10. and when the Canaanites made head against them c. 8. The Church of God in all ages is as one body and society having interest in the same priviledges communion in the same faith and the latter ages being heirs of the sufferings of the former and of the advantages to be reaped by them therefore saith Habakkuk in the name of the Church They came out to scatter me as if the Church in his time in the same individual persons had been under the former trials because they were heirs to any benefit or experience that might be gathered from them Ver. 15. Thou didst walk through the sea with thine horses through the heap of great waters The Prophet closeth all this with a second look of Gods glorious marching as a man of war guarding his people through the sea and deep waters gathered on heapes Whence learn 1. Albeit in a time of ease we are ready to satisfie our selves with a tender view of Gods workes yet a time of trouble will put us to study them over and over againe to see what we can finde in them for our relief and though many times we finde little in his works yet when we study well we will find that we dwell never enough on them and that the oftner we study them we will finde the more in them particularly extraordinary mercies would be much and often remembred so much doth the Prophets practice in looking over again on this act which was an extraordinary work teach us 2. It is worthy our second and serious thoughts both for setting out of Gods honour and for confirming our faith to consider that Gods people are so dear to him as he will turn the world upside down and change the course of nature if need be before they perish and that he can make his people go safely and like conquerors through great afflictions dangers for so much doth the repeating of this act of Gods power in making seas a way and riding with his people through it as if they had been guarded with an army teach us Vers 16. When I heard my belly trembled my lips quivered at the voice rottenness entred into my bones and I trembled in my selfe that I might rest in the day of trouble when he cometh up unto the people he will invade them with his troups The Prophet after this meditation concerning Gods way of old returneth to his former exercise v. 2. about the ensuing captivity but with great advantage so as in stead of praying he from the former grounds confirmeth his own and the godlies faith against all the imaginable difficulties in it and first against the affliction and humbling exercise which the denunciation of this trouble put him and the godly unto and although it was a very heavy exercise insomuch that his belly or inward bowels which the Scripture sometimes puts for the heart because of its secrecy Prov. 20.27 and for the seat of affections Isa 16.11 did beat and shake for fear which made his mouth and lips to shiver so that he could not speak though his body even to his bones was consumed with thoughts about it yea though he trembled in himself as in a total distemper so that nothing he could do was able to bear it down or in his place so that through trembling he could neither sit nor stand nor rest in any place yet he reckons by faith that God by this exercise would make that sore day of trouble more easie when it came and when God should send the Chaldeans against that rebellious people to cut them off Doct. 1. Much use of faith makes easie and comfortable work in prayer for so the Prophet after this study and meditation carveth his own answer and glorieth 2. As the Lord in his long suffering uses to give faire warning to his Church before he strike if we would observe it from his Word and as he useth to strike sore when his Church abuseth his patience and puts him to it so his Word of threatning ought to be believed and our faith of it ought to appear in our deep sense and trembling because of his rod shakenat us for here is a voice of invading or cutting in pieces with troups sounding against the Church before it was inflicted and this the Prophet heard and believing it it makes his belly tremble c. 3. It is Gods way with his people to humble them by trouble and to lay them and their strength of every kinde by before they get a right way of bearing it and it is their great valour to renounce their own ability that they may leane on him for the Prophet speaks of himself as one spent with the apprehension of the burden my belly trembled my lips quivered at the voice rottennesse entered into my bones and I trembled in my selfe 4. The Lord never puts his people to any sore exercise or trial that is singular but he hath a purpose of good in it and will discover that they are not behinde with others who sit idle when they are kept busie for in all this exercise of the Prophet when others of the Jewes were sleeping the Lord aimed at rest in a day of trouble when othes should be terrified with the invasion 5. As the Lord sometimes begins at his own house with trouble whereby they are exempted from the dregs of the cup which the wicked drink out Psal 75.8 1 Pet. 4.17 Psal 91.12.13 so the Lords exercising and humbling of his people with the apprehension of approaching trouble is a presage a means of making it easie when it cometh for hereby they are prepared and not surprised with sinners and hypocrites Isa 33.14 they are made to see Gods justice in his stroak that they dare not but submit without quarrelling they are made to deny themselves and seek strength in God yea apprehension may conceive trouble as more terrible then it will prove and so that disappointment will bring ease therefore saith the Prophet I trembled in my selfe that I might rest in the day of trouble Vers 17. Although the fig-tre shall not blossome neither shall fruit be in the vines the labour of the Olive shall faile and the fields shall yeild no meat the flock shall be cut off from the fold and there shall be no berd in the stalls 18. Yet I will rejoyce in the LORD I will joy in the God of my salvation The Prophet by faith ascends yet higher to grapple with the trouble it selfe and though all creature-comforts and means of subsistence under trouble should faile as if means of livelihood from trees land or cattel were cut off from man as useth to be in a general desolation by war yet he undertaketh to bear out and to rejoyce in God for the hope of salvation and deliverance by vertue of the covenant and that interest the Church hath in him Doct. 1. As the calamities of war and captivity are very great and sore so it is the Lords way in
A BRIEF EXPOSITION OF THE PROPHECIES OF Obadiah Jonah Micah Nahum Habakkuk and Zephaniah BY GEORGE HUTCHESON Minister at EDENBURGH Luke 24.25 Then he said unto them O fools and slow of heart to believe all that the Prophets have spoken Ver. 27. And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Act. 10.43 To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins Rom. 3.21 But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets Imprimatur EDM. CALAMY The Second Edition with Amendments by the Author London Printed for Ralph Smith at the Bible in Cornhil near the Royal Exchange 1654. The EPISTLE of the LICENCER to the READER CHRISTIAN READER THis Book which Gods providence putteth into thy hand contains a brief Exposition upon Six of those Divine Prophecies which are called * Ruffinus in Praefatione in Oscam Duodecim Prophetas minores dici respectu quatuor majorum puta Isaiae Jeremiae Ezekielis et Danielis non ed quod iis sententiaerum gravitate rerum verborumque majestate cedant sed ob sermones et librorum brevitatem Prophetae minores The small or lesser Prophets not because their authority or excellency is lesser then those who are stiled Prophetae majores The greater Prophets but because of the brevity and littlenesse of their Books which are so little that all the lesser Prophets put together do but contain 67 Chapters whereas one of the greater viz. Isaiah consisteth of 66. Hence it was that these Books were anciently put into one Volume and called but One Book lest by their littlenesse and smalnesse any of them saith Calvin should be lost These Prophets are in number twelve according to the twelve Tribes to which they were sent Now though it cannot be denyed but that there are very many excellent Commentaries already extant upon these lesser Prophets which may haply deterre some men from buying of this yet I desire such to take notice First That such is the Profundity and unconceivable Abysse of the Divine Scriptures that they cannot be exhausted by any Writers or Commentators whatsoever but when men have digged all the spiritual gold and silver they can out of this precious Mine there will be enough left behind for others to gather Secondly That this Reverend Author hath gone in a way unusual and almost untrodden and hath a peculiar excellency in him which others have not For his chief scope is after a short and yet full Analysis and Exposition to collect choice and pithy Observations out of every Chapter And in this undertaking he is very happy and I may truly say another Mr. David Dickson Now though the work it self is sufficient to commend the Author yet because there are many in our dayes that prize Books for their Authors sake not Authors for their Books sake I was desired to write something to make this Reverend Minister known to this Nation unto which he is altogether a stranger And for this purpose I have received testimony concerning him from those whom I dare trust that he is a man of singular parts and deservedly in high esteem in his own Country for his Learning Godlinesse Modesty Peaceablenesse and Humility That he was earnestly intreated by some of his learned Brethren especially those in Edenburgh where he is Minister to make this work publick for the good of the Churches in both Nations The truth is the Book it self represents him to the world in a very fair and beautiful Character For it comprehends much in a little breathes out much of God and godlinesse His Observations are so excellent and suitable and sometimes so unexpected and yet so natural that I verily beleeve they will be very acceptable not only to private Christians but also and especially unto Ministers affording them many rare and unthought on Doctrines for the spiritual edification of their Congregations That which was said of Socrates That whosoever know him loved him and honoured him and they that did not so it was because they did not know him may truly be said of this Book They that know it wil prize it and the Author of it and they that do not so it is because they do not know it My prayer to God shall be that the learned and religious Author of this short and brief Commentary upon these six Prophets may finde such good successe of his endeavours herein that he may be much encouraged to make a further progresse in this way and other able men may be stirred up by his example to do the like upon other Scriptures which no doubt will tend much to the glory of God and the profit and edification of his people I am Thy Servant in the Work of the LORD EDM. CALAMY Jan. the 27. 1653 TO THE Most Noble and truly Religious LADY ANNE DUTCHESSE of HAMILTON c. Grace Mercy and Peace through Jesus Christ be multiplied IT is Madam the verdict not only of the wisest of men but of the unerring Spirit of God concerning all things under the Sun Vanity of vanities all is vanity Eccles 1.2 and that not only as the Creation is made subject to the vanity of corruption because of mens sin Rom. 8.20 but chiefly in respect of men who are not content with the lawfulnesse of things for which they are appointed and are very good but study to place their happinesse in them neglecting God the only fountaine of true felicity as the creature cannot answer the expectations of such nor satisfie their vast desires so do they by their way provoke the Lord to discover unto them the folly of their choice whether in mercy to his owne that hee may traine them up to better things or in justice to the wicked who seek after no more that they may be no better for all their endlesse endeavors then they who voluntarily mortifie their affections to those things and that all may see the folly and madnesse of their way who sell their souls and spend out their mony and strength for that which is no bread and doth not profit nor satisfie And albeit this way of attaining felicity hath beene essayed and not found by him who for outward enjoyments had cause to say What can the man do that cometh after the King Eccles 2.12 And albeit experience in all ages doth discover what a sandy foundation they build upon who seeke by these meanes to satisfie their own souls made after the image of God yet how few are they who will believe this truth till they also essay it themselves This their way is their folly yet their posterity approve their sayings Psal 49.13 Yea when our selves are finding this truth verified we do hardly trust our owne eyes and senses but are still ready to imagine that we may find it yet otherwise or if we be put from that hope yet oft
long steighting of his gracious and rich offer he is now manifesting his just indignation and wrath against this unthankful and froward generation not only by inflicting many sad bodily judgments but also by sending upon the spirits of many who have not received the love of the truth strong delusions that they should believe a lye and be damned all of them who will not believe the truth but have pleasure in unrighteousness according as was foretold 2 Thes 2.11 And it cannot be denied on the other hand that in the midst of this great wrath the Lord remembreth his tender mercies towards us by continuing hitherto the open preaching of the offer of his contemned grace and by stirring up from time to time the spirits of sundry of his servants to open still more and more clearly the little book of holy Scripture by pious and learned Annotations larger Commentaries shorter Paraphrases brief Explications and other sorts of fruitful writings By these and by all other means he testifieth his lothnesse to depart altogether from this I le which is engaged unto him by all sorts of Obligations and wherein besides these who are already converted blessed ones he hath many Elect souâ—s to bring home from their pernicious wandrings and this his gracious purpose doth appear in this that as Satan is bestirring himself in the maddest manner that any age hath heard of to darken the light held forth in Scripture by the hellish smoak of so many pernicious errors So the Lord is daily discovering more and more fully the folly and vilenesse of the vessels of dishonour and of these abominations vented by them thereby giving hope that when they with Jannes and Jambres have done their worst to with stand the truth of God in the mouth of his Ministers they shall proceed no further then to carry away with them the uncleanesse of the houshold to their owne shame and perdition 2 Tim. 3. from verse 1. to 9. and chap. 2. from ver 16. to 21. This hope hath inclined the Author of this piece among others to offer his service unto the Church whom I need not to commend unto thee nor speak of the measures of the grace of God bestowed upon him because his work will speak for it self and thou after perusing of any part thereof wilt readily allow more unto him then his modesty will allow me to say of him before thou shalt read what followes Therefore let the prefixing of my name to this book be judged to be no more save my presuming upon thy acceptance of what I have heretofore written in this kind to come forth for making his acquaintance with thee â— praying God the Father of lights to blesse unto thee this his first essay and his intention by the grace of God to do more service unto thee in this sort and for this end to increase his talents and lengthen his life and to stir up other able Labourers to take share in this service till it be perfected to thy Edification In which Petition let me intreat thee to joyne with Thy Servant in the Gospel DAVID DICKSON A BRIEF EXPOSITION OF THE PROPHECIES OF Obadiah Jonah Micah Nahum Habbakuk and Zephaniah OBADIAH The ARGUMENT THIS Prophet among others is raised up by God to denounce and foretel the judgments that were to come upon the posterity of Esau because of their cruelty against Judah in the time of their distresses which accordingly were executed as Histories record by the Caldeans some yeares after the destruction of Jerusalem And to comfort the Church of the Jewes unto whom it could not but be a sad tentation and addition to their sorrowes to see those who had been ordained to serve them Gen. 25.23 so prosperous and insolent white as they were sharply afflicted We need not curiously enquire who this Obadiah was seeing that addeth nothing to the Authority of his message and however the time wherein be lived and prophested be not expressely set down yet considering the substance of his doctrine and the affinity it hath with that of Jeremiah chap. 49. and of Ezekiel chap. 15. it appears that he prophefied after the Captivity of Judah under Jehojakin 2 Kings 24.10 11 12. c if not also after the captivity under Zedekiah at which time specially their neighbouring enemies were cruel and insolent and Edom among if not above the rest Psalme 137.7 The Prophecie omitting the inscription may be taken up in two parts 1 The Lord threatneth Edom with destruction by war ver 1 2. notwithstanding their pride and conceit of their Countryes situation ver 3 4. or or of their treasures ver 5 6. confederates ver 7. their wisdome ver 8. and valour ver 9. and that because of their injurious dealing with their brethren of Judah ver 10 11. which they ought not to have done ver 12 13 14. in regard a day of vengeance upon enemies was certainly approaching wherein they should have a share ver 15 16. 2. The Lord comforts his afflicted Church with a promise of deliverance of holinesse and restitution ver 17. of victory over their enemies ver 18. of enlargement of their border ver 19 20. and of fitted instruments and rulers with their King ver 21. Ver. 1. THe vision of Obadiah Thus saith the Lord GOD concerning Edom We have heard a rumour from the LORD and an ambassador is sent among the heathen Arise ye and let us rise up against her in battel THe Authority of this Prophet and his Doctrine is asserted and the judgement of Edom is summarily set down that God who is the Author thereof hath all things in readinesse that the Prophets and Church had received some intimation of the Lords dark counsel concerning Edom and that as men by their Ambassadors so the Lord by his effectual providence was about to stirr up the Nations that served Nebuchadnezzar and make them willing to come against them Doct. 1. The Prophets of God did not speak nor are Ministers to speak the dreams of their own brain but what they have received in commission from God This Doctrine is the Vision of Obadiah that is what he received by prophetick revelation represented either to the senses or understanding and thus saith the Lord is prefixed to it 2. The Word of the Lord and especially threatnings against impenitent sinners will have greatest weight when it is received as indeed the Word of God and proceeding from such a dreadful Majesty Thus saith the Lord Jebovah he who hath an established Dominion and Lordship over all creatures and who can give being and performance to what he saith and therefore not to be slighted 3. Such as make defection from God and renounce their interest in heaven for their belly and sensual pleasures it is righteous with God to brand them with infamy and make them bear the prints thereof unto all generations for not only Esau but his posterity also bear the name of Edom to perpetuate the memory of his selling his
to be cast off by God as one that he will not favour nor care for nor take notice of is the forest of trials especially to the childe of God who lives by Gods favour and is made up in all his afflictions when he findes that God thinks on him and that his troubles indear him to Gods care for this is Jonahs apprehension and saddest complaint I am cast out of thy sight 6. It is no new thing to see a childe of God and vessel of mercy apprehending reprobation and rejection from God in his sad and darke houre for this also is Jonahs temptation 7. Nor is it strange to see the children of God exercised and sadly afflicted with that which hath never been nor will be save in their own feareful apprehensions for so is Jonah with casting off When we reckon by our own deservings and by probabilyties in a strait and not by Gods love and all-sufficiency we cannot but draw sad conclusions and our own spirits will make us work enough 8. Tentations even when they have overcome for a season are not to be lien under and given way to by the children of God but ought to be resisted and set against though they should if it were possible perish in the attempt this being the way to honour God and get deliverance for vanquished Jonah will not quit it so Yet will I looke again 9. That whereby the children of the Lord must oppose all troubles inward and outward and resist tentations is naked saith closely adhering to the Covenant of grace made in Christ and gathering hope of better dealing this is imported in his looking again toward the holy Temple or eying God in his Covenant whereof that was a signe To cast away confidence as uselesse in a strait or not to essay faith till wee be hired by sense or to lie by in wilfull unbelief thinking that is the way to get sense to loose our doubts or to seek any footing for faith but in Gods Covenant and free grace in Christ is the height of folly 10. The weakest act of faith may do much good in a day of greatest need For in all this extremity Ionah had no more but a looking again as a poor banished man 11. Faith in a time of need will finde a way through many a dark impediment to meet with God Therefore Ionah inclosed in the sea and not knowing where the Temple toward which they were to pray stood will set faith at need to seek it out 12. It speaks much of Gods praise that when his people are laid by with their tentations yet hee will not lose them but recover them out of their deepest swounes and make vanquished faith yet again to triumph over difficulties which they had judged insuperable For this is also recorded to his praise that not onely Ionah persevered crying when his trouble was great ver 2 3. but that hee was strengthened after hee had once yeelded to the tentation to believe and look again Ver. 5. The waters compassed me about even to the soul the depth closed me round about the weeds were wrapt about my head 6. I went down to the bottoms of the mountaines the earth with her barres was about me for ever yet hast thou brought up my life from corruption O LORD my God He rehearseth further how his tentation left him not so but gathered strength anew from his hopelesse condition in his trouble seeing no deliverance but as a condemned man cast into the prison of hel for the waters drunk in by the fish or by himself before he got into the fish or the huge sea wherein he was endangered his life and closed him in on every hand and the sea-weeds were wrapped about him either when the fish swallowed them down or when the fish went down with him among them the fish went with him to the very bottome of the sea to the roots of the hills and though he had got out of the fish and could have swimmed out of the sea yet the steep rocks on that shore where the fish ranged with him as so many barres would have held him as in a perpetual prison All which grounds of feare he here recordeth to set forth the mercy of God who when neither depth of sea noâ— steepnesse of shore could allow him any hope had brought him out in saftey as if he had ben revived and brought out of the grave Doct. 1. It is no unusual trial of a child of God under tentation after he hath resolved to adhere to God and hope in him not to get his resolution followed but by casting his eye upon his trouble and poâ—ing on it to judg himselfe yet to be in a hopelesse condition and that he hath been a fool ever to think otherwise and for all this he may yet be happy For Jonah now delivered gives an account how after his resolution to beleeve ver 4. tentation set upon him again and made him conclude himself a lost man and a perpetuall prisoner 2. The sense of an afflicted and sad condition is not soon to be forgotten but to be kept fresh and carried along with every sight of mercy therefore did the Lord suffer Jonah to take a second view of his condition and Jonah by his rehearsall of it testifieth that he is yet more sensible what he had been without Gods help 3. The more we studie the difficulties of our afflicted conditions we will still see more reasons wherefore wee should admire and magnifie the Lord in his delivering of us For after his former sensible sight of his troubles ver 3. when hee takes this other view of it hee sees yet more as trouble without eying of God is endlesly difficult of impossiblities to be delivered without God 4. It is the Lords way with his people to let them see their difficulties to be past hope and irrecoverable before hee appear for them that he may be the more eminently seen for Jonahs aggravation of his trouble from hazard of life depth of seas and steepnesse of shore doth import that in his eys deliverance was impossible 5. Whatever be the fears and apprehensions of Saints under their troubles yet in due time all that they will have to say of greatest trials is that they have made way for Gods manifesting himself in them therefore is that sweet return subjoyned to his hopelesse trouble Yet hast thou brought up my life 6. Albeit the Lord would have his people enjoying an escape in the midst of their trouble in living by faith and will have faith tryed how it will follow its look yet it is his way also when he sees it fit and hath tryed their faith to refute all their doubtfull thoughts with reall deliverance therefore after the former breathing ver 4. and Jonah's fresh assault hee gets actuall deliverance to end the controversie 7. The Lord can give deliverance fom deadly extremities and can reâ—tore his people in safety and their mercies to them when they are
his delayes in executing vengeance for sin with the severity of it when it comes therefore in opposition to their devising iniquity verse 1. that they might execute it well as they thought the Lord deviseth an evil saith he that is it shall be as sore and sharp an evil as if it had been most seriously devised and all the time of delay had been imployed for that effect 4. Sin publickly acted without controlment will bring on judgments against a whole people Therefore because oppression was committed publickly against this family do I devise an evil that is against this whole Nation Amos 3.1 2. even the notorious sins of private persons much more of publick Ministers of Justice not being punished or such sins becoming universal cannot but bring judgments upon a whole Land 5. However Oppressors may think to shift the Lords visitations yet when they come they shall seize upon them and their violence shall be met with afflictions which they cannot shake off for it is an evil from which ye shall not remove your necks 6. Albeit men also dream that if they cannot exempt themselves from judgments yet they will courageously and undauntedly bear out under them yet the Lord by his rods will make the most haughty to stoop for Neither shall ye go haughtily 7. God hath our time and the revolutions thereof so in his own power as he can thereby when he will cause the stoutest to fall before him therefore it is subjoined as a reason why they shall not walk haughtily for this time is evil God shall make the times to crush them 8. Men by their transgressions do provoke the Lord to make their time bitter and evil unto them wherein otherwise they might comfortably serve their generations for because they had oppressed c. therefore this time is evil Ver. 4. In that day shall one take up a Parable against you and lament with a doleful lamentation and say We be utterly spoiled he hath changed the portion of my people how hath he removed it from me turning away he hath divided our fields Their calamity is further set forth that it should not be ordinary but the matter of a Proverb in all mens mouths and of a bitter lamentation composed by themselves to bewaile their calamities or by their enemies counterfeiting their sorrow wherein they should bewaile their utter desolation in that the Lord had transferred the possession of the holy land which he had given as a portion to his people to their enemies and had not onely cast his people out of it but turning away in anger had given it to the enemies to divide it among them and so had put them out of hope to return to it again all which relates especially to the case of the ten Tribes whose lands were thus possessed by the Assyrians 2 Kings 17.24 Doct. 1. Sinning against God with an high hand will at last make the sinner a remarkeable spectacle of justice and will end in bitternesse and lamentation for In that day shal one take up a Parable or Proverb against you and lament with a doleful lamentation 2. The sinners desert is to be utterly ruined without hope of restitution and to be left in that condition to bewaile their want and misery for this is the sum of their lamentation that they are utterly ruined put away from their land their enemies dividing it as their owne inheritance 3. The seeing of God as a party and affliction as flowing from his anger they make the afflicted's lamentation yet more bitter for so doe they lament He hath changed and removed turning away be hath divided 4. The Lords judgements upon a sinfull people will surprize them with astonishment and be more sad then any thing they did expect or dreame of when they were wallowing in their iniquities for so much doth their admiration import How hath he removed it from me Ver. 5. Therefore thou shalt have none that shall cast a cord by lot in the Congregation of the LORD Their utter desolation is here positively denounced by God in confirmation of their lamentation that being cast out of their land they should want the benefit of dividing their inheritances by lot before the LORD in his Congregation as of old Joshua had done Josh 18.4 6 10. and they used to doe on several occasions especially every Jubilee when they returned to their possession but should remaine exiled and their enemies in possession of their Country Doct. 1. It is a bitter case when an hard condition is not onely feared or apprehended by us but proves in reality as sad as we imagine For here the Lord confirms their lamentation in apprehending desolation by a positive sentence Thou shalt have none to cast a cord by lot 2. Iniquity will make a Land spue out even a confederate people and detaine them in exile destitute of their wonted priviledges This is imported in that threatning Thou shalt have none to cast a cord c. 3. The causes procuring judgements are still to be taken along in our thoughts with the judgement Therefore saith he because of these sins mentioned ver 1 2. Thou shalt have none c. This will make us justifie God in his afflicting and will set the afflicted on work by repentance to make up their outward losses in God 4. Afflictions will be so much the more bitter as the mercies of which wee are deprived by them have been given unto us by a special providence and as a signe of Gods favour for so the land from which they are to be banished is a land which they had by lot in the Congregation of the Lord that is a land divided to them by especial providence of God and wherein the Congregation of the Lord was See Ps 47.4 and 137.1 Ver. 6. Prophesie ye not say they to them that prophesie they shall not prophesie to them that they shall not take shame The second accusation is for their contempt of and opposition unto Gods Word and Messengers the sense of the words which in the original are concise and short is when the wicked heard the Prophets of God threaten sin so sharply they could not endure this sound doctrine but either would have them silent as Amos 7.10 11 12 13. or would limit them to preach onely what they pleased as their false Prophets did and so some read the words Prophesie ye not let these to wit the time-serving Prophets and such as would follow their way prophesie upon this the Lord threatens to adde this to their judgements that he will take away his Prophets and hereby give them up as dogs to whom holy things are not to be cast and prevent the shame and ignominy which his Prophets suffered at their hands as Matth. 7.6 or as the words may be read by way of interrogation If they shal not prophesie unto these shall they take no shame although they were rid of faithfull messengers to warne them yet that would not hold off jugements
Kings 8.18 for which sin whatever pretences they held out the Lord threatens them yet further with extreme desolation Doct. 1. Idolatry and corruption of true Religion and the worship of God is the great cause of Gods controversie with his visible Church for the statutes of Omri are beot 2. The Authors and Promoters of idolatry in the visible Church are marked and observed by the Lord as Omri and Ahab are 3. No injunctions of rulers nor concurrence of publick authority can make idolatry lawful nor justifie those who walk in such wayes being enjoyned for it is a controversie the statutes of Omri are kept and all the works of the house of Ahab 4. No example of multitudes nor shewes of prudence can justifie idolatry or perverting of truth The works of the house of Ahab are kept and ye both Judah and Israel walk in their counsels They thought it a prudential way by conformity with the heathen to keep peace with them and be free of the scorn of the wise of the world because of a singular Religion but all this excuseth not 5. Whatever outward advantage men expect by corrupting of Religion yet the nature of their work tends to a contrary end and doth draw on all those evils which they by sinning study to decline for whatever pretences they had yet ye walk saith he in their counsells that I should make thee a desolation and the inhabitants thereof an hissing it exposed them both to spoile and reproach which they sought to shun 6 Idolatry is a land-destroying sin and makes a people extremely desolate and contemptible so much also doth this threatening teach wherin there are sadder things threatened then for their sins against the second Table I will make thee a desolation and the inhabitants an hissing c. 7. As the Lords people have their peculiar priviledges so also their peculiar reproach or punishment proportionable to their profaning of that great priviledge of his people Ezek. 36.20 23. and that because sin in them who boast themselves to be the people of God is singularly great Therefore saith he ye shall bear the reproach of my people CHAP. VII IN this Chapter Micab in name of all the godly laments the paucity of good men and the universal corruption of all ranks as a presage of approaching ruine verse 1 2 3 4. And that no relations could tie men to saithfulness v. 5 6. yet comsorting himself and the godly in God v. 7. by the expectation and hope of a satisfactory deliverance v. 8 9 10. by Gods promise of restoring them after some trouble v. 11 12 13. by his promise to hear the prayers of the godly in behalf of the Church v. 14 15. and that to the astonishment of all her enemies v. 16 17. he concludes all with exalting of the infinite mercy bounty and fidelity of God v. 18 19 20. Verse 1. WO is me for I am as when they have gathered the summer-fruits as the grape-gleanings of the vintage there is no cluster to eat my soul desired the first ripe fruit The Prophet laments the paucity of godly men who being as earnestly desired by him as a traveller would desire fruits by the way and as precious in his eyes as the first ripe fruits are to men Isa 28.4 Hosea 9 10. yet they were as rare to be had as fruits are after the gatherings of the vintage there being only some few gleanings lew as Isa 17.6 to bemoan with him this decay and in whose name he now laments Doct. 1. The truly godly are very precious and useful in the visible Church as being not only restreshful to other godly men but instruments and means of bringing down blessings by dealing with God in prayer by standing in the breach c. Therefore saith he my soul desired the first ripe fruit so precious were they in his eye 2. The truly godly maybe reduced to a very small number in the visible Church many who appeared to be such making defection and many of these who are indeed such being taken away by death I am as when they have gathered the summer-fruits as the grape-gleanings of the vintage saith he 3. The want and decay of godly men is much to be lamented by the visible Church and such are left behinde especially by faithfull Ministers Wo is me and my soul desired the first ripe fruit saith he for not only is it sae to zâ—alous Ministers when they see not the fruit of their labours but in such a time all the godly are deprived of sweet fellowship and are by this decay forewarned of judgements to come See Psal 12.1 Isa 57.1 Verse 2. The good man is perished on t of the earth and there is none upright among men they all lie in wait for blood they hunt every man hiâ— brother with anet He explains in proper termes what was figuratively for down in the former verse to wit that in stead of justice and humaniry amongst men cruelty and craft abounded Doct. 1. Corruption once beginning among a people will soon become universal if the Lord prevent not Sins of a time are such as few have zeal to oppose or guard against The good man perisheth they all lie in wait every man hunts his brother saith he 2. Those only are truly merciful to others who have themselves obtained mercy of the Lord and from the sense thereof are tender toward others for the word rendered the good man signifies such a one as is so to say mercified or made up of mercy from God and is actively merciful to others 3. When mercifulnesse departs from among men then also uprightnesse or doing what justice or strict obligation requires will not stay the Lord plaguing the casting off of the one with the removal of the other therefore are these linked together the good man is perished and there is none upright 4. The defection of members of the visible Church is ordinarily plagued of God by giving them up to be most grossely wicked for they all lie in wait for blood to oppresse or murther they hunt every man even his brother with a net They are most intent and subtile in undermining and oppressions and seek to entrap their nearest friends as hunters do pursue wilde beasts and fowlers birds Verse 3. That they may do evil with both hands earnestly the Prince asketh and the Judge asketh for a reward and the great man he uttereth his mischievous desire so they wrap it up For further confirmation of this universal defection he instanceth it in several ranks The first instance is in the person of great ones who being bent on evil such of them as are in authority as Princes of the blood and delegate Judges do avow bribery and they whose requests are commands do ask for gifts and expose justice to sale and so such others in the land as are great and can give money fear not to communicate counsels with the Judge to defraud and oppress the poor and the Judge and
this and must have it often pointed out to him 3. Outward pomp and splendor in the exercise of Religion though it be much taking with natural hearts yet it is not the thing God looks to but how his own prescribed rule is followed and what reality is there in such shewes for saith he their Idol is laid over with gold and silver and yet there is no breath at all in the midst of it Ver. 20. But the Lord is in his holy Temple let all the Earth keep silence before him In opposition to the vanity of Idols the true God is commended who dwels in heaven and manifests himself in the Church by the signs of his presence of his own appointing by prescribing rules of his own worship whose authority and greatnesse is such as may make all the world give over their disputing for Idols and submit to his doctrine and may cause them to stand in awe to come in opposition to him or to wrong his people when they should be scattered amongst them Doct. 1. The consideration of the vanity of Idols and misery of Idol-worshippers ought to commend the true God to his Church and set out their own happinesse who have him not only reigning in heaven but in the midst of them and know how to serve him acceptably according to his will therefore it is subjoyned to what hath been said But the Lord is in his holy Temple 2. The authority of the true God and his presence among his people being seriously thought upon will call for much reverence will silence all debates against his revealed will and may terrific men from being in opposition to him or his people for the Lord is in his holy Temple let all the Earth keep silence before him where silence is the badge of their reverencing his majesty and authority as Joh 29.9 CHAP. III. IN this Chapter the Prophet having heard Gods minde concerning both the Church and the Chaldeans expresseth his exercise upon the whole of that which hath been revealed to him in a way of meditation or prayer penned for the edification and direction of the Church in the times they were to meet with v. 1. wherein out of his deep apprehension and fear of the approaching stroak having prayed for preservation moderation of severity in their captivity till the time prefixed for their deliverance should come v. 2. He gathers grounds of faith that there should be a deliverance from their future captivity from the Lords glorious manifestations of old for his people in carrying them from Egypt through the wildernesse to the possession of the promised land and setling and securing them in it ver 3. 15. after which he changeth his stile and instead of praying expects that present feares should end in future confidence v. 16. and glorieth in the hope of preservation and deliverance v. 17.18 19. In testimony whereof he commends his meditation to be sung with joy v. 19. Ver. 1. A Prayer of Habakkuk the Prophet upon Sigionoth The Inscription of this exercise holds forth the Prophets scope which is to pen a prayer to God in reference to the ensuing calamities such a prayer as the word signifieth as is made by a Supplicant to a Judge which because it was penned in Meeter for the help of memory therefore the tune is prescribed the clear signification whereof though it be uncertain yet that which cometh neerest to likelihood is that the Prayer being endited in a composed mixt Meeter it was to be sung with variable tunes instruments fitted accordingly Doct. 1. when the Lords people abuse their priviledges they may be put to plead for them before the Lords tribunal by prayer and be content to hold fast these things by faith which sometime they had full possession of for Hab akkuk and the Church are put to prayer for their very being and to deprecate the total ruine of Gods work 2. It is the duty of all in a time of imminent or incumbent judgements to stirre up themselves and others in their stations to get the spirit of prayer that being exercised in religious duties they may be kept from declining or fainting and may be preserved from the judgement of senselesse stupidity which usually attends such times Ezek. 24.22 Therefore doth the Prophet by his example stirre up and by this publick forme prescribed by the Spirit of God and therefore lawfull direct the Jewes how to imploy themselves in their captivity 3. The people of God are not to expect that their prayers will hold in one tenor under trouble but as their exercise will be various in fearing believing trembling rejoycing c. so their prayers may begin low rise high fall low and rise high again for so much may be gathered from the nature of this meeter wherein the prayer is penned or tune to which it was sung called Sigionoth or variable as of one wandring here and there and not keeping one way This appeareth clearly in the prayer it selfe or the Prophets subsequent exercise and such variety makes the consort and melody of that spiritual exercise more sweet Ver. 2. O Lord I have heard thy speech and was afraid O Lord revive thy work in the midst of the yeers in the midst of the yeares make known in wrath remember mercy This verse containes that which is properly the Prophets prayer in this exercise the summe whereof is that being afraid of Gods threatned and imminent judgement of the Captivity to which he submits without more contending he prayeth that the Lord would not suffer his Church nor his work in it to come to nothing by their captivity but would during that time keep in their life by undeserved tokens of his favour till he should deliver And that notwithstanding their sinnes procuring wrath he would magnifie his mercy toward them Doct. 1. When judgements are threatned against the Church albeit she may believe love in them and that she is the Lords whatever come yet threatned trouble ought to be an exercise unto her and ought to make her humble under Gods threatning hand and tremble to deal with such a bitter cup O Lord saith he I have heard thy speech to wit concerning the Captivity and was asraid Both the Majesty of the speaker and the matter of the speech did affright him 2. As prayer to God is the kindly vent of all the godlies feares without which fear might readily crush them and by which the thing feared is either removed or blessed and made more easie and comfortable unto them so prayer will not speak well in trouble where there is not some sense of Gods word threatning or of his hand striking at the root of it for the Prophet being afraid subjoynes O Lord revive as the issue and result of his feare and as being a suitable and fit time and disposition for prayer 3 When the Lord hath disclosed his purpose concerning his peoples being in trouble it is the duty of the godly to submit
enquiry and fanning of themselves and one of another and that for this end they would gather and recollect themselves and meet together in solemne Assemblies for humiliation and repentance and that they would do this timously before he decreed vengeance which in Gods long-suffering had been yet suspended break forth and before a day of patience pass over swiftly as the chaff before the wind or before the day come wherein they should be as chaffe before the wind and the decreed vengeance should break forth in execution suddenly and easily and wherein the great fierce anger from the Lord should inflict judgement without mercy Doct. 1. When the Lord speaks in hardest tearmes to his sinfúl people yet they are to read in it an invitation and allowance to come to him by repentance and not that he is putting them away from any duty of that kinde Therefore though the Lord had uttered his sentence as a concluded business chap. 1. v. 2. yet here he sheweth what use they should make of it in turnning to him by repentance 2. Repentance is not acceptably endeavoured where there is not a thorough and harrow search enquiry made into our own hearts and wayes and an helping one of another in our stations to perform that duty that so our consciences from clear conviction may charge upon us those sins for which the Word threatens and the sinfulnesse of them and may stir up to turn unto the Lord for so the words in the Original may be rendered search narrowly into your selves and search as men do after stubble scattered here and there as the word is used Exod. 5.12 or after what is lost amongst it that is search and search again while ye are thus employed about your selve stir up and help others to search for so the original construction doth import 3. For stirring up to this duty of searching and making it effectual it is necessary that every man recollect his wandring thoughts whereby he hath snuffed up the winde at his pleasure and hunted after vanities and that the communion of Saints be entertained particularly in solemne and publick humiliations for so doth the Word signifie according to the translation gather your selves together yea gather together See Joel 2.15 16. 4. As this duty of repentance and self-searching is of great importance and concernment in all times and cases and especially when God declares himself to be angry so it is a duty to the performance whereof there is need of much stirring up from the Lord so much also doth the doubling of exhortations gather yea gather import 5. It is necessary for our humiliation and for setting forth the freedome of Gods love and how much he tendereth our wellfare that we know our selves well and what we are to whom the Lord gives invitations or makes gracious offers for this end is it declared here that the Lord invites to repentance a nation not affected with desire to wit of turning to God or of their own good and not desired or worthy to be beloved of him the Original word will import both 6. It is a great addition unto and aggravation of sin when it is general and overspreads a land either by general corruption or by rulers their connivence at sins of particular persons which brings guilt upon the whole land or by private persons their not mourning for the abominations of the time which involveth them in the guilt thereof All which also may contribute to commend Gods kindness in following such a crew and to hold forth the necessity of repentance when the disease is so desperate for this cause it is marked that they were a Nation not desired especially by reason of overflowing sin 7. As the Lord in his long-suffering doth not always execute vengeance immediately upon his purposing or threatning so to do but alloweth some time for bringing forth of that conceived birth as the word in the original imports so the Lords most absolute threatnings do not seclude the penitent from hope but rather invite to speedy repentance so are we taught here gather your selves before the decree bring forth as giving time to them to repent and ground of hope if they should so do for however the Lords eternal purposes be unalterable yet his threatnings which are his pronounced decree or sentence according to the law when most absolutely pronounced to exclude the exception of repentance Jon. 3.4 10. The Lord threatning so sharply that upon our perverting of him he may not execute it as on the contrary he promiseth that he may fulfill And when his threatnings do hold forth even his irrevocable purpose to send outward land-judgements notwithstanding the repentance of any as 2 Kings 23.26.27 yet repentance before it be executed is to good purpose for removing the penitent before the evil day come as was done to Josiah for moderating it to him if he be continued as Jeremiah and the godly remnant found Jer. 15.11 for taking off wrath out of whatsoever they shal taste of the cup. 8. It is an horrid iniquity to despise the patience and long-suffering of God or to neglect the setting up of our furnace of examination self-searching when he threatens and will provoke him to set up his furnace of judgment so much the hotter that it hath been long forborn for if they let the decree bring forth and a day of patience blow over without repentance and fanning themselves he will make the day pass and drive them as chaff and will send his fierce anger upon them 9. None who do believe divine wrath how forcible it is and how weak themselves are to resist but they do proclame their own madness if they set not about repenrance when God threatens Therefore it is thrice held out what this day will be that it shall pass as chaff that the fierce angers of the Lord the day of the Lords anger shall come upon them as sufficient to move any who were not quite bereft of sense to gather together before the decree bring forth Ver. 3. Seek ye the LORD all ye meeke of the earth which have wrought his judgement seeke righteousnesse seek meekness it may be ye shall be hid in the day of the LORDS anger There being little hope of the body of the land that they would be repentance avert a day of anger Therfore the Lord turns to the godly remnant in the land who are humbled and made meek under the sense of sin and Gods hand and who have studied to make conscience of their duty enjoyned in the word These he exhorts to go on in seeking the Lords face and favour and to grow in humility in meeknesse and in righteous walking and in making use of the righteousness of Christ as being the certain way to be hid from wrath to come the only way giving any ground of hope to get safety in outward judgements though he will not make them absolutely sure of it for this sort of speech see on Jon.
by her sins that the Lord should lay her desolate exposed to the fury of enemies without all government protection or apparent being and he may for a season in justice so deal with her lor her walls were to be built and consequently were ruined not only as a vineyard with the hedge pulled down but a city totally desolate 3. The Lord will in due time restore and make up the ruines of his destroyed Church and people for thy walls are to be built 4. Gods time is to be patiently waited upon for restoring of his Church for there is the day for doing it which he will keep and no sooner 5. As it is one of the Churches great trials to lie under the power of oppressing tyrants and strangers who by their decrees and injunctions executed with rigour do labour to ruine her and bear down the work of God So the Lord when he hath wrought his work upon his Church by such a trial will deliver them also from that yoke and set them at liberty to serve him and enjoy tranquillity without such interruptions for in that day the decree shall be far removed This the Jews had some taste of at their return from Babylon and at some times thereafter but it shall be more accomplished at their turning to the Lord when there shall be no more decrees of captivity to follow 6. All sorts of persons of all Nations have free accesse unto the Church under the Gospel and the Lord hath undertaken to make them come for in that also he shall come even to thee from Assyria and from the fortified city and from the fortresse even to the riveâ— and from sea to sea and from mountain to mountain that is generally from all quarters of the world by sea and by land which seems to be expressed with relation to the situation of Israel the borders whereof according to Gods Charter were from toward Egypt to the river Euphrates and that which they ordinarily possessed was bounded by the east or dead sea the west or great sea and by the mountaines Lebanon and Hor on the North and other mountaines in the wildernesse toward the South See Exod. 23.31 Numb 34. Josh 1.4 and elsewhere 7. In the Church of the Gospel the Lord hath determined that the Church of the Jews or Israel shall be very eminent not only as being the mother-Church of old from whence the Gospel came to call all Nations to joyn with her but as being yet to be made so conspicuous as will invite many Nations to come in to Christ and to be made a means of their Conversion In relation to both these times it is said to the Church of the Jewes in that day he shall come even to thee c. alluding to the Proselytes coming up â—o Jerusalem of old 8. The priviledges and advantages of the Church of God being rightly seen may and will prevail even with her greatest enemies and with such as have their own good accommodations to lay down their enmity and renounce all and come and share with her for he shall come to thee from Assyria her most inveterate enemy and from the fortified cities and from the fortresse by which Egypt seems to be signified which was well fortified by Nature and Art and the Hebrew word here hath affinity with the Hebrew name of Egypt and withal Assyria and Egypt are ordinarily joyned in such promises Isa 19.23 24 25. 9 The Lords meanes for gathering and enlarging of his Church is the preaching of his Gospel whereby he leads all captive unto the obedience of Christ for so much doth the other interpretation of the decree teach us the decree shall be far removed and he shall come c. Where the Gospel may be called a decree as containing Gods eternal Purpose and Ordinance concerning the salvation of sinners published in his Name to the world for sinners to lay hold upon and the efficacy thereof depending upon Gods counsel and decree 10. The publishing and prevailing of the Gospel through the world notwithstanding all impediments and opposition is a work wherein the hand and power of God is to be seen for what is already done and to be rested upon for what is to be accomplished for it is he only who can undertake that the decree shall be far removed Vers 13. Notwithstanding the land shall be desolate because of them that dwell therein for the fruit of their doings Lest the people should flatter themselves in their sins a caution is subjoyned for the right understanding of this promise shewing that before the performance thereof a desolation must be because of their sins which was accomplished first by Nebuchadnezzar and again by the Romanes Doct. 1. The promises of God ought to be warily heeded and rightly understood and applied that secure sinners suck not poison from them therefore is a caution given to be taken along Notwithstanding the land shall be desolate 2. God may carry thoughts of love to his people hid in his heart for a long time and may let out much trouble on them whom he loveth and purposeth to manifest love unto for Notwithstanding to wit that he hath a purpose to enlarge her v. 12. yet the land shall be desolate See Jer. 29 10 11. 3. The reason of the Lords striking a people toward whom he hath a purpose of love is their sin for which he will plague their contentments lay their habitation desolate and make them taste of the bitternesse of their way in departing from him that so they may be humbled and fitted for his mercy and that he may cut off wicked generations and raise up others to enjoy his mercies for The land shall be desolate because of them that dwell therein for the fruit of their doings Vers 14. Feed thy people with the rod the flock of thine heritage which dwell solitarily in the wood in the midst of Carmel let them feed in Bashan and Gilead as in the dayes of old 15. According to the dayes of thy coming out of the land of Egypt will I shew unto him marvellous things A third ground of encouragement is held forth in an answer to the Prophets prayer who upon the mentioning of the ensuing desolation turnes himself to God or to Christ the great Shepherd requesting that he would have a care of his scattered and desolate people in whom he had so much interest and would at last bring them to enjoy the wonted sweet fruits of his Government and feed them as flocks were fed in the fruitful pastures of Bashan and Gilead Numb 32.1 Deut. 32.14 To which answer is returned in a promise that they shall get a deliveâ—ance no lesse famous and miraculous then when they were delivered of old from Eâ—ypt This promise is both spoken of the Church and to her noâ— only because she was abundantly satisfied of the first and therefore it is spoken to her to stir heâ— up to believe the other but to shew the Lords constancy in
doing her good in that so to say both before her face and behinde her back he is the same Doct. 1. Sense of judgements imminent or incumbent doth call for much prayer and dealing with God for such use doth the Prophet make of the threatened desolation 2. The Church of Christ in her trouble especially is in a solitary condition and full of hazard being disconsolaâ—e and exposed to want and danger unlesse he have a care of her for They dwell solitarily in the wood in the midst of Carmel they are like a solitary flock in woods and mountaines and albeit Carmel signifie a fruitful place and was so in the land of Canaan Isa 33.9 and 35.2 2 Kings 19 23. and elsewhere yet it is here taken in with the woods to shew that their most fruitful places in exile should look like a wildernesse to them or because it was an open field and mountain and consequently not safe though others joyne that rather with the latter part of the verse Let them feed in the midst of Carmel in Bashan c. and so it is also expressed Jer. 50.19 3. Christ is the only Shepherd to whose care the Church is concredited and who will have a special care of them in trouble for to him doth the Prophet pray Feed thy people which dwell solitarily 4. Christ doth not only feed his people but doth exercise a jurisdiction over them whereby he keeps them in subjection to him drives them to their food and expels noxious humours which may hinder their feeding and thriving and he doth also by his power protect them whom he thus feedeth and governeth all which are desirable and to be prayed for from him Feed thy people with thy rod. See Psal 23.4 5. Christ hath many relations to and interests in his Church not broken off by any trouble to endear her to his affection and care and which may encourage faith to go to him in need therefore saith he Feed thy people the flock of thine heritage which dwell solitarily c. Notwithstanding their desolate condition they are his peculiar portion wherein he hath not a temporary but an eternal right as men have to their heritage in all generations and accordingly he will care for and possesse them and this Charter and Priviledge stands fast to the Church of the Jewes here prayed for to be manifested after all their dispersions 6. Christ hath ample allowance to bestow upon his people and all fulnesse for faith to lay hold upon in prayer for the supply of every need for he can make them ferd in Bashan and Gilead which were fruitful pastures for flocks though in relation to Israel this may be understood more particularly of restoring them to their own fruitful land to enjoy it in its full extent even to Bashan and Gilead which lay far off beyond Jordan See Jer. 50.19 7. The Church of God hath rich experiences of his former goodnesse to encourage her in her present suits whereof faith ought to make use therefore saith he Let them feed as in the dayes of old 8. Christ will not deny the needy and lawful desires of his people particularly such as flow from publick-mindednesse and are put up for the Church but will take charge of his afflicted people to give them a blessed issue for the request is here granted 9. As Christ is Omnipotent so he will do wonders if need requires for the behoof of his people and he takes pleasure to convey the expressions of his love to them and to bring about their deliverance to their own and others admiration for I will shew him or make him to enjoy marvellous things 10. As Christs manifesting of himself in former times for his people engageth him to do yet more for them so will he make good whatever they have ground from former experience to expect for According to the dayes of thy coming out of the land of Egypt I will shew him marvellows things where faith is not only to feed upon the great acts he did but also upon the way of his doing of them his passing over their iniquities their murmurings and unbelief his reducing them to straits before he appeared for them his working by small unlikely and contrary means c. 11. The Lord stands engaged to his ancient people to give them a deliverance from their troubles and bondage as great and wonderful as that from Egypt was for so is expressely promised and albeit this be spiritually accomplished and daily accomplishing in the spititual deliverances of the Israel of God yet this promise is made chiefly to the Church of Israel in relation to their desolation and albeit some pledge of this was given at their return from Babylon yet then it came short among other things of the deliverance from Egypt in that it was not National even of the Jewes and therefore it seems to have relation to the time of the restitution and saving of all Israel which will be so great a mercy as will in a sort obscure former mercies Jer. 16.14 15. Vers 16. The Nations shall see and be confounded at all their might they shall lay their hand upon their mouth their eares shall be deafe 17. They shall lick the dust like a serpent they shall move out of their holes like wormes of the earth they shall be afraid of the LORD our God and shall fear because of thee A fourth ground of encouragement and a consequent of the former is taken from the effects which all these shall have amongst enemies who seeing all this mighty Power of God appearing for the Church shall be astonished and made deaf with the fame of Gods acts and dumb that they dare not speak as formerly proud things and the terrour of Gods Majesty appearing in and for his Church shall so seize upon them as to make them with all fear and subjection submit to God and his Church stooping as low as serpents and creeping things See Psal 72.9 Isa 49 23. All which doth not necessarily infer their true Conversion but only that they shall yield feigned obedience and pretend friendship to secure themselves Doct. 1. The deliverance of the Church of God is brought about in such a way as natural men consulting with reason could never have expected it therefore the Nations shall see and be confounded 2. The Lord seeth it fitting at some times not only to be kinde to his people but to give publick demonstrations of his good will to them in such a measure as may astonish all beholders for the Nations shall see and be confounded they shall lay their hand upon their mouth c. See Psâ—l 126.2 3. The Churches priviledges and strength being well seen will be terrible to enemies in their greatest power for They shall be confounded at all their that is the Churches might or for all their might that is all the power they themselves thought they had shall not keep them from confusion but they shall be astonished so much the