times are we little the better but do sit downe in bitterness as if all felicity were lost if we find it not where we expected it and thus do we neglect the true remedy of our gievances and do provoke God to consume our dayes in vanity and our years in trouble Psal 78.33 How great cause then have wee to admire and lament the folly of the children of men who do so farre mistake and upon their mistake do forsake their own mercy whereunto they are led by the discovering of the emptinesse of all things beside God who do quarrell with the wise and holy dispensations of God whereby a foundation might be laid for much good if they were wisely considered when yet their quarrellings can availe or help them nothing and who doe not improve such dispensations for the end for which they are appointed but either sit downe stupidly under them or grow the worse that paines are taken on them or at least doe pine away under the punishment of their iniquity and do howle upon their beds for corne and wine and oyle but return not to the most High Hos 7.14.16 And on the other hand we have cause to admire the mercie of God toward his own chosen ones in that he will so to say make them happy against their wils and when they would destroy and deceive themselves with a vaine shew he in mercy to them wil famish their idols and drive them from snares as he did Lot out of Sodome And when the Lord hath dealt so hardly with them as many times in their bitterness they want language to express it yet he wil let them see their mistake by giving them meat even out of that eater and by setting them on work to mind their country more and to see the Commandments exceeding broad when they have seene an end of all perfection Psal 119.96 And he will discover the riches of his grace and fulness of his spiritual comforts by making his people bless him and acknowledg the mercy of these dispensations which somtimes they so much startled at Psal 119.71 75. and causing the voice of rejoycing and salvation even in the pilgrime tabernacles of the righteous Psa 118.15 Herein Madam your Ladiship hath cause to observe the loving kindness of the Lord toward you who from your tenderest years having been exercised with difficulties of sundry kinds and having experienced this truth of the vanity of all things yet your Ladiship hath obtained mercy to be led thereby and much more by the Law and by the love and hope of mercy through Jesus Christ to seek after a more enduring substance and after Christ that pearle of price which is indeed a token for good even in lots wherein God seemeth to write most bitter things when they set hearts on work this way And as it hath been refreshful to such of the Lords servants and people as know your Ladiships way and exercise to see your sweet submission under the Lords hand and your desire and care to have afflictions rather blessed then removed and to make sure your interest in Christ when the throng of other things might rather have put flesh and blood to other exercise so it hath laid a special obligation upon my self as having been a witness thereunto at several occasions to be instrumental as the Lord shall enable for your Ladiships furtherance and encouragement therein which together with my obligations to make some acknowledgment of the many respects it hath pleased your Ladiship to shew unto me for the truths cause have induced me to make bold in dedicating unto your Ladiship this piece upon some of the Lesser Prophets who were the faithful Interpreters of the Law of God applying the same unto the sins of several times and who do point out the infallible and true causes of calamities lamities with the use to be made thereof and the true remedy thereof to wit Christ the hope of whom to be manifested in the flesh for the Redemption of lost man was the godlies life in these dayes and much more ought he to be so now when the substance is come and that abundance of grace and truth treasured up in him is brought to light by the Gospel If these my weak endeavours may prove serviceable to any of the Lords people in their exercises and journey toward Heaven and in special to your Ladiship that shall be more then abundant recompence unto MADAM Your Ladiships obliged Servant in the Gospel GEORGE HUTCHESON To The READER Christian Reader I Do here present thee with an Exposition of some of the lesser Prophets concerning which and my undertaking thereof I do in the entry give this briefe account As I have looked upon a short Exposition of holy Scripture joyned with the principal doctrines flowing there from after the mould of the Reverend Mr. David Dickson his late peece upon Matthew as a special means through Gods blessing for promoting of truth and piety and for preventing of errours so I little thought to have undertaken any such thing my self when so many godly able and experienced Ministers of the Gospel did not for reasons knowne to themselves put hand to it But being some yeers ago seriously invited with divers others by the Reverend Author of that Exposition on Matthew to concur with him in prosecuting that purpose which he had begun and hath since made further progress into upon the booke of Psalmes I did then essay some of these Prophets being at that time recommended unto me and of late at his desire living now through Gods providence in one City I have looked upon them over again and adventured to present these to publick view if so be it may invite others who have more ability and leisure to mind and help forward such a work upon the whole Bible which is a study beside the profit the Church of God might reape thereby I am confident wil richly recompence the undertakers in their own bosome by many advantages As this recommendation did determine me to the choice of these Prophets in this undertaking so this narration may shorten my account concerning the mould of this piece seeing I have conformed my self so far as my weakness could reach or the nature of the subject being oftentimes very dark and obscure would admit to the mould followed in the Exposition upon Matthew formerly mentioned I have found it necessary beside a short summe of each Chapter in the entrie to premit some short Exposition of the words before the doctrines which is inlarged when neede is in clearing the deductions of each Doctrine In the Exposition I have pointed upon occasion at other Scriptures helping to cleare the place but for the Doctrines I did not set my selfe to bring Scripture confirming them it being my desire that no more be admitted or received here then such as clearly flow from the text in hand only where a passage occured to memory for illustration of the Doctrine I have added it as affording
more that it hath proved vaine 4. Men without God and not walking in his way are easily confounded when the Lord turneth his hand against them and to do for his people for they who no doubt were insolent and proud before shall lay their hand upon their mouth c. 5. Gods wonderful works of providence in behalf of his people and against their enemies do ordinarily produce but vanishing and empty fruits in the world and amongst enemies as either to confound and astonish them as if they were dumb and deaf when what God hath done for his people is mentioned They shall be confounded they shall lay their hand on their mouth their cares shall be deafe Or if they work any more it is but pretended subjection and friendship out of feare They shall lick the dust like a serpent they shall move out of their holes c. They shall be afraid So hard a piece of work are mens hearts to work upon especially being once engaged in enmity against God and his people and so hard if not impossible is it for any work to work savingly where the Word hath not place and where mens misery and Gods mercy are not discovered to them 6. It is a great proof of Gods power and metter of encouragement to the Church to see their enemies brought so low as to yield if it were but feigned obedience and pretend friendship as is usual in the time of the Churches prosperity for it is an encouragement That they shall lick the dust like a Serpent c. We are to be sensible and warie of the falshood of some who pretend to serye Christ and to be friends to his Church as withal to adore the Power of God making them to stoop so far as to lie as it is Psal 66.3 in the original 7. All the glory of bringing down enemies and the making them to stoop is to be ascribed only to God the Church being so terrible only because of Gods interest in her and presence with her They shall be afraid of the Lord our God and feare because of thee The latter part of which speech may either be understood of God the sweetnesse of the encouragement making them turn the speech to him by way of warme and hearty acknowledgement or of the Church made dreadful because God maketh manifest that he is hers by Covenant Vers 18. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy In consideration of all these encouragements the Prophet in the Churches name concludes all with a commendation of God as singular in his mercy ver 18 19. and his fidelity ver 20. He begins at mercy and sets it out in a speech full of various affections sometime directed to God by way of praise sometime spoken of God for the Churches own encouragement sometime spoken with particular application to themselves sometime with relation to all the people of God to set forth the publick-mindednesse of all such as have obtained mercy He instanceth this singular mercy of God in the matter of pardoning sinne which being propounded in this verse is further cleared from two expressions setting forth more of the riches of this benefit and of the security and comfort may be had by it Doct. 1. Mercies received from God ought to commend and endear hiâ—self to our hearts therefore after rehearsal of mercies he falls to commend the giver 2. The Lord being rightly seene and taken up in himself and his dispensations will be found singular and matchlesse as one of whom we may boast over all idol-gods whose wayes are only best to be followed who will do singular things for his people and make them singular and consequently who ought to be singular in their affection Who is a God like unto thee saith he 3. Gods matchlesnesse appears to his people and doth affect their hearts not so much in acts of his power absolutely considered though they ought to be sensible of these also as in his acts of grace and his being great in his Christ pardoning sin yea when great things are done or promised to them they wonder not so much at these as that his mercy should come over their transgressions to make way for these great things Therefore they declare there is no God like him who pardoneth iniquity and when they heare of all the former encouragements they admire this above them all that their sin had not stood in the way of these mercies and that because the godly are sensible of the desert of sin and of their inability to satisfie justice for it and therefore pardon is sweet above all to them 4. Outward mercies were they never so great and full will never yield true satisfaction unlesse they be joyned with reconcillation with God and pardon of sin so also are we taught here all the former encouragements do refresh when they may also admire and rejoyce in God who pardoneth iniquity 5. God by a free pardon will for his Christs sake lift off and take away the burden of the guilt of sin were it never so great from off his wearied people who flee to him for refuge and so ease them of it and give them ground of quietnesse in their conscience for so doth the word in the Original tendered pardoning import and it is extended even to iniquity and transgression and this is the only way to get true ease and deliverance from sin 6. The self-condemned sinner in looking for pardon from God ought to look upon him as singular and not measure his condescendence or mercy by their thoughts or by any other mould but expect that as he is matchlesse so is his mercy pity and love for Who is a God like unto thee that pardoneth iniquity doth teach us so much and this is to be taken along with every expression of pardon that he is matchlesse that doth that and doth it matchlesly The first expression clearing this benefit yet further is and â—sseth by the transgression of the remnant of his heritage wherepardon is expounded to be a passing over or so to say a seeing and yet not seeing the faults of his people and withal it is declared to whom this benefit doth belong Whence learn 1. So great and many are sinful mans provocations and so great is his inability either to be rid of them or satisfie God for them that there is no way of reconciliation betwixt God and him but by the Lords quiâ—ting the plea and passing over his faults not calling him to any strict account for them and this he doth to those who see their own saults much and flee to him through Christ for he passeth by or over transgression Isa 57.17 18. Gen. 8.21 Psal 130.3 4. 2. These advantages are not to be expected by all but by the Lords own who are his beritage which imports on their part that they close with
birth-right for red pottage Gen. 25.29 30. c. 4. The counsel and providence of the Lord extends it self and is exercised not only about his Church but even among enemies he who reignes in the midst of enemies hath to say concerning Edom. 5. Albeit the enemies of God and his people be little sensible of their own condition and what God intends against them yet the Church is not left ignorant of what God will do with these enemies but in his Sanctuary and from his Word it may be seen We saith he that is I and my fellow Prophets Ezchiel and Jeremiab and by our Ministery the Church of God have heard a rumour from the Lord concerning Edom that is some taste of his dark counsel before it break forth in effect 6. It is a comfortable and useful doctrine to the Church to be instructed concerning Gods judgments to come upon her enemies partly that she may be comforted in her troubles in expectation that God will clear his affection toward her in plaguing those that wronged her And partly that she may hereby see what sins especially God is angry at to avoid them for these ends is a Prophet raised up to preach not in Seir but in Judah concerning Edom. 7. War is one of the sharp scourges whereby God punisheth wicked Nations and it cometh upon a people not accidentally but by the especial providence of God who hath Peace and War in his own hand and who when he hath any work to do can make instruments however led by their own principles and ends active and willing For it is from the Lord an ambassador is sent among the Heathen who not only stirs them up but makes them mutually to excite one another Arise ye and let us rise up in battel against her Ver. 2. Behold I have made thee small among the heathen thou art greatly despised The greatness of Edom's calamity by this war is held forth from its effects that hereby the Lord would diminish their number power wealth and reputation and put them beneath all other Nations and load them with contempt and ignominy Doct. 1. What ever instruments be imployed in inflicting any judgement yet God is to be eyed as having chief hand in them all I have made thee small saith the Lord. 2. The Lord pursuing for sin can bring down the greatest person and people in the world and lay them in the dust and poure contempt upon the most honourable I have made thee small and greatly despised 3. As the Lords judgements upon enemies are not readily foreseen or expected by them so when they come they are remarkable and to be remarked so much doth this Behold import 4. Things undertaken by God and foretold by him in his Word ought to be reckoned as certain as if they were already come to passe I made thee small thou art despised saith he Whereas yet it was but in his purpose and not accomplished 5. To be singular in afflictions or judgements or in the measure of them addeth to the weight and renders them more grievous for to be smal among the Heathen or Nations implies not only that Edom was reckoned among the Heathen Nations not of the Church but that God by his judgements should make him one of the smallest of them and that none should be so far brought under as he and this is told him as an aggravation of his stroke 6. As the Lords shewing mercy upon any makes way for mans mercy towards them also in so far as may be for their good Jer. 42.12 So when the Lord becomes a party in anger mens affections and respects will dry up for however Edom was esteemed of before yet when God dealeth with him he is greatly despised Ver. 3. The pride of thine heart hath deceived thee thou that dwellest in the clefts of the rock whose habitation is high that saith in his heart Who shall bring me down to the ground Ver. 4. Though thou exalt thy selfe as the Eagle and though thou set thy nest among the stars thence will I bring thee down saith the LORD For further confirmation of the judgement the Lord enlargeth and amplifies the former sentence from several considerations overturning all their vain confidences wherewith they were puffed up as supposing to be exempted from the stroak by them Whereby also the Lord partly discovers their pride and conceit because of these to be one of the causes of his controversie against them and partly also he explaines further the judgement to come upon them by threatning to pull down every one of these confidences and so make them completely miserable and contemptible The first vain confidence is the situation of their hilly Country and their Cities built upon inaccessible rocks of which as of the rest they were intolerably proud as conceiving their Country to be inaccessible and their Cities to be invincible Against which the Lord threatens that though they dwelt as high as the Eagle builds her nest yea as the Stars toward which Eagles mount yet he should reach them and debase them and so their Country should be invaded and their cities taken Doct. 1. Outward advantages and accommodations concurring with a natural heart usually do produce pride self-confidence insolency for Edom whose habitation is high is proud and saith in his heart Who shal bring me down to the ground whereas a renewed heart in all these is poor and dependeth on God 2. The Lord judgeth of mens pride no so much by their outward carriage which may be masked over with a shew of humility as by looking to their heart and diseerning the conceit and losty imaginations that reign there He eyeth the pride of Edoms heart 3. Of all the deceits that men are essayed with self-deceiving is one of the greatest when they are given up to delude themselves with vain imaginations and confidences thine heart hath deceived thee 4. As pride and conceit however it muster up mens excellencies before them is but a deluder and makes a shew of what will prove nothing as being either an evidence of being nothing in reality or that what they conceit of is blasted and withered so in particular however presumtion promise great things to make sinners secure and contemne Gods threatnings yet it doth but deceive and feed with vain hopes and will prove a deceiver in the end when there is most need of what they promised The pride of thine heart hath deceived c. 5. Pride in the creature is looked upon by God as a party against him as striking eminently at his glory in not depending on him and as affecting his throne and therefore provokes God though there were no other quarrel or enemy and ingages him to prove his power in abasing it Therefore that general defiance Who shall bring me down to the ground is answered by God as especially concerned I will bring thee down saith the Lord. 6. The Lord is able to reach man and bring him down in his most
back to obey the will of God is to bee acknowledged as a mercy and matter of praise for such is the subject of Jonah's song compared with the former verse he will blesse the Lord not onely for deliverance but that though to his own cost he had not been permitted to prosper in a wrong way 3. Praise is that true sacrifice pointed at in the law by the thanksgiving-offerings in the Temple therefore doth hee give unto praise the name of what shadowed it out I will sacrifice with the voice of thanksgiving See Hebrews 13.15 4. The truly godly under the law were taught of God not to rest upon these outward performances and offerings but to presse and seek after the spiritual duty and substance and to make use of Christ in whom alone even our best morall actions are accepted therefore doth hee hold forth that the voice of thanksgiving or affectionate praise was the sacrifice indeed See Psal 69.30 31. Hos 14.2 And withall the joyning of sacrifice with the voice of thanksgiving sheweth that his praise was offered up in and by that true sacrifice 5. The Lords people in their afflictions and deliverances will be made to see great necessity of making vowes and binding themselves more firmely to their duty for Jonah in his trouble had vowed that that I have vowed which was a binding of himselfe with his owne consent more accurately to observe and follow the will and Commandements of the Lord the reason of which ingagement is because they will find when it comes to strait much short comming and little fervour in their ordinary walking which needs upstirring they will find also much obligation layd upon them by the Lords mercifull remembring of them in trouble voluntarily to take on his yoke and much sense of their owne instability needing such bonds and tyes 6. It is the duty of the Lords children being delivered not to forget their condition in trouble nor their resolutions and obligations following thereupon as if once being out of trouble they were out of Gods reverence but to study to walk answerably in their calme day to that they resolved upon in greatest extremity therefore saith Jonah I will pay that that I have vowed 7. Salvation and deliverance of all kindes is Gods perogative royal none can save or give peace when hee commands trouble and he hath the prererogative to save and deliver when reason probability the sentence of the law and all things else have condemned and given over for lost and in despite of all opposition whatsoever And it is the duty of such as have had any experience of this to cleave to it as an undeniable truth in al following extremities For Jonah having found this in his present case layes it down as a fixed ground of faith in all extremities that salvation is of the Lord the force of the Hebrew word comprehending salvation both temporal and eternal Vers 10. And the LORD spake unto the fish and it vomited out Jonah upon the dry land In the last part of the Chapter Jonah after his miraculous support by faith rehearseth the way of his deliverance that the Lord by his effectual providence as by a commanding speech made the fish to vomit him out upon the Land Whence learn 1. The Lord by the afflictions of his people is but schooling and bettering them and not seeking to destroy them whereof he can give proofe in setting them in freedome and safety from deadly dangers and extremities For Jonah being humbled The Lord spake to the fish and it vomited out Jonah c. 2. The most insensible of creatures have an ear to their Makers speech and do at least by obediential subjection obey his will and will not hinder but help forward his purposes of love towards his people for The Lord spake unto the fish and it vomited out Jonah upon the dry Land 3. In the ordinary paths and motions of creatures God may be bringing about especial purposes and providences as this fish is made to vomit out and deliver Jonah when it is minding no such thing but tumbling to and again much more may it be so in the ordinary wayes of men as in Ioseph's going to Bethlehem Luke 2.4 5 6 compared with Mat. 2.5 6. CHAP. III. IN this Chapter we have first Jonah's second calling to go to Nineveh and his obedience in going thither and denouncing Gods judgement against them to verse 5. 2. The successe of his preaching there appearing in a general and solemn Humiliation countenanced and enjoyned by authority to vers 13. 3. The Lords acceptance hereof and revoking of the sentence given out against them vers 12. Ver. 1. ANd the word of the LORD came unto Jonah the second time saying 2. Arise go unto Nineveh that great city and preach unto it the preaching that I bid thee JOnah being now humbled for his rebellion and delivered from his affliction is again called to go and preach against Nineveh it being needful to have his calling repeated lest if he had gone on the first call which he had disobeyed it might have tared with him as with Israel who resenting their own disobedience would go up to the Land but without the Lord Num. 14.40 41. Doct. 1. As sin doth justly deprive men of all their priviledges which they enjoy of Gods free favour so a true penitent will not only obtain pardon but may also be restored to his former forefaulted dignities for Jonah is not deprived of his Prophetick office of which he was so carelesse Chap. 1.3 but the word of the Lord came unto him 2. No endeavours or struglings of men will free them from such services and lots as God hath to imploy them in and exercise them withal for Jonah resisting the first call is brought to obey on his own charges The word of the Lord came unto Jonah the second time and his duty which he had refused is enjoyned him again 3. The servants of the Lord ought to stick close by their commission and faithfully to publish it without adding or diminishing for so is Ionah commanded Go unto that great city and preach the preaching that I bid thee Vers 3. So Jonah arose and went unto Nineveh according to the word of the LORD now Nineveh was an exceeding great City of three dayes journey Ver. 4. And Jonah began to enter into the city a dayes journey and he cryed and said Yet forty dayes and Nineveh shal be overthrown In the next place we have Ionah's obedience wherein also is recorded a description of the greatnesse of Nineveh which was of three dayes journey in circuite or if one would go through all the streets of it and a brief sum of his preaching which for a whole day going from place to place as God directed him or going through a third of the City it being in whole three dayes journey he proclaimed whereby we are neither to understand that he preached no more of the causes procuring this judgment or of
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 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
Doct. 1. The Lord doth in great meeknesse and patience beare with the infirmities of his servants while they are in a distemper and while there is hope of recovery so much doth this gentle reproofe of great passion and stubbornnesse teach And so the mercy of God which he envied that it should be shewed to Nineveh is the cause of his owne safety 2. Gentle reproofs from God and his tender dealing with his children ought to take deepest impression upon them for therefore doth the Lord choose this way that Ionah seeing therein his goodnesse toward him who was so often out of course might be the more deeply convinced 3. The children of God when they cool of their fits will be most severe against themselves for their impatiency and miscarriage therefore doth the Lord appeal to Ionah himselfe being sober to judge of his owne way Doest thou wel to be angry as being the fittest Judge to passe an hard censure upon himselfe 4. It is a great iniquity and presumption in the creature to be angry at or quarrel with any of Gods wayes who is absolute and unsearchably deep in his counsels for saith he Doest thou a worme a potsheard and an owle who canst not discerne my wayes wel to be angâ—y Ver. 5. So Jonah went out of the city and sate on the East-side of the City and there made him a booth and sate under it in the shadow till he might see what would become of the City Ionah not pacified with this reproofe perseveres in his humour and goeth forth of the City and easeth himselfe the best he may from the Sunnes heat till hee yet see what may become of the City Whence learne 1. A child of God under tentations may be very hard to convince of his errour and may go on in his course even when God reproves him for it for Ionah thus reproved verse 4. goeth on and is intent upon the ruine of the City 2. Inordinate affections may not onely carry men to shew themselves in opposition to the Will of God but is a ready way to draw them to delusion while as men will not believe truth but according as they fancy and wish so will they still expect and look that things should be for the forty dayes being expired and Ionah being informed of Gods Will yet expecteth the satisfying of his desire He went out to see what would become of the City as judging possibly that since the precise day of Nineveh's ruine after the forty dayes was not fixed therefore they might perish yet or that possibly they would give over their repenting or that Gods sentence being formerly altered so might his purpose of mercy be 3. Even the children of God in the houre of tentation may vent such dispositions as are monstrous among men so much of old Adam is there in the most mortified and so much need is there to pray that we be not led into tentation for whereas Ionah a Prophet ought to have rejoyced at the successe of his Ministry and the repentance of sinners his mind is only bent upon the destruction of Penitents and it is his great eye-sore to see that City standing He sate to see what became of it as daily wishing its destruction and grieving that he saw it not 4. Smaller contentments and accommodations are to be chosen rather then greater delights by abiding in a place where Gods judgements are imminent therefore doth Ionah who expected and wished the ruine of Nineveh well in this respect that he will rather sit under the shadow of a Booth then abide in the City By which also the Ninevites might take occasion to repent yet more seriously seeing his removal might tell what he expected Ver. 6. And the LORD God prepared a gourd and made it to come up over Jonah that it might be a shadow over his head to deliver him from his grief So Jonah was exceeding glad of the gourd 7. But God prepared a worme when the morning rose the next day and it smote the gourd that it withered 8. And it came to passe when the Sun did arise that God prepared a vehement East-wind and the Sun beat upon the head of Jonah that he fainted and wished in himselfe to dye and said It is better for me to dye then to live Here the Lord doth first give Jonah matter of delight in a plant miraculously raysed up to cover his booth and keep him from the heat which increased his griefe then againe his passion is stirred up by occasion of the Lords sudden removing of the gourd and raysing such a wind as might effectually make the Sunne-beames beat upon him by all which the Lord layes a ground of more sensible reproving of him for his former biternesse Doct. 1. A spirit once broken and imbittered with troubles is easily grieved and stirred up for to Jonah heat is a griefe from which he must be delivered and which hee cannot well beare 2. The Lord in healing the infirmities of his people uses first to lance their sores and discover more of their putrefaction before he apply any healing plaisters therefore is Jonah's passion more kindled ere the former distemper be healed 3. God in his holy providence may ensnare men who are willfully given to passions with more occasion to make them vent more of their corruptions for so doth hee deale with Jonaâ— he gave him delight in a gourd and then tooke it from him and sent the beating Sunne to cast as it were oyle in the flame of his passion so dangerous is it to walk contrary unto God or to be violently carryed on with any corruption 4. From this sending of the gourd and the worme and the effects of it in Jonah we may see First the vanity of all earthly delights in that they all carry a worme of instability in their root which in short time will turne upside-downe all the expectations which men have from them for there is here the one day a flourishing gourd and the next day it is withered Secondly much delight in earthly contentments is ordinarily a fore-runner of much for-row in their removal for Jonah was exceeding glad of the gourd but when it is withered he fainted Thirdly passion given way unto will soone turne men furious and absurd for Jonah upon the least discontent would be gone He wished in himselfe to dye and said It is better for me to dye then to live when the Sun beat upon him and the gourd was gone as if he should be exempted from bearing any thing so little are men themselves in their passions Ver. 9. And God said to Jonah Doest thou well to be angry for the gourd and he said I doe well to bee angry even unto death Before the Lord make use of all this to his holy purpose hee challengeth Jonah concerning this his discontent that so hee confessing his passion way may bee made for the reproofe Whence learne 1. In every action it is our duty to look on our selves as
which he proves by purging himself of any wrong done to them shewing that they had nothing to say against his dispensation toward them and nothing to lay to his charge wherefore they should have forsaken him charging their consciences that as he had called the mountaines to witnesse against them so they would declare if they had any injury on his part to complain of and would bring out any thing they had to say to clear themselves of that crime of ingratitude Dect 1. It is the Lords love to his people that maketh him challenge them for forsaking him and this should make the challenge affect their hearts and will aggravate their guilt if it do not So much doth this stile O my people prefixed to the challenge teach us 2. The Church of God by her backsliding doth raise an evil report on God as if he dealt not well with his people and as if he were not easie to serve for his enquiring what have I done unto thee wherein have I wearied thee imports that their backsliding said in effect he had done them injury and wearied them with rigorous service 3. However our corruptions do snuffe and weary in Gods service as Mal. 1.13 yet there can be no true cause shewed why any should choose to forsake God but rather should cleave unto him seeing his commands are not grievous his yoke easie trials sent by him not above measure punishments not above deserving and a Mediator ready to undertake for his people in all exigents Therefore the Lord will have it disputed and will have the consciences of backsliders to clear him wherein have I wearied thee testifie against me See Jer. 2.5 3. 4. To forsake the Lord without cause and when men have nothing to lay to his charge wherefore they do it is great ingratitude for this is the scope of the challenge that fince they could lay nothing to his charge and yet turned away from him they could not shun the crime of ingratitude Vers 4. For I brought thee up out of the land of Egypt and redeemed thee out of the house of servants and I sent before thee Moses Aaron and Miriam A further proof of his challenge for their ingratitude is taken from his mercies towards them whereby he further vindicates himself and proves that they were so far from having any harsh usage to lay to his charge wherefore they did forsake him that on the contrary he had manifested many rare and singular favours toward them which did aggravate their fault This proof he cleares from several instances The first instance is his redeeming them from Egypt and that when Egypt dealt most hardly with them and had made them bond-men although the Egyptians themselves ought rather to have been slaves as coming of cursed Cham Gen. 9.25 A second instance is taken from his conducting them through the wildernesse giving unto them a well-setled government and faithful Governours such as Moses in the State to give laws from Gods mouth and to conduct the people Aaron to be Priest and Meriam their sister to instruct the women in that extraordinary time Exod. 15.20 Doct. 1. Mercies received do contribute much to aggravate the defection of a people so much doth this instancing of mercies in a time of defection teach See 1 Sam. 15.17 c. 2. Our delivery from bondage spiritual or temporal inward or outward that we may serve the Lord ought to be an eternal bond upon the delivered to be for God therefore their bringing out of the land of Egypt a shadow of spiritual deliverance by Jesus Christ wherein God had manifested himself gloriously is brought to remembrance though past and done long ago as yet obliging if it were well considered I brought them up out of the land of Egypt c. 3. The Lords conducting and guiding of his people in this world under a sweet and orderly government and honest governours in Church and State working to others hands for advancing Gods honour and the good of a people is a singular and obliging mercy though the people enjoying it were otherwise in a wildernesse for it aggravates their ingratitude that he sent before them Moses who received Gods minde in Lawes to them Psal 103.7 who was singularly meek Numb 12.3 and vehement in his affection to that people Exodus 32.31 c. Numb 14.13 Aaron who was the Saint of the Lord Psal 106.16 and Miriam though a weak woman and extraordinarily employed and not to be imitated in ordinary yet the sense of the mercy should not have died with her Verse 5. O my people remember now what Balak King of Moab consulted and what Balaam the son of Bâ—â—r answered him from Shittim unto Gilgal that ye may know the righteousnesse of the LORD A third instance of mercy is taken from a particular passage of his goodnesse in the wildernesse turning Balaks intended curse into a blessing and causing Balaam against his own inclination to blesse the people and publish Gods good will toward them See Numb 22.5 and 23.7 and 24.1 14. Deut. 23.4 5. This instance is yet further enlarged that when Balaam had counselled Balak to tempt Israel to whoredom and idolatry at Shittim that so God might turn their party Rev. 2.14 Num. 25.1 yet the Lord spared them and justly brought Balaam to a violent death Josh 13.22 Numb 31.8 He gave them victories over Og and Sihon Numb 21. he brought them unto the promised land and in Gilgal renewed the Covenant by circumcision and the Passeover Josh 3.1 and 5.2 c. By all which they might be sufficiently convinced of his fidelity in keeping promise in every thing Doct. 1. Forgetfulnesse of mercies is the cause why they take so little effect and produce so small fruit Therefore he calls them to remember now 2. The Lord in assuring his people that he takes pleasure in their prosperity is pleased so far to condescend to our capacity as to expresse himself as one whose heart warmed at the remembrance of wonted familiarity and consequently would be content to have it renewed therefore upon rehearsal of this benefit he repeats again O my people as if his affection were kindled and revived by the rehearsal See Jer. 2.2 much more should it so work upon us 3. As the Lord hath the power of cursing and blessing in his own hand however men be disposed so doth he turn intended curses against his people into blessings he can when he will protect them against the fraud as well as the violence of enemies yea and make their very enemies befriend them for so much doth that history of Balaam and Balak here pointed at teach us 4. The Lords sparing mercies his goodnesse striving with his peoples wickednesse and his keeping and renewing of a Covenant when their sins deserve that it should he broken and his just judgements upon their violent and fraudulent enemies ought to convince and engage his peoples hearts much to him therefore ought they to remember for their
conviction what had past from Shittim to Gilgal 5. There are standing monuments and experiences in the Church which may abundantly satisfie them of the Lords truth mercy and stedfastnesse in good will toward them for their incouragement in walking in his way and against every tentation they meet with therin and for their conviction and clearing of the Lord when it is otherwise for all these passages are rehearsed that ye may know the righteousnesse of the Lord or the manifold proofes of his fidelity in keeping promise Verse 6. Wherewith shall I come before the LORD and bow my self before the high God shall I come before him with burnt-offerings with calves of a yeare old 7. Will the LORD be pleased with thousands of rammes or with ten thousands of rivers of oile shall I give my first-born for my transgression the fruit of my body for the sin of my soul Having proved their ingratitude the next fault challenged is their hypocriticall formality and therefore the Lord having cleared himself and shewed what he had done in the next place the people are brought in for their part making great offers of service and duty to God wherein they manifest nor onely their formality and affected ignorance but their malicious hypocrisie also for whereas the Prophet spoke sharply against them they are brought in complaining that they were most willing to appease Gods anger and ready to offer him all kinde of service yea even what seems impossible and is unlawfull if it would please him and yet he would never be pleased but his Prophets still cry out against them Whence learn 1. The right way of worshipping God and of appeasing his anger hath been an old controversie and the truth thereof lighted on by few how clearly soever it be revealed Wherewith shall I come before the LORD or prevent the face of the LORD or the breaking forth of his anger say they as yet to learn 2. Whatever convictions of sin men may attain to or whatever necessity they may see of being brought back to God by these conviction both which may be supposed here in heir profession yet corrupt men do heal these wounds slightly placing all their confidence in external performance of ceremonies or religious duties and neither fleeing to Christ nor regarding the substantiall duties of faith repentance and new obediences for shall I come before him with burnt offerings c is all they minde 3. Men may have fair and broad professions and pretend much reverence to God whose deeds do prove but stark naught for they pretend to how before the high God and yet give him no more but a ceremony 4. Corrupt and unrenewed men had rather be at any pains yea even what is unpossible and sinfully cruell then follow Gods way in fleeing to Christ quitting their own rightcousnesse and studying mortification of sin for so are we taught by their offer of thousands of rammes and ten thousands of rivers of oile which could not be had in all the world and their offer of their first-born to be slain in sacrifices for sin as Jdolaters do and all this rather then the killing of one lust 5. Externall performances of religion prove oft-times a great snare to wicked men who use them and a great obstruction to the Ministery of the Word reproving sin for this was their defence cast in the Prophets teeth that they were very observant of the Ceremoniall Law and were ready to do more of that kinde and therefore how could God be angry at them Ver. 8. He hath shewed thee Oman what is good and what doth the LORD require of thee but to do justly and to love mercy and to walk humbly with thy God In opposition to their way the Lord sets down the true way of pleasing him and of their duty containing the duties of justice and mercy whereunto they stood obliged each to other and which hypocrites ordinarily neglect and their duty of keeping communion with God in humble and sober walking before him in the exercise of Religion and all these as a fruit of faith fleeing to God through Christ in the Covenant whereby he becomes ours Doct. 1. However men be ignorant or contentious yet the way of pleasing God is clearly revealed in his Word for in answer to their question he replies He hath shewed thee O man 2. The Lords commands albeit they be the Lords injunctions to man yet are not rigid or severe and unreasonable as hypocrites would alleadge but gentle and desirable so is implied in that speech What doth the Lord require of thee but to do justly c and in that they are called good 3. The Lord requireth especially of men professing Piety that they make conscience of justice and equity in their dealing each with other that so they may prove the sincerity of their profession and may adorn it for the Lord requires to do justly 4. Besides the duties which we owe to our neighbours in justice there are other duties which we are also bound to perform in humanity or by the bond of Christianity and charity These are here called mercie which though no humane law can reach us if we omit them yet the Lord requires them and conscience and Christianity doth call for them 5. Though love be required in performing every commanded duty yet for performance of mercy it is especially requisite as that which bindes the duty upon us and which must season the duty when it is a doing The Lord requires to love mercy 6. No duties can ever be acceptably performed by an unrenewed person or one who hath not by faith fled to God in the Covenant to be reconciled with him through Christ that so his duties may be performed as fruits of saith proving the sincerity thereof and strength may come from God daily enabling him thereunto Therefore also here God must be theirs by Covenant thy God 7. A man reconciled to God by faith ought not only to study to perform duties of the second Table but to joyn therewith a study of keeping communion with God in the exercises of true piety by both which conjoyned and flowing from faith he may prove himself to be somewhat more then either a moral civilian or an hypocrite attaines to and also that he may not provoke God to punish his neglect of keeping communion with him by suffering him to fal into some sin against the second Table Therefore also is required to walk with thy God 8. In relation to God humility and sobriety is required in the performance of duties either of the first or second Table there is no conceit of righteousnesse or merit to be allowed in what we do but when we have done all we are to come humbly to finde grace by vertue of a free Covenant we are to debase our selves when we are before God in religious worship we are in all sobriety and humility to receive commands take on imploiments and go about them with an humble dependance on him for
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
Gods being an adversary to the wicked is neither soon seen by them nor suppose it be seene is the sadnesse of such a condition easily laid to heart therefore is it again inculcated Behold I am against thee saith the Lord of hostes though it had been told before chapter 2.13 2 Abuse of mercy will in the end resolve in the abusers misery for beautifull Nineveh who plaid the harlot with it her skirts are discovered and abominable filth cast upon her and she with whom the Nations committed fornication is made the object of peoples detestation 3. People in their greatest pomp and glory do but flie with borrowed wings and are in such a condition as God can easily strip them of what they gloried in and set them as contemptible objects for Nineveh hath shame and nakednesse which he will shew to nations and kingdomes when he strips her of her borrowed glory 4. As wicked men cannot enjoy honour and greatnesse in the world and not abuse it so the Lord is provoked thereby to plague the abusers with ignominy for I will cast abominable filth upon thee and make thee vile saith he to glorious Nineveh 5. The Lord will make such as have publikly sinned without repentance to become publik spectacles of his justice and severity to the terror and astonishment of the beholders for I will set thee as a gazing-stock and it shall come to passe that all they that look upon thee shall flee from thee 6. It is righteous with God not onely so to smite his enemies as the stroak shall surpasse the cure of any consolations from friends and the terror thereof so to overwhelm them as that they cannot and dare not appear to bemoan and comfort them but it is rightcous also that such as have oppressed without pity should have none to condole with them in their justly procured and inflicted corrections for all this is imported in this threatening all that look upon thee shall flee from thee and say Nineveh is laid waste who will bemoan her whence shall I seek comforters for thee that no sorrow should expresse her stroak nor any consolations prove sufficient that her friendg being terrified should not be able to appear for her and that she should be abhorred and detested of all in her miseries Ver. 8. Art thou better then populous No that was situate among the rivers that had the waters round about it whose rampart was the sea and her wall was from the sea 9. Ethiopia and Egypt were her strength and it was infinite Put and Lubim were thy helpers 10. Yet was she carried away she went into captivity her young children also were dashed in pieces at the top of all the streets and they cast lots for her henourable men and all her great men were bound in chains 11. Thou also shalt be drunken thou shalt be hid thou also shalt seek strength because of the enemy To confirm what hath been said and to crush all presumptuous thoughts in Nineveh as if she should be able to stand it out he sets before her the example of No or Alexandria a great city in Egypt or neer unto it of which see Jer. 46.25 Ezech. 30.15 And in this example 1. He rehearseth the flourishing condition of that city it was populous or nourishing that is a great market-town nourishing the countrey about it it was strong be situation being built among the Channels of Nilus and environed with strong ramparts the sea also enclosing it on divers parts it was also strong by great and many confederates such as Ethiopians or Arabians who are frequently named Cush in Scripture Egyptians and other people of Africa wherein the speech is directed to No as insulting over her vain confidence in these to the terrour of Nineveh 2. He repeats their stroak That that City had been made desolate her people being carried captive her young children dashed in pieces her honourable men divided amongst the souldiers as prey and carried away as slaves as for the time of this desolation and the persons by whom it was acted it is needlesse for us further to enquire seeing the Spirit of God puts it out of controversie that it was done before the utter ruine of Nineveh 3. This example is applied to Nineveh wherein is shewed that since she had no more advantages then the other had it was but folly to think her self to be invincible and she is assured that how potent soever she be yet she shall be drunk with the wine of Gods wrath and that notwithstanding her former splendour she should be made to hide her self for shame and fear and become obscure as if she had not been and that she should notwithstanding her own strength be forced to seek help from abroad or to supplicate her enemies for pity Doct. 1. The Lord hath given abundant proof that there is no power nor probable means of defence able to stand out against him when he prosecuteth a controversie for so doth the bringing in of this instance teach 2. Men are still ready to be presumptuous and confident of their own standing whatever they see done to others therefore is this example produced and applied that her conceit may be thereby crushed Art thou better then populous No c. 3. Men have nothing to boast of as sufficient to preserve them from ruine but others have had the same or better who yet have succumbed herefore are all the circumstances of ruined No's strength pointed out to shew that she might well have compared to Niuevch in any thing that would have seemed to be a defence 4. The Lords minde concerning sin and impenitent sinners is the same in all ages and he will so declare himself by his judgements for as No for her sins was carried away c. so is Nineveh threatened because of her provocations Thou also shalt be drunken c. 5. The wicked may not only expect to be deprived of counsel and prudence in straits as drunken men are but to be totally overwhelmed with the judgements of God in full measure for they are not to taste a little of the cup of wrath but to drink of it till they be drunken Thou also shalt be drunken See Jer. 25.15 27.6 The Lord can and because of sin will bury in obscurity the greatest of Nations as if they had never been and make them who made great shew of glory and courage seek holes to hide themselves in for saith he Thou shalt be hid 7. Unto such as are pursued by the justice of the Lord their enemies are made terriblé and all their strength and preparations are not sufficient to secure them from fear or keep them from being brought into their enemies reverence for whatever Nineveh had to oppose yet thou also shalt seek strength because of the enemie Vers 12. All thy strong holds shall be like fig-trees with the first ripe figs if they be shaken they shall even fall into the mouth of the eater For further confirmation of
the judgement for both Prophets and Priests are here found guilty See Lam. 2.14 2. Want of gravity in carriage and rashnesse and inconstancy in doctrine making the Word Yea and Nay and fitting doctrine to all humours parties and times is a character of a false Minister accessory to a lands sin and liable to sad judgements whatever extraordinary or singular thing he pretend to Her Prophets are light or rash unstable and heady persons 3. An unfaithful time-serving Minister though he may please himselfe and others may like well of his way yet in Gods account he is but a perfidious man betraying his trust and the soules of men and men will finde it so in due time for being light they are also treacherous persons 4. Every Minister that would approve himselfe to God ought to give himself both to deal with God in behalfe of the people and with the people on Gods behalfe for such was the Priests charge to minister unâ—o the Lord in the Sanctuary in name of the people and to be ordinary teachers of the law to the people in both which they failed here 5. It is a token of sins full ripenesse and of speedy approaching judgement when Ministers dare pollute the holy things of God by going prophanely and in a carnal way about his worship and service their own familiarity and frequent employment about it without sensible hearts having bred a contempt of it and so embolden others to do the like or tempt them to abhor Gods service thus was it with Jerusalem when wo came upon her Her Priests have polluted the Sanctuary 6. The holy Scripture being the revealed will of the supreame Lord and the unalterable rule of mens duty according to which they may expect blessings or curses it must be an high presumption in men to wrest and force it to applaud their fancies and to take their light to the Word and father it upon it and not come with submission of heart to receive light from it and so make of Scripture what they please this is also a quarrel They have done violence to the Law Ver. 5. The just Lord is in the midst thereof he will not do iniquity every morning doth he bring his judgement to light he faileth not but the unjust knoweth no shame The equity of this threatned wo is cleared from the justice of God who not only dwelling amongst them could not without impuration to his holinesse passe over such grosse abominations but also was a just God in giving her faire play in this processe and not pronouncing this sentence till she was found incorrigible which he proveth from two evidences whereof the first is that however he had daily and early by his Messengers held forth this law as a lamp whereby they might see the evil of their wayes and so failed not to give them warning that they might be reclaimed yet they proved obstinate and impudently blushed not to sin against cleare light Doct. 1. However a visible Church persevering in sin may blesse her selfe and expect great things from Gods visible presence with her yet all these priviledges speak the impenitent sinners disadvantage their lying neer a stroak for if the just Lord be in the midst thereof he will doe no iniquity to wit in sparing her being so sinful See Amos 3.2 3. 2. God doth so much delight in mercy and is so tender of his people that he never proceeds to severity so long as there is another way unessayed to reclaim them or to stint the course of their sin which doth abundantly justify him when he judgeth for in this also he is the just Lord in the midst thereof he will not do iniquity in that he will not cast off till other means be essayed as the following purpose cleareth 3. It is a great favour from the Lord and a testimony of his long suffering when he doth not take every finner at his first word but followeth him with frequent warnings of his danger if he go on and offers of advantage if he returne for it is marked here as an evidence of Gods kindnesse in this processe that every morning which was the usual time of Prophets preaching Jer. 7.25 doth he bring his judgements to light he faileth not 4. Albeit men may pretend to acknowledge the authority of God and his Word yet it is usual that when they are mad on sin and going to ruine this should be a presage of it that the Word will do nothing at them for it is marked as their sin and a token that judgement must come on when notwithstanding warnings the unjust knoweth no shame 5. None who are within the visible Church and doe acknowledge a Deity and yet dare with a high hand sin against the cleer light of the Word but they proclaim themselves to be destitute of all ingenuity and given up to the plague of effronted impudence for such know no shame Ver. 6. I have cut off the Nations their towers are desolate I made their streets waste that none passeth by their cities are destroy'd so that there is no man that there is none inhabitant 7. I said Surely thou wilt feare me thou wilt receive instruction so their dwelling should not be cut off howsoever I punished them but they rose early and corrupted all their doings A second evidence of their incorrigiblenesse is that the Lord had often-times visited the Nations round about not one but many of them and not with an ordinary but with remarkable stroakes destroying their strong holds or Princes which as corner stones as the word imports uphold the fabrick of the Common wealth and making such havocke of the Nations as there were neither traveller nor Inhabitant to be found all which considering out ward meanes and their duty might have warned them to flee those sinnes for which those Nations had been punished and instructed them to fear God and reforme their wayes that so their afflictions might have kept within bounds of fatherly correction and they might have prevented the last stroake of being put out of their land and yet for all this they were so farre from turning to God that they were even worse all their wayes being not only sinful but corrupt and bent active and headlong in going wrong as if it had been their study and they were as earnest to goe wrong as he had been to reclaim them v. 5. Doct. 1. The Church is so dear unto God and he so tender of her well-being that before he ruine her he will preach her duty and danger to her upon the dear expence of others for all these sad judgements on others v. 6. was to inform her that she might prevent the like 2. Judgements inflicted on any of the world is a document and call to others to fear God especially being guilty of the like sinnes yea even the Church ought to take warning from judgements on enemies for He cut off thir Nations laid their Towers desolate c. that his Church
Jerusalem we will not determine and making vowes for the future belike that they would dedicate themselves to God and professe the true Religion Doct. 1. In one work the Lord may have more holy purposes then one and besides what we see may be doing many other things For while he is pursuing Ionah he is also setting forth himself and preaching his power and justice to Pagans when Ionah refused to go to Nineveh and do it 2. The Lord can in a short time and by few means produce strange effects and changes upon the children of men even although they had not heard of him before For however it cannot certainly be determined whether these Mariners were indeed converted or whether it was Ionah's Doctrine revealing God and misery and mercy or their apprehension of God in this work that wrought most upon them yet this is certain that this short while of the tempest and calm and Ionah's preaching made a great change The men feared the Lord exceedingly c. 3. As the Lord can easily make up mens losses which they sustain in his providence so it ish is way sometimes to make up temporal losses with some spiritual advantage So these men whose ship and lives were in hazard and their goods lost are made up in that they had a Prophet among them and are brought to know somewhat of the true God which made it a rich voyage 4. The Lords dispensations among a people especially when they are accompanied with any thing of his Word calls for their improving them to some spiritual advantage so much doth their practise presse upon us while by considering on what they saw felt and heard they feared the Lord exceedingly 5. God rightly considered and taken up as he hath revealed himselfe and as he appeareth in some special acts of providence is exceeding dreadfull and to be stood in aw of For they feared him exceedingly 6. It is not a sufficient proofe of mens getting the fruit of Gods dispensations toward them when they onely affect and draw to some acknowledgement of him for the present but grow negligent for the future This they acknowledge in their practise they offered a sacrifice unto the Lord and made vowes for the time to come and engaged themselves to God Ver. 17. Now the LORD had prepared a great fish to swallow up Jonah and Jonah was in the belly of the fish three dayes and three nights The Chapter closeth with the narration of Jonah's preservation though thus pursued by justice in a fishes belly where in a miraculous way hee was kept three dayes and three nights Doct. 1. When God is pursuing the rebellion of his children in a most severe way yet doth he not altogether cast off his mercy toward them but out of the abundance thereof moderates their affliction For The Lord pursuing Jonah had yet prepared a great fish to swallow him up 2. Gods providence over-rules and directs the motions of irrational creatures and Sea-monsters as pleaseth him For the Lord had prepared a great fish c. whereas it knew nothing but to range up and down in the Sea and swallow him as any other prey 3. God may have a mercy and proofe of love waiting upon his people in a time and place where it would be least expected For Jonah meets a mercy in the heart of a raging Sea into which hee is cast in anger as to be destroyed 4. Albeit the mercy of God will not destroy his guilty people in their afflictions yet his wisedome seeth it not fitting at first totally to deliver them but will have their faith exercised For Jonah is here arrested three dayes and three nights between hope and perplexity for his further exercising 5. God can when he seeth fit preserve his people from ruine in an incredible and miraculous way Therefore Jonah is not only swallowed whole by the fish not being hurt by its teeth but is preserved in the belly of the fish three dayes and three nights where he was in hazard of choaking for want of breath or of being digested by the fish into its own substance CHAP. II. THis Chapter containeth 1. Jonah's exercise in the fishes belly ver 1. And 2. An ample declaration of that his exercise penned after his deliverance with an addition of praise wherein he summarily rehearseth his trouble exercise and deliverance verse 2. and more fully enlargeth the narration of his trouble and exercise and how by faith he obtained victory while he was yet in the strait verse 3 4. And again declareth how his tentation assaulted him afresh by reason of his hopelesse condition that he may set forth Gods great bounty in his actual deliverance verse 5 6. All which being again summed up â—â—â—se 7. He by way of conclusion condemns mens following of crooked wayes ver 8. and promiseth praise v. 9. 3. A declaration of the way of his deliverance out of the fishes belly v. 10. Ver. 1. THen Jonah prayed unto the LORD his God out of the fishes belly FRom Jonah's exercise in this his prison learn 1. It is a kindly fruit of sanctified exercise in trouble to get insensiblenesse bitternesse quarrelling and the like distempers overcome and to set about humble prayer for Then Jonah prayed 2. It is requisite for the right performance of prayer in a strait that the Supplicant take up God in the Covenant of Grace as his own that so he may pray with humble confidence For Jonah prayed unto the Lord his God 3. The Lords correcting of his people for their sins is no evidence of his breaking Covenant with them now ought to hinder a convinced Saint from claiming an interest in God as a ground of his approach unto him for Jonah being under this sad stroak yet by faith prayed unto the Lord his God 4. As no condition or estate ought to discourage from prayer as if it were in vain to use it so rebels against God may have his favour to sue after by prayer in hard conditions because they would not otherwise study to please him for Jonah prayed out of the fishes belly where for disobedience to God he is put to pray with much disadvantage Ver. 2. And said I cried by reason of mine affliction unto the LORD and he heard me out of the belly of hell cried I and thou heardest my voice The sum of his trouble exercise and issue of it as he recordeth it after his deliverance is That being by affliction brought as to the grave and under the dominion of death yet he prayed and got audience Doct. 1. The exercises and experiences of the children of God ought to be communicated one to another as they have a calling and opportunity for mutual instruction and edification for so doth Joâ—ah here He said I cryed c. which is not to be understood as if he had said this in the fishes belly for it is not a prayer but rather a thanksgiving but sheweth what he expressed after his deliverance and that he
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
nor exempt them from shame and confusion Doct 1. The Lords Word in the mouth of his messengers ought to be refreshing and a meanes of fructifying unto the Church and will prove so except it be to such as are neer unto cursing therefore is prophesying in the Original called dropping by a name taken from raine which refresheth and fructifieth the earth 2. A declining time and a faithfull Ministry will be still at odds and contending decliners would either be rid of the Word and Ministry altogether or if they think that too grosse yet they will allow of none but such as are made to their minde not of such as may bee instrumentall to frame them according to Gods minde Prophesie yee not say they to them that prophesie or Prophesie yee not let these prophesie 3. Howsoever the Lord will have his truth published so song as hee seeth fitting or hath use for it oppose who will and so the words may be read that when the wicked said Prophesie not the Lord answered They shall prophesie yet when men become so desperately wicked as not only not to care for the Word but studie to affront and injure the Carriers of it it is righteous with God to deprive them of it for a judgment to them and the good of his wronged servants They shall not prophesie to them that they shall not take shame See Ezek. 3.26 4 Albeit wicked men think all sure enough if they were freed from that eye-sore of a reproving and threatning Word and Ministry yet that would put them never a whit the further from judgments for sin for so much doth that other reading hold forth If they shall not prophesie shall they take no shame as if he said will that exempt them from judgments that upon their contempt the Word is removed No verily but as it is a judgment in it self so it is a presage of more following Ver. 7. O thou that art named the house of Jacob is the Spirit of the LORD straitned are these his doings Do not my words do good to him that walketh uprightly Unto this accusation and thâ—eatning the Lord subjoyns a sad expostulation with this people now so far degenerated as thus to contemn and oppose his Messengers as if they might limit his Spirit to speak only what pleased them or as if his Spirit were straitned to do them good and preach comforts if they were fit for them that he must only threaten and poseth them if their wayes and doings were approved of God and such as called for comfortable doctrine and whether they could alledge that threatnings and judgments were his usual way of dealing with his people in which he delighted if he were not provoked thereunto by their sin and appeales to themselves if his words did not both speak and perform good things and would prove so to them if they were holy and consequently it was not he nor his Prophets but themselves that were to blame that the Word spake hard things unto them and that accordingly they were punished Doct. 1. It is a deplorable case and sadly to be lamented when men stand in opposition to the Word of God and the Carriers thereof so much doth this expostulation and these pressing interrogatories imply 2. Men may both think and do many things with great boldnesse which yet if they should seriously think upon they would be forced to condemn and finde a witness against in their own bosomes for these questions put to their consciences imply that God had a witness for him there and they durst not say nor do as they did if their consciences were put to it as in his sight 3. Many have and study to keep up a name which they are ill worthy of and no way answerable to it O thou that are named the house of Jacob saith he but no way like that which Jacob was and should be See John 8.40 Hos 12.3 4. God can discover betwixt shewes and substance and will see a fault in such as glory in faire titles for he calls them as they are Thou art named the house of Jacob and hast but a name 5. It is an evidence that a visible Church is degenerated whatever shew they have when they turn opposers of the Word of the Lord in the mouth of his servants and of his servants for their message cause it being the true glory of the Church to have messengers carrying Gods mind unto them and to entertain the message and messengers as becometh for it is upon this account they get this title Thou art named c. 6. Such as oppose and fight against the Word of God and his Messengers do in effect fight against the Spirit of the Lord whose Word it is for these opposers are challenged as straitning the Spirit of the Lord. 7. It is an high presumption and injury done to the Spirit to think to imprison and deny him liberty in the mouth of his servants to speak any thing but what men please for Is the spirit of the Lird straitned imports that it was not seemly they should limit him in giving Commission to his servants 8. The Lord hath a store-house of spirit to bring forth comforts and of power to produce mercies if his people were fit for them for Is the spirit of the Lord straitned imports also that it was not for want of fulnesse in his Spirit to publish or performe good things that the Prophets got only commission to threaten see Isa 50.2 9. When the Lord sends forth sad threatnings in the mouths of his servants it becomes a people seriously to examine their wayes to see them disapproved of God and deserving such entertainment therefore he leads them from quarrelling with the Spirit of God or his servants seriously to consider Are these his doings that is whether their own wayes are agreeable to the law or such as the Spirit of God works in his people 10. The Lords ordinary way of dealing with his people in which hee delights is mercie for Are these his doings imports also that however hee did now threaten and deal harshly with them yet they might be abundantly convinced that it was not his usuall way so to doe nor a course in which he took pleasure if their case did not call for it See Mic. 7.18 Lam. 3.33 11. That which God looks to and requires in his people is not so much their profession speaking as their walking and carriage and that they study a constant course of uprightnesse and sincerity although they cannot attain to perfection for it is required that they walk uprightly 12. As the upright walker will need the Word much for direction and encouragement so to such the Word speaks onely good however they may reade and apply it wrong sometimes by reason of their distempers and fears and may mistake when the Word speaks against their corruptions which is without prejudice to their sincerity and when the Word speaks hard things whereby their further good is
God as a constant portion intending to be his heritage which is a qualification required in them who come for quieting of the conscience from particular guiltinesse and on Gods part it imports that whatever just displeasure he conceive against them yet at last he will be reconciled with his heritaâ—e They are also called the remnant which is another argument why he pardons to wit that being already consumed in part for sin they would be utterly destroyed if mercy end not the controversie 3. Those whom God doth pardon are expressed under the name of the remnant of his heritage or of a remnant of Israel after trouble not only because this benefit is reserved for them also and spoken of here with especial relation to them and will be very generally let out upon them after their restitution but further though Reprobates may also be spared and reserved in publick calamities yet the comparison holds 1. In that the Elect and pardoned ones are the fewer number as a remnant in comparison of the bulk which are cut off 2. In that a remnant left from trouble ought in their behaviour to resemble much the godly and elect in sobriety Isa 38.15 in needy dependance Zeph. 3.12 in mourning for sin Ezek. 7.16 in holy walking Zeph. 3.13 c. The second expression is He retaineth not his anger for ever because he delights in mercy wherein his great mercy and his taking pleasure in it in pardoning sin is amplified and commended from his putting off justly conceived displeasure against sin and the sinner Whence learn 1. The Lord will put on just anger against the sins of his people and may possibly not passe them over at all times but may testifie his displeasure by effects against them whom he will yet pardon for it is here supposed that he may have anger and let it out for a time 2. The Lord when he is provoked and testifying his displeasure is not unwilling to be reconciled for he retaines not his anger or as the word signifieth holds it not with a strong hand but seeketh when he is angry that we should stand in the gap and intreat him to passe from it 3. It highly commendeth God and is matter of great consolation to us that his anger against his people is not everlasting That he retains not his anger for ever is a mercy however it may endure for a long tract of time 4. Gods mercy is the only cause wherefore he doth not pursue his controversies against his people with eternal wrath and this is to be seen and acknowledged by all them who are so graciously dealt with for so do they here He retaineth not his anger for ever because he delighteth in mercy 5. Albeit God blessed over all delight in himself and all his attributes and in the manifestation of them in the world yet after the manner of men he is said to delight in mercy in regard that attribute is most manifested in the world in his bounty to all Psal 33.5 in his not taking pleasure in the death even of reprobates Ezech. 18.32 albeit that for the manifestation of his justice he willeth it and in that to his own people justice is his strange act Isa 28.21 and mercy his ordinary way of dealing and all the mercy he sheweth them he doth it not grudgingly Jer. 32.41 nor doth he delight to be at odds with them but alwayes to have them refreshed in his love and therefore his mercy ends many a plea that it may make way and burst through clouds to manifest it selfe Verse 19. He will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depths of the sea This great priviledge is yet insisted in and further commended and cleared in several expressions the first is He will turn again he will have compassion upon us wherein is declared not only that the pardon of sin and removal of the effects thereof do flow from the tender mercie of God but this pardon is commended from an effect of it that God in mercy will turn to his pardoned people with compassion and from Gods constancy hereâ—n that after compassion hath been formerly shewed and abused 〈◊〉 will yet again have compassion as the Hebrew way of speech is often taken and translated Whence learn 1. Many of our conceptions and expressions will not be able to take up or utter the great goodnesse of God in pardoning sin nor the great mercy a self-condemned sinner seeth in it nor the great benefit he reaps by it therefore are expressions so multiplied about it 2. Albeit it be a sweet signe of a pardoned man when he esteems of a pardon and of God as a pardoner and when he loveth God because he will forgive his own people yet it addes much to the assurance and comfort of this benefit when every self-condemned sinner layeth hold on this benefit and applieth it to himselfe which should be endeavoured and may be attained for here the Church cometh to application He will have compassion upon us 3. God is provoked by his peoples sins to turn away from them and to seem to neglect them their prayers and conditions so much is imported in that he is to turn again to them 4. Upon the Lords pardoning of sinne not only is anger taken away as v. 18. but reconciliation and the shining of his favourable countenance will follow in due time for He will turn again and have compassion 5. Albeit favours formerly received and abused by us may be a great impediment to our faith in expecting favour when we need it again yet the Lord in mercy will again and again be kinde to his people for so doth the other interpretation teach He will again have compassion See Judg. 10 11 12 13 14. with 16. 6. Albeit the guilty childe of God having abused former mercies and lying in his sinne and misery be an unworthy and contemptible object having nothing wherewith to commend himselfe to God yet pity in God will condescend to look upon him and bring an argument from his very misery to help him for He will have compassion upon us say they 7. The Lord is so far from rejecting his people for their unworthinesse and miserable condition that he will keep them in such a needy condition as may make them fit objects of his pity for in that He will have compassion it implieth that he will keep them in such a needy condition as needs compassion The Church needs not expect to be freed altogether of the badges of her misery unlesse she would banish his tender compassions out of the world 8. The Lords needy and distressed people will get a room in his tender affection till they be helped and compassion shall carve out their supply and issue for so much also doth his having compassion teach us Another expression clearing this benefit is He will subdue our iniquities which may be taken up either as a
and destitute of counsel as men in a slumber and that they should not prove active for defence of the countrey and city but dwell or lie still as the Original hath it in their strong holds as if they were sick so Jer. 51.30 and that by this means even the King to whom the speech is directed should be undone and the people be exposed to al hazards as sheep scattered upon the mountains without a shepherd Doct. 1. The greatnesse of men however it be often too much confided in can contribute nothing for standing out against his judgments who is higher then the highest for this also is declared here to be a vain confidence and therefore ought not to weaken the Churches faith in expecting vengeance on the wicked 2. Men do debase their own greatness when by reason therof they take liberty to drown themselves in sensual delights and to give themselves to effeminate idlenesse for such were these crowned as the locusts and captains as the great grashoppers 3. It is incident even to great men whatever they pretend of generosity to make themselves and their own commodity the scope and drift of all their actions and so to walk as may lead to that end for saith he thy crowned as well as merchants ver 16. are as the locusts and thy captains as the great grashoppers which camp in the hedges in the cold day but when the Sun ariseth they flee away and their peace is not known where they are 4. It is an iniquity and great baseness and a plague on rulers to be stupid sluggish selfish and careful only of their own defence and safety when publick hazards are imminent or incumbent Such was their judgment here Thy shepherds slumber thy Nobles dwell or lie still 5. Such as have most eminently abused days of prosperity shal be made to feel most of adversity were they never so great therefore is this threatening directed to the King as he who should feel it most Thy shepherds slumber O King of Assyria c. 6. Evil rulers are sent of the Lord as a plague and presage of ruine to come upon a sinful people for when shepherds slumber then people are scattered upon the mountains and no man gathereth them See Isa 3.4 5 and 19.13 14. Vers 19. There is no healing of thy bruise thy wound is grievous all that hear the bruit of thee shall clap the hands over thee for upon whom hath not thy wickednesse passed continually The judgment is here summed up and declared that it shal be an irreparable stroak a wound not to be drawn together nor wrinkled as wounds do when they begin to heal and that as it should not be healed so it should be very painful and grievous and that there should be none to comfort them under all this but all ready as they should hear of it to clap their hands for joy and insult over them and that because of a long time they had been wicked oppressors of all round about them Doct. 1. As the Lords chastisements of his people end all in mercy so his last and final word to the wicked is wrath for this message closeth with denouncing of judgment without hope of recovery or comfort under it 2. It is matter of great comfort in trouble to have hope of a blessed issue in due time for so much may be gathered from Assyrias misery that stroaks are then only deplorable when there is no healing of thy bruise 3. It is also a great mercy in troubles to get an easie way of bearing them and breathing under them for to the wicked it is not so but their wounds are daily ripped up afresh thy wound is grievous or painful 4. It may make afflictions the more easie when the afflicted have any sympathizers to bemoan and condole with them in their troubles for it is yet more of Assyria's misery that all that hear the bruit of thee shall clap their hands 5. The world shall in due time be refreshed and comforted with seeing or hearing of the ruine of oppressors for they shall clap their hands over thee upon whom thy wickednesse hath passed 6. Cruelty and oppression shall be rewarded in its own coin by the cutting off of the authors thereof without piety or commiseration from any for so doth that reâ—son of the worlds insulting and joy import for upon whom hath not thy wickednesse passed continually Habakkuk The ARGUMENT IT cannot be certainly determined at what time this Prophet lived and exercised his function whether under Manasseh in whose reign iniquity was come to a great height or rather at the same time that Jeremiah began to prophesie yet certain it is that he lived towards the latter end of Gods patience with the Jews and before the last destruction by the Caldeans a part if not the whole whereof it seems was to be inflicted in their dayes to whom he treached as appeareth from chap. 1.5 The prophecie is held forth partly by way of doctrinal prediction chap. 1. and 2. and partly by way of meditation or prayer chap. 3. and may be summed up in a Dialogue betwâ—xt the Lord and his servant wherein the Prophet complaining of the iniquity of the times and being forewarned of the destruction and captivity of the Jewes by the Caldeans doth again plead with God about the prospering of such a wicked people as the Caldeans were chap. 1. and waiting for an answer he is commanded to stir up the godly to live by faith and take heed of Apâ—stafie in the time of their captivity expecting the ruine of the Caldeans their oppressors chap. 2. In which answer the Prophet acquiesceth submitting unto the Lords will and praying and believing that God would preserve and at length deliver his work his Church and Elect chap. 3. all which exercises the Prophet publisheth and leaveth on record for terrifying the wicked and inviting them to repentance and for the encouragement of the godly under the sad calamities that were approaching CHAP. I. IN this Chapter after the Inscription ver 1. First the Prophet complains to God of the iniquity of the times and that no course was taken to correct or suppress the desperate wickedness of that people notwithstanding either his former complaints v. 2. or the vexation of his or the godlies soules by it v. 3. or the fearful abuse of Gods indulgence ver 4. 2. The Lord in answer to this complaint sheweth to the Church by the Prophet the admirable incredible and speedy judgements that were to come upon them ver 5. and that by the Caldeans whose dispositions furniture and actions together with the ill use they should make of their successe is held forth ver 6 7 8 9 10 11. 3. The Prophet receiving this establisheth himself in the faith of the preservation of the Church and the godly in the midst of this destruction ver 12. and expostulates with God concerning his holy Providence in permitting so wicked a people as the Caldeans to
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
scoffe at the Kings and the Princes shall be a scorne to them 4. Forts and strong holds wherein men do oft-times place their confidence will prove but matter of derision to the instruments of Gods vengeance for they shall deride every strong hold and however men boast of these yet they are easily reached for an enemie can heap up dust which lieth under his feet and by that means take it Ver. 11. Then shall his minde change and he shall passe over and offend imputing this his power unto his God The Lord subjoynes to all this as a ground of encouragement and hope to the godly that the Caldeans and especially their King would make a sinful use of all their victories and of this among the rest that he shall be so drunk with successe as his swelling thoughts of himself shall increase and in his arrogancie shall passe all bounds of modesty and humanity which formerly he might seem to have and shall grievously transgresse in ascribing all his victories and increase of his power to his idols and take the glory from God who employed him as his scourge all which might assure the godly that such a power should not stand long Some instances of this carriage we may read Dan. 4.30 and 5.4 Doct. 1. Prosperity is no lesse a trial to bring out what is in mens hearts and no lesse difficult to bear then adversitie is for here adversitie tried the Jewes and prosperity brought out more of the Caldeans naughtinesse Thus also was Hezekiah tried 2 Chron. 32.31 2. Albeit that many be employed in wars and making Conquests yet there are but few who reap any great benefits by all their toile the most part of the Conquerours as well as the conquered being but slaves to promote the ambitious designes of a few and furnish fuell to their lusts for notwithstanding there were great armies of the Caldeans yet all this swelling which they accounted the fruit of their victories is enjoyed chiefly by their King His minde changeth he shall passe over c. 3. It is the plague attending prosperity in an evill course that it is cursed to the enjoyers of it and wicked men are plagued with pride by reason of prosperitie and are encouraged not only to over-run men but to transgresse all bounds of modestie in themselves and to be more insolent and bold upon sinne for when Nebuchadnezzar prevaileth against the Jewes then shall his minde change and he shall passe over c. 4. As it is a judgement for men following a false Religion to prosper in their opposition to the truth and it is a further judgement when men are not led to repentance by Gods liberal dealing toward them but are given up to advance a false religion the more they prosper for this was a plague on the Caldeans that being idolaters and yet prospering against the people of the true God they go on and he offends imputing this his power unto his god 5. It is one of the difficult steps of mans life and which will never be cleared without the sure Word to read the language of divine providence without mistaking and so father favourable dispensations rightly to see aright who bestows them and upon what ground to see what good things in men providence doth encourage what evil it doth reprove to observe whether the good successe men have be because of any good in their way or for any evil that is in their opposites Herein the Caldeans fail for whereas the Lord imployed them and punished Judah by them not because they were right but because of Judahs sin yet they applaud themselves as if they had prospered because of their idolatry and do impuâ—e all this power to their idols 6. Albeit it be not the duty nor disposition of the truly godly to take pleasure in the sinne of any yet it furnisheth ground of confidence to them that God will own their quarrell in due time when they see their enemies abusing their prosperity they will gather that insolencie and arrogancie shall not escape unpunished that it shall not be a stable conquest which is either holden of or consecrated to idols and a false religion to the dishonour of the true God for to this end and to clear this truth doth the Lord subjoyn their sinful carriage here to their great successe in the former verses Verse 12. Art thou not from everlasting O LORD my God mine holy one we shall not die O LORD thou hast ordained them for judgement and O mighty God thou hast estabilshed them for correction Followeth to the end of the Chapter the Prophets exercise about this answer and his reply unto it In this verse in a speech directed to God he confirmes his own and the godlies faith in their being preserved from destruction in this calamity which is not to be understood only of the preservation of the godly from â—ternall destruction what ever become of them outwardly nor yet of the particular preservation of any particular person wicked or godly further then they may have a particular promise for it as Baruch and Ebedmelech had nor is it strictly to be applied by every particular visible Church as if it might not be destroyed by judgements for however the Lord may bring many judgements on a Church before he give her a bill of divorce and cause her to ceaâ—e to be a Church yet the sad experience of the Churches in Asia and many other do refute that but the meaning is that the Lord having resolved to keep a Church continually in the world and there being a particular promise of the Church of the Jewes their enjoying that priviledge to be the only people of God till the Messiah should come of them the Prophet upon that generall ground and particular promise gathers that the Church of the Jewes should not be totally extinguished or cut off by her captivity in Babylon and yet further confirmes this his confidence from Gods Covenant with them from his eternall immutability who had also from of old been in Covenant with them as the words will also bear and his holinesse and from his purpose power and providence in appointing the Caldeans to punish and correct but not to destroy the Church Doct. 1. Judgements threatened or inflicted may speak sadder things to the apprehension of the godly then God really intends by them for so is insinuated that to die or irreparable desolation was presented to their minde in this stroak 2. As the Lord was pleased to continue a Church of the Jewes under the Law in the midst of all their calamities so he will never want a Church and people in the world however he may correct and he may inflict many judgements on a visible Church and yet not cast her off and he will be good everlastingly to the souls of his people albeit he toffe their bodies and their minds both in the world all which should be accounted of as great mercy in a time of captivity and
sad dispensations for al this is held forth by way of gloriation in the Prophets speech we shall not die 3. Believers having Gods promise may humbly carve their own answer according to it and when they come to God in Prayer may by faith tell him what they look for and will get therefore the Prophet saith to God O Lord we shall not die 4. It is a character of the truly godly man that in times of common calamity he is publick-minded and his care Prayer and confidence taken up about the Church and the godly and not his own case only therefore saith the Prophet We shall not die that is the Church and a seed of God in it shall not perish 5. Interest in God by vertue of the Covenant made in a Redeemer speaks comfortable things in saddest times for the Prophet gathers his confidence from this O Lord my God 6. Such as are in Covenant with God and have promises made unto them will be notably confirmed in the faith of them by taking up the nature properties and way of God the covenanting party and promise-maker for thus doth the Prophet confirme his faith that his God is Jehovah able to give a being to things promised that he is from everlasting and eternall and so is immutable in his purposes and will eternally have a people to be his Spouse and Subjects as is gathered from the same attribute Psal 102.27 28. that he is as the words will also read from of old the Lord my God or the Churches God by a Covenant of Grace even before the Law Gal. 3.17 and had proved so to that day and therefore the Law would not disannul that Coventant to such as renouncing their own righteousnesse flee to God through Christ in that Covenant and the Lord in his future dispensations would prove himself to be like himself of old and lastly he confirmes his faith from Gods holinesse that he is mine holy One without all spot of impurity and therefore as he disapproveth sin and punisheth it in his people so he will not spare it in enemies far lesse will he rub any imputation on his holinesse by falsifying his Covenant and promise made to the Church and elect in it as is imported Psal 60.6 and 85.35 In summe they that know his Name will trust in him Psal 9.10 7. As faith must not expect to go on without much opposition from within so it is the duty of a Believer not to succumbe or give it over at every apprehension or tentation but to set himself against it and shame himself from it by venting it to God This is imported in the way of the Prophets expressing his confidence Art thou not from everlasting not importing his totall hesitation or questioning of this but rather that as Gods dispensations ministred occasion to his weaknes to apprehend death so also when he would fasten faith on God sense did question his attributes which his heart rising against he shames his own unbelief by venting this question to God wherein he holds forth the absurdity of senses apprehensions that as it would take away the believers comfort in questioning promises so also it would turn atheist deny unto God the glory of his attributes withal shews that the way of curing â—uch distempers is to lay them out to God although faith could do no more but question the truth of what sense faith 8. God is sovereign Lord in all calamities and doth set bounds and limits to them which whatever either the power of enemies or greatnesse of trouble inflicted by them seem to threaten shall not be transgressed therefore doth the Prophet reckon that the Caldeans being sent out for judgment to punish the Church yet such as might keep within bounds of fatherly correction and reproof or to plague and punish the rebellious and correct and not destroy the godly and Church and that being ordained or established or solidly founded and supported for that work only and that by the Lord who is mighty in power or a rock as the word is unalterable in his purposes therefore they should not be permitted to go beyond his commission and purpose but they should do his work and pleasure not their own we shall not die O â—ord thou hast ordained them for judgement and O mighty God thou hast established them or fcorrection Vers 13. Thou art of purer eyes then to behold evil and canst not look on iniquity wherefore lookest thou upon them that deal treacherously and holdest thy tongue when the wicked devoureth the man that is more righteous then be The Prophet having confirmed his faith of the preservation of the Church subjoynes an expostulation that the Lord being so pure and holy as that he cannot so much as look upon any sin wherein men approve themselves and for pardon and purging whereof a Mediatour is not sought unto far lesse on grosse iniquity and unjust grievance of others without indignation and anger yet he should seem to take no notice but did tolerate the Caldeans in their treachery and violence against the Church who though sinful were more righteous then their persecutors and that he should rather punish the Church then them In which complaint there is not only an expression of the godlies weaknesse and wrastlings under such dispensations but their faith also is insinuated that as God in his holy indignation at sin had not spared the Church so he would not long wink at the Caldeans iniquities but punish them in due time and deliver his Church This way of the Caldeans upon which he grounds the expostulation is gathered from the former prediction v. 6 7 c. Doct. 1. Such is the weakness and instability of the spirits of the Lords people and so various the occasions of exercising their graces that they meet with few dispensations within time wherat their hearts are not ready to quarrel for the Prophet formerly complaining out of zeal that God took no course with the sins of his people and yet getting an answer he is not satisfied but his compassion findes new matter of exercise and complaint 2. The clearest sighted Saints may be so bemisted as not to be able to reconcile Gods dispensations with his nature and attributes but be ready to apprehend a repugnancy betwixt them for here the Prophet cannot wel reconcile Godsholinesse with his tolerating of the Caldeans 3. We are so weak and selfish that when providence works not according to our minde and apprehensions we are ready to succumb under temptations of Atheism and to question Providence for the Prophet looks on God as looking on and holding his tongue as a Spectator onely when he tolerated the Caldeans 4. It is the duty and will be the care of all the godly to justifie God and clear him from any imputation however their weaknesse cannot see through all the deep mysteries of his Providence about his Church and her enemies and for that end they should prevent misbelife and temptations language