluding to the Proselytes coming up â—o Jerusalem of old 8. The priviledges and advantages of the Church of God being rightly seen may and will prevail even with her greatest enemies and with such as have their own good accommodations to lay down their enmity and renounce all and come and share with her for he shall come to thee from Assyria her most inveterate enemy and from the fortified cities and from the fortresse by which Egypt seems to be signified which was well fortified by Nature and Art and the Hebrew word here hath affinity with the Hebrew name of Egypt and withal Assyria and Egypt are ordinarily joyned in such promises Isa 19.23 24 25. 9 The Lords meanes for gathering and enlarging of his Church is the preaching of his Gospel whereby he leads all captive unto the obedience of Christ for so much doth the other interpretation of the decree teach us the decree shall be far removed and he shall come c. Where the Gospel may be called a decree as containing Gods eternal Purpose and Ordinance concerning the salvation of sinners published in his Name to the world for sinners to lay hold upon and the efficacy thereof depending upon Gods counsel and decree 10. The publishing and prevailing of the Gospel through the world notwithstanding all impediments and opposition is a work wherein the hand and power of God is to be seen for what is already done and to be rested upon for what is to be accomplished for it is he only who can undertake that the decree shall be far removed Vers 13. Notwithstanding the land shall be desolate because of them that dwell therein for the fruit of their doings Lest the people should flatter themselves in their sins a caution is subjoyned for the right understanding of this promise shewing that before the performance thereof a desolation must be because of their sins which was accomplished first by Nebuchadnezzar and again by the Romanes Doct. 1. The promises of God ought to be warily heeded and rightly understood and applied that secure sinners suck not poison from them therefore is a caution given to be taken along Notwithstanding the land shall be desolate 2. God may carry thoughts of love to his people hid in his heart for a long time and may let out much trouble on them whom he loveth and purposeth to manifest love unto for Notwithstanding to wit that he hath a purpose to enlarge her v. 12. yet the land shall be desolate See Jer. 29 10 11. 3. The reason of the Lords striking a people toward whom he hath a purpose of love is their sin for which he will plague their contentments lay their habitation desolate and make them taste of the bitternesse of their way in departing from him that so they may be humbled and fitted for his mercy and that he may cut off wicked generations and raise up others to enjoy his mercies for The land shall be desolate because of them that dwell therein for the fruit of their doings Vers 14. Feed thy people with the rod the flock of thine heritage which dwell solitarily in the wood in the midst of Carmel let them feed in Bashan and Gilead as in the dayes of old 15. According to the dayes of thy coming out of the land of Egypt will I shew unto him marvellous things A third ground of encouragement is held forth in an answer to the Prophets prayer who upon the mentioning of the ensuing desolation turnes himself to God or to Christ the great Shepherd requesting that he would have a care of his scattered and desolate people in whom he had so much interest and would at last bring them to enjoy the wonted sweet fruits of his Government and feed them as flocks were fed in the fruitful pastures of Bashan and Gilead Numb 32.1 Deut. 32.14 To which answer is returned in a promise that they shall get a deliveâ—ance no lesse famous and miraculous then when they were delivered of old from Eâ—ypt This promise is both spoken of the Church and to her noâ— only because she was abundantly satisfied of the first and therefore it is spoken to her to stir heâ— up to believe the other but to shew the Lords constancy in
dependent on him who gives or takes them away at his pleasure and according as he hath a people to raise or to ruine for He destroyeth the wise men when he will 4. Mens wisdom and prudence is ordinarily looked upon by God as an enemy to him and ground of a controversie in regard that mens conceit of their wisdom is the cause why they give God little to do acknowledg not his providence but take all upon themselves for this question Shal I not saith the Lord even destroy the wise men out of Edom imports that there is some necessity for his doing of it and that their wisdome may not escape without a stain 5. It is a singular demonstration of Gods Soveraignty and providence in the world when he overturns the wisdome of the wise brings all their well-contrived projects to nought snares them in their own works and counsels makes eminent fooles of them and causes them to reel like drunken men who were in reputation for wisdome for When there is no wisdom in him the Lord declareth himself the Author of it that we may see his hand in it and give him the glory of it and may believe his power to do the like when the wisdom of Adversaries is the Churches fear Shal I not saith the Lord destroy the wise men c 6. However the threatnings of Gods Word may oftentimes seeme improbable when they are pronounced yet in the Lords time the accomplishment will be remarkable for albeit Edom notwithstanding the Lords threatning retain his former wisdom the Lord in his holy providence ensnaring wicked men so who do contemn threatnings when they are not speedily executed Jer. 17.15 yet In that day to wit of his calamity shal I not destroy the wise men saith the Lord Ver. 9. And thy mighty men O Teman shall be dismayed to the end that every one of the Mount of Esau may be cut off by slaughter The fifth vain confidence is their valour and strength for which also that Nation was eminent as living by the sword according as was foretold Gen. 27.40 concerning this the Lord threatens to confound with terror the mighty men of their Country or some part of it most renowned for valiant men and called Teman from Esan's Grandchild Gen. 36.15 or from its situation Southward as the word signifies from Judea And so these being laid by there should be an universal slaughter of the inhabitants of the Country at least of every one of note as the word in the Original signifies and is translated so Psal 49.2 and 62.9 and elsewhere as was usual for the Chaldeans to do where they prevailed 2 Kings 24.15 Doct. 1. Natural men are in a sort endless in their carnal confidences and hard to be put wholly from them but when one fails they will have another to flye to Therefore is all this paines taken to shew the vanity of Edoms refuges who if the situation of his Countrey faile him hath treasures to gather forces with and failing that confederates or if they be wanting prudence which hath delivered people in great extremities and if he be yet put to it he hath mighty men to run on all hazards And every one of these needs to be particularly threatned to make them sure of vengeance 2. The terror of God is sufficient to crush and overthrow the mightiest of men mans valour is not terror-proof when the terrour is from God Thy mighty men O Teman shall be dismayed and broken with terror as the word also signifieth 3. As terror upon a people is an ordinary forerunner of great desolation Thy mighty man are dismayed and every one of the mount of Esau cut off by slaughter So where the Lord hath a judgement to go through a Land no probable or promising furniture will turn it away but what would hinder it shall be made uselesse The mighty men shall be dismayed to the end that he may reach his purpose and cut off every one c. Ver. 10. For thy violence against thy brother Jacob shame shall cover thee and thou shalt be cut off for ever The Lord having pronounced sentence against Edom proceeds to shew the equity thereof from the cause procuring it upon which the sentence is again repeated In general Gods quarrel against them is for their violent carriage towards Judab for which they are again threatned Doct. 1. As the Lord doth not strike a people but where he hath a just quarrel so the stupidity of men in not laying sin to heart and their blindnesse and self-self-love is such as Gods quarrel will not be taken up till himselfe discover it Therefore doth the Lord himself here reveal it 2. Of all the injuries and evil deeds committed by wicked men none are so remarked or so suddenly and severely punished as the injuries they do to the Church and people of God The Lord threatens Edom for violence against Jacob as if he had committed no other fault and as filling his cup speedily 3. The Lord will not forget enemies their interest in and obligations to the people of God whom they oppresse that thereby he may aggravate their guilt and double their punishment Therefore the Lord reckons Edoms kindred to Jacob that his unnaturalnesse might appear and to be a ground of the sentence Thy Brother Jacob. 4. Much ignominy and shame is abiding those especially who ought to be friends and are foes to the Church of God partly in that they shall be disappointed of their expectation to see the Churches ruine and partly in that judgements from God shall make them base and contemptible if not also confound them with horror that they should have taken part against the Church with those who ruine themselves for shame shall cover Edom when he is destroyed by the Chaldeans with whom he joyned against Judah 5. Judgements upon the troublers and enemies of the Church are without moderation and hope of recovery as coming from the hand of Justice and of a jealous God Thou shalt be cut off for ever for however there may be some relenting under this or that particular stroake yet unlesse that repentance prevent justice makes what they get but an earnest of more and pursues them to all eternity as this stroake of Edom is expounded Mal. 1.4 Ver. 11. In the day that thou stoodest on the other side in the day that the strangers carried away captive his forces and forreigners entred into his gates and cast lots upon Jerusalem even thou wast as one of them Edom's violence is more particularly described by shewing positively what he had done to wit that in the day of the Churches trouble he not only was an idle spectator as to assisting of his brother but concurred with the enemy as one of themselves to help forward the affliction VVhence learn 1. Many sad afflictions may come upon the priviledged people of God when God is provoked and those not onely cleanly trials and sufferings for Truth which have their large
Lord repeats the threatning and sheweth that whereas no brotherly obligation nor sense of duty to God had moved Edom to desist yet there is another reason more touching why he needed not be so insolent because the heathen should have their day of it and that shortly and particularly Edom it being just with God to recompence their injuries done to the Church and as his people had drunk of the cup of affliction so to make Edom with others drink of his judgment to their owne destruction Doct. 1. God by his universal providence is Sovereigne Lord and Judg of all men even of those who know him not nor acknowledge him to take trial of their wayes and punish them for there is a day of the Lord upon al the heathen a day of judicial cognition and recompence and a day wherein he will prove himself God upon them 2. The Lords correcting of his Church is a presage and pledge of vengeance to come on the world and enemies for when Judah is in distresse the day of the Lord on all the heathen is neer when they have drunk the heathen shall drinke 3. The Lord will not be owing his enemies any thing for afflicting his people but will pay them in their own coin and make them Scholars at the Schoole they bred the Church with For such is Edoms doome as thou hast done it shall be done unto thee thy reward shall return upon thine own head 4. No external priviledge exempteth a people from ffliction when it is for their good and their sinful temper calleth for it Ye have drunk upon my holy mountain saith the Lord to Judah 5. It is the Churches advantage to get the first essay of tryals and judgments that they may be easiest unto them the cup of Gods wrath having still the neerer the bottom the more dregs which are reserved for the wicked to destroy them For They have drunk upon my holy mountaine and yet are preserved and spoken to but the heathen shall drink continually and swallow down and be as if they had not been that is utterly consumed 6. The Lords correcting of his people is a meanes to endear them the more to him and make them more precious in his eyes For this sentence against the Heathen is directed by way of encouragement to the Church as ye have drunk so shall the heathen to comfort and assure her and make her confident of his good will in that he will avenge her quarrell Ver. 17. But upon mount Zion shall be deliverance and there shall be holinesse and the house of Jacoh shall possesse their possessions The rest of this Prophecie contains comfortable promises unto the Church now in trouble whereof however Judah had some taste at their return from the Captivity and afterwards and albeit the Church of the Gospel begetting continual performance of them in a spiritual way yet some of them at least seem to point more especially at the time of the conversion and saving of all Israel Rom. 11. In this Verse there is promised to the Church deliverance and evasion from her troubles holiness and wonted priviledges and restitution to their wonted possessions not onely of the Jews to what they were deprived of by the captivity but of the whole house of Jacob to what was given them by Covenant made with their Fathers which is yet unaccomplished Doct. 1. Albeit the Lord in the time of the Churches trouble withhold from her the possession of her pleasant things yet his thoughts and purposes of love are then as large and sure to her as ever as shee may read from the Word though she see it not in dispensations therefore the time of Judah's trouble is a time wherein he makes many promises 2. Not only is there in the greatest arflictions of the Church still some to escape it being impossible she should totally perish but the Church may expect compleat deliverance from all her evils in due time For upon Mount Zion shall be deliverance 3. Holinesse is the unseparable companion of blessed deliverance and is a means to secure it to the Church for when there is deliverance there shall be holinesse Holinesse is an evidence of Gods dwelling in the Church who will establish his own habitation and a token that God will preserve them as his consecrated people and not suffer them to be profaned and polluted with invasion of the enemies as formerly And thus also Holinesse is sometime to be taken Joel 3.17 Isa 52.1 as the fruit of the Holy Lords dwelling among them and setting them apart for himselfe and as the free reward of their studying Holinesse 4. Holinesse is not only the Churches duty to study after it but as the Lords promise who undertakes to work it in her For it is a promise There shall be holinesse they shall be an holy people enjoy Gods presence in holy Ordinances and be preserved from violence of enemies 5. The mercies of the Church whether spiritual or temporal in so far as God hath promised and they need them are sure and such as will be recovered after they have been suspended from the comfort and use of them for a long time For the house of Jacob shall possesse their hereditary possessions as the word is after long captivity and exile Ver. 18. And the house of Jacob shall be a fire and the house of Joseph a flame and the house of Esau for stubble and they shall kindle in them and devour them and there shal not be any remaining of the house of Esau for the Lord hath spoken it The next promise is of the utter ruin of Edom for the Churches sake and of all the most inveterate enemies such as Edom was of the Church and especially of the Church of converted Israel who shall be the occasion and cause if not also the instruments of their enemies destruction Doct. 1. The Church of God will never want inveterate and cruel enemies nor difficulties while she is in the world For not only Iudah in the time of their Captivity but the Church in her restauration by Christ and the house of Iacob and Ioseph which takes in all Israel and the ten Tribes expresly when they share of this deliverance have an house of Esau against them There is no time wherein the Church hath corruptions but she is to look for difficulties in it 2. Opposition of enemies unto the Church doth but contribute to make way for Gods letting out many proofs of his love in helping and delivering her as this promise doth teach 3. Opposition to the Church is a certain pledge of the utter destruction of opposers and the Lord is able when he pleaseth to make his weak people strong to bring it about For this promise that Iacob shall be a fire c. imports not only that Edom shall be utterly consumed as a flame consumeth stubble but that their medling with the Church shal be cause of their ruin as if stubble indeavouring to put out a fire
no better in their own eyes then dead and rotten in their graves For thou hast brought up my life from corruption that is his body from the fishes belly where it was as in a grave ready to rot and his soule from those terrours that would haue consumed him 8. In Gods working for his people much of his power and love is to be seen and acknowledged This is imported in that sweet compellation O Lord my God The Lord who hath brought him out of deaths pangs and his God who had respected him in this low and guilty condition Ver. 7. When my soule fainted within me I remembered the LORD and my prayer came in unto thee into thine holy Temple Ionahs exercise and deliverance is againe summed up in this that when his spirit was ready to faint under a burthen of affliction and terrours of conscience he calling God to minde found incouragement to pray and got audience Learn hence 1. The spirits of men how stout and couragious soever yet being left alone in trouble and tentation will soone be overthrown and faint for his soule fainted or was overwhelmed with anxiety within him 2. Before the Lord doe for his people he uses to lay them and all their courage once by that he may staine the pride of all glory and no flesh may glory in his presence for saith he my soule fainted within me 3. Much unbelief and discouragement flowes from ouâ— infirmity and weakenesse in not fixing our hearts to meditate on God casting off other perplexing thoughts which we cannot resolve and in not pondering seriously what God is and wil be to his people or hath at any time been unto our selves therefore his remedy and antidote against fainting is I remembred the Lord. 4. Remembring and serious apprehension of God by faith is a notable encouragement to prayer and gives a good account of prayers successe whereas to the misbelievers sense his prayers wander and go he knowes not whither I remembered the Lord and my prayer came in unto thee 5. Gods mercy is to be much seen and magnified in his answering of his peoples prayers in their distresse My prayer saith he Came into thy holy Temple that is into heaven the habitation of thy holinesse where it was a wonder such a rebels prayers should be admitted and were accepted by vertue of the Covenant and Promise made in Christ not for any worth in them 6. Gods manifestation of himself in any place calls for holinesse therefore is not only heaven but the Temple at Jeâ—usalem called Thy holy Temple or the Temple of thine holinesse because not only he is holy but his presence there calls for holinesse in all that approach unto him 7. To be delivered from fainting in trouble and to get accesse unto God by prayer it the childe of Gods greatest mercy in trouble as speaking special love whatever his outward issue be therefore doth Jonah so much insist in commending this mercy of enlargement of soul and support ver 2 4 and 7. Ver. 8. They that observe lying vanities forsake their own mercy From all this his exercise and deliverance he gathers some Conclusions by way of instruction and use from it and first he gives out his verdict of all by-wayes as depriving man of true happinesse and disapointing him in the end by which we are not only to understand the courses of gross Idolaters but more generally all courses which men lay down for attaining happinesse in any thing beside God and particularly his own former folly and â—ebellion wherein imagining to have found happinesse and content he by the contrary ran quite from it and plunged himself in misery Doct. 1. The experience of Saints from many changes and variety of conditions ought to imprint in their hearts more serious and settled thoughts concerning true happinesse and the right way of attaining it therfore Jonah thus exercised and daunted gathers this Conclusion as a certain Truth They that observe c. 2. All things beside God when they are not made use of if lawful for the end for which God appointed them but happinesse sought in them or confidence placed on them and all wayes and courses beside these prescribed of God will not be able to answer the expectation of the creature but being observed as mans happiness they are vanities in regard of their emptiness to supply the creatures need or to satissie its desires and lying vanities in regard that for the present if we be not attentive they delude us with a vain shew and in the issue doe miserably disappoint 3. Albeit things stand thus yet men are so deluded and doated that they will place their confidence and look for happiness in those things which will disappoint them for there are who observe with all estimation care and expectation depend upon and pursue after lying vâ—nities 4. Men by their pursuing happinesse not in God noâ— in his way do indeed deprive themselves of happiness and consequently run upon their own ruine Therefore such do for sake mercy for as happiness is only to be found in God so they who follow vain courses do in effect renounce and forsake God who will not be joyned with Idols and withal is provoked to plague such things as we put in his roome 5. The portion of such as seek happinesse in God and in his way only is mercy and what mercy in so all-sufficient a God can afford Therefore men taking another way forsake mercy that is their happiness flowing from the infinite mercy of God all happinesse to lost man being mercies gift 6. Men by forsaking of God can take nothing from him but all the prejudice redounds to themselves for they forsake their owne mercy but do not deprive him of happinesse 7. Men in their forsaking of God or his way can have no just challenge or ground of exception against him as putting them away but must take all the blame upon themselves for it is their own mercy which they forsake their own I say by offer for God notwithstanding his secret purpose yet secludeth not any from mercy to whom the offer is made till they seclude themselves Vers 9. But I will sacrifice unto thee with the voice of thanksgiving I wil pay that that I have vowed salvation is of the LORD The second conclusion that Jonah gathers is that seeing the Lord had thus in his folly reclaimed him and in his deep distresse delivered him he will testifie his thankfulnesse by offering praise and performing what he had vowed in his trouble and will learne by this experience that deliverance can be expected from God only and may be expected from him Doct. 1. Received mercies call for praise at the Receivers hand as a testimony of his thankfulness for the mercâ—e and of his estimation of God who gave it and as a means speeding in new straits for Jonah thus delivered will sacrifice c. 2. The Lords crossing and afflicting us in our wandrings till we be brought
their subjects for the people having informed the King he in his own person arose from his Throne c. and by his Authority caused in to be proclaimed and published c. Authority and Law without example will not avail so much 8. Albeit men in Authority cannot compel the consciences of their subjects unto faith and obedience yet they may by their Authority enjoyne them to perform the external duties of Religion for the King of Nineveh made a proclamation and Decree to this purpose whereby he did testifie his own repentance and promote it in others 9. Men in highest Authority are not to rule and do all by themselves but with the advice and concurrence of those who ought to have Authority next unto them for He caused to be proctaimed by the Decree of the King and his Nobles So much did these Heathens see of humane frailty even in the greatest of men needing such assistance 10. All external ceremonies and performances of Fasting and putting on of sackcloth are no sufficient means of averting the anger of God except there be fervent prayer to God therefore it is subjoyned in the Decree And cry mightily to God all these other performances ought to stir up to that as the kernel 11. Prayer though never so apparently fervent is not acceptable without an endeavour of Reformation Therefore are they also exhorted and enjoyned to turne every one from his evil way and from the â—iolence that is in their hands Their Idolatry being convinced of the true God may be comprehended in that general of evil wayes and they name violence in particular in regard that all men by nature are more clear in Duties of the Second Table then of the First Ver. 9. Who can tell if God will turn and repent and turne away from his fierce anger that we perish not The exhortation and injunction in the decree is seconded from this motive and incouragement that there was some hope though much born down that the Lord being instantly sought unto would be reconciled with them and in his mercy avert his judgment Doct. 1. There may be some sight of Gods mercy even when he is peremptorily threatning attained to by such as are sensible of sin and acknowledge the justice of Gods correction for notwithstanding Ionah's preaching ver 4. there is here a possibility seen of Gods turning and repenting even by those who apprehend his fierce anger who can tell if God will turn c The very taking paines to threaten and warne forty dayes before he executed might give ground for such an hope that there was some purpose of love kept up till he saw their repentance 2. Sensible sinners under fears of felt judgments look on Gods being reconciled with them as the fountain of their happiness and from that only can they expect any comfortable issue of their calamities therefore their eye is chiefly upon Gods turning repenting and turning away from his fierce anger from which only they can gather hope that they shall not perish 3. Such as are most earnest with God under the sense of sin and judgments will be ready to see most of his grace and free love in shewing favour toward them therefore all their hope when they cry mightily is built on Gods turning and repenting and quitting the controversie and that grace and compassion must be eminently active if the peace be made up at all 4. This way of speech Who can tell if God will turne c. used likewise by the Church in like extremities Ioel 2.14 doth hold out 1. That sensible sinners may have many sad tossings betwixt the expectation of Gods mercy and the sense of their own deservings so that albeit the Promise be most absolute to such yet they can neither speak the pure language of faith nor yet wholly the language of unbelief but mixed and made up of both Therefore albeit it be beyond all controversie that God will be reconciled with a penitent and no doubt Ionah had preached so much concerning God yet they can attain no further then Who can tell if God will turn c. 2 As it is no small difficulty to get free from a stroak where provocations are great and God hath entered in processe and severely threatned and as God is not alwayes pleased upon repentance to keep off temporal afflictions when iniquity is come to an height so exemption from them is to be looked for by the penitent with very great submission considering his guilt and that happinesse is not to be placed therein if God otherwise be reconciled therefore doth this suspended hope look chiefly not so much to remission as to temporal preservation that God may turne away from his fierce anger that we perish not 3. The Lord by keeping our mindes in suspense betwixt hope and discouragement would stir up to more diligence therefore is this doubtfull hope subjoyned as a reason why they should crie mightily to God and reforme their wayes ver 8.4 Such as are convinced of sin ought not to be deterred from duty though it seemed never so hopelesse but ought to resolve to follow it get what they will therefore they will cry to God though they bee not certaine of deliverance Ver. 10. And God saw their workes that they turned from their evil way and God repented of the evil that he had said that he would doe unto them and he did it not God is graciously pleased to accept of this and recalleth the sentence which is expressed in termes taken from amongst men Whence learne 1. The Lords most peremptory and absolute threatenings are alwayes so to be understood as that the penitent may look for Gods acceptance for notwithstanding the absolute threatning ver 4. God saw their workes and repented 2. God doth chiefly take notice of and reward mens practices and real endeavours of reformation and not their external performances of religious exercises for God saw their works that they turned from their evil way rather then their fasting and sackcloth 3. Albeit the Lord be not debtor to any nor can they merit at his hand yet free grace will so reward weak endeavours as may encourage all to seek him yea he will reward with temporal favours even temporary repentance as an image of true repentance to shew how he loves and of grace would reward true repentance for He saw their works and repented c. both the works of those who were truely converted and of those who came not to that length 4. When God is said in Scripture to repent we are not to conceive any change in God or of his eternal purposes but onely a not executing of his revealed threatning which includes the exception of repentance which God decrees to give those whom he spares for Gods repenting of the evill c. is expounded to be He did it not Not a changing of his purpose but a not executing of what he said to wit conditionally CHAP. IV. THis Chapter containeth 1. Jonahs murmuring at
Gods dealing with Nineveh and his wish to be dead verse 1 2 3 4. The Lords reproving of him first by words verse 4. and then by deed for by a Gourd in the shadow whereof being gone out of the City he delighted verse 5,6 and at the want whereof hee repined verse 7 8 9. he is reproved that he should be so much taken up with so smal a thing and yet bee angry at Gods sparing so populous a City verse 10 11. Ver. 1. BVt it displeased Jonah exceedingly and he was very angry 2. And he prayed unto the LORD and said I pray thee O LORD was not this my saying when I was yet in my countrey Therefore I fled before unto Tarshish for I knew that thou art a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of the evil JOnah is discontented with this mercy of God toward Nineveh and expostulates with him about it applauding himselfe in his former rebellion as having done more wisely in it then in following Gods Call The ground of all which distemper was as appeares that God sparing of Nineveh which it seemes he knew by Revelation or gathered from their repentance or from the standing of the City after the forty dayes were expired was a ready meanes as he thought to make his Ministry and Gods Name and Authority to be vilipended or as tentation is full of invention that such an enemy as they were to be to the people of God was not cut off Doct. 1. Corruptions may lurk and remaine alive in those who have gone through many straits and so might have had them mortified for Jonah after many difficulties is yet passionate and impatient He was displeased exceedingly and very angry 2. It is a great iniquity in the children of men to seeke to have Gods dispensations framed after the molde of their minde for it is Jonah's sin to be very angry and exceedingly displeased with what God did 3. Corruption may sometimes so prevaile with the children of God that it shall not only be a tentation smothered out of love to him within their brest but may also break out with their own consent against God for a season for Ionah vents his passion He prayed unto the Lord and said 4. Much of that which we vent under the name of prayer may indeed be our raving in our Feavers and a letting loose our corruption and passion for that is called prayer here which in effect is a bitter expostulation with God and a venting of his passionate desire to die 5. Crooked wayes for which the people of God have been corrected and which they have been made to condemn may yet again in an houre of tentation be approved and liked of by them for Ionah applauds himself in his former way of rebellion which he had condemned Chap. 2.8 and thinks he had done well Was not this my saying c. therefore I fled c. 6. It is a tentation insident to Adams posterity to presume that they would guide things better if they had their will then God doth guide them for this expostulation implies that he thought it had been better to have gone on to Tarshrsh then to have come to Nineveh as things went 7. A person under tentation will not want his own fair pretences wherewith he may think to justifie his way and to make it specious and seem reasonable for Ionah seemes to have such reasons that he dare appeale to God himself whether he foresaw not wel in his own Countrey that Gods mercy would make his threatning to be in vain and bring his Ministry in contempt and did not wel in flying was not this my saying saith he to God but our reasonings must submit to gods sovereign wil and give place to his infinite wisdom 8. The mercy of God toward lost man is so farre beyond mans mercy that it may sometimes be a discontent to his tenderest children in that he is so merciful for Gods mercy to Nineveh and that he is so gracious and merciful c. is Ionah's eye-sore 9. God is so gracious that as he is not easily provoked by sinners so he is easily when provoked reconciled againe unto them for this Ionah knew in his own countrey that he was a gracious God and merciful slow to anger and of great kindnesse and repented of the evil and this did he now see veryfied 10. It is a great mistake to think that mercy manifested to humble sinners should make them contemne God or his servants it being a most effectual meanes to produce feare of God and respect to his ordinances and messengers Psal 130.4 Therefore is Jonah's reasoning against Gods mercy grounded on a mistake and an evidence of his being carried headlong with passion Ver. 3. Therefore now O LORD take I beseech thee my life from me for it is better for me to dye then to live Jonah subjoynes to his expostulation an impatient wish that God would take him away by death since hee got not his will and could not endure the infamy which he apprehended would come upon him Whence learne 1. Death not as it is a releasement from sin or a chariot to convey us to the place where we will be with God for ever but as it takes away from a present imagined or real bitternesse is the ordinary refuge of imbittered spirits and the back-doore unto which out of impatiency wearinesse of life pride and contest with providence they seek therefore doth Jonah now pray Take my life from me 2. It is the fruit and the evidence of an imbittered spirit that any condition how ill soever seemes better then the present case unto them therefore Jonah thinkes it better to dye then live without any affectionate eye to glory but rather having respect to his rest from present trouble as appeares from Gods reproving of it whereas it ought rather to have affrighted him to think of going out of the world in such a bitter frame 3. The children of God under tentation may be very ardent in expressing the drosse of their owne heart and in seeking that which is altogether wrong for Jonah in his passion beseeches the Lord to take away his life Great is the mercy of Saints in having a Mediatour to reforme their petitions 4. It is a sign af great corruption and self-selfe-love in men to seek their own contentment and satisfaction in dying or living rather then in these to be subject to the Will of God and it is basenesse and cowardise to seek passionately to be out of this life because of any trouble we may meet with in it in our following of God for such is Jonah's infirmity and this is his reason in his passion take my life from me For it is better for mee to dye then to live Ver. 4. Then said the LORD Doest thou well to be angry The Lord doth first reprove Ionah's passion by Word and appeals to himselfe whether he thought it seemly so to repine
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
plead Gods quarrel most thoroughly Therefore he leaves this challenge at the dore of their own conscience as that which in due time would speak out an answer to that question shall I count them pure 8. It is a great signe of wickednesse in any person to imploy the power God hath given them above others to wicked ends for the rich men thereof that is of the City ver 9. or of the land are full of violence Because they are rich therefore they are violent and beare it out 9. Violent oppression and deceitfull circumvention are equivalent sins in Gods estimation as tending both to one end to gather riches with wronging of others and flowing from the same fountain being onely fitted for diverse times and according to the diverse conditions of the wicked for if they be powerfull they are violent and if not they supply that defect by deceit Therefore is it joyned with the other the inhabitants thereof or all ranks almost of the land have spaken lies and their tongue is deceitfull in their mouths that is as oft as they speak they bring out fraud and deceit Ver. 13. Therefore also will I make thee sick in smiting thee in making thee desolate because of thy sins Lest by sparing these hypocrites they might think he was such a one as themselves therefore he gives out sentence and threatens them explaining what the rod was whereof he gave them warning He threatens that by striking and making them desolate he will make them sick that is not so much send bodily sicknesse which is a particular judgement of it selfe Lev. 26.16 with their desolation as generally that as they by oppression made others faint so he would crush them by judgements and make them as weak as a sick man Doct. 1. Sin will lay a land desolate and leave a people helplesse and friendlesse and without comfort against crosses so much do the words hold forth 2. Sin is most of all to be looked unto in our desolations and afflictions as having a greater hand therein then the power of enemies Therefore doth he mention onely sin as the cause of desolation because of thy sins 3. Judgements for sinne will not onely affect the afflicted man but be ready to make him faint and succumb for saith he I will make thee sick in smiting thee They whose hearts are effeminate with love to sin Ezek. 16.30 will prove feeble in bearing the punishment of sin Ezek. 22.14 Ver. 14. Thou shalt eat but not be satisfied and thy casting down shall be in the midst of thee and thou shale take hold but shalt not deliver and that which thou deliverest will I give up to the sword 15. Thou shalt sowe but thou shalt not reap thou shalt trend the olives but thou shalt not anoint thee with oile and sweet wine but shalt not drink wine Followeth a particular enumeration of these judgements whereby he would make them sick and desolate The first stroak is famine flowing not from scarcity of provision but from the Lords withdrawing of a Blessing Lev 26.26 Hos 4.10 Whence learn 1. Threatenings giving out of old against sin stand in force against the same sins in all generations for the threatenings of the Law of Moses are declared to be in force in Michas dayes 2. God hath so immediate an hand in feeding men by the creatures that when he withdraweth his blessing the creatures though given in never so great abundance will not feed for thou shalt eat and not be satisfied 3. It is just with God to let such as provoke him in gathering together outward things know how far they wrong themselves while they do it on the creature forgetting the Creator Therefore against such as provoked him by gathering of wealth he threatens that all of it should not so much as keep them from starving The second stroak is their casting down to be in the midst of them that is they shall be exhausted in their own land and with intestine evils although they were secure of forreign enemies or of captivity by them Teaching that as instine troubles are a fore judgement and sharp punishment for sin so the Lord can reach a person or people in the midst of all their contentments and can abase them as low by his secret curse as by any outward enemy thy casting down shall be in the midst of thee The third stroak is that there shall be no possibility of exemption from his plagues when they shall essay all meanes to preserve what is precious to them as wives children treasures c it shall be to no purpose for what escapes at one time shall be cut off at another Whence learn 1. Humane endeavours will not exempt men from divine judgements pursuing them for sin thou shalt take hold to wit that thou mayest hold fast or pull out of danger but shalt not deliver 2. When wicked and impenitent sinners are preserved from one stroak it is onely that they may be reserved for a greater for what thou deliverest will I give up to the sword The fourth stroak threatened is their being deprived of laboured-for comforts the land being given as a prey to their enemies who should devour their provision as they had bereft others of the fruit of their labours so should the enemy or other instruments of Gods wrath deal with them they should not reap much lesse eat of what they had sowed they should not as in times of joy anoint themselves with the oile they had trodden out nor drink of their own wine See the like threatenings Deut. 28.38 39 40. Amos. 5.11 Zeph. 11 13. and the contrary promises Isay 62.8 9. Amos 9.13 14. Doct. 1. Sin provoketh the Lord however he be long-suffering and slow to execute to make mans endeavours for his own subsistence to be vaine whereof he will give proof when the cup of iniquity is full Thou shalt sowe but thou shalt not reap c. 2. The Lord doth so in deep wisdome contrive the way of his judgements as they may give the sorest dash to the wicked and may repay their sin Therefore as they by oppression and deceit reaped where they sowed not so now he will make them sowe and not reap yea he lets them sowe and tread the olives and sweet wine that having employed their paines and being filled with expectation their disappointment may be the greater Vers 16. For the statutes of Omri are kept and all the works of the house of Ahab and ye walk in their counsels that I should make thee a desolation and the inhabitants thereof an hissing therefore ye shall beare the reproach of my people Here we have another cause of Gods rod and a further accusation for their idolatry which being set up by Omri and Ahab his son who beside the golden calves worshipped Baal 1 Kings 16.25 30 31 32. was followed by the people of Israel and by Judah also by reason of the affinity that was betwixt the two Kings at that time 2
further explication of the way of pardon that God overcomes the great provocation of sinne standing in his mercies way or as an effect of pardon that God not only pardons the guilt but mortifieth the power of sinne in his people Whence learn 1. The Lord pardons sinne in none but such as he makes sensible of the great provocation of sinne and makes them to see it as an army standing in mercies way to be subdued for so do they expresse the way of pardon 2. Gods mercy is alsufficient to overcome all provocations and to overcome the ill deserving of sinne for He will subdue iniquity See Cant 2.8 Rom 5.20 3. Whoever get pardon of sinne they also fall in love with and see the need of mortification of sin this the other interpretation of subduing teacheth The pardoned Church accounteth God singular because he will subdue iniquity 4. Mortification of sinne is to be wrought by God and expected from him otherwise our endeavours will not prevaile and when our endeavours of mortification availe not yet our case is not hopelesse for He will subdue our iniquities The last expression Thou wilt cast all their sins into the depths of the sea containes a further effect of pardon that sins once pardoned shall not be remembred nor laid to their charge againe which is held out in a borrowed speech taken from amongst men that being without possibility of being recovered by men which is cast into the bottom of the sea and that where it is deepest Whence learn 1. Albeit a pardoned sinner when he commits new sin or is not humble tender or thankful under the sense of pardon may have former sinnes brought to remembrance to be matter of humiliation and stirring up to repentance and albeit an houre of tentation may shake loose all evidences of pardon yet sin being once pardoned the remission stands never to be repeated only new confirmations are still to be sought after nor will the pardoned sinne come in account against the pardoned man before God again for so much doth this borrowed speech teach See Isa 38.17 Ps 103.12 Jer. 31.34 2. Gods mercy is so infinite that multitudes of sin in the self-judging sinner will not hinder his free and full pardon nor needs to obstruct to peaceable effects thereof in the conscience of the pardoned man and this fountain stands daily open for the justified man to flee unto with all his faults as they are committed with renewing of his faith and repentance for so large is this Promise Thou wilt cast all their sins c. 3. As the sense of the pardon of sin and freedome from the apprehension of Gods keeping it in remembrance is a warme and refreshing condition so it would be much entertained by frequent looking to God by faith and praise about it Therefore yet again is the speech directed to God Thou wilt cast all their sins into the depths of the sea Vers 20. Thou wilt perform the truth to Jacob and the mercy to Abraham which thou hast sworn unto our fathers from the dayes of old In the next place God is commended as singular in his gracious fidelity keeping the Covenant made with their forefathers Doct. 1. The priviledges of the Church are made theirs by Contract and sworn Covenant and so are certain for so the Word speaks of truth and mercy sworn 2. The Lord is to be seene and commended as incomparable in fidelity and promise-keeping notwithstanding all impediments in his way and all our apprehensions of him to the contrary for it is to be repeated Who is a God like unto thee that wilt perform the truth c 3. The summe of Gods Covenant with his Church is mercy in respect of the fountain whence all his bounty floweth and in respect of our ill deservings which we should daily see and truth in respect that the freedome of mercy in promising diminisheth nothing of the certainty of performance but as mercy opens the doore so truth keeps it open Hence it is that those two are so frequently conjoyned in the expectations and desires of Saints See Psal 57.3 and 61.7 4. The Covenant of mercy is the Churches first and irrevocable priviledge for it is sworn of old and so the law which came after cannot disannul it Gal. 3.17 5. As the spiritual blessings of the Covenant belong only to true believers who may reckon Jacob and Abraham with whom the Covenant was made their fathers according to the faith so even the natural posterity of Jacob and Abraham have a peculiar interest in that Covenant made with their fathers not broken off by any interruption or desolation but to be still forth-coming for them as to their being called as a Nation to be his Church and people if not also for giving them the promised land in heritage for so do they reckon while they are threatened with much ensuing desolation Thou wilt perform the truth to Iacob and the mercy to Abraham which thou hast sworn c. For this cause the Apostle Rom. 11.29 reckons that Gods purposes toward them as a Nation are among the gifts which are without repentance and never to be recalled and made utterly void more then in his dealing with his Elect in the matter of their calling and glorification 6. It is the duty of the godly when they are called to trouble to confirm their faith in the hope of issue according to Gods promise and be comforted and rest satisfied therewith accounting it sweet to have hope of future mercy sure although it were never so long a coming and the way to it never so rough for so do the godly hearing tell of future desolation close all believing and resting satisfied with this Thou wilt perform the truth to Jacob and the mercy to Abraham c. for the accomplishment whereof every godly man should pray Even so Lord Jesus come quickly Amen and Amen Nahum The ARGUMENT THe Lord having suspended the execution of the judgements denounced by Jonah against Nineveh the chief City of the Assyrian Empire upon their repentance they did again return to their vomit and added unto all their other sins the oppression of the people of God by captivating the ten tribes and over-running Judah therefore the Lord for the comfort of his people thus afflicted raiseth up Nahum whether in Hezekiah's dayes or afterward is not certain yet certainly that oppression of Judah 2 Kings 18. and 19. is pointed at by him to set forth at large the ruine of that Monarchie especially of the chief City Nineveh and for this end setting forth a description of God in his justice power and mercie suitable to the present purpose he foretels the ruine of the State of Assyria by the Medes and Caldeans with the comfort and advantage redounding to the Church thereby chap. 1. and the destruction of the chief City the preparations against which with the taking thereof is set down chap. 1. and further amplified and confirmed by setting forth their provocations
crying verse 2. and setteth out more of their sinne is that their wickednesse in vexing and grieving one another and the godly amongst them and their violent spoiling of one another together with their starting and keeping up law-suits and contentions or of strife against the messengers of God who reproved them as was usual Jer. 15.10 Hos 4.4 that I say all these were not only publick and open in the Prophets and godlies view whereever they went but a great grief and vexation unto them their hearts were over-charged when they saw such wickednesse and God taking no order with it Doct. 1. When once men shake off the fear of God it is righteous with him to give them up to break all bonds of love humanity and civil society amongst men for these godlesse men are given up to iniquitie grievance spoiling and violence c. Thus the Lord sheweth how unfixed they are in all things who hold not fast the root of his feare 2. It may be the lot of the Lords most faithful servants to see sad sights of wickednesse among the people committed to their charge instead of comfortable fruits of their Ministery This Prophet after his pains taken seeth only iniquitie and grievance and every where spoiling and violence are before him these sinnes being so impudently committed that the actors cared not who saw them See Isai 49.4 3. Albeit it be the duty of the Lords people and faithful servants not to carve out what shall be their own lot and successe in the world yet they ought not only to keep themselves unspotted but to be seriously affected and vexed with the iniquities of the times for saith the Prophet Why doest thou shew me iniquity and cause me to behold grievance Not so much quarrelling with Gods Providence towards him as testifying his own and the godlies veâ—ation by seeing these things See Ezek. 9.4 2 Pet. 2.7 8. To be vexed with the evils of the time is a way to keep our selves from falling into them and a ground of hope that God will appear as the Prophets reasoning imports 4. However the godly may be called to contend and strive both for God and for their owne rights yet it is a mark of an unsanctified spirit to delight in the fire of contention and either to beget or entertain them needlessely or unjustly This was one of the vexing evils of the time There are that raise up strife and contention Vers 4. Therefore the law is slacked and judgement doth never go forth for the wicked doth compasse about the righteous therefore wrong judgement proceedeth A third aggravation of his complaint holding out yet more of the iniquity of the times is taken from the consequents of Gods indulgence toward that people that they were emboldened to sinne by it and grew the worse for that they were spared for when the Prophets preached and men rebelled and yet God spared them they did hereby take occasion to contemn the Law and Word of God as a dead thing having no vigour nor authority and so ran on all mad courses insomuch that no justice was to be found for if there were any who respected equity or right they were so overpowered with the multitude of wicked men that they durst not appear not could effect any thing and so justice could not choose but be wrested Doct. 1. It should be the godlies endeavor to have their zeal against sin cleanly and arising upon justifiable grounds for here the Prophet cleares that his zeal against the iniquity of the times flowed not from any prejudice he sustained thereby but from the over-turning of all Religion and justice that appeared therein 2. The Lords forbearing and long-suffering oft-times prove a snare to wicked men hardening them in their evil course for because of Gods indulgence Therefore the Law is slacked c. 3. It is not the enjoyment of the Word of God or Ordinances but their having authority and vigour in our hearts and practices that will prove blessed in enjoying them for this people had the Law but it was the quarrel that it was slacked or dead in its authority The Law is slacked the similitude is taken from the faint or lifelesse pulse of a dying man 4. Contempt of the authority of the Word openeth the door to all wickednesse and justice will go to ruine among men where Religion hath no place for these two are conjoyned The Law is slacked and judgement doth never go forth 5. It is a great height of a lands guiltinesse when Judicatories and Courts of Justice become corrupt for that is the height of their impiety and the evidence of a despised Law that Judgement doth never go forth c. 6. Times of general defection prove ordinarily times of great trial to the godly and righteous not only are their souls vexed and they supplanted in their righteous cause but they dare hardly appear against the stream of injustice or if they do appear they cannot be able to effect any thing that is right but all goeth wrong do what they can for Then the wicked compasseth about the righteous therefore wrong judgement proceedeth Ver. 5. Behold ye among the heathen and regard and wonder miraculously for I will work a work in your dayes which ye will not beleeve though it be told you Followeth to verse 12. the Lords answer to this expostulation containing a prophecie of the destruction of the Jewes by the Caldeans which is here described generally from severall properties 1. That it should be a singular and wonderful destruction insomuch that if any of the Heathen should consider it it would breed admiration in them Deut. 28.37 and 29.24 25. 1 Kings 9.8 or if the Jewes should consider any stroak inflicted on the Heathen they should admire that their owne stroak was sadder as Dan. 9.12 2. That it should be incredible to themselves who dreamed of ease and yet be true And 3. That it should be speedy and come to passe even in their time to whom this was preached Doct. 1. When men harden themselves in their evil wayes because of Gods for bearance and the Word hath no authority among them then the Lord will speak in another language by his rod for because of that contempt of the Word ver 4. the Lord will work a work that is will send judgments which he will owne and wherein he will be seen 2. The Lords long suffering patience toward impenitent sinners will not alwayes last but when their iniquity is come to an height it will also end in sad judgements therefore albeit the Lords patience had out-wearied the Prophets patience yet now I will work a work in your dayes saith the Lord. 3. As abuse of mercie offered to the Church deserves sadder judgements then the sin of Heathens who have not such an offer Matth. 11.22 24. So it is an addition to the Churches calamity when the Heathen and enemies who have been witnesses to Gods working for her shall become Spectators and
the Churches trouble to blast and lay aside all matter of confidence in any thing beneath God for this is no idle or impossible supposition but what the Church may expect in her afflictions that the figtree shall not blossom c. 2. Faith never gets right footing or exercise so long as the believer would set bounds and limits to trouble that it may come hitherto and no farther and doth not see through and condescend submit to the worst that possibly may come for thus the Prophet supposeth that the very course of nature for mans preservation may faile to the end he may cast himself wholly and cleanly upon God 3. As the promised mercies of the Church are surer then the very course of nature so faith apprehending these promises will out-live the worst of stormes without fainting for Although the fig-tree shall not blossome yet will I rejoyee in the Lord saith the Prophet in the name of the Church 4. Faith in hard times gets sure footing when it considereth that God who is omnipotent and alsufficient liveth whatever come or go and that it is so usual for God to give deliverance according to the Covenant when all means faile and for Saints to get it in such away and at such a time and not before as God hath this as a title whereby he is known in his Church for so doth the Prophets faith fix on Jehovah the God of our salvation 5. Faith is given in hard times not onely for bearing up but to furnish matter of joy and gloriation which should be endeavoured after as honouring God as evidencing that we got more in him then trouble can take from us as being a means to make trouble easie by avoiding the extremity of discouragement to which it drives us and a testimony that we expect good by trouble and somewhat that is without the reach of it therefore the Prophet resolveth to rejoyce and joy in the midst of his calamity Ver. 19. The LORD God is my strength and he will make my feet like Hindes feet and he will make me to walk upon mine high places To the chief singer on my stringed instruments The Prophet by faith speaks out positively what he expects from God as the matter of his joy in reference both to subsistence during the time of the captivity and to issue from it to wit that God would be the Churches strength when all means failed that he would gather and bring them back after scattering and make them nimble to overcome all difficulties in their way as a Hind skips over mountains and inaccessible places till they come to possesse their own country again which was for the most part hilly and to enjoy communion with God in the Temple which was situate upon the holy mountains Ps 87.1 and the Prophet to avow this his confidence and edifie the Church giveth out this exercise to be publickly sung by the Musicians of the Temple and plaid upon fit instruments prescribed by him and therefore called his Doct. 1. It is a singular proofe of love and ought to be the matter of joy to the afflicted Church when she is supported and kept from fainting under her trouble although she have no more for here the Prophet ioyeth in that he hath strength See 2 Cor. 12.8 9 10. 2. When all props and grounds of encouragement on Earth do faile there is abundance of furniture to support Gods people and make them subsist do or suffer as he calls them which will be forth-comming for the self-denyed who wait on God for of doth the self-denied Prophet reckon Jehovah the Lord is my strength See Isai 40.29 30 31. 3. The Lords people are not utterly undone and past hope even when they are brought into captivity out of their own land and under the power of others for the Lord can return their captivity as here the Prophet expects 4. The promises of the Lord are so certainly to be accomplished as every promise of a mercy is also an undertaking for the removal of every impediment that may stand in the way of it He will make my feet like Hindes feet saith the Prophet carry me over all impediments and make me to walke upon my high places 5. Though Gods mercies be oft-times little thought of when they are enjoyed yet the want of them will discover how rich they were and make the restitution of them sweet and to the godly man enjoynment of God in his ordinances is far above any lot beside therefore doth the Prophet call the land and mountain of the Temple mine high places to shew that albeit it was a hilly land in comparison of pleasant Babel yet it was his choice above all the world beside that it should be sweet to be restored to it again with liberty 6. Albeit faith may be oft-times conjoyned with much fear that the believer may be afterward ashamed if he utter any thing of his confidence yet what faith gathers from the Word may be boldly avowed so doth the Prophet avow his exercise and make it publick To the chiefe Singer c. 7. Faith having in an hard time apprehended God for strength and a blessed issue ought to stir up to praise in hope in the midst of the trouble therefore the Prophet directs this to be sung To the chiefe Singer on my stringed Instruments ZEPHANIAH The ARGUMENT THis Prophet exercised his function in the dayes of Josiah as appeareth from the Inscription of the Prophecy and after the reformation begun by him as may be gathered from Chap. 1.4 where the land is threatned for the remnant of Baal and so he hath been contemporary in part with Jeremiah and among the last who prophefied before the captivity His scope in a great part is to confirme and enlarge that sad sentence 2 Kings 23.26 whereby if it were possible some might be yet excited to repentance and however the impenitent might be rendred yet more inexcusable And therefore having to do with an obdured people who were neither bettered by Jeremiahs doctrine nor by Josiahs example and endeavours he begins with a denunciation of Gods sore-judgements which were to come upon them for their sins Chap. 2. exhorting them to repentance considering the judgements that were to be inflicted on the Nations round about them Chap. 2. And having given them up as incorrigible he makes ample promises concerning his Church under the Gospel for the comfort of any remnant who feared God Chap. 3. CHAP. I. IN this Chapter after the Inscription of the Prophecy v. 1. we have a denunciation of the general desolation that was to come upon the land v. 2.3 because of the gross iniquities that abounded among them v. 4.5 6. And to presse this sentence yet more home he sets before them 1. The propinquity of that bloody day v. 7. wherein he would punish the dissolute Court v. 8. and the instruments of oppression v. 9 and would render up the City to the Chaldeans v. 10. who should
3.9 Doct. 1. In declining times the Lord hath a peculiar eye to the godly and expects much from them Therefore leaving the wicked Nation he turneth to them with exhortations and promises 2. The truth and reality of grace will manifest it selfe in mens being of subdued meek and humble spirits stooping to the Word abasing themselves trembling under judgements and tender towards others and in their not giving way to discouragement from duty however they be humble but stirring up themselves to seek God for himself and adorning their profession with righteous conversation respecting Gods commands whatever their own natural inclinations be Thus are the Godly described here to be seekers of the Lord the meek of the earth or of the land which have wrought his judgment or obeyed his righteous ordinances enjoyned to them 3. Though it be incident to the godly to fall into some decay in a time of general defection and to be discouraged from their duty by the evil example of others yet the truly godly ought to prove themselves to be such by their perseverance and needing and seeking more of what they already have and of Christs righteousnesse to cover all and especially they ought to be on the growing hand if they would beare out and finde favour in an evil time therefore in such a time is this exhortation given seek ye the Lord seek righteousnesse seek meeknesse the repeating of the exhortation shewing the necessity of the thing exhorted to 4. As it is the Lords great mercy toward such as fear him that he puts the remission of their sins and their eternal happinesse out of all doubt so also he is able when he pleaseth in hardest dayes to give them proofes of love in temporal favours by taking them into his protection and either delivering them from trouble or moderating it for here there is no doubt made of the first and even in the second it is declared possible it may be ye shall be hid 5. The Lord seeth it fit to exercise his dearest children with great uncertainties what their lot may be in common calamities not that they should doubt of his power or good wil but that they may be sensible of the difficulty of the thing it self and that in so great overflowing calamities the righteous shall scarcely be saved that so iâ— may appear to be a singular favour when God doth it that the godly having done their duty may yet humble themselvs before the Lord as not meriting any such thing as hiding That they may be excited yet to more diligence that they may learn to expect the free reward of piety in temporal things with much submission and that amidst all improbabilities and incertainties the seeker of God may learne by faith to venture much on God and absolutely rely on his goodness and tendernesse who will not withhold any good thing from his own Ps 34.10 and 84 11. For these causes it is that this exhortation is seconded with so uncertain-like an encouragement it may be ye shall be hid c. 6. Whatever uncertainty seekers of God may be put to as to receiving of temporal favours yet they ought to be fixed in this That seeking of God is the shortest cut and onely way to speed even in these things for though they get but a may be yet upon that they are exhorted to seek the Lord as the only way to be sure and their getting but a may be puts it out of all doubt that they who turn aside to crooked ways may expect nothing of that kind See 1 Pet. 4.18 Vers 4. For Gaza shall be forsaken and Ashkelon a desolation they shall drive out Ashdod at the noon day and Ekron shall be rooted up 5. Wo unto the inhabitants of the sea coast the Nation of the Cherethites the word of the Lord is against you O Canaan the Land of the Philistines I will even destroy thee that there shall be no inhabitant 6. And the sea coast shall be dwellings and cottages for shepherds and folds for flocks To make the preceding exhortation have the more effect the Lord subjoynes a denunciation of sad judgements to come upon the enemies of the Jews on all hands of them intermixing some promises that these stroaks should tend to the advantage of truth and the Church The first he begins at are the Philistines on their west side wherein he first threatens four of their great Cities with being made solitary and desolate with being openly and violently stormed and the inhabitants led into captivity when it should be impossible to travel for heat and with total extirpation which judgements are expressed in the first language with fit allusions to the names of the Cities v. 4. and Gath the fifth principal City of the Philistines is omitted in this sentence either because it was then in possession of the Jews or because it is comprehended under the rest as Amot 1.8 2. He threatens the inhabitants of the country about lying upon the sea coasts who were either Cherethites of whom see 1 Sam. 30.14 Ezek. 25.16 or Philistines properly so called who descended of cursed Cham. Gen. 10.6 13 14. These he threatens with his wo a purpose against them to lay them desolate so that their fertile and populous Country should be turned into a place of pasture and for flocks and herds to dwel in v. 5 6. The ground of this sentence is insinuated in that they are called Canaan that is not only of his posterity but possessors of a part of the land of Canaan which belonged to Israel Josh 13.2 3. And these judgements were inflicted on the Philistines partly by Pharach Jer. 47.1 Partly by the Babylonians Jer. 47.2 3 4 5. and partly by the Jewes the mselves after their return â— and afterward by Alexander the Great as histories do record Dect 1. It is a profitable meanes for stirring up the visible Church to repentance and the godly to perseverance in an evil time to consider the hand of God upon nations about and enemies to the Church therefore are these threatnings brought in upon the back of the former exhortations and subjoyned to them with the particle for as pointing out his scope in the subsequent purpose to be for their stirring up and we may conceive the dependance thus 1. Judgments threatned or executed upon others ought to stir up the wicked in the Church to repent Gather your selves for Gaza shall be forsaken 2. The godly may perceive Gods tender care of them in calamities whereof they taste when they look upon the full measure which he meets our to others seekers of God will see themselves hid in all their troubles when they look on Gaza forsaken Ashkelon a desolatiâ—â— 3. It is an encouragement to persevere in godlinesse notwithstanding any trouble to consider that God will recompence men for all the wrongs done to the godly and will yet restore them and make all tend to their good Seek the Lord saith he for Gaza
as became Proselytes and joyned to them but that in every place even from the remotest Isles all nations have access to God through the Mediator for so is here fore-prophecied Men shall worship him every one from his place even all the Isles of the Heathen 5. It is of great concernment to all the Churches of Christ to mind much and by their prayers to help forward and hasten the conversion of Israel as tending to the advancement of the Gospel among the Gentiles for then this prophecy will get a new and farther accomplishment Rom. 11.15 Vers 12. Ye Ethiopians also ye shall be slaine by my sword The third denunciation is against the Ethiopians who were either a Nation commonly called so beyond Egypt who had served in armies employed against the Church as these other Southern Nations were usually employed abroad Nahum 3.9 Ezek 27.10 or rather a people in Arabia descended also from Cush and lying on the other side of the red sea over against Ethiopia commonly so called who are the people usually called Ethiopians in Scripture these as they had been destroyed by Asa 2 Chron. 14.9 c. and given into the hands of Sennacherib as a ransome for Judah Isa 43 3. with 2 Kings 19.9 so the Lord here threatens to cut them off by his sword in the hand of Nebuchadnezzar either in his conquest of Arabia or when he subdued Egypt and destroyed those other Ethiopians amongst Egypts Associates as they were Jer. 46.2 with 9. Doct. 1. Though the enemies of the Church were never so many on all hands and never so sar remote yet Gods hand is enough for them all for here he undertakes against enemies on all quarters and besides the Philistines Moab and Ammon he threatens that the Ethiopians also which soever of these Nations it be shall be slain 2. It is a special part of right reading of judgements to see Gods hand in them that his quarrel may be studied that his love to his people in avenging their quarrel may be seen that his soveraign power and providence over al the world may be adored and the smitten may know whither to flee for an issue therefore it is added Ye shall be slain by my sword Vers 13. And he will stretch out his hand against the North and destroy Assyria and will make Nineveh a desolation and dry like a wilderness Ver. 14. And flocks shall lie down in the midst of her all the beasts of the Nations both the Cormorant and the Bittern shall lodge in the upper lintels of it their voyce shall sing in the windows desolation shall be in their thresholds for he shall uncover the Cedar-work The last denunciation is against the Assyrians in the North and the chief City of that Empire which he threatens to make desolate by his out-strerched hand and like a barren wildernes to be an habitation for all kinde of beasts and monstrous creatures of all sorts in stead of eminent Princes and many people who frequented there and that for this end where there had been so many stately habitations he would cause to pull down their roofs and leave nothing but bare walls fit for such guests to huant in Doct. 1. God in executing of judgements will not forget to reach greatest enemies saddest stroaks therefore the Lord sets out Assyria and Ninevehs judgements in so dreadful and ample a way not only to give more ample encouragement to his people whose faith might readily faint most in this particular but to testifie the greatness of his displeasure against them for leading his Israel captive He will stretch out his hand against the North and destroy Assyria and will make Nineveh a desolation and dry like a wilderness 2. Howsoever God may seem to own a prospering enemy against his people and they may think so because of their succesle yet God will in due time testifie the contrary for they boasted of old that they came not up without the Lord 2 Kings 18 25. therefore the Lord will stretch out his hand against the North c. 3. Albeit that smful wayes and oppression may for a time raise up men to great power and glory and make cities and countries to flowrish yet ere all be done it will lay them as low yea make them more desolate then is imaginable so did Assyria and Nineveh feele when flocks lay down in the midst of her all the beasts of the Nations when the Cormorant and Bittern did lodge in the upper lintels of it c And no wonder for these creatures were no more monstrous in mens account then the former inhabitants were in Gods sight Vers 15. This is the rejoycing City that dwelt carelesly that said in her heart I am and there is none beside me how is she become a desolation a place for beasts to lie down in every one that passeth by her shal hiss and wag his hand The equity of this sentence upon that City is confirmed from the causes thereof where not recounting her particular sins he takes notice of the result of all her sins and the common sink into which they all ran to wit her security and insolency that being blinded with the splend or of her prosperity she despised all other Nations and cast off all fear of any change because of which it was righteous with God by laying her so desolate to make her an ignominious spectacle to all beholders Doct. 1. It is not possible for wicked mâ—n to guide their prosperity and successe in ill courses well but they will swell in pride thereby and so provoke God yet more to anger against them for This is the rejoycing City that dwelt carelesly that said in her heart I am and there is none beside me 2. Look how much wicked men prospering in sin have been admired by others or have admired themselves for their prosperity divine indignation shall indue time make them as remarkable for ignominious calamity for How is the rejoycing City become a desolation a place for beasts to lie down in every one that passeth by her shall hisse and wag his hand CHAP. III. AFter these threatnings denounced against other nations the Lord returns to speak to the Church threatens Jerusalem for the many iniquities done in her v. 1 2. particularly for the sins of Rulers in State v. 3. and of Church-guides v. 4. and confirmeth the equity of this sentence from Gods justice and their incorrigibleness either by the Word v 5. or by the rod v. 6 7. And because the godly could not but be affrighted by these threatnings therefore he subjoyns many comforts to them concerning the returning of their captivity and the mercies of the Gospel exhorting them to wait on God in expectation that he who punished the Church would appear and punish her enemies v. 8. at which time he would propagate true Religion and make Jews and Gentiles jointly serve him v. 9. would gather his people from the remotest parts of the world v. 10. would