A BRIEF EXPOSITION OF THE PROPHECIES OF Obadiah, Jonah, Micah, Nahum, Habakkuk and Zephaniah.  
BY GEORGE HUTCHESON Minister at EDINBURGH.  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 Prophet's 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 Cornhill, 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 sermons, et librorum brevitatem.  Prophetae minores, The small or lesser Prophets; not because their authority or excellency is lesser than those who are styled Prophetae majores, The greater Prophets: but because of the brevity and littleness 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 littleness and smallness 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 denied, but that there are very many excellent Commentaries already extant upon these lesser Prophets, (which may haply deter some men from buying, of this;) yet I desire such to take notice,  
First, That such is the Profundity and unconceivable Abyss 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 itself is sufficient to commend the Author, yet because there are many in our days that prise Books for their Author's 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, Godliness Modesty, peaceableness and Humility. That he was earnestly entreated by some of his learned Brethren, (especially those in Edinburgh where he is Minister) to make this work public, for the good of the Churches in both Nations. The truth is, the Book itself 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 godliness. His Observations are so excellent and suitable, and sometimes so unexpected, and yet so natural, that I verily believe 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, will prise 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 find such good success of his endeavours herein, that he may be much encouraged to make a further progress 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, DUCHESS of HAMILTON, etc.  
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 men's sin, Rom. 8.20. but chief in respect of men, who are not content with the lawfulness of things for which they are appointed, and are very good; but study to place their happiness in them, neglecting God the only fountain of true felicity; as the creature cannot answer the expectations of such, nor satisfy 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 own, that he may train 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 endless endeavours, than they who voluntarily mortify their affections to those things; and that all may see the folly and madness of their way, who sell their souls, and spend out their money and strength for that which is no bread, and doth not profit nor satisfy.  
And albeit this way of attaining felicity, hath been 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 seek by these means to satisfy 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 say, Psal. 49.13. Yea, when ourselves are finding this truth verified, we do hardly trust our own 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 times are we little the better, but do sit down 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 days in vanity, and our years in trouble, Psal. 78.33.  
How great cause then have we to admire and lament the folly of the children of men, who do so fare mistake, and upon their mistake do forsake their own mercy, whereunto they are led by the discovering of the emptiness of all things beside God? who do quarrel 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 quarrelings can avail or help them nothing: and who do not improve such dispensations for the end for which they are appointed, but either sit down stupidly under them, or grow the worse that pains are taken on them, or at least do pine away under the punishment of their iniquity, and do howl upon their beds for corn, and wine, and oil, but return not to the most High? Hos. 7.14.16. And on the other hand, we have cause to admire the mercy of God toward his own chosen ones, in that he will (so to say) make them happy against their wills, and when they would destroy and deceive themselves with a vain show, he in mercy to them will famish their idols, and drive them from snares, as he did Lot out of Sodom. And when the Lord hath dealt so hardly with them, as many times in their bitterness they want language to express it, yet he will 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 seen an end of all perfection. Psal. 119.96. And he will discover the riches of his grace, and fullness of his spiritual comforts, by making his people bless him, and acknowledge the mercy of these dispensations, which sometimes they so much startled at. Psal. 119.71, 75. and causing the voice of rejoicing and salvation, even in the pilgrim tabernacles of the righteous, Psa. 118.15.  
Herein (Madam) your Ladyship 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 Ladyship 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 pearl 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 Ladyship's way and exercise, to see your sweet submission under the Lord's 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 myself (as having been a witness thereunto at several occasions,) to be instrumental, as the Lord shall enable, for your Ladyship's furtherance and encouragement therein, which together with my obligations, to make some acknowledgement of the many respects it hath pleased your Ladyship to show unto me for the truth's cause, have induced me to make bold in dedicating unto your Ladyship 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 days, 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 Ladyship, that shall be more than abundant recompense unto  
(MADAM) Your Ladyship's 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 brief account.  
As I have looked upon a short Exposition of holy Scripture joined with the principal doctrines flowing there from, after the mould of the Reverend Mr. David Dickson, his late piece upon Matthew, as a special means (through God's blessing) for promoting of truth and piety, and for preventing of errors; so I little thought to have undertaken any such thing myself, when so many godly, able, and experienced Ministers of the Gospel, did not, (for reasons known to themselves) put hand to it: But being some years 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 book of Psalms; I did then essay some of these Prophets, being at that time recommended unto me, and of late at his desire (living now through God's providence in one City) I have looked upon them over again, and adventured to present these to public 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 reap thereby) I am confident, will richly recompense the undertakers in their own bosom 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 myself (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 sum of each Chapter in the entry) to premit some short Exposition of the words before the doctrines, which is enlarged, when need is, in clearing the deductions of each Doctrine. In the Exposition I have pointed, upon occasion, at other Scriptures helping to clear the place; but for the Doctrines, I did not set myself to bring Scripture confirming them, it being my desire that no more be admitted, or received here, than 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 further ground of meditation to the Reader, if he please. It cannot be a voided in a piece of so many Doctrines, and on divers subjects, but the same Doctrines, at least for substance, will occur often; but the Reader may consider, that every time it occurreth, it is confirmed of new, from a new ground; and Gods inculcating of truths often calls on us to hear, and consider them much. If any man thinks the doctrines sometimes more prolix, he would consider, that in this sort of writing it is required to say much in little bounds, that sometimes two truths flowing from one ground, will speak more fully being conjoined, then if every one of them were made a doctrine alone; & that some doctrines, nakedly propounded, could not satisfy, unless they were either limited, or cleared a little.  
As the Doctrines will be found (I hope) to arise naturally from the text explained: so in exposition I have studied to keep by the rule of faith, and set down that Exposition which is most agreeable to the context itself: and where diversity of interpretations could agree together, as tending to one scope, I have conjoined them; and but seldom held forth divers and different interpretations of one place, where there was no such affinity betwixt them. There is only one thing of which I would premonish thee in a word, and that is concerning some promises made not only to the Church of the Jews, but to all Israel, wherein not only their future conversion, but their restitution to their own land seem to be held forth. I am not ignorant how peremptory many have been of old, and of late, in determining of such future events from the Word; and that many who have asserted the restitution of Israel to their land, have asserted with it also a reign of Christ, not only in his spiritual government, but in his person also on earth; and that the Church shall be in a very flourishing and glorious estate for a thousand years. Both of which assertions, as they have no sure footing in Scripture: so the first speaks but little comfort to the Church (which is that they intent in it;) for, seeing Christ hath a circumscribed body, he can be but in one place at once; and it is more comfortable to the Church in all quarters of the world, to be governed by his Spirit, and instruments employed by him, sitting at the Father's right hand, then by deputies employed by him, while he remains in one corner of the world, as that opinion must grant he will. And for the second, albeit the Church may (and belike after the conversion of Israel will) have some glimpses and breathe of tranquillity and prosperity, yet that happy condition which many speak of, seemeth not to be very consistent even with common sense; for, if the Church and particular Saints, shall have corruption while they are within time, that fire will necessarily produce sparks of trouble; and how any trouble can be consistent with such a condition as these men speak of, I see not. The experience of the Jews at the first coming of Christ, and of the Church in all ages, may sufficiently clear, how much carnal conceptions of the glory of Christ's Kingdom have been disappointed, as savouring too much of flesh. Yet in this business whereof I speak, this would seem (at least) probable; that as many passages scattered in the Prophets, whatever they foretold to the Nation of the Jews at the first coming of Christ, or say daily for the comfort of Israel in the spirit; yet have not their full accomplishment till all Israel be converted, as the Apostle cleareth, Rom. 11. who citing a more obscure place to clear it, doth warrant us to make use of others that speak more clearly: So there are also many passages in the Prophets, which however they may be applied to a spiritual restitution of every true Church, and of Israel after the Spirit; yet in their full accomplishment, seem to take in the restitution of the Nation of Israel: and this interpretation seemeth not to want Christ's own warrant, where he saith. Luke 21.24. They shall fall by the edge of the sword, and shall be led away captive into all Nations, and Jerusalem shall be trodden down of the Gentiles until the time of the Gentiles be fulfilled, where he seemeth to set the same term-day to their Captivity, and the desolation of Jerusalem (including the land) that the Apostle sets to their conversion, Rom. 11.25, 26. And indeed, if the conversion of Israel will be National, as is clear, not only from Rom. 11. but from Hos. 3. where they are foretold, ver. 4. that they shall neither have a true nor false religion in their exile, which must be understood of them taken as an incorporation, and Nation, (for as private men they have still some Religion wherever they are) and consequently their conversion, for 5. must be National; If, I say, their conversion will be National, it is agreeable to right reason that they will get a Land for habitation, as a Nation, and what Land more expedient, than their own (though not now any more typical unto them) which God gave to their fathers of old? and which there are so plain promises (as would appear) for? And for a taste, any that pleaseth may consider on these passages, spoken not only to Judah, but to Jacob, Ephraim and Israel, Jer 30.13, 18. and 31.17. Ezek 37.16, 17, 19, 21, 22, 25. Hos. 11.9, 10, 11. and many others; which I will not now insist to name, or discourse upon; only as I take no pleasure in singular opinions, nor to be peremptory in those things, which time will be the best commentary unto; so there being so much to this purpose spoken in the Word, I could not but briefly point at such passages in any of these following Prophets as seem to tend that way, that so the godly may be stirred up to pray more earnestly for the conversion of Israel, at which time the Lord, by performance, will give his own commentary to these and many other promises.  
I shall detain thee (Christian Reader) no longer in the entry, but to add this, that if this piece prove acceptable, and may be useful to the Church of Christ, I purpose (the Lord continuing life, and assisting me) to follow with the rest of the small Prophets in the same Method; provided that some others, more fit, do not take the work in hand. Mean time, that this present piece may be blessed unto thee; and that thou mayest more and more fall in love with God to thee in Scripture, shall be the prayer of  
Thine to serve thee in the Gospel, GEO. HUTCHESON.   

Christian Reader,  
IT cannot be denied on the one hand, that as the Lord in this last age hath manifested unto Britain, more than in any former time, the riches of his grace, in the clear and long continued offer of Righteonsness, reconciliation, peace, sanctification, and salvation, freely to be had by the hearty embracing of his eternal Son Jesus Christ; So for the 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 judgements, 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 lie, 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 loathness to departed altogether from this I'll, which is engaged unto him by all sorts of Obligations; and wherein, besides these who are already converted blessed ones, he hath many Elect sou●s to bring home from their pernicious wander: 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 smoke of so many pernicious errors: So the Lord is daily discovering more and more fully, the folly and vileness 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 uncleanness of the household to their own 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 itself, and thou after perusing of any part thereof, wilt readily allow more unto him, than his modesty will allow me to say of him, before thou shalt read what follows. 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: ● praying God the Father of lights, to bless 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 entreat thee to join 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 foretell the judgements 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 Chaldeans, some years after the destruction of Jerusalem: And to comfort the Church of the Jews, unto whom it could not but be a sad tentation, and addition to their sorrows, 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 inquire, who this Obadiah was; seeing that addeth nothing to the Authority of his message; and however the time wherein be lived and prophesied be not expressly 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 prophesied 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, Psalm 137.7.  
The Prophecy (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 Country's situation, ver, 3, 4. or or of their treasures, ver. 5, 6. confederates, ver. 7. their wisdom, 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 holiness, 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 battle.  
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 readiness, 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 stir up the Nations that served Nabuchadnezzar, 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 prophetic 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 threaten 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 birthright for red pottage, Gen. 25.29, 30. etc. 4. The counsel and providence of the Lord extends itself, and is exercised, not only about his Church, but even among enemies, he who reigns 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 Ministry 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 judgements 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 battle 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 employed 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 pour 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, aught to be reckoned as certain as if they were already come to pass: 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 small 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 showing mercy upon any makes way for man's 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, men's 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 thyself 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 stroke by them. Whereby also the Lord partly discovers their pride and conceit because of these, to be one of the causes of his controversy against them; and partly also he explains further the judgement to come upon them, by threatening 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 dwelled 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, selfconfidence & insolency, for Edom whose habitation is high, is proud; and saith in his heart, Who shall bring me down to the ground? whereas a renewed heart in all these is poor, and dependeth on God. 2. The Lord judgeth of men's pride, no: so much by their outward carriage, which may be masked over with a show of humility, as by looking to their heart, and diseerning the conceit and losty imaginations that reign there; He eyeth the pride of Edom's 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 men's excellencies before them, is but a deluder, and makes a show 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 presumption promise great things to make sinners secure, and contemn Gods threaten; 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, etc. 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 engages 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 eminent strength and greatness imaginable; and cannot only make strong holds a vain refuge in a day of vengeance, but is able to overturn more confidences than man can build up for his own security: To dwell in the clefts of the rock, is but a small thing for God's power to reach, and yet it was the height of that which Edom had to boast of; for, Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down.  Ver. 5. 
If thiefs came to thee, if robbers by night, (how art thou cut off?) would they not have stolen till they had enough? if the grape gatherers came to thee, would they not leave some grapes?  6. 
How are the things of Esau searched out? how are his hid things sought up?  
A second vain confidence is their wealth and treasures, wherewith men use to help themselves in their extremities. The Lord threatens to make these a prey to their enemies, who after their victory, being without fear of ambushes, should at leisure seek out, and carry away even their hidden Treasures, and so their spoiling should not be ordinary, but complete, even to admiration. Whence learn, 1. Riches treasured by those whom God hath a quarrel at, are so far from helping or delivering them in a day of wrath, or from doing the owners good, that they are justly given as a prey to their enemies: Edom's things an searched out and sought up. 2. As the children of the Lord art to read the mercy of their trials by considering how moderate they are in respect of judgements upon enemies; so the wicked may see the severity of God in what their strokes are beyond ordinary: for this end is Edom's spoiling set before him, as being beyond what thiefs and robbers by night use to do, who use not to take all away, but what may suffice; as not being able to carry all, or not daring for fear to stay and search out all: and beyond what grape-gatherers do in vineyards, who according to the Law, Leu. 19.10. or, because they cannot reach all with their eye, do still leave some grapes; whereas the things of Esau are searched out, and his hidden things sought up. 3. The strokes that God hath appointed for such as not only live wickedly, but also turn enemies and persecutors of his Church, are complete, and far beyond the ordinary visitations that come upon the children of men: This comparison betwixt Esau's stroke, and robbers their picking imports, that the one had been in some sort a mercy and delivery, in respect of the other. 4. However the wicked be senseless and fearless when God threatens them, yet his stroke will make them feel, and awake them: for this Exclamation, How art thou cut off? how are the things of Esau searched out? etc. doth imply not any pity in the Lord or his Prophet towards them, but that the judgements should astonish and affect themselves when it came upon them.  Ver. 7. 
All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee, have deceived thee, and prevailed against thee: they that eat thy bread have laid a wound under thee: there is none understanding in him.  8. 
Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau.  
The third vain confidence is the help of their confederates, the Narions round about them, and especially Egypt, whose interest it was to engage the Edomines, who lay in their frontiers, against the Chaldeans: The Lord threatens to make these the occasion and instruments to promote their ruin, for all their confederates should engage them to oppose the Chaldeans at the border of their Country, which was in effect to cast them out of it; as the phrase also in the Original signifies; their friends and intimate familiars by subtlety and fair pretences should ensnare them to run on their own hurt and ruin, as if they had given them a bed to lie on, and yet hide a dagger in it, with the point upward, to slay them. And this is more fully cleared by reading the words thus (as the Original h●th it, without addition of any words which are put in the Translation) They have laid thy bread a wound ander thee: signifying, that their bread which they had from Egypt was the snare that drew them on their ruin. Doct. 1. According to the sin of a Person or Nation, so ordinarily is their judgement; for Edom broke off that brotherly amity that ought to have been betwixt his brother Jacob and him, therefore he is peid in his own coin, his heathen confederates are his ruin. He sinned in breaking bonds, and he is plagued in that other bonds break him, and are broken to him: All the men of thy confederacy have brought thee even to the border, etc. 2. God can make those to be instruments of sinner's ruin, who in appearance are very near friends; and can make confederacies wherein men conside, the short cut to their destruction: Edom was ruined by his confederates, and the men that were at peace with him. 3. The confederacies and alliances of politic men, are not to be trusted in, they being led only by their own State-interests, and not minding their benefit with whom they carry fairest, but only their own advantage; for so did Edom's confederates, The men that were at peace with him, deceived him, they gave him bread for a wound under him, to put them betwixt themselves and the dint of the enemy. The fourth vain confidence is, their wisdom and prudence, whereby they might think to manage their affairs dexterously, and to the best advantage, as it seems they have been famous for this, Jer. 49.7. Concerning this the Lord foretells, that for all their wisdom, they should not be able so much as to discern and prevent the treachery of their confederates: And that because the Lord would, when they were ready for the stroke, deprive them of wisdom, either by taking away such as were wise, or turning their wisdom into folly. Hence learn, 1. When the Lord hath ruin to bring upon a people, their wisdom and policy will not avert it. He can deprive men of wisdom to manage their affairs, he can make the wisest to be overreached and out-witted, and can make what they think their wisest course, prove greatest folly in the issue; for Edom is wise, and many confederacies seemed a wise course to strengthen themselves; and yet in all this, there is no understanding in him, to discern the snares in it. 2. That wherein men are most eminent, and are ready to conside most in, will prove vain when they have most need, that the pride of all glory will be stained; for, The wise men are destroyed out of Edom, and understanding out of the mount of Esau, who were a wise people. Excellencies confided in are a disadvantage, 3. Whatever wisdom or excellencies be in men, they are all God's gift and dependent on him, who gives or takes them away at his pleasure, and according as he hath a people to raise or to ruin; for, He destroyeth the wise men when he will. 4. men's wisdom and prudence is ordinarily looked upon by God as an enemy to him, and ground of a controversy, in regard that men's conceit of their wisdom is the cause why they give God little to do; & acknowledge not his providence, but take all upon themselves; for this question, Shall I not, saith the Lord, even destroy the wise men out of Edom? imports, that there is some necessity for his doing of it, and that their wisdom may not escape without a stain. 5. It is a singular demonstration of God's Sovereignty and providence in the world, when he overturns the wisdom of the wise, brings all their well-contrived projects to nought, snares them in their own works and counsels, makes eminent fools of them, and causes them to reel like drunken men, who were in reputation for wisdom; for, When there is no wisdom in him, the Lord declareth himself the Author of it, that we may see his hand in it, and give him the glory of it, and may believe his power to do the like when the wisdom of Adversaries is the Church's fear: Shall I not, saith the Lord, destroy the wise men, & c? 6. However the threaten of God's Word may oftentimes seem improbable when they are pronounced, yet in the Lord's time the accomplishment will be remarkable: for albeit Edom, notwithstanding the Lords threatening, retain his former wisdom, (the Lord in his holy providence ensnaring wicked men so, who do contemn threaten, when they are not speedily executed, Jer. 17.15.) yet, In that day, to wit of his calamity, shall I not destroy the wise men, saith the Lord?  Ver. 9 
And thy mighty men, O Teman, shall be dismayed, to the end that every one of the Mount of Esau may be cut off by slaughter.  
The fifth vain confidence is, their valour and strength, for which also that Nation was eminent, as living by the sword, according as was foretold, Gen. 27.40. concerning this, the Lord threatens to confound with terror, the mighty men of their Country, or some part of it, most renowned for valiant men, and called Teman, from Esan's Grandchild, Gen. 36.15. or from its situation Southward (as the word signifies) from Judea. And so these being laid by, there should be an universal slaughter of the inhabitants of the Country, at least of every one of note (as the word in the Original signifies, and is translated so, Psal. 49.2. and 62.9. and elsewhere) as was usual for the Chaldeans to do where they prevailed, 2 Kings 24.15. Doct. 1. Natural men are in a sort endless in their carnal confidences, and hard to be put wholly from them; but when one fails they will have another to fly to; Therefore is all this pains taken to show the vanity of Edom's refuges, who if the situation of his Country fail him, hath treasures to gather forces with; and failing that, confederates; or if they be wanting, prudence; which hath delivered people in great extremities; and if he, be yet put to it, he hath mighty men to run on all hazards. And every one of these needs to be particularly threatened, to make them sure of vengeance. 2. The terror of God is sufficient to crush and overthrow the mightiest of men; man's valour is not terror-proof, when the terror is from God; Thy mighty men, O Teman, shall be dismayed, and broken with terror, as the word also signifieth. 3. As terror upon a people is an ordinary forerunner of great desolation; Thy mighty man are dismayed, and every one of the mount of Esau cut off by slaughter: So where the Lord hath a judgement to go through a Land, no probable or promising furniture will turn it away, but what would hinder it shall be made useless: The mighty men shall be dismayed, to the end that he may reach his purpose, and cut off every one, etc.  Ver. 10. 
For thy violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever.  
The Lord having pronounced sentence against Edom, proceeds to show the equity thereof from the cause procuring it, upon which the sentence is again repeated. In general, God's quarrel against them, is for their violent carriage towards Judab, for which they are again threatened. Doct. 1. As the Lord doth not strike a people, but where he hath a just quarrel; so the stupidity of men, in not laying sin to heart, and their blindness and self-love is such, as God's quarrel will not be taken up till himself discover it; Therefore doth the Lord himself here reveal it. 2. Of all the injuries and evil deeds committed by wicked men, none are so remarked, or so suddenly and severely punished as the injuries they do to the Church and people of God; The Lord threatens Edom for violence against Jacob, as if he had committed no other fault, and as filling his cup speedily. 3. The Lord will not forget enemies their interest in, and obligations to the people of God whom they oppress, that thereby he may aggravate their guilt, and double their punishment; Therefore the Lord reckons Edom's kindred to Jacob, that his unnaturalness might appear, and to be a ground of the sentence, Thy Brother Jacob. 4. Much ignominy and shame is abiding those especially, who ought to be friends, and are foes to the Church of God; partly in that they shall be disappointed of their expectation to see the Church's ruin, and partly in that judgements from God shall make them base and contemptible, if not also confound them with horror, that they should have taken part against the Church with those who ruin themselves; for, shame shall cover Edom, when he is destroyed by the Chaldeans, with whom he joined against Judah. 5. Judgements upon the troublers and enemies of the Church, are without moderation and hope of recovery, as coming from the hand of Justice, and of a jealous God; Thou shalt be cut off for ever; for, however there may be some relenting under this or that particular stroke, yet (unless that repentance prevent) justice makes what they get but an earnest of more, and pursues them to all eternity, as this stroke of Edom is expounded, Mal. 1.4.  Ver. 11. 
In the day that thou stoodst on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them.  
Edom's violence is more particularly described, by showing positively what he had done, to wit, that in the day of the Church's trouble, he not only was an idle spectator, as to assisting of his brother, but concurred with the enemy, as one of themselves, to help forward the affliction. Whence learn, 1. Many sad afflictions may come upon the privileged people of God when God is provoked, and those not only cleanly trials and sufferings for Truth, which have their large allowance of comfort, but judgements full of bitterness and calamity; for here Strangers carry away their forces, enter the gates by force, and cast lote upon Jerusalem, or divide their prey by lots, as Joel 3.3. Nahum 3.10. 2. However the Lord in great feverity punish his people, yet he hath an eye upon the carriage of every instrument of their calamity, to requite them accordingly, and would have his humbled people comforted in believing that his love is such as to do so; for, whereas it might have been thought, that the Lord when he was afflicting Judah had cast of all pity towards them; yet afterwards he reckons with Edom for his behaviour, as that which he had narrowly marked, and revealeth this Doctrine to the Church for her comfort. 3. An idle beholder or on-looker on the people of God's distress, as not concerned, or affected with it, is in God's account an enemy, especially being one who is obliged to do otherwise: for, it is a part of Edom's violence and cruelty that He stood on the other side, stayed aloof, looked on, and came not near to condole, as the same word in the Original is used, Psal. 38.11. 4. It is horrible wickedness before God, and will be especially remarked by him, when false brethren not only countenance, but actively concur and partake with enemies in oppressing the Church of God; Even thou wast as one of them, in all their hostility; and a remarkable one, as being not only a brother, and they but strangers and foreigners; but a most active instrument setting on the rest, Psal. 137.7.  Ver. 12. 
But thou shouldest not have looked on the day of thy brother, in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah, in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.  Ver. 13. 
Thou shouldst not have entered into the gate of my people in the day of their calamity: yea, thou shouldst not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity.  Ver. 14. 
Neither shouldest thou have stood in the cross way to cut off those of his that did escape, neither shouldest thou have delivered up those of his that did remain in the day of distress.  
Edom's violence is yet further described by showing negatively, what he ought not to have done, and yet did; to wit, that in the day of Judah's calamity by the Chaldeans, he a brother, who is borne for adversity, Prov. 17.17. ought not to have looked on their condition with delight, nor insulted and spoken blasphemously against God and his people, (as this is expounded, Ezek. 35.12, 13.) not entered the City with the enemies, and spoiled them of their goods, nor have laid wait for such of the Jews as fled, to cut them off, or deliver them into the enemy's hand. Doct. 1. The hour of the Church's trial and conrection, is a very sharp, dark, and violent blast: It is a day of calamity, destruction and distress, a day wherein he becomes a stranger; That is, not dealt with as a privileged people, but as strangers, and sent to a strange Country in exile, and were exercised with strange lots. The Churches heinous sins, and God's jealousy over his confederate people causeth this; and withal, the Lord mindeth to haste over the Church's affliction, and therefore sends it thick on. 2. The Church of God suffering much, must not therefore think to be exempted from more trial; but must, by what they suffer, be taught submission to yet further exercise, if the Lord will: For Judah in their distress and calamity, must yet have more from Edom. 3. However wicked men walk after the lusts and passions of their own hearts, and stick at nothing which they will, and have power to effect, yet the Lord will let them know, that they stand obliged by a Law to duty, the violation whereof he will remark, aggravate, and punish: For though Edom satisfied himself and his passion, in what he did against Jacob; yet the Lord tells him, thou shouldest not have done thus and thus, but wast obliged by the Law to do otherwise, being both a brother and a neighbour. 4. To add affliction to the afflicted, is great cruelty, especially when it is done by those, from whom comfort might in reason be expected: Thou shouldest not have looked on the day of thy brother, in the day that he became a stranger, etc. This adds to Edom's sin, that he chose such a time wherein to let out his hatred. 5. As a careless or greedy look on the affliction of the people of God, as it were a pleasant spectacle, is a further degree of their trial and affliction: So it is Esau-like, and the badge of a reprobate condition, to take pleasure in such a sight: For, it is twice marked, that he looked on the day of his brother; (as an evidence of his cruelty, in adding that to their affliction: See Ps. 22.17.) 6. As rejoicing of enemies, and their blasphemies against God, his truth, and his people's privileges in him, is an usual and sore trial of the Church, when she is in affliction; So it is the badge of wicked men to become insolent with success, and a cause wherefore God will plead with them: For it is another challenge, as for great cruelty, that Edom rejoiced over Judah in the day of their destruction, and spoke proudly in the day of distress. 7. The Lord will not forget the least injures done by any to the Church, even when greater wrongs are in doing to them, which might seem to hid the lesser; For, albeit the Chaldeans were now bringing all to ruin; yet the Lord takes notice of an insolent eye, proud looks, entering into the gate, and laying hands on substance. 8. Apostates and false brethren are most cruel enemies and persecuters of those whom they desert; For, Edom the brother, beside all his insulting and joining with the enemy, did yet more, and stood in the cross way to cut off those that did escape; and delivers up the remnant, when it seems, the Chaldeans had given over. 9 Even when God is afflicting his Church, and letting lose the reins to the fury of men against them, yet he doth not quit his interest in them: For, in the midst of all this storm from the Chaldean and Edom, the Lord gives them the Covenant-title, My people, as not only standing unrepealed, but forthcoming for much sympathy from God, and a reason why he thus pleads their cause; Sin may procure affliction, but every provocation will not make void the Covenant.  Ver. 15. 
For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee, thy reward shall return upon thine own● head.  16. 
For as ye have drunk upon mine holy mountain, so shall all the heathen drink continually: yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.  
The Lord repeats the threatening, and showeth that whereas no brotherly obligation, nor sense of duty to God had moved Edom to desist; yet there is another reason more touching, why he needed not be so insolent: because the heathen should have their day of it, and that shortly, and particularly Edom; it being just with God to recompense their injuries done to the Church: and as his people had drunk of the cup of affliction; so to make Edom with others, drink of his judgement to their own destruction. Doct. 1. God by his universal providence, is Sovereign Lord and Judge of all men, even of those who know him not, nor acknowledge him, to take trial of their ways and punish them; for there is a day of the Lord upon all the heathen, a day of judicial cognition and recompense, and a day wherein he will prove himself God upon them. 2. The Lords correcting of his Church, is a presage and pledge of vengeance to come on the world and enemies: for, when Judah is in distress, the day of the Lord on all the heathen is near: when they have drunk, the heathen shall drink. 3. The Lord will not be owing his enemies any thing for afflicting his people, but will pay them in their own coin, and make them Scholars at the School they bred the Church with: For, such is Edom's doom, as thou hast done, it shall be done unto thee, thy reward shall return upon thine own head. 4. No external privilege exempteth a people from ffliction, when it is for their good, and their sinful temper calleth for it; Ye have drunk upon my holy mountain, saith the Lord to Judah. 5. It is the Church's advantage to get the first essay of trials and judgements, that they may be easiest unto them, the cup of God's wrath having still, the nearer the bottom, the more dregs, which are reserved for the wicked, to destroy them: For, They have drunk upon my holy mountain, and yet are preserved and spoken to; but the heathen shall drink continually, and swallow down, and be as if they had not been; that is, utterly consumed. 6. The Lords correcting of his people is a means to endear them the more to him, and make them more precious in his eyes: For this sentence against the Heathen, is directed by way of encouragement to the Church, (as ye have drunk,— so shall the heathen,—) too comfort and assure her, and make her confident of his good will, in that he will avenge her quarrel.  Ver. 17. 
But upon mount Zion shall be deliverance, and there shall be holiness, and the house of Jacoh shall possess their possessions.  
The rest of this Prophecy contains comfortable promises unto the Church now in trouble, whereof however Judah had some taste at their return from the Captivity, and afterwards; and albeit the Church of the Gospel begetting continual performance of them in a spiritual way; yet (some of them at least) seem to point more especially at the time of the conversion and saving of all Israel, Rom. 11. In this Verse there is promised to the Church deliverance and evasion from her troubles; holiness, and wont privileges, and restitution to their wont possessions; not only of the Jews, to what they were deprived of by the captivity, but of the whole house of Jacob, to what was given them by Covenant, made with their Fathers, which is yet unaccomplished. Doct. 1. Albeit the Lord in the time of the Church's trouble, withhold from her the possession of her pleasant things; yet his thoughts and purposes of love are then as large and sure to her as ever, as she may read from the Word, though she see it not in dispensations: therefore the time of Judah's trouble is a time wherein he makes many promises. 2. Not only is there in the greatest arflictions of the Church still some to escape, it being impossible she should totally perish: but the Church may expect complete deliverance from all her evils in due time; For upon Mount Zion shall be deliverance. 3. Holiness is the unseparable companion of blessed deliverance, and is a means to secure it to the Church: for when there is deliverance, there shall be holiness. Holiness is an evidence of Gods dwelling in the Church, who will establish his own habitation; and a token that God will preserve them as his consecrated people, and not suffer them to be profaned and polluted with invasion of the enemies as formerly: And thus also Holiness is sometime to be taken, Joel 3.17. Isa. 52.1. as the fruit of the Holy Lords dwelling among them, and setting them apart for himself, and as the free reward of their studying Holiness. 4. Holiness is not only the Church's duty to study after it, but as the Lords promise, who undertakes to work it in her: For, it is a promise, There shall be holiness; they shall be an holy people, enjoy God's presence in holy Ordinances, and be preserved from violence of enemies. 5. The mercies of the Church, whether spiritual or temporal, in so far as God hath promised, and they need them, are sure, and such as will be recovered after they have been suspended from the comfort and use of them for a long time: For, the house of Jacob shall possess their hereditary possessions, (as the word is) after long captivity and exile.  Ver. 18. 
And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them and devour them, and there shall not be any remaining of the house of Esau, for the Lord hath spoken it.  
The next promise is of the utter ruin of Edom for the Church's sake; and of all the most inveterate enemies (such as Edom was) of the Church, and especially of the Church of converted Israel, who shall be the occasion and cause, if not also the instruments of their enemy's destruction. Doct. 1. The Church of God will never want inveterate and cruel enemies, nor difficulties, while she is in the world: For, not only judah in the time of their Captivity, but the Church in her restauration by Christ, and the house of jacob and joseph, (which takes in all Israel, and the ten Tribes expressly,) when they share of this deliverance, have an house of Esau against them. There is no time wherein the Church hath corruptions, but she is to look for difficulties in it. 2. Opposition of enemies unto the Church, doth but contribute to make way for Gods letting out many proofs of his love in helping and delivering her, as this promise doth teach. 3. Opposition to the Church, is a certain pledge of the utter destruction of opposers, and the Lord is able when he pleaseth, to make his weak people strong to bring it about: For this promise that jacob shall be a fire, etc. imports not only that Edom shall be utterly consumed as a flame consumeth stubble; but that their meddling with the Church shall be cause of their ruin; as if stubble endeavouring to put out a fire, were burnt itself; or that God should make the Church active to effect it, as was in part accomplished when the Jews after their captivity destroyed the Edomites, as History recordeth. 4. The Word of God, and his Omnipotency and fidelity who speaks it, is sufficient to confirm the Church's faith in the certainty of most improbable things: For, whatever unlikelihood be in this promise, it is removed by this; For the Lord hath spoken it.  Ver. 19 
And they of the South shall possess the mount of Esau, and they of the plain, the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria, and Benjamin shall possess Gilead.  20. 
And the captivity of this host of the children of Israel shall possess that of the Canaanites even unto Zarephath, and the captivity of Jerusalem which is in Sepharad, shall possess the Cities of the South.  
It is further promised, That the Church shall not only have restitution, but enlargement of their possessions, enjoying all their own, and possessing what had been their enemies. The Jews in the South taking in Edom with their own portion; they who dwell in the plain enjoying the Philistines land as lying nearest them; and all their own borders recovered, not only Ephraim, Samaria and Benjamin, but Gilead also beyond Jordan; and for further confirmation, the Lord foretells that the numerous captivity of Israel should possess their Northern border to Zareph●●h, or Zareptah toward Zidon, 1 Kings 17.9. And that the Captives of Jerusalem and Judah in Sepharad, (conceived to be a place in a Chaidea,) should possess their South-border. Now concerning the accomplishment of this promise, it cannot be said that any thing done by the Maccabees, and their successors, or obtained by Herod and his successors from the Romans, was the full performance, these things coming far short of what is here foretold; besides, that the children of Israel or ten Tribes are expressly mentioned in this Prophecy. Nor doth the taking the place in a spiritual sense fully exhaust the meaning, there being such express designation of places to be possessed, and of several troops of captives to possess the several places; And therefore it seems to point further at the restitution of Israel to their own land, and the enlargement of their border, when they shall turn to Christ in the latter days, Rom. 11.25, 26. However the Promise may teach us: 1. The afflictions of the Church, through God's blessing, tend to their advantage and gain; For the Captivity are to get not only their own land, but the mount of Esau and the Philistines, and what they had not before their Captivity. 2. Christ in his Church will gain ground on his enemies, and possess and reign over them, either by their voluntary conversion, or violent subjection and destruction: For so much doth the scope of this promise, being spiritually taken, import. 3. The privileges of the people of God are irrevocable and immurable, and will break forth in comfortable fruits after long and sad interruptions. This is again signified and taught by Israel's possessing the fields of Ephraim, and Semaria, and Benjamin with Gilead (as the Original hath it) of which they have been so long deprived. 4. The Lord marketh every distress, and captivity of his people, and what becomes of them; and may manifest much of his goodness to such as he hath sore afflicted, and brought down with corrections: For though the Captivity was sent away with much ignominy, and carried far off; yet the Lord marks that they are the captivity, and where they are, and will restore them to their possessions, and cause them to possess the gates of their enemies.  Ver. 21. 
And Saviour's shall come up on Mount Zion to judge the Mount of Esau, and the kingdom shall be the LORDS.  
A further Promise of fit instruments to be raised up in the Church to deliver her, and manage the cause of God against enemies as of old, when the Lord raised up Judges to deliver Israel: Whereby we are to understand, not only spiritually that Christ will send to the Church his Apostles and Messengers, who instrumentally save the Elect, 1 Tim. 4.16. by holding forth Christ in the Word of Salvation, and by their Doctrine do condemn the world: but that in all Ages, and especially in the Church of converted Israel, God will raise up instruments of deliverance to the Church, as he did also in the times betwixt the captivity and coming of Christ. Doct. 1. The Church of Christ will not want fit instruments to promote her happiness: For, Saviour's shall come up on Mount Zion. 2. The allowance of the Church of God, is Salvation eternal and temporal also, in so far as is fit for her to receive: Therefore are the instruments sent to her called Saviour's; to wit, in an instrumental way. 3. The Doctrine of the Gospel in the mouth of Christ's Servants, doth reprove, judge and condemn the world, and all the enemies of Christ, and this judgement is seconded with spiritual plagues, and sometimes temporal, till the day come when the World shall judge them, and they receive a complete recompense according to it. Thus do some of Christ's instruments judge the mount of Esau. 4. As the Lord is Sovereign in all the world, even over his enemies: So when he raiseth up instruments for the Churches good, he will bless them, and by them bring his enemies to an account, and execute his sentence against them; For these instruments of the Churches temporal deliverance do judge the Mount of Esau, when God delivers enemies into their hand as his delegates to pour his vengeance upon them.  
The last and great promise is, that God in his Christ shall have a Kingdom in his Church, and among their enemies for their behoof. Doct. 1. Where Christ sets up his Church, there he sets up his Kingdom also, and will be acknowledged as such: For, the Kingdom shall be his. 2. No dominion or sovereignty is to be acknowledged in the true Church, but Christ's only; he alone hath power to make Laws binding the conscience, to institute Ordinances, enjoin censures, appoint Officers, by his own Courts to judge his own House, etc. For, the Kingdom shall be the Lords. All other Saviour's or instruments of deliverance must serve him, and his Officers must content themselves with his Ministry. 3. The Kingdom of Christ is matter of comfort to the true Church and godly, it being sweet to live under his yo●k and protection; for it is a promise, The Kingdom shall be the Lords. 4. Christ holds his kingdom by a certain and firm tenure, as being made sure to him by the infallible promise of God, as here is recorded in holy Scripture, and upon this ground may the Church notwithstanding all opposition, expect the day when the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever, Rev. 11.15.    

JONAH.  

The ARGUMENT.  
JONAH having prophesied in Israel, in or a little before the days of Jeroboam the son of Joash, 2 Kings 14.25. but with little success, as may be gathered, considering the times wherein be lived; is sent to preach to Nineveh, the chief City of the Assyrian Empire: But disobeying the command, he it sharply punished by God till he was humbled for his f●lly. And being brought to follow the second call, after he had fulfilled his message; God, upon Ninevehs repentance, spares them: whereat he repining, is reproved of God. In sum, the Prophet's frailty is a preaching to all, and especially to disobedient servants; and the Ninevites their repentance, and Gods dealing with them, holds out his riches in mercy, and may convince all those, who are unfruitful under the plenty of preaching. Albeit this be a History, yet it is justly reckoned among the Prophets, in respect of the Penman who was a Prophet, and in respect of the chief subject of it, which is a prediction of things to come: And however Jonah was in some things a type of Christ, Matth. 12.37, 40. Yet as the consideration of that is to be remitted to its proper place, so to speak of him as a type, further than in what is opened by Christ, is unsafe.   

CHAP. I.  
THe parts of this Chapter, are 1. Ionah's disobedience to the Lords call, he essayed to fly to Tarshish, when he should have gone to Nineveh, to ver. 4.2. The correction of his disobedience; The Lord by a mighty storm at sea, pursues him, till by lot and his own confession he is found guilty, and gives out his own doom, which is executed by the Mariners, though with much reluctancy, to ver. 17.3 His preservation in his correction by a fish prepared to swallow him, ver. 17.  Ver. 1. 
NOw the word of the LORD came unto Jonah the son of Amittai, saying,  2. 
Arise, go to Nineveh that great City, and cry against it, for their wickedness is come up before me.  
HEre jonah gets a commission and calling to go and preach against that great city Nineveh, and stoutly accuse and threaten them for their great wickedness, which was crying unto God for vengeance: Whence learn, 1. The servants of God are not to be at their own disposing, but to be employed in service, as the Lord thinks fit; for jonah, after his employments in Israel, is put upon strange service of leaving his country, and going to a barbarous and wicked people to carry hard tidings, which might be very full of hazard in appearance. 2. Great and flourishing places have ordinarily great and crying sins; for, The wickedness of Nineveh that great city is come up before God. 3. As abounding sin is not in a cold rife way to be spoken against, but with all zeal and fervency; so the Lords servants having commission from him, may and ought boldly to plead his controversy, and for him, against greatest persons or places: For J●nab is sent to cry against the great City, and their wickedness. 4. Greatest sinners are ordinarily most secure and insensible; Therefore also doth Nineveh, whose sins are come up before God, need that the Prophet should cry, 5. The Lord's reason for sending Jonah thither to preach, was not only to show that God is Lord of all the earth, and a punisher of sin even among Pagans, or to give some essay of sending his Word unto the Gentiles: but more especially, 1. To leave a standing witness in the repentance of Nineveh, against all those who obstinately contemn the Gospel, as this passage is commented upon by Christ, Matth. 12.41. 2. To forewarn all of the removing of the Lords messengers, when their message is not received. Therefore was Jonah sent away from Israel, which was now desperate in its backsliding; see Mat. 21.43. 3. To convince all, that he takes no pleasure in the death of sinners; Therefore though Nineveb's wickedness is come up before God, yet Jonah is sent to warn them ere the stroke come on.  Ver. 3. 
But Jonah risen up to fly unto Tarshish from the presence of the LORD, and went down to Joppa, and he found a ship going to Tarshish: so be paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the LORD.  
Here we have Jonah's disobedience to this call, he being surprised with the novelty of such a charge, and fearing hazard, or want of success, or as may be gathered from Chap. 4.2. that if either on their repentance, or in God's long-suffering, threaten should not be executed, he might be reputed a false Prophet, and so be exposed to contempt, (whereof the Prophets of God had many trials in Israel itself, 1 Kings 22.8, 18. 2 Kings 9.11.) Therefore he resolves to flee from God to Tarshish, in Cilicia; not that he denied his universal presence in all the world, but (as the original bears) He fled from before the face of the Lord, that is, from the land where God usually manifested himself to the Prophets, and from obeying the Lord, as a rebellious servant flying from his Master, in whose presence he useth to stand. And this resolution he followeth, and finding at Joppa a ship, he sets to the journey, it being safer and nearer to travel by sea then by land. Doct. 1. It is an usual fault in men to examine God's command by their own wisdom or will, and accordingly as they judge, to obey or disobey; for, so doth Jonah here, He rose up to fly, etc. and so do all they, who look more to see a reason of Gods commands satisfactory to them, then to the will of the Commander. 2. Even the precious servants of the Lord have so much unmortified corruption, as (being left to themselves) may drive them on in very high fits of disobedience; For Jonah, a Prophet, doth avowedly resist the will of God. 3. Rebellion in the children of God may not only be a sudden tentation or a fit shortly shaken off, but they may go on long in it, and with great deliberation; for, Jonah all the while he was going to Joppa, fraughting the ship, and launching out (by all which the Lord tried his abiding by it) continueth in his resolution. 4. Men in their rebellion are ordinarily so addicted to their own will, that they are blind and inconsiderate, not pondering any inconvenience that may ensue, but will hazard all, rather than be crossed in their purposes. This doth appear in Jonah; he who knew the Lord will disobey him, and yet think to prosper; he will rather lose that great privilege of standing before the Lord, to receive prophetic revelations, then want his will, which is twice marked, to show his great madness: yea, he will rather be at charges to pay the fare, and hazard to Sea with Pagan men, then go among Pagans at God's command. 5. Success in a way of rebellion against God, is a snare, leading on the rebel to sadder corrections; Therefore Jonah found a ship ready, and opportunity to launch out, that he may get a sharper rod at sea, where Pagans should be witnesses, and not Israel.  Ver. 4. 
But the LORD sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken.  
Followeth Jonah's correction; The Lord by a violent tempest, likely to break the ship, pursues him till he be found guilty, and cast into the sea. Whence learn, 1. A storm will sooner or later overtake them who rebel against God, though they were his own people; for, Jonah went on in his way, but the Lord sent out a great wind, etc. 2. God is Sovereign Lord of the winds, and in the sea, as well as the dry land, and can arm any creature he pleaseth against a rebel; for, The Lord sent out a great wind, and caused a mighty tempest in the sea. 3. To be in company with wicked men, or with men in a wicked way of rebellion against God, is dangerous, and may involve the society in hazards with them; for, the ship was like to be broken, and all the rest in danger of perishing with jonah.  Ver. 5. 
Then the Mariners were afraid, and cried every man unto his god, and cast forth the wares that were in the ship into the sea to lighten it of them: but Jonah was gone down into the sides of the ship, and he lay and was fast asleep.  
In the next place we have some effects and consequences of this tempest, by which at last God's purpose in it is brought forth: The first effect upon the Mariners is fear, stirring them up to do all that is usual in such desperate cases for their own relief, both such means as they accounted divine, in calling on their gods, and such as were humane, in casting out of their commodities to lighten the ship; all which is amplified from Jonah's security, who in the mean time was sleeping. Doct. 1. God can shake, and by trouble will shake the hearts of stoutest men, and make them fear; for, the Mariners, otherwise stout at sea, are afraid. 2. Men may be afraid, and much exercised about troubles, whom yet the Lord intends not to hurt by them; for, the Mariners are afraid of the storm, sent out to pursue jonah, and not them, however they had their own gross sins. 3. Even nature's light may teach men to ascribe singular effects to the hand of a Sovereign Lord, and that without acknowledging thereof, there can be no safety in eminent dangers; for so doth these Pagan's practice teach us, while in their fear they cried every man to his god. 4. As nature's light in corrupted man will misled him in taking up the true God; so when men turn their back upon the true God and the knowledge of him, they become vain in their imaginations, and endless in their seeking out of false gods and confidences; therefore among Pagans, even in one ship, there are more false Gods then one worshipped; They cried every man to his god. There is no certainty when the true God is forsaken. 5. Although men ought not to be unwilling to yield up their life to God, when or wheresoever he in his providence shall be pleased to call for it; yet life is so precious, that nothing worldly beside, is too dear to be employed for preservation of it: Nature's light teacheth this to these Mariners, who cast out the wares that were in the ship, to essay if that could be a means of preserving their life. 6. Ordinarily those who are most guilty, and whom affliction is pointing at, are most secure under it; for, all this while Jonah the guilty man was fast asleep. 7. The conscience of a renewed man may, after it is wounded by a gross sin, be a very dead and stupefied conscience for a time: for, jonah flying from his Master, in the midst of the storm lay fast asleep, and was gone down to the fides of the ship for that end. 8. It is ordinary for guilty consciences to think to shift and sleep away challenges, without essaying the true remedy; for jonah in his rebellion was gone down to the fides of the ship, to sleep away his trouble.  Ver. 6. 
So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? Arise, call upon thy God, if so be that God will think upon us that we perish not.  
To the end the Lord may discover the guilty man, and cause of this tempest, as he made the Mariners sensible themselves, so the Shipmaster is set on work to waken jonah, to try his interest with his God (whom they knew not yet to be the true God) if possibly he had more power or good will to such as worshipped him, then theirs had: Which is the first step to his discovery. Doct. 1. A child of God may sometimes miscarry so far, through infirmity, negligence and tentation, that even a Pagan by nature's light, may see him reprovable and blame-worthy; for so is jonah reproved by the shipmaster, What meanest thou? etc. 2. It is deeply censurable and absurd, even to nature's eye, to be secure in trouble: What meanest thou, O sleeper? arise, etc. 3. Variety of false Gods hold men in great suspense and incertainty; therefore every man having cried to his god, ver. 5. yet they are not settled, but will have jonah to essay his God, if he be better than the rest, Arise, call upon thy God; so much also doth that doubtful speech, if so be that God will think upon us, etc. import in this place, in part. 4. Nature's light will acknowledge that he who is the true God, hath power to deliver in most extreme dangers; for in this great tempest, they assert it: If God think on us, we will not perish. 5. Howsoever in a calm day, nature conceit and boast of merit, yet in a straight even natural men are forced to have their recourse only to the favour of God; for these Pagans have no ground of hope that they shall not perish, but in Gods thinking (or being bright and shining, as the word signifies, that is, looking favourably) on them.  Ver. 7. 
And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah.  
The second effect of this tempest tends to a further discovery of Jonah to be the guilty man. He being awaked and not confessing his sin, the tempest continues notwithstanding all they had done. Therefore the mariners, in stead of searching every man into himself, that all might take with guilt, and find favour, begin to suspect that God was pursuing some notorious guiltiness in some of them, and none voluntarily confessing it, they resolve with common consent to seek it out by an extraordinary way of lots. Wherein whatever fault there was, yet God's providence ordered it so, as the lot fell on Jonah, to awake his conscience. Doct. 1. Nature may lead men so far as in great difficulties to take up sin to be the cause thereof; for so much doth this consultation import, which however it was true in this case, and it be always true that sin is the root affliction springs from; yet nature uses not to go so far as to lead men to lay sin to heart in common and ordinary crosses, or to look on common and ordinary sins as provocation sufficient to bring on saddest trials; for they must seek some singular cause here; far less to look on afflictions as trials of faith, or for preventing of sin. 2. Men in nature use not so much to take up, and be sensible of sin, from the law of God having authority in their heart, as grope it in some trial and difficulty: Therefore they of whose sense of guilt we hear not before, do now in their trial begin to think for whose cause this evil is. 3. Prayer never so much essayed in a day of distress will not avail, till sin procuring it be searched out and taken with; so much do these Pagans acknowledge, while with the former means of prayer, they set themselves to seek out the guilty, and to know for whose cause this evil is upon them. 4. Afflictions sharply pursuing, may have such efficacy as to put men, otherwise careless, to it, to seek out sin, and not let them sleep on who gladly would, and have been insensible of sin; for, these men are so put to it, as they are willing to have the quarrel sought out, and to submit themselves to a lot for that effect: They said every one to his fellow, Come, and let us cast lots, that we may know, etc. Afflictions will command men to turn from iniquity, who would not hear such a charge in any other language, Job 36.10. 5. The Lords allseeing eye perceives every secret sin, and his providence overrules most contingent and uncertain events, and holily ordereth the rash actions of men so, as to bring about his own purposes by them: For, these men acknowledge that the guilty is known, though not to them, and that the determination of a contingent lot overruled by a Deity, is a true evidence for whose cause this evil is. And albeit it was a fault in them not to search every man himself, or to consult by lots without special warrant; yet God over-ruleth the lot to discover Jonah. 6. The Lord's controversy is sometime greater and more severely prosecuted against his own children for their miscarriages, then against Pagans and gross Idolaters among whom they may be; Therefore, the lot, guided by God, fell upon Jonah, signifying his rebellion to be the cause of all their danger, rather than their Idolatry, though openly practised in the height of their strength: for, 1. Rebellion is as Idolatry, 1 Sam. 15.23. and so much the grosser, as it is in a child. 2. Albeit they worshipped that which was no god; yet none of them had so behaved themselves toward a supposed Deity, as he had done toward the true God, Jer. 2.10, 11. 3. God may wink at sin in Pagans, but will not let his own child go on unreclaimed, Amos 3.2. it being mercy to pursue them for their folly, and amend them.  Ver. 8. 
Then said they unto him, Tell us we pray thee, for whose cause this evil is upon us. What is thine Occupation, and whence comest thou? What is thy Country? and of what people art thou?  
The guilty man being now discovered by God, is examined by the Mariners to find out the particular fact, but very discreetly, as supposing that possibly the sin might be somewhat whereof his Nation and people were guilty, and not any particular guilt of his own. And therefore concerning himself they inquire of his calling and journey, if so be they might be unlawful; and of his country and people, if so be they were accursed. Doct. 1. Men have need of full information, before they give out sentence upon any; for, though Jonah was taken by a lot, and these men not knowing him, might in passion shortly have rid themselves of him, who had been the occasion and cause of their trouble; yet they will farther inform themselves, and that very meekly; tell us, we pray thee, etc. 2. Charity, even in refined nature, doth not easily admit of an hard construction of any, or without sure grounds; Therefore they first inquire, tell us for whose cause this evil is upon us, as desiring to be more particularly informed, and not being willing to hold him for a wicked man in his own person, till they should hear further. 3. As in men's callings, employments, country and people, there is hazard of sin; so by those circumstances, much of men's faults may be found out: Therefore is Jonah posed concerning all these; For, beside unlawful callings, and places where it is not lawful to haunt, every particular country and people have their own tentations to particular sins, from which sins of a generation or calling, it is hard to keep free. 4. Men do oftentimes, following their own ends, engage in courses without all consideration, till a day of trouble set them to trace them back and make enquiry: For, these Mariners, minding their own gain, put none of these questions to Jonah, when they took him aboard, till the storm led them to see their folly and rashness. 5. The Lord, in pursuing for sin, knows how to order challenges, so as may make sin most bitter to the guilty; Therefore doth he order the Mariners moving of these questions, What is thine occupation? etc. every one of which might be a sting to Jonah's conscience, that he, a Prophet, should be fleeing from God; coming from the holy land and the Church, should be rebellious and pursued rather than Pagan's; that he should be on a way and not have a warrant from God for it, etc.  Ver. 9 
And he said unto them, I am an Hebrew, and I fear the LORD the God of heaven, which hath made the sea, and the dry land.  10. 
Then were the men exceedingly afraid, and said unto him, Why hast thou done this? (for the men knew that he fled from the presence of the LORD, because he had told them.)  
Ionah's confession in answer to their question, clears up the matter of fact, for which God was pursuing him; whereat these Idolaters (being dazzled with the apprehension of the Majesty of God) are astonished through fear, admiring at, and reproving his presumption. Hence learn, 1. God will not suffer iniquity, how well soever concealed, to lurk; but will bring it out to light, especially where he hath a purpose of mercy to the sinner: Therefore is Jonah pursued till he confess his sin, even before Pagans; He told them that he fled, etc. 2. Sin is not barely to be confessed, but aught to be aggravated by every person that would be approved as sensible of it: For so much doth this speech, I am an Hebrew, and I fear the Lord God of heaven, etc. imply; and it was a great sin in him, a member of the Church, to dally, and that with such a great God. 3. The true God is to be commended by all his children, and set forth, as they are able, before natural men, that they may have no occasion to think basely of him: For, so much also doth this description of God, The God of heaven, which hath made the sea, and the dry land, (intimating, that he only had raised that tempest) import. 4. It is a fearful condition to be found in a way of rebellion against the great and mighty God; therefore these Pagans hearing of the greatness of God, and of Jonahs' fact, were exceedingly afraid, and said unto him, Why hast thou done this? etc. 5. The more men see of God's hand in judgements, especially that he is pursuing for sin, they will affect the more: For, they who were afraid before at the tempest, ver. 5. now when they see God pursuing Rebellion by it, are exceedingly afraid. 6. The light and judgement of natural men may be more clear in many things, than the light of a child of God under tentation; For, they fear exceedingly, and tremble at what Jonah hazarded upon, in fleeing from the presence of the Lord; Why hast thou done this? etc.  Vers. 11. 
Then said they unto him, What shall we do unto thee, that the Sea may be calm unto us? (for the sea wrought, and was tempestuous.)  12. 
And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you.  
Jonah being now found out, and by his own confession convicted of guilt, pronounces his own sentence against himself, that he, as the cause of all their trouble, should be cast into the sea, in regard that it still raged, testifying that God's anger was not appeased. Doct. 1. Confessing, yea, and repenting for scandalous sins, will not sometimes exempt from such correction, as may make the guilty see more of God's displeasure, and so the desert of sin: For albeit Jonah had now confessed his sin, and that with remorse, as may appear from the confession, and that which followeth here; yet the sea wrought and was tempestuous, as seeking him. 2. It is a kindly fruit of affliction, when men are taught tenderness and humanity, and a greater subjection of spirit to follow the revealed will of God under it; therefore the Mariners in this straight consult with Jonah himself, What shall we do unto thee? as minding in humanity and compassion to do nothing without his own consent, and intending to reverence what he should say, as being a Prophet of God. 3. A sinner truly humbled will be sensible of the huge desert of sin, and will submit and reverence the righteousness of God in saddest punishments: Therefore Jonah counsels, Take me up, and cast me into the sea; not out of any bitterness, or hatred and weariness of his own life; but from a Prophetic spirit, knowing God's mind, and from the sense of sin, acknowledging the equity of the sentence in his conscience. 4. It will be most sad and bitter to an humbled sinner to be accessary, by his provocation, to the affliction of others, and to be a drawer on of common calamities; Cast me forth, saith he, so shall the sea be calm unto you, for I know that for my sake, etc.  Ver. 13. 
Nevertheless the men rowed hard to bring it to the land, but they could not: for the sea wrought, and was tempestuous against them.  Ver. 14. 
Wherefore they cried unto the LORD, and said, We beseech thee, O LORD, we beseech thee let us not perish for this man's life, and lay not upon us innocent blood: for thou, O LORD, hast done as it pleased thee.  15. 
So they took up Jonah and cast him forth into the sea, and the sea seized from her raging.  
Jonah having pronounced sentence against himself, the Mariners execute it; but first out of compassion toward him, they used their utmost endeavours to get to any land by rowing; but to no purpose, for God made the sea fight against them. Therefore they pray and protest, that their executing of the sentence might not be imputed to them as bloodshed, he being innocent in respect of them: and what they were now to do, being undertaken only in obedience to God's Sovereign providence and will revealed by Jonah himself. And on these conditions they proceed to execution, upon which followeth their deliverance from their strait. Doct. 1. Even humanity in natural men will be tender and compassionate towards those who are in trouble, though justly procured; especially if they know them to have relation to God, and to be sensible of their condition. Therefore albeit Jonah had been the cause of their trouble; yet looking on him as a Prophet of God, and pitying him when they heard his confession and sentence against himself, they rowed hard to bring it to land, and would trouble themselves to exempt him. 2. Even refined nature hath an antipathy against bloodshed, and manslaughter, if in justice it could be avoided: This appears in their endeavours and earnest protestations before they execute a just sentence. 3. The utmost endeavours of men will not frustrate the purposes of God, nor free a guilty sinner from his stroke: For, they rowed hard to exempt him, but the sea wrought, and was tempestuous against them, as pursuing him, and them also, if they did not what God revealed to be their duty. 4. God in his Sovereignty disposeth of all things at his pleasure and will: This do they acknowledge and see in this sentence, Thou, O Lord, hast done as it pleased thee. 5. Extremest necessities give no latitude to men to do any thing, but what is warranted of God; For they judge that no necessity could free them from the guilt of innocent blood in casting out Jonah, but only Gods revealed will: For, say they, as a reason, Thou, O Lord, hast done as it pleased thee. 6. Men are to go about actions in obedience to the Sovereign will and pleasure of God revealed to them, which otherwise their inclinations are much averse from: For, in obedience to the Lords will, They took up jonah and cast him forth, much against their own hearts. 7. As God is a severe chastiser of rebellion in his own dearest children: so rebellion against him deserves that the Rebel should be cut off in a violent way, and that the Lords earth or sea should not carry him: For, so is jonah cast forth into the sea. 8. The execution of justice upon the guilty in a society, is a means of turning away judgements from the rest; For, jonah being cast forth, the Sea ceased from her raging. See Ps 106.30.  Ver. 16. 
Then the men feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows.  
All those passages are amplified from an effect they had upon the Mariners, who abserving all that was done, and having no doubt heard jonah preach more of God, then is recorded, (as appears from ver. 10.) are moved to tremble and fear the true God, and testified it by sacrificing unto him, (whether presently, they being as yet ignorant, or at Jerusalem, we will not determine,) and making vows for the future, belike, that they would dedicate themselves to God, and profess 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 jonah, he is also setting forth himself, and preaching his power and justice to Pagans, when jonah 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, etc. 3. As the Lord can easily make up men's losses which they sustain in his providence; so it is 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 practice press 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 himself, and as he appeareth in some special acts of providence, is exceeding dreadful, and to be stood in awe of: For, they feared him exceedingly. 6. It is not a sufficient proof of men's getting the fruit of God's dispensations toward them, when they only affect and draw to some acknowledgement of him for the present, but grow negligent for the future: This they acknowledge in their practice, they offered a sacrifice unto the Lord, and made vows, 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 days 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, he was kept three days 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. God's providence overrules and directs the motions of irrational creatures and Sea-monsters, as pleaseth him: For, the Lord had prepared a great fish, etc. 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 proof 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 he 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 wisdom seethe it not fitting at first totally to deliver them, but will have their faith exercised: For, Jonah is here arrested three days and three nights between hope and perplexity for his further exercising. 5. God can, when he seethe fit, preserve his people from ruin 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 days and three nights, where he was in hazard of choking 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 straight, verse 3, 4. And again, declareth how his tentation assaulted him afresh by reason of his hopeless condition, that he may set forth God's great bounty in his actual deliverance, verse 5, 6. All which being again summed up, ●●●se 7. He by way of conclusion condemns men's following of crooked ways, 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 insensibleness, bitterness, 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 straight, 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 aught 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 stroke; 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 Jo●ah here, He said, I cried, etc. 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 showeth what he expressed after his deliverance, and that he made a rehearsal of his whole condition for the edification of others. 2. Great afflictions or tempeations arising from them, are so far from being just cause of discouragement to hinder our praying, that they ought to stir us u● to more fervency and earnestness; for Jonah cried by reason of affliction, when he was straitened on every hand, (as the word signifies,) that he could not flee or find relief; he took it as a Call, to seek enlargement in God, and turn to him, and as a whetstone to sharpen his (otherwise) sluggish desires; yea, Out of the belty of hell he cried; when he was buried quick, and put as it were under the dominion of death in the ●●shes belly, and when he felt the ange● of God in all this, as an hell on earth, yet faith directs him to God, and when he was as far (to his own sense) from God and his favour, as hell is from heaven; he looked on that but as an argument to move him, to cry the louder. 3. As God can help in greatest distresses: so the prayers of the children of God in their deep afflictions, flowing from real indigence and need, will get a good answer; for Jonah's faith, strengthened of God, saw the one, when in affliction and out of the belly of hell he cried, and in his experience he found the other, that he prayed not in vain, He heard me. Prayer speedeth best, when felt necessity instructs the sincerity of it; and when it is spoken out of the dust, than faith will by prayer bring help from heaven to one little better then in hell. 4. The Lords seasonable answering of his people's needy desires in their extremity, will not only ease their griefs, but be refreshful afterward, to think much upon it, as appeareth in his repeating and dwelling upon this mercy; I cried and he heard me, twice over, and the oftener he looks on it, sees the more in it; That his voice should be heard from the belly of bell; and the more it be thought on, it ought to enlarge our hearts the more with affection toward God, as is imported in his directing of his speech at last to God; Thou heardest my voice: as one overcome with the kindness of God in it.  Ver. 3. 
For thou hadst cast me into the deep in the midst of the seas, and the floods compassed me about: all thy billows, and thy waves passed over me.  
Jona● is not content to have spoken so briefly of so rich a purpose, but to the end that he may glorify the grace and mercy of God, in supporting him in his strait, and delivering him from it, and that he may edify the Church, he enlargeth the Narration, and speaks more particularly of every step of it. And first, he showeth the greatness of his trial, in that he had to do with an angry God, pursuing him in anger, who had taken and cast him into the sea, and into the depth and midst of it, where waves of seas without, and of tentations within, overwhelmed him; Hence learn. 1. Serious thoughts and apprehensions of trouble, are needful, not only when we are in it, for stirring us up to prayer, but when delivered also, to set forth the greatness of mercy, for all this variety of expressions in setting out his trouble; Thou hast cast me into the depth, in the midst of the seas etc. tend to this purpose, to show that it had set him on edge; I cried, for thou hadst cast me, etc. And to show from how great danger he had been delivered, and what a mercy he thought it to be heard of God, even when he was so dealing with him. 2. Much of God seen in our trouble, will hid those from being too much eyed, who have been most instrumental and active in it; therefore there is no word of the Mariners, but, Thou hadst cast me into the deep. 3. Unto the child of God afflictions are nothing to bear, in comparison of God's displeasure, who afflicts, and of the tentations, which looking on him as a party doth raise; for his affliction is embittered with this, Thou being angry, hadst cast me into the Sea: all thy billows, and thy waves, (not only raised by thee in the Sea, to pursue me a rebel, but tides of tossing tentations, begotten by the sense of thy displeasure,) passed over me, so that he could do no more than be overwhelmed, and run down with one of them after another. 4. It may commend the rich mercy of God toward his children, and furnish rich matter of praise to him, that he suffers them not to quit him, out causeth them to follow him, when he seemeth to forsake them, and flee in to him, when he is pursuing in hot displeasure; for, the scope of all this account of his trial and tentation, tends also to set forth the grace of God, that had enabled him to cry to him in all this extremity, it being the admirable power of faith, supported by grace; that he durst call on an angry God, durst follow after him when he went away, durst lay hold of him when he smorte, and pray him to desist from anger when he was threatening him with worse, and durst look and seek for better tidings, when he was run down with the current and tide of tentations.  Ver. 4. 
Then I said, I am cast out of thy sight, yet I will look again toward thy holy temple.  
He rehearseth further his exercise upon this trial, that there was a conflict betwixt unbelief and despair, concluding his rejection from God's favour and care any more, and faith looking to God in heaven, and the Covenant made in Christ with the Elect (a sign whereof was his presence on the Mercy-seat in the Temple at Jerusalem, toward which the godly were to direct their prayers, 1 Kings 8.) which gave him yet ground of hope. Doct. 1. It is the usual lot of the Lords children, to have not only outward afflictions to wrestle with, but spiritual tentations and sad conclusions, gathered from their troubles, which are ●orer to endure then many simple afflictions; for, so was it with Jonah, while he was in the sea. 2. The children of the Lord in their troubles, may be so tossed and divided betwixt hope and despair, that faith and unbelief will be taking word about; for, so doth Jonahs', experience teach; I said. I am cast out, yet wilt I look again. 3. In a time of tentation, unbeliefes word is ordinarily first out, till faith come and correct it; ordinarily what is said in haste is unbeliefes language, and to be un-said again; for, this comes first out, I am cast out of thy sight. 4. A child of God may not only be assaulted with fits of despair, but for a time be overcome with it, and yield to it, and yet for all that recover his feet again; for Jonah once concluded, and said, I am cast out of thy sight. 5. As it is ordinary under tentation, to judge of all God's respect, care and love, by our sense of his present dealing: so 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 child of God, who lives by God's favour, and is made up in all his afflictions, when he finds that God thinks on him, and that his troubles endear him to God's 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 child of God, and vessel of mercy apprehending reprobation and rejection from God, in his sad and dark hour; 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 fearful apprehensions; for, so is Jonah with casting off. When we reckon by our own deservings, and by probabilyties in a straight, and not by God's 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 lain under, and given way to by the children of God, but aught 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 look 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 eyeing God in his Covenant, whereof that was a sign. To cast away confidence as useless in a straight, or not to essay faith till we be hired by sense, or to lie by in wilful unbelief, thinking that is the way to get sense, to lose our doubts; or to seek any footing for faith but in God's 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 jonah had no more but a looking again, as a poor banished man. 11. Faith in a time of need will find a way through many a dark impediment to meet with God; Therefore jonah, enclosed 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 God's praise, that when his people are laid by with their tentations, yet he will not lose them, but recover them out of their deepest swoons, 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 only jonah persevered crying when his trouble was great, ver. 2, 3. but that he was strengthened after he had once yielded 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 wrapped about my head.  6. 
I went down to the bottoms of the mountains: the earth with her bars 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 hopeless condition in his trouble, seeing no deliverance, but as a condemned man cast into the prison of hell, 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 seaweeds 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 bottom 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 bars, would have held him as in a perpetual prison. All which grounds of fear he here recordeth, to set forth the mercy of God; who when neither depth of sea, no● steepness of shore could allow him any hope, had brought him out in saftey, as if he had been 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 po●ing on it, to judge himself yet to be in a hopeless 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 believe, ver. 4. tentation set upon him again, and made him conclude himself a lost man, and a perpetual 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 rehearsal of it, testifieth that he is yet more sensible what he had been without God's help. 3. The more we study the difficulties of our afflicted conditions, we will still see more reasons wherefore we should admire and magnify the Lord in his delivering of us: For, after his former sensible sight of his troubles, ver. 3. when he takes this other view of it, he sees yet more (as trouble without eyeing of God is endlessly difficult) of impossibilities 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 he 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 steepness of shore, doth import that in his eyes 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 subjoined to his hopeless 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 tried, how it will follow its look; yet it is his way also when he sees it fit, and hath tried their faith, to refute all their doubtful thoughts with real deliverance: therefore after the former breathing, for 4. and Jonah's fresh assault, he gets actual deliverance to end the controversy. 7. The Lord can give deliverance from deadly extremities, and can restore his people in safety, and their mercies to them, when they are 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 soul from those terrors that would have consumed him. 8. In God's 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 death's pangs: and his God who had respected him in this low and guilty condition.  Ver. 7. 
When my soul fainted within me, I remembered the LORD, and my prayer came in unto thee, into thine holy Temple.  
jonahs' exercise and deliverance is again summed up in this, that when his spirit was ready to faint under a burden of affliction and terrors of conscience, he calling God to mind, found encouragement to pray, and got audience. Learn hence, 1. The spirits of men, how stout and courageous soever, yet being left alone in trouble and tentation, will soon be overthrown and faint; for, his soul fainted, (or was overwhelmed with anxiety,) within him. 2. Before the Lord do for his people, he uses to lay them, and all their courage once by, that he may stain the pride of all glory, and no flesh may glory in his presence; for, saith he, my soul fainted within me. 3. Much unbelief and discouragement flows from ou● infirmity and weakness, 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 will be to his people, or hath at any time been unto ourselves; therefore his remedy and antidote against fainting is, I remembered the Lord. 4. Remembering, and serious apprehension of God by faith, is a notable encouragement to prayer, and gives a good account of prayers success; whereas to the misbelievers sense his prayers wander and go he knows not whither; I remembered the Lord and my prayer came in unto thee. 5. God's mercy is to be much seen and magnified in his answering of his people's prayers in their distress; My prayer. saith he, Came into thy holy Temple; that is into heaven the habitation of thy holiness, where it was a wonder such a rebels prayers should be admitted, and were accepted by virtue of the Covenant and Promise made in Christ, not for any worth in them. 6. God's manifestation of himself in any place calls for holiness, therefore is not only heaven, but the Temple at Je●usalem called, Thy holy Temple, or the Temple of thine holiness; because not only he is holy, but his presence there calls for holiness in all that approach unto him. 7. To be delivered from fainting in trouble, and to get access unto God by prayer, it the child of God's 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 byways, as depriving man of true happiness, and disappointing 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 happiness in any thing beside God: and particularly his own former folly and rebellion, wherein, imagining to have found happiness 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, aught to imprint in their hearts more serious and settled thoughts concerning true happiness, and the right way of attaining it; therefore Jonah thus exercised and daunted, gathers this Conclusion as a certain Truth, They that observe, etc. 2. All things beside God when they are not made use of (if lawful,) for the end for which God appointed them, but happiness sought in them, or confidence placed on them; and all ways and courses beside these prescribed of God, will not be able to answer the expectation of the creature, but being observed as man's happiness, they are vanities in regard of their emptiness to supply the creatures need, or to satisfy its desires; and lying vanities, in regard that for the present, if we be not attentive, they delude us with a vain show and in the issue do miserably disappoint. 3. Albeit things stand thus; yet men are so deluded and doted, 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 vanities. 4. Men by their pursuing happiness not in God, no● in his way, do indeed deprive themselves of happiness, and consequently run upon their own ruin; 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 joined with Idols, and withal is provoked to plague such things as we put in his room. 5. The portion of such as seek happiness 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 happiness to lost man being mercy's gift. 6. Men by forsaking of God can take nothing from him, but all the prejudice redounds to themselves; for, they forsake their own mercy, but do not deprive him of happiness. 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 will 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 distress delivered him, he will testify his thankfulness by offering praise, and performing what he had vowed in his trouble, and will learn 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 merche, and of his estimation of God who gave it, and as a means speeding in new straits: for, Jonah, thus delivered, will sacrifice, etc. 2. The Lords crossing and afflicting us in our wander till we be brought back to obey the will of God, is to be acknowledged as a mercy, and matter of praise; for, such is the subject of Jonah's song, compared with the former verse; he will bless the Lord not only 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 he 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 press and seek after the spiritual duty and substance, and to make use of Christ in whom alone even our best moral actions are accepted; therefore doth he hold forth that the voice of thanksgiving (or affectionate praise) was the sacrifice indeed. See Psal. 69.30, 31. Hos. 14.2. And withal the joining of sacrifice with the voice of thanksgiving, showeth, that his praise was offered up in and by that true sacrifice. 5. The Lord's people in their afflictions and deliverances, will be made to see great necessity of making vows, and binding themselves more firmly to their duty; for, Jonah in his trouble had vowed, that that I have vowed; which was a binding of himself with his own consent more accurately to observe and follow the will, and Commandments of the Lord: the reason of which engagement is, because they will find when it comes to straight, much short coming, and little fervour in their ordinary walking, which needs upstirring; they will find also much obligation laid upon them, by the Lords merciful remembering of them in trouble, voluntarily to take on his yoke; and much sense of their own instability, needing such bonds and ties. 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 God's reverence, but to study to walk answerably in their calm 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 kinds is God's prerogative royal; none can save, or give peace when he 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 all following extremities: For, Jonah having found this in his present case, lays 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 spoke 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 proof in setting them in freedom and safety from deadly dangers and extremities: For, Jonah being humbled, The Lord spoke to the fish, and it vomited out Jonah, etc. 2. The most insensible of creatures have an ear to their Maker's 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 spoke 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 ways 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 God's judgement against them, to verse 5. 2. The success of his preaching there, appearing in a general and solemn Humiliation countenanced and enjoined by authority, to vers. 13. 3. The Lord's 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 privileges which they enjoy of God's 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 Prophetic office of which he was so careless, Chap. 1.3. but, the word of the Lord came unto him. 2. No endeavours or struggle of men will free them from such services and lots, as God hath to employ 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 enjoined 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 jonah 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 day's journey.  Ver. 4. 
And Jonah began to enter into the city a day's journey, and he cried and said, Yet forty days and Nineveh shall be overthrown.  
In the next place we have Ionah's obedience, wherein also is recorded a description of the greatness of Nineveh, which was of three day's journey in circuit, 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 day's journey) he proclaimed; whereby we are neither to understand that he preached no more of the causes procuring this judgement, or of God, in whose name he threatened, but that the result of all was, that Nineveh was to be destroyed; nor yet that he preached no longer, nor in any more of the City during the forty days: but the meaning is, that before he got any further, his word took effect with those that heard it, and by their means, with the rest of the City, as appears, ver. 5, 6. Hence learn, 1. Obedience to God in a calling and commanded duty, is a sure evidence of an humbled man; for, jonah before rebellious, now arose and went to Nineveh. 2. It is our duty to obey the will of God, not because of our inclination, but with an eye to his command, to whom our wile and inclinations ought to stoop; unto whom we should study to approve ourselves in all things, and from whom we may expect help in following his way; for, jonah went to Nineveh, according to the word of the Lord, as being now taught to look more to God's will then to his own. 3. God's servants following his Commandment, and trusting in him, have been and will be enabled to oppose and denounce vengeance against the wickedness of greatest persons or places; for, albeit Nineveh was an exceeding great city, etc. yet jonah cried with zeal and courage, and said, etc. 4. God is able to reach and utterly overthrow greatest persons or places, when he prosecutes a controversy against them; for jonah in his name denounces, that Nineveh that great city shall be overthrown. 5. The Lord oftentimes sees it fit in great wisdom to conceal any thoughts of love toward a people, and hold out only threaten and severity to induce them more seriously to repent: for this cause is the sentence absolute, Yet forty days and Nineveh shall be overthrown, without any mention of a condition, that upon their repentance they should be spared, as afterward he did only the granting forty days unto them, carries an invitation to repentance in the bosom of it.  Vers. 5. 
So the people of Nineveh believed God, and proclaimed a Fast, and put on sackcloth, from the greatest of them even to the least of them.  6. 
For word came unto the King of Nineveh, and he arose from his Throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes.  7. 
And he caused it to be proclaimed and published through Nineveh (by the decree of the King and his nobles) saying, Let neither man nor beast, herd nor flock taste any thing: let them not feed, nor drink water.  8. 
But let man and beast be covered with sackcloth, and cry mightily unto God; yea, let them turn every man from his evil way, and from the violence that is in their hands.  
The success of Ionah's preaching among the Ninevites, is, their receiving of the message; and humbling of themselves before God, which being generally held forth in the 5. verse, is more fully enlarged in the following purpose; that the King hearing of this threatening, (belike before jonah came unto him) in his own person set about the duty of humiliation, and by his Authority with his Nobles ordained a public Fast, wherein not only rational creatures, but even beasts (which they used to deck in the time of peace) should for a time be deprived of food, and clothed with sackcloth, that so by this sad sight men might be set on edge to cry fervently unto God, and that with their repentance they should join Reformation of their evil ways and oppression. Albeit it cannot be said, that all those who were employed in this exercise had true faith and repentance unto conversion (as neither can it be alleged that none were really converted, for jonah did preach much in forty days to them (having in shorter time taught the Mariners much) yet considering that Christ calleth it Repentance, Matth. 12.41. we may safely conclude that there was no gross dissimulation in it, but that at least they had legal faith and contrition. Doct. 1. The Word of the Lord may, when he accompanieth it, have strange and speedy effects among such as men would look for very little from; for, when Israel are despising the word, Nineveh is set on work by it, and that so speepily as before jonah had got through the city, vers. 4. the work is begun, and report from hearers only sets others on work. Word came to the King, and he arose from his throne, etc. 2. To belive the truth of God's Word, when it is spoken, is the ready way to make it effectual, and have place; it being ordinarily slighted, because it is not credited; Therefore Ninevehs reformation gins at this, The people of Nineveh believed. 3. What is spoken by messengers in the Name of the Lord, must be taken up as God's speech before it can be effected; therefore the people of Nineveh hearing jonah, believed God, in whose Name he spoke. 4. Extraordinary causes of a people under wrath imminent or incumbent for sin, call them to extraordinary courses and remedies for averting the same; therefore the Ninevites in this straight, count it not sufficient to use an ordinary way of dealing with God but proclaimed a fast, and put on sackcloth, etc. 5. In a time of great extremity it becomes those, who would approve themselves to God, so to carry themselves, as may testify most sense of the desert of sin, their abjection and low condition before the Lord, and so as may stir us up to earnest prayer; These things contained in the King's edict of covering with sackcloth, and withholding food from man and beast, tended to these ends; for hereby they declare, how all sorts had offended God, and abused the creatures unto sin; they testify also their sense of their own deserving, that the Lord might cut them all off, and their beasts for their sake, and that because of this, they were in an abject and deplorable condition in their own eyes; and withal, by this mournful face of all things, they would stir up themselves to entreat the face of the Lord. As for the external performances, as they were never of any worth, but abominable, if they were rested upon without the substance: so they (especially that of sackcloth) were more called for under the shadows of the Law, when the Promises were not so clear as under the Gospel, and when people were trained on to their duty by that pedagogy; and as abstinence is still required in solemn humiliations in so far as may be subservient to spiritual duties, so it might be more practised in warm Countries then in colder Climates. 6. A lively sense of God's authority and of his wrath kindling against sin, my make a King quit his throne and robes, and take a place in the dust with the meanest of his subjects, to deprecate the anger of God; for, The King of Nineveh arose from his Throne, and laid his robes from him, and covered him with sackcloth, and sat in ashes. 7. King's are obliged, not only by their Authority, but by their example also, to promote Piety among their subjects; for, the people having informed the King, he in his own person arose from his Throne, etc. and by his Authority caused in to be proclaimed and published, etc. Authority and Law without example will not avail so much. 8. Albeit men in Authority cannot compel the consciences of their subjects unto faith and obedience, yet they may by their Authority enjoin them to perform the external duties of Religion; for, the King of Nineveh made a proclamation and Decree to this purpose, whereby he did testify his own repentance, and promote it in others. 9 Men in highest Authority are not to rule and do all by themselves, but with the advice and concurrence of those who ought to have Authority next unto them: for, He caused to be proctaimed by the Decree of the King and his Nobles. So much did these Heathens see of humane frailty, even in the greatest of men needing such assistance. 10. All external ceremonies and performances of Fasting and putting on of sackcloth, are no sufficient means of averting the anger of God, except there be fervent prayer to God; therefore it is subjoined in the Decree, And cry mightily to God; all these other performances ought to stir up to that as the kernel. 11. Prayer, though never so apparently fervent, is not acceptable without an endeavour of Reformation. Therefore are they also exhorted and enjoined to turn every one from his evil way, and from the violence that is in their hands. Their Idolatry (being convinced of the true God) may be comprehended in that general of evil ways; and they name violence in particular, in regard that all men by nature are more clear in Duties of the Second Table then of the First.  Ver. 9 
Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?  
The exhortation and injunction in the decree, is seconded from this motive and encouragement, that there was some hope, though much born down, that the Lord being instantly sought unto, would be reconciled with them, and in his mercy avert his judgement. Doct. 1. There may be some sight of God's mercy, even when he is peremptorily threatening, attained to by such as are sensible of sin, and acknowledge the justice of God's correction; for, notwithstanding Ionah's preaching, ver. 4. there is here a possibility seen of Gods turning and repenting even by those who apprehend his fierce anger; who can tell if God will turn, & c? The very taking pains to threaten and warn forty days before he executed, might give ground for such an hope, that there was some purpose of love kept up, till he saw their repentance. 2. Sensible sinners under fears of felt judgements, look on Gods being reconciled with them as the fountain of their happiness, and from that only can they expect any comfortable issue of their calamities; therefore their eye is chief upon Gods turning, repenting, and turning away from his fierce anger; from which only they can gather hope that they shall not perish. 3. Such as are most earnest with God, under the sense of sin and judgements, will be ready to see most of his grace and free love in showing favour toward them; therefore all their hope, when they cry mightily, is built on Gods turning and repenting, and quitting the controversy, and that grace and compassion must be eminently active, if the peace be made up at all. 4. This way of speech, Who can tell if God will turn? etc. used likewise by the Church in like extremities, joel 2.14. doth hold out, 1. That sensible sinners may have many sad toss betwixt the expectation of God's mercy, and the sense of their own deservings, so that albeit the Promise be most absolute to such, yet they can neither speak the pure language of faith, nor yet wholly the language of unbelief, but mixed and made up of both. Therefore albeit it be beyond all controversy that God will be reconciled with a penitent; and no doubt jonah had preached so much concerning God, yet they can attain no further then, Who can tell if God will turn? etc. 2 As it is no small difficulty to get free from a stroke, where provocations are great, and God hath entered in process, and severely threatened; and as God is not always pleased upon repentance to keep off temporal afflictions, when iniquity is come to an height; so exemption from them is to be looked for by the penitent, with very great submission, considering his guilt; and that happiness is not to be placed therein, if God otherwise be reconciled: therefore doth this suspended hope look chief (not so much to remission, as) to temporal preservation, that God may turn away from his fierce anger, that we perish not. 3. The Lord, by keeping our minds in suspense, betwixt hope and discouragement, would stir up to more diligence; therefore is this doubtful hope subjoined as a reason why they should cry mightily to God; and reform their ways, ver. 8.4 Such as are convinced of sin ought not to be deterred from duty, though it seemed never so hopeless, but aught to resolve to follow it, get what they will; therefore they will cry to God, though they be not certain of deliverance.  Ver. 10. 
And God saw their works, that they turned from their evil way, and God repent of the evil that he had said that he would do unto them, and he did it not.  
God is graciously pleased to accept of this, and recalleth the sentence which is expressed in terms taken from amongst men. Whence learn, 1. The Lords most peremptory and absolute threaten are always so to be understood, as that the penitent may look for God's acceptance; for, notwithstanding the absolute threatening, ver. 4. God saw their works, and repent, 2. God doth chief take notice of and reward men's practices, and real endeavours of reformation, and not their external performances of religious exercises; for, God saw their works, that they turned from their evil way, rather than their fasting and sackcloth. 3. Albeit the Lord be not debtor to any, nor can they merit at his hand, yet free grace will so reward weak endeavours, as may encourage all to seek him; yea, he will reward with temporal favours, even temporary repentance, as an image of true repentance, to show how he loves, and of grace would reward true repentance; for, He saw their works, and repent, etc. both the works of those who were truly converted, and of those who came not to that length. 4. When God is said in Scripture to repent, we are not to conceive any change in God, or of his eternal purposes, but only a not executing of his revealed threatening, which includes the exception of repentance, which God decrees to give those whom he spares; for, Gods repenting of the evil, etc. is expounded to be. He did it not. Not a changing of his purpose, but a not executing of what he said, to wit, conditionally.   

CHAP. IU.  
THis Chapter containeth, 1. Jonahs' murmuring at Gods dealing with Nineveh, and his wish to be dead, verse 1, 2, 3, 4. The Lords reproving of him; first, by words, verse 4. and then by deed; for by a Gourd, in the shadow whereof (being gone out of the City,) he delighted, verse 5,6. and at the want whereof he repined, verse 7, 8, 9 he is reproved, that he should be so much taken up with so small a thing, and yet be angry at Gods sparing so populous a City, verse 10, 11.  Ver. 1. 
But 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 country? Therefore I fled before unto Tarshish; for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.  
JOnah is discontented with this mercy of God toward Nineveh, and expostulates with him about it, applauding himself in his former rebellion as having done more wisely in it, then in following Gods Call: The ground of all which distemper was (as appears,) that God sparing of Nineveh (which it seems he knew by Revelation, or gathered from their repentance, or from the standing of the City after the forty days were expired) was a ready means as he thought to make his Ministry, and God's 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 remain 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 seek to have God's dispensations framed after the mould of their mind; for it is Jonah's sin, to be very angry and exceedingly displeased with what God did. 3. Corruption may sometimes so prevail with the children of God, that it shall not only be a tentation smothered, out of love to him, within their breast, but may also break out with their own consent against God for a season: for jonah 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 Fevers, and a letting lose 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 ways, for which the people of God have been corrected, and which they have been made to condemn, may yet again in an hour of tentation be approved and liked of by them; for, jonah 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? etc. therefore I fled, etc. 6. It is a tentation incident to Adam's posterity, to presume that they would guide things better, if they had their will, than 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 justify his way, and to make it specious and seem reasonable; for, jonah seems to have such reasons, that he dare appeal to God himself, whether he foresaw not well in his own Country, that God's mercy would make his threatening to be in vain, and bring his Ministry in contempt, and did not well in flying; was not this my saying, saith he to God? but our reasonings must submit to gods sovereign will, and give place to his infinite wisdom. 8. The mercy of God toward lost man, is so fare beyond man's mercy, that it may sometimes be a discontent to his tenderest children, in that he is so merciful; for, God's mercy to Nineveh, and that he is so gracious and merciful, etc. is Ionah's eyesore. 9 God is so gracious, that as he is not easily provoked by sinners; so he is easily, when provoked, reconciled again unto them; for, this jonah knew in his own country, that he was a gracious God, and merciful, slow to anger, and of great kindness, and repent of the evil: and this did he now see verified. 10. It is a great mistake to think that mercy manifested to humble sinners should make them contemn God or his servants, it being a most effectual means to produce fear of God, and respect to his ordinances and messengers, Psal. 130.4. Therefore is Jonah's reasoning against God's 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 die then to live.  
Jonah subjoins to his expostulation an impatient wish, that God would take him away by death, since he got not his will, and could not endure the infamy, which he apprehended would come upon him Whence learn, 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 bitterness) is the ordinary refuge of embittered spirits, and the backdoor unto which, out of impatiency, weariness 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 embittered spirit, that any condition, how ill soever, seems better than the present case unto them; therefore Jonah thinks it better to die then live, without any affectionate eye to glory, but rather having respect to his rest from present trouble, (as appears 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 dross of their own 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 Mediator to reform their petitions. 4. It is a sign of great corruption and self-love in men, to seek their own contentment and satisfaction in dying or living, rather than in these to be subject to the Will of God; and it is baseness and cowardice, 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 me to die then to live.  Ver. 4. 
Then said the LORD, Dost thou well to be angry?  
The Lord doth first reprove Ionah's passion by Word, and appeals to himself, whether he thought it seemly so to repine? Doct. 1. The Lord doth in great meekness and patience bear with the infirmities of his servants while they are in a distemper, and while there is hope of recovery; so much doth this gentle reproof of great passion and stubbornness teach. And so the mercy of God which he envied, that it should be showed to Nineveh, is the cause of his own safety. 2. Gentle reproofs from God, and his tender dealing with his children, aught to take deepest impression upon them: for, therefore doth the Lord choose this way, that jonah, seeing therein his goodness 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 jonah himself being sober, to judge of his own way: Dost thou well to be angry? as being the fittest Judge to pass an hard censure upon himself. 4. It is a great iniquity and presumption in the creature to be angry at, or quarrel with any of God's ways, who is absolute and unsearchably deep in his counsels: for, saith he, Dost thou (a worm, a potsherd, and an owl, who canst not discern my ways) well to be angry?  Ver. 5. 
So Jonah went out of the city, and sat on the East-side of the City, and there made him a booth, and sat under it in the shadow, till he might see what would become of the City.  
jonah not pacified with this reproof, perseveres in his humour, and goeth forth of the City, and easeth himself the best he may from the Sun's heat, till he yet see what may become of the City. Whence learn, 1. A child of God under tentations may be very hard to convince of his error; and may go on in his course, even when God reproves him for it; for jonah thus reproved, verse 4. goeth on, and is intent upon the ruin of the City. 2. Inordinate affections may not only carry men to show 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 days being expired, and jonah being informed of God's 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 Ninevehs ruin, after the forty days, was not fixed, therefore they might perish yet, or that possibly they would give over their repenting; or, that God's sentence being formerly altered, so might his purpose of mercy be. 3. Even the children of God, in the hour 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 jonah, a Prophet, aught to have rejoiced at the success of his Ministry, and the repentance of sinners, his mind is only bend upon the destruction of Penitents, and it is his great eyesore to see that City standing; He sat 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 than greater delights, by abiding in a place where God's judgements are imminent, therefore doth jonah, who expected and wished the ruin 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 worm when the morning risen the next day, and it smote the gourd, that it withered.  8. 
And it came to pass 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 himself to die, and said, It is better for me to die, then to live.  
Here the Lord doth first give Jonah matter of delight in a plant miraculously raised up to cover his booth, and keep him from the heat which increased his grief; then again, his passion is stirred up by occasion of the Lords sudden removing of the gourd, and raising such a wind, as might effectually make the Sunbeams beat upon him; by all which the Lord lays a ground of more sensible reproving of him for his former biterness. Doct. 1. A spirit once broken and embittered with troubles, is easily grieved and stirred up; for, to Jonah heat is a grief from which he must be delivered, and which he cannot well bear. 2. The Lord in healing the infirmities of his people, uses first to launce their sores, and discover more of their putrefaction, before he apply any healing plasters; therefore is Jonah's passion more kindled, ere the former distemper be healed. 3. God in his holy providence may ensnare men who are wilfully given to passions, with more occasion to make them vent more of their corruptions; for, so doth he deal with Jona●, he gave him delight in a gourd, and then took it from him, and sent the beating Sun, to cast (as it were) oil in the flame of his passion; so dangerous is it to walk contrary unto God, or to be violently carried on with any corruption. 4. From this sending of the gourd and the worm, and the effects of it in Jonah, we may see; First, the vanity of all earthly delights, in that they all carry a worm of instability in their root, which in short time will turn upside-down 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 forerunner 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 soon turn men furious and absurd; for Jonah upon the least discontent would be gone: He wished in himself to die, and said, It is better for me to die 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, Dost thou well to be angry for the gourd? and he said, I do well to be angry, even unto death.  
Before the Lord make use of all this to his holy purpose, he challengeth Jonah concerning this his discontent, that so he confessing his passion, way may be made for the reproof: Whence learn, 1. In every action it is our duty to look on ourselves as accountable to God for it, and to examine how it is done, whether well or not? for, so doth God's challenge, to give an account, and to examine, teach: Dost thou well, & c? 2. To be excessively discontent at Providences, especially for small matters, is a thing no way beseeming the servants of God; for this also is imported in the challenge, that it was not right in him, a Prophet, to be angry, (yea, exceedingly angry, as the words may be read) for the gourd. 3. The pride of man's heart is such, that it will justify itself, and stand it out even against the verdict of God, if he be given over to tentation; for, so doth Jonah's Answer to the Lords question teach: I do well, saith he, to be angry, or, I am greatly angry, even unto death. Nothing will please him but death, to be by it rid of those troubles.  Ver. 10. 
Then said the LORD, Thou hast had pity on the gourd for the which thou hast not laboured, neither madest it grow, which came up in a night, and perished in a night.  11. 
And should not I spare Nineveh that great city, wherein are more than sixscore thousand persons, that cannot discern between their right hand, and their left hand, and also much ?  
The Lord doth now apply all that is passed to his present purpose; and from this discontent of Jonah, let's him see the absurdity of his former murmuring; for, if he had given way to himself so passionately to commiserate so small a thing as a gourd, in producing whereof he had no hand, which was of so short continuance, and which needed no pity, and that only because he received some profit and refreshment by it, why did he so much stumble that the Lord spared Nineveh, which was his handy work, and every way considerable; there being so many in it that eminently called for pity, being neither sensible of any thing, nor yet by gross actual transgressions had provoked the Lord to denounce that judgement? So that here the Lord is not approving Ionah's passion, but by a reason drawn from the less to the more (wherein jonah a creature, and the great Lord, a stick, and great Nineveh are compared,) jonah is convinced of selfishness in approving himself in doing that unjustly, which he condemned in God, when done most mercifully and rightly. Doct. 1. Self-love will easily blind men so far as to make them approve themselves in doing of worse things than those they condemn in others; for this is the scope of this reproof, to show Jonah, that he would not allow the Lord on just causes to be merciful; and yet could allow himself in his selfish passion. 2. Much more latitude ought to be allowed to God in his way of working without our quarrelling, than we may take to ourselves; for, saith the Lord, Thou, who mayest be blinded with fancy and humour, hadst pity, and allowedst thyself in it, and should not I, a wise and sovereign Lord, spare Nineveh being he to whom absolute submission of spirit is due, though I thus reason thee out of thy folly? 3. The Lord can easily take off the veil of fair pretexts from selfish men, and let them be seen in their own colours; for, whatever jonah might pretend as the cause of his grief for Ninevehs sparing: the Lord by this demonstrates, that his bitterness flowed indeed from love to himself, as might be seen in the matter of the Gourd. 4. Men under tentation and in an ill way, are not without much difficulty convinced that they are wrong; therefore the Lord useth all these means that Jonah may take with the reproof, when by lively demonstrations and deeds he should see his error, Thou hadst pity upon the Gourd etc. And should not I spare Nineveh? 5. The Lord is so constant in his goodwill, that he will not only show mercy, but will maintain his so doing, against all who will oppose it; for here he pleads for his mercy to Nineveh against Jonah, Should not I spare Nineveh? 6. The Lord by his practice teacheth us, to let out our affections upon objects according as they are of worth in themselves; therefore albeit nothing can be of worth to him, yet he reprehends Jonahs' pity on the gourd: a thing of so small worth, coming up in one night, and perishing in another, as far worse employed, than his mercy in sparing Nineveh that great City, and therefore the more to be tendered by him. 7. The Lords creating of men, may give ground of hope to the sensible sinner, that God delights not in his destruction, but upon repentance will be willing to spare; for, while he reasons from Jonahs' pity on the gourd, for which he had not laboured, neither made it grow, he teacheth that he could not but spare repenting Nineveh, it being his own handiwork. 8. Not only persons come to maturity, and turning to God, but even their children, yea, and , who cannot sensibly acknowledge him, do concur to plead for pity to the penitent at God's hands: and his mercy will look on their condition and number as a reason of sparing; for, he knoweth what Infants are in Nineveh, how innocent they were of gross provocations, and that there was much  there, and from that pleads, that so great a City, wherein there are so many Infants, and so much  should be spared. 9 The children of the Lord will at last be cleared and satisfied with all the Lords dispensations, and will submit to God's way in them, as only right and wise, however they repine under their fits of tentation; for, the Lord gets the last word in this debate, and therefore it is evident from Jonah's silence, and not answering again, that he submitted at last; in testimony whereof, and of his unfeigned repentance for his miscarriage, he glorifieth God, in registering all these passages for the edification of the Church: whereby also is held forth the infallible certainty of holy Scripture, in that the Penmen thereof were so little their own in writing of it, as they spare not at God's command, to register their own infirmities, that he may be glorified.    

MICAH.  

The ARGUMENT.  
THis Prophet living almost in the same time with Isaiah (only he was sent out a little after him, and his commission is also extended to the Kingdom of Israel) is much like him in matter, and is recorded in aftertimes to have been a faithful man in declining times, as it is, Jer. 26.18. If we compare the beginning of the first and the sixth Chapters, which are almost one and the same, we may take up the whole Prophecy in two solemn Sermons: in the first whereof he foretells the captivity of the ten Tribes, and calamity of Judah by the Assyrians, because of Idolatry, Chap. 1. and because of covetousness, oppression and contempt of the Messengers of God, Chap. 2. and the wickedness of Rulers both in Church and State, for which Judah is yet further threatened, Chap. 3. Then he arms the godly against the Babylonish captivity then approaching, with the promise of restitution under the Messiah, (some taste whereof is mixed with the threaten, Chap. 2.12, 13. chap. 4. whose birth and government is held forth, chap. 7 In the second Sermon, having in the Lords Name challenged and threatened Israel for ingratitude, hypocrisy, injustice, and Idolatry, Chap. 6. and having lamented the general defection of the time, be comforts himself and all Believers, under their troubles of all sorts, by many ample promises; concluding all with one solemn acknowledgement of the mercy and fidelity of God, chap. 7 Many particulars in this Prophecy will be best understood by considering the times wherein the Prophet lived, of which see 2 King. 15, 16, 17. and 18 Chapters. and 2 Chron. 26, 27, 28, 29, 30, 31. Chapters.   

CHAP. I.  
IN this Chapter, after the Title, v. 1. The Prophet sets forth the Lord as in a solemn Court-day, appearing with great power, severity and Majesty to take order with Israel and judah for their sins, especially Idolatry, verse 2, 3, 4, 5. Then he particularly foretells the desolation of the kingdom of Israel, ver. 6, 7. the greatness whereof, together with Iudah's stroke by the same Assyrian, is particularly and pathetically held forth by the Prophet, from his own sorrow for it, ver. 8, 9 from enemies rejoicing at it, ver. 10.— from declaration of the calamity of particular places where the enemy should come, ver.— 10, 11, 12, 13, 14, 15. and from the mournful face that then should be of all things, v. 16.  Vers. 1. 
THe word of the LORD that came to Micah the Morashite, in the days of Jotham, Ahaz, and Hezekiah Kings of Judah, which he saw concerning Samaria and Jerusalem.  
THe Inscription or Title of the Prophecy doth contain a description of the messenger employed, from his name and the City where he was born, (conceived to be that City Marshah in the Tribe of judah, josh 15.44. 2 Chron. 11.8. and 14.9, 10. which is here threatened, v. 15.) as likewise his commission from God; the time of his prophesying under several kings of judah; and a declaration that his commission extended to both the kingdoms of Israel and judah, and especially to the chief Cities thereof. Whence learn, 1. Men are not to run unsent on public employments in God's house, but to wait upon a call and commission; and, having received it, to cleave closely to it; for, the Word of the Lord came to Micah, and he published only, the Word of the Lord that came to him, and which be saw, etc. 2. The messages and challenges sent by the Lords servants unto the Church, are to be looked on as sent from him, whose challenge the conscience cannot flee, as being more than our party, and as being most certain and infallible: Therefore this doctrine is held out to be the Word of the Lord, and Micah saw this; to wit, in vision, or by prophetic revelation, implying that what he said, was as certain as if it were seen accomplished. 3. The Lord in his great mercy and long suffering, is pleased not to withhold a testimony from his backsliding people, but by multiplication, and long continuance of Prophets, is pleased to forewarn them of ruin, if so be they may turn and prevent it. Therefore is not only backsliding Israel honoured with Prophets, but there are many at once in both Kingdoms, and these prophesying long in the time of many Kings; for, not only is Isaiah at the same time with Micah prophesying in Judah; but Hosea, if not also Amos in Israel; as may be gathered from the inscription of their Prophecies. Frequent sending of Prophets and messengers is either a means of stirring up to reformation, as when Haggai and Zechariah were sent out almost at one time, Hag. 1.1. Zech. 1.1. with Ezra 5.2. or a presage of speedily approaching ruin where their message is not received, 2 Chron. 36.15, 16, 17. 4. The servants of God must not resolve to have always sweet times and fair weather in the service of their generation; but aught to look for variety of times and conditions to wrestle with; such was the lot of this Prophet, he lived in the days of Jotham, Ahaz, etc. Having to do not only with wicked Kings in Israel, who lived in the same time with these Kings in Judah; and in Judah he had not only a pious Hezekiah to deal with, but a wicked Ahaz, and a Jotham, in whose days reformation was not so through, as under Hezekiah or Josiah; and he did see the total ruin of Israel, and the affliction of Judah by the Assyrians. 5. As the Lord will not spare his own people when they provoke him; so doth he in equity deal with them according to the degrees of their provocations: therefore is there a sad message concerning Jerusalem and they must not take it ill to be joined with Sam●ria in the procass, whom yet they hated as vile Apostates; yet it is so ordered, as Samaria is placed first, it being first and chief in the provocation, (which is a poor preferment) and consequently, first and deepest sharers in the punishment, as getting only threaten; whereas Judah is comforted, and punished at this time with greater lenity.  Ver. 2. 
Hear all ye people, harken, O earth, and all that therein is, and let the Lord GOD be witness against you, the Lord from his holy Temple.  
To conciliate Authority to the ensuing Doctrine, the Prophet summons all the creatures, and all people to be witnesses to this process, against Israel and judah, and to one solemn Court day; wherein the Lord would judge and witness against his people, and by his judgements should vindicate the sentence of his servants against sin, from all contempt of unbelievers. Doct. 1. The Word of the Lord ought to be gravely, and with all Authority delivered by his Messengers; therefore doth Micah by this solemn charge to all creatures to appear, declare that his message was a grave purpose, not to be slighted, and that it was the Lord who hath command of all creatures, and not men only they had to do with. 2. It is usual for the visible Church, not only to slip through inadvertency, but especially to drown herself in Apostasy; and having once fallen away, to prove so void of all sense of Piety, so selfish and so obstinate, as not to be easily convinced; and so stupid in sin, as not to be sensible of approaching wrath: therefore must there be a solemn citation of all Nations, as if there were need of a dayman to awake them from their sleep, and the Lord must be a witness against them, ere they be convinced. 3. God is a witness, whose testimony may and will convince of sin, as not only knowing all things perfectly, but when he declares this with power, either inwardly to a conscience only, or outwardly by corrections also, he will convince the most obstinate; Let the Lord be witness against you, and he will carry his point. 4. When sin is come to an height in the Church, and they will not take with, or strive to amend it, than the Lord will publicly, in view of all the world, convince and correct them by his strokes; therefore doth he call all people, the earth, and all that therein is, to hear and see the Lord witnessing against his Church: which is a bitter case when our betrothed Lord is provoked to go out of doors to the streets with his beloved's faults. 5. The justice and equity of the Lords dealing with his people, even when he proceeds to severity in correction, is so uncontrovertedly clear, as that it may be seen and read of all, therefore also are the creatures called to appear, as witnesses of his proceed, and that affliction is justly procured by Israel. 6. If this passage, from his holy Temple, be understood of heaven; it teacheth, that however men may obstinately bear out against all convictions from men, yet the glorious Majesty of God, when he lets forth any rays of it from heaven, (as v. 3, 4.) in his works, it will so dazzle them, as they shall not be able to stand out: If we understand it of the Temple at Jerusalem, it teacheth, that the Jews their confiding much in the Temple, should not exempt them, but rather be a part of their ditty; that the mercies of God, manifested there, and from thence unto them, should effectually convince them of sin, and aggravate it, who have not walked answerably; and that Israel's renouncing of that Temple and the worship of God, there shall be matter of a sad challenge, which they will not be able to answer. In all these respects the Lord God will be witness from his holy Temple.  Vers. 3. 
For, behold, the LORD cometh forth out of his place, and will come down and tread upon the high places of the earth.  4. 
And the mountains shall be melted under him, and the valleys shall be cleft: as wax before the fire, and as the waters that are poured down a steep place.  
To stir them up the more, and to make them heed the message, he declares in general God's purpose concerning them; that he would manifest himself in his glory from heaven, and trample under his feet whatever is most eminent, and make high and low feel the effects of his Presence and Justice, according to his infinite power, which when he pleaseth to let forth, will make mountains to tremble and resolve into dust; and valleys to cleave, as wax melteth before a fire, and as waters run with violence down a steep place. Doct. 1. However the Lord do most clearly manifest his glory in heaven, and Atheists and carnal men think he is shut up there; yet as he is every where filling heaven and earth; so will he, when he pleases, manifest his presence on earth, in glorious effects of providence; for so doth this speech import, The Lord cometh forth out of his place; that however heaven be in a peculiar way his habitation, yet he will from thence appear in glorious majesty on earth. 2. The glorious manifestations of God in the world, aught to be looked upon with reverence, admiration, and humble wondering. So much doth behold prefixed to this manifestation, import. 3. It is quite beside the expectation of a back-sliding Church, that God should appear in severity against them; and therefore such a dispensation surpriseth them: so much also doth this Behold teach, that to them who still dream of peace with God, notwithstanding their wicked way, it should be an unexpected and sudden thing to see him appear in glory to punish. 4. The greatness and majesty of God, aught to be well studied and considered upon, by all those who oppose him, and reject his will, not to drive them yet further from him, but rather to crush their obstinacy, and induce them to repent; for, God's Majesty is here held forth to make them tremble, to be found in a way disapproved of his Word. 5. Men in their declinings from God, seek unto themselves false refuges, whereby they think to shelter themselves against God's vengeance, but are herein deluded; for, there are high places of the earth; whereby are signified their Idols worshipped on these high places, wherein they trusted, or their strong holds, or high and lofty men, who thought to be exempted from common judgements; or, generally their high and lofty imaginations, all which, or whatsoever else they can oppose, the Lord is potent to crush; He will come down and tread upon the high places of the earth. 6. Greatness of opposition against God, contributes to set him out more eminently by crushing thereof; for, He treads on the high places, that is, not only crushes and commands them, but is the more eminently seen in so doing, in that they are high; their height making them conspicuous from afar, while he stands upon them. 7. The Lord is able to overturn what is greatest and most stable in the world, and make all creatures feel his power and indignation in an effectual way; this is held forth in that the mountains shall be melted under him, and thevalleys cloven as wax before the fire, etc. 8. Sin in the people of God, makes that which otherwise might be comfortable, matter of terror to them; for, whereas the Majesty and Power of God is comfortable to the Church, in that she hath such a God to crush her enemies, and wherein they deal proudly to be above them; yet now, because of sin, it is the matter of her terror: However it be so far comfortable, as that all this is done to drive her to his mercy.  Ver. 5. 
For the transgression of Jacob is all this, and for the sins of the house of Israel: what is the transgression of Jacob? Is not Samaria▪ and what are the high places of Judah? are they not Jerusalem?  
Followeth the Lord's quarrel, or the cause procuring his appearing thus in glorious severity, which is the heinous transgression of his people, who came of Jacob, otherwise called Israel, and withal, he declares, that the Original and rise of this transgression in Israel, was from the chief City Samaria, while as Omri and Ahab did there erect Idolatry (having translated the regal dwelling thither, which was before in Tirzah, 1 Kings 16.23, 24.) which had now in process of time, spread through the Kingdom, and had daily influence from the Court and chief City: and that in judah the City of jerusalem had cast a Copy to all the Land, and not only in sins against the Second Table, but in corrupting the worship of God with their high places, which jotham tolerated, and his son Ahaz proceeded to grosser abominations, 2 Kin. 16.10, 11. 2 Chr. 28.24.25. and so drew on the people to imitate their ways. Doc. 1. The provocations of the Lords privileged people may bring on very remarkable strokes; for, all this (that is, all this appearing in severity,) is for the transgression of jacob. 2 Albeit the Lord in his great mercy look over the infirmities of his people; yet rebellion, and idolatry, and corrupting of his worship, especially when multiplied, is that which he will not tolerate: for, this stroke is for their transgressions (or, rebellions) their sins and high places. 3. In times of defection and controversy, the Lord hath a special eye upon, and a chief quarrel against such as have a leading hand in bringing on, or carrying on the Apostasy; for, these questions, What is the transgression of jacob? What are the high places of judah? imports, that God observes, and would have the cause of all the defection, and who began it, sought out. 4. In universal defections, eminent places and persons are ordinarily most culpable, as misleading others by their example and authority; for, the transrgession of Jacob is Samaria, the high places of Judah are Jerusalem; that is, iniquity abounds most in these Cities, and the sins of the Land have their rise and countenance from thence. 5. The Lord hath an especial eye upon his own Church and people, to whom he manifests himself and marks their declinings narrowly, especially in the matter of his worship: for, Judah's high places are especially pointed at, whereas all Israel's desperate defection is named in a gen●●al of transgression.  Ver. 6. 
Therefore I will make Samaria as an heap of the field, and as plantings of a vineyard: and I will pour down the stones thereof into the valley, and I will discover the foundations thereof.  
The Lord pronounceth a more particular sentence against Israel for their sins, and particularly against Samaria, that when theten Tribes should be led captive, that City (as being chief in the sin) should have a remarkable stroke; the buildings thereof should be razed to the very foundation, the stones thereof cast down from the hill whereon it stood, to the valley, to lie as heaps of stones do, which are gathered by Labourers of the ground; and the place thereof should be only for planting of vineyards in it. Doct. 1. Iniquity entertained, will lay most eminent and strong places desolate; for, Therefore will I make Samaria as an heap of the field, etc. although it endured a siege for three years, 2 Kings 17.5. yet this threatening takes effect at last. 2. Eminency in sin, causeth eminency in judgements; therefore Samaria is made an heap, the stones poured down, etc. whereas other Cities of that Kingdom were not so ruined, but there are some Cities of Samaria, or, of the Country about to be inhabited, 2 Kings 17.24. when it lieth desolate. 3. Wicked men, prosecuting their wicked and ambitious ends, may be made use of by God in an holy manner, as instruments to execute his judgements upon his backsliding people, and are so to be looked on by all, who would have the use of their condition; therefore, the Lord, for his people's instruction and direction, doth own the stroke to be inflicted by the Assyrians, I will make Samaria as an heap of the field, etc.  Ver. 7. 
And all the graven images thereof shall be beaten to pieces, and all the hires thereof shall be burnt with the fire, and all the Idols thereof will I lay desolate; for she gathered it of the hire of an harlot, and they shall return to the hire of an harlot.  
Samaria is threatened with further ruin, in that not only her private things, but her supposed sacred things should be destroyed, her graven images broken, that the metal thereof might be carried away; and her gifts given to Idols, (as harlots do to their Paramours) or her riches, out of which she gave these gifts, and which she accounted to be the reward of her idolatry, shall either be burnt by the furious soldiers, or go as they came, and perish as they are purchased, and so her idols should be desolate. Doct. 1. As it proves the vanity of idol-gods, that they are obnoxious to destruction and desolation, so in days of vengeance God's special quarrel is against them, to show their frailty, and the folly of all those who cleave unto them; therefore all the graven images thereof shall be beaten in pieces, and all the idols thereof will I lay desolate, by withdrawing respect, worship, and gifts from them. 2. Idolatry is in Gods account spiritual harlotry and adultery; for their gifts given to idols, are hires, such as are given unto, or by harlots, as the word signifieth, and their riches the hire of an harlot. Idolaters break that Covenant betwixt God as their Husband, and them as his Spouse, and do pour out that affection due only to God, on idols, and therefore provoke him, in his jealousy to punish. 3. As men may, through God's permission, prosper in an ill way: so are they ready to sacrifice their prosperity to a wrong cause, and by their prospering to harden themselves in their way: for Samaria's gifts bestowed on her idols, or her great riches enabling her to offer, she gathered it of the hire of an harlot: that is, she acknowledged not God for her riches, but conceived that they came to her for her unlawful leagues and treaties with idolaters, and as a reward of her idolatry, and defection from the Tribe of Judah, and the worship of God; and therefore persevered in it. See Hos. 2.5. jer. 44.17, 18. 4. Riches purchased in a wrong way, or abused to confirm men in a sinful course, shall come to nought; for, the hire thereof shall be burn● with fire, and they shall return to the hires of an harlot. Whereby we are not so much to understand, that the Assyrian Idolaters should take the riches and gifts of Samaria, and abuse them, as Israel had done, in putting these gifts in the Temple of their Idols, and acknowledging the riches as given them by their god: as that it is a proverbial speech, signifying, that as these riches were ill purchased by Israel so they should go as they came, and do them no good, but vanish; for an harlot purchaseth her hire ill, and ordinarily it is as ill spent.  Ver. 8. 
Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls.  
The sentence being pronounced, the Prophet proceeds to set forth the greatness of the judgement, together with that which was to come on Judah, that they may be stirred up to lay it more seriously to heart in time. And first, he declares what their calamity shall be, by his own sorrow for it, which was extremely bitter, as of dragons and owls, whose horrible howl in desert places, is made use of in Scripture, to express the condition of men sensible of great calamities, I●h 30.29. Psa. 102.6. and by his going naked, and stripped of his upper garments, as a sign of total desolation, Isa. 20.2, 3. By all which the Lord doth not declare his allowance of any bitter carnal mourning in trouble; but by the Prophet's practice the Lord would teach, 1. When his people provoke him, he can send affliction beyond expression, and such sorrows as no outward signs can sufficiently vent; for, this bowling, wailing, and going naked, doth import so much in the Prophet foreseeing the storm, and doth foretell, that it shall be so with the people, when they feel it. 2. It is the duty of faithful Ministers, not only to denounce judgement against sin and sinners, but so to do it as may make them most sensible of their danger before they feel it in reality; therefore doth Micah wail, and howl, etc. that they might thereby read the reality and weight of the threatening, and study to prevent the execution. 3. A most effectual way of making people sensible of threaten, is, when the messengers themselves are affected with them when they deliver them; for, therefore doth Micah, who carried this message, wail and howl. 4. Threaten from the Lord ought to be denounced with great affection and sympathy in the Messengers, that so they may evidence, that it is no revengeful and bitter spirit in them, that maketh them speak so sharp; and withal, that their affection thus evidenced, may make way for an unpleasant message: Therefore will I wail and howl, etc. (saith he) as a sympathizer with the people of God, however, as his messenger, I carry the hard tidings.  Ver. 9 
For her wound is incurable; for it is come unto Judah, he is come unto the gate of my people, even to Jerusalem.  
In giving a reason of his sorrow, he yet further describes the calamity from the universality of it, that Samaria, as she is desperately sick of provocations, without any hope that ever she should amend; so her stroke was incurable; and that the Assyrian having destroyed them, that fire should burn through all Judah, even to Jerusalem, the mother-City, and seat of justice to all the Jews, of whom he was one, and whom he loved dearly: And so he comes to the second branch of the Threatening which is against Judah and Jerusalem; as was likewise foretold by Isaiah, chap. 8.7, 8. and accomplished, 2 Kings 18.13. etc. Doct. 1. It is a bitter cause of complaint, when strokes inflicted by God are irremediable, whereas a stroke is easy wherein there is hope of deliverance; therefore doth Micah wail, for her wound is incurable. 2. Albeit the Lord begin his punishments for sin where it pleased him; yet when he lifts up his hand, such as are guilty of the same sins, may think not to escape; for when the wound is begun at Samaria, it comes unto Judah, he is come to the gate of my people, etc. Jerusalem being so called, because it was the seat of justice, which used to be administered publicly in the gate. 3. The Lord may suspend his corrections upon his Church for her backsliding, until a time of reformation, and then inflict them; for, however Ahaz had his own fears from Rezin King of Syria, Isa. 7. 2 Kings 16. yet the correction for the high places of Judah (of which ver. 5.) is by the Assyrian, who destroyed Samaria, and that in the days of Hezekiah the Reformer, 2 Kings 18. It is come (to wit from Samaria) into Judah. The reason of which, is partly, because Reformation being not set about sincerely and cordially, (as it was in the body of Judah in Josiah's time, Jer. 3.6, 10.) doth so much the more provoke the Lord to punish for former Apostasy; partly, the Lord chooseth a time of Reformation to punish in, that a people, being at such a time sensible of the sin procuring the stroke, the affliction may be blessed to make them reform the more throughly; and partly, the Lord chooseth this time, that the stroke may be the more moderate, there being some standing in the gap, and no total backsliding; and accordingly we find Jerusalem preserved, though threatened. 4. The affections of the Lords servants in a time of distress, aught to be set on work to sympathise chief with such as are most dear to God; therefore saith Micah, He is come to the gate of my people Not so much his, because he was their countryman, (which ought not to sway with Ministers in public administrations, Deut. 33.8, 9 though otherwise to be tender even in that respect, is commendable) as because they were more upright in Religion than Samaria, and therefore the enemies coming even to Jerusalem where the Temple stood, is most bitter.  Ver. 10. 
Declare ye it not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust.  
In the next place, the calamity of the people, and cause of the Prophet's sorrow, is held forth to be so great, that it were to be wished, that their enemies (such as the Philistims in Gath) never knew of it, and so might not insult over them in their misery, to add to their affliction; and therefore in a figurative way (usual in Lamentations, and borrowed from 2 Sam. 1.20.) they are enjoined to conceal their affliction from such, by suppressing their weeping, lest they should hear it: Whence learn, 1. There are still some in the world waiting for matter of joy in the Church's calamities, whose gladdest day will be to see her in trouble; For, so much doth this prohibition to declare it in Gath, import. 2. Of all enemies, such are among the most inveterate, as being nearest unto the people of God, yet partake not of their mercies, for, such were these at Gath, lying hard upon the borders of Judah, from whom especially they would conceal their grief. 3. It is a new grief, and great addition to the afflictions of the godly, that enemies by reason of their calamities, take occasion to reproach them, their God, and Religion. And it would be a deliverance in part, to have their case concealed from such, and an ease to smother their grief, if that could conceal it; for, this charge, Declare ye it not at Gath, weep ye not at all, doth import the Churches wish, that such knew it not, and her ease if it were so. 4. The Church of God must resolve not only to have afflictions, but also to have them noted and observed by enemies, and to lie under all their insolences and reproaches because of them, till their trial be perfected; for, while in a figurative way the Prophet thus prohibits, it intimates that it could not be hid, and that the Church had this added to her trial.  
In the rest of this Chapter to the last verse, the greatness of this stroke, and the cause of the Prophet's sorrow, is yet further set forth, in a particular and pathetic enumeration of such places (especially as would appear in Judah) as should feel the calamity of War, and what their calamity should be; and albeit we find no mention elsewhere of divers places named here, especially these, ver. 11, 12. yet we are to conceive, that they are either proper names of places (though unknown to us) chosen out from among other places, in regard the signification of their names, doth illustrate their condition by the War: or, that they are appellative and borrowed names given to some places from their qualities, properties or condition, to illustrate, their calamity in the ensuing tempest, as may be seen in the particulars. And so here by Aphrah signifying dust, we are to understand either that City in Benjamin, Josh. 18.23. where the Assyrian was to come (and which was far from the Philistines hearing,) or, generally, a place brought to the dust, and made dusty by affliction, who therefore are to roll themselves in the dust, in token of great sorrow for their dusty and afflicted condition; see jer. 6.26. Doct. 1. As the children of God by their behaviour in trouble, are to give no occasion of reproaching unto enemies; so are they before the Lord to evidence, that they are sensible of his hand; for, as they are not to weep at all in Gath, or where the Philistines may hear it, so are they notwithstanding in the house of Aphrah amongst themselves, to express their sorrow. 2. As great afflictions will be very grievous and bitter, making men without any regard to themselves, wallow in dust and ashes; so the sweet use of trouble is, when men stoop to their condition, and to what it calls unto, while Aphrah made dusty by affliction descends to the dust; in the house of Aphrah roll, etc. 3. Our kindly bed in trouble, is dust, as being dust by our Original, and the end of affliction being to let us know we are such, In the house of Aphrah (or, of dust) roll thyself in the dust.  Ver. 11. 
Pass ye away thou inhabitant of Saphir, having thy shame naked; the inhabitant of Zaanan came not forth in the mourning of Beth-ezel; he shall receive of you his standing.  
The next place mentioned is Saphir, the signification whereof leads to this Interpretation; That such as dwelled beautifully and pleasantly (for so much doth the inhabitant of Saphir signify) should either flee, or be carried into captivity by the enemy, in much ignominy and reproach; as this manner of speech is used to express great ignominy put upon captives by licentious soldiers, Isai. 20.4. & 47.3. jer. 13.22. It teacheth, that as pleasures and delectable situation and dwelling will be no guard against God pursuing a controversy for sin; so pleasure abused will be forthcoming for double ignominy, and will contribute to embitter a cup of affliction; for, the inhabitant of Saphir passeth away, having her shame naked: her glory keeps her not from ignominy, and it is so much the sadder as that she had been a Saphir. The next place, Zaanan signifying a place of concourse like flocks; and Beth-ezel signifying a place that is near, lead us to this exposition of the rest of the verse; That a place of great concourse and many people, shall not come out to help or comfort, when their nearest neighbours are mourning: the reason whereof is subjoined in these words, He shall receive of you his standing; that is, Zaanan shall not appear in Beth-ezels trouble, as having their own difficulties, and learning by the example of their neighbours, that there is no standing out or resisting of the enemy; or they dare not express compassion, as looking that the enemy will settle his camp among them, and take a sore recompense if they make him continue in a siege against them. Doct. 1. Humane helps and greatest probabilities, will prove but vain in a day of vengeance; for, a place of repair such (as Zaanan) will not be able to help, no not a place near unto them; whereas either their number, or the vicinity of the place afflicted, might seem to promise otherwise. 2. It is an usual thing in a day of calamity to see men selfish and taken up with their own grievances, without regarding others, and to see the Lord give every man and place so much to do as shall give him no leisure to look about him: Zaanan came not forth in the mourning of Beth-ezel, etc. See jer. 47.3. 3. Universal discouragement ordinarily goes before an instrument of God's vengeance, especially once prevailing to make way for his further success, one place learning by the example of another that there is no resistance; for, so much doth the first interpretation of that passage, He shall receive of you his standing teach. 4. However it be both lawful and necessary for a people to bestir themselves for their own defence in danger; yet such is the fierceness of God's anger pursuing forsin, as all opposition made to the instruments thereof, doth but tend to the opposers greater disadvantage, while as the enemy's loss of time, means or men, is made up by their spoil and further ruin; for so much doth the other interpretation of that passage (which agrees also with the principal scope) import.  Ver. 12. 
For the inhabitant of Maroth waited carefully for good, but evil came down from the LORD unto the gates of Jerusalem.  
This verse contains another evidence that there shall be no standing against that calamity, and therefore comes in, as a farther clearing of that in the end of the former verse, as appears by the Particle, for. The signification of Maroth (which is bitterness) and of the Original word rendered, waited, which signifieth also to be grieved, and of the word rendered But, which signifies chief Because; leads to this interpretation of the verse; That those whose condition is made bitter by affliction, should earnestly expect for some good; but in vain, they should yet be more grieved for want of it, and for disappointment of these expectations, and that because the trouble should overspread, and reach to the gates of the royal City where the Temple was. Whence learn, 1. When the Lord ariseth to plead against sinners, he can put them in a very disconsolate condition, and make all their pleasures end in bitterness: for, in this calamity there is, The inhabitant of Maroth, or of Bitternesses, even many of them; See Ruth 1.20. 2 Howsoever afflicted people do usually much look out for some issue, yet grief may be ofttimes but growing, when such as have felt some bitterness, are expecting an end of it; for, The inhabitant of Maroth was grieved (or sick with grief) for good, which they wanted, though they waited carefully for better, as the word also signifies. See Jer. 14.19 3. Sometime the only comfort left a people in trouble may be this, that a greater trouble is coming to shoulder out, and make them forget a lesser: Evil coming unto Jerusalem, to make them forget particular grievances; and from the Lord, to make them digest the Assyrians fury. 4. Afflictions sent from God upon the Church, are to be observed and laid to heart, as not only sad in themselves, but as Presages of great anger to come on the rest of the world beside; for, they were grieved for good, because evil came down from the Lord unto the gate of Jerusalem; that added to their grief, and was an evidence of their own hopeless condition.  Ver. 13. 
O thou inhabitant of Lachish, bind the chariot to the swift beast: she is the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee.  
Lachish, a City in the Tribe of Judah, Josh. 15.21, 39 Jer. 34.7. is threatened, that they should endeavour speedily to flee from the enemy, but to no purpose, as accordingly it was besieged by Sennacherib, 2 Kings 18.14, 17. and 19.8. the reason of which judgement is, that they having first of any in Judah, received the idolatrous worship of the ten Tribes, occasioned the spreading thereof even to Jerusalem. D●ct. 1. The Lord hath in his wisdom so ordered the writing of holy Scripture, as every particular passage and book hath somewhat in it for our further information, which would not be so clearly had elsewhere, to the end we may be alured to study it much; as here, we have Lachish receiving of Idolatry first, which is not mentioned in the history. 2. As sin will drive men from their habitations; so flight will perish from the swift, when God hath judgements to bring on; for, bind the chariot to the swift beast, implies, that they should be made glad to flee from their City on any terms, and that they should not be saved by flight. 3. To be the first occasion, and a chief stumbling-block in a Lands defection, brings an exemplary judgement; for, Lachish is shut up in her enemy's hand, because she is the beginning of sin to the daughter of Zion: for the transgressions of Israel were found in thee.  Ver. 14. 
Therefore shalt thou give presents to Moresheth-Gath, the houses of Achzib shall be a lie to the Kings of Israel.  
Lachish's further judgement is, that when they should send Presents and Gifts to some Town or Country called Moresheth, belonging to Gath of the Philistines, (and so is distinguished from that Moreshah in Judah;) or (as the word signifies) to the inheritance (and people) of Gath, for aid and assistance against the enemy, they should disappoint them, as the Kings of Israel were by some other Confederates. This Achzib, with some other cities was not at first subdued by the tribe of Asher, Judg. 1.31, 32. And it seems the Kings of Israel had covenanted with them for aid against the Assyrians, but were deceived, as Lachish was by the Philistines. Achzib is only named, either because the rest dpended on it, and are called the houses of Achzib; or because the signification of its name (which is a lie) doth serve to illustrate their disappointing of their friends. Doc. 1. Wicked men had rather employ any means in their strait, then seek to God, and so do provoke God to disappoint them; for, Thou shalt send presents to Moresheth Gath, to wit, to no purpose. 2. The Lord hath given many experiences of the vanity of all humane helps when he is angry, though men will not be wise to make use of them; for, the disappointment of Lachish is illustrated from another, which might have learned them wisdom: The houses of Achzib are a lie, etc. 3. The vanity of all refuges when God is provoked, is conspicuous to an observant eye, as if it were their very name, and written on their forehead, The houses of Achzib (which signifies a lie) are a lie answerable to their name.  Vers. 15. 
Yet will I bring an heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam the glory of Israel.  
He threatens Mareshah in judah, Josh 15.44. which seems to have been his own City, that (according to the signification of the name) the Lord should bring the enemy to be their heir, and possess their goods; and then summarily sets forth the extent of this stroke, that it should reach to Adullam, which lay Southward of Jerusalem, toward the border of Judah, Josh. 15.21, 35. That which is subjoined, The glory of Israel, may be understood of Adullam, that it was a strong City wherein Israel gloried; or, that in coming to Adullam, he should come to Jerusalem, which was the glory of all Israel, Adullam being beyond Jerusalem to the Assyrians, who came from the North; or, by way of Exclamation, O the glory of Israel, being now stained by this universal overflowing scourge, which went from the North to the very South-border of judah. Do. 1. The Messengers of God ought not to let forth the mind of God partially, according as affection or interest would direct them: but are to publish it freely and fully without respect to friend or foe: for the Prophet spares not his own City Mareshah. 2. Provocation against God makes men purchase unsure, and may make their enemies their heirs; for, I will bring an heir to thee, O inhabitant of Mareshah. 3. When God raiseth up instruments to scourge a Land for sin, men are not to expect that lying afar off, and out of the way, will exempt them: but that God will find out those whom he is to chastise, wherever they be: for, He shall come unto Adullam, which was the remotest border to the Assyrian. 4. Which soever of these ways above mentioned we understand this glory of Israel's, it teacheth, that albeit the visible Church enjoy the great privilege of God's presence in his pure Ordinances, which is her glory: and albeit particular places have their own excellencies, whereof they glory and boast, yet when God is provoked, and these priviledgs abused, they will not keep off corrections: The glory of Israel will be come unto, and laid in the dust.  Ver. 16. 
Make thee bald, and poll thee for thy delicate children, enlarge thy baldness as the eagle, for they are gone into captivity from thee.  
In the last place, the greatness of the calamity is summarily comprehended in the mournful face of all things, and the great sorrow that shall be when it comes to pass; to which the body of the people, or chief and mother-cities are invited; and called (as it were) from their vices, to hearken rather to the bitterness abiding them, and to consider what ruin they cast themselves upon by sin; their sorrow to come is expressed in such signs as were usual in those times, such as making themselves bald, even as the Eagle when she casts her feathers, and polling of their hair, of which see, Ezra 9.3. Job 1.20. Isa. 22.12. Ezek. 27.31. and the cause of their sorrows is foretold, that their pleasant children were to be carried into captivity, as Ashur dealt with Israel, and (it seems) with some of judah; and for this, they who are left are to mourn. Doct. 1. It is fitting, that men in a sinful time were thinking on the bitterness that may ensue, and of the wormwood that God will pour in among their delights, to mar their mirth: therefore doth he call to make bald and poll: that is, in their sinfulness to be thinking of such times: See Isa. 10.3. 2. Sin will in the end resolve in bitterness; and as calamity for sin will be grievous on the Church; so sin procuring it, and want of reconciliation with God under it, will make it sad and intolerable: This is signified by these expressions; Make thyself bald, poll thee, in large thy baldness as the Eagle. 3. Captivity from the place of our habitation, and restraint of outward liberty, is a sharp trial, and matter of sorrow, not only to those who are so dealt with, but aught to be looked on by others, as matter of sympathy, and by the body of a people as matter of their affliction, in diminishing of their number, and leaving them who are left behind weak and contemptible: for this is the cause of baldness and sorrow to the body of the people: for thy delicate children, for they are gone into captivity from thee.   

CHAP. II.  
IN the first part of this Chapter the Lord prosecutes his controversy against his people for several sins: and first, he accuseth them for assiduousness in sin, especially covetousness and oppression, ver. 1, 2. and threatens them with insuperable and lamentable difficulties, and casting them out of their Land, ver. 3, 4, 5. 2. He threatens and expostulates with them for their opposition to his Messengers, ver. 6, 7. 3. He again accuseth them for cruel robbery, not sparing so much as women and children, ver. 8, 9 and threatens them with exile, ver. 10. 4. He accuseth them for their approbation of, and delighting in false Prophets, v. 11. In the second part of the Chapter he comforts believers with promises of restitution by Christ, ver. 12, 13.  Vers. 1. 
woe to them that devise iniquity, and work evil upon their beds: when the morning is light, they practise it, because it is in the power of their hand.  
THe judgement of God is declared to be already upon them, and yet further to be inflicted for their assiduousness and activity in plotting and practising of evil; hereby learning us how to discern a condition plagued of God, and which without repentance will be pursued with more plagues (for this Woe implies, both that such a case is a plague of itself, and that it will be plagued) of which there are these evidences: 1. When evil ways become habitual to men, so as they are never out of them, but by night as well as by day carried away with them; for, it is on their beds, (when they should rest or examine themselves, Ps 4.4. or be instructed by their reins, Ps. 16.7. or meditate on God, Ps. 63.6. etc. as well as in the morning, when they should direct their prayer unto God, Ps. 5.2. and go forth to their lawful callings, Ps. 104.22.23.) that they are thus employed, their sin sleeps not. 2. When men not only sin through infirmity, being surprised and made to stumble in a fit of tentation, but their wits are bended to project and plot sin; for, Woe to them that devise iniquity. 3. When men's spirits are so taken up with wickedness, that they delight themselves with acting it in their own imaginations: Woe to them that work evil on their beds: that is, are so transported, that their spirits and fancy imagine themselves, as acting those wickednesses, which they cannot for present get really acted, and thus think to delight themselves. 4. When men's hearts are so fare engaged in their premeditate wickedness, that without taking leisure betwixt their deliberation and practice, to bethink themselves what they are doing, they run eagerly about the execution of their purposes, which is the woeful fruits of giving sin too much room in the heart, that being Master there, it violently and effectually commands our practice: for, Woe unto them, who having devised iniquity, when the morning is light, they practise it. See Jer. 8.6. Eph. 4.19. 5. When men illaffected have power to effect their desires, and that they succeed with them, God laying no impediment in their way to stop their progress in sin; for it is Woe upon them, that it is in the power of their hands, to practise the ill they have devised. 6. It is also an evidence of woe upon, and coming upon men, when having power, and wanting external restraints, they have no inward principle or tenderness of conscience, to make them loathe an ill way, as Joseph had. Gen. 42.18. but count everything right enough which they are able to effect, and go on as far as their power will reach; for, They practise it, because it is in the power of their hands.  Ver. 2. 
And they covet fields; and take them by violence: and houses, and take them away: so they oppress a man and his house, even a man and his heritage.  
He gives an instance of that general challenge, ver. 1. and what were the evils they plotted and acted: in that when they saw houses and fields that lay commodiously for them, they did covet them, and violently deprive the true Owners of them, whereby not only a man's self, but his family and posterity were oppressed, by taking away, not some of his means only, but his very heritage, which belonged unto him by the Law of God and man. Doct. 1. Covetousness is a root of much evil and wickedness, and will embark men in desperate and violent courses; for, They covet and take by violence. 2. It is an high aggravation of oppression, when the oppressor is not straitened with necessity and want, driving him on such courses; but his covetous disposition is the only cause of all his miscarriage; for, here the quarrel is, that because they covet, therefore, they take by violence. 3 Covetousness given way unto, and entertained in men's hearts, will drive them beyond all bounds and moderation; for, They covet fields and houses: every thing they get, serves but as a bait to draw them on further; so dangerous is it once to transgress the bounds of contentment prescribed by God. 4. Albeit covetousness be a lawless sin, and Oppressors think every thing good purchase, which they can compass; yet in Gods account violent usurpation is no right; for, however they take away, yet it is still the man's heritage. 5. Not only the wants of such as are presently oppressed, but all the wants of their posterity will be laid to the Oppressor's charge, and cry to God against them; for, they oppress a man and his house; they ruin him, and his family and offspring, by taking away his houses and heritage, which are a constant livelihood.  Ver. 3. 
Therefore thus saith the LORD, Behold against this family do I devise an evil, from which ye shall not remove your necks, neither shall ye go haughtily: for this time is evil.  
The Lord pronounceth sentence against them for these sins, and explains that Woe which he had threatened, ver. 1. showing that the Lord is about to bring on such a judgement and sad time, as should effectually and irresistibly seize upon them, and lay their pride and bring them down. Whence learn, 1. In times of violent oppression the Lord is not to be looked on as one misregarding, or as an idle Spectator, but as a Lord, ready to appear for the oppressed in a remarkable way; for, Therefore thus saith the Lord, Behold, etc. 2. The Lord's Word ought to be received and believed as a sure evidence, that he will so appear, albeit the performance seem to be delayed: for, Thus saith Jehovah: we ought to judge according to what he saith, and not according to what we think. 3. The Lord will recompense all his delays 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 employed for that effect. 4. Sin publicly acted without controlment, will bring on judgements against a whole people; Therefore, (because oppression was committed publicly) 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 public Ministers of Justice) not being punished: or such sins becoming universal, cannot but bring judgements 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 judgements, 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, etc. 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 men's mouths, and of a bitter lamentation, composed by themselves to bewail their calamities, or by their enemies counterfeiting their sorrow; wherein they should bewail 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 only 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 remarkable spectacle of justice, and will end in bitterness and lamentation; for, In that day shall one take up a Parable, (or Proverb) against you, and lament with a doleful lamentation. 2. The sinner's desert is to be utterly ruined without hope of restitution, and to be left in that condition to bewail 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 own 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 do they lament: He hath changed and removed, turning away be hath divided. 4. The Lords judgements upon a sinful people, will surprise them with astonishment, and be more sad than any thing they did expect or dream 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 do on several occasions, especially every Jubilee, when they returned to their possession; but should remain exiled, and their enemies in possession of their Country. Doct. 1. It is a bitter case, when an hard condition is not only 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 spew out even a confederate people, and detain them in exile, destitute of their wont privileges; This is imported in that threatening, Thou shalt have none to cast a cord, etc. 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, etc. This will make us justify 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 we are deprived by them, have been given unto us by a special providence, and as a sign of God's 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. 
Prophesy ye not, say they to them that prophesy, they shall not prophesy to them, that they shall not take shame.  
The second accusation is, for their contempt of, and opposition unto God's 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 only what they pleased, as their false Prophets did; and so some read the words, Prophesy ye not. let these, (to wit, the time-serving Prophets, and such as would follow their way) prophesy; upon this the Lord threatens to add 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 shall not prophesy unto these, shall they take no shame? although they were rid of faithful messengers to warn them, yet that would not hold off jugements, nor exempt them from shame and confusion. Doct 1. The Lord's Word in the mouth of his messengers, aught to be refreshing, and a means of fructifying unto the Church; and will prove so, except it be to such as are near unto cursing; therefore is prophesying in the Original called dropping, by a name taken from rain, which refresheth and fructifieth the earth. 2. A declining time, and a faithful 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 gross, yet they will allow of none but such as are made to their mind; not of such as may be instrumental to frame them according to God's mind: Prophesy ye not, say they to them that prophesy; or Prophesy ye not, let these prophesy. 3. Howsoever, the Lord will have his truth published, so song as he seethe fitting, or hath use for it, oppose who will; (and so the words may be read, that when the wicked said, Prophesy not, the Lord answered, They shall prophesy,) yet when men become so desperately wicked, as not only not to care for the Word, but study to affront and injure the Carriers of it; it is righteous with God to deprive them of it, for a judgement to them, and the good of his wronged servants: They shall not prophesy 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 eyesore of a reproving and threatening Word and Ministry, yet that would put them never a whit the further from judgements for sin; for so much doth that other reading hold forth; If they shall not prophesy, shall they take no shame? as if he said, will that exempt them from judgements, that upon their contempt the Word is removed? No verily; but as it is a judgement in itself, 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 straitened? are these his do? Do not my words do good to him that walketh uprightly?  
Unto this accusation and threatening the Lord subjoins 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 straitened to do them good, and preach comforts, if they were fit for them; that he must only threaten, and poseth them, if their ways and do were approved of God, and such as called for comfortable doctrine; and whether they could allege that threaten and judgements were his usual way of dealing with his people in which he delighted, if he were not provoked thereunto by their sin, and appeals 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 spoke 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 boldness, which yet if they should seriously think upon, they would be forced to condemn and find a witness against in their own bosoms: 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 shows and substance, and will see a fault in such as glory in fair 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 show 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 God's 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, etc. 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 straightening 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 straitened? 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 straitened? imports also, that it was not for want of fullness in his Spirit, to publish or perform good things, that the Prophets got only commission to threaten; see, Isa. 50.2. 9 When the Lord sends forth sad threaten in the mouths of his servants, it becomes a people seriously to examine their ways, 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 do? that is, whether their own ways 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 he delights, is mercy; for, Are these his do? imports also, that however he did now threaten and deal harshly with them, yet they might be abundantly convinced that it was not his usual way so to do, 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 uprightness 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 only good, however they may read 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 promoted in the end: for, do not my words do good to him that walketh uprightly? 13. The Words saying of good, is indeed a doing of good, not only because comfortable messages do encourage, strengthen and revive the heart; but also in regard of the certain performance of what the Word saith: when it is said, it may be counted done; My words do good. 14. The goodness of God to his people may deeply convince and humble them, who by sin provoke him to do otherwise; Therefore is all this set forth to be in God, that their sin may be seen great which causeth such strange dealing.  Ver. 8. 
Even of late my people is risen up as an enemy: ye pull off the robe with the garment from them that pass by securely, as men averse from war.  
A third accusation is for their cruel robbery, whereby he also sets forth the sad fruits of their contemning the Prophets, and the true cause why God, by their Ministry, handled them so roughly; The sum of the accusation is, that they whose fathers had been famous for valour in Wars, and defending the country against a common enemy, were now of late turned robbers of the innocent; and, as cruel enemies, did take away both the upper and nether garment from those who were travelling peaceably, as minding no War; or did so deal with them, as if they had taken them in War; and sent them away stripped, as if they had been in a battle. Whence learn. 1. Contempt of, and opposition unto God's Word and Messengers, turns men barbarous and inhuman, without all civility; and men following such courses cannot expect that the Word should speak peace to them; for, this is a fruit of their opposing the Prophets, that they were given over to such cruelty; and is the cause why hard things were prophesied. 2. The degenerating of men from former good ways, and the present evils of the time, are much to be observed, and hammered on by the servants of God; for, this is the subject of his accusation, that even of late, or yesterday, they were thus degenerated. 3. As declining professors are ordinarily plagued with singular profanity, so profession and privileges will serve to aggravate the guilt thereof; therefore, howsoever they were only in name the house of Jacob, for 7. yet in the challenge the Lord gives them their titles, my people is risen up, etc. that since they would be accounted so, he would make use of it to their disadvantage who would not walk answerable to what they pretended to. 4. Oppression of others, and for men so to carry themselves towards friends as open and violent enemies use to do, is a practice not beseeming such as call themselves the people of God; for, this is the challenge, My people is risen up as an enemy: ye pull off the robe, etc.  Ver. 9 
The women of my people have ye cast out from their pleasant houses, from their children have ye taken away my glory for ever.  
He insists in the accusation, and gives a further instance of their inhumanity, in their carriage toward women and children, whom Wars ordinarily spare; they cast women violently out of their houses, where they lived pleasantly, and by bringing children unto slavery and misery, did for ever deprive them of that dignity allowed to them by God as his people. Doct. 1. There are none of the children of men but in divine providence may meet with their own share of trials, and should look for them; for hear very women and children are not exempted more than men. 2. However the Church and particular members thereof may deserve afflictions at the Lords hand, yet these same afflictions will endear them to him, at least in so fare as to be a ground of challenge against instruments, that they have meddled with such; wherefore  these afflicted ones were otherwise, yet in their trouble, and in the challenge against oppressers, they are the women of my people. 3. God, the preserver of men, hath a special regard to the weaker sex and tenderer years of persons; and will aggravate injuries done to them from such considerations; as here, ye have cast out women, and taken away glory from their children, or, little ones. 4. Pleasures and tender usage are not to be looked upon by those who enjoy them as abiding things, or a constant allowance, but, considering them as transient, they ought to look for changes when the Lord shall be pleased to call to it; for so much are we taught by the experience of these tender women cast out of their pleasant houses. 5. There is an especial glory allowed by God unto his Church, whereby she may be separated from all people, which the Lord will maintain her in, against all who would deprive her thereof; this is signified by that external glory, and the privileges conferred on Israel, (called, my glory, because allowed of him) which now he challenges oppressors for depriving their children of while they were put in a condition not beseeming the free people of God; From their children ye have taken away my glory. See Exod. 33.16. 6. Perseverance in an ill way doth exceedingly aggravate the sinfulness thereof; ye have taken away glory for ever; that is, without giving over that wicked way, or ceasing to rob, 7. It may also be interpreted, that by making children bondmen, they aimed to deprive them of their glory perpetually; and so however children might be relieved from bondage, yet they are reckoned with according to their aim, and the nature of their work: and it teacheth, whatever the Lord may do in interposing to moderate the afflictions unjustly inflicted by men; yet instruments must answer to God for all that the nature of their work tended to, and for all they intended in it.  Ver. 10. 
Arise ye and departed, for this is not your rest, because it is polluted, it shall destroy you, even with a sore destruction.  
The Lord's sentence and threatening for this wickedness is, that as they had cast others out of their houses: so the Lord would banish them from the holy Land, which was given them for a rest, only on condition of Covenant-keeping: and that, because they had polluted the Land by sin; therefore it should violently cast them out. Doct. 1. It is incident to men when they have committed great wickedness, yet to promise to themselves peace by reason of some external privileges; for, this charge, Arise ye and departed, implies, that notwithstanding of sin, they were not thinking of removing, because there land was a rest. 2. Sin doth provoke God to turn up-side-down great privileges, which are conferred upon a visible Church on condition of her obedience; yea, it doth provoke him to prove himself superior, of whom they hold all their enjoyments, and to deprive them of rest and quiet who were restless in sin: for, whereas the Land of Canaan was given for a rest, Psal. 95.11. now the Lord summons them to remove, and threatens it should not be arrest because of their sin; Arise ye, and departed, for this is not your rest. See Numb. 14.34. 1 Sam. 2.30. 3. Men by their sinning do not only set themselves against God, but do pollute and defile all the creatures and mercies given them of God, by employing them to the dishonour of God; for, the promised Land is polluted by these sinners. See Leu. 18.25, 28. Man going in rebellion draws many creatures, abused by him, away with him. 4. Mercies being given that we might serve God with them, and not defile them; therefore it is just with God, that what we dishonour him in or by, be taken away: This is not a rest, because it is polluted. 5. Abuse of God's mercies draweth on sharpest judgements of any; for, it (that is, the Land) shall destroy you even with a sore destruction. This the land did, not only in spewing them out as it did the Canaanites, Leu. 18.28. as loathing to bear or feed them who dishonour God: but in that it was the great cause of their sore judgement that they had polluted a Land of promise, where God in his Ordinances dwelled: and so it had been better for them, when God should reckon with them, that they had dwelled elsewhere.  Ver. 11. 
If a man walking in the spirit of falsehood, do lie, saying, I will prophesy unto thee of wine and of strong drink, he shall even be the Prophet of this people.  
In the fourth place they are accused for that, however they opposed true Prophets, yet they did approve of, and delight in false Prophets, and such as pretending to inspirations, and to be in office Prophets, would flatter them, and without warrant, promise prosperity to such as were continuing in sin: Whence learn, 1. The most profane in the visible Church may ye● desire some show of divine institutions and ordinances, and some sort of divine approbation to their way, if they can have it; for, he shall even be a Prophet to this people; imports, that they would not willingly want Prophets, but desire to have them, provided they go their way; that so albeit they reject true Prophets, yet they may have Prophets, and may seem not to want divine approbation; men may be profane enough, albeit they come not to the height of rejecting all ordinances, nor openly to profess they care not for God's approbation. 2. It is no new thing to see men pretending to the Spirit of God, and revelations and light from him, who are but deceivers, if not deceived also, and sent for a plague to a sinful people; for, there are, who walk in the Spirit (that is, pretend to inspirations as Prophets) and yet all this is but falsehood, and their doctrine a lie. 3. There will never be false Prophets and clawback's wanting, to humour and sooth up a declining people; for, it is imported, there will be such as prophesy of wine, etc. 4. As it is a great snare and judgement to a people to find any shelter against naked truth, and Prophets against Prophets; so these false Prophets are discouragements to the true Messengers of God, while such do flatter those whom faithful Messengers threaten; for, it is the people's judgement, that they have prophets to oppose to those whom they reject, ver. 9 See Jer. 18.18. And it is a great cause why Micahs threaten take not effect, that they in the mean time prophesy of ●ine and strong drink: such was Micah's trial when he had to do with Abah, 1 Kings 22.12, 13, 14, etc. 5. Such as pretend to any eminency in God's house or service, without his call or approbation, are ordinarily branded with badges of his displeasure; for, these walking in the Spirit, or pretending to revelation, are plagued either with delusion or impudence, (as such ordinarily are, who abuse light most,) in that they dare prophesy of wine, and strong drink to a rebellious people. 6. Albeit the Lord may for a time forbear gross sinners; yea, and plague them with prosperity also, yet it is false doctrine to preach peace and prosperity to a profane people, so as if God approved of them when he gives them prosperity, or as if any prosperity they got were not ripening them for sorer judgements: for, as these false Prophets lied, in respect they wanted a revelation and commission to deliver such a Doctrine, when on the contrary God was threatening that people: so it is still a lie in these terms, to prophesy of wine and strong drink to such a people. 7. As it is a woeful condition, when all that the visible Church is set upon, is pleasure and prosperity, and all they have to do with Prophets, is to make them glad with hopes thereof: (he is their choice, not who speaks to ●hem of their sin and God's grace, but who prophesieth of wine,) so a people are in a desperate case, when they delight only in such Doctrine as may please their fancy, and will not admit of freedom in Doctrine. Therefore it is a matter of challenge, and a cause of Gods contemning of them, (as being not my people, but this people) that such a one shall even he the Prophet of this people, and not such as faithful Micah. See Isai. 30.10. Jer. ●. 31.  Ver. 12. 
I will surely assemble, O Jacob, all of thee: I will surely gather the remnant of Israel, I will put them together as the sheep of Bozrah, as the flock in the midst of their fold, they shall make great noise by reason of the multitude of men.  Ver. 13. 
The breaker is come up before them; they have broken up, and have passed thorough the gate, and are gone out by it, and their King shall pass before them, and the LORD on the head of them.  
The Lord in the close of the Chapter sweetens the former threaten with promises of restitution of his Israel under Christ; wherein are contained their recollection and gathering, that Christ as their shepherd shall gather them in one, shall feed, secure and multiply them, ver. 12. that all impediments shall be taken out of their way, that might hinder their progress, and that their march shall be stately, and their conduct safe; Christ their King who is the Lord, going before them as their general on the head of them. Whence learn, 1. In the throng of greatest displeasure, the truly godly are allowed comfort, that they be not crushed with threaten, whereof they are most apprehensive by reason of their tenderness; for, in the midst of these threaten, Jacob and Israel get a promise; See, Matth. 28.4, 5. 2. The children of God ought to study much the certainty of Promises, that they may without hesitation rely upon them; I will surely assemble, I will surely gather, saith he, or in assembling assemble, which imports his persisting in that work till he perfect it. 3. Spiritual restauration by Christ, is ample matter of comfort to all believers in times of public calamities: for that is the substance of this promise held forth for their comfort: it was their comfort under the Law to foresee it, and aught to be ours for to enjoy it; See John 8.56. Luke 10.23, 24. 4. As no vicissitude of dispensations hath buried in oblivion that Covenant made with Jacob and his seed, so the Catholic Church of Believers of all Nations have right to the spiritual promises made to Jacob and his seed: for these to whom the promises are made are called Jacob and Israel, to show unto the seed of Israel that he would assemble them, being mindful of his Covenant; and to confirm all his Elect, that by believing in Christ they are made his Israel, and heirs to Israel's promises. 5. Christ the great shepherd, will want none of his chosen ones, howsoever scattered, dispersed, and far from him, but will have them all gathered and brought in to the fold of his Church; I will surely assemble Jacob all of thee; I will surely gather the remnant of Israel, saith the Lord to scattered Israel, and to his scattered Elect, through the world; See John 10.16. 6. Christ, having gathered his people as in one flock, will do the duty of a faithful shepherd, in feeding and securing of them from dangers: I will put them together as the sheep of Bozrah, (a place in Edom or Moab, where there were many flocks and good pasture, 1 Chron. 1.43, 44. Jer. 48.24. and 2 Kings 3.4.) as the flock in the midst of their fold. 7. The Lord, who of remnants can make multitudes, will in his own time bless his Church with increase and multiplication of Converts, and hereby will make up the loss of their scatter and sufferings: The remnant shall make a noise by reason of the multitude of men; See, Isai. 49.20, 21. 8. Howsoever there may be many difficulties in the ways of God, which his people are to follow; yet a people waiting upon him shall find impediments removed to their hand; and that they have nothing to do, but go on till they dip their feet in Jordan's brink, and he will make it dry; for, the breaker is come up before them; they have broken up and have passed through the gate, and are gone out by it. The speech alludes to the custom of armies who usually send some before to prepare the way, and break through stait passages that the army may march without trouble, Passes being opened in all places; See Isai. 57.14. and 62.10. 9 Christ's Church doth not want a King to go out and in before her, to protect, defend and guide her in her way, and as a General to fight her battles; for, Their King shall pass before them, and the Lord in the head of them, 10. There is none to be acknowledged as having kingly power in or over the Church, as she is a Church, but he who it the Lord JEHOVAH, for, their King passing before them, is JEHOVAH in the head of them: that is, their General in the forefront of them, as the word is translated, 2 Chr. 20.27. See Hos. 1.11. Is. 52.12.   

CHAP. III.  
THe Prophet having hitherto faithfully discovered the sins of the body of this people, and denounced Gods judgements because of sin; he comes more particularly to tax the Rulers both in Church and State; especially in Judah, and to threaten them for their sins; and this he doth, 1. Severally, in relation to their own particular punishments; The Princes, for that they ought to know right and wrong, and walk accordingly, and yet were most perverse and inhuman in oppression, v. 1, 2, 3. are threatened, that in their strait they shall not be owned of God, ver. 4. The false Prophets, who deluded the people, and preached so as might be most subservient to their base ends, ver. 5. are threatened with such confusion as should make them ashamed of their trade, ver. 6, 7. whereas he, a faithful man should bear out in his duty, ver. 8. 2 He deals with them conjunctly, in relation to the judgement, which they by their sin procured to come on the Church of God: whereas the Rulers perverted Justice, ver. 9 and built the holy City with goods taken by oppression, ver. 10. and generally, both Rulers and Teachers were corrupted with bribes, and love to gain, and yet would presumptuously rely on God, ver. 11. therefore he threatens, that for their sake Zion should be laid desolate, v. 12.  Ver. 1. 
ANd I said, Hear I pray you, O heads of Jacob, and ye princes of the house of Israel, is it not for you to know judgement?  
HEre he challengeth the Rulers in peace and War, for affected ignorance of the Law of God, and layeth a ground for aggreaging their wickedness, in that it concerned them to be better acquainted with the Will of God in the matter of Justice and equity than others, and so ought to be exemplary in their knowledge and obedience, (knowledge including consequent affection and practice) whereas they in their practice proved themselves ignorant, or despisers of the Law. We need not curiously enqure, whether by Jacob the Kingdom of Judah be understood, as by Israel, the ten tribes; seeing the latter part at least of the threaten in this Chapter, is especially directed against Judah, jer. 26.18. but by these names we are generally to understand that people which were come of judah otherwise called Israel. Doct. 1. When a land in general is culpable of defection, rulers in Church and State have their own eminent guilt in it: This is imported in the Prophet's scope, while as having reproved the whole body of the people, he now comes to challenge the rulers in an especial manner: Hear O heads of jacob. 2. Faithful Ministers ought not only to inveigh against sin in general, or of the commonalty only, but in particular aught to reprehend the sins of every rank, even of Rulers; for, so doth Micah's practice teach. 3. Men in greatest eminency are bound to hear God speaking by his messengers, and to receive what messages are sent unto them, as being under the law as well as others; Hear O beads of jacob, and ye Princes of the house of Israel. 4. As Rulers especially are unwilling to be brought to an account for their ways by the Ministry of the Word, so Ministers are bound to omit no point of discretion, and tender insinuation, which may consist with their fidelity and zeal against sin, and which may be instrumental to make the word take, and not to be stumbled at; for so doth Micab's way of entreaty teach; Hear, I pray you, which imports both the Rulers averseness to hear, and his tender condescendence that they may hear. 5. Whatever may be the success of a faithful Minister in the discharge of his duty, yet his faithfulness and diligence will be matter of peace to him, when the conscience reflecteth upon it; as here Micah gives a comfortable account of his pains; I said, Hear etc. 6. Beside the general obligation lying upon all men, (especially within the visible Church,) to know and obey the will of God, it is especially incumbent to rulers and great ones among the Lord's people so to do; as being by reason of their education, means, encouragements, leisure, offices, etc. enabled with advantages, and bound to know more than others, and to put their knowledge in practice, that they may be examples to others: O heads of Jacob, and ye princes of the house of Israel, is it not for you to know judgement? 7. It is a good evidence that a man is one who delights to know and obey the revealed Will of God in all things, when he is careful in the matter of his particular station to walk by that rule; therefore he puts them to trial in the matter of knowing judgement, or justice and equity, which belonged to them in their particular station, as being Judges to the people. 8. Whatever men may oppose to the challenges of Ministers in the matter of affected ignorance, or wilful neglect of known duties; yet these excuses will not satisfy their own consciences, when they are seriously put to it; therefore the Prophet poseth them with a question which they could not deny; Is it not for you to know judgement?  Ver. 2. 
Who hate the good, and love the evil, who pluck off their skin from off them, and their flesh from off their bones.  3. 
Who also eat the flesh of my people, and flay their skin from off them, and they break their bones, and chop them in pieces, as for the pot, and as flesh within the cauldron.  
In opposition to what they ought to be, he sets forth their contrary disposition and practice, that they were abhorrers of what was good, and lovers of ill; and they did so cruelly oppress and undo the Lords people, by taking away the very means of their subsistence and livelihood, as if they had flayed their skin from off them, eaten their flesh, and broken their bones to boil them for meat, as Butchers and Cooks do, with beasts for man's food. Doct. 1. The Lord doth not reckon that men know aught, when the truth being known is not affected, nor any endeavours used to put it in practice; for so doth he clear here their not knowing of judgement, in that they hated the good, and oppressed. 2. The Lord respects chief the disposition and affection of men's hearts towards good or ill, it being a desperate condition, when not only practise is out of course; but affection also is alienated from God, and inclined to evil; Who hate the good, and love the evil. 3. Whatever oppressors may pretend to be the cause of their cruelty toward their inferiors, as if they stood in need, and behoved to live of their own, etc. yet the Lord seethe it to flow from their perverse and corrupt affections: Therefore, saith he of oppressors, Ye hate the good, and love the evil. 4. Greatest perversity is usually found in such, as aught, and may, and will not, or neglect to make use of such means, as might promote piety and justice; for, all this pervesitie is in the heads of Jacob, who had means and occasion to set them on to do otherwise; Ye are they, saith he, who hate the good, etc. 5. Oppression is in Gods account inhuman butchery, and murder, in a degree far above simple slaughter, while the oppressed pine for want, and the oppressors (as barbarians or wild beasts) eat that which is the poors very life and flesh; so much doth this description of oppression teach us; Who pluck off their skins from off them, and their flesh from off their bones, who also eat the flesh of my people, etc. 6. Albeit Magistrates and great men think themselves to be above all law, yet they have no power to oppress a people, (especially if they be God's people,) and deal with them as they will, but must be accountable for their carriage toward them; and howsoever the oppressed or others dare not challenge them for their injurious dealing, yet there is a God who will lay it to their charge; for, here they are challenged by God for their oppressing his people.  Ver. 4. 
Then shall they cry unto the LORD, but he will not hear them: he will even hid his face from them at that time, as they have behaved themselves ill in their do.  
Followeth their particular sentence and judgement by way of retaliation, that as they oppressing the poor, had a deaf ear to their cries: so they would meet with judgement without mercy or compassion, and should not be owned of God, though (out of feeeling of their trouble) they seek unto him. Doct. 1. The greatest of men, and they who most wickedly forget God, shall at one time or other be sensibly in God's reverence, and their errand come in his way; for, so doth this threatening import, that they shall be put to seek God, whom otherwise they misregarded; Then shall they cry. 2. Natural men may make some show of seeking God in trouble; not in faith, or out of love, but out of sense of trouble; Then (that is, when the common calamities formerly threatened, or their own particular corrections for their sin, are lying on) shall they cry. 3. It is righteous with God not to own this crying of the wicked in their trouble, because of their former wickedness and present unsoundness, and particularly, that he may recompense them, for not harkening to the cry of the poor, oppressed by them: They shall cry unto the LORD, but he will not hear them. 4. It is extreme misery to be deserted totally of God in trouble, and to want his favour and sense of reconciliation, which might support them in any extromity; for, it is here the extremity of misery, that in their trouble, he will even hid his face from them as that time. 5. God, by not owning of a man in trouble, would have wickedness seen and lamented as the cause of it, (however he seem also to do this sometime that he may try the faith of his children;) for, so doth this reason import: As they have behaved themselves ill in their do.  Ver. 5. 
Thus saith the LORD concerning the Prophets that make my poople err, that by't with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.  
In the next place he accuseth the false Prophets, who by false doctrine deceived the people, and who by preaching peace did in effect destroy people's souls with delusion, (as if these dogs had devoured the Lords sheep with their teeth) or, they flattered the people in sin that they might get somewhat to eat, and devour their substance; wherein if they were not satisfied and humoured, according to their own desire, they turned bitter enemies, and denounced judgements, though they formerly flattered them. Doct. 1. False teachers are not the least among the sad companions of a declining time; nor will the Lord forget to reckon with them; for, here the Lord hath such to deal with: Thus saith the Lord, (and not one Prophet envying another) concerning the Prophets, etc. See Lam. 2.14. 2. An unfaithful Ministry is a most effectual means to prevail with people, and carry them out of the way of God; for, the Prophets make my people err; see how fare they prevail above any means, 1 Kings 22.20, 21, 22. 3. As it is a great sin against God, to seduce and misled a people, wherein he hath interest; so the negligence and treachery of Pastors doth endear the Lord's people so much the more unto him, and call for his especial care; for so it is imported in this epithet: They make my people err; See Ezek. 13.23. 4. It is a great cruelty and murder to proclaim peace to a sinful and impenitent people; for, They by't with their teeth, and cry peace; their very crying of peace is cruel biting and devouring of souls, Ezek. 22.25. 5. It is a mercenary and hireling disposition in Pastors, to seek themselves or their commodity, as their chief and only scope in their calling: for, so much also doth this challenge teach: They by't with their teeth, and cry, Peace; that is, they flatter the people, that so they may get occasion to eat them up, and live upon them. See Ezekiel 13.18, 19 or, they preached for their own advantage, seeking the things of the people and not themselves, 2 Cor. 12.14. 6. It is also unbeseeming the faithful Messengers of God, to accommodate the discharge of their Ministry, so as may best promote their own ends, and to threaten, discountenance, bless or curse, according as they get or want their aimed at gain: such is the practice of false prophets, while they have to by't with their teeth, they cry, Peace; and he that puts not into their mouths, (or, he that giveth not according to their mouths; that is, as much as they desire or seek) they even prepare war against him, and turn his mortal enemy in their doctrine. 7. Men who are covetous, and given to filthy lucre, can hardly be faithful in a Ministerial calling, to divide the Word aright, as the example of these false Prophets teacheth, who look not to the mind of God in discharge of their office, but to what might best suit with their ends, and accordingly did frame their doctrine.  Ver. 6. 
Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine: and the Sun shall go down over the Prophets, and the day shall be dark over them.  7. 
Then shall the Seers be ashamed, and the diviners confounded: yea, they shall all cover their lips, for there is no answer of God.  
The Lord's sentence against these false Prophets is, that they shall have no visions or divinations from God; Not that ever they had any from him, but that the dark night of trouble and calamity coming on, and the Sun of their prosperity and delights going down, (as the form of speech is taken, Jer. 15.9.) they shall thereby be so overwhelmed and confounded, that they shall not dare any more to feign false prophecies, or pretend to revelations, as formerly they did. This is amplified, ver. 7, from the effects of it, that these who gave out themselves for Seers and diviners, when it shall appear by events, that they never had any vision from God, and that (being confounded by trouble,) they dare not speak so boldly as they did, they shall be despised of all, shall think shame of themselves, and cover their lip in sign of grief and confusion; See Leu. 13.45. Doct. 1. God will have false teachers seen in their own colours, and will decipher them to the world; so doth this threaning teach. 2. Events will prove, that peace preached to a back-sliding and impenitent people, is no vision from God; for, the Lord threatens, that by sending night and darkness of trouble, contrary to their doctrine, he shall depose the false prophets, and make it manifest that they had no vision from him: See Jer. 28.5, 6, 7, 8, 9 3. Howsoever deluded and presumptuous men may bear out in the day of their prosperity and sunshine, yet trouble will confound their presumption, and dry up their delusion; for, when it is night and dark, and their Sun goeth down, and their day is dark, than they shall not have a vision, nor divine. 4. False teachers, and unfaithful men in God's house, shall in due time be plagued with confusion, contempt and ignominy, and be made to think shame of themselves and their way; for, then shall the Seers be ashamed, and the diviners confounded, etc. See Zechariah 13.4. Malachi 2.8.9.  Ver. 8. 
But truly, I am full of power by the Spirit of the LORD, and of judgement, and of might, to declare unto Jacob his transgression, and to Israel his sin.  
While Micah is denouncing Judgements against false prophets, in opposition to thei● unfaithfulness in their callings through disloyalty and fear, he sets forth himself as furnished with gifts and endowments, requisite for the faithful discharge of his Office, though he had few or none to second him in carrying hard tidings, and great ones of all ranks against him; whereby as he cleareth himself that he was not a false prophet, so also that he should not be confounded, nor think shame of himself or of his Office, as they should do. Doct. 1. It is no way contrary to true humility, for a man to assert his own calling and endowments from God, when otherwise he, and in him his message is ready to be brought into contempt by the humours of men; for, so doth Micah's example teach, who vindicates himself from any contempt which false Prophets and such as affected them might cast upon him. 2. A man's clear testimony in his conscience of his calling, fidelity and furniture from God to discharge his calling, will prove comfortable, when the Lord is about to reckon with such as run without his calling; for so doth Micah upon the back of the threaten against false teachers comfort himself: But truly (there is the certainty of his testimony) I am full of power, etc. 3. Albeit Micah had some qualifications extraordinary, yet from this we may gather several characters of a faithful Minister, every one whereof is a lesson, teaching Ministers what to seek after: As, 1. However the Lord may bless the mean gifts of such as are honest, yet neither are Ministers to be empty vessels, nor swelled with ostentation, but a large measure of real furniture is to be sought after; I am full, saith he. 2. Their endowments must be not only such as are acquired by the use of ordinary means and helps of literature, much less ought their own spirits or humours to bear sway here; but they should seek the Spirit of the Lord to sanctify their spirits and abilities, and furnish them in their dependence on him; for, saith he, I am full by the Spirit of the Lord, which he had extraordinarily as a Prophet, and Ministers ought to have in an ordinary way: They ought, I say, to have not only the Spirit of their calling, but the Spirit of sanctification also, as their duty, and for their own souls good: though otherwise a man may be a true Minister, and may be an instrument of true good to others, who yet is not regenerate himself. 3. As Ministers need not only furniture of matter, but such life and zeal in publishing the Word, as becomes the Oracles of God; so where the Spirit of the Lord is the furnisher, there will be efficacy, life and zeal accompanying the doctrine; for, I am full of power by the Spirit of the Lord, saith he. 4. A faithful Minister ought also to be endowed, not only with sufficient knowledge to speak according to the Word, and not falsify the mind of God through ignorance, and with prudence to speak it seasonably; but with fidelity and streigtnesse in telling the mind of God according to equity and truth, without partiality or regard to one or other; for, so much doth the word judgement import. 5. Ministers also stand in need of fortitude and courage, to speak out boldly what is the mind of God, and constantly adhere to it, without fear of any, or being blown over with the wind of flattery, and this a faithful Minister must and aught to expect from God only: I am full of might by the Spirit of the LORD. 6. A faithful Minister looks on all his endowments, as not given to be laid up and contract rest beside him, or for himself only; but that he ought to improve them for God and his people, in his place and station: I am full, saith he, to declare unto jacob, etc. and empty out that goodness for their good and behoof. 7. It is an evidence of a faithful and able Minister to be much in opposition to sin, and freely to charge it home, and declare transgression and sin to the sinner: and not be deceived or blinded with fair titles or shows, but to discern and reprove sin even in judah and Israel.  Ver. 9 
Hear this, I pray you, ye heads of the house of Jacob, and Princes of the house of Israel, that abhor judgement, and pervert all equity.  10. 
They build up Zion with blood, and Jerusalem with iniquity.  11. 
The heads thereof judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for money: yet will they lean upon the LORD, and say, Is not the LORD among us? none evil can come upon us.  
In the second part of the Chapter, Micah gives a proof of what he hath said of his own fidelity in speaking to all sorts of rulers, Civil and Ecclesiastic, Ordinary and Extraordinary, conjunctly; seetting before them their sin; and how they procured Zions' ruin: he accuseth the Rulers in State that they who ought to have been patrons of Justice, did abhor and pervert it, ver. 9 that in stead of adorning the holy city with justice and judgement, their care was set upon stately buildings, and they gathered means for that end by cruel oppression. ver. 10. And generally he accuseth all of them, that justice was perverted through bribery and covetousness, and that their Churchmen were mercenary, and made their calling of ordinary teaching and extraordinary divining, subservient to their gain: and yet all of them were carnally confident and presumptuous of God's favour and presence among them, and of exemptions from judgements ver. 11. Doct. 1. Persons in eminency, especially being accustomed to sin, are usually deaf to what the Lord saith, and therefore must be often called to hear, as here they are after that former call, vers. 1. 2. The messengers of the Lord must not give over, when their message is not received, but must cry till either they get audience, or have delivered their souls; for Micah repeats, Hear I pray you. 3. It is the duty of faithful Ministers in reproving the faults of Rulers, to give evidence they do not condemn their Authority, when they reprove their faults; and not to be wanting in any respective carriage which is due unto them; therefore doth Micah give them their titles, and again entreat; Hear I pray you, ye heads of the house of Jacob, and Princes of the house of Israel. Where the Princes of Judah to whom this was spoken, Jer. 26.18. are called Rulers in Jacob and Israel, not only because the house of David had still a right to govern all Israel (and therefore such a title seemeth to be given to Jehoshaphat, 2 Chro●. 2.2.) or because their carriage was more like Israel then Judah, (and therefore it is given to Ahaz. 2 Chron. 28.12.) Gr. because there was no more left of all jacob's race after the Captivity of the ten tribes (which was in Hezekiah's days) but only Judah to govern; but because they were Rulers of a people that came of the stock of Jacob, otherwise called Israel. 4. The Lord's quarrel against men is not so much for sins of ignorance and infirmity, as for such as flow from a perverse disposition, going wrong, because they love to do so, and do hate what is right; therefore are they again challenged; that they abhor judgement, and so pervert all equity. 5. The Lord will admit of no fair precences to palliate any sinful deed; for it is no excuse that they build Zion, if it be done by blood and iniquity, or with goods taken by bloody oppression from the poor; but on the contrary, as it is incident to all pretences, that they prove snow-water, and defile that the more which they endeavour to cleanse: so it is the matter of a sadder quarrel, that they should build the holy City by such means; They build up Zion with blood, and Jerusalem with iniquity. 6. Those are unsurely built houses and estates, at the way of raising whereof, and gathering means for that end God is angry: for, it is a quarrel against them, and the house which they build with blood and iniquity. See Hab. 2.12. 7. Howsoever the Lord allow lawful maintenance to such as are publicly employed in Church and State, yet to receive hire or gifts so as to judge partially, because of the gifts received, is gross iniquity; for, it is a quarrel here: The heads thereof judge for reward, etc. See Exod. 18.21. 8. When bribes are received by men in office, either in Church or State, it is an evidence they will not do their duty faithfully and in singleness; for, judging for reward, teaching for hire, and divining for money, is all one with false judgement, and erroneous teaching, and divination; for, true is he who said, A gift blindeth the wise, etc. Exod. 23.8. 9 Presumption will feed up men with delusion under very gross sins, and when a stroke is near; for, Yet will they lean on the Lord, etc. 10. External privileges of the Church, and external reformation of Worship, are ordinarily turned by secure sinners into a snare or plague to themselves, making them dream of God's favour, and of peace, when wrath is upon them, and trouble at hand. Such a snare was God's presence in his Temple, and Hezekiah's reformation to these profane rulers, Is not the Lord among us? etc. 11. External privileges will not exempt profane sinners from deserved judgement, nor will external reformation hold it off, but rather ripen the faster for it; for it was their presumption even under reforming Hezekiah, to say, Is not the Lord among us? no evil can come upon us; so long as they had not repent indeed, as it is, Jer. 26.18, 19 12. God will approve of no faith but such as is fruitful, and stirs up men to purify and cleanse their heart and way; for, they are here challenged, that when they have done all the former iniquities, and are going on in them, Yet they will lean upon the Lord, or pretend to true faith, whereby a man casts himself and all his burdens on God; and say, Is not the Lord among us?  Ver. 12. 
Therefore shall Zion for your sake be ploughed as a field; and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.  
Followeth the Lords sentence subjoined to this accusation: He threatens that for their sins the stately buildings of the holy City should be made desolate heaps; and the ground it was situate upon, especially the Kingly dwelling, should become arable and to be ploughed as a common field; and that the mountain Moriah, whereon the Temple stood, should become wild and dishaunted as a forest, and filled with shrubs and bushes. See Chap. 1.6. Doct. 1. No place or visible Church hath any such privilege, but that sin will make it desolate: for, no place hath such promises as Zion, Jerusalem, and the mountain of the house had, and yet they were to be ploughed as a field, etc. 2. The servants of God must be bold and faithful, not only in speaking against the sins of the Rulers, but even against a Church having great privileges, when she is found in transgression: for, this passage is recorded as a proof of Micah's fidelity, Jer. 26.18. 3. It is our duty to look upon sin, and to be affected with it, not only as procuring corrections upon ourselves; but especially as it hath an hand in drawing on calamities on the Church and Kingdom where we live; this he tells them: For your sake Zion shall be ploughed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest. 4 Universal defection of a Land, especially of Rulers and Teachers in their Offices and Judicatories, will bring on speedy desolation, unless that by repentance it be prevented, (as the execution of this threatening was in Hezekiahs' days, Jer. 26.18, 19) For your sakes Zion shall be ploughed, etc. saith he to the corrupt Rulers and Teachers, in regard their corruption had a chief hand in procuring this ruin, and could not but involve the people in the like defection, to hasten the judgement. 5. Judgements on a backsliding Church are most severe and sharp, howsoever there be moderation in them to the Elect; for, no less is here threatened then being ploughed as a field, becoming heaps, and as the high places of the forest; So great a sin is the contempt of mercy offered to a Church. 6. As for this part of their calamity, that the ground whereon the holy City and Temple stood was ploughed as a field, albeit when it was first denounced in Hezekiahs' days, it was suspended on their repentance, Jer. 26.19. And albeit we find not that it was accomplished at the first destruction of the Temple; yet common history informs us, that after the second destruction thereof, it was performed by the Romans; who, according to their custom, ploughed up the very ground whereon the Temple had stood, in sign of perpetual desolation. So infallibly certain is the Word of God, that after so long a tract of time it will take effect; albeit upon repentance it had been delayed; yea, and after they had passed through many troubles, and had been delivered, and so might think they had done with it, yet upon new sin and provocation that sentence is still standing against them, and at last takes effect.   

CHAP. IU.  
IN this Chapter (which agrees with Isai. 2 1, etc.) the Lord comforts the godly against the calamities which were foretold, Chap. 3.12. by setting forth the glorious blessings of Christ's Kingdom, or of the Church of Jews and Gentiles under the Messiah, wherein is contained the glorious excellency and increase of the Church, v. 1, 2. her peace and tranquillity under the government of Christ, ver. 3, 4. her zeal and constancy in Religion, ver. 5. and her delivery from former misery, such as Israel was to be under, ver. 6, 7. To whom (which is the second part of the Chapter) he makes a more comfortable and particular application of the Promises; by promising that the Kingdom as it was of old, should begin at them, ver. 8, and by showing his mind concerning their troubles, ver. 9, 10. and concerning the enterprises of their enemies, ver. 11, 12, 13.  Ver. 1. 
But in the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the the top of the mountains, and it shall be exalted above the hills, and people shall flow unto it.  2. 
And many Nations shall come and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths: for the Law shall go forth out of Zion, and the Word of the LORD from Jerusalem.  
The first Promise for comfort of the godly, contains the excellency of the Church, and accession of many Nations to it: It hath two branches.  
First, That however the Church of the Jews was to be in great misery for sin; yet it should come to pass in the days of the Messiah that the Church (called by the name of old Zion, or the mountain of the house, as best known to the Jews) and the Church of Israel as eminent and chief among the rest, should be glorious and exalted above every society that is excellent in the world; as if the mountain whereon the Temple stood, were made higher than any hill, or set upon the top of them: Whence learn, 1. As the Spirit of God is a Spirit of unity and doth not differ from himself in his manifestations to his servants; so it is a comfortable thing when the Messengers of God do concur and unite in bearing testimony to any Truth in the Church; for thus it was with Isaiah and Micah, who being contemporary, do preach the same things here; and Is 2. 2. God doth no sooner afflict his people, but as soon mercies, to make up their losses come in his mind; and the Church's afflictions are never to be studied, but when the promises making her up are taken along in our thoughts; for, immediately upon the back of that threatening, Chap. 3.12. this promise cometh forth, as testifying his affection, and for her to look upon with the other. 3. The Church's happiness and felicity is much in gracious promises, and to come in respect of performance: It shall come to p●ss●, saith the Lord: This was indeed especially true under the Law, in comparison of the days of the Gospel; and yet even under the Kingdom of Christ her felicity is yet to be completed when eternity shall come; and she is to live on hope of that. 4. The chief and great glory of the Church within time was reserved for the days of the Gospel, and of the manifestation of Christ in the flesh: The Church before, (however knowing and enjoying the Messiah by faith, yet) being kept under a pedagogy of the Ceremonial law, and the shadows of good things to come: In the last days it shall come to pass, etc. See Luke 10.23, 24. Heb. 11.40. 1 Pet. 1.10, 11, 12. 5. The days of the Gospel are the last days, wherein all things foretold by the Prophets being accomplished, we are daily to be expecting eternity, and the closure of time; for so is the time betwixt the first and second coming of Christ called the last days, or evening of the world. See 1 Cor. 10.11. 6. The true Church of Christ is firm and impregnable, and elevated above the world; for so much doth this name of the mountain of the house established teach us: A mountain denotates what is strong and fixed, and what is elevated above other things. 7. The Church of Christ, however in outward appearance base (as the little hill Moriah on which the Temple stood) yet shall be, and is truly excellent and glorious above all worldly estates and kingdoms, and above all Idols and Idol-services; for, the mountain of the house shall be established on the top of the mountains, and exalted above the hills, that is, above potentates (which are compared to mountains, Jerem. 51.25.) above Idols which are worshipped on hills or high places; and generally, above all that is eminent in the world: This is accomplished, partly when the Church is made to rise upon the ruins of kingdoms and Idols which oppose her, Isai. 60.12. partly when Kings bring their glory to her, Is. 60.10, 11. (which is yet more to be fulfilled when Antichrist shall fall, and all Israel shall be saved,) their eminencies are but as hills to set her up higher: But chief this is daily accomplished in respect of God's presence in her, Ps. 68.15, 16. 8. The excellency and glory which God puts upon his Church, is not a transient or vanishing thing; but however she may be tossed, and dust cast upon her, yet her excellency will remain; for, she is not only exacted, but established in this emineny.  
The second branch of this promise, is the increase and spreading of the Church (which is both an effect, and an instance of her spiritual glory and eminency) in that people of all Nations (as it is Isai. 2.2.) shall (not go up to earthly Jerusalem, but) embrace the Gospel, and join themselves unto the true Church, whose fervour in coming is held forth in their mutual encouragements, and upstirring to come unto the Church, for direction how to order their conversation; all which as it hath already been verified, so it will be yet more accomplished, when the fullness of the Gentiles being converted shall profess their communion in the Christian Religion with converted Israel, and shall receive from them a perfect directory for God's service, and join in faith and worship with them, when God shall remember his Covenant, and prove himself to be the God of Jacob. Doct. 1 It is the glory of the Kingdom of Christ, that it is universal, and that he shall prevail with those who were enemies thereunto, to become subjects, and acknowledge the Church to be the Princess of societies, and shall persuade even whole Nations under the Gospel to become a Church to him, and a part of his kingdom; for, people shall flow unto it, and many Nations shall come. The Church shall not be confined within the bounds of Judea or of one Nation only; nor shall the party of a Nation only, but the whole Nation join. 2. Under the Gospel the distinction and prerogatives of Nations are taken away, all have access unto the Church, and some of all sorts will come; for, people and many Nations shalt flow and come, as well as the Jews. See Col 3.11. 3. The glory and privileges of the Church of Christ, being well seen, would make people not only come, but flow with zeal and fervour, and in great number to him, in her: for so much doth the word flowing teach us, that they shall flow as abundantly, and with as much fervour as rivers run downward. See Jer. 31.12. yea, a sight of this would make Kings desire to partake of the portion of Christ's poor, Psal. 72.10, 11, 12, 13, 14. 4. In a time of conversion, especially of Nations to the Gospel, and to Christ, there will be a willing and cheerful people; for, so is it here, many Nations shall come, and say, Come, etc. See Psal. 110.3. 5. Our willingness to come unto Christ in his Church, aught to be evidenced by stirring up one another to come to him; for, they shall say, Come, and let us go, etc. 6 A converted people do yet stand in much need of mutual edification and stirring up of one another in their stations; for, so doth the practice of these converts teach us, Come, let us go up, say they. 7, True mutual edification consists not in mutual exhortations only, but especially in practice, and walking so as may edify and excite others; Come, and let us go; they are going themselves, who can rightly exhort others. See Zech. 8.21. 8. True converts must be drawn upward in their aim, affections and practice from the earth; and albeit there be seeds of good and willingness in them, yet they will find the way of godliness a straight and steep path to their nature; Therefore their course gets the name of going up to the mountain of the Lord, and to the house of the God of Jacob, alluding to their ascending to the Temple. 9 Such as draw near unto God, and join themselves to him in his Church, aught to lay hold upon the Covenant, wherein he hath engaged himself to be gracious in his Christ to all who seek to him; for, they go up to the house of the God of Jacob; that is, he who hath entered in a Covenant with jacob's posterity, and with the Israel in the spirit. 10. That which is most eminent in a true convert, and which is first gained in one whose heart is touched, is their affectionate willingness to obey God: We will walk in his paths say they, their affection is gained, when yet they are to get teaching. See Rom. 7.22. 11. Affection toward God is not sufficient for a people's walking, to render their way approved, but they must have knowledge of the will of God also, to direct their path; for, He will teach, and we will walk, say they. 12. Every true convert is made sensible of his natural ignorance and proneness to error, and becomes docible and willing to receive instruction: Let us go (say they) and he will teach us of his ways; they account it a mercy to be taught; and that not what they like, or as they effect, but what is his will. 13. Albeit the Lord hath appointed a teaching Ministry in his Church, which his people ought and will acknowledge, yet every true convert is taught of God: partly, while they hang not their faith on men's authority, but exalt God alone to be the infallible Teacher and Lawgiver in his Church, and do try if what men say, be agreeable to his mind; and partly, while they feel God in and by his appointed means, teaching truth effectually and perswasively to their hearts; He will teach us of his ways, say they. See John 4 42. 1 Thes. 1.13. 14 As all knowledge of divine things ought not to rest in contemplations, but stir up to practice; so however men of much literal knowledge may be more profane in their conversations than others; yet such as are taught of God, and acknowledge his Authority in the means of instruction, and feel the efficacy of his Spirit conveying what is taught to their hearts, their knowledge will resolve in practice: it being the Lords prerogative, to convince the conscience, and subdue and stir up inclinations to practise what is taught: He will teach us, and we will walk in his paths.  
Unto this promise the Prophet subjoins a reason, why Nations should seek to join with the Church; to wit, because the doctrine of salvation should go forth from the Jews, among all Nations, to stir them up to seek the Lord, and this light shall shine forth in the Church in all ages to invite Nations to come and seek teaching. Doct. 1. The glory of the Church of the New Testament consists not in idle ceremonies, but in the profession and holding forth of true doctrine according to the Word, which is the badge and mark of the true Church: for, the Law (or, generally the true doctrine, as the word in the Original bears) shall go forth out of Zion, and the Word of the Lord from jerusalem, that it may shine in all the Churches of the Gentiles, and this is a part of the eminency of the mountain of the Lords house. 2. The Lord hath made it clear, that the Doctrine of salvation in the days of the Messiah, was not to be treasured up among the Jews only as of old, Psal. 147.19, but to spread throughout the world; for, the Law shall go forth of Zion, etc. 3 The Doctrine of the Gospel is the same for substance with what was in the Church of the Jews, though clothed with new circumstantials. Therefore it is called a Law, alluding to the old name, and cometh from among them to us, though not from Sinai, clothed with dark shadows and fearful terrors; but from Zion, adorned with clearness, and seasoned with sweetness. 4. As the Word of God published in his Church is the instrument of true conversion: so it is the means whereby Christ enlargeth his Kingdom, and will prevail in the world to persuade Nations to join themselves to him in his Church; therefore is this given as a reason of the enlargement of the Church, and activity of Converts; for the Law shall go forth of Zion, etc.  Ver. 3. 
And he shall judge among many people, and rebuke strong Nations afar off, and they shall beat their swords into plowshares, and their spears into pruning hook: Nation shall not lift up a sword against Nation, neither shall they learn war any more.  Ver. 4. 
But they shall sit every man under his Vine, and under his figtree, and none shall make them afraid, for the month of the LORD of hosts hath spoken it.  
The next promise contains her peace and tranquillity (setting out yet more the Church's glory) under Christ's government; that God in his Son Christ shall by his Gospel have and exercise a spiritual jurisdiction and kingdom in the world, whereby he shall subdue them to his obedience, and having subdued, shall govern them so, as to procure peace and tranquillity to the Church, that the converted may serve God quietly in their particular stations, and become useful each to other. This their condition is expressed in terms taken from the usual practice of peaceable times, wherein men being out of use of war, do turn their weapons of offence into instruments of husbandry and utility, and wherein men go about those callings and abide abroad in the fields without fear of danger, as 1 King. 4.25. Doct. 1. Christ coming with his Gospel, is to reign as a King, and have authority over those who receive him; for, he shall judge among many people. 2. It is a truth to be much and frequently studied, that Christ's Kingdom is universal, his Church spread over the world, and he having power over all for her good; that he may have his glory, and every particular Church and believer be comforted in such a head, and in hope of the enlargement of his dominion, when by Apostafie or persecution it is confined to narrow bounds; therefore is it again promised; that he shall judge among many people, and rebuke strong Nations afar off; to wit, far from Judea, and meaning all people far and near. 3. The Lord may deal very terribly with such as he purposeth to do much good unto; he may convince, rebuke, and afflict them for sin, that he may drive them to his mercy; for that is a part of his work in gathering a Kingdom, to judge and rebuke. 4. Albeit the Lord in gathering of his Church, do not make use of weapons of war, but only his Word with the reproofs and terrors thereof, yet that will suffice to subdue them to him, nothing in the creature being able to stand out against the Lord, convincing and rebuking for sin; for, if he judge and rebuke many people and strong Nations, they will feel it, and beat their swords into plowshares, etc. and come under his government. 5. This promise of great tranquillity and peace, is not so to be understood as if the Lord did condemn Christians their undertaking of lawful wars; for, Magistrates bearing the sword of Justice (which must ofttimes be executed by force of arms) is the Ordinance of God, Rom. 13. Nor are we so to understand it, as if the Church were always to enjoy outward peace and tranquillity; for, Christ refuses that himself, Matth. 10.34. Nor doth the godlies spiritual peace in all troubles exhausted the full scope of this promise. But the scope is to teach us, 1. The saving effect of the Gospel upon men, is, when it daunts and subdues their corruptions, and so makes them, as tractable and pliable to the will of God; so, peaceably study to serve God in their stations, and to be useful each to other; for, when these strong Nations are rebuked, they beat their swords into plowshares, etc. Which are instruments of their lawful calling, and of utility to themselves and others. 2. This taming of men's corruptions by the Gospel, will appear farther, in that the Saints and converted will live at peace, in so far as they are renewed (otherwise a Saints corruption as well as our own, may be on our tops,) and that there shall not be such an enmity betwixt believing Jew's and Gentiles, as was before the partition was taken down; in these respects, Nation shall not lift up sword against Nation, neither shall they learn war any more. 3. Whatever troubles the Church may meet with from enemies, yet she shall give no cause nor occasion thereof, albeit their corruption may take occasion to raise troubles because of the profession of the Gospel; for, the converted shall be peaceable men, and beat their swords into plowshares, etc. 4. In despite of all the power and imaginations of enemies, the Church of God shall have even outward peace and tranquillity in so far as is needful and subservient to their spiritual good, otherwise when it proves hurtful, it is better to want it, as the Church hath many times found in experience. And as the Lord hath often given tastes of this to his Church: so it will be more fully accomplished when the fullness of the Gentiles and all Israel shall be turned to the Lord, as sometimes before in the Church; so, than they shall fit every man under his vine, and under his figtree, and none shall make them afraid. Doc. 6. The fidelity of God who promiseth, is sufficient to assure our hearts of the performance of greatest things, as being omnipotent, and having all things under his power, and at his command, which may either promote or seem to impede the execution of his will: Therefore is this promise, which might seem improbable by reason of the great desolation which was threatened should come, sealed with this: for the mouth of the Lord of hosts hath spoken it.  Ver. 5. 
For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever.  
In the Parallel place, Isai. 2.5. instead of what is here, is contained an exhortation to the Jews, that since the Church under the Messiah was to be glorious, they would faithfully cleave to God and true Religion in all their calamities, till these days should come; and seeing the Gentiles were thus to flow in to Christ, they would not slip away, but be provoked to jealousy, and come in to partake. And indeed the hope of the Church of God is so great and sure, that it may well encourage men to be honest under any disadvantage: and albeit this exhortation was not harkened unto at the first Conversion of the Gentiles, yet the day will come, when it shall be effectually upon them, Rom. 11.11.25, 26. But Micah seems to hold forth further the resolution of the Converts of Jews and Gentiles under the Gospel, to renounce all heresies and sects, and to adhere constantly and zealously to God, and the Profession of the Chrstian Religion, exciting themselves hereunto by the example of idolaters, who were pertinacious in their irreligious courses: and this is a third evidence of the glory of the Church: and ground of encouragement to the godly, that instead of the manifold Apostasies and pollutions with the ways of the Pagans, which appeared formerly in the Church of the Jews, the Church of God, especially Israel being converted, should then prove constant in their Religion. Doc. 1. Constancy in adhering to the true Religion, is the great glory of a Church, and encouragement of the godly, to whom backslidings are a sad affliction, as here we are taught. 2. The Christian Profession and Religion consists in walking in the Name of the Lord, that is, in professing and practising according to the revealed rule, which is his Name; not seeking to be wise above what is written, and going about these things in his strength, as 1 Sam. 17.45. Psalm 118.11. being furnished with encouragement from him; for, so his Name in Isa. 2.5. is the light (to wit, of direction and consolation) of the Lord. 3. Such as would walk in these paths, and adhere to them, aught to make sure an interest in God by Covenant, and make use of this interest for daily influence, and aught to be filled with much affection toward their Confederate Lord; We will walk in the Name of the Lord our God. 4. For right performance of our duty, there is much need also of frequently renewed resolutions, and gathered together motives to set us on edge; as here they gather arguments from idol-servers, and put on resolutions; We will walk etc. 5. Eternal resolutions, or resolutions of persevering constantly, are fit and beseeming so high a duty as walking in God's Name; we will walk, say they, and walk for ever and ever. It being a way wherein there is no cause of wearying, and the benefit thereof being but in its prime, and fully to appear, when time and its contentments are ending. 6. Even in the days of the Gospel, there are still so many blindfolded and deluded, as not to see the glory of Christ's Kingdom, but will pertinaciously follow their Idol-gods: for, there are, all people (that is, many who) will walk in the name of their god. 7. The Lord's people ought (and by grace will) be so far from being shaken or drawn away by the multitude of men who forsake their true God, that idolaters their observance and exactness in their way should give occasion to the seekers of God to put on resolutions of more exactness; their blind zeal toward that which is no God, may teach us our duty toward the true God; for so doth this comparison instituted teach, that not only Christians would not join with them in their way, but seeking these were so careful and resolute, much more ought they to be so in the right way; For all people will walk every one in the name of his God, and we will walk in the Name of the Lord our God for ever and ever. See jer. 2.10, 11.  Ver. 6. 
In that day, saith the LORD, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted.  7. 
And I will make her that halted a remnant, and her that was cast fare off a strong nation: and the LORD shall reign over them in mount Zion, from henceforth even for ever.  
The fourth encouragement doth yet further evidence the glory of the Church, from the consideration of her former misery by affliction for sin, which he would now make up, and of such constitute his Church, and Kingdom, over which he should reign for ever and ever. And however this promise be of general verity, pointing out what base and contemptible like matter he will gather his Church of, yet it hath a special relation to the presently afflicted, and yet further to be afflicted Church of Israel, whom he comforts against all her afflictions and impediments that might cut off all hope of her restauration, by promising to gather them under the Gospel, and make them a great Nation, and that Christ in his spiritual government shall constantly rule over them in their own land, after their conversion, or in the Church which was prefigured by Mount Zion. Doct. 1. The Lords afflicting of his Church doth in a special manner, endear her to his affection, and makes that she shall not be behind, when mercies are a dealing; for, saith he, I will assemble and gather her that I have afflicted: See Jer. 31.20. 2. Great afflictions are no impediments to the Church's restitution, when the time of it comes, when Omnipotency is employed about it, and when he in love remembers them in their low estate; for, such as are so crushed with trouble, as they are made to halt, such as are afflicted, driven out and cast fare off, he can and will assemble and gather them, and make a remnant and strong nation of them; that is, he will preserve a remnant and keep them from total ruin in trouble, and at last restore and multiply them. 3. The glory of a Church restored, and the height of their felicity, is to have the Lord reigning and acknowledged as a King in all his prerogatives amongst them; therefore it is added to their restitution, And the Lord shall reign over them in Mount Zion. 4. The Church's King is not subject to mortality, nor such a one as may be put from his kingdom, and leave them exposed to hazard; but, the Lord shall reign over them (and so protect them) from henceforth even for ever: which also imports that he will still have subjects to reign over.  Ver. 8. 
And thou, O tower of the flock, the strong hold of the daughter of Zion: unto thee shall it come, even the first dominion: that kingdom shall come to the daughter of Jerusalem.  
Here the Lord makes a more particular application of his comfortable promises unto the Church of the Jews; for however the Promise be of general verity in a spiritual sense, being applied to the Catholic Church, that Jerusalem which is from above; yet the following verses clear, that it is to be understood specially of the Church of the Jews, whom he here calls the tower of the flock, or Eder, of which Gen. 35.21. conceived to be a place near, or in jerusalem, and in particular that part which was after called the sheep-gate; and the strong hold of the daughter of Zion, or Ophel, of which, 2 Chron. 27.3, Neh. 3 26. The first encouragement given to them for the comfort of the godly, is; that not only the Kingdom of Christ should first begin at them, as the History of the New Testament doth evidence; but that under Christ they should be restored to their wont dignity, resembling that which they had of old enjoyed under David and So●omon, before their rents and calamities. Doct. 1. The Lord in gathering the universal Church hath an especial regard to the Jews his brethren; this doth appear in the special allowance given to them in the promises concerning the Kingdom of Christ; of which, as the Lord gave them the first offer, so from them the Apostle, Rom. 11. gathers, that much mercy, shall yet be manifested unto them. 2. The Church of God is the receptacle and fold of all his true sheep, wherein they gather themselves under his government, and are environed with strength for safety; so much is signified to us by these names given to Zion, The Tower of the flock and strong hold. 3. The Lords own Application of spiritual comforts, is especially requisite for his afflicted people; therefore the Lord counts it not enough to have propounded ample promises in general to the Church, which might answer all their cases, and which they were bound to be applying; but he holds it also necessary to apply these to the present Church in her need. 4. The glory of Christ's Kingdom is as great and greater spiritually, then ever the glory of David or Solomon's reign was outwardly; all the valour, strength and victories of David, all the riches, honour, and wisdom of Solomon, even to admiration, and all the felicity of Israel under both, are but shadows of that substance; therefore is it called the first dominion, that is, not so much the dominion at first offered to the Jews, as a dominion like the first flourishing times of Israel, 5. As Christ, to fulfil the truth of God, did make first offer of his Kingdom and Gospel to the jews; so in due time he will bring them under his dominion and spiritual Government; and will restore them to their wont dignity thereby; uniting all Israel in him, the seed of David, as they were before the rent made by jeroboam; adorning them eminently with the spiritual excellencies and privileges of his Kingdom; if not also appearing gloriously for them in outward things: for, saith he, Unto thee shall the first dominion come. the kingdom shall come to the daughter of jerusalem.  Ver. 9 
Now why dost thou cry out aloud? is there no King in thee? is thy Counsellor perished? for pangs hath taken thee as a woman in travel.  10. 
Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travel; for now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go even to Babylon; there shalt thou be delivered: there the LORD shall redeem thee from the hand of thine enemies.  
The next encouragement given to the Church of the jews, is by showing his mind concerning her troubles that were shortly to ensue; and that he may the more effectually comfort her, he very pathetically propounds her trouble, as if she were now under it, and shows unto her, that however in outward appearance she had cause of bitter sorrow, her King and Counsellors being to perish in that calamity, she being to be driven from the City and Temple which were to be destroyed, to sojourn a space in the fields, till the rest of the Captivity were gathered, and then to be carried captive unto Babylon; yet upon better consideration, she might find she had no such cause of fainting, but aught rather resolutely to provide for, and courageously to bear that trouble, seeing God should be King and Counsellor to her, and in Babylon, where she might have least hope, she should find deliverance; and so he clears his mind to be this, that by trouble she is going on toward deliverance. Doct. 1. The troubles of the Church may in their hour, prove very sharp and bitter, as the pangs of a woman in travel, crying out aloud. 2. Albeit the Church of God in her trouble seem to have reason for excessive sorrow, and bitter discouragement, yet really it is not so, but she hath still some reason of encouragement, and aught to set about it; therefore whatever her troubles were, yet saith he, why dost thou cry out aloud? as if he had said, there is no reason for such excess in anxiety and sorrow. The reasons of this principal doctrine held forth in the Text, are as so many doctrines, all of them concluding that she ought not to give way to discouragement. 1. There is nothing the people of God want in trouble, which might be helpful or comfortable to them, but it will be made up in God; for however her King and Counsellors were useless, and enemies to her safety in that straight, and were afterward cut off for their sins, and that she might be emptied of all created comfort and helps, yet the Lord will not admit that she should think she wanted a King, while as he lived and reigned to preserve her in her trouble, and in due time to re-establish his Kingdom in her; so much doth this sharp question teach, Is there no King in thee? Is thy Counsellor perishid? 2 As the Lord seethe it oft times fit not to remove, but continue and increase a people's trouble; (for they were to be in pain, to go out of the city, dwell in the field, and go to Babylon:) so the people of God in such cases ought to arm themselves with resolution for such lots, rather than by discouragement to make their own cross heavy, which is all they can do: so much are we taught, in that, howsoever he reproves their cries, v, 9 yet, saith he, be in pain; which doth not only import an assuring of them that the trouble was to come, nor yet only a concession, that it is no marvel they have pain, and sorrow, but a command also to set themselves resolutely to bear it, as they are commanded to build houses in Babylon, Jer. 29.4, 5, 6, and to make their captivity as comfortable as lawfully they may. 3. The right pondering of the fruit which the Lord brings out of the troubles of his people may help to crush discouragements under them; labour to bring forth like a woman in travel. He sets her out in her trouble, as travelling in birth of some mercy to make her forget her sorrow, which she should mind much, and press after. See John 16.21, 22. 4. The Lords tender affection towards his people, especially under trouble, may be a great lenitive to their bitterness: Therefore is she here called the daughter of Zion, which is a stile of tenderness. A room in his heart will make an affliction to be no affliction, or very tolerable. 5. Every step of the people of God in affliction is a step toward deliverance: and the utmost degree of affliction, is the door next to deliverance, so much doth the scope and drift of this place teach; the Church going out of the City, and dwelling in the field, was going toward deliverance, and when she went even to Babylon, where in outward appearance she might have lost hope, yet, there shall she be delivered, and is nearer to a deliverance there then in the holy City. These things, rightly studied, may take away much seeming ground of discouragement under trouble. Doct. 3. The Lord is to be eyed as undertaker for the performance of improbable— like promises, which may cause all difficulties to vanish; Therefore after that promise, There shalt thou be delivered, is subjoined, There the Lord shall redeem thee from the hand of thine enemies: when he undertakes, it will be easy to raise a Cyrus and make him do it. 4. While as the Lord promises in delivering to redeem them, it teacheth: 1. That the Lord will reckon kindred with, and interest in his afflicted people, that he may appear for them; for it was the part of the near'st in kindred to redeem, and the word in the Original intimates so much. 2. That they having by sin sold themselves into captivity, Isaiah 50.1. Christ, by the price to be paid to justice for the Elect among them, should procure their deliverance also, and of the visible Church for their sake: All temporal deliverances to the children of God, flowing from that eternal redemption from sin, and as an appendix to the new Covenant, and the visible Church getting deliverance for the Elects sake among them. 3. That for enemies, who had captivated them, as they had sold themselves to them for nought; so they should be actually asserted unto liberty without any price, save only strokes to the unjust possessors, Isa. 52 3.  Ver. 11. 
Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion.  
For further confirmation of his mind concerning her afflictions, he sets forth, in the last place, his great and holy design concerning the enterprise of her many enemies, who in her ensuing calamity, and after her return from captivity, and after her conversion to Christ, should be gathered against her, as also against the Church of Christ in all ages; and first, he holds forth what is their purpose, (to the end his purpose overturning theirs, may be seen to be the more glorious) to wit, that they intended, and set themselves to deal with her not as a privileged place, but that they might pollute her as a profane place, with blood and other abominations, and take her ornaments from her, and put her from her dignity; and that they might feed their eyes with such a sight. Doct. 1. The true Church hath the most enemies of any society; for, many Nations are gathered. 2. It is useful for the Church to remark what enemies intent, and what our troubles would seem to threaten, to the end that more of God may be seen in delivering; for this end is the consideration of the enemies design premitted to the consideration of the purpose of God: See Psal. 124.1, 2, 3, 4. 3. As the wicked see no privilege the Church of God hath, why she may not be dealt with as other profane societies: so the greatest bitterness the people of God have in their affliction, is, that hereby not only they, but their privileges are trampled under foot by enemies; for, it is the sad sight they get of enemy's designs, when they hear them say, Let her be defiled, or profaned. See Isa. 10.9, 10, 11. Lam. 2.15. 4. There are many so wicked, as to account the Church's calamity a pleasant spectacle, and sweet sight to feed their eyes with; for, there are who say, Let our eye took upon Zion, which is an evidence of a desperately wicked condition.  Ver. 12. 
But they know not the thoughts of the LORD, neither understand they his counsel: for he shall gather them as the sheaves into the floor.  Ver. 13. 
Arise and thresh O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass; and thou shalt beat in pieces many people: and I will consecrate their gain unto the Lord, and their substance to the Lord of the whole earth.  
Followeth the Lords purpose concerning this their enterprise; which is incomprehensible and unsearchable by enemies, and quite contrary to their intention; as minding, by their gathering together, to ripen them for vengeance: (as sheaves are gathered that they may be threshed) to the execution whereof he encourageth the Church, promising to enable them, and give them a complete victory, which should be ascribed to him. Doct. 1. Enemies are not permitted to run at random in their ways, but the Lord hath an effectual and wise Providence overruling in all their designs; for, in all of them he hath thoughts and Counsel, and therefore we are not to eye much their brags, but look to him who sets bounds to them, and sits at the helm of Providence. 2. The Lords holy purposes of good to his people, and wrath to his enemies, may be so conveyed in deep wisdom, and so contrary to the way of carnal reason and probability, that they will not be seen by any natural eye, nor can be discerned by enemies themselves, who are given up to run blindfold upon their own ruin: They know not the thoughts of the Lord, neither understand they his counsel. See Psa. 92 6, 7. 3. In one and the same action God may have an holy work of his Providence, and men their wicked intents and sinful courses, they being carried on without an eye to his revealed will, which is the rule of duty; nay, not to his providence either, but merely for their own ends; and he making use of the same work of theirs to overreach them, and bring about his purposes; for in this enterprise, They gather themselves for a sinful end, ver. 11. And God gathereth them as sheaves for an holy purpose. See Isa. 10.5, 6, 7. 4. The Lord's end in letting enemies lose upon the Church, beside her trial from them, is to ripen and fit them for judgement; for, he shall gather them as the sheaves unto the floor; to wit, to be trampled under foot, as their corn was by beasts that tread it out. See jer. 51.33. Such as the Lord abhorreth, are let come in opposition to his people; and they are ripened for destruction thereby, partly while their cup is thus filled to the brim, which in other transgressions might be long a filling; partly, while he lets affliction out upon his Church, that secret enemies may discover themselves, and so be brought to the floor for threshing. 5. Christ's Church is not to look what she hath in herself for opposing these enemies that assault her, and for bringing about the mercies intended for her; but what he will make her, and how she shall be enabled to set against and overcome all difficulties; and in the faith thereof, ought cheerfully to set to her duty; Arise, saith he, as to one laid by dead or discouraged, and thresh, O daughter of Zion: for I will make thy born (to push) iron, and thy hoof brass, to thresh as was their custom, Deut. 25.4. Upon these terms, the weak may say, I am strong. 6. The Church's victory over her enemies will in due time be made complete, and in due time Israel, and the Church of God shall have their many enemies under their feet, either as ruined, or true subjects, or tributaries; This is imported not only in that she shall tread them with her hooves, and heat in pieces many people, but in that their gain shall be consecrated, or devoted, which alludeth to that of Jericho, Josh. 6.17, 19 wherein there was a complete victory given to Israel. 7. The glory of all the victories of the Church, and of the benefits obtained thereby, aught to be given to God only; for so much also doth the consecrating of their gain and substance (as the corn that is threshed out) to the Lord, import: that as Jericho was offered to the Lord, and it was a sin in Achan to take aught of the consecrated things; so it should be a sin in the Church to exalt herself, and not the Lord only, in and by these successes. 8. The Lord only must be the undertaker to get himself the glory of all his wonderful dealing for his people, and make them forthcoming to his praise, and will also crush and suppress whatsoever among his people would come betwixt him and his glorious design: and I will consecrate their gain, is the Lord speech, though afterward he speak of himself in the third person. 9 The Lord, by his vengeance on the Church's enemies, will have himself manifested and known in the world; and by his gracious dealing for his Church, and blessing her endeavours, will have himself acknowledged through the earth, and the kingdoms of the earth to become his; for, so much doth the stile, the Lord of the whole earth, teach, that as he is so indeed, so not only by these victories shall he be known to be so through the world, Psal. 9.16. and 59.13. but shall at last have his dominion acknowledged and submitted to more generally through the earth.   

CHAP. V.  
IN this Chapter the destruction of Jerusalem, and overturning of the kingdom being foretold, ver. 1. The people of God are comforted with the promises of Christ's birth under whom they should be restored, ver. 2, 3. and of his government in relation to his people's tranquillity, their deliverances, increase and victory over their enemies, v. 4, 5, 6, 7, 8, 9 his purging his Church from carnal confidences, v. 10, 11. and idolatrous courses. v. 12, 13, 14.— that so he alone may be seen to do for them, ver. 14.15.  Ver. 1. 
NOw gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the Judge of Israel with a rod upon the cheek.  
HEre is foretold the destruction of Jerusalem by the Chaldeans, and the ignominious and base usage of their Kings and Judges, 2 Kings 25.7, 18, 19, 20, 21. as a forerunner of the taking away of the Sceptre from Judah, to make way for Christ's birth, Gen. 49.10. which began to be accomplished in the Babylonish captivity, in that none of the Tribe of Judah swayed the Kingly Sceptre after that time, all which the Prophet foretells by way of defiance given by the Church to their roving enemies to do their utmost endeavours, according as God by his effectual Providence should permit them to enterprise and execute, in regard that however Jerusalem were taken, and their rulers so abused, yet they had a King to come out of despised Bethlehem, ver. 2. Doct. 1. Christ's ordinary harbingers and forerunners, when he is to come with mercies to his Church, are afflictions to fit them for such manifestations; for, so is this destruction premitted to the promise of Christ's birth and kingdom. Afflictions are Gods means to purge out and cut off many whom he will not make partakers of those mercies, to invite others to repentance for sin obstructing these mercies, to endear them to his heart, and make them capable of these consolations, which in their prosperity they would readily despise. 2. Jesus of Nazareth is the true promised Messiah, who was to be raised to rule his people Israel, when their Judges and Rulers were ignominiously entreated, and put down from their Authority, who was held forth in the promise for the Church's comfort, when this desolation began in their captivity, and actually exhibited when it was in completeing, their Kingdom then being by the Romans reduced into the form of a Province, Herod, an Idumean made King, the power of their Judicatories restrained before, and in the time of his Ministry, and shortly after his Ascension, their City, Commonwealth and Temple being utterly overthrown. So much doth this verse, compared with ver. 2. and the accomplishment in the New Testament teach us. 3. The Church of God, rightly pondering her advantages in him, may in him give a defiance to enemies utmost malice, seeing they can do no hurt but what he will make up with advantage, nor can they hinder any of his gracious purposes toward his people: So much doth this manner of speech directed to the Chaldeans teach, N●w gather thyself in troops, etc. 4. Oppression backed with authority and great power, doth nothing diminish the heinousness thereof before the Lord; for, albeit the Chaldeans had ordered armies marching and acting at the command of Authority, and they would esteem what they subdued to be lawful conquest, Isai. 49.24. yet the Lord styles Caldea, O daughter of troops; or, as the word signifies, bands of robbers; to show that their great conquests were but great oppressions. 5. Whatever good the Lord brings out of the afflictions of his Church, yet she may expect to be distressed with them in the mean time; for, He hath laid siege against us, shall the people say, importing that all the Land should be subdued, the City besieged, and the inhabitants thereof made to acknowledge their felt distress. 6. The contempt and injury done to Authority and Magistrates; under whom a people may be kept from confusion, and the Church protected, is a special ingredient in the affliction of the visible Church; for, they do resent it as a part of the affliction, They shall smite the Judge of Israel: so also doth jeremiah lament the stroke even of Zedekiah, Lam. 4.20. 7. As Princes and men in Authority being wicked, do dishonour God more than others, by reason of their greatness, and it is their eminency, which ofttimes makes them so much stand out against God: so the Lord in his righteousness makes contempt to be their punishment, they are smitten with a rod on the check, which is a contemptible stroke, Lam. 3.30. See Job 12.21. Psal. 107.40.  Ver. 2. 
But thou Bedlam Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is, to be ruler in Israel: whose go forth have been from of old, from everlasting.  
Followeth the consolation of the godly, from a Promise of Christ to be the Ruler in Israel: whose birth as man is foretold to be in Bedlam Ephratah the City of David, (whose heir he was) in the Tribe of Judah, Judg. 17.7. called Ephratah, Gen. 35.19. and 48.7. to distinguish it from another Bedlam in the Tribe of Zebulun, Josh. 19.10, 15. By means whereof it is likewise foretold, that this City though base in respect of others, should become great and indeed famous; and lest any should look on this Ruler as only man, and beginning to be at his incarnation; therefore it is also declared that he is the Son of God, whose generation is eternal. Doct. 1. Christ's incarnation and manifestation of himself, is the true Churches chief comfort in all her troubles; for, therefore is his birth subjoined to the desolation mentioned, ver. 1. as the salve for that sore. 2. Mercies manifested to any place or person, aught to be taken notice of, and marked, that they may be thankfully acknowledged, and use made of them: Therefore is the speech directed to the City; that they may consider the privilege, and thou Bethlehemephratah. 3. Christ useth ordinarily to make use of, and honour most such things as are least considerable in outward appearance; As here, he will not be born in Jerusalem, but in Bedlam Ephratah, which is little among the thousands of Judah, that is, a small City of few people, and governed by mean Rulers in comparison of other Cities. The speech relates to the division of the people by thousands under the government of their several Rulers, 1 Chron. 12.20. And therefore, Matth. 2.6. in stead of thousands, the Princes are named who governed them; See 2 Cor. 1.27, 28, 29. 4. Smallest and basest things, by enjoying of Christ, or having relation to him, do become great; Therefore considering the event, this text is read thus, Mat. 2.6. Thou art not the beast among the Princes of Judah; and the Hebrew text here may be read by way of question, which includes a denial; Art thou little, & c? No verily, though thou seem to be so; For out of thee shall come forth, etc. 5. The Lord in his providence useth to bring about the performance of his promises in strange and wonderful manner; As may be seen in the accomplishment of his promise, Luke 2.1. etc. Joseph and Mary dwelling in Nazareth all the time after the Conception of Christ, and little thinking on a removal: at the period of his birth, are charged by the Emperor's Edict, to go up to Bethlehem, that so the Word of the Lord might not fail, and that the prediction concerning the Messiah might be fulfilled in the person of Jesus Christ. 6. Christ is Ruler and King in his Church, he will be acknowledged to have dominion, and will perform the duties incumbent to a faithful Ruler; He shall come forth, that is, to be Ruler in Israel. 7. Christ in his Mediatory Office, as he is a King acting for God the Father, so doth the Lord especially allow of him, and will maintain and descend him and his Kingdom; He shall come forth to me, saith the Lord. See, Psal. 2, 6. 8. Christ the Mediator is not only to be considered as Man, but that the same Christ born in Bethlehem in the fullness of time, is also true God begotten of the Father from all eternity; and so is God and Man in one person; for, He (that same individual person, though not according to one and the same nature) who cometh forth of Bethlehem-Ephratah, He, I say, it is whose go forth have been from of old, that is, from everlasting, or, the days of eternity, as the Original hath it. 9 Christ's eternal generation as God, is superexcellent and incomprehensible; Therefore it is called go forth, in the plural number, to show its excellency, wherein all excellencies, and infinitely more than we can comprehend are summed up, though I do not seclude, but that herein both his eternal generation and eternal designation to the Office of Mediator, may be imported.  Ver. 3. 
Therefore will he give them up, until the time that she which traveleth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.  
The threatening and promise in the former verses are conjoyed, and the way of bringing about this mercy is further explained, to wit, that he would give up that Church unto her enemy's hands, to be vexed as a woman in travel, till Christ be born of that Nation, or of a Virgin among them; and then should all his scattered brethren return unto, and be joined in one body with the Church of Israel, which was in part accomplished when the Gentiles were engrafted in the Olive, and shall be yet more, when the salvation of Israel, after their long rejection, shall be a resurrection from the dead to the world, and the fullness of the Gentiles shall come in to Christ, and join with them. The Church of the Jews had indeed a birth after her pain, at her deliverance from Babylon, but that was but a forerunner of a more joyful bringing forth of Christ the Author of her spiritual deliverance, until which time she was for the most part under the power of strangers, and did not at all recover the wont dignity she enjoyed before the Captivity, and therefore she is said to be given up until that time. Doct. 1. The Church had need of great troubles to prepare her for Christ and his spiritual Kingdom; for, as all their troubles will not exhaust his treasure: so it is needful by afflictions to make them sensible of sin, to fit them for him; and it was needful to take away from the Church of the Jews their carnal doting upon the Ark, the Temple and their other priulledges, that they might seek after the spiritual things of his Kingdom; Therefore, saith he, will he give them up, or reject them, until the time, etc. 2. The great ground of confidence that the Church hath for not perishing in her troubles, is, that she is to bring forth Christ; He will give them up until the time that she which traveleth hath brought forth, wherein is held forth, not only that their sorrows should resolve in joy, as the pain of a woman in travel when she brings forth; but because she is to bring forth, therefore she shall not perish, however she be given up, but her sorrows shall have a period. This was the promise that might assure Ahaz, that the Church of the Jews could not perish, seeing Christ was not yet born in her, Is. 7 4. & is yet a ground of assurance that Christ's Catholic Church shall not cease in the world, because she hath Christ mystical to bring forth. 3. Christ is a true brother and kinsman to all his people, and makes them to be brethren among themselves; for, they are the remnant of his brethren. 4. Albeit no effects of Christ's especial love appear toward a man, so long as he is unconverted, yet he hath a relation toward his Elect, and loveth them from all eternity; for, the remnant of his brethren, are the Elect Gentiles then unconverted, who are his brethren in respect of his eternal love in election, and of his purpose to make them brethren by Conversion, and so give them actual right to the privilege, and a comfortable looking back to this purpose of good toward them, which was in his heart from all eternity. 5. All Christ's elected brethren shall undoubtedly be converted and brought in to him; for, he undertakes for it, that the remnant of his brethren shall return. 6. As all the Gentiles have right unto the Covenant and salvation, by flying in to Christ, and in him, serving themselves heirs to the spiritual promises made to Israel, and being ingraffed in that stock where they were; so the full fruit of Christ's incarnation is not accomplished, till Israel also be brought in, and both they and the Gentiles be joined in one body; for, this promise, the remnant of his brethren shall return unto, (or, together with) the children of Israel, imports, both that the Gentiles are brought in to the stock of the Israelitish Church, and that the children of Israel shall be brought in; to whom and with whom the Gentiles shall return: 7. That which is propounded as matter of comfort in a promise, may be much mistaken and stumbled at when it is seen in performance; for, here it is a comfortable promise to the Church of the Jews, that the remnant of his brethren shall return to the children of Israel, and so be one sheepfold; and yet when it began to be performed, they repined, even believers of them for a long time: But in its full accomplishment they will look otherwise upon it.  Vers. 4. 
And he shall stand and feed in the strength of the LORD, in the Majesty of the Name of the LORD his God, and they shall abide: for now shall he be great unto the ends of the earth.  
In the next place, the government of Christ, formerly hin●ed at under the name of a Ruler, is more largely spoken to, for the comfort of the Church, and particularly of Israel: Here it is held forth under the similitude of a faithful shepherd, feeding his flock, wherein he shall declare such care and stability, such invincible Power and Majesty in his Providence, doctrine and miracles according to the tenor of the Covenant of Redemption, as his Church shall be established, and his Name become famous, and his Kingdom increased by the Conversion of the Gentiles throughout the earth. Doct 1. Christ is a painful and watchful Shepherd and overseer of his Church, and souls of his people, and will bear out in his charge; for, he shall stand, imports both vigilancy, as being always on his feet, Psal. 121.4. and stability, that his government shall endure for ever. 2. God will both feed his people with wholesome food, and not suffer them to starve, and will rule and direct them in their ways, and these two are to be conjoined by us, that if we expect his feeding, we must submit to his Government; for, the word in the Original imports both, he shall feed and rule. 3. Christ hath alsufficiency of endowments for discharging his duty to his flock, which shall gloriously shine forth in the performance thereof; for, He shall feed in the strength of the LORD, and in the Majesty of the Name of the LORD; that is, he shall have divine Omnipotency to carry him thorough, and the fullness of the Godhead dwelling in him bodily, shall gloriously manifest itself in drawing in, caring for, and maintaining his flock against all opposition: See, John 10 28, 29. Psal. 89.19. 4. Albeit Christ as God have power and glorious Majesty equally with the Father, yet as Mediator he is also furnished for his calling, by virtue of the Covenant of Redemption, passed betwixt the Father and him concerning the Redemption and Salvation of the Elect, wherein the Father doth undertake to furnish him with all endowments needful for his Office, and to give him success; and he undertakes to be faithful for attaining that end, which accordingly he performs; for, it is in the strength and Name of the LORD, who is his God that he feeds, with whom he is in Covenant, and whose servant he is in this work. 5. By Christ's care and Providence, his flock and people shall be established and protected, so as they shall persevere, and be out of danger of perishing, for. He shall feed or rule, and they shall abide. 6. Christ's care of and for his Church, if it were well seen, would make him famous and precious, as an ointment poured out, to invite others to come under his yoke, and it is his prerogative to have an universal Government and Kingdom over Jews and Gentiles throughout the earth, which he will still prosecute till he obtain all that is in his Charter; for, He shall be great to the ends of the earth, imports all these. See, Zech. 8.23. 7. The Conversion of souls unto Christ, and bringing them under his yoke, tends to the setting forth of the greatness of Christ, and the conversion of many doth set out his greatness the more, who doth draw all these, doth care for them, and to whose fullness they flow and depend upon, and it should be the care of all who are converted, in their expressions and carriage to commend and set him forth as great and superexcellent: therefore is the enlargement of his Kingdom described from this effect of it, He shall be great to the ends of the earth. 8. Whatever is promised in the Word, is to faith so certain, as if it were then performed, and aught to be looked on as coming speedily; the Lords choosing of times and seasons for performing his promise, being no delay in a believers eyes, nor impediment unto his faith to feed upon it as present, for this cause it is said, now shall he be great. God's keeping his appointed time, is great haste to the believing man, Isa. 60.22. and the promise apprehended by faith, giveth the thing promised a present subsistence to his use and comfort.  Vers. 5. 
And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.  6. 
And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders.  
Follows some special fruits of Christ's governing his Church; such as peace and means sufficient, not only to oppose the disturbers thereof (such as the Assyrians were to Israel of old) but to offend them also, and so they shall be delivered. However this promise spiritually considered belong to the whole Church, and literally also, in so far as is for her good, yet it seems to have a special relation to the Church of Israel, when they shall be converted and restored to their land. Doct. 1. Christ is the only Author and Maintainer of the Church's Peace; for, this man (or this one, the word implying a demonstrating of him to others as one remarkable) shall be the peace. He pacifies God's anger towards us, establisheth our hearts in the faith thereof, in him only have we true peace among ourselves; for lukewarmness breeds divisions, and he it is that maketh peace in his Church's borders, and creates a cloud over he●. 2. The Church will not want enemies of her peace, and such as will study to disturb it, and may seem to prevail much, at some times; for, the Assyrians (or such enemies as the Assyrians were of old, and the Babylonians, or the land of Nimrod, v. 6.) shall come into our land, and tread in our palaces; she must resolve to have peace with continual bartels. 3. The Church hath her peace secured in Christ in the midst of trouble, and, through him will have means sufficient to oppose her enemies and maintain her peace; for, he shall be the peace, when the Assyrian shall come; and there are seven shepherds, and eight principal men to raise against him, or a sufficient number of leaders (seven being a number of perfection, and eight yet more) with armies to oppose him. 4. It is a great blessing upon a land when the Lord furnisheth them with able men for government and rule in all exigents; for that is Israel's mercy to have such to employ, and they are the means of their peace and safety: We, say they, shall raise (or call and send out) she herds and principal men: where their Princes are called shepherds with relation to the people as a flock. 5. The enemies of the Church, do oppose her always to their own great disadvantage in the end: for, the Church shall not only defend themselves, but they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof, or their borders, or with their own swords. Babylon is here called the land of Nimrod, because he founded that Kingdom, Gen. 10.9, 10, 11. and was a great oppressor, as his successors were. 6. The inconveniencies which the Church sustains by her troubles, do not prove so great as they may seem to be: for, however he tread in our palaces, ver. 5. yet ver. 6. it is but treading within our land, and borders. See, 2 Cor 4. 8, 9 and 6.9. 7. As the Church is sure to be delivered from her enemies: so the glory of all he● enterprises and victories by them, are to be ascribed to Christ only, whatever be the part of instruments in bringing them about: therefore albeit they raise up shepherds, etc. ver. 5. yet ver. 6. Thus shall he deliver us.  Ver. 7. 
And the remnant of Jacob shall be in the midst of many people, as a dew from the LORD, as the showers upon the grass that tarrieth not for man, nor waiteth for the sons of men.  
The similitude of Dew made use of here, leads us to a twofold interpretation of this passage. 1. That the Lords blessing of the rest, given by these deliverances to the Church of Israel, shall make her to multiply and flourish marvellously, as the dew and rain falls down in great abundance, suddenly and unexpectedly without humane industry; and thus the similitude is used, 2 Sam. 17.12. Psal. 110.3. 2. That the Church of Israel shall not only flourish themselves, but be instruments of the flourishing and increase of the Church among the Nations, as the Lord is the principal refresher and fructifier of his Church, and therefore his operations are compared to dew and rain, Hos. 14.5. Psal. 72.6. So they shall be instrumentally as dew and rain to many Nations; that is, being furnished with the Spirit from above, and with refreshing doctrine, they shall water them therewith. as dew and rain doth the ground, and so conquer them to the Kingdom of Christ, and be instruments of their fruitfulness and blessings to them.  
Both these interpretations agree in one, to hold forth the miraculous increase of the Church, either of Israel herself, or of the Gentiles also by her means, as another fruit of the government of Christ over them, and may safely be taken both in here. From the first interpretation, Learn, 1. That afflictions may make many sad and sore breaches on a Church, before they recover out of them, for they are now brought to the remnant of Jacob. 2. The Lord can easily when he pleaseth, restore his broken people, and make them increase, as admirably and incredibly as their decay was singular, and will so do when they return to him: for, the remnant shall be as a dew, etc. 3. The Lords singular dispensations towards his afflicted people, will make them admirable and remarkable to all people, and above them; for, they shall be as due in the midst of many people, imports that they should be conspicuous, and exalted above all the people about thereby: See, Deut. 33.29. 4. Rest and deliverance from troubles is then a blessing to the Church, when it is followed with fruitfulness and increase of the Church; for, so this promise is subjoined to that, ver. 5, 6. as a completing thereof. See, Act 9.31. From the second interpretation, Learn, 1. The Church of God is a blessing to the world, if they forsake not their own mercy; partly, in that she is a means of bringing blessings on every place where she gets shelter and protection; and partly, in that she is by her Ministry a means of men's conversion, begetting still more and more to Christ, for which there is a promise here, She shall be in the midst of many people as dew, etc. See, Isa. 19.24. 2. The greatest good that can be done unto the world, is to be a means of their conversion, and of bringing down spiritual blessings upon it; for, so is here implied, that the Church shall be as dew and rain upon them, which are choicest blessings. 3. All the spiritual felicity of a people, and the efficacy of the means bringing it about, is of God, and from above; for, it is as the dew and showers that tarrieth not for man, nor waiteth for the sons of men, that is, that depends not on humane industry: See, 1 Cor. 3.6. 4. The means of Conversion, especially the Word preached and accompanied with the power of the Spirit (which God hath placed in his Church,) are as dew and showers: 1. Because as dew is the presage of a fair day, so these means do flow from the favour of God toward the Elect, and are an evidence thereof. 2. As dew and small rain are but small things, and yet have great effects, so is it also with the Word, Rom. 1.16. 1 Cor. 1.21. 3 Dew and rain cannot be hindered by men, no more doth the power of the Word depend on men's consent. 4 Dew and rain makes fruitful, so is every true Convert made by the Word and Spirit. Doct. 5. A converted person or people, joining themselves to the true Church, come under a sweet yoke, and under the drop of many blessings; for, so doth the similitude also teach, that as their conversion is by this dew; so being converted, they shall constantly enjoy thereof, and their fleece shall be wet with his dew, when other places are dry: 6 Israel being converted to Christ shall be the means of blessings, and of much conversion to the Lord among the Gentiles; for, it is the remnant of Jacob that shall be in the midst of many people as dew, etc.  Verse 8. 
And the remnant of Jacob shall be among the Gentiles, in the midst of many people, as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who if he go through, b●th treadeth down, and teareth in pieces, and none can deliver.  9 
Thine hand shall be lift up upon thine adversaries, and all thine enemies shall be cut off.  
Another fruit of the government of Christ over Israel, and a fruit of their deliverance, ver. 5, 6. is, that all their neighbour-enemies who are not brought in, they shall be dreadful to them, as a Lion is to other wild beasts, who tears his prey, and none dare interpose. This being spoken of the Church in borrowed terms, v. 8. is again spoken to her in plain language, v. 9 for her greater encouragement, wherein she is assured that she shall be above all her enemies, and that they shall be so far crushed at least, as they shall not dare to profess their enmity. Doct. 1. The Church in her most thriving times, will not yet want enemies, nor will she be as dew, and a savour of life to all; for, so is here imported. 2. There is as great odds betwixt the Church of God, when he is pleased to arm her with his strength, and all her enemies, how potent soever, as is betwixt a Lion, (● beast not so big as many others, yet God hath imprinted some stamp of Majesty upon it) and other beasts, or weak sheep, whom he easily and without resistance destroyeth; for, so much doth this comparison teach us. 3. The Lord requires that his Church's heart be settled in the confidence of his giving her victory in due time over enemies: so much the rather as it is hard to get it believed; for, this repetition of the promise, ver. 9 doth teach the difficulty of believing it, and his will notwithstanding that she should be established. 4. The Church of God needs expect no less than that in due time even all her enemies shall be cut off, and so may be assured of complete victory, and converted Israel shall get a special proof of this within time, in being above her adversaries: and their enmity against her crushed: Thine hand shall be lift up upon thine adversaries, and all thine enemies shall be cut off.  Verse 10. 
And it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and I will destroy thy charets.  11. 
And I will cut off the cities of thy land, and throw down all thy strong holds.  12. 
And I will cut off witchcrafts out of thy hand, and thou shalt have no more soothsayers.  Ver. 13. 
Thy graven images also will I cut off, and thy standing images out of the midst of thee: and thou shalt no more worship the work of thine hands.  Ver. 14. 
And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities.  15. 
And I will execute vengeance in anger, and fury upon the heathen, such as they have not heard.  
A further fruit of Christ's Government, in his purging his Church from these evils whereby they were corrupted of old, showing the posture and condition wherein he will put them, to fit them for these deliverances and victories; He foretells: 1. The taking away of all their humane confidences, such as horses, chariots, cities and strong holds, wherein they confided of old, and despised his threaten. 2. The cutting off of devilish arts and idolatrous confidences, such as witchcraft, divinations, idols and groves for worship, which were much used in Israel of old, these were all to be destroyed and purged away by judgements to come on Judah and Israel, shortly after this prophecy; and in the time of their restitution, it is promised here that Israel shall be a people stripped of all confidences, that they may depend on God, and a people worshipping the true God only in a pure way: and being put in that condition, he promiseth remarkable victories over the heathen their enemies. Doct. 1. Christ will have nothing seen in his Church's protection and deliverance but himself only, nor will he make use of any thing which might seem to obscure his glory in doing all: therefore whatsoever might seem to challenge any of that glory, must in that day be cut off: See, Judg. 7.2. Zeph. 3.12, 13. 2. Humane helps confided in, prove a great hindrance of deliverance: therefore Cities, Horses, etc. will he cut off, not only by judgements to come on that people, but even in that day of restitution, they will be laid by as impediments. 3. Confidence in outward things is idolatry: Therefore, here their cities, horses, chariots, (to wit, as they are depended on) are ranked in with witchcrafts and idols. 4. It is rare to see a people enjoying outward things that may seem to promise any thing unto them, and yet not confide in them; this is evident in that their cities, chariots, &c: must be cut off: they can hardly enjoy them and acknowledge God as becomes them. 5. When the Lord is pleased to deprive his people of probable means of help, and calleth them to depend on him, it is a pledge of his appearing in an eminent way for them: for, their cities, etc. being cut off, ver. 10, 11. so will he destroy their enemies, as the latter part of ver. 14. aught to be read, as agreeing with the Original also, and fitting the scope best in this place. 6. In the Church of God there is hazard of falling into grossest evils: for, here it is supposed there may be witchcraft or magic whereby men, wanting the fear of God, enter into one express or implicit league with the devil, for attaining such ends as their discontentment in their condition, impatience under affliction, envy, malice, or curiosity propound unto them, there may be soothsayers, or, divinations, whereby men not con●ent to know their duty, nor with what God hath revealed of future events, do take sinful and damnable courses, and put other things in God's room to foretell what they desire: there may be also images, and the work of men's hands set up in God's room, as the object of worship, and groves or shady places, where they pretended to worship God, or indeed worship their idols after their own imaginations. There are no evil courses but the Church of God, how reform soever, is to be afraid of falling into them. 7. These devilish courses, and corruptions in worship do hinder the Lords appearance for his people: for, these must be cut off, that he may do for them. 8. The cutting off of idolatry and wicked courses is a work of the Lords own hand: it is he who ofttimes destroys them by sore plagues: and it is he only who can banish these things out of men's hearts: I, saith the Lord, will cut off witchcrafts out of thy hand: or make thee not to practise it, I will cut off thy graven images, etc. 9 There can be no blessed delivery from trouble but when there is a complete and thorough reformation of Religion endeavoured, and a destroying of the very monuments of idolatry: for, not only shall they not worship any more the work of their hands, but their images and groves shall be cut off and plucked up, and so will he destroy their enemies. 10. The Lord will appear for his Church in a singular, and wonderful manner, and plague their enemies with unuseful judgements, after that he is reconciled with them, and hath brought them to walk in his ways; for, after all this is done, I will execute vengeance in anger and fury upon the heathen, such as they have not heard, saith the Lord.   

CHAP. VI  
IN this Chapter the Lord again after these many promises, stirs up the Prophet to plead his controversy, and expostulates with his ungrateful people, v. 1, 2, 3. showing forth his kindness toward them, v. 4, 5. and what duty they offered to him, v. 6, 7. with what they ought to have done, v. 8. which seeing they did not obey, therefore he gives an alarm of the rods coming upon them, v. 9 then he more particularly sets forth and proves their several transgressions of their duty, in sins against the second Table, v. 10, 11, 12. for which he gives out sentence against them, v. 13, 14, 15. and for their idolatry against the first Table, v. 16.  Vers. 1. 
HEar ye now what the LORD saith, Arise, contend thou before the mountains, and let the hills hear thy voice.  2. 
Hear ye, O mountains, the LORDS controversy, and the strong foundations of the earth: for the LORD hath a controversy with his people, and will plead with Israel.  
The Prophet propounds in general the Lords controversy, given him in commission to plead publicly, as it were in view of all the creatures, from the high mountains to the low channels or foundations of the earth, this way of procedure formerly used, chap. 1. v. 2. doth yet further teach us: 1. That sin causeth a controversy betwixt God and the sinner; for, the Lord hath a controversy. 2. The controversy is so much the sadder as it not breaks out betwixt God and strangers, but betwixt him and his Church with whom he dealt friendly, and who professed friendship and subjection to him, and therefore he can endure their offences the worse; The Lord hath a controversy with his people, and he will plead with Israel. 3. The Lord is zealous to have the controversy discussed and himself cleared; Arise (saith he, the Prophet's zeal coming short of his forwardness to plead this cause) contend thou, etc. and he will plead with Israel, that is, not only will he have his quarrel shown, but will have it clearly demonstrated, that he gave no occasion of the discord, and therefore will justly punish, as the following purpose clears. 4. Even insensible creatures are, so to say, more fit to be spoken to then an obdurate people, and will bear witness against them; for, therefore (beside other reasons insinuate on chap. 1, 2. are the mountains and strong foundations of the earth called to in this process; they keep still their obediential subjection to their Creator, and do tremble if he threaten, whereas Israel was stupid; and withal, these had sometime been shaken and discovered for the good of Israel, Psal. 18.15. and 114.3, 4. and therefore might bear witness against their ingratitude. 5. A backsliding people are for the most part dull of hearing, and plagued with obstinacy, and cannot be sensible of their case and danger; therefore is the dispute repeated again, and they called to hear, Hear ye now what the Lard saith. 6. Messengers of God their reproofs are not to be slighted, but taken notice of as the Lords controversy; for, Micah by contending, is to cause the Lords controversy to be heard.  Vers. 3. 
O my people what have I done unto thee, and wherein have I wearied thee? testify against me.  
Followeth the pleading of the controversy, wherein God first appears, and challengeth them for their ungrateful departing from him and his obedience, which he proves by purging himself of, any wrong done to them, showing 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 mountains to witness 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. Decked. 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 easy 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 snuff and weary in God's service, as Mal. 1.13. yet there can be no true cause shown why any should choose to forsake God, but rather should cleave unto him, seeing his commands are not grievous, his yoke easy, 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? testify 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 since 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 clears 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 bondmen, 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 wilderness, giving unto them a well-setled government and faithful Governors, such as Moses in the State, to give laws from God's 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, etc. 2. Our delivery from bondage spiritual or temporal, inward or outward, that we may serve the Lord, aught 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, etc. 3. The Lords conducting and guiding of his people in this world, under a sweet and orderly government, and honest governor's in Church and State, working to others hands for advancing God's honour and the good of a people, is a singular and obliging mercy, though the people enjoying it were otherwise in a wilderness; for, it aggravates their ingratitude, that he sent before them Moses, (who received God's mind in Laws, to them, Psal. 103.7. who was singularly meek, Numb. 12.3. and vehement in his affection to that people, Exodus 32.31, etc. 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 B●●r answered him from Shittim unto Gilgal, that ye may know the righteousness of the LORD.  
A third instance of mercy is taken from a particular passage of his goodness in the wilderness, turning Balaks intended curse into a blessing, and causing Balaam against his own inclination to bless 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, etc. By all which they might be sufficiently convinced of his fidelity in keeping promise in every thing. Doct. 1. Forgetfulness 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 express himself as one whose heart warmed at the remembrance of wont 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 goodness striving with his people's wickedness, 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, aught to convince and engage his people's hearts much to him; therefore ought they to remember for their conviction, what had passed from Shittim to Gilgal. 5. There are standing monuments and experiences in the Church, which may abundantly satisfy them of the Lords truth, mercy and steadfastness in good will toward them, for their encouragement in walking in his way, and against every tentation they meet with therein, and for their conviction and clearing of the Lord, when it is otherwise; for, all these passages are rehearsed, that ye may know the righteousness of the Lord, or the manifold proofs of his fidelity in keeping promise.  Verse 6. 
Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him, with burnt-offerings, with calves of a year old?  7. 
Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?  
Having proved their ingratitude, the next fault challenged; is their hypocritical formality; and therefore the Lord having cleared himself, and shown 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 only their formality and affected ignorance, but their malicious hypocrisy also; for, whereas the Prophet spoke sharply against them, they are brought in complaining that they were most willing to appease God's anger, and ready to offer him all kind of service, (yea, even what seems impossible, and is unlawful) 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 controversy, 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 substantial duties of faith, repentance and new obediences for, shall I come before him with  offerings, & c? is all they mind. 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 impossible and sinfully cruel, then follow God's way, in fleeing to Christ quitting their own righteousness, and studying mortification of sin; for, so are we taught by their offer of thousands of rams, and ten thousands of rivers of oil (which could not be had in all the world) and their offer of their firstborn to be slain in sacrifices for sin, as Jdolaters do, and all this rather than the kill of one lust. 5. Externall performances of religion prove ofttimes a great snare to wicked men who use them, and a great obstruction to the Ministry of the Word reproving sin; for, this was their defence cast in the Prophet's teeth, that they were very observant of the Ceremonial Law, and were ready to do more of that kind, and therefore how could God be angry at them?  Ver. 8. 
He hath showed thee, Woman, 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 showed 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 allege, 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 own 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 mercy, 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 binds 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 join therewith a study of keeping communion with God in the exercises of true piety, by both which conjoined and flowing from faith, he may prove himself to be somewhat more than either a moral civilian or an hypocrite attains to, and also that he may not provoke God to punish his neglect of keeping communion with him by suffering him to fall 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 righteousness or merit to be allowed in what we do, but when we have done all, we are to come humbly to find grace by virtue of a free Covenant we are to debase ourselves when we are before God in religious worship; we are in all sobriety and humility to receive commands, take on employments, and go about them with an humble dependence on him for constant supply of furniture: Walk humbly with thy God. 9 The people of God are to study constancy in their way, and especially in humility, and for this end the bond of communion with God, and interest in him is to be kept fast, and daily made use of; Walk humbly with God.  Ver. 9 
The LORDS voice crieth unto the city, and the man of wisdom shall see thy Name: hear ye the rod, and who hath appointed it.  
This verse contains a general sentente given out against his people, and a Preface to the following special accusations and sentences. The sum is, that since they made no conscience of this their duty, though clearly revealed, v. 8. therefore the Lord by his Prophets gives warning of another reacher to be sent unto them, to wit, his rods and judgements, which they are commanded to hear, since they will not hear his servants, and to consider the author of them, that they may be affected therewith; and withal he declares that only the true fearers of God, who are indeed the wise ones, will take notice of God manifesting himself either in the admonition, or in the rod. Doct. 1. Slighting of clearly revealed and commanded duties, will bring a rod upon a person or people; for, so doth the scope import. 2. The Lord doth not steal a judgement upon his people, but in great mercy forewarns them of their danger, if they would make use of it; The Lords voice crieth, to give the alarm. 3. The testimonies of the Lords servants against sin, and their warnings of wrath to come in their public Ministry, is the Lords own warning-piece to the rebellious; for, so is the Lords voice to be understood of his voice in the mouth of his servants. 4. As Cities and eminent places have greatest occasions and incouragments to serve God, so when they come short, their guilt is great, and they share deepest in the cup of afflictions; therefore the Lords voice crieth unto the City, that is, to Jerusalem, Samaria and other cities of the land, in which, as the Prophets preached most, so when the rod comes, they are alarmed especially, as those on whom it will light most sadly. 5. We ought to be sensible of afflictions sent upon us, as God's Messengers sent with a Message to us, and the Lord will cause the most stubborn to feel his hand in them; for, this Hear the rod, is not only an exhortation to take the alarm, and be sensible of the rod when it comes; but a prediction, that though they would not hear the Prophets, yet they should both hear and feel this Messenger. See, Jer. 1.15, 16.6. We ought not only to be sensible of the smart of the rod when it comes, but chief to look to the hand of God in it, and to what he would teach by it; Hear the rod, and who hath appointed it. 7. It is an evidence of the fear of God to take warning of a rods coming, or to get God's mind in the rod seen, and to be affected with it and obey it, and only fearers of God get this use of it; The man of wisdom shall see thy Name, that is, take up thy authority in these warnings from the Word, and discern what thou manifestest of thy mind by the rod. 8. They only are wise indeed, who fear God, and who learn to make use of his Word and Providences toward them; for, he who fears God is called, the man of wisdom, or substantial wisdom, that hath a being, as the word signifieth, all other wisdom being but empty and vain.  Ver. 10. 
Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable?  11. 
Shall I count them pure with the wicked balances, and with the bag of deceitful weights?  12. 
For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.  
To help them to understand his mind in the rod, the Lord enters upon a more special accusation of them for the sins procuring the same; here he sets before them their violation of justice and mercy, and charges upon them that by wicked means they had gathered great treasure, which proved them to be wicked who did thus enrich themselves. The means whereby they made this purchase, (or at least endeavoured it) and for which they are challenged, are, 1. Scant measures, or lean in themselves, and starving the buyers. 2. Inexcusable deceit in the matter of weights, and balances, bringing in more gain to them then was right. 3. Cruel violence used toward the poor. 4. Fraud and circumventing of one another, which was universal among them. All these accusations the Lord referreth to themselves to bear witness of the truth of them, and poseth their own conscience, if notwithstanding their professions by external sacrificing, the Lord could in justice acquit them, and not rather abhor, and condemn and plague them. Doct. 1. The Lord abhoreth those sins especially which are committed after many admonitions, & by such as profess much piety: Are there treasures of wickedness & c? saith he and that after so many admonitions and threaten of the rod, and notwithstanding your great Profession. 2. It is a great sign of unsoundness, when such as are eminent in practising external duties of the first table, can without scruple commit wickedness against the second; for, saith he, Are there yet (after the great offers of sacrifices, is there yet so much unrenewednesse as to gather up) treasures of wickedness? 3. Excessive love unto, and desire after riches driving men to use unlawful means of purchase, is a sure mark of wickedness, let the purchaser pretend to what he will, and of God's displeasure, however in his Providence he may permit such to prosper; for, they are treasures of wickedness in the houses of the wicked, and for this the Lord challengeth. 4. Deceitfulness in weights, balances and measures is a sinful means of purchasing riches, and a clear instance of injustice, which is abominable in the sight of God; for, so much do the words hold forth. 5. Even ourselves seriously considering our case, may not only see the truth of what the Word challengeth, but may easily judge, that God will not pass by approved gross guiltiness, nor justify the doers thereof, whatever mask of profession they cover it withal; therefore the Lord appeals to themselves, both for the truth of the fact, Are there yet treasures, & c? and for the demerit of it, shall I count them pure with the wicked balances, & c? or, purify, and declare them just? 6. Men ought not to dally and soothe up themselves in a dream of God's approbation of them in their sinful ways; Therefore he puts them to it, to judge righteous judgement in this particular, shall I count them pune & c? 7. However men study to blind or put to silence their own consciences, that so they may sin without molestation; yet in the day of God's controversy it will be men's sorest adversary, and plead God's quarrel most thoroughly. Therefore he leaves this challenge at the door of their own conscience, as that which in due time would speak out an answer to that question, shall I count them pure? 8. It is a great sign of wickedness in any person to employ the power God hath given them above others, to wicked ends; for the rich men thereof (that is of the City, ver. 9 or of the land) are full of violence; Because they are rich, therefore they are violent and bear it out. 9 Violent oppression and deceitful circumvention are equivalent sins in God's estimation, as tending both to one end, to gather riches with wronging of others; and flowing from the same fountain, being only fitted for divers times, and according to the divers conditions of the wicked; for, if they be powerful they are violent; and if not, they supply that defect by deceit; Therefore is it joined with the other, the inhabitants thereof (or, all ranks almost of the land) have spaken lies, and their tongue is deceitful in their mouths, that is, as oft as they speak they bring out fraud and deceit.  Ver. 13. 
Therefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins.  
Lest by sparing these hypocrites, they might think he was such a one as themselves, therefore he gives out sentence, and threatens them explaining what the rod was, whereof he gave them warning; He threatens that by striking and making them desolate, he will make them sick, that is, not so much send bodily sickness (which is a particular judgement of itself, Leu. 26.16.) with their desolation; as generally, that as they by oppression made others faint, so he would crush them by judgements, and make them as weak as a sick man. Doct. 1. Sin will lay a land desolate, and leave a people helpless and friendless, and without comfort against crosses; so much do the words hold forth. 2. Sin is most of all to be looked unto in our desolations and afflictions; as having a greater hand therein then the power of enemies; Therefore doth he mention only sin as the cause of desolation,— because of thy sins. 3. Judgements for sin will not only affect the afflicted man, but be ready to make him faint and succumb; for, saith he, I will make thee sick in smiting thee. They whose hearts are effeminate with love to sin, Ezek. 16.30. will prove feeble in bearing the punishment of sin, Ezek. 22.14.  Ver. 14. 
Thou shalt eat, but not be satisfied, and thy casting down shall be in the midst of thee: and thou shalt take hold, but shalt not deliver: and that which thou deliverest, will I give up to the sword.  15. 
Thou shalt sow, but thou shalt not reap; thou shalt trend the olives, but thou shalt not anoint thee with oil, and sweet wine, but shalt not drink wine.  
Followeth a particular enumeration of these judgements whereby he would make them sick and desolate; The first stroke is famine, flowing not from scarcity of provision, but from the Lords withdrawing of a Blessing, Lev 26.26. Hos. 4.10, Whence learn. 1. Threaten giving out of old against sin, stand in force against the same sins in all generations; for the threaten of the Law of Moses are declared to be in force in Michas days. 2. God hath so immediate an hand in feeding men by the creatures, that when he withdraweth his blessing, the creatures, though given in never so great abundance, will not feed; for, thou shalt eat, and not be satisfied. 3. It is just with God to let such as provoke him in gathering together outward things, know how far they wrong themselves, while they do it on the creature, forgetting the Creator; Therefore against such as provoked him by gathering of wealth, he threatens that all of it should not so much as keep them from starving. The second stroke is, their casting down to be in the midst of them; that is, they shall be exhausted in their own land, and with intestine evils, although they were secure of foreign enemies, or of captivity by them; Teaching, that as instine troubles are a fore judgement and sharp punishment for sin: so the Lord can reach a person or people in the midst of all their contentments, and can abase them as low by his secret curse, as by any outward enemy; thy casting down shall be in the midst of thee. The third stroke is, that there shall be no possibility of exemption from his plagues, when they shall essay all means to preserve what is precious to them, as wives, children, treasures, &c, it shall be to no purpose; for what escapes at one time, shall be cut off at another. Whence learn, 1. Humane endeavours will not exempt men from divine judgements pursuing them for sin, thou shalt take hold, to wit, that thou mayest hold fast, or pull out of danger, but shalt not deliver. 2. When wicked and impenitent sinners are preserved from one stroke, it is only that they may be reserved for a greater; for, what thou deliverest will I give up to the sword. The fourth stroke threatened is, their being deprived of laboured-for comforts, the land being given as a prey to their enemies, who should devour their provision, as they had bereft others of the fruit of their labours, so should the enemy, or other instruments of God's wrath deal with them, they should not reap (much less eat) of what they had sowed, they should not as in times of joy anoint themselves with the oil they had trodden out, nor drink of their own wine. See the like threaten, Deut. 28.38, 39, 40. Amos. 5.11. Zeph. 11, 13. and the contrary promises, Isay. 62.8, 9 Amos 9.13, 14. Doct. 1. Sin provoketh the Lord (however he be long-suffering and slow to execute) to make man's endeavours for his own subsistence to be vain, whereof he will give proof when the cup of iniquity is full: Thou shalt sow, but thou shalt not reap, etc. 2. The Lord doth so in deep wisdom contrive the way of his judgements, as they may give the sorest dash to the wicked, and may repay their sin; Therefore as they by oppression and deceit. reaped where they sowed not: so now he will make them sow, and not reap; yea, he lets them sow, and tread the olives and sweet wine, that having employed their pains, and being filled with expectation, their disappointment may be the greater.  Vers. 16. 
For the statutes of Omri are kept, and all the works of the house of Ahab; and ye walk in their counsels, that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people.  
Here we have another cause of God's rod, and a further accusation for their idolatry, which being set up by Omri and Ahab his son, (who beside the golden calves worshipped Baal, 1 Kings 16.25, 30, 31, 32.) was followed by the people of Israel, and by Judah also, by reason of the affinity that was betwixt the two Kings at that time, 2 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 God's controversy 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 public authority can make idolatry lawful, nor justify those who walk in such ways, being enjoined; for, it is a controversy, the statutes of Omri are kept, and all the works of the house of Ahab. 4. No example of multitudes nor shows of prudence, can justify 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 counsels, that I should make thee a desolation, and the inhabitants thereof an hissing, it exposed them both to spoil 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, wherein there are sadder things threatened then for their sins against the second Table: I will make thee a desolation, and the inhabitants an hissing, etc. 7. As the Lord's people have their peculiar privileges, so also their peculiar reproach, or punishment proportionable to their profaning of that great privilege 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 ruin,) verse 1, 2, 3, 4. And that no relations could tie men to saithfulness, v. 5, 6. yet comforting himself and the godly in God, v. 7. by the expectation and hope of a satisfactory deliverance, v. 8, 9, 10. by God's 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. 
WOE is me, for I am as when they have gathered the summer-fruits, as the grape-gleaning 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 glean lieu, (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, etc. 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-gleaning 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 behind, especially by faithful Ministers; Woe is me, and my soul desired the first ripe fruit, saith he: for, not only is it sae to zealous 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 hi● brother with anet.  
He explains in proper terms 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 mercifulness departs from among men, than also uprightness, 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 grossly wicked; for, they all lie in wait for blood, to oppress or murder, they hunt every man, even his brother with a net. They are most intent and subtle in undermining and oppressions, and seek to entrap their nearest friends, as hunters do pursue wild beasts, and fowler's 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 bend 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 the rich man conspire to perfect what they have agreed upon. Doct. 1. Great men are ordinarily first and most eminent in public and general defections; therefore they are here first spoken to. 2. The Lord especially marketh and abhorreth men's eager disposition to do evil; whereas he is tender toward such as through tentation and infirmity do slip; for, saith he, that they may do evil with both hands earnestly, the Prince asketh, etc. 3. Albeit it be a sin in Judges to receive bribes never so privately, yet it doth much aggravate the sin if it be publicly avowed: the Prince asketh, and the Judge asketh for a reward. 4. Sins are most dangerous, when they appear vailed under the name of virtue, or committed under the specious pretence of equity; for, so was it in this time of defection, Bribery went under the name of reward, or retribution for their service and favour shown. 5. It is a great iniquity when men in authority do not bear down wicked great men, but they have encouragement to do wrong, and may get their will accomplished with Judges, by reason of their greatness and wealth; for, so is complained of in this time of defection, the great man he uttereth his mischievous device, he dares utter it to the Judge for concurrence, and gets it put in execution on the poor. 6. It is an usual sin also, in declining times for great men so to play to others hands, as to strengthen themselves and one another in evil courses; for so was it in this time: so they wrap, or, twist it up: a similitude taken from cords twisted together to make them strong, signifying the conspiracy of the Judge and great man, that the one may get his bribe, and the other may make his prey of the poor.  Vers. 4. 
The best of them is as a briar: the most upright is sharper than a thorn-bedge: the day of thy watchmen, and thy visitation cometh; now shall be their perplexity.  
A second instance of this defection, is in the persons of such, especially great ones, as seemed to be better than others: the best and most straight of which were both hurtful and catching, as thorns are: unto this he subjoins a threatening, showing that it portended the near approaching of the judgements foretold by the Prophets, wherein as they had formerly entangled others with their thorny griping covetousness, and strengthened themselves as twisted cords in their wicked ways; so now themselves should be so perplexed as they should not know whither to turn them. Doct. 1. In times of defection there may be some ready to shelter themselves under this pretext, that they are not so evil nor so unjust as others; therefore a word must be directed in particular to the best and most upright, to let them see the vanity of that pretext. 2. No goodness or uprightness in men is sufficient to cover their declining after the sins of the time; therefore doth the Prophet speak even against the best and most upright. 3. Even men who seem to be well-affected and better than others, are in hazard to be drawn away with the evils of the time; for, so were they in Micahs days, with covetousness and oppression, which were the sins of that time: The best of them is as a briar, etc. 4. It is an evident symptom of a declining time, when men become covetous, oppressors, catching, and dangerous to meddle withal; therefore are the decliners here observed to be briers, and sharper than a thorne-hedge. Covetousness is the ordinary evil into which backsliders fall, and the ordinary forerunner of judgements, for then the world becomes an idol, and so is fitted for God's stroke. 5. However the Lord may bear long with the filthy their being filthy still, providing the righteous be righteous still, yet when those who have a show of goodness are ●ither wicked under that mask, or cast it off, and run to the same excess with others, and when men who are none of the worst, follow the sins of the time, and so the disease becomes universal, it is a sign of speedily approaching ruin; for, than the day of the watchmen cometh now. 6. It adds much to the weight of a rod, that the Lord hath forewarned sinners of their danger, and yet they have not taken warning; therefore is their affliction called the day of thy watchmen, that is, not so much a day of vengeance on their false prophets and wicked Governors, as the day which the true Prophets foretold them would come, unless they repemed. 7. The Lord in the dispensation of his Providence toward men hath an especial regard to his own Word carried by his servants, that the truth and certainty thereof may be seen; therefore also is their stroke called the day of thy watchmen, that they might take notice that what his servants spoke was certain. 3. God's Ministers ought carefully to study the condition of his people, and labour to stand in God's counsel, that they may understand his mind concerning the Church, and faithfully give warning thereof; therefore are they called watchmen, by a name borrowed from the practice of Sentinels in armies or cities. 9 Albeit men in their wicked ways dream that they ought not to be accountable unto any, yet the Lord will take inspection of their ways, and call them to an account for them; thy visitation cometh. 10. The Lord will so pursue guiltiness with affliction, as the guilty man shall be entangled, and have no way to shift the rod; and guiltiness in a time of need will reduce men to such straits and perplexities, such anxieties and pressures of mind, that they shall not know whither to turn them; therefore, saith he, now shall be their perplexity, or intangling; whereas to the righteous even in darkness, there ariseth light of clearness and comfort.  Ver. 5. 
Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.  6. 
For the son dishonoureth the father, the daughter riseth up against her mother: the daughter in law against her mother in law, a man's enemies are the men of his own house.  
A third instance of this defection in all ranks and conditions of men, is held forth in the unfaithfulness and inhumanity that was among them, insomuch that neither intimate friends, whom men do in a sort intrust themselves to, to be guided by them, Psal. 55.14. nor yet wives are to be trusted in, yea, those whom the strictest bonds of nature, affinity or subjection would tie to be friendly, do prove treacherous. Doct. 1. Want of natural affection, and men's turning monstrous in their dispositions and behaviour, is the usual companion and lymptome of a declining time; for, saith he, the son dishonoureth the father, the daughter riseth up against her mother, and so violate the bonds of nature, the daughter in law against her mother in law, and makes void the bonds of affinity, a man's enemies are the men of his own house; no bond of subjection will tie inferiors. This evil temper is foretold to be in the perilous latter times, 2 Tim. 3.2, 3. 2. There is no sure hold to be had of any man, how strictly soever he be bound, who is declining from God, and hath not a tender conscience standing in awe of God; for in this declining time, friends, guide's, wives, sons, daughters, etc. are not to be trusted in. He who is false in his duty to God, will prove true to none. 3. In times of defection and backsliding, as the godly aught out of love to believe all things, 1 Cor. 13.7. and not easily take prejudice: so are they also to walk warily and prudently; Trust ye not, saith he, put no confidence, keep the doors of thy mouth, especially none is to be looked to for help, or trusted in, but only God.  Verse 7. 
Therefore I will look unto the LORD: I will wait for the God of my salvation: my God will hear me.  
Followeth the consolation of the godly, who lament this defection, and were to be involved in these common miseries and calamities, whom the Prophet by his practice in their name directeth to encourage themselves in God, and look unto, and wait for him, in hope of acceptance and deliverance; which is the general ground of encouragement. Doct. 1. The Lord makes use of troublesome and declining times, to drive his people the more to their duty and thrift; for, therefore, saith he, I will look unto the Lord. 2. There is in God sufficient matter of encouragement, to counterbalance any difficulty or discouragement that his people meet with in the world; for, in expectation thereof do they in such a time look unto the Lord, as an alsufficient remedy to keep them from being carried away with a declining time, and from discouragement in a sad time, by eyeing him. 3. In declining and sad times, the people of God ought to be most earnest in dealing with him, depending on him, and in expecting his help; for, the word signifieth that like a watchman set upon a tower, he will intently observe and watch, and look to God, and for help from him. See, Psal. 5.3. Lukewarm dealing with God, however it may please fools in a carme day, yet will not bear out in a time of public defection. 4. In the reeling and turning upsidedown of things here below, the people of God are not so much to look to these incertainties, as unto the immutability of God in what he is to his people; for, so much also is implied in his looking to the Lord. 5. With our faith and ardency in expecting Gods help, patiented waiting is also to be conjoined, by keeping his way, notwithstanding difficulties or delays of deliverance, and resolving to have faith exercised before it get the victory, therefore doth he resolve also to wait for God. 6. In all the people of Gods waiting on him there is still hope and confidence, though it be not always seen to the waiter; for, the same word in the Original signifies both waiting and hoping. 7. As it is the Lord only who can save and deliver, and as he is the only Saviour of his Church by virtue of the Covenant of grace made with her in Christ; so will he save all such as will implore him only in their straits, and have all their salvation from him, and in him according to the Covenant; for, all this doth that stile, the God of my salvation, which is made the ground of his waiting, imply. 8. We ought to encourage ourselves to deal with God, by acting faith, that we shall be accepted, I will look and wait, saith he, and that because, my God will hear me. 9 God is bound by Covenant to hear the lawful and needy desires of his people in due time; my God will hear me. 10. God's hearing of our prayers, or confidence that he will hear them, is sufficient encouragement in hardest times; for such is the Prophet's encouragement here, my God will hear me; A man that gets access unto God, and knows he will speed in heaven, may defy time to straiten him, having such a fair back door of enlargement.  Vers. 8. 
Rejoice not against me, O mine enemy: When I fall, I shall rise; when I sit in darkness, the LORD shall be a light unto me.  
The Prophet proceeds to hold out more special grounds of consolation and encouragement; the first whereof is, that the Church hath ground of hope of a satisfactory deliverance, and in this verse the Prophet speaking in her person, directs her how to manage this hope of comfort, in reference to her insulting enemies, to wit, that having such ground of hope, she should resolutely profess the same before them, and contemn their insolent mockery, and resolutely endure it, till the Lord by actual deliverance put them to silence. Doct. 1. The Church of God may for sin be deprived of the possession of her dignities, and be cast into a perplexed desolate condition, wanting both comfort and judgement to know what to do: for, she may fall and sit in darkness. 2. The people of God being in trouble will not want enemies to reproach and insult over them, to embitter their calamity; for, here they have an enemy rejoicing against them. 3. It is no strange thing to see the Church brought very low, and yet be raised up again, to see her fall is not to ruin, and her eclipses not continuing; therefore doth she expect to arise after her fall, and to have light after her darkness: When I fall, I shall arise, etc. whereas the fall of enemies hath no such comfort. 4. The Lord is alsufficient to give unto his people comfort in trouble, and an issue from it, therefore doth the believing Church seek no other ground for her faith: but, the Lord shall be a light unto me; it being he who had undertaken, and who by manifesting his own presence could create comfort and issue in the midst of troubles. 5. When the Church's privileges and grounds of hope are rightly seen, neither will enemies be found to have such cause of boasting, because of her trouble; as they suppose, nor needs the Church be much affected with their insulting, but may profess her despising them and it both, in hope of his help; therefore saith she, Rejoice not against me, O mine enemy; as if she said, ● boast at leisure, ye have no such cause as ye dream of. 6. However enemies having present advantage against the Church, will not give over their insolent reproaching, which she must endure in hope: yet the Lord by delivering her will put them to silence, and let them see that their joy was groundless: Rejoice not against me, when I fall, I shall arife, etc.  Vers. 9 
I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgement for me: he will bring me forth to the light, and I shall behold his righteousness.  
The Church is yet further directed how to manage this her hope of comfort, in relation to her guilt, which might seem to stand in the way of it: for, whereas it might be objected, How could she expect that God would be her light, seeing she by sin had provoked him to anger, and to cast her into these troubles, and so was her party? She answers, that she submissively stooping, and accepting in these troubles the punishment of her iniquity out of his hand, did expect that in due time, the Lord, whom she had provoked to afflict her, would plead her cause against her enemies who unjustly oppressed her, and plague them: and would restore her to her ancient glory, and in public view give her to enjoy the effects of his bounty and fidelity. Doct. 1. The Lord may have fatherly indignation against his people for their sins, and may testify the same by inflicting of outward calamities, and yet not reject their persons; for this cause is the godlies trouble called here, the indignation of the Lord, though men were instruments. See, 2 Chron. 19.2. 2. It is the duty of the godly, when God is angry and chastiseth, to be sensible of their sin procuring the same, to stoop humbly under his afflicting hand, and to bear it patiently and submissively, accepting the punishment of their iniquity: I will bar the indignation of the Lord, because I have sinned against him, saith she. 3. Sense of sin and of its great demerit, will make men submissive and stoop patiently under the rod, who otherwise would repine more: for, this is the re●son of her bearing the rod, because I have sinned. This is the cause wherefore men get so many rods dipped in their own guilt, because they bear not cleanly reds patiently, there being no cross so humbling as a sinful cross. See, Lam. 1.18. 4. True patience and submission unto God in affliction, aught to pre●sc●ibe no term-day unto itself, but to refer all to his will: I will bear until he plead. 5. Such as humble themselves before God, and patiently stoop under a procured affliction, may expect that God will take their part against all the instruments having hand in the same trouble, and clear their righteous cause in respect of those who sought only their own ends in afflicting them, and their humility and patience ought to be seasoned with this hope; He will plead my cause, saith she, who bears his indignation. See, Isa. 47.6. Zech. 1 15. 6. The Lord will not only clear his people's right against their oppressors by pronouncing sentence in their favour in his Word, but will accordingly put his sentence to execution, for so doth she expound his pleading; He will execute judgement for me. 7. The Lord having by affliction humbled his people for sin, and exercised their patience and faith, will restore unto them their wont privileges, and as it were in public view, and make manifest that they are his; therefore, saith he, He will bring me forth to the light, that is, not only comfort, but publicly own and honour me, and I shall behold, or enjoy to my satisfaction, his righteousness, or the wont effects of his fidelity in keeping Covenant, notwithstanding this seeming interruption.  Vers. 10. 
Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the LORD thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets.  
This hope for deliverance is further commended from the effects thereof upon the Church's enemies to her satisfaction: she is he●e directed to profess her hope, that her enemies who mocked her faith, should be confounded at the sight of her deliverance, and be ignominiously cut off, to her great joy and satisfaction. Doct. 1. God seethe it fitting sometimes to make his people's happiness conspicuous to the world, yea, even to their enemies, that it may make them a sore heart; for, than she that is mine enemy shall see it, to wit, her deliverance. See, Rev. 3.9. Psal. 112.10. 2. Faith in God and adhering to the true Religion hath been an old subject of derision to the Church's enemy's when she was in trouble: for, they said unto me, Where is the Lord thy God? 3. Scorning of saith and piety, whatever disadvantage seem to follow it, shall resolve into the scorners, shame and confusion, by seeing God to do for his people according as they expected from him; for, mine enemy shall see it, and shame shall cover her, (she shall be utterly confounded with it,) who said unto me, Where is the Lord thy God? 4. When the Lord hath tried his people, than the cup is put to the head of the wicked, and the enemies of the Church, and mockers of her confidence will be destroyed as contemptible things; for, now shall she be trodden down as the mire of the streets. 5. It will be a comfortable sight to the people of God to see God's justice against their enemies, and his goodwill toward them cleared and made manifest after long trials; for, saith she, mine eyes behold her Otherwise to take pleasure in the calamity of others, though enemies, is not lawful, Prov. 24.17. further then in that God is hereby glorified in the execution of his justice, and clearing of his keeping Covenant with his peoples. See, Ps. 58.10, 11.  Vers. 11. 
In the day that thy walls are to be built, in that day shall the decree be far removed.  12. 
In that day also he shall come even to thee from Assyria, and from the fortified cities, and from the fortress even to the river, and from sea to sea, and from mountain to mountain.  
A second ground of encouragement and comfort is held forth in God's promise to his Church, confirming her formerly professed hope: wherein he assures her of restitution, and of deliverance from the yoke of strange authority, and their cruel decrees, whereby they had been scattered among the Gentiles oppressed by tyrants, and the work of God obstructed amongst them, as when the building of the Temple was discharged, Ezra 4.5, 6, 21, 22, 23, 24. And he assures them further of the enlargement of the Church of Israel, not only by their return from all the parts where they had been scattered and detained, Isa. 27.12, 13. but by the Conversion of many Nations who should join themselves to the Church, from Assyria, and from Egypt, and from all the quarters of the world: This decree may also without wronging of the text, be safely understood of the Doctrine of the Gospel (called a decree, Psal. 2.7.) which after the restauration of the Jews, should be sent through the world for promoting of this promised enlargement, whereby both Jews and Gentiles should be gathered to the Church, as by the decree of Cyrus the Jews were set at liberty to return to their country from all quarters where they were scattered. Doct. 1. The Church endeavouring to comfort herself with hope in God in her troubles, will abundantly be confirmed therein by God: for after her professed hope, v. 8, 9, 10. the Lord confirms her here by a promise. See, Psal. 27.14. 2. The Church may procure 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 ruins of his destroyed Church and people: for, thy walls are to be built. 4. God's 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 ruin 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 access 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 fortress even to the rive●, 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 God's 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 mountains Lebanon, and Hor on the North, and other mountains in the wilderness 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 join 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 Jews, in that day he shall come even to thee, etc. alluding to the Proselytes coming up ●o Jerusalem of old. 8. The privileges 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 fortress 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 joined in such promises, Isa 19.23, 24, 25. 9 The Lords means 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, etc. 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 God's 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 do.  
Lest the people should flatter themselves in their sins, a caution is subjoined, for the right understanding of this promise showing that before the performance thereof a desolation must be, because of their sins, which was accomplished first by Nabuchadnezzar, and again by the Romans. 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 bitterness 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 do.  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 days of old.  15. 
According to the days of thy coming out of the land of Egypt, will I show unto him marvellous things.  
A third ground of encouragement is held forth, in an answer to the Prophet's prayer; who upon the mentioning of the ensuing desolation, turns 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 wont 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 deliverance, no less famous and miraculous, then when they were delivered of old from E●ypt This promise is both spoken of the Church and to her, no● only because she was abundantly satisfied of the first, and therefore it is spoken to her to stir he● up to believe the other, but to show the Lords constancy in doing her good in that, so to say, both before her face, and behind 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 disconsolate, and exposed to want and danger, unless 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 mountains; and albeit Carmel signify 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 show that their most fruitful places in exile should look like a wilderness to them; or, because it was an open field and mountain, and consequently not safe, though others join that rather with the latter part of the verse; Let them feed in the midst of Carmel, in Bashan, etc. 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, etc. 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 possess them, and this Charter and Privilege stands fast to the Church of the Jews here prayed for, to be manifested after all their dispersions. 6. Christ hath ample allowance to bestow upon his people, and all fullness 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 goodness, to encourage her in her present suits, whereof faith ought to make use; therefore, saith he, Let them feed as in the days 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 show him (or make him to enjoy) marvellous things. 10. As Christ's 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 days of thy coming out of the land of Egypt, I will show 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 murmur and unbelief, his reducing them to straits before he appeared for them, his working by small, unlikely and contrary means, etc. 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 expressly promised: and albeit this be spiritually accomplished, and daily accomplishing in the spititual deliverances of the Israel of God, yet this promise is made chief to the Church of Israel, in relation to their desolation; and albeit some pledge of this was given at their return from Babylon, yet than it came short among other things of the deliverance from Egypt, in that it was not National, even of the Jews; 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 ears shall be deaf.  17. 
They shall lick the dust like a serpent, they shall move out of their holes like worms 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 God's acts, and dumb, that they dare not speak (as formerly) proud things: and the terror of God's 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 seethe it fitting at some times, not only to be kind to his people, but to give public 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, etc. See, Ps●l. 126.2. 3. The Church's privileges 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 more that it hath proved vain. 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, etc. 5. God's 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 deaf. Or, if they work any more, it is but pretended subjection, and friendship out of fear: They shall lick the dust like a serpent, they shall move out of their holes, etc. They shall be afraid. So hard a piece of work are men's 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 men's misery and God's mercy are not discovered to them. 6. It is a great proof of God's power, and metre 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 Church's prosperity; for, it is an encouragement; That they shall lick the dust like a Serpent, etc. We are to be sensible and wary of the falsehood 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 God's interest in her, and presence with her: They shall be afraid of the Lord our God, and fear because of thee. The latter part of which speech may either be understood of God, the sweetness of the encouragement making them turn the speech to him, by way of warm 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 Church's name concludes all with a commendation of God, as singular in his mercy, ver. 18, 19 and his fidelity, ver. 20. He gins 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 sin, 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, aught to commend and endear himself to our hearts; therefore after rehearsal of mercies, he falls to commend the giver. 2. The Lord being rightly seen and taken up in himself and his dispensations, will be found singular and matchless, as one of whom we may boast over all idol-gods, whose ways 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. God's 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 hear 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 satisfy 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, unless they be joined 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 rejoice in God, who pardoneth iniquity. 5. God by a free pardon, will for his Christ's 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 quietness 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, aught 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 matchless, 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 matchless that doth that, and doth it matchlesly.  
The first expression clearing this benefit yet further is, and ●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 man's provocations, and so great is his inability, either to be rid of them, or satisfy God for them, that there is no way of reconciliation betwixt God and him, but by the Lords qui●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 faults 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 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 guiltiness; and on Gods part it imports, that whatever just displeasure he conceive against them, yet at last he will be reconciled with his heritage. 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 controversy. 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 public calamities, yet the comparison holds, 1. In that the Elect and pardoned one's are the fewer number, as a remnant in comparison of the bulk which are cut off. 2. In that a remnant left from trouble, aught in their behaviour to resemble much the godly and elect in sobriety, Isa. 38.15. in needy dependence, Zeph. 3.12. in mourning for sin, Ezek. 7.16. in holy walking, Zeph. 3.13, etc.  
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 pass them over at all times, but may testify 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 retains 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 entreat him to pass 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. God's 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 showeth them he doth it not grudgingly, Jer. 32.41. nor doth he delight to be at odds with them, but always 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 itself.  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 privilege 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 mercy 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 God's constancy here●n, that after compassion hath been formerly showed 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 goodness of God in pardoning sin, nor the great mercy a self-condemned sinner seethe in it, nor the great benefit he reaps by it; therefore are expressions so multiplied about it. 2. Albeit it be a sweet sign 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 adds much to the assurance and comfort of this benefit, when every self-condemned sinner layeth hold on this benefit, and applieth it to himself, 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 people's 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 sin, 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 kind 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 child of God, having abused former mercies, and lying in his sin and misery, be an unworthy and contemptible object, having nothing wherewith to commend himself 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 unworthiness 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, unless 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 further explication of the way of pardon, that God overcomes the great provocation of sin, standing in his mercy's way, or as an effect of pardon, that God not only pardons the guilt, but mortifieth the power of sin in his people. Whence learn. 1. The Lord pardons sin in none, but such as he makes sensible of the great provocation of sin, and makes them to see it as an army, standing in mercy's way, to be subdued; for, so do they express the way of pardon. 2. God's mercy is alsufficient to overcome all provocations, and to overcome the ill deserving of sin; for, He will subdue iniquity. See, Cant 2.8. Rom 5.20. 3. Whoever get pardon of sin, 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 sin is to be wrought by God, and expected from him, otherwise our endeavours will not prevail, and when our endeavours of mortification avail not, yet our case is not hopeless; for, He will subdue our iniquities.  
The last expression, Thou wilt cast all their sins into the depths of the sea, contains a further effect of pardon, that sins once pardoned, shall not be remembered nor laid to their charge again, 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 sins brought to remembrance, to be matter of humiliation, and stirring up to repentance; and albeit an hour of tentation may shake lose 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 sin 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. God's 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, etc. 3. As the sense of the pardon of sin, and freedom from the apprehension of Gods keeping it in remembrance, is a warm 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 days 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 privileges 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 seen 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 sum of God's 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 freedom of mercy in promising diminisheth nothing of the certainty of performance: but as mercy opens the door, so truth keeps it open. Hence it is, that those two are so frequently conjoined 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 privilege; 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 father's 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 forthcoming 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 jacob, and the mercy to Abraham, which thou hast sworn; etc. For this cause the Apostle, Rom. 11.29. reckons, that God's purposes toward them as a Nation, are among the gifts which are without repentance, and never to be recalled and made utterly void, more than 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 God's 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, etc. 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 overrunning Judah: therefore the Lord, for the comfort of his people thus afflicted, raiseth up Nahum, (whether in Hezekiah's days, 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 ruin of that Monarchy, especially of the chief City Nineveh; and for this end, setting forth a description of God, in his justice, power and mercy, suitable to the present purpose, he foretells the ruin of the State of Assyria, by the Medes and Chaldeans, 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, the example of other places, and the fruitlessness of all their endeavours to defend themselves, chap. 3.   

CHAP. I.  
THis Chapter after the Inscription, ver. 1. containeth, First, a Description of God in his justice and power against his enemies, ver. 2, 3, 4, 5, 6. and mercy toward his people, ver. 7. Secondly, in an application of this description to the present purpose; wherein, 1. The Assyrians are threatened with violent and total destruction, ver. 8. notwithstanding their insolent presumption, in thinking to be able to wrong the Church, or defend themselves, ver. 9 or their formidable union and their prosperity, which God would make use of to bring on their stroke, ver. 16.2. The cause of all this is declared to be their injurious dealing against God and his people, ver. 11. for which they are again threatened, that so he may comfort his Church with deliverance from their oppressions, ver. 12, 13. 3 To confirm this sentence yet more, Assyria, or the royal family is again threatened, with utter rooting our, ver. 14. the news whereof should produce comfort to the Church, having liberty thereby to enjoy and go about the ordinances, ver. 15.  Vers. 1. 
THe burden of Nineveh, the book of the vision of Nahum the Elkothite.  
The Inscription holds forth, 1. The Penman of this Prophecy described from his name, and the place of his birth, of both which we read no more elsewhere. 2. The nature of the message, containing hard tidings against the chief City of the Assyrian Empire (called Nineveh, or the habitation of Ninus) under which the Empire itself is to be understood. 3. The authority and certainty of this message, in that he had it by vision. Whence learn, 1. Even enemies to the Church, are under the dominion of God's Providence, and liable to his rebukes and corrections; for, he hath a burden against Nineveh. 2. There is nothing to be expected from God to impenitent sinners, or such as seeming to repent, continue not in that exercise, but return to their vomit, but hard tidings; for, Nineveh, forgetting to continue in that exercise which they began at Jonahs' preaching, get now from the Lord a burden. 3. Judgements denounced by God against the wicked for sin, are insupportable and crushing, such as the creature cannot stand under: therefore are they called a burden. 4. Wrath denounced against impenitent sinners, is infallible and certain, whatever may appear to those who judge by appearance; for, This burden is the book of the vision, containing what God had certainly revealed to his servant, and commanded him to publish in his Name and Authority. 5. As Nahum saw this by vision, so they would study to be near God, who would see the ruin of flourishing enemies, and get it believed from the Word.  Vers. 2. 
God is jealous, and the LORD revengeth: the LORD revengeth, and is furious, the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies.  
The justice of God, taking vengeance on his enemies, is described from the cause moving him to it, which is his jealousy, or tender feeling of the injuries done to his honour and dear people; and from the severity and certainty thereof, though suspended for a time. Doct. 1. As the Lord is jealous of his people's affections towards him, Exod. 20.5. so is he jealous and cannot endure the wrong done to his honour in hurting his people who are dear to him: for, God is jealous. 2. This jealousy and affection of God, will in due time break out in just revenge against his and the Church's enemies, recompensing the wrongs they do, which his people cannot take course with: for, God is Jealous, and the Lord revengeth. 3. Vengeance executed by God, jealous for his people whom he loveth, floweth from great displeasure, and is most severe: for, the Lord revengeth all injuries, and is furious. The Hebrew word imports great fury, as of one (so to say, with reverence to him who speaks so to our capacity,) transported with it. 4 The justice and severity of God against wicked men, would be seriously studied, both by enemies to deter them from doing evil, and by his oppressed people for their comfort; for, this repetition, The Lord revengeth, and is furious, the Lord will take vengeance, imports, that there should be many thoughts of it. 5. The Lord owns his people's quarrel, and declareth himself a Party against their enemies; for, they are his adversaries and his enemies. 6 That wrath which the Lord's Word denounceth against the wicked, and which their wickedness calls aloud for, and yet is kept off, is but only reserved for a more fit time, to be poured forth in greater measure; for, He reserveth wrath for his enemies. The Original hath it only reserveth, without any addition, which showeth how inexpressible that anger is, which God treasureth up to be poured out together.  Ver. 3. 
The LORD is slow to anger, and great in power, and will not at all acquit the wicked: the LORD hath his way in the whirlwind, and in the storm, and the clouds are the dust of his feet.  
This justice of God taking vengeance on enemies, is further described from the way of manifesting thereof, which is flowly, but certainly; the Lord forbearing, neither because he purposeth to forgive, nor because he wants power; as may appear from his Majesty and State, when he appeareth environed with whirlwinds and tempests raised by his power, as, Psal. 18.8,— 11. and the airle clouds being as dust, raised by his stately progress, as armies raise dust in their march: and this is one part of the description of his power, for executing this just vengeance, Doct. 1. The Lord, even toward enemies is long-suffering, and slow in executing of anger, that their destruction may be seen to be of themselves, that in his holy providence they may stumble more upon his indulgence, and fill up their measure, and that his Church's faith and patience may be tried; Therefore, saith he, The Lord is slow to anger. 2. When the Lord spareth his enemies, it is not because he is not able to meet with them, nor ought we to judge because of any outward appearances, that they are invincible; for, how unlikely soever the destruction of enemies may be in the eyes of men, yet the Lord, who is slow to anger, is also great in power. 3. As the Lord is able to reach his enemies when he pleaseth, so his forbearing of them, is no evidence that they shall be exempted altogether; but he will undoubtedly give proof of his power in dealing with them as their way deserveth; for, the Lord is great in power, and will not at all acquit the wicked. He will punish them, lest his sparing them altogether should give ground to any to think that he held them innocent, or absolved them as guiltless, as the word signifies. 4. The Lord is able by his power speedily to bring to pass greatest things, and can, when he pleaseth, overturn, confound & darken all things, which appeared to be stable, well ordered and clear; for, so much doth his way in the whirlwind, storm and clouds teach. These suddenly confound what they surprise, and clouds and storms do darken the face of a clear sky, and God's way in these points at the suddenness thereof, Prov. 10.25. Isa. 19.1. 5. The Lord manifesting himself in his great glory doth but, so to say, obscure himself in respect of our infirmity, which cannot comprehend his glory in its brightness, for so much doth his manifestation of himself environed with dark storms, or tempests, and thick lowering clouds teach. See, Psal. 97.2. 6. God's dispensations even when they are most dreadful and terrible in effects, may yet be deep and unsearchable, and his purpose and counsel in them hard to discern; for so much further doth his way in whirlwinds, storms and clouds, (which involve and darken all) teach.  Ver. 4. 
He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth.  5. 
The mountains quake at him, and the hills melt, and the earth is burnt at his presence; yea, the world, and all that dwell therein.  
This power of God is yet further described from the effects thereof, that he can in his anger dry up seas and rivers, as of old appeared at the red-sea and Jordan; he can blast the beauty of fertile and pleasant places, such as Lebanon for trees, Bashan for pasture, and Cormel for corn; he can make the stable hills to quake and melt like wax or snow; the earth to burn up with drought, or as Sodom was destroyed, yea, and can dissolve all the creatures, and make the habitable world feel the effects of his power: from all which Learn, 1. The power of God is much to be studied by all those who oppose him, and by them who expect help from him in trouble; therefore this ample description of his power is recorded. 2. Whatever men do conceit of themselves, yet it is no small task to give God the glory of omnipotency, and fix faith upon him, as able to do whatsoever he pleaseth; for, this commendation of his power is no vain repetition, but importeth that neither do enemies fear it, nor his people trust it as they ought. 3. The Lord doth give such ample proofs of his power in his works of providence upon the creatures in heaven and earth, as may clearly confirm us in the faith of his omnipotency, which are therefore to be studied, that we may be confirmed; this is held forth in what he doth dailyin the air in storms and clouds, v. 3. and in what he can do upon seas, rivers, hills, etc. whereof ample proof hath been given, as is recorded in Scripture. 4. All the creatures are subject to the power of God, to be disposed of, and their ordinary course to be overturned at his pleasure; for, he makes seas and rivers dry, makes fruits to whither, hills and earth to melt and burn, and the world to be turned upsidedown.  Ver. 6. 
Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him.  
From the former evidences of God's power upon the creatures, the Prophet inferreth the inability of any to stand or endure when an angry God calleth them before his tribunal; and that because his anger being attended with invincible power, would as a fire burn up all before it without mercy, and can overturn hard rocks, as at Christ's death, and 1. Kings. 19.11. Doct. 1. The Lord's indignation against sin, would be looked upon as attended with divine Omnipotency, able to make the creature feel it sadly; for, so doth this dependence teach. See, Psal. 90.11. 2. No attribute in God, how dreadful soever, is formidable to any but to the man who provokes him to anger, and continueth therein without repentance. Therefore is his dreadful power held forth as a ground to this conclusion, Who can stand before his indignation? and who can abide in the fierceness of his anger? 3. It is but mad presumption in wicked men, to think to decline God's judgement-seat, or to keep their feet when he is angry; for God will draw them to his tribunal, and having rebuked and condemned them, will cast them out of his presence, and destroy them in his fierce displeasure; for, who can stand before his indignation, & c? 4. When God's anger is rightly considered, when the effects thereof upon the creatures are seen, and when man becometh well acquainted with his own weakness, he will easily see the folly of standing out against God; for, his fury is poured out like fire (upon combustible matter; such as man is before him) and the rocks a●e thrown down by him, how much more weak man?  Ver. 7. 
The LORD is good, a strong hold in the day of trouble, and he knoweth them that trust in him.  
Followeth a description of God in his mercy, that he is good and meek a defence in trouble, and an approver of, and carer for such as are his people and trust in him: and as the former description of his power and justice was verified upon the Assyrians, so this hath relation to the behaviour and success of H●zekiah and Judah, who trusting in God, 2 Kings 18.5. 2 Chron. 32.8. were protected and delivered. Doct. 1 The people of God ought to be such, as fleeing out of themselves, and renouncing all trust in humane helps and confidences, do make God their only refuge both against sin and trouble; for, so doth the word rendered trusting import, they trust in him. 2. The Lord in his greatest majesty and terribleness, is still good and favourable to such as trust in him; for after the description of his power and justice, is subjoined, The Lord is good. See, Mat. 28.4, 5. 3. The people of God ought to resolve for times of trouble and straight, which yet is without any prejudice to the goodness of God toward them, as being sent to do them good, and to their advantage; for, the Lord ●s good, and yet it is implied that there will be the day of trouble, and but a day, not an eternity of it. 4. The power of God which is employed against enemies, is forthcoming for the comfort of his people in their need; for, thereby is he a strong hold, or, strength. 5. The Lord's goodness, his protection and defence is best known and discerned in times of difficulty; for, the Lord is good, a strong hold in the day of trouble. His people's wanting of difficulties would take away the sense of what he is to them and for them, Psal. 31.7. 6. The Lord not only as omniscient knoweth, but doth approve and hath a care of such as lean to him, and give him the glory of his attributes, by believing; for, he knoweth them that trust in him.  Ver. 8. 
But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies.  
The Prophet proceeds to apply this description of God to the present purpose, and in opposition to this his goodness, his severity against the Assyrians is held forth, comprehending the sum of all the threatening, that the City or Empire shall be so suddenly and violently overthrown, as if a deluge had swept it away, and in that any who escape that storm, shall be pursued and cut off with judgements. Doct. 1. The people of God ought to learn to esteem highly of their safety in him, by considering the woeful case of such as are without him; therefore is this calamity set in opposition to their safety, that they may stand as it were upon the bridge of this deluge, and seeing the wicked perish, may rejoice in him who is become their salvation; The Lord is good, etc. But with an overrunning flood he will make an utter end, etc. 2. The judgements of an angry God are as irresistible, and make as great havoc of persons or places, as if an inundation or deluge broke in upon a land, so doth this similitude import, with an over running flood he will make an utter end of the place thereof, to wit, of Nineveh, or the Assyrian Empire; it should be so destroyed and swept away, as the place where the city stood should bear no monument thereof, no● should there be any face of the Empire. This form of speech doth frequently point out total extirpation, Psal. 37.10. Dan. 2.35. Rev. 12.8. 3. There is no possibility for man to shun the righteous judgements of the Lord; nor can exemption in horridest calamities secure a sinner from other plagues; for, though they escape the deluge, or think to flee, yet darkness shall pursue his enemies. 4. The portion of God's enemies is to be cut off and sent out of the world in affliction, ignominy and terror, and afterward to be sent to the pit; for, so much doth darkness import. See, Job 10.21, 22. Jer. 13.16. Matth. 8.12. darkness shall pursue his enemies, and where he pursues he will overtake.  Ver. 9 
What do ye imagine against the LORD? he will make an utter end; affliction shall not rise up the second time.  
This sentence is confirmed in that their enterprises against the Church would be so far from taking effect, and their projects to uphold themselves, and their Monarchy stand in so little stead, that he should totally ruin and cut them off, so that there should be nothing left for a second stroke to hit upon. Doct. 1. It is a presumptuous and vain course for men to plot and enterprise evil against the Church of God, considering that this is to oppose themselves against God, and to draw speedy destruction upon themselves from him, which will mar their project; for, what do ye imagine against the Lord? he will make an utter end, saith he to the Assyrians plotting the Church's destruction. 2. All humane endeavours to keep off judgements will prove vain, when God is a party and about to punish for sin; for, so much also are we to understand in this place, by imagining against the Lord; which he contemns, and judges as foolish thoughts, to think to be delivered thereby; What do ye imagine against the Lord? See, Prov. 21.30. 2. However the Lord spare wicked States, when his own Church is often troubled, yet when their cup is full, he will once for all pay them home with total ruin; for, he will make an utter end; affliction shall not rise up the second time.  Ver. 10. 
For while they be folded together as thorns, and while they are drunken together as drunkards, they shall be devoured as stubble fully dry.  
A further confirmation of this sentence, and of the certainty and completeness of their calamity, is held forth in a threefold similitude. 1. Of thorns folded togethar, which while one cannot separate, he casts into the fire, and so all do easily burn. 2. Of drunken men, who are easily overcome and slain. 3. Of stubble fully dry, which easily takes fire: whereby also they are taught the vanity of all they had to oppose against God's stroke; for, whereas they confided in their numbers, union and terribleness (as thorns folded together, and pricking on all hands, may signify) they should indeed prove a fit bundle for the fire, and be perplexed in their own counsels, that they may run on destruction; and whereas they confided in their pleasures, they should be infatuated thereby, and prove as drunken men, ready to hurt themselves, and fit to be slain by others; and their sunshine of prosperity should but dry them as fuel for the fire. Doct. 1. God can make use of such things as men conceive to be their advantages, for to procure their ruin, and blast all of them; for, so do these similitudes, before explained, teach us: God can turn their confided in union and terribleness into perplexity and total destruction, as thorns folded together are fit to be cast into the fire. 2. Abused pleasures and prosperity do ripen the abusers, and fit them for judgement; while as their hearts being effeminate therewith, cannot (in God's just judgement upon them) stand out against any blast of trouble; and withal trouble comes from God unexpectedly upon such, while they are taken up with the noise of their delights; for, while they are drunken as drunkards, who have not their wits about them, they shall be devoured. 3. There is as little ability in sinful man to stand out against the just vengeance of God, as in dry stubble to resist the fire, that it should not kindle in it and burn it; for, though they be both folded together, and drunken with pleasure, yet that shall not so much as make them endure trouble, as thorns do the fire, but yet more, they shall be devoured as stubble fully dry.  Ver. 11. 
There is one come out of thee that imagineth evil against the LORD: a wicked counsellor,  
Followeth the Lord's controversy, and cause of this calamity, which was the injuries done by Sennacherib: (not excluding others of their Kings before) who purposed and plotted the ruin of the Church, and by his servant Rabshakeh uttered blasphemy against God, and counselled his people to quit their confidence, and yield to him. See, 2. King. 18. 2 Chron. 32. Isay. 36 This verse makes it clear, that the threaten in this chapter are not chief directed against Senacherib and his army, (though it may sometimes be hinted at as a presage of great ruin) but against the Assyrian Empire; for Sennacherib is one come out of thee, that is, out of Assyria or, Nineveh, who are here threatened. Doct. 1. Injuries done unto God's people do bring most speedy and total ruin upon any State; for, such was the quarrel here, imagining evil against the Lord. 2. Wicked governor's and ruler's do draw on speedy calamities on such as they rule over, and lead in wrong courses; for, Assyria and Nineveh are to be cut off, because there is one come out of thee, etc. 3. When the Lords people are wronged, he will still appear in the quarrel, and resent the injury as done to himself, his people being under his protection, and the design tending to deprive him of a people and of a throne in the Church; therefore all their enterprises are expounded to be imagining evil against the Lord. Se●, Zech. 2.8. 4. The Lord doth observe and will severely punish the wicked projects and machinations of enemies, whatever effect he in his providence permit them to have; for, it is laid to their charge, that there is one come out of thee, that imagineth evil against the Lord, a wicked counsellor, albeit he get no leave to execute all his purpose. See, Psal. 21.11. 5. It is a wicked imagination in men, that leads them to blaspheme God, in denying his power and providence, and mocking of his people's confidence in him, or to think that this is the way to prosper: and it is a wicked counsel to persuade God's people to renounce their confidence, and renounce the way of his worship, that it may be well with them; the authors of all which God will not suffer to go unpunished; for, thus also did Sennacherib and Rabshakeh imagine evil against the Lord, and prove a wicked counsellor, as the sacred History relates, and for this is Assyria threatened. 6. It is the character of one indeed desperate, and a never-do-well, who dares enter the lists in opposition to God, by plotting against his glory and people; for, he is a wicked counsellor, or a counsellor of Belial, that is, not only one who having cast off all yokes, and awe of God, hath fallen upon such devilish plots, but one who will never do well, as the word signifies.  Ver. 12. 
Thus saith the LORD, Though they be quiet, and likewise many, yet thus shall they be cut down, when he shall pass through: though I have afflicted thee, I will afflict thee no more.  Ver. 13. 
For now will I break his yoke from off thee, and will burst thy bonds in sunder.  
Upon the back of this challenge they are again threatened with destruction, notwithstanding of their quiet and secure condition, or of their confidence in their great multitudes: and this sentence is further amplified from God's end in it, which is to comfort his Church in Judah, that had been afflicted by the Assyrians, to whom he promiseth that she should no more be smitten with that rod, but that by the destruction of Assyria, she should be delivered from that slavery and bondage, under which she had been held by them. Doct. 1. As prosperity makes a people usually fat and rank, so doth their waxing gross call for strokes: for, they being quiet, became likewise many, and therefore shall be cut down or shorn; while the Prophet saith, Thus shall they be cut down or shorn, he either hath in delivering this message, used some gesture, representing the way of cutting down or mowing; or, he alludeth to the signification of the word cutting down, which is used of cutting down rank grass, wool or hair, by sharpened instruments, so signifying the cutting short their flourishing and luxuriant condition; or, the word translated thus, may be rendered likewise, as it is immediately before, and so it imports, that as they had tasted of peace, and likewise of multiplication: so should they also find cutting down; or, it may be rendered certainly, as it is frequently used in Scripture. 2. Nothing the creature can enjoy is able to hold off God's stroke, nor needs he any time to ruin his enemies, but can do it with one sudden stroke; for, though they be quiet (free of trouble, and secure in their fortifications) yet shall they be cut down, and that when he shall pass through: or, with a sudden stroke, alluding to the stroke on Sennacheribs Army. 3. This repetition of the sentence teacheth, how hard a thing it is to get threatened judgements believed in a prosperous condition; therefore the Lord doth again undertake it, whatever they had to oppose, And teacheth, that it is useful for the Church to look on injuries done to her, as a sufficient quarrel to bring judgements on her persecutors; for, therefore after that challenge, v. 11. the sentence is again repeated. 4. The Lord would have his Church observing the kindness shown to her, and the benefits that redound to her by his judgements on the world, therefore doth he direct the speech to her, that she may observe it. Though I have afflicted thee, etc. 5. The Lord takes with the stile of being the afflicter of his people, whoever be the instruments, and would be seen of them to be so, therefore, saith he, I have afflicted thee. See, Isa. 10.5. 6. Albeit the Church of God will never get an end put to her afflictions, until eternity come, when God shall wipe away all tears from her eyes; yet ought she to acknowledge the Lords great mercy, in cutting off her present enemies, and giving a breathing time; for, so must this promise, I will afflict thee no more, be understood in this place, with relation to the present enemy, that the Church should be free of their trouble, and enjoy a little rest. 7. The Lords former sharp dealing aught to be no obstacle to our faith in expecting of good things; for, he can easily, when he will, change his dealing: Though I have afflicted thee, saith he, I will afflict thee no more. 8. As the Lord seethe it fitting, at some times to humble his Church, by bringing her into bondage; so he easily can, and in due time will set her at freedom; therefore, saith he, Now will I break his yoke from off thee, and will burst thy bond in sunder.  Vers. 14. 
And the LORD hath given a commandment concerning thee, that no more of thy name be sown: out of the house of thy gods will I cut off the graven image, and the molten image: I will make thy grave, for thou art vile.  
Albeit it be true, that Sennacheribs glory was stained by that discomfiture received in Judah, Is. 37.36. and he was shortly after killed in the house of his gods, Is 37.38. whereby that temple was polluted from being the habitation of their idols, where the King was slain, and (belike) buried, yet this cannot exhaust this full threatening, seeing his son reigned in his stead, Isa. 37.38. and so his name was yet sown, and therefore the threatening is to be looked on, as reaching the whole Empire of Assyria, the final and irreparable ruin whereof is yet divers ways pointed out, 1. By having no more of their name sown, whereby we are given to understand, that their very memory should be quite cut off, and the dreadful report which went of them among other Nations quite forgotten, and so their cutting down, v. 12. should differ from the condition of grass, or other things which grow up again after they are cut down, and of corn which is yearly sown after cutting down. 2. By destroying of their idol● and supposed sacred things, which is another sign of total ruin of an idolatrous land continuing so still, when the stroke reacheth even to these. 3. By burying of them, and putting them off the face of the earth, as being vile and stinking above ground, which seems to have begun, after that overthrow of their army in Judah. Doct. 1. Such is the presumption of wicked men, and the heartless diffidence of God's people, that God's sentence against his enemies is hardly received and credited: for, this frequent repetition showeth, that this truth is not easily inculcated. 2. It is sufficient ground of assurance for the coming to pass of greatest things, that the Lord hath determined they should be; for, this is given as a sure ground of Assyria's ruin, that the Lord hath given a Commandment concerning thee, or purposed their destruction, his purpose concluding as effectually the concurring of all means to bring it about, as if they were especially commanded. 3. The Lord doth justly root out the memory of such persons or States, as make it their only work to get a name on earth, and to be eminent and terrible; for, such is Assyria's doom: No more of thy name shall be sown. 4. The threatening of the destruction of idols, as a sign of total ruin, should put us in mind of the Lords great controversy against idolatry and idols, in that he will ruin the worshippers thereof, to ruin them: as also, if the cutting off of their idols was a sign of utter destruction, how much more ought it to be grievous unto us, beyond any of our particular losses, when our God in his honour and house is wronged, and how sad a presage is it of a sad stroke, when God doth not spare his own interests in a land? all this we may gather from this sentence, Out of the house of thy gods will I cut off the graven image, and the molten image. 5. God can make the greatest and most formidable Nations contemptible, not only before him by their vices, but in the view of all the world, by affronts put upon them by Providence: and so cut them off from the face of the earth, as unworthy and unfit to live upon it; for, so doth this sentence, I will make thy grave, for thou art vile, import.  Verse 15. 
Behold, upon the mountains the feet of him that bringeth good tidings, that publisheth peace, O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass thorough thee, he is utterly cut off.  
However a passage like unto this, Isa. 52.7. be applied unto the Gospel, Rom. 10.15. (Christ, promised in the Gospel, being the foundation of all the Church's deliverances, and these glad tidings and deliverances, being but shadows of the glad tidings of the Gospel, and of the salvation therein held forth:) yet the proper drift of this place is, to show the effects which the destruction of the Assyrians should produce in the Church of Judah, now only left, who hearing these tidings proclaimed openly, as upon the mountains, should rejoice in them as glad tidings, and tidings of peace: and should without disturbance keep their solemnities, and praise God, their enemies, who disquieted and interrupted them, being now cut off: A notable proof of all which they had, when as Sennacheribs army, who made havoc of Judah, and shut up Jerusalem was overthrown. Doct. 1. The Lord will refresh his Church, who hath received the glad tidings of salvation, with glad tidings of his appearing and doing for her in difficulties; for, there are here good tidings, and peacc published openly upon the mountains. 2. The report of the Lords doing for his people, aught to be seriously considered by them, and they to be affected therewith; Behold, upon the mountains, etc. saith he. 3. It is the Church's sorest affliction to be deprived of the free use of the Ordinances of God, and the enjoyment of them her greatest mercy: for, so is implied in the Command now to keep thy solemn feasts, (which before she could not) as the great mercy in her deliverance. 4. The want of public Ordinances, and the solemnities of worship is a bitter trial, however it may far well with the people of God, in their private exercises of Religion, and in their inward conditions; for, so is also imported in that Judah may keep solemn feasts. 5. Our estimation of, and respect unto the Ordinances of God, must be evidenced by our great alacrity in going about them, (especially after we have been deprived of them for a time;) and by our endeavoured thankfulness to God for the enjoying of them; for, this speech, O Judah, keep thy solemn feasts, is a stirring up to alacrity, and the Command, Perform thy vows, imports a sensible obligation to thankfulness to God for the restoring of the Ordinances. 6. The Lord will cut off such sons of Belial, as do molest his people in the free use of his Ordinances, be they never so potent; for, so is assured of the Assyrians; for the wicked, or, Belial shall pass no more through thee, he is utterly cut off: And this sentence stands still in force to be executed in due time, upon all those who do trace the Assyrians footsteps, and imitate their sins.   

CHAP. II.  
THis Chapter contains a lively description of the destruction of Nineveh, wherein is set forth the preparations for the siege, which they might in reason now expect, ver. 1, 2, 3, 4, 5. the taking away of the City, v. 6. with the captivity of the Queen, v. 7. the flight of the inhabitants and desendants, v. 8. the sacking of the City, and the terror, confusion and sorrow that shall be amongst all, v. 9, 10. All which is amplified from the cause of this stroke, which is insinuated in the admiration and insulting of such as see or hear of their ruin, ver. 11, 12. and expressly declared by the Lord, who owns all this that is come upon her, as his act punishing her sin, v. 13.  Verse 1. 
HE that dasheth in pieces is come up before thy face: keep the munition; watch the way, make thy loins strong, fortify thy power mightily.  
The preparations against Ni●eveh are set down in general, that the Medes, and Nabuchadnezzar, and the Chaldeans, who use to crush all they set upon, are to assault her also, whom she shall not be able to resist, though she use all means for defence. And therefore the enemy is spoken of, as if he were already in sight of the City, and she is exhorted by way of derision to prepare herself, by keeping her walls, sending out her Scouts to observe the enemy's approach, and by encouraging and strengthening herself all the ways she could. Doct. 1. The Lord can make a Nation formidable, so long as he hath service for them, who, when their own cup is filled, become also feeble; for, the enemies by reason of former successes, appear unto the Assyrians, as he that dasheth in pieces, or, the hammer, Jer. 50.23. and yet they were afterwards brought down. 2. When God sends a prospering enemy against a wicked people, it is, that it may contribute and add to that terror of God wherewith he will confound them in their trouble; for, therefore are the enemies named here, He that dasheth in pieces, to strike Nineveh with terror. 3. Albeit secure sinners put the evil day fare off, yet such as know the mind of God may see it, as if it were present, and sinners themselves will at last find it so; therefore saith the Prophet, He that dasheth in pieces is come up before thy face, because he saw it so from God, and they should find it so. 4. Wicked men are not soon sensible of the hand of God against them, but may think to bear out against the trouble, which is sent to destroy them; for, so doth Nineveh prepare, as if she would stand it out. 5. The most prudent and couragiou spreparations of men, are but matter of derision, when God hath a quarrel, and they will prove but fools in trusting in them: for, these exhortations, Keep the munition, watch the way, etc. are spoken by way of holy derision, showing that the utmost of their endeavours should not avail them.  Vers. 2. 
For the LORD hath turned away the excellency of Jacob, as the excellency of Israel, for the emptiers have emptied them out, and marred their vine-branches.  
A reason is given why Nineveh might expect that the Lord would now come against her, though before she had been by his permission prosperous; to wit, that the Lord had by the Affyrians, as his scourge, chastised Judah (for so much seems to be understood by Jacob, as distinguished from Israel,) as well as the ten tribes, and overturned and trod under foot their proud gloriation in their excellencies; the one being totally depopulated and emptied by them, and the other deformed by the taking and sacking of their towns and villages, which were as branches sprung out of Jerusalem the mother-City; and therefore he would not spare Nineveh, but it was now time to take course with them, and cast the rod into the fire. Doct. 1. The Lord hath an especial quarrel at the pride of his people, which ariseth from the consideration of their excellencies or privileges, and will have it stained; for, The Lord hath turned away the excellency of Jacob, as the excellency of Israel, and so spares it in none: and the same word signifying both excellency and pride, showeth, that as privileges and conceiting of them, go often together: so the Lord abhorreth such conceit most of any. 2. No less oftentimes will serve to slain pride, and bring down the conceit of a people privileged by God, then almost total destruction; for in turning away their excellency, The emptiers have emptied them out, and marred their vine-branches. 3. The Lord so much abhorreth the pride of his people, that he will tolerate even a blasphemous enemy, till they have been instrumental in bringing it down; therefore, Nineveh is not meddled with, till by them the Lord hath turned away the excellency of Jacob, etc. See, Isa. 10.11, 12, 4. The Church being humbled, and her vainglory laid low before the Lord, he will then take order with such as have been instruments of her affliction: therefore, this is a reason of the enemies coming against Nineveh; for, The Lord hath turned away the excellency of Jacob, etc. The Church's sins, unmortified by the rod, are the safeguard of enemies, and the reason why they are so long preserved.  Vers. 3. 
The shield of his mighty men is made red, the valiant men are in scarlet: the charets shall be with flaming torches in the day of his preparation, and the firre-trees shall be terribly shaken.  4. 
The charets shall rage's in the streets, they shall justle one against another in the broad ways, they shall seem like torches, they shall run like the lightnings.  5. 
He shall recount his Worthies, they shall stumble in their work, they shall make haste to the wall thereof, and the defence thereof shall be prepared.  
The army of the Chaldeans, and their preparations and actions against Nineveh, are more particularly described, 1. That the armour and clothing chief of their Leaders, were red and bloody-coloured, to terrify others, and hid their own wounds and blood, that the sight thereof might not encourage the enemies, nor make themselves to faint. 2. That their chariots both in preparations and assaults, for celerity, numerousness, and because of the fierce disposition of such as manage them, should rage's, justle and march nimbly as torches and lightnings, the iron of their wheels striking fire on the streets. 3. That their lances, which were so many, as if a wood of firre-trees, were divided amongst them, should be shaken and managed to the terror of the Assyrians. 4. That the Caldean King, encouraging his Leaders, and calling them by their names, they shall stumble for haste to be at the wall to assault it, and shall set up defences under which they may fight with less hazard; from all which Learn, 1. To adore the infinite Providence of God, who giveth by his Prophet an exact and particular account of every circumstance in this action, as if it were already done, intimating, that his purposes, effectual providence and foreknowledge, do condescend even to particular circumstances of actions. 2. This large description of their , garments, activity, etc. teacheth, how terrible those are, who are employed to execute the Lords vengeance and controversy, how strong they are on whose side he is, and how formidable to those whom he is to destroy. 3. If natural men, for their own ends of ambition and vain glory, may be made so resolute, as to run swiftly on hazards, and care nothing for death or wounds, as here is declared, how much more ought the Lords people to be resolute and courageous in resisting to blood, striving against sin, and in acting for God in their places and stations? 4. The practice of these men in preparing the defence under which they might fight, teacheth, that it is no true valour, even in nature's eyes, nor warrantable, to run so desperately on hazards, as to neglect any lawful means of self-defence.  Vers. 6. 
The gates of the rivers shall be opened, and the palace shall be dissolved.  
Followeth the way of taking the City, by the inundation of the river Tigris, on which it stood, whereby the wall being broken down, way was made for the enemy to enter as at gates, and the stately buildings, or royal Palace was carried away by the flood, or dissolved and destroyed by the enemies. Tigris is here called rivers, either by way of excellency above many rivers, or because it grew then as big as many rivers. Doct. 1. The Lord will so make use of men's courage in doing of his work, as that his own immediate hand and judgement may be seen; for, he will have the river made great by his hand, to make way for the enemy's entry and victory, that so it might be seen not to be their hand only: The gates of the rivers shall be opened. 2. The Lords immediate hand is seen in prevailing against his enemies, where they think themselves most secure: for, so way was made to enter Nineveh by the river, where it seemed most impregnable, and where, it seems, their Palace was built: The gates of the rivers shall be opened. As nothing will prove weak which God employeth, so nothing proves strong where he is a party. 3. Divine vengeance can strike Kings and wicked Rulers, not only with judgements abroad, on armies or subjects; but can pursue them to their very Palaces, and pull them down upon their heads; for, The Palace shall be dissolved.  Vers. 7. 
And Huzzah shall be led away captive, she shall be brought up, and her maids shall lead her, as with the voice of doves, tabring upon their breasts.  
To omit the various Interpretations of this verse, I conceive it most clear to expound it of the Queen, (or, generally of the great Ladies,) who living before quietly and delicately, in an established or settled condition, as the word Huzzah signifieth, shall now be found out, and pulled away to go into captivity, accompanied with her maids, who having been with her in pleasure; shall now condole with her, and lament her and their own miseries. And this is the first effect of the taking of the City. Whence learn, 1. The most delicate and weak, and such as have not been accustomed to hardships, may look for a change when they provoke God, how stable soever their prosperity seem to be; for, Huzzah shall be led away captive, or discovered, and spoiled, and made bare, as the word also signifieth, and it may be she was handled so. See, Deut. 28.56, 57 Lam. 4.5. 2. As giving of one's self to much delicacy, contributes to embitter afflictions unto them; so such as have been companions in pleasure, may contribute to set an edge on another's grief; for, so are we taught by the example of this mournful company, brought out of pleasure to misery, and her maids leading her, tabring on their breasts for sorrow, do help to set before her the bitterness of her condition. 3. It is an addition to common calamities, that the afflicted must smother their grief, and dare not vent it openly, for fear of further injuries from enemies, therefore albeit women use most violently to express their sorrows, yet her maids lead her as with the voice of doves, which is a secret groaning and bemoaning, not daring to do it openly,  Verse 8. 
But Nineveh is of old like a pool of water; yet they shall flee away. Stand, stand, shall they cry, but none shall look back.  
Another effect of the taking of Nineveh is, the flight of the inhabitants and defendants; which is amplified from her former condition; that, albeit she had been of a long time, or since she had a being, populous, rich, and at ease, not stirred with commotions, as a pond of standing water, abounding with fish; yet at the enemy's entry, she should be troubled and forsaken, and men should for no entreaty stand to it. Doct. 1. God's former sparing of a people, or their quiet prosperity, and numbers of men, will prove no shelter against God's judgements when their cup is full; for, Nineveh is of old like a pool of water, yet they shall flee away. 2. No encouragements will hearten a people pursued of God, and effeminate with security and ease, when their day of trouble comes; for, to such as had lived in her as in a pond, Stand, stand, shall they cry, but none shall look back. 3. The great desert of sin may be seen in the great changes it brings upon most flourishing places; for, so in Nineveh of old like a pool of water, there is not one now to take her part, or abide.  Verse 9 
Take ye the spoil of silver, take the spoil of gold: for there is no end of the store, and glory out of all the pleasant furniture.  
Another effect of the taking of the City is, the spoiling thereof by the soldiers, unto which, (as being exceeding great for treasures and precious furniture, and that which the Ninevites gloried much in) the Lord invites them by his Prophet. Doct. 1. Riches, jewels, and pleasant furniture, are so far from delivering in a day of wrath, that they are a bait and invitation to enemies, courageously to set upon the enjoyers; for, so doth the Lord's speech. Take ye the spoil,— for there is none end of the store, &c import, that the hope of spoil made the enemies bold. 2. God doth justly suffer such to be spoiled of their riches and treasures, as are endless and immoderate in purchasing, and place their glory in such things; for, so much also doth this speech import. 3. However instruments may unjustly deprive wicked men of their gloried in riches, yet it is done in, the Lords righteous judgement, who allows it to be done though he approve not the way of men's doing of it, but will in due time take order with them therefore; for, albeit the enemies did for their own ends spoil Nineveh, yet the Lords invitation, Take ye the spoil, showeth, that it was righteous with him it should be given up.  Vers. 10. 
She is empty, and void, and waste, and the heart melteth, and the knees smite together, and much pain is in all loinee, and the faces of them all gather blackness.  
The sad case of this taken City is further held forth, that it should be made empty and desolate, and the inhabitants thereof should be utterly discouraged: the inward, feeble and desperate condition of their minds, through trouble and fear of death, being expressed by usual signs in their body, such as the trembling of the knees, when the strength and spirits go in to keep the heart, Dan. 5.6. pain in the loins, expressing the sorrow of a woman in travel, Isa. 13.8. Jer. 30.6. and blackness in the face, which is a sign of a deadly condition, reaching to the heart, Joel 2.6. Whence learn, 1. The Lord can (and will because of sin) lay most populous and flourishing places utterly desolate; for, Nineveh that great City, is empty, and void, and waste. 2. Gild, and the want of reconciliation with God, will make men prove great cowards in a day of trouble, either in bearing what they are under, or in looking to what they may expect; for, all these signs of discouragement do teach how heartless their case was, and how little man is able to bear out, when he hath to do with a God dealing in justice.  Ver. 11. 
Where is the dwelling of the lions, and the feeding place of the young lions? where the lion, even the old lion walked, and the lion's whelp, and none made them afraid.  12. 
The lion did tear in pieces enough for his whelps, and strangled for his lionesses, and filled his holes with prey, and his dens with ravine.  
The greatness of this desolation, as also the cause procuring it, are insinuated in the admiration, or insulting of all, who see or hear of it, wondering what was become of Nineveh, which had been a safe and delicate place of abode for magnanimous oppressors, both Princes and people, who, as lions, had oppressed all others, that they might enrich themselves and their families, and had brought their purchase thither, but now it was abolished, and no more conspicuous as formerly. Doct. 1. Oppression proves men to be brutish, and turneth their Palaces and Cities into lion's dens, and makes their wealth abomination, for, here these oppressors are called lions and young lions, and their city or houses holes and dens, and their purchase prey and ravine, which they teared and strangled. 2. The judgement of the Lord will so follow oppression, as the place of oppressors, whither they bring what they have purchased by oppression, shall not be found, though otherwise it seemed never so impregnable; for, where is the dwelling of the lions, and the feeding place of the young lions? where the lion, even the old lion walked, and the lion's whelp, and none made them afraid. 3. The ruin of great oppressors, as it will be matter of admiration to such as looked on their secure condition by the eye of carnal reason; so it will be matter of derision to such as have suffered by them, or do abhor their way, and glorify God in his justice; for, so may this question be expounded of the admiration of some, and insulting of others, See, Isa. 14.10, 11, 12. and Psal. 52.6, 7. and 58.10, 11. 4. A faithless and irreligious care of a family, and of posterity to have them great, is a great snare and inducement to draw men to be oppressors, which yet doth not assoil them before the Lord, for, the lion did tear in pieces for his whelps, and strangled for his lionesses, etc. and yet they were destroyed.  Vers. 13. 
Behold, I am against thee, saith the LORD of hosts, and I will burn her chariots in the smoke, and the sword shall devour the young lions, and I will cut off thy prey from the earth, and the voice of thy messengers shall no more be heard.  
The Lord here expressly owns the stroke, threatening to cut off with fire and sword their means of defence, and oppressing people; and declareth his quarrel to be their oppression and taking of prey, threatening to take away what they had so purchased, and to hinder them from oppressing any more, and that their Messengers or Ambassadors, sent to denounce war against Nations, or govern Provinces, and especially their blasphemous messengers, such as Senacherib and Rabshakeh, 2 Kings 18.19. should be made to cease from their insolences, and not to be any more heard tell of. Doct. 1. The Lords having a quarrel against a people or person, will produce remarkable effects: for, Behold, I am against thee, saith the Lord. 2. The Lord hath alsufficiency of power and means to bring down any enemy, and to effect what he will; for, he is the Lord of hosts, who hath all creatures at his command, who can make invincible armies of weakest creatures, and at whose command nothing will send forth all things. 3. God can easily, and will openly, to the terror of others, cut off the warlike preparations and confidences of wicked men: for, I will burn her chariots in the smoke; which may import, that he will overthrow them by as small means, as if a smoke before a fire were well kinded, should burn chariots, or that he will openly overthrow them, as in a fire, the smoke whereof should be seen afar off 4. God will cut off the race of oppressors continuing in their sins by some remarkable judgement; for, the sword shall devour the young lions, and I will cut off thy prey. 5. It is a mark of wicked men never to give over sin, till the Lord by his judgements render them unable to commit it; for, when the sword shall devour, then only is their prey cut off from the earth. 6. Oppression of the Church being joined with insolent blasphemy against the Lord is a quarrel which he will never put up till he have destroyed all the impenitent authors of it, and rendered them unable to do the like again; for, then saith he, the voice of thy messengers shall no more be heard; albeit God did cut off Senacherib and his army who were the immediate actors; yet his hand is stretched out still, till it reach Nineveh also, from whence they came for the same.   

CHAP. III.  
FOr the encouragement of the Church of God Nahum in this chapter doth again repeat and further confirm the certain and total ruin of Nineveh, that so also he may remove all doubts out of the minds of any, who could hardly believe so ancient and potent a kingdom could be destroyed. And, 1. Nineveh because of her cruel oppression, is threatened with the terrible preparations of her enemies coming against her, and with great slaughter, v. 1, 2, 3. And is again threatened for her enslaving of all Nations, with extreme contempt to be poured upon her, v. 4, 5, 6, 7. 1. This sentence is amplified and confirmed by the example of other places, v. 8, 9, 10, 11. and by showing the vanity of all that she confided in for safety, as strong holds, citizens, hired soldiers, officers and nobles, v. 12, 13, 14, 15, 16, 17, 18. All which should not exempt her from irreparable ruin, whereat all Nations oppressed by her should rejoice, v. 19  Ver. 1. 
woe to the bloody city, it is all full of lies and robbery, the prey departeth not.  
Nineveh is here accursed for cruelty, oppression and deceit, wherein she was incessant, and threatened with Woe, or all miseries to come upon her. Whence learn, 1. The Lord hath an especial controversy against a people given to cruelty and bloodshed: Woe to the bloody city, that is, the city which raised itself by blood, and cruel practices, and which yet continueth in them toward other Nations, and among themselves, as is usual for them who are too full, to be very insolent, 2. Dissimulation, which floweth from a covetous disposition, and a desire to oppress, is hateful unto the Lord, as well as open violence; for, he can see robbery under false dealing; therefore are lies and robberies yoked together: it is all full of lies and robbery, that is, these evils have overspread all. 3. This frequent repetition of their oppression, and denouncing of woe against it, teacheth, that whatever men, who judge by outward appearances, or the people of God in the hour of temptation may think, yet the Lord exceedingly hates oppression, and oppressors, let them thrive as they will, they are in a woeful condition: woe to the city that is full of robbery. 4. The Lord remarks, and especially hates perseverance in wicked courses; for. woe is denounced also, because the prey departeth not: that is, after so long a tract of time, wherein they have continued in this sin, and not withstanding they have abundance, yet they give not over oppression; for, no measure of worldly wealth will satisfy the appetite of such as do transgress the limits prescribed by God, 1 Tim. 6.8, 9, 10.  Ver. 2. 
The noise of a whip, and the noise of the rattling of the wheels, and of the prancing horses and of the jumping charets.  3. 
The horsemen lifted up both the bright sword, and the glittering spear, and there is a multitude of slain, and a great number of carcases: and there is no end of their corpses, they stumble upon their corpses.  
The sentence is enlarged, and the woe explained, wherein they are threatened, partly with the terrible preparations of the Chaldeans coming against them, which he sets out in every circumstance, as if they were then entering the city, and the whips wherewith they drive their chariots, and the noise of their chariot-wheels and horses feet sounding in the ears of the Ninevites, and the weapons of the horsemen dazzling their eyes; and partly they are threatened with execution and slaughter by these enemies, which should be so great, that the dead corpses lying in the way should hinder men to walk on the streets, or to flee away. Doct. 1. To be under a woe from the Lord, speaks most bitter judgement; for so that Woe, v. 1. is expounded to partend so great and terrible slaughter; implying that whosoever are under the Lords curse, will meet with the like or worse judgements, though it may be not so visible to a carnal eye. 2. The judgements of God sent forth in wrath upon his incorrigible enemies, will be terrible and dreadful unto them, the very approach whereof will be a kind of death unto them before they be slain; for, therefore doth he threaten them with the sounding noise, and dazzling sight of enemies, and their preparations and approaches, as that which would prove dreadful to them. 3 Such as delight in blood and cruelty shall be recompensed of the Lord to the full, in their own coin; for, in Nineveh, given to blood, v. 1. There is a multitude of slain, and a great number of carcases, etc. 4. The judgements to come upon the enemies of the Church are to be looked on by the people of God as if they were already inflicted, that they may be comforted in that the Lord executeth judgement for them, and that they be not tempted with beholding the present prosperity of enemies; for, therefore also is every circumstance of this ruin marked, as if it were in acting, and the Ninevites represented as dead corpses by the Prophet.  Verse. 4. 
Because of the multitude of the whoredoms of the wellfavoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, & families through her witchcrafts.  
Another branch of the Lords accusation and quarrel against Nineveh is, that by her subtle and politic courses, (resembled to witchcrafts) she enhanced the wealth of other Nations, and brought them into slavery, using them for her own advantage, and that as harlots by their beauty and artifices do ensnare their Paramours, and bring them and their wealth in their power, so she made use of her greatness and power together with her policies, to allure Nations to submit to her, as if it had been for their own good. In this sense horlotrie understood of Tyrus her merchandizing, Isa. 23.15, 17. However, I would not exclude another interpretation also; that as idolatry (which is frequently called whoredom) and devilish arts were frequent amongst these eastern people, Isay 2.6. and 47.13. So she made use of these arts to carry on her designs of greatness, and enticed others to embrace her idolatry, that so they might be united the more firmly unto her for her own advantage, as we see, 2 Kings. 16.10. Doct. 1. However men do ostentimes glory much in their wit and skill in increasing their greatness, and outwitting others, yet before the Lord, such ways are the ground of a controversy, and nothing else but whoredoms and witchcrafts, as here we are taught. 2. Men are naturally immoderate and excessive in their desire and hunting after greatness; for such are compared to harlots who commit multitude of wheredoms, and are never satisfied in their lust. 3. Worldly and politic States and people, are still to be looked on in all their deal with others, as seeking themselves and their own interests only, whatever they pretend to the contrary; for, however Nineveh held out her beautiful condition to other Nations (as an harlot to her Paramours) to invite them as it were to their own benefit in being under the protection of so mighty a State, yet her real intentions were thereby to dispose of them to her own use, as slaves which are bought & sold: the well-favoured harlot, the mistress of witchcrafts, selleth Nations through her whoredoms, and families through her Witchcrafts. 4 Wicked men are given to abuse all favours and good things conferred on them by God, and make them subservient to their lusts and designs; for, as harlots prostitute their beauty to allure men to filthiness, that they may reap gain; so did Nineuch make use of her greatness to allure others to join with her, to her own advantage, and their prejudice, the wellfavoured harlot selleth Nations through her whoredoms. 5. Men given to their lusts and worldly designs, use to make no scruple of unlawful means to compass their ends before they be frustrated of them; for, Nineveh was the mistress of witchcrafts, that is, of wicked policies and deceits, or (according to the other interpretation) of devilish arts, that so she might be great, and sell families through her witchcrafts. 6. Wicked men make no account even of that religion which themselves profess, but in so far as it may be subservient to their worldly ends; for, so doth Nineveh (according to the other interpretation) seil Nations through her whoredoms. She did pres●e her idolatry on others to secure them to her, as conceiving religion to be the surest bond of union, or tie to subjection, that she might reap benefit by them.  Ver. 5. 
Behold, I am against thee, saith the LORD of hosts, and I will discover thy skirts upon thy face, and I will show the nations thy nakedness, and the kingdoms thy shame.  6. 
And I will cast abominable filth upon thee, and make thee vile, and will set thee as a gazingstock.  7. 
And it shall come to pass, that all they that look upon thee, shall flee from thee, and say, Nineveh is laid waste, who will bemoan her? whnce shall I seek comforters for thee?  
In opposition to her former beauty, the Lord professing himself her party, threatens her first with ignominy and depriving her of her exellencies and ornaments, that she may be loathsome and contemptible to all, as if an harlot were stripped, and her  cast back over her head, that her nakedness may be exposed to mockery in the view of men, and as profane soldiers use to do with captive women. See, Isa. 47.2, 3. Jer. 13.12. 2. He threatens to put yet more affronrs upon her beauty, by granting her enemy's victory over her, and power to tread her down; as if women in their pomp were all befouled with dung, and so made loathsome. 3. He threatens, that by this means she should be made a public spectacle, and the matter of horror and detestation to all beholders, there being none to comfort her Doct. 1. God's being an adversary to the wicked, is neither soon seen by them, nor suppose it be seen, is the sadness of such a condition easily laid to heart; therefore is it again inculcated, Behold, I am against thee, saith the Lord of hosts, though it had been told before, chapter 2.13. 2 Abuse of mercy will in the end resolve in the abusers misery; for, beautiful Nineveh who played 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 people's detestation. 3. People in their greatest pomp and glory, do but fly 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 nakedness, which he will show to nations and kingdoms, when he strips her of her borrowed glory. 4. As wicked men cannot enjoy honour and greatness 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 publicly sinned without repentance, to become public spectacles of his justice and severity, to the terror and astonishment of the beholders; for I will set thee as a gazingstock, and it shall come to pass that all they that look upon thee, shall flee from thee. 6. It is righteous with God, not only so to smite his enemies, as the stroke shall surpass 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 righteous 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 express her stroke, 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 near 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 country 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 terror of Nineveh. 2. He repeats their stroke; That that City had been made desolate, her people being carried captive, her young children dashed in pieces, her honourable men divided amongst the soldiers as prey, and carried away as slaves; as for the time of this desolation, and the persons by whom it was acted: it is needless for us further, to inquire, seeing the Spirit of God puts it out of controversy that it was done before the utter ruin of Nineveh. 3. This example is applied to Nineveh, wherein is showed; that since she had no more advantages than the other had, it was but folly to think herself to be invincible; and she is assured that how potent soever she be, yet she shall be drunk with the wine of God's wrath; and that notwithstanding her former splendour, she should be made to hid herself 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 controversy; 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? etc. 3. Men have nothing to boast of as sufficient to preserve them from ruin, 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 show that she might well have compared to Niveuch in any thing that would have seemed to be a defence. 4. The Lord's mind 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, etc. so is Nineveh threatened because of her provocations: Thou also shalt be drunken, etc. 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 show of glory and courage, seek holes to hid 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 enemy's reverence; for, whatever Nineveh had to oppose, yet thou also shalt seek strength because of the enemy.  Vers. 12. 
All thy strong holds shall be like figtrees with the first ripe figs, if they be shaken, they shall even fall into the mouth of the eater.  
For further confirmation of this sentence, the Lord propounds all the vain confidences of Nineveh, and the Assyrians, and declareth that they should not be able to deliver them from his hand; Her first vain confidence is her strong holds, which he threatens shall be as easily taken by the enemy, as ripe figs fall from the figtree when it is shaken into the shakers' mouth, that is to say, they shall be rendered up at the very first assault. Whence learn, 1. Men in a wicked way are ready to delude themselves with many vain thoughts of safety. Therefore is all this pains taken to refute the vain imaginations of Nineveh. 2. Strong holds are too weak fortifications to hold out God's controversy against sin; for, as the sins of the owners ripen them for ruin, and as they are much desired by enemies, so will they be easily taken; so doth this similitude teach us.  Vers. 13. 
Behold, thy people in the midst of thee are women: the gates of thy land shall be set wide open unto thine enemies, the fire shall devour thy bars.  
Her second vain confidence is, her formerly valiant men concerning whom the Lord declares, that though they were enclosed in fortified cities and strong holds, (which may make coward● stout,) and in their own cities and country, which they ought resolutely to defend, yet they should prove timorous and faint-hearted like women, and so should yield up what they ought to defend. See Jer. 50.37. and 51.30. Doct. 1. Men will prove no longer stout than the Lord is with them in mercy, or by them is doing some work in the earth; for, the lion-like Assyrians, shap. 2.11, are now to admiration become feeble: Behold, faith he, thy people are women. 2. No outward encouragement, or consideration will put courage into such as God hath mad● faint; for, thy people, even in the midst of thee are women. A third vain confidence, (the vanity whereof dependeth upon the former) is, their frontier garrisons, which they (no doubt observing that others had been destroyed by themselves through improvidence that way) had fortified as the gates of their land, and as bars to hinder the enemy's progress into the country: concerning these the Lord threatens, that through the cowardice of their soldiers they should be set open to the enemies, as if fire had burnt them up: It teacheth, that no politic courses of men, learning, wisdom from the folly of others, or fortifying themselves, where others through weakness have been overcome, is sufficient to secure a people from God's vengeance; The gates of thy land shall be set wide open unto thine enemies, the fire shall devour thy bars.  Vers. 14 
Draw the waters for the siege, fortify thy strong holds, go into clay, and tread the mortar: make strong the brick-kill.  15. 
There shall the fire devour thee: the sword shall cut thee off: it shall eat thee up like the canker-worm: make thyself many as the canker-worm: make thyself many as the locust.  16. 
Thou hast multiplied thy merchants above the stars of heaven: the canker-worm spoileth and floeth away.  
The vanity of all the former confidences is yet further held forth in an holy mocking of all their preparations, which should not avail; for, albeit they should use never so much diligence to defend their cities, and for that end should draw water, and diligently repair their strong holds with brick, (under which other things needful for enduring a siege are to be comprehended) yet in their greatest strength the sword should destroy them, and the judgement of God consume them like fire, and as cankerworms eat all green fruits; and albeit both the King and the City Nineveh, (for the Original seemeth to direct the speech to both) should multiply armies both of their own people, who were most part merchants, and of their confedera●● who trafficked with them, and that in as great numbers as if they were swarms of locusts or cankerworms, or as the stars of heaven, yet thereby should they not be delivered; but as the canker-worm having spoiled all, that there is nothing to eat, doth then flee away; so their soldiers, confederates, and their own merchants should desert them, when there should be no commodity to be had by them, and should waste and take from them, but do them no good. Doct. 1. The Lord's power is so far above man's, that he will, so to say, defy man to avert his judgements by his endeavours; for, here he bids Nineveh do her best, draw the waters for the siege, etc. and make thyself many as the canker-worm, etc. 2. Presumption may continue with carnal men, even till their ruin; for, Nineveh is preparing for the siege, and gathering men when she is to be destroyed; not but that it is lawful to use lawful means to prevent destruction when it is threatened; but her sin was to confide in these means, without looking to God or his controversy. 3. Strokes from the Lord may readily light on men where they think themselves most secure; for, there (that is, in thy strong holds fortified and manned by thee) shall the fire devour thee, the sword shall cut thee off. 4. Wrath from the Lord is a sore party to deal with, as destroying totally without mercy; for the wrath of God against Assyria executed by the Chaldeans devoureth as fire, and eats up like the canker-worm. 5. Multitudes of men will not aveil nor help in the day of the Lords vengeance; yea, such helpers may hurt when God is angry; for, however she make herself many, and multiply merthants above the stars of heaven; yet the canker-worm spoileth and fleeth away, and so do they. 6. As men usually respect one another, or public interests, not sincerely, but for their own ends: so do they desert what they seemed to affect, according as the wheel of prosperity turns about; for, their merchants as the canker-worm do spoil, and when there is nothing left to spoil or reap benefit by, than they flee away.  Ver. 17. 
Thy crowned are as the locusts, and thy captains as the great grasshoppers, which camp in the hedges in the cold day, but when the Sun ariseth, they flee away, and their place is not known where they are.  18. 
Thy shepberds slumber, O King of Assyria; thy Nobles shall dwell in the dust: thy people is scattered upon the mountains, and no man gathereth them.  
A fourth vain confidence is, their great men, their counsellors, and valorous commanders, concerning whom the Lord threatens, that some of them being only for eating, and idle effeminate wasters, as locusts and grasshoppers are, and having made a shelter of Assyria for their own advantage, shall whenever a storm appears, not only be easily terrified, but seeing some sunshine of a deliverance, and that they may live without Assyria's favour, they shall quite desert them and run away. And this seems to be spoken of their tributary Kings, and Princes, or hired officers; he threatens also that others of them (which agreeth most properly to their own Counsellors, Princes and Commanders) should become stupid, base and careless, and destitute of counsel, as men in a slumber, and that they should not prove active for defence of the country 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 all hazards, as sheep scattered upon the mountains without a shepherd. Doct. 1. The greatness of men, (however it be often too much confided in) can contribute nothing for standing out against his judgements who is higher than the highest; for, this also is declared here to be a vain confidence, and therefore ought not to weaken the Church's faith in expecting vengeance on the wicked. 2. Men do debase their own greatness, when by reason thereof they take liberty to drown themselves in sensual delights, and to give themselves to effeminate idleness; for, such were these crowned as the locusts, and captains as the great grasshoppers. 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 grasshoppers 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 public hazards are imminent or incumbent. Such was their judgement here, Thy shepherd's slumber, thy Nobles dwell, or lie still. 5. Such as have most eminently abused days of prosperity, shallbe 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 shepherd's slumber, O King of Assyria, etc. 6. Evil rulers are sent of the Lord, as a plague and presage of ruin to come upon a sinful people; for, when shepherds slumber, than 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 wickedness passed continually?  
The judgement is here summed up, and declared that it shall be an irreparable stroke, 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 judgement, 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 strokes are then only deplorable, when there is no healing of thy bruise. 3. It is also a great mercy in troubles, to get an easy 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 easy, 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 ruin of oppressors; for, they shall clap their hands over thee, upon whom thy wickedness 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 re●son of the world's insulting and joy import; for upon whom hath not thy wickedness 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 prophesy, yet certain it is, that he lived towards the latter end of God's patience with the Jews, and before the last destruction by the Chaldeans: a part, if not the whole whereof, it seems was to be inflicted in their days to whom he treached, as appeareth from chap. 1.5. The prophecy 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 betwixt 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 Jews by the Chaldeans, doth again plead with God about the prospering of such a wicked people as the Chaldeans were, chap. 1. and waiting for an answer, he is commanded to stir up the godly to live by faith, and take heed of Ap●stafie in the time of their captivity, expecting the ruin of the Chaldeans 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 souls by it, v. 3. or the fearful abuse of God's indulgence, ver. 4. 2. The Lord in answer to this complaint, showeth to the Church by the Prophet, the admirable, incredible and speedy judgements that were to come upon them, ver. 5. and that by the Chaldeans, whose dispositions, furniture and actions, together with the ill use they should make of their success, is held forth, for 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 Chaldeans to prevail against the Church, though sinful, v. 13. considering both their unjust and violent conquest, v. 14, 15.— and their finful abuse of it, ver.— 15, 16. which therefore he thinks should not prosper, ver. 17.  Vers. 1. 
THe burden which Habakkuk the Prophet did see.  
This verse holdeth forth the subject matter of this prophecy, which is chief grievous threaten, first against the Jews, and then against the Chaldeans, together with the Penman, and divine authority of this Scripture, that he not only was a Prophet by office, but had this doctrine by vision and special illumination. Doct. 1. In our making use of any portion of holy Scripture, we ought to begin at the study of the divine authority thereof, to the end we may labour to come to it with more reverence, confidence, and with more of that spirit which indicted it; for, therefore is it prefixed, that the Penman of this Scripture was a Prophet, and did see it in vision. 2. The study of the divine authority of Scripture, may hid and take our minds off, looking to, or stumbling at the weakness or meanness of instruments carrying the same; for the Spirit of God thinks it a needless work for those, who take up this doctrine as a divine vision to inquire much about the Penman, and therefore only expresseth his name and office, Habakkuk the Prophet. See, 1 Cor. 15.11. 3. The doctrine of divine vengeance against sin and sinners, being rightly considered, will be found sad and insupportable; therefore albeit all divine doctrine may be called A burden (as it is, Prov. 30. 1. in the Original) in regard of the weight it ought to have upon our spirits, whether directions, how to get them obeyed, Rev. 2.24, 25. or comforts, how to walk answerably under them: yet in the ordinary Scripture-phrase, and by the Prophet here, the name is applied to threaten: He calls this doctrine The burden, as being sent from a God, burdened with the wickedness of sinners, Isa. 1.4. Amos 2.13. as being a grief and burden to the messengers to carry such tidings, as being burdensome to the secure, to hear their sinful ways contradicted and reproved, Jer. 23.33. as being sad to the penitent when they lay it to heart, as portending sad ruin, however men account them but wind, Jer. 5.13. And finally, it ought to be a burden, that God, who delights to speak in other terms to his Church, should be provoked to write only bitter things. 4. Albeit that vengeance on impenitent sinners, being long forborn, may seem incredible, yet it is most certain and clear, that it is coming, therefore however that secure people blessed themselves; yet the Prophet not only hears, but seethe their burden, as if it were present; and albeit the extraordinary gift of prophesying be ceased, yet every godly man may be as certain from the Word of judgements on impenitent sinners, as if they saw them with their eyes.  Vers. 2. 
O LORD, how long shall I cry, and thou wilt not hear: even cry out unto thee of violence, and thou wilt not save?  
The Prophet in his own and the godlies name, gins at an expostulation with God, that the generality of the Jews being so desperately wicked, as he instanceth in several iniquities, especially against the second Table; yet the Lord in his patience did bear with them, and took no course to vindicate his own glory, or abate this deluge of sin one way or other. This complaint he amplifieth and aggravateth from other considerations; whereof the first is in this verse, that he having taken so much pains on this people to no purpose, but their injustice swelling up and breaking out in open violence, had been forced of a long time to cry to God against them: but neither was his prayer regarded, nor the oppressed saved from violence, which he thinks strange of. We are not to understand this so as if the Prophet were quarrelling with God, or cruel to this people, toward whom he evidenceth so much tenderness afterward, but that having long dealt with that people, and with God by prayer for some success to his Ministry, and finding iniquity to abound to the dishonour of God, and oppression of the godly, he (not so much out of any hatred against them, as out of zeal to God's honour, out of hatred of sin, and pity toward the oppressed) complains that there was no redress of this, and that neither by amending of them, nor correcting of them, the course of sin was stopped. Doct. 1. As the duties of the second Table are a touchstone, whereby to try the sincerity of those who profess true Religion, and are within the visible Church: so when Professors once declare their unsoundness that way, they may readily come to a very great height in it: for, here they were come to the extremity of violence, and combustions among themselves. 2. The ready way to make men's endeavours in their calling, (especially such as are employed in dealing with souls) effectual, is to be much with God in prayer: therefore the Prophet having spent much time in vain, is put to cry to God about it that he would interpose; Cries to God are our best weapons against sin. 3. The iniquity of a visible Church may come to that height, that such as would stand in the gap, may be ready, if not to cry against them, yet to submit if God should send judgements: for the Prophet is so put to it, with their sin dishonouring God, and oppressing the godly, that he crieth, that God would one way or other stop the course of their iniquity. See, Numb 16.15. 4. Zeal for God and his honour, and hatred against sin, aught to oversway our respects to any creature whatsoever: for, from this principle it is that the Prophet cries to God against this people, otherwise dear to him. 5. The truly godly, and especially such as are called to carry the Lords Name unto his people, are to lay their reckoning, not to have a smooth and easy life, but to wrestle under much humbling, toil and vexation; for, such was the Prophet's lot here, and the godlies, in whose name he complains. 6. So unsearchable are the Lords counsels, as he may see fit to delay the answer of desires, which are put up from much zeal to his glory, and compassion toward the godly oppressed, against sinful men and their courses; for, the Prophet here hath cried, and that so long, as he is like to quarrel and question God about it, and yet the Lord did not hear nor save. 7. The patience of God toward his sinful Church and People, doth far surpass the patience of the best of men; for, when the Prophet is weary, and like to fall into impatiency at God's long-suffering; yet the Lord was not weary to wait upon them.  Verse 3. 
Why dost thou show me iniquity, and cause me to behold grievance? for spoiling and violence are before me, and there are that raise up strife and contention.  
A second amplification of this complaint (which cleareth more the ground of his crying. verse 2. and setteth out more of their sin) is, that their wickedness in vexing and grieving one another, and the godly amongst them, and their violent spoiling of one another, together with their starting and keeping up law-suits and contentions (or, of strife against the messengers of God, who reproved them, as was usual, Jer. 15.10. Hos. 4.4.) that I say, all these were not only public and open in the Prophets and godlies view, wherever they went, but a great grief and vexation unto them; their hearts were overcharged when they saw such wickedness, and God taking no order with it. Doct. 1. When once men shake off the fear of God, it is righteous with him to give them up to break all bonds of love, humanity and civil society amongst men; for these godless men are given up to iniquity, grievance, spoiling and violence, etc. Thus the Lord showeth, how unfixed they are in all things, who hold not fast the root of his fear. 2. It may be the lot of the Lords most faithful servants, to see sad sights of wickedness among the people committed to their charge, instead of comfortable fruits of their Ministry. This Prophet after his pains taken, seethe only iniquity and grievance, and every where spoiling and violence are before him, these sins being so impudently committed, that the actors cared not who saw them. See, Isai. 49.4. 3. Albeit it be the duty of the Lords people and faithful servants, not to carve out what shall be their own lot and success in the world, yet they ought not only to keep themselves unspotted, but to be seriously affected and vexed with the iniquities of the times: for saith the Prophet, Why dost thou show me iniquity, and cause me to behold grievance? Not so much quarrelling with God's Providence towards him, as testifying his own and the godlies ve●ation by seeing these things. See, Ezek. 9.4. 2 Pet. 2.7, 8. To be vexed with the evils of the time, is a way to keep ourselves from falling into them, and a ground of hope that God will appear, as the Prophets reasoning imports. 4. However the godly may be called to contend and strive both for God and for their own rights, yet it is a mark of an unsanctified spirit, to delight in the fire of contention and either to beget or entertain them needlessely or unjustly: This was one of the vexing evils of the time, There are that raise up strife and contention.  Vers. 4. 
Therefore the law is slacked, and judgement doth never go forth: for the wicked doth compass about the righteous, therefore wrong judgement proceedeth.  
A third aggravation of his complaint (holding out yet more of the iniquity of the times) is taken from the consequents of God's indulgence toward that people, that they were emboldened to sin by it, and grew the worse for that they were spared: for, when the Prophets preached, and men rebelled, and yet God spared them, they did hereby take occasion to contemn the Law and Word of God as a dead thing, having no vigour nor authority, and so ran on all mad courses, insomuch that no justice was to be found; for, if there were any who respected equity or right, they were so overpowered with the multitude of wicked men, that they durst not appear, not could effect any thing, and so justice could not choose but be wrested. Doct. 1. It should be the godlies endeavour to have their zeal against sin cleanly, and arising upon justifiable grounds; for, here the Prophet clears, that his zeal against the iniquity of the times, flowed not from any prejudice he sustained thereby, but from the overturning of all Religion and justice that appeared therein. 2. The Lords forbearing and long-suffering ofttimes prove a snare to wicked men, hardening them in their evil course; for, because of God's indulgence, Therefore the Law is slacked, etc. 3. It is not the enjoyment of the Word of God or Ordinances, but their having authority and vigour in our hearts and practices, that will prove blessed in enjoying them; for, this people had the Law, but it was the quarrel, that it was slacked or dead in its authority: The Law is slacked; the similitude is taken from the faint or lifeless pulse of a dying man. 4. Contempt of the authority of the Word openeth the door to all wickedness, and justice will go to ruin among men, where Religion hath no place; for, these two are conjoined, The Law is slacked, and judgement doth never go forth. 5. It is a great height of a lands guiltiness when Judicatories and Courts of Justice become corrupt; for that is the height of their impiety, and the evidence of a despised Law, that Judgement doth never go forth, etc. 6. Times of general defection prove ordinarily times of great trial to the godly and righteous, not only are their souls vexed, and they supplanted in their righteous cause, but they dare hardly appear against the stream of injustice; or, if they do appear, they cannot be able to effect any thing that is right, but all goeth wrong, do what they can; for, Then the wicked compasseth about the righteous, therefore wrong judgement proceedeth.  Ver. 5. 
Behold ye among the heathen, and regard, and wonder miraculously: for I will work a work in your days, which ye will not believe, though it be told you.  
Followeth to verse 12. the Lords answer to this expostulation, containing a prophecy of the destruction of the Jews by the Chaldeans, which is here described generally from several properties. 1. That it should be a singular and wonderful destruction, insomuch that if any of the Heathen should consider it, it would breed admiration in them, Deut. 28.37. and 29.24, 25. 1 Kings 9.8. or if the Jews should consider any stroke inflicted on the Heathen, they should admire that their own stroke was sadder, as, Dan. 9.12. 2. That it should be incredible to themselves, who dreamt of ease, and yet be true. And 3. That it should be speedy, and come to pass, even in their time to whom this was preached. Doct. 1. When men harden themselves in their evil ways, because of Gods for bearance, and the Word hath no authority among them, than the Lord will speak in another language by his rod; for, because of that contempt of the Word, ver. 4. the Lord will work a work, that is, will send judgements which he will own, and wherein he will be seen. 2. The Lords long suffering patience toward impenitent sinners, will not always last, but when their iniquity is come to an height, it will also end in sad judgements; therefore albeit the Lords patience had outwearied the Prophet's patience, yet now I will work a work in your days, saith the Lord. 3. As abuse of mercy offered to the Church, deserves sadder judgements than the sin of Heathens, who have not such an offer, Matth. 11.22, 24. So it is an addition to the Church's calamity, when the Heathen and enemies, who have been witnesses to Gods working for her, shall become Spectators and Admirers of the hand of God against her; both these are held forth in that Preface, Behold ye among the Heathen, and regard and wonder marvellously: for I will work a work, etc. as hath been before explained. 4. It is usual, that when judgement cometh upon an impenitent people, they attain not to any right use of it, but are surprised with admiration and astonishment under it: for, so is fore prophesied even of the Jews, that they shall behold, and regard, and wonder marvellously at their own calamity, and go no further. 5. This stupid disposition, as it flows from former contempt of God's Word, which hath so stupefied them as judgements cannot pierce; so it will prove fruitless, and doth portend the further ruin of such as continue in it; so the Apostle citing this place, Acts 13.41. makes clear, that they are despisers who wonder, as is also clear from v. 4. and that they wonder and perish, or vanish, that is, as their admiration and astonishment usually vanisheth and cometh to nothing, without any fruit; so such a disposition portends ruin, and such a stroke will undo a people, they not being able to endure and bear out under both the stroke and fearful astonishment accompanying it. 6. As the Lords judgements upon the Church may be far beyond the expectation of the Heathen and her very enemies, Lam. 4.12. so it is just with God, that those, who doting on their privileges, do contemn the Word, should meet with unexpected and incredible judgements; for, so saith he to these profane Jews: I will work a work which ye will not belive, though it be told you. 7. Divine indignation against sin is more terrible, and will appear more sad when it is inflicted, then secure sinners do ordinarily imagine: so much also is intimated, in that this work will be above belief; Ye will not believe, though it be told you. See, Psal. 90.11. 8. The contempt of the Gospel, and the rejection of Christ, offered unto lost man, is the height of iniquity, and draws on all the judgements, that at any time have been threatened against any sin; therefore the Apostle, Acts 13.41. denounceth the same judgement here threatened for contempt of the law, and sins against the second Table, to come upon the Jews who opposed the Gospel, and rejected the Messiah, as being then fully accomplished when wrath came upon them to the uttermost, for casting off of Christ.  Ver. 6. 
For lo, I raise up the Chaldeans, that bitter and hasty Nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs.  
The Prophet subjoins a particular description of this calamity, in describing the instruments of it, the Chaldeans under Nabuchadnezzar their King, whose disposition, furniture and proceed are so exactly set down, as may confirm the truth of the prediction, may set forth the justice of God in repaying the Jews in their own coin, may be terrible to the stouthearted among them, and may confirm the godlies hope of a deliverance from the way of the Chaldeans their managing that work. This description is contained in several particulars; the first is, that they are a Nation of a bitter, cruel, fierce and active temper; who therefore, to satisfy their ambitious covetousness, should speedily and without fear overspread the land of Judea, not only to overrun it, but to make a Conquest thereof for themselves. Doct. 1. When God hath a controversy against a people, he will not want instruments by whom he may prosecute it; or, he can fetch the Chaldeans from afar, who being already satiated with victories and conquests, needed not otherwise much to have minded so remote a corner as Judah. 2. Instruments of vengeance upon the Church, would be looked upon as employed by God, and therefore the Church's eyes would be more on God then on them; for, Lo, I raise up the Chaldeans, saith the Lord. 3. It is usual for the Lord to give up troublers and oppressors of the world, to meddle also with his Church, that it may hasten their ruin, however the Church be sinful, therefore the Church is to be chastised by the Chaldeans, who were the hammer of the whole earth, Jer. 50.23. that this might hasten the filling of their cup. 4. The Lord can make holy use, even of the sins of creatures, employed for executing of his judgements; for, He raiseth up the Chaldeans, that bitter and hasty Nation, and makes use of this their temper, without any imputation to his holiness. 5. When the Lord arms any instruments with vengeance against a sinful people, they will not want dispositions and success for attaining his end: for, if God raise up the Chaldeans against the Church, than they are not only bitter and fierce, but a hasty or active Nation, and will march through the breadth of the land, without opposition or fear, and will not only overcome, but so carry all before them, as they may possess the dwellings that are not theirs, without molestation. 6. The Lord in executing vengeance, doth righteously proportion men's sins and his judgements, and pay home transgressors in their own coin, therefore the Jews who had been cruel, meet now with bitter adversaries, and they who had used spoiling and violence towards others, v. 2. are now overrun and cast out of their own possessions. The like also may be read in the following purpose. 7. However men account it purchase good enough, when they are able by power to overturn others, and sit down in their room, yet the Lord doth not so reckon, but will put a difference betwixt men's power or possession and their right; for, albeit the Chaldeans conquered Judah, yet in the Lords account, They possess the dwelling places that are not theirs.  Verse. 7. 
They are terrible and dreadful; their judgement and dignity shall proceed of themselves.  
The Chaldeans employed in this work, are yet further described, that being armed with divine vengeance, emboldened with former victories, and exercising the same cruelly, they should fill the land with terror and dread of them, which they should also tyrannically improve, and be their own carvers in all matters of advantage and honour, standing to no law either of Nature or Nations, in their dealing with a terrified and subdued people, but merely following their own will armed with power Doct. 1. Divine indignation pursuing sinners, will take away their heart and courage in a straight, and make their enemies terrible to them; for, so are the Chaldeans to the sinful Jew's terrible and dreadful. 2. When a people do not stand in awe of God speaking from his Word to them, he doth righteously send judgements upon them, which will cause their hearts to faint; for, the Chaldeans are terrible and dreadful to these wicked Jews who slighted the Law, & God Almighty speaking in it, v. 4 3. It is a great height of impiety before the Lord, when besides the unlawfulness of a war in general, and many particular acts of injustice in the heat of hostility, a Conqueror even in cold blood hath no respect to right or wrong; whereas the fear of God should be a law to men, had they never so much power. Therefore it is the Chaldeans sin, that their judgement and dignity shall proceed of themselves. 4. It is righteous with God to punish corruption in Judicatories, and perverting of justice and wilful stubbornness in sin, with unjust oppression from enemies, and to send a conquerors sword to give laws to such as have perverted justice; for, because the law is slacked, and judgement doth never go forth, etc. ver. 4. therefore he sends the Chaldeans, whose judgement and dignity shall proceed of themselves.  Ver. 8. 
Their horses also are swifter than the leopards, and are more fierce than the ravening wolves: and their horsemen shall spread themselves, and their horsemen shall come from fare, they shall fly as the Eagle that hasteth to eat.  
It is thirdly declared in this description, that the Chaldeans shall not want means, wherewith to prosecute their designs and erterprises, which is instanced in their horses, who are swifter than fierce leopards, and more fierce or sharp to go whither they are employed, and tread down opposition, than wolves that are hungry through fasting all the day, and therefore run suriously to their prey at night: so that their fierce riders may easily, and in a short time be in every part of the land (being also many of them to overspread the land) and though the Chaldeans be fare off, yet their swift horses shall speedily bring them to Judea, and bring them as swiftly upon their desired prey, as an Eagle flieth to the carcase. See, Jer. 4.13. and 48.40. Doct. 1. The Lord's hand would be remarked, in furnishing the enemies of his sinful people with all necessaries, for carrying on their erterprises; for, therefore are the number and swiftness of the Chaldeans horses, to carry them so long a journey, and make such speedy execution, recorded: Their horses also are swifter than the leopards, etc. 2. The fierceness of divine anger against sin, may be read in the celerity and activity of instruments executing the same; therefore are the Chaldeans described as speedily spreading themselves in all places, as coming from far, and flying as the Eagle to get prey; as if divine displeasure furnished them with wings, and could forbear no longer. 3. It is in vain for impenitent sinners to lean upon any apparent ground of security or confidence, when God ariseth to plead with them; for, Their horsemen came from far, they spread themselves, and fly as the Eagle that hasteth to eat; showing that distance of place betwixt the enemy and them, or having of their goods and themselves out of the way, should not avail them.  Vers. 9 
The shall come all for violence: their faces shall sup up as the east-wind, and they shall gather the captivity as the sand.  
It is fourthly declared, that the enemy shall be so confident, that they shall not much mind fight in this expedition, but only to spoil and prey on a base people, wherein they shall not be disappointed: for their very coming and presence shall overwhelm and blast all, like an east-wind, which was violent in these countries, Isai. 27.8. Jon. 4.8. and they shall not only destroy people's substance, but shall lead innumerable people into captivity. Doct. 1. As it is righteous with God to repay violence with violence; so it is a very great sin to engage in war, whereby men and countries are destroyed, without a just quarrel, but merely for the satisfaction of men's lusts; therefore do they come all for violence, in God's righteousness, to punish the oppressing Jews, and yet they sinned in their quarrel and way, as minding only to run them down, and to satiate themselves. 2. The Lord seethe it fit, sometimes to wink at the sins of evil men, and let them have success in their evil cause, when he hath his Church to punish by them; therefore albeit the Chaldeans be both insatiable and presumptuous, in that they come all for violence, yet it succeeds with them, their faces, or presence, sups up as the east-wind, raising a tempest, and carrying all before it; and they gather captivity as the sand. 3. The Lord's justice is to be seen and adored in the ignominious strokes which he inflicts upon his incorrigible people; for, so doth this stroke by the Chaldeans import, that they should come against Judah, not as a people to be fought with, but preyed upon; and that at their coming or face, they should destroy all, and gather captives, possibly more than themselves are; so base are God's people when he deserts them for their sin, though invincible while he is with them. 4. It may be the lot of the Lords Church, not only to suffer the calamities and desolation of war, but to lose her liberty, which she so much abused, and to be carried into captivity and bondage; for, the Chaldeans faces shall sup up as the east-wind, and they shall gather captivity as the sand. See, Deut. 28.47, 48. 5. The consideration of the cruelty of men, and of the calamities that attend war and conquests, aught to invite sinners not to provoke God to give them up thereunto, aught to terrify such as fear not the threaten of the Word, and aught to point out unto those who are under such a lot, the bitterness of departing from God; for, for these ends are the Chaldeans cruel deportments recorded, both for the use of the Jews, while they yet continued in their present condition, and with reference to their case, when the threatening should be accomplished.  Ver. 10. 
And they shall scoff at the Kings and the Princes shall be a scorn unto them: they shall deride every strong hold: for they shall heap dust and take it.  
It is yet further declared, that no opposition shall hinder them from effecting what the Lord had threatened should be done by them, they shall sleight and contemn all the power, authority and opposition of the Jewish King and Princes, or any of their Confederates, and having conquered them; shall use them ignominiously, as was accomplished, 2 Kings 25.7, 19, 20, 21. and they shall easily take in their strong holds, by raising up mounts against them. In the Original, this is spoken in the singular number of the Chaldeans, pointing at their King, who was chief and head in this enterprise. Doct. 1. All opposition against God pursuing for sin, will prove vain; were it Kings, Princes, or strong holds, as here we see. 2. It is not an easy thing to put men from their carnal confidences, that they may humble themselves before the Lord; for, all these things did the Jews oppose to the threatening, to keep themselves from being affrighted; and all these doth the Lord declare to be empty, that they may stoop. 3. It is just with God to expose the greatest of men to contempt and ignominious usage when they provoke him, and do not employ their power and authority for him; for, the Chaldeans in executing God's controversy, scoff at the Kings, and the Princes shall be a scorn to them. 4. Forts and strong holds, wherein men do ofttimes place their confidence, will prove but matter of derision to the instruments of God's vengeance; for, they shall deride every strong hold; and however men boast of these, yet they are easily reached; for, an enemy can heap up dust which lieth under his feet, and by that means take it.  Ver. 11. 
Then shall his mind change, and he shall pass over, and offend, imputing this his power unto his God.  
The Lord subjoins to all this, as a ground of encouragement and hope to the godly, that the Chaldeans, 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 success, as his swelling thoughts of himself shall increase, and in his arrogancy shall pass all bounds of modesty and humanity, which formerly he might seem to have; and shall grievously transgress, 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 less a trial, to bring out what is in men's hearts, and no less difficult to bear then adversity is; for here adversity tried the Jews, and prosperity brought out more of the Chaldeans naughtiness. 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 toil, the most part of the conquerors as well as the conquered being but slaves to promote the ambitious designs of a few, and furnish fuel to their lusts; for, notwithstanding there were great armies of the Chaldeans, yet all this swelling, which they accounted the fruit of their victories, is enjoyed chief by their King: His mind changeth, he shall pass over, etc. 3. It is the plague attending prosperity in an evil course, that it is cursed to the enjoyers of it, and wicked men are plagued with pride by reason of prosperity, and are encouraged, not only to overrun men, but to transgress all bounds of modesty in themselves, and to be more insolent and bold upon sin; for, when Nabuchadnezzar prevaileth against the Jews, then shall his mind change, and he shall pass over, etc. 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 God's liberal dealing toward them, but are given up to advance a false religion, the more they prosper; for, this was a plague on the Chaldeans, 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 man's 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 success men have be because of any good in their way, or for any evil that is in their opposites: Herein the Chaldeans fail; for whereas the Lord employed them, and punished Judah by them, not because they were right, but because of Judah's sin, yet they applaud themselves as if they had prospered because of their idolatry, and do impu●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 sin of any; yet it furnisheth ground of confidence to them, that God will own their quarrel in due time, when they see their enemies abusing their prosperity, they will gather that insolency, and arrogancy 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 subjoin their sinful carriage here to their great success 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 Prophet's exercise about this answer, and his reply unto it. In this verse in a speech directed to God, he confirms 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 eternal destruction, what ever become of them outwardly, nor yet of the particular preservation of any particular person, wicked or godly, further than 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 cea●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 Jews their enjoying that privilege to be the only people of God till the Messiah should come of them, the Prophet upon that general ground and particular promise, gathers that the Church of the Jews should not be totally extinguished, or cut off by her captivity in Babylon: and yet further confirms this his confidence from God's Covenant with them, from his eternal immutability (who had also from of old been in Covenant with them, as the words will also bear) and his holiness, and from his purpose, power and providence in appointing the Chaldeans 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 mind in this stroke. 2. As the Lord was pleased to continue a Church of the Jews 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 toss 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 all this is held forth by way of gloriation in the Prophet's 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 virtue 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 confirm his faith, that his God is Jehovah, able to give a being to things promised, that he is from everlasting, and eternal, 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 Church's 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 righteousness, 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 confirms his faith from God's holiness, 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 less will he rub any imputation on his holiness, by falsifying his Covenant and promise made to the Church and elect in it, as is imported, Psal. 60.6. and 85.35. In sum, 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 succumb 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 total hesitation or questioning of this: but rather that as God's dispensations ministered occasion to his weakness 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 shows that the way of curing ●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 greatness of trouble inflicted by them seem to threaten) shall not be transgressed; therefore doth the Prophet reckon that the Chaldeans being sent out for judgement, 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 ●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, subjoins 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 Mediator is not sought unto, far less on gross iniquity and unjust grievance of others, without indignation and anger; yet he should seem to take no notice, but did tolerate the Chaldeans in their treachery and violence against the Church, who, though sinful, were more righteous than their persecutors; and that he should rather punish the Church then them. In which complaint there is not only an expression of the godlies weakness and wrestlings 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 Chaldeans iniquities, but punish them in due time, and deliver his Church. This way of the Chaldeans upon which he grounds the expostulation, is gathered from the former prediction, v. 6, 7 etc. 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, whereat 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 finds new matter of exercise and complaint. 2. The clearest sighted Saints may be so bemisted, as not to be able to reconcile God's dispensations, with his nature and attributes, but be ready to apprehend a repugnancy betwixt them; for here the Prophet cannot well reconcile Godsholinesse with his tolerating of the Chaldeans. 3. We are so weak and selfish, that when providence works not according to our mind 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 only, when he tolerated the Chaldeans. 4. It is the duty, and will be the care of all the godly to justify God, and clear him from any imputation, however their weakness 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 with somewhat of faith. therefore the Prophet in the midst of his dark mists, gins with this as an unalterable ground, (what ever his heart say) that God is of purer eyes then to behold ●vil, and cannot look upon in●quity. See, Jer. 12.1. 5. The only best way to refute temptation's and dispel mists is, not to debate dark cases with our own hearts overcharged with weakness and fears, but to vent the matter and our case to God, and seek his resolution upon it; for, so doth the Prophet, lying under this temptation, Wherefore lookest thou upon them that deal treacherously? etc. 6. However the Lord have just indignation against, and will in due time punish the gross iniquities of men without the Church, yet considering the many aggravations of less sins within the Church, and God's jealousy over his people, and care to have them reclaimed from every evil course, it is no wonder to see the Church's sins (though less in their own nature) punished, when more gross sins without the Church escape for a time unpunished; for, the Prophet's complaint, that God holds his tongue when the wicked devoureth the man that is more righteous than be, imports that God doth so, and Gods doing of it proves it to be a righteous act, however we may quarrel. 7. The Lord makes use of wicked instruments to punish his people, that in the foulness of the rod he may discover the yilenesse of their sin: for this end are the Jews devoured by the wicked, and by men viler than themselves. See, Ezek. 7.24. 8. Treachery is a great aggravation of, and addition to oppression, when the oppressor by his practices belies his great profession, or particular pretences in a quarrel, or doth otherwise then in reason might be expected, considering either his obligations, or any provocations given, or injuries done to him. Therefore it is the Prophet's complaint, that they deal treacherously, and devour. Though the Scripture doth not speak particularly of the Chaldeans treachery, yet it is here asserted they had been such, and therefore the Prophet laments that they should be permitted to prosper. 9 Albeit God be righteous in punishing his Church by wicked instruments, yet the holiness of God compared with their wickedness, gives ground of hope that he will at last reckon with them: for, this expostulation of the Prophets imports this truth, that the holiness of God would not always fit with this, but in the end would right it, Psal. 50.21.  Vers. 14. 
And makest men as the fishes of the sea, as the creeping things that have no ruler over them.  15. 
They take up all of them with the angle: they catch them in their net, and gather them in their drag, therefore they rejoice and are glad.  16. 
Therefore they sacrifice unto their net, and burn incense unto their drag: because by them their portion is fat, and their meat plenteous.  
The Prophet seconds and clears his expostulation concerning the enemy's wickedness from two grounds, whereof the first is taken from their unjust and violent conquest and oppression; for by their oppression men were not otherwise dealt with then irrational creatures, such as fishes, where the greater devour the lesser, or creeping things wanting rulers, who run over other, and are trodden down by every foot; or yet further, that men should be like fishes, not only devouring one another, but exposed as a prey to every one who can first catch them; that as fishes are easily taken, and (when nets and drags are made use of) in great numbers: so men and multitudes of people and Nations should without difficulty be preyed upon by oppressors and that as nets and drags do promiscuously draw all to land: so oppressors should get liberty promiscuously to overrun Nations good and bad, the Church as well as others, those who never wronged the oppressors as well as they who injured them most, etc. All this the Prophet cannot see how it should consist with the holy Providence of God, and therefore layeth it before him to clear and consider. Doct. 1. Temptations are very ready to grow upon our hand: and the more we think on them, we may seem to have the more ground to subscribe to them; and therefore as fast as they are suggested to us, we should tell them to God, as the Prophet doth here with his fertile invention in expostulating and complaining. 2. Men are so naughty by nature, as if the Lord would let lose the reins of a restraining Providence, and give them up to themselves, the world would become monstrous; for, so doth the Prophet teach; men would be as the fishes of the sea, as the creeping things which have no ruler over them. 3. It is an evidence of monstrous and brutish wickedness, when men acknowledge no rule of right and wrong, but power, and employ all the power they have for usurpation upon others; for, then indeed men are as the fishes the of sea and they take up all of them with the angle, they catch them in their net and go her them in their drag. 4. Man being exalted of God above the creatures, it is a great abuse when their way and lot from others debaseth them from that dignity, that the oppressing Chaldeans should live in the world like monstrous beasts and fishes, depraving the image of God after which they are made, and observing no shadow of equity, and that the oppressed should not be used as rational creatures made after the same image, but as fishes taken up with the angle, etc. 5. However we be unsatisfied with dispensations, yet it is our safest way, and a step to our issue, to keep God's providence about them still in our eye; for, thus doth the Prophet better his former thoughts of God looking on, and holding his tongue, by saying, Thou makest (for the speech is still directed to God) men as the fishes of the sea, etc. 6 It beseemeth the Lord's providence well to restrain brutish violence, to see to right and wrong in the world, and to protect the weak and poor from the strong and mighty, or give a redress when they are injured by them; for, the Prophets reasoning imports, that it would beseem God not to make men as fishes of the sea, etc. and so he proved in due time.  
The second ground of the Prophet's expostulation (clearing yet further the Chaldeans wickedness) is taken from their abusing of their success, and that the Lord should permit them not only to do wickedly in their purchasing, but yet more wickedly in their boasting and insulting because of their victories, and in their glorying in their own wisdom and strength, as if by them they had conquered the world, and made themselves feasts and a good life. Doct. 1. Evil purchase is not ordinarily well used, but the purchasers are given up to insolency, conceit of themselves, and luxury which are the usual plague and snare of prosperity; for, therefore (that is, seeing they speed in oppression) they rejoice and are glad, therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion is fat, etc. 2. Dispensations are then saddest to the godly, when they seem to minister occasion to men to deprive God of his honour, and to exalt any other thing or way beside him, as the Author of their felicity; for, this affects the Prophet, that they sacrificed to their net and drag; because by them (as they judge) their portion is fat. 3. When men have troubled themselves and the world also to make themselves great, the result of all will be but a poor addition to their felicity, and that which may be as well wanted as enjoyed; for, all that the Chaldeans reap, is, that they rejoice and are glad, that their portion is sat, and their meat plenteous; that is, they have good cheer and a merry life, and yet they who want such abundance live as well they, and they who are mean may have as much joy and contentment. 4. God will not tolerate, but in due time punish men's insolency and gloriation in their unlawfully purchased pleasures; for, the Prophet's expostulation on this ground which at last gets a satisfactory answer, teacheth so much.  Ver. 17. 
Shall they therefore empty their net, and not spare continually to slay the nations?  
Upon all these grounds the Prophet concludeth and inferreth that however the Chaldeans had gone long and far on, yet the Lord would bring their violent courses to some end, and would not suffer them to empty their net, that they might spread it for new purchase; nor so much as permit them to enjoy their desired end in their oppressions, (as if a fisher should not empty his net when he had taken his fish) and that because of their bloody cruelty toward all the Nations under their power, in prosecuting their ends. This he propounds by way of question, to testify his indignation and zeal against its being over-wise. Doct. 1. God's people may meet with & apprehend many things in his dispensations, which will be matter of much vexation and provoke much indignation in them; so much do these questions teach. 2. Oppression and bloody cruelty joined with insolency, shall not only come to an end in due time, but oppressors shall never reach their utmost end and design, but be miserably disappointed, when their hopes are most bended; for this question includeth a denial, and imports that because of what he hath charged against them in the former expostulation; therefore they shall not empty their net, and shall not be suffered continually to slay the Nations.   

CHAP. II.  
IN this Chapter we have the Lords Answer to the Prophet's expostulation, showing that after he hath exercised the godlies faith and patience in adhering to the Word, and tried and discovered hypocrites and hypocrisy, he would severely punish the Chaldeans for their manifold sins. And so in the Chapter the Prophet waiting for an answer to his expostulation, v. 1. is premonished to publish the vision, which he was to receive, conspicuously and clearly, v. 2. and that because it was not speedily to be accomplished, but in the end should not disappoint them; v. 3. by which delay the Lord would try the faith or unsoundness of that people, or any of them, v. 4. In obedience to which command, the Prophet publisheth the sore judgements that were to come on the Chaldeans for their luxury and ambition; making them insatiable, v. 5, 6, 7, 8. for their covetousness and aim to be perpetually great, v, 9.10, 11. for their cruel and bloody purpose, v. 12.13, 14. for their luxury to which they consecrated their success, or their carnal policy whereby they carried on their enterprises, v 15, 16, 17. and for their idolatry wherein they hardened themselves because of their success, and unto which also they consecrated their unjust conquests, v. 18, 19, 20.  Ver. 1. 
I Will stand upon my watch, and set me upon the tower, and will watch to see what be will say unto me, and what I shall answer when I am reproved.  
The Prophet having vented his grief, and plunged himself in temptations and confusions, gins now to recollect himself; and as a watchman attends eagerly on his watchtower, to get intellgence of any danger for the good of the whole City: so he being a watchman to the Church by office, resolveth by meditation and prayer to wait for a vision in answer to his expostulation, wherein he had argued with God; whereby also he might be able to quit his own reasonings, and to satisfy the people who were ready to quarrel at those hard tidings concerning their ruin, and did utter to him against Gods dealing that which he had expressed in his expostulation. By all which he cleareth that he took not up the ensuing Message at his own hand, but that he had it from God. Doct. 1. It's our safest way in times of temptation and perplexity, not to lie down under discouragement, but to recollect ourselves, and six our eyes on God, who only can clear our minds and quiet our spirits; therefore the Prophet after his deep plunge in temptation, sets himself to look to God, and get somewhat to answer upon his arguing, or reproof and expostulation, (as the Original will bear) that so his mind may be settled. 2. It is by the Word that the Lord cleareth dark cases, and would have his people answer their temptations, and silence their reasonings; and a temptation arising upon the prosperity of wicked men is a knot that can only be loofed by God speaking in his Word; for, the Prophet watcheth to see what be will say to him, or in him, by way of vision, and every believer should seek to the Law and Testimony for this end. See, Psal. 73, 16, 17. 3. Meditation, earnest Prayer, withdrawing of our minds off from things visible, and elevating them towards God, are the means in the use whereof God revealeth himself and his mind from his Word to his people in dark times. This was the watch and tower whereon the Prophet expcted his vision, and whereon Saints may expect God's secrets revealed from his Scriptures. This doth lift us up above the mists wherein things below are ofttimes covered to our sense and will help to lead us safe through amidst the delusions which are frequent at such times. 4. Faithful Ministers ought to acquit themselves like watchmen in a city or army, to be awake when others sleep, to be watching with God, and over the people, seeking after faithful instructions which they may communicate, seeking to be filled from heaven with light and life, that they may pour it out upon his people, and all this especially in hard times; for, this doth the Prophet profess to be his practice. I will stand upon my watch, and set me upon the tower, and will watch to see what he will say, and what I shall answer. 5. As the Word of the Lord, for most part, gets but evil entertainment in hard times, and sharp Messages meet with hot disputers against the equity thereof; so people's dispositions at such a time will give faithful messengers much to do, and many errands to God, for the Prophet (beside his own arguings within himself) was beset with reprovers, arguers or quarrellers at these messages, which puts him the more earnestly to stand and watch to see, saith he, what I shall answer when I am reproved. 6. Albeit the Lords people may have their own debates and faintings betwixt God and them, yet it is their part to smother these as much as they can, and to bring up a good report of God and his way to others: for, however the Prophet afterward records that expostulation which he had with God, Chap. 1. yet it appeareth, that in the time he had so carried himself before that murmuring people on God's behalf, as they were arguing and contending with him, and he reproved by them.  Ver. 2. 
And the LORD answered me, and said, Writ the vision, and make it plain upon tables, that he may run that readeth it.  
The Lord answers his servant attending on him, by giving him a vision, which is afterward recorded, v. 5. etc. and this vision he is commanded to publish clearly, and make it plain to every one's capacity, and to affix copies thereof on the gates of the Temple, or other public places, (as is reported to have been their custom) and that in so legible characters and plain terms, as every on might without difficulty read and understand it. Doct. 1. However it may seem to be in vain for souls plunged in perplexities to pluck up their loins, and eye and wait on God, yet the experience of the Saints proves it to be an enriching trade; for, the Lord answered me, saith the Prophet, who had waited for an answer from him in his perplexity. 2. It is the will of God that what light or ground of encouragement is given to any in a sad time, be made forthcoming for the good of others; for, the Prophet is commanded to write the vision for the use of the Church, which though it was his duty by virtue of his peculiar office, yet it may be a pattern for every one so to act within their station. 2. It is the Churches great advantage, that in her hard lots she hath the mind of God in his Word; whereby she may expound his dealing with her, her duty in every case, and what she may expect concerning herself, her troubles and troublers; for, there is a vision here, which the Prophet is to write for her use. 4. The Lord hath seen it fit in his deep wisdom, and rich love, and for preventing all occasion of delusion, forgery or misrepresentation, and for helping of our forgetfulness, and perpetuating his truth in the world, not only to deliver his mind to his Church by word of mouth, by himself or by his Prophets, but to leave it on record in writing with her; on which she may build her faith as certainly, as if God were immediately, or by his Prophets speaking to her by Word, from day to day; therefore is the Prophet commanded to write the vision, on which the godly were to rest their faith in an hard time. 5. The approved way of publishing God's Word is not when it is adorned with wisdom or excellency of words, but when it is delivered in simplicity and plainness, condescending to the capacity of the meanest: for, saith the Lord, Make it plain upon Tables, that he may run that readeth it. 6. The Word of God is deposited with the Church, not to be read and made use of by some sort of persons only, but indifferently by all the members of the Church, and accordingly is fitted to the capacity of all; for, this written vision is not to be hid up in a strange language, and dark expressions, but to be made plain upon Tables, that he that runs may read it.  Verse. 3. 
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarty, wait for it, because it will surely come, it will nor tarry.  
The Lord subjoins a reason to this command, (which is also a premonition to the godly, concerning the subsequent message) to wit, that the performance of his decreed vengeance, revealed in this vision, had its prefixed period, before which it could not be accomplished, and at which it should certainly come to pass; and therefore the godly were to look much to the clearly revealed vision, and laying aside all fervour and haste, patiently to wait for the accomplishment, which should be seasonable and timely, however their sense might judge the contrary: Doct. 1. As the mercies promised to the Church, so also the timing of them is in God's hand, so that we are not to expect that the performance of comfortable promises, or of threatened vengeance against enemies, will be always ready at our call, but must wait the Lords time, who hath his own seasons for afflicting, trying, and delivering; for, The vision is yet for an appointed time, saith the Lord. 2. The Lords delaying to appear, diminisheth nothing of the certainty of performance of what he hath promised to the Church, or threatened against her enemies: for, The vision hath an appointed time, and an end prefixed, so that the exercise will not be perpetual; and at this time it shall speak, to wit, by performance; though we undervalue other expressions of it, yet than it shall speak to our satisfaction, and not lie, nor disappoint us, whatever fears we have to the contrary. 3. Such is our weakness, haste and distrust, that when the Lord delays to perform promises, or what he hath foretold in his word, we are ready to think that he denies to do it at all, which is to contradict the Scriptures verdict here published, to remove such apprehensions; Though it tarry, it will surely come. 4. When we do not simply doubt of the certain performance of God's Word, yet we must not expect to have sense subscribing to all which faith apprehends concerning Gods method in performing; but faith will ofttimes see cause to speak in contradictory terms to senses verdict; for, Though it tarry, it will not tarry, saith he; sense will soon weary, and say the performance tarrieth, when the Lord satisfieth not its hasty desires, but out-wearieth all carnal confidence and strength; But faith will say, that considering God's love and wisdom, his holy purposes in filling the cup of the enemies, & bringing good to his people out of every delay, considering our duty, and the exercise of graces we are called to when he delays, considering that his performances come never out of date; and when matters were passed all recovery, but that still when he comes he makes up all, as if he had come the first hour; & considering that there is strength enough in God to carry through till deliverance come, Isa. 40.29, 30, 31. Faith, I say, considering all these, will say, it will not tarry, but comes in a seasonable and the best time, and before we be fit for it, by performance of these duties required in a time of such exercise by delays. 5. The faith of God's certain and seasonable coming to help his people, will enable them patiently to wait for him, without limiting of him, and without taking a wrong way, his issue being worth the waiting for in his own way; for, saith the Lord, Though it tarry, wait for it, because it will surely come, it will not tarry. 6. In a time when the Lord suspends the performance of his Word, as Ministers are so much the more to inculcate and cry up the sure Word, neither eating it because of delays, nor speaking according to probabilities; so it is the duty of the godly in such a time, to be much in studying the Scriptures, to fraught their hearts full with promises, that they may commend them, and be supported by them: for, The visions being for an appointed time, is a reason why the Prophet is commanded, ver. 2. to write the vision, and make it plain, etc. 7. It is a sweet help to make us lean to the Word, when we study to see Christ in it, somewhat of him held forth and promised in it, and he in whom the promises are Yea and Amen, engaged for the performance of it: therefore the Apostle, Heb. 10.37. in stead of the vision, holds forth Christ as the substance of the thing promised, and the party engaged for the performance, He that shall come, will come, etc. and this maketh this particular promise concerning the Chaldeans applicable to all the difficulties of the Church, because Christ is alsufficient for every need.  Vers. 4. 
Behold his soul which is lifted up, is not upright in him: but the just shall live by his faith.  
The Lord cleareth his purpose and end in delaying to perform and fulfil the vision, which is to try and discover who are the lofty and unsound, and who the truly righteous, and so premonisheth all of their hazard in that time of exercise, and informs the truly godly how they may subsist and hold out. Doct. 1. Times of Gods exercising his Church, by not appearing visibly for her, are times of narrow trial, and discovery of soundness or Hypocrisy; for, so doth the Lord teach us, that the lifted up soul and the just shall both appear in their own colours, when the vision is yet for an appointed time. 2. The manner of men's behaviour in a time of trial and tentation, is of great importance, and much notice is taken of it by God, as tending much, either to his honour or dishonour, and to the promoting of our own peace or disquiet; therefore a Behold is prefixed to this doctrine. 3. However affliction and trial ought to be an humbling exercise, yet without God's blessing, and meeting with corruption, it will discover and bring forth much pride, and high towers of imaginations swelling against God's sovereignty, that he should have the disposing of us at his pleasure, censuring his way of proceeding with us, conceiting of wisdom and power to secure ourselves, better than by waiting on God, etc. for, then there will be some whose soul is listed up. 4. As a proud, murmuring and conceited disposition under trouble, discovers men's unfoundness, so it will not long wait on God, but make apostasy, either from a general profession of being his followers, or from keeping his way to the use of sinful means, because of which the Lord doth and will testify that he doth abhor such decliners; for, His soul which is lifted up, is not upright in him; and the Apostle in citing this Text, Heb. 10.38. clears, that the proud soul will draw back, and that God's soul will have no pleasure in him. 5. Albeit that trial will sift narrowly, and discover the naughtiness of many, yet there are still some who find grace to subsist, and get through in hardest times; for, in opposition to the former the Lord subjoins, But the just shall live. 6. The way of the godly in patiented waiting on God in hard times, is neither a senseless stupidity, hardening themselves in sorrow, but an exercising, feeling and lively way; nor is it a poor and sorry shift, but a comfortable means of subsistence; for, the just shall live, he shall have a lively exercise, and a life of it. 7 Before a man can attain to a comfortable way of bearing trouble and waiting on God in hard times, he must first make sure his personal reconciliation, and being righteous before God, which will be only when by faith he layeth hold on Christ's righteousness offered in the Gospel; for, he must be the just and that by faith, who shall live by faith in trouble, and so it is expounded, Rom. 1.17. Gal. 3.11. & 8; The man who is just and righteous by faith in Christ, shall not only live a life of grace, begun here, by dwelling constantly under the shadow of imputed righteousness, whereby he is hid from death and wrath, and by drawing life and virtue out of Christ to quicken his heart, and to enable him for every good word and work, and perfected in glory, but also his faith will carry him through, (not only the snares of prosperity, but) hardest dispensations, without apostasy or fainting; for, while the righteous man walks not by present sense, and by faith takes up God as his father in Christ, studies all the promises made to Saints in every condition, and magnifieth the truth of them; seethe God his Father to be the carver out of all his & the Church's lots, and that every condition is useful, and hath a blessing in it to the godly; and that waiting on God in his way is the sure path to a blessed issue; and withal finding now and then God's presence sensibly with his Spirit; while, I say, the godly man is thus exercised, he cannot but have a good life, and be hid from the blasty winds of tentations, wherewith others are assailed and blown over; The just shall live by faith; his saith shall afford him a life in hardest times, and provide for him in wildernesses. 9 Albeit that many may be believing in Christ, and so be born through, who yet cannot discern faith in themselves, yet such as expect righteousness through faith in Christ, and by faith to be thus supported in evil times, should study the reality and sincerity of their faith, that it is not a motion or fancy, but real and such as he hath a sure hold of; for, it is his saith by which the just shall live, a faith which he hath made sure he hath. And for this end, we ought to study exactly the nature of faith, that neither the presumptuously secure, nor fainting soul mistake their own case.  Ver. 5. 
Yea also, because he transgresseth by Wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth upon him all people.  
Followeth to the end of the Chapter, the vision itself, concerning the destruction which was to come upon the Chaldeans, propounding for the most part in general denunciation of God's vengeance upon gross and impenitent sinners, such as the Chaldeans were, wherein the Lord threatneth wrath and sad judgements to come upon them for the gross abominations (such as ambition, covetousness, oppression, sensuality, carnal policy, idolatry, etc.) which abounded amongst them. This controversy the Lord layeth out in several branches, sometimes repeating the same things in substance, and amplifying them from several considerations, to the end there may be a more distinct & clear sight of the sinfulness of their sin, of the vanity of the pretences they founded their courses on, and of the equity of God judgements subjoined to every branch. The first branch of the controversy is, that the Chaldeans, and in special, their King, being given to sensuality and ambition, or drunk with pride and ambition as with wine, was insatiable in his Conquests like death and hell, or the grave (of which, Pro. 30.15.16. Isa. 5.14.) and not being content with his own portion, did labour to add one Kingdom after another to his dominions. Doct. 1. As the godlies honest wrestling through an evil time by faith, is an evidence that God will reckon with their oppressors: so the Lords reproving and punishing the Apostasy of any within the Church, may assure men that he will not spare wicked enemies; for this is subjoined to what was said, ver. 4. with a Yea also, or How much more? importing that when he made the just to live by faith, he would also reckon with the Chaldeans; and if he discovered and punished the listed up soul, how much more the Chaldeans? See, Jer. 25.29. 1 Pet. 4.17, 18, 2. The most part of unrenewed great men's actions and enterprises, are consecrated to the service of their vile lusts; For, Because he transgresseth by wine, and is proud, he keeps not at home, his great enterprises are undertaken to satisfy sensuality and ambition. 3. Men once enslaved to the service of their lusts, do become brutish, and in a manner renounce their very reason; for, so may the words also be read, The proud man transgresseth as through wine; he is drunk with ambition as with wine, which depriveth men of the use of sense and reason. 4. It is a sin flowing from ambition, & a violence offered to nature, which is content with little, when men cannot acquisce in their lot and portion assigned them by God, especially when it is competent, but do by all means hunt after more; for, it was the Chaldeans sin and ambition, that having a Kingdom, yet he keeps not at home. 5. It is the Lords judgement upon ambitious men, that the more they go beyond bounds to satisfy their lusts, they become the more insatiable; the more they drink, they are the more thirsty; for, such an one enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all Nations, and heapeth to him all people.  Vers. 6. 
Shall not all these take up a parable against him, and a taunting Proverb against him, and say: Woe to him that increaseth that which is not his: how long? and to him that ladeth himself with thick clay.  
The Lord threateneth that because of these their sins, his judgements should make them contemptible, and matter of derision; insomuch, that even those whom they had oppressed, should insult over them and mock them, and declare them accursed in their unlawful Conquests, (which however they had groaned under them, could not endure long) and in their overcharging, and burdening themselves with the dross of this world. Doct. 1. Even the consciences of wicked men, if they were awake or suffered to speak, would give out doom and sentence upon them, and subscribe to the righteousness of God's judgements; for, here he appeals to themselves, Shall not all these take up a parable, etc. So also, v. 7.2. When men sinfully endeavour to satisfy their pride and ambition, it is righteous with God to make them most contemptible and ignominious; for, the proud man, v. 5 meets with a parable and taunting proverb, or becomes a matter of public derision. 3. However the oppressed and subdued may seem to be far behind with Conquerors and Oppressors, yet the Lord will in due time clear that there is but little cause for such an apprehension, and greatest oppressors will meet with their own stroke, wherein the lowest may insult over them, and they shall be rather the object of pity then of envy, or on whom any would wish more cruelty; for, All these, (to wit, the nations subdued by him, v. 5. even all of them, and those who were sorest smitten) shall take up a parable against him, and a taunting proverb against him, and say, Woe to him. See Isa. 14.4,— 12. 4. As unjust Conquest gives a man no right to his Purchase: so it brings on God's curse, and at last makes the Purchaser an object of derision; Woe here may be taken, both for an insulting expression, & a declaration of a curse upon him; Woe to him (or Woe he, by way of triumphing over him, and laughing at him) that increaseth that which is not his. 5. Though the oppressed ordinarily groan under the oppressor, and wish his end, admiring at God's patience toward him, yet it may be concluded, that oppression shall not continue so long as either the oppressed or oppressor might expect, and that disappointment of the oppressors hopes of continuance in his way, shall be matter of derision; for, all this is imported in that part of the proverb, How long? 6. Albeit oppressors promise to themselves much ease, contentment, pleasure and happiness, in their great enjoyments, yet they are iniserably disappointed; for, riches are in themselves but base, and great abundance of them beyond that which is needful, is to the ambitious but a burden and matter of vexation, drawing down the soul from God, and entangling and polluting it; and this may point out the misery of those, who hunt so much after these things; Woe to him that ladeth himself with thick clay, that is, base riches, which do but burden, pollute, and entangle him.  Ver. 7. 
Shall they not rise up suddenly that shall by't thee? and awake that shall vex thee? and thou shalt be for booties unto them.  8. 
Because thou hast spoiled many nations, all the remnant of the people shall spoil thee: because of men's blood, and for the violence of the land, of the City, and all that dwell-therein.  
The Lord yet declareth his mind concerning these sins, and threatens yet farther, that he will pay them home, as they had served others; for, as the Chaldeans had ranged up and down the world like ravenous beasts: so he would suddenly raise up the Medes and Persians, who for present were little dreamt of to trouble and devour, and prey upon them, v. 7. And as they had rob and spoiled many nations, so he would stir up the remnant of the nations (either such nations as had been reserved from their sury, or the remainder of the nations, which they had ruined, who should join with their enemies,) to pray on them: wherein the righteousness of God should appear, in requiting them for their bloodshed; and the great desolation they brought on Cities and Countries wherever they came, and the havoc made of the inhabitants, and especially for what they had done to Jerusalem, Judea, and the Jews, v. 8. Doct. 1. The Lords judgements on impenitent sinners come unexpectedly, and when they least imagine, and that ofttimes by instruments little thought of, till God raise them up and employ them; for, They shall rise up suddenly and awake, to by't and vex. They may seem to be asleep and sit very quiet, who shall do this work, being employed of God. 2. Oppressors will be made in due time disciples at their own school, and be made to seel themselves, what sad strokes they inflicted on others, & be dealt with as they served others; for, these preying beasts shall be bitten and vexed, or be brought into inextricable difficulties; and they who spoilt many Nations, shall be for booties and be spoiled. 3. Although oppressors, so long as God permits them to execute his vengeance, prove invincible, yet when their day cometh they will be as feeble as any; for, the Chaldeans, who before-time had no more to do but come and gather spoil, are now for booties unto their enemies, who as easily spoil them. 4. Although oppressors dream that they have all under their feet who could harm them, so that none dare open the mouth, or move the wing or peep, yet the Lord hath a scourge ready when he pleaseth to avenge himself upon them; for, all the remnant of the people shall spoil thee, saith the Lord; He hath either nations hid from their fury, whom they think not worth their anger, or the very remnants of spoilt nations, who if he employ them, will do their turn. 5. When the Lord denounces or executes his judgements on bloody oppressors, it is useful to study much his controversy against them, that we may father his judgements aright, may adore the righteousness of God, and may learn from their example to abhor all violent and bloody courses, especially against God's people, which he so severely punisheth; therefore he subjoins, that all this is because of men's blood, for the violence of the Land, and of the City, and of all that dwell therein; which is to be understood with special relation to Judah.  Ver. 9 
woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil.  
The second branch of God's controversy (held forth in general terms) is that out of a desire to build stately Palaces, (as the Chaldean did, Dan. 29, 30.) or to the end they might establish themselves, and their posterity in perpetual greatness and wealth, and be exempted from the common miseries of mankind, and that no aftertimes might move them, they are extremely and sinfully covetous, for which the Lord pronounceth them accursed Doct. 1. The certainty of God's judgements on particular sinners and enemies, may be read from general denunciations against such sins, it being agreeable to the rule of justice, that all who do such things should be so punished; therefore the Lord accuseth and threatneth the Chaldeans in a general sentence; Woe to him that coveteth, etc. that it may appear how agreeable to justice his sentence against them is, and that every such sinner in aftertimes may put in his own name, as if he were the man pointed at. 2. It is a plague on wicked men, when they are given up to imagine that their prosperous condition shall never change, but that they shall be able to secure it for them and theirs for ever; for, this is the prospering wicked man's thought, which brings him to woe, that he will set his nests on high; as birds do to secure themselves and young ones, and to be delivered from the power of evil. See Ps. 49.11. 3. men's vain imaginations and their apprehending that which will never be, and wherein all others have failed, doth ofttimes prove a great snare to engage them in courses which otherwise they might see, not only to be sinful, but needless and foolish; for, because the worldly man thinks that he can secure uncertain riches to him and his, & can guard against any emergent evils to which mankind for sin are condemned; therefore he coveteth an evil covetousness, that he may set his nest on high, etc. and stands upon no means which he thinks will make that lie in his right hand prove a truth. 4. Albeit men may lawfully, and in duty should endeavour the good of their posterity, even in external things, and may study to prevent inconveniences, which may prejudice them, yet this endeavour proves sinful, when either it ariseth from, or tends to greediness & covetousness, or ensnares men by drawing them to the use of sinful means: for, Woe to him that coveteth an evil covetousness, though it were even for his house, or that he may set his nest on high, etc. 5. It may be sufficient to deter men from courses; that the Word declareth them to be sinful, and that a curse followeth them; for, so doth the Word import here, that it is an evil covetousness, and woe is to him that coveteth it, therefore men should be far from it.  Ver. 1. 
Thou hast consulted shame to thy house, by cutting off many people, and hast sinned against thy soul.  11. 
For the stone shall cry out of the wall, and the beam out of the Timber shall answer it.  
The Lord expounds his own pronounced woe, and threatneth that these their projects should tend to the ignominy of their family; it being just they should be so dealt with, who ruin so many to build up themselves, and sell their souls to make up their outward estates, v. 10. and albeit there should be none that durst complain of them, yet the very materials of their buildings should witness against them, that they were acquired by robbery, and should agree in a sort of music (heard by God's justice) to cry for vengeance, ver. 11. Doct. 1. Albeit covetous oppressors do ost-times carry themselves in great state, as the only honourable of the earth, yet their way is in itself shameful, and will end in ignominy; Thou hast consulted shame to thy house. 2. Men prosecuting their designs by unlawful means, readily fall into the snare which they would most gladly escape; for, the Chaldean feeking to set his house on high, not only covets evil to his house, v. 9 but even brings shame (which he seeks to shift) to it. 3. There needs no more to pull down the family of the oppressor, than his way of studying to make it great; his very building, his nest is a plague to it, and enoug to make it totter; for, thereby he consults shame to it. He could do no more, if he had bended his wits to ruin it. 4. The Politic projects of men, who lean to their own wit for compassing their ends, and neglect piety, or to wait on God for counsel, will prove shameful & sinful; men who lean to their own wits, will find, that their most serious consultations will leave them in the mire: Thou hast consulted shame to thy house, saith the Lord. 5. It is a high degree of impiety, and a clear presage of ruin, when a man in managing his affairs, casts off all his love to his neighbours, and not only minds himself only, but stands not upon the prejudice of others, to rise upon their ruins, or to cut them off, though never so many, and he but one, if he think it; may tend to his advantage; for, Thou hast consulted shame to thy house by cutting off many people. 6. As men for the most part neglect their souls, when they are mad upon their worldly designs so it is a dangerous c●se when it is so, and it will prove a poor bargain in the end, when men having gained never so much, yet have sinned against their soul, which the Lord here not only makes use of as a challenge, but declares it as a judgement on the Chaldean. 7. Sin and guilt will pursue and find out the sinner, and will of itself call for vengeance, though all the world should be silent, and not challenge him; for, the stone will cry out of the wall, and the beam out of the timber shall answer it.  Ver. 12. 
woe to him that buildeth a Town with blood, and establisheth a City by iniquity.  
The third branch of the controversy, points chief at the way of their prosecuting of their covetous and ambitious ends, which was (as one fin cometh not readily alone, but dra weth other sins with it) by oppression, cutting off of people, and other unjust ways. This course the Lord pronounceth to be accursed, however they gilded it over with specious pretences of public good, or that thereby they endeavoured to perfect & settle their civil State. Doct. 1. The Lord looks much unto, and tries the dispositions of men much, by the means they make use of in a course, whether it be right or wrong in itself; for, the Lord chargeth upon them here, that they carried on their work with blood, and by iniquity. 2. Pretence of public good, and zeal to advance the State and government, is one of the fig tree-leaves where with men think to cover their oppression, and make it plausible, but all in vain; for, Woe to him that buildeth a Town with blood, and establisheth a City by iniquity. 3. Though all oppressions be not alike horrid in themselves, and men readily do account themselves good enough, when they go not the length they might, or that others do in that fin, yet the Lord will pursue the fairest way of oppression men can take with vengeance, as being sinful in itself, and sometime being more cruel in its lingering way, than the most violent oppression in hot blood: for, Woe to him that establisheth a City by iniquity, be what iniquity it will, as well as to him that buildeth a Town with blood.  Ver. 13. 
Behold, is it not of the Lord of hosts, that the people shall labour in the very fire, and the people shall weary themselves for very vanity?  
The Lord explaineth this Woe, and denounceth that he should appear eminently against them, in making all their endeavours to establish themselves, (wherein they employed many nations, and had much toil, as in a fiery furnace, every head being made bald in their wars, Ezek, 29.18.) to prove not only vain, & to no purpose, but to tend also to their own prejudice, as one whose work is cast into the fire, loseth both his materials & his labour and endangereth himself by following it to get it prosecuted, or rescued, so should they perish in their hunting after wealth, and with it; See the like threatening, Jer. 51.58. Doctr. 1. Men taking sinful ways to prosecute their designs, may meet with much toil and vexation in their work, as an earnest of further judgement; for the people, (that is, the Chaldeans and many instruments employed by them) labour and weary themselves. 2. The utmost of men's endeavours shall not promote or perfect a work which God is against, nor uphold what he hath a mind to overthrow; for, though they labour and weary themselves, yet it shall be for very vanity, and to no purpose. 3. Such as by bloody oppression seek to exalt and establish themselves, shall not only lose their labour, but incur further damage by their attempt and lose themselves, their work, & the materials which they had to begin their work upon; for, the Chaldeans shall labour in the very fire, which shall not only breed them toil & pain in labouring, but shall devour all their conquests, themselves, and the Kingdom of Babel, which they had when they began their tyranny. 4. The Lord will so order his judgements upon violent oppressors, as that his hand shall be visibly and remarkably seen by all, to be the inflicter of them, and he shall prove himself omnipotent, by frustrating men of their wicked purposes, and consuming all their labours; for, Behold, is it not of the Lord of hosts, that the people shall labour in the very fire, etc.  Ver. 14. 
For the Earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.  
The Lord subjoins a reason to this sentence, clearing how he should be so much seen in this judgement, to wit, that however he seemed to let his own Name and glory be obscured, when he suffered the Chaldeans to oppress the world, and lead his people into captivity, yet in due time he would make his glory so conspicuous in their just destruction, and his powerful asserting of Judah into liberty, as the Nations should be filled with the knowledge thereof, as the sea is full of water: & all this as a type and pledge of the glory to be revealed in Christ, & the knowledge of his Name then to be communlcated. Doct. 1. When oppressors do prosper, and the Lords people with the rest of the world are brought into bondage by them, the Lords glory is engaged for his appearing against them in due time; for, it is subjoined as a reason of the Chaldeans evil success; for, the earth shall be filled with the knowledge of the glory of the Lord, etc. 2. The greatness of oppressors doth contribute to illustrate and set forth the glory of God in bringing them down, and therefore is rather an argument why the Lord should destroy them, than any hindrance to it; the Lord will bring down the Chaldeans: for in so doing, the earth shall be filled with the knowledge of his glory, See Ps. 9.16. 3. As God is most glorious in himself, so he will make his glory to shine in the deliverance of his people, though for a time he suffer them to be in bondage; for, in bringing back Judah at the ruin of Babylon, the Earth shallbe filled with the knowledge of the glory of the Lord, as the waters cover the sea. See. Ps. 126.2. 4. All the glorious manifestations of God against his enemies, and for his people of old, were but shadows of what he manifested, and doth manifest in and by Christ in the latter days; and any effects of these his works which appeared among his people, or the Gentiles, were but a taste of what the glory of God shining in Christ, and made known to the world by the Gospel, should produce among Jews and Gentiles; therefore this prophecy is applied to the days of the Gospel, Isai. 11.9. as getting then full accomplishment.  Ver. 15. 
woe to him that giveth his neighbour drink: that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness.  
The fourth branch of the controversy, if we take it properly holds forth a denunciation of vengeance to come upon them for their beastly luxury and sensuality, usual in the Babylonish Court, & that not only in their own persons, but they did draw one another to drunkenness, that so they might mock at their infirmities, which they could not hid in their drunkenness (alluding to that of Noah, Gen. 9.21, 22.) or that they might abuse one another in an unnatural way, through their drunkenness; And so it teacheth, 1. When men abuse their prosperity to luxury, it is an evidence of a curse upon them and it; so it was with the Chaldeans: Woe to him that gives his neighbour drink, etc. as having no other end wherefore he troubled all the world but thus to abuse himself and others. 2. Sin is come to a great height, and near a curse, when men do entice & draw others to the same excess of riot with themselves; for, Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also 3. It is a beastly dispofition, to take pleasure in making men abuse themselves by drink, a Woe is denounced against it; nor is it a mark of any true kindness, as the profane reckon, but it is done, that they may look on their nakedness and bring it out to open view. 4. Intemperance is an usher to let in any other vice; for when a man is drunk, discovering of, or looking on nakedness will not be accounted shameful, nor unnatural filthiness an abomination. But the words may also be taken figuratively, and so the scope is to tax them for their endeavours, by Politic practices and fair promises, to engage their neighbours in their undertake, and that as they were drunk with ambition themselves, so they filled their neighbours with the like principles, & drunken heaps of sharing in their victories, though indeed they minded nothing less, but if any inconvenience should befall their Confederates, they would despise them, or be ready themselves upon occasion, to bring them unto slavery, and to make them base. Thus doth the whore make the world drunken with her Idolatrous cup, Rev. 17. and thus did Nineveh entice the world with her whoredom and witchcrafts, Nah. 3.4. This interpretation teacheth. 1, Great men in the world are ordinarily so infatuated with their hopes and projects that like drunken men they reel, & cannot be sober, nor ruled by sound principles: for, the Chaldeans are thus drunken, and they make their neighbours drunken also, as well as themselves. 2. Carnal policy and interest is the greatest Steersman of humane affairs among men, which frequently brings a curse on the users thereof; for, Woe to him who thus gives his neighbour drink, etc. 3. No true kindness can be expected from men who walk politicly and on interests of State, pretend what they will: for all that such do this way to others, is, that they may look on their nakedness.  Ver. 16. 
Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: the cup of the Lords right hand shall be turned unto thee, and shameful spewing shall be on thy glory.  
Whatever way we expound the challenge, the Lords judgement is very equitable, that all these courses should tend rather to their ignominy then their honour; and that as they had been Butlers to draw others to sensuality, and to intoxicate and allure them to join in their oppressions of the Church and the world; so the Lord should bring about the Cup of his wrath to them, and make them drink of it to satiety, whereby they should be as contemptible, as when a drunken man is lying naked, and that with his uncircumcised foreskin (which was an abomination to the Church) uncovered, or when he is polluting all his bravery or stately house with his filthy vomit, Doct. 1. The sinfnl courses which men follow to advance their greatness would appear most ignominious to a clear discerner, and will at last be seen to be so, to the conviction of all: for, Thou art filled with shame for glory, saith the Lord. 2. The measuring of all afflictions and judgements is in God's hand, so as none can add to them or diminish from them, nor get them shifted, when God layeth them on; therefore they are called a Cup, which is a set measure, and the Cup of the Lords right hand, which is irresistibly powerful. See Jer. 25.28. 3. As the Lord will at last bring about the storm of vengeance upon the head of wicked men, who were instruments to execute it upon others; so they drinking last of the Cup, and therefore nearer the dregs, and having been eminently wicked, and withal, being ofttimes without the Church, (as the uncircumcised) and so without God, their stroke shall be more eminently ignominious than any others; for, when the Cup of the Lords right hand is turned to them, (after others have drunk thereof, Jer. 25.26.) then they shall drink, and their foreskinnes shall be uncovered, and shameful spewing shall be on their glory:  Ver. 17. 
For the violence of Lebanon shall cover thee, and the spoil of beasts which made them afraid, because of men's blood, and for the violence of the Land, of the City, and of all that dwell therein.  
To clear the equity of all these judgements the Lord subjoins and recapitulates his controversy, threatening that the Chaldeans should be overwhelmed, for the violence done to the Land of Israel, bordering upon Lebanon, or the Temple made of the wood of Lebanon, yea and for the very destruction of that forest, and spoiling and affrighting of the beasts there, as they came through it, and cut down the timber for the siege of jerusalem, and for their beastly and bloody violence upon the Inhabitants of city and country wherever they came, especially in Judea. Or it may be thus interpreted, that as in the forest of Lebanon, beasts are hunted, affrighted, and destroyed, so should they be pursued and ruined because of their horrid cruelty & violence, and so it is the same in substance with v. 7, 8. Doct. 1. It is necessary that we study over & over again the Lords controversy with impenitent sinners, that we may adore his equity in punishing, and tremble at his severity in so much insisting to punish for sin; for, therefore are their sins repeated and threatening renewed. 2. Such as do like brute beasts, trouble and vex all the creatures, and make havoc of all wherever they come, and especially do oppress the people of God, may expect to be accordingly dealt with; and that without repentance they shall be irrecoverably destroyed; for, so do these words, taking in both expositions, teach us, that they shall be covered or overwhelmed with calamity, for their violence against the very creatures and the Church; See Isai 14.6, 7, 8. and for their violence shall be hunted and pursued as wild beasts (whom they in their actions resembled) use to be by hunters.  Ver. 18. 
What profiteth the graven Image, that the maker thereof hath graven it: the molten Image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb Idols?  
The last branch of the controve rsie (held forth also in geneneral terms) in their Idolatry, & particularly their making of Idols and Images, to represent what they acknowledged for a Deity, and to be worshipped in that Religious state, the vanity of which he proves from their unprofitableness & inability to teach any thing of a deity; for however the formers of them take much pains on them, & when they have done trust in them, and set them up above men in God's room, yet they have no authority so to do. Doct. 1. Few of those who receive greatest things of this world from God, do acknowledge him for them, but rather follow Idol-gods to his dishonour, and in defiance of him; for, so did the Chaldeans, as it is imported here, and so the most part of Adam's posterity do. 2. In a time when Idolaters do prevail, & the true Church is brought into bondage by them it is necessary to study much the vanity of Idolatry, and to set it out so to the world, to the end that neither the wicked may dream of being exempted from vengeance by their Idols, nor the godly stumble at the prosperity of such as follow them; for, to these ends doth the doctrine of the vanity of Idols here set forth, tend. 3. Besides fearful Idolatry committed in the world by men's taking that for their god which is no god; (whereof they cannot be free, who perform religious worship, due to God only, to any creature whatsoever) the world is also guilty of Idolatry by making of Idols or Images for representing an invisible Deity, and the object of their Religious worship, be it what it will, and by worshipping of them in that Religious state and relation; this is it which is expressly reproved in the Chaldaans' here, that they not only accounted that to be their god which was no god, but either a creature or a feigned thing, but that they had graven Images, and molten Images; not that they acknowledged these to be their gods, but that they were represented by them, and that their god were to be worshipped in & by these Images: & this challenge is expressed in general ternies, that all who make use of such devices in Religious worship, (be the ultimate and last object of their worship what it will) may take their reproof. 4. Whatever men may conceit of Images, as many ways useful for exciting of them, and keeping them in remembrance of a Deity, yet upon narrow search it will be found that they are unprofitable, if not pernicious; as every thing in worship, which is not instituted of God for profit, proveth; for he puts it to any  conscience to tell, what profiteth the graven Image? 5. The original and Authors of Images prove the vanity of putting them in any Religious state: for, since it hath the maker thereof among men, what profiteth it? for it cannot be God, Hos. 8.6. and albeit the maker thereof give it a being, and hath graven it curiously, yet he hath no authority to command it to be worshipped, nor can such an Author make it bless the worshippers; and it is folly in the maker thereof to trust therein, yea, it doth sufficiently disgrace any point of Religion, that it is of man's making or devising. 6. Albeit that men do commend Images as books for the ignorant, whereby they may be helped to take up a deity, yet they can teach or represent nothing of God; but only the makers phantasic; yea, they cause the mind to wander from the true and saving knowledge of God, as he is revealed in his word, and do imprint false and equal conceptions of a deity; for, the molten Image is a teacher of lies. 7. Though such as make use of Images to represent a deity, or that which they worship, do imagine that they rest not upon the representation, but do ascend up by it to the thing represented: yet herein their heart deceiveth them; for whatever they pretend in their thoughts, yet practically they honour them as their god, and whatever they pretend to offer unto God in and by them, is expounded by God as offered really unto them; for the maker of his work, (though he might have made any other thing of the materials) trusteth therein. 8. Such as worship graven Images, do proclaim their own brutishness, and that they are as great blocks as these which they adore, when they exalt that which is below themselves, to be above themselves, & in God's room; for, what a brutishness is it in a man endued with sense and reason, to make himself dumb Idols, which have no sense at all?  Ver. 19 
woe unto him that sayeth to the wood, Awake: to the dumb stone, Arise, it shall teach: behold, it is laid over with gold and silver, and there is no breath at all in the midst of it.  
Upon what hath been said, the Lord denounceth a woe upon them who implore Idols for help or direction; seeing that however they be curiously framed, yet their vile matter remaineth still the same, nor can the Artificers skill put life into them to move themselves, far less to help others. Doct. 1. Image-worshippers proclaim their own wretchedness, in that they are given up to a reprobate sense, void of discerning: and they shall have many sorrowful disappointments who expect a remedy from them in hard cases, and in the end shall be confounded by God, who will not give his praise of being an helper & director of the children of men to graven Images; For, woe to him that saith to the wood, Awake, to the dumb stone, Arise, it shall teach. 2. Albeit the vanity of worshipping Idols and Images be palpaply gross, so that seriously to consider it, is sufficient to refute it, yet such is man's stupidity, when he delights not to retain God in his knowledge, as he needs much stirring up, to take notice of the error of his way; for, albeit a little pains discover that their Idols are wood and stone, and that there is no breath in the midst of it; and consequently, that it is in vain to worship such; yet man must be called to behold this, and must have it often pointed out to him. 3. Outward pomp and splendour 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 shows? 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 dwells 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 greatness 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, aught to commend the true God to his Church, and set out their own happiness, 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 subjoined 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 God's mind, 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 stroke, 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 wilderness, to the possession of the promised land, and settling and securing them in it, ver. 3.— 15. after which he changeth his stile, and instead of praying, expects that present fears 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 Prophet's 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 nearest to likelihood is, that the Prayer being indicted in a composed & mixed Meeter, it was to be sung with variable tunes & instruments fitted accordingly. Doct. 1. when the Lords people abuse their privileges, they may be put to plead for them before the Lord's 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 ruin of God's work. 2. It is the duty of all in a time of imminent or incumbent judgements, to stir 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 senseless stupidity, which usually attends such times, Ezek. 24.22. Therefore doth the Prophet by his example stir up, and by this public form (prescribed by the Spirit of God, and therefore lawful) direct the Jews how to employ 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, rejoicing, etc. 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 wand'ring here and there, and not keeping one way: This appeareth clearly in the prayer itself, or the Prophet's 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 years, in the midst of the years make known, in wrath remember mercy.  
This verse contains that which is properly the Prophet's prayer in this exercise; the sum whereof is, that being afraid of Gods threatened 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 sins procuring wrath, he would magnify his mercy toward them. Doct. 1. When judgements are threatened against the Church, albeit she may believe love in them, and that she is the Lords whatever come, yet threatened trouble aught to be an exercise unto her, and aught to make her humble under God's threatening 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 fears, without which fear might readily crush them, and by which the thing feared is either removed, or blessed, and made more easy and comfortable unto them; so prayer will not speak well in trouble, where there is not some sense of God's word threatening, or of his hand striking at the root of it; for the Prophet being afraid, subjoins, O Lord, revive, as the issue and result of his fear, and as being a suitable and fit time and disposition for prayer. 3, When the Lord hath disclosed his purpose, concerning his people's being in trouble, it is the duty of the godly to submit without contending, and make them forbearing of it, till God's prefixed time of deliverance come; for, the Prophet supposeth that the appointed years of the Captivity were to come, and doth not quarrel as formerly, but prayeth that the Church may be borne through in that time. This were a way to make many a cross easy, which our quarrelling makes insupportable. See Jer. 29, 5.6. 4. The people of God are sometimes left to lie under a long continued tract of trouble, to the end they may be narrowly tried, and may have much sorrow to be repaid with joy, Psal. 90.15. for this trouble did endure for years, even seventy of them. 5. Besides the Lords general relation to all his creatures as his handy work, he hath a peculiar relation to his Church and people, whose calling to be his people, and their building up and establishing in that privilege, is his own peculiar work, and amongst whom his elect are made anew by him, in a work of redemption and regeneration, so that they become new creatures, and the work of his hands, Isai. 45.11. In the midst of whom also he hath a work of his Ordinances and Kingdom to be preserved and carried on: Which relation, as the Church ought to acknowledge it, and hold all she hath of him, and make his work the matter of her chief care in trouble; so this interest doth endear the Lord's people to, him, and is a cause why he will not let them go to ruin, and so lose all that himself hath done; for, so doth the Prophet reason, revive thy work. 6. The Lord's people and work may by reason of long and sore Captivity, and (possibly) desertion accompanying it, be redacted into such extremities, as all may seem to be in peril of ruin, and the faith of the godly in peril to faint, and give it over: There may be such low ebbs, as may put the godly to pray, O Lord, revive, or preserve alive. 7. As the Lord both can, and will preserve his work, and people, who wait on him, from ruin, and that in the midst of extremities: so the Lords doing of this aught to be much esteemed; therefore, the Prophet resolving on Captivity, maketh it his suit which he hath warrant and ground of hope to ask, and the granting whereof will be refreshful, though the trouble otherwise be pressing: O Lord, revive thy work in the midst of thy years. 8. It is a very refreshful dispensation, and which the people of God have warrant to look for, that the Lord will season and sweeten their times of trouble, with some evidences of his favour, either in their bosoms, or by some token for good in his providence. Therefore the Prophet is directed to pray further, in the midst of the years make known, to wit, his wont favour, by some manifestation; and was answered in the Lords raising up of Prophets to them in Babylon, and by raising up the head of their King, about the midst of the years of their Captivity, 2 Kings 25.27, etc. as a pledge of their future liberation; and by other favours bestowed upon them. 9 As the Lords proceeding in wrath against his people would undo them; so the apprehension of God's just anger against them for their sins, is a great hindrance to them in their prayers: Therefore the Prophet, when he thinks on wrath, is made abruptly to cut his prayer, that he may run and deprecate it; make known, (saith he, not expressing what) in wrath remember mercy. 10. As the Lords just indignation against sin doth not so transport him, as that he will forget mercy, or that he will deal in strict justice, without all moderation, with his afflicted people: so this may give warrant to all those who are sensible of sin, and of wrath due, or inflicted for it, to flee to his free favour, and to pray with the Prophet, In wrath remember mercy. And teacheth all to magnify God, when this prayer is answered in any sort, and that God doth mix a cup of wrath with any mercy or moderation.  Ver. 3. 
God came from Teman, and the holy One from mount Paran, Selah. His glory covered the heavens, and the Earth was full of his praise.  Ver. 4. 
And his brightness was as the light: he had horns coming out of his hand, and there was the hiding of his power.  
The Prophet that he may strengthen his own, & the godlies faith, in assurance of an answer to his prayer, gathereth together several grounds whereupon he expects it; which are taken from the manifestations of God in delivering his people from Egypt, in carrying them through the Wilderness, and settling them in the promised Land; expecting by faith that the Lord (being unchangeable, still the same, and the people still his) will repeat these in their future delivery; and so lifts up his heart above all difficulties in the captivity, or that might impede their restitution; as looking to what had been done, as pledges of what God would do, before his Word failed, or they perished.  
God's glorious manifestations of old, among and for his people, are branched out in several particulars; whereof the first (agreeing much with Deut, 33.2.) is the Lord manifesting of himself on Mount Sinai., at the giving of the Law, and on the hills adjacent in the desert, through which he marched after giving of the Law, before his people, as their confederate God, in glory and Majesty like himself; insomuch that the splendour, wherewith he was environed, filled heaven & earth, & was bright as any light: & though these rays like horns which shined forth from his hands or sides when he appeared, did point out his power, yet but darkly; as being but a veil cast over his glorious power which in itself is incomprehensible, as that light could not be steadfastly looked upon by the infirm and easily dazzled eyes of man. Doct. 1. It is a thriving way in prayer, not only to put up desires to God, to persuade him, but to gather arguments whereby to confirm our own faith in the hope of speeding, which will make us both cheerful in prayer, and quiet, having done our duty; Therefore though all this exercise be called prayer, ver. 1. yet after a short suit, ver. 2. the Prophet makes the study of arguments of faith his chief work here, See 1 John 5.14, 15. 2. The Church is a storehouse of experience for a time of need; she hath treasures of instances of what God hath done, ready to be repeated again in a new extremity; for, the Prophet repeats here works done of old, which he looks upon as pledges of the like in this new strait. 3. God's glorious manifestations of himself in, and for his Church, aught to be joined with the consideration of his holiness; and his glory and splendour ought to set out his perfection in purity, that the Church may fall in love therewith, and study conformity thereto; for, appearing thus he is God the holy one. 4. The Lord's glory amongst his people may shine brightly in a Wilderness, which will not obscure it when he lets it out; for, all this glory shined in the barren deserts of Teman, or the South, which is a part of Seir, or Edom, Obad. 9 Amos 1.12. Deut. 33.2. Judges 5.4. and mount Paran, a place also near to Seir, Gen. 14, 6. where Ishmael dwelled, Gen. 21.21. and where Israel encamped shortly after they came from Sinai, Num. 10.12. and 12.16. and therefore joined with the former, Deut. 33.2. 5. The glory of God revealed unto and for the Church, is not to be looked upon in a transient way, but ought gravely and seriously to be considered, till our hearts be affected and warmed with it. Therefore is Selah (no where used, but in the Psalms and this Chapter) subjoined, to show the weight of this matter, and how our hearts should pause and dwell upon it, till it grow upon our hands; yea, to show that a sight of him indeed, will give our hearts such a set, as they must stand and breathe a while. 6. As the excellency of all the creatures is from God, and doth daily set out his glory; so when he is pleased to appear in any specicial manifestation, it doth obscure all glory beside, and set him out as only praiseworthy; for, in this progress, His glory covered the heavens, and the earth was full of his praise in a singular way, beside what ordinarily appeareth of his glory in these, which this dispensation did in a sort obscure and transcend. 7. We ought to commend the infinite wisdom of God and his tender respect to frail man, that he hath chosen fit means and instruments of Ministers and Ordinances, whereby to make himself known as we are able to bear, considering that immediate manifestastion of him who dwelleth in light inaccessible, would but undo us, while we are in our mortal bodies; for, when he appeared, his brightness was as the light filling heaven and earth, as if it had been all a sun; This was acknowledged by Israel, when they could not endure this glory, nor hear God speak, Exod. 19.16. & 20.18, 19 And by Eliah, in wrapping his face in his mantle, when God appeared to him. 1. Kings 19.13.18. The Lords most glorious manifestations of himself to mortal creatures, are but as veils cast over his infinitely glorious essence, and attributes, and so to say, an obscuring of himself, that he may reveal himself to their capacity; yea, it much commends the glory of God, and may help our faith if we consider that the most glorious effects of his power are but as a veil cast over his glorious omnipotency, who can do far above what we ask or conceive; for, he had horns come out of his hands, or glorious manifestations of his power shining in these glorious rays, wherewith he arrayed himself on every side, and yet there was the hiding of his power. 9 The Lords taking his Church by the hand, when she came out from the pots of Egypt, and entering with her in a Covenant of marriage, and that in so glorious state, as testified what estimation he had of her, and what respect he would put upon her, gives warrant to the Church in all ages, to believe, that the glorious Lord will not despise her in her low estate, but notwithstanding his great Majesty, and her baseness, he will appear for her, will deliver her out of trouble, will let out tokens of favour to her, by which he will put respect upon her, and will renew his covenant with her; Therefore the Prophet by faith looks to all this as forthcoming for the Church in her second captivity.  Vers. 5. 
Before him went the pestilence, and burning coals went forth at his feet.  
The Second branch of the description of God's glorious manifestation is taken from his attendants, for executing his judgements; he had the Pestilence and burning coals, (that is destroying lightnings, as Psal. 18.12. & 78.48. or pestilential burning diseases, as D●ut. 32.24.) which as Lackeys ran before him, and at his feet, wherever he went, ready to be hunted out at his command; at which both the Egyptians and themselves in the Wilderness had proof, Exod. 9.3.23.24. Num. 11.1.43, 44, 45, 46. and elsewhere, and in naming of these plagues, as being most devouring, other plagues are not to be excluded, but understood. Doct. 1. The glory of the Lord doth shine, and is to be seen and adored in his works of judgement, as well as in other acts; for, The Prophet brings it in here, to set out his glory, that before him went the Pestilence, etc. 2. It is a farther manifestation of God's glory, and aught to be a ground of the Church's faith, that he can and will when he pleaseth, find ways to plague enemies, though second causes and probable means fail; so doth the Prophet reckon while he brings in Pestilence and burning coals, as ready to do that work. 3. It is a part of our duty in glorifying God, to acknowledge all afflictions to be as his pages, ready to come and go at his command, that so our eyes may be most on him under them; for, so doth the prophet set out his glory, that these plagues went before him, and forth at his feet, attending on his progress. 4. Faith may safely gather from judgements executed for sins of old, that judgement shall be executed for the same sins again committed; and from judgements inflicted on the Church when she sins, that undoubtedly the sins of enemies will not be passed over; Therefore the Prophet recordeth what had been done on Egypt and themselves, as a certain pledge of Babel's ruin, that the Church may be delivered.  Vers. 6. 
He stood and measured the earth: he beheld and drove asunder the nations: and the everlasting mountains were scattered, the perpetual hills did bow, his ways are everlasting.  
A third instance of his glory of old, appeared in his dividing the Land of Canaan, by Moses and Joshuah to the twelve Tribes; which he stood and measured; that is, not only fixed their rest when they came there, after they had long wandered with the Ark of his presence; but he openly manifested himself to be a sovereign Lord, and their God in doing of it, and that he needed not any deliberation, or time to it; His glory also shine● in putting them easily in possession of that Land, scattering the Nations with a look of his countenance, in anger, whereby the Lord (who can if he please, remove fixed mountains) did overthrow, and subdue the inhabitants of that hilly country, whose possession had been ancient and of old, (as the hills which they possessed) and whose stable condition, like the hills also, did promise them a perpetuity. And no wonder; for his ways and purposes concerning his people, Deut 32, 8. were more ancient than their possession; and God being eternal, and still the same, will yet be forthcoming in the like need. Doct. 1. God who is the sovereign King of all Nations, and who casts down, and lifts up whom he pleaseth, will manifest himself in carving out, even the outward lot and condition of his people, according to the tenor of his Covenant with them for that purpose; for so he proved when he stood and measured the earth, or the Land to his Israel, to whom he had promised it, and so made them hold it by the sure tenor of his free gift. And so doth the Prophet expect the Lord will do yet. 2. It is a notable encouragement to faith, and sets out God's glory, that look what is most difficult in men's sight, and may redact them to greatest extremities, yet is most easy to God, when he puts hand to it; for he stood of old and designed a Land; he but beheld and drove asunder the Nations; and albeit their possession was near as ancient, and appeared as stable as the everlasting mountains and perpetual hills, yet they were scattered and did bow. 3. The Lords eminent appearing in bringing about a mercy for his people, according to the tenor of the Covenant, gives a ground of claim, when it comes in hazard again, and is a pledge that God will assert and maintain his own glorious purchase, though for a time it seem to be plucked out of his hand; for, so would the Prophet gather, that the Lord who had not only promised, but gloriously put his people in possession of that land, would bring them back to it again in due time. And to this purpose doth Jehoshaphat also reason, 2 Chron. 20.11. 4. Albeit that men's having a long and firme-like possession of what is the Churches right, may be great trial of faith, yet the study of God's unchangeable nature, and his eternal and irresistible purposes will strongly support faith; Therefore the Prophet, in opposition to the Chaldeans power, and long possession. Is. 49.24. holdeth forth God's eternal purposes concerming the Church, which as of old they had overturned the Canaanites, so yet they would take place in all generations, Psal. 33.11. In both these respects his ways are everlasting, as being more ancient and sure than the Canaanites possession, and yet the same unchageably to overturn the Chaldeans.  Vers. 7. 
I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble.  
A fourth instance of this glory shined in the terror which Gods presence among his people, put upon their enemies, and all round about, instanced in these of Cushan and Midian, whose habitation was in tents and under curtains; This was accomplished, partly when in Israel's march through the Wilderness, all these Arabians (descended of Cush, as well as the Ethiopians on the other side of the red sea) and Midianites, who lived thereabout were affrighted, as not knowing on whom they would fall; which fear also took hold on other Nations, Exod. 15.14, 15. Num. 22.3, 4. Josh. 2.9, 10.11. and put them in great affliction and terror; and partly it was accomplished in that norable defeat of Cushan Rishathaim, by Othniel, Judg. 3.8.9.10. and of the M●dianites by Gideon, Judg. 7. All this the Prophet looks back upon by faith, and seethe the Lord ready to do the like. Doct. 1. It serveth to illustrate God's glory, and strengthen the faith of his Church in believing promises, to consider that God can discover the vanity of creatures, by making stouthearted nations to tremble, that he can fight against men with his terror, and can discover himself terrible in and for his Church, when she is in a Wilderness and low estate; for, this is array of his glory and a ground of the Prophet's faith, that the tents of Cushan were in affliction (or under vanity, which this terror discovered to be in them) and the curtains of the land of Midian did tremble. 2. It is a notable way to strengthen faith, when we consider how satisfactorily God at any time hath made good his word, and when we study much such grounds and props held out to our faith by God, till we come to a full assurance; for faith the Prophet, I saw the tents, etc. that is not only the Church (in whose name he speaks) did at that time see God clearly performing his Word, and therefore should not doubt in a new strait; but by this practice he teacheth every believer to look back on what Ged hath done, and study upon it, till the sight of it afford ground of comfort in new troubles, and till they see ground to expect the like if need be.  Ver. 8. 
Was the LORD displeased against the rivers? was thine anger against the river? was thy wrath against the Sea, that thou didst ride upon thine horses, and thy charets of salvation?  
Thy bow was made quite naked according to the oaths of the Tribes, even thy word, Selah. Thou didst cleave the earth with rivers.  
A fifth instance of this glory shined forth in two very contrary effects, of dividing the red sea and Jordan to give way to his people, Exod. 14. Josh. 3. and of making hard rocks to furnish water to quench their thirst, Exod 17.6. Num. 20.8, 11. The first of these is amplified from God's great love and fidelity appearing in it, in that when he had no quarrel against the sea and rivers, yet he would trouble them, and march through them in state, on his horses and chariots of the pillar of cloud and fire (opposed to Pharaohs chariots and horsemen) for the safety and protection of his people, and did draw forth his weapons against his enemies, to prove his fidelity, and the truth of his Word, frequently repeated and confirmed by oath to the tribes of Israel. The second is amplified from God's liberality, in giving them water in abundance, so that it clavae the ground, and cut itself a channel, and followed them in rivers, Numb. 20.11. Psal. 78.15, 16. 1 Cor. 10.4. Doct. 1. Variety of contrary trials and difficulties on the right hand and the left, cannot exhaust that fullness of sufficiency and love that is in God toward his people; for, if seas and rivers trouble them, than he can turn them into dry land, and make a way therein for them to pass through: If again, want of water trouble them, he can makrocks furnish and afford it. 2. It is a point of spiritual wisdom to read and observe God's mind and scope in his works, and what his thoughts are toward the creatures he works upon or about, that so none may mistake or stumble, and that his people may more distinctly read his love to them; therefore is a question (which includes a denial) thrice propounded, that none might be so foolish as to think that his dealing spoke any anger against these creatures, but rather proclaimed his love to his people. 3. God's great anger against wicked men, sinfully troubling his people, may appear from considering his dealing with insensible creatures (who are not properly objects of God's anger, as having never sinned; but only accidentally; when God troubles them for the good of his people, or plagues sinners by smiting them) when in their ordinary course they stand in the way of his people's well-being; for thus would the Prophet have the Church to gather, that not only if he divided seas and rivers, he may do the like again, if need be; but if the Lord did so make the sea and rivers to reel, against whom he had no quarrel, what will he do to them against whom he is justly angry? 4. God can easily appear in great Majesty, when his Church is at a low ebb; and when he appeareth, any thing will bring safety; and in his Church's greatest strait he will get arms to reach his enemies a sad blow; The troubles of the Church may be full of proofs of love, and even in her lowest condition the Lord can plague his enemies; for, at the red sea, the clouds were his horses and chariots of salvation, and there his bow was made quite naked, or his power manifested (as in those countries they drew their bows out of cases (wherein they were kept) when they went to battle) to the Egyptians overthrow. 5. The people of God do never look rightly on his works, but when thereby their hearts are warmed toward him; and studying of his working is one means appointed for stirring up of affection; Therefore both here and afterward, the Prophet who formerly spoke of God, is driven to speak to God of his own working: Thou didst ride, thy how was made naked, etc. 6. The Lord stands bound to his people and to every one of them, conjunctly and severally, by his word confirmed by oath, to do for them what they need, and is for their good; for here is the oath of the tribes (made to them by God) even thy Word. 7. It is anotable confirmation to faith, that in hardest times, and greatest extremities, God will not err in his Word, but will make it good by performance; for in this doth the Prophet encourage himself, that even at the red sea, where Pharaoh thought he had Israel enclosed, even there the Lords how was made quite naked according to the oaths of the tribes, etc. 8. It is the duty of the godly, seriously to remark every accompsishment of God's Word, that it may be matter of praise, and clearer ground of future confidence, and relying upon his word; Therefore is Selah again subjoined to this passage. 9 God's people will not want refreshment in a wilderness, and that in abundance, and God will supply their wants, though every thing should promise the contrary; for, God did cleave the earth with rivers, when there were nothing but flints in a dry Wilderness to bring it out of.  Ver. 10. 
The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lift up his hands on high.  
The Prophet resumes that instance of Gods appearing on mount Sinai, and the hills about, and that of his dividing the sea and Jordan; and amplifieth both from the consideration of the great Majesty of God appearing in them, which was such as made the hills to tremble by an earthquake, Exod. 19.18. Psal. 114.4.6, 1. and the water which useth to overflow all, ran out of his way. The depths by making a noise testified how much they were troubled at his presence, and by standing up on heaps on every side, Psal. 78.13. Josh. 3.16. they as it were lift up their hands to adore and testify their subjection to their Creator. Doct. 1. The Majesty of God appearing for his people, and the truth and certainty of what he hath promised to them, is confirmed by many proofs and witnesses, which we should take notice of for confirmation of our faith, and for this ●nd ought again and again to study Gods working, every new fight whereof will afford a new lesson and matter of encouragement; for, these confirmations grow upon the Prophet's hand, and in this review of God's work, he finds yet somewhat more in them to help his faith, and his work on mountains and waters concurring to prove the same point. 2. It is our duty to study, and be affected with God's work, not only as it brings about our good, but chief as it sets forth, and illustrates his Majesty and glory; Therefore the Prophet in this review, observeth it as a chief consideration, that the mountains saw thee, and they trembled, the overflowing of the water passed by, etc. 3. As the brutishness of men, who do not stand in awe of God, may be read from mountains, and seas, their trembling and doing homage to him, when he puts them to it: so also the vanity of all opposition to Gods saving of his people, may be seen in what God did to any of these creatures, when they stood in his way; for, this is held out in the mountains seeing him, and trembling, in that the overflowing of the water passed by, the deep uttered his voice, etc.  Ver. 11. 
The Sun and Moon stood still in their habitations, at the light of thine arrows they went, and at the shining of thy glittering spear.  
The Prophet also resumes that which had been spoken, to v. 6 of God's subduing Israel's enemy, and giving to them a peaceable possession of the land. And he illustrates yet farther the glory of God shining in it, from several instances. The first whereof is taken from Gods making the Sun, and Moon to serve his people in their wars, and contrary to their course to stand still in heaven, and so to order their motions, as they might give time and light to the Church, to employ their weapons, and might attend and bare witness to Gods fight for his Church with hail stones as with arrows and spears, Josh. 10.11, 12, 13. which are called bright and glittering, because of God's immediate hand in them, putting a splend or upon them, and because that the Sun shining upon the hail stones, as they fell made them to glitter. Doct. 1, Albeit the people of God seem to be low and base things, in respect of many glorious creatures which God hath made, and set in situation above them; and albeit ordinarily they get but the common use of creatures, with the rest of the world, Matth. 5.45. yet these singular dispensations do prove that all the creatures are in a special way servants to Saints, and that the Sun is as a candle, to be lighted, or put out, when God seethe fit, as their affairs require, without any respect to the world beside; for the Sun and Moon stood still, and went as God and his people had to do. This may teach the godly to read more especial love in the ordinary use of these benefits, then is let out to others. 2. Enemies to the Church may expect, that the Heaven and Earth, and all the creatures will be against them; and when means, or second causes on earth cannot overtake them, that Heaven will reach them, for, the Sun and the Moon stood still, to behold and give light to the execution made upon them; and when Israel could not reach them in their flight, God overtakes them with arrows and a glittering spear.  Verse, 12. 
Thou didst march through the land in iudignation, thou didst thresh the Heathen in anger.  
A second instance of God's glory in that work, appeared in his speedy and sore destruction of the Canaanites, against whom he was highly offended, as being Heathens, and enemies to him, and to his people. His chariots went speedily through them, and trod them down, as corn is threshed out by the feet of beasts. Doct. 1. God's anger against wicked enemies, (whether Pagans or such whose carriage towards his Church is Pagan-like) is a sore party, and will make great havoc of them; and a short cut of long work; for however the Canaanites were many and potent, yet, saith he, Thou didst march through the land in indignation, thou didst thresh the people in anger, 2. God is alone the subduer of enemies to his people, (though sometimes he may employ more instruments, sometimes fewer or none at all) and as he is to be seen in what is done, so is he to be looked to for what is undone; for, Thou didst march through, etc. saith the Prophet, acknowledging what was past, and expecting the like to come.  Ver. 13. 
Thou goest forth for the salvation of thy people, even for salvation with thine Anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. Selah.  Ver. 14. 
Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly.  
He further instanceth the Lord's glory in this work, and in several others, (as in Egypt, under the Judges, David, etc.) as shining. 1. In his design in all these works, which was to bring salvation to his people by his anointed instruments, Moses, Joshua, David, etc. as types of Christ, and of eternal salvation by him. 2. In the remarkable judgements inflicted upon enemies, in that he did destroy the heads and rulers of those wicked societies, as was verified on Pharaoh, and other Kings (who troubled them after they were settled in the land) and overthrew not only the Kings of Canaan, but all the Sovereignty, and power that was in that land and opposed Israel's possession; yea further, he not only cut off the the head of sovereignty, in the persons of rulers; but rooted them out in their subjects, by overturning ignominiously their stable condition, as a house when it razed from the top to the foundation, or as a man's body (which supports the head) when it is made bare from the heel (which is the foundation he stands on) to the neck, and by cutting off their sovereignty, not only in Cities, but even in inferior villages, and the rulers thereof; And this he did even by these same means, which they employed against the Church: this was accomplished in the sad strokes that befell Egypt, with Pharaoh, especially at the red sea; in the strokes that many times came upon the subjects of Israel's oppressors, and the invasions, and conquests made of their territories, under David and others, but especially in the entire conquest of the land of Canaan, wherein the people were not only subdued, and put under the power of Israel, but the very root of the Heathens Sovereignty over that land was rooted up, by the utter extirpation of the inhabitants in cities and villages (except the Gibeonites, and such as they sinsuily spared) that Israel might possess their habitation. 3. God's glory shined in these works, in frustrating the proud hopes of enemies; for the Lord did thus destroy them, when they were both violent, and confident of victory, and when they thought to overwhelm the weak Church, as with a tempest and made it their delight by craft and cruelty to devour her. Doct. 1. Unto such as are the Lords people, salvation is his scope, and will be the result of all his enterprises; for it is twice marked, that he went forth for the salvation of his people. 2. Christ is the ground of all salvation to his people, & every deliverance they get is a pledge of eternal salvation by him; for he went forth for salvation with his anointed. These fitted instruments (whom the Church will never want in her need) were but types of Christ, and employed by him from whom all safety cometh, and these deliverances were shadows of his saving to the uttermost those that come to God through him. And although the possession of Canaan, was in a peculiar way typical, yet the godly in all times may look on temporal mercies, as pledges of better. 3. As in wicked Nations or combinations those who are chief in authority, are ordinarily most eminent and instrumental in evil: so the Lord will break the combination, by cutting off those which no greatness nor eminence shall be able to avert; for Thou woundeast the head out of the house of the wicked. 4. As wicked States and Nations adding opposition to the Church to all their other wickedness, do deserve that God should root but such States and Nations, by utter extirpation: so the Lord hath given proof that he is able, and will not spare so to do when he seethe it fit, and when his people's need calls for it; for he discovered the foundation to the neck, and did strike through the head of his villages. 5. The Lord will do that in due time to his implacable enemies, which may afford matter of serious thoughts to themselves and others, and such dispensations of his are wisely to be considered; therefore Selah is again subjoined to this purpose. 6. When the Lord hath enemies great and small to root out, he need no other means but their own weapons, or the very designs whereby they think to thrive best, and to ruin the Church; for Thou didst strike through with his staves, the head of his villages; This was the issue of Pharaohs pursuing Israel at the red sea, of all the Canaanites enterprises against them, and was more clearly verified on the Midianites, Judg. 7.22. on the enemies of Judah in Jehoshaphats days, 2 Chron. 7.22.23. and others. 7. As the Church hath still been exercised with violent cruel and unsatiable enemies, and must still expect to meet with such, so the Lord will repay this, and that even when their hopes and earnestness to carry their designs are greatest; for it was both a cause of their destruction, and the time of it, when they came out as a whirlwind to scatter me, (saith the Prophet in the name of the Church,) or violently to overrun her, and destroy her, and when their rejoicing was to devour the poor secretly, or in secret and hiddden places: that is, they took pleasure not only to overthrow them with great Armies coming like a tempest upon them, but also to surprise them with sudden incursions when they were exhausted and had fled to secret holes for shelter and refuge. This doth well agree with the condition of Israel under Midian, Judg. 6 2, 3, etc. under the tyranny of the Philistines, 1 Sam. 13. & 14. and at divers other times, as at the red sea, Exod. 15.9, 10. and when the Canaanites made head against them, etc. 8. The Church of God in all ages is as one body and society, having interest in the same privileges, 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 God's glorious marching, as a man of war, guarding his people through the sea and deep waters, gathered on heaps. Whence learn, 1. Albeit in a time of ease we are ready to satisfy ourselves with a tender view of God's works, yet a time of trouble will put us to study them over and over again, to see what we can find in them for our relief, and though many times we find little in his works, yet when we study well, we will find that we dwell never enough on them, and that the oftener we study them, we will find the more in them; particularly extraordinary mercies would be much and often remembered: so much doth the Prophet's 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 God's honour, and for confirming our faith, to consider that God's 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 God's 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 entered into my bones, and I trembled in myself, that I might rest in the day of trouble; when he cometh up unto the people, he will invade them with his troops.  
The Prophet after this meditation concerning God's 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 easy, 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 easy 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 fair 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 threatening aught 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 troops, sounding against the Church, before it was inflicted; and this the Prophet heard, and believing it, it makes his belly tremble, etc. 3. It is God's way with his people, to humble them by trouble, and to lay them and their strength of every kind by, before they get a right way of bearing it; and it is their great valour to renounce their own ability, that they may lean 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; rottenness entered into my bones, and I trembled in myself. 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 behind with others who sit idle, when they are kept busy; for in all this exercise of the Prophet, when others of the Jews were sleeping, the Lord aimed at rest in a day of trouble; when oaths should be terrified with the invasion. 5. As the Lord sometimes gins 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 easy when it cometh; for hereby they are prepared, and not surprised with sinners and hypocrites, Isa. 33.14. they are made to see God's justice in his stroke, 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 than it will prove, and so that disappointment will bring ease: therefore saith the Prophet, I trembled in myself, that I might rest in the day of trouble.  Vers. 17. 
Although the fig-tre shall not blossom, neither shall fruit be in the vines: the labour of the Olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no beard in the stalls;  18. 
Yet I will rejoice in the LORD, I will joy in the God of my salvation.  
The Prophet by faith ascends yet higher, to grapple with the trouble itself; and though all creature-comforts, and means of subsistence under trouble should fail, (as if means of livelihood from trees, land, or  were cut off from man, as useth to be in a general desolation by war) yet he undertaketh to bear out, and to rejoice in God for the hope of salvation and deliverance, by virtue 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 the Church's 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, etc. 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 man's preservation may fail, to the end he may cast himself wholly and cleanly upon God. 3. As the promised mercies of the Church, are surer than the very course of nature, so faith apprehending these promises, will outlive the worst of storms without fainting; for Although the figtree shall not blossom, 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 fail; 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 Prophet's faith fix on Jehovah, the God of our salvation. 5. Faith is given in hard times, not only 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 easy; 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 rejoice and joy in the midst of his calamity.  Ver. 19 
The LORD God is my strength, and he will make my feet like Hind's 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 Church's 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 possess 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 edify the Church, giveth out this exercise to be publicly sung by the Musicians of the Temple, and played upon fit instruments prescribed by him, and therefore called his. Doct. 1. It is a singular proof of love, and aught 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 joyeth in that he hath strength. See 2 Cor. 12.8, 9, 10. 2. When all props and grounds of encouragement on Earth do fail, there is abundance of furniture to support God's people and make them subsist, do or suffer, as he calls them, which will be forthcoming for the self-denied who wait on God; for of doth the selfdenied Prophet reckon: Jehovah the Lord is my strength, See Isai. 40.29, 30, 31. 3. The Lord's people are not utterly undone and passed 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 Hind's feet, saith the Prophet, & carry me over all impediments, and make me to walk upon my high places. 5. Though God's mercies be ofttimes 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, enjoinment 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 show, 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 ofttimes conjoined 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 public: To the chief Singer, etc. 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 chief Singer on my stringed Instruments.    

ZEPHANIAH.  

The ARGUMENT.  
THis Prophet exercised his function in the days 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 threatened for the remnant of Baal; and so he hath been contemporary in part with Jeremiah, and among the last who prophesied before the captivity. His scope in a great part is, to confirm 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 rendered 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 gins with a denunciation of God's 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 press 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 make their rich men and Merchants to howl, v. 11, and spoil Epicures of their wealth, v. 12, 13. 2. He sets that sad approaching day yet before them in its terribleness, making the stoutest to cry, v. 14. the wrath of God bringing men in distress without any comfort, v. 15. affrighting them with the alarms and assaults of their enemies, v. 16. leaving them void of counsel in their greatest calamities, v. 17. and destitute of all relief wherein they trusted; to be suddenly consumed. v. 18.  Ver. 1. 
THe word of the Lord which came to Zephaniah, the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of josiah, the son of Amon, King of judah.  
The Inscription holds forth. 1. The messenger employed in this service, who is described from divers of his Progenitors, who were either Prophets themselves, or men of note in their time; for so is generally conceived, when the Progenitors of the Prophets are recorded. 2. His commission from God, and the authority of his doctrine, which he devised not of his own head nor learned by ordinary means, but received it by immediate inspiration. And, 3. The time when he was employed. Whence learn, 1. Though the persons of men add nothing to a divine message, but God can employ the meanest, and make them honourable by employing them; yet sometime it pleaseth him to make choice of men of eminency, to clear that it is the honour of the greatest to be his Ambassadors to his people, & yet further to make them inexcusable who contemn his message for the meanness of the messenger; therefore he employeth this Prophet, Zephaniah the son of Cushi, the son of Gedaliah, etc. whose Parents in many generations had been of eminent note amongst that people, and consequently himself famous for descent and pedigree. 2. People through long obduration in sin, may come to that height, as no endeavours of pious rulers will bring them to repentance, whereby they might prevent sad threaten & judgements; for, this word of sad denunciations is sent in the days of Josiah, a pious King and zealous reformer, but the son of Amon, who by his corrupt ways, following his father Manasseh, had made that people incorrigible. 3. In a time of general and continued defection, the Lords long-suffering is so great, as to multiply messengers and warnings before he strike, that so men may be reclaimed, or made inexcusable; for this end was the Prophet sent out with many others about the time of the approaching captivity, See 2 Chro. 26.15, 16.4, As the divine authority of God is always to be studied, and seen in messages in the mouth of his servants; so especially when the Word speaks sad things, it is good to see God our party, and how little cause we have to fix on messengers or their humours as the cause of such unpleasing doctrine, therefore, when the Prophet brings out this message, it is avowed and held out to be the Word of the Lord which came unto Zephaniah.  Ver. 2. 
I will utterly consume all things from off the land, saith the Lord.  3. 
I will consume man and beast: I will consume the fowls of the Heaven, and the fishes of the Sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.  
The Lord gins here as with a closed process, that needs no more but to pronounce the sentence: and therefore, this people having been abundantly warned and convinced by former Prophets, he threatens them with a general desolation of the land, by the destruction and taking away of all things in it, not only of men who had sinned, but of the creatures which they had abused to satisfy their lusts, insomuch as the beasts should be cut off and destroyed; yea, the very fowls should be driven away, and the fish exhausted from their ponds, lakes, or rivers, as it is usual in country's infested with wars. By which judgement the Lord threatens to make short work with the sinner, & his abused riches, or his Idolatry, which no reformation could purge from him. Doct. 1. The Lord's spirit will not always strive with his sinful people, but will at last give out his sentence, according to their ways; so much doth this abrupt falling on threatening, without any previous dealing, import. 2. A public reformation, never so piously intended, and zealously prosecuted by Rulers, after much defection, will be so far from keeping off wrath, when the people are not cordial and thorough in the reformation; as by the contrary, it may ripen a people faster for a stroke; for, though Josiah was a pious and approved reformer; yet considering that the people did but dissemble in the matter, and dally with God, as is marked, Jer. 3.6, 10. and appeared suddenly upon Josiahs' death, in that in three months they went all wrong with the succeeding King, 2 Kings 23.31, 32. therefore the Lord gives them up as desperate; and gins, I will utterly consume all things, etc. 3. When men will not read the greatness and dreadfulness of divine displeasure against them, from the greatness of their sin, or from the threaten of the Word, it is righteous with God to write it in legible characters of extreme desolation, as here he threatens to do to this incorrigible people, by utterly consuming all things from off the land, man and beast, etc. 4. Sinful man is a great burden to the Creation, in his abusing of the creatures to fight against God with them, and provoking God against them, not for any fault of their own, but that he may punish man, for whose use they were created, by smiting them; for, Judah's sins make all things be utterly consumed from off the land, and bring strokes on beasts, fowls of the heaven, and fishes of the sea, where by the sea, we may understand any gathering of waters, in ponds, rivers, or lakes; for, in Scripture the very Laver in the Temple is called A Sea, because it contained much water, 1 Kings 7.23. so also the lake of Generazeth and Tiberius, Matth. 8.24.27. John 6.1. See for this doctrine, Jer. 4.25, and 12.4. Hos. 4.3. 5. As wicked men's prosperity proveth the neck break of their souls, by their abusing of it, and hardening themselves in sin thereby; and as Idolatry will certainty end in the eternal ruin of the impenitent Idolater: so these sins are ofttimes so rooted in the heart and estimation of sinners, that there is no ceasing to sin that way, till the sinner cease to be; and in this case, the Lord will not spare, seeing there is no remedy; so here, after that reformation had essayed them in vain, either as to removing their Idols from them, or making them to cease from abusing the creatures to sin, (in which case they are stumbling blocks, as well as Idols) God threatens to cut off the stumbling blocks with the wicked, and so put an end to their sin by destroying themselves. 6. In a time of general calamity on all the creatures, man is bound to look upon himself as the chief and only Delinquent, and to see the controversy pursuing him; therefore is he twice pointed at here; I will consume man and beast; and again, I will cut off man from off the land, saith the Lord.  Vers. 4. 
I will also stretch out mine hand upon judah, and upon all the Inhabitants of jerusalem, and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the Priests.  5. 
And them that worship the host of heaven upon the house tops, and them that worship, and that swear by the Lord, and that swear by Malezham.  6. 
And them that are turned back from the Lord, and those that have not sought the Lord, nor enquired for him.  
The Lord proceeds to declare more particularly upon whom this desolation was to come, to wit, upon Judah, which was the head of those that were left after the captivity of the ten tribes, & particularly upon the chief City Jerusalem; and he cleareth up the causes of this sentence, by pointing at the particular sorts of sinners whom he would cut off. These he instanceth in several kinds, especially against the first Table of the Law, As, 1. Gross Idolaters of all sorts: as these, who notwithstanding josiahs' reformation, still held up some remnant of Baal's worship (which was an Idol of the Zidonians, the worship whereof was of old followed by Israel in the days of the Judges, & after that was brought into Israel by Jezebel, 1 Kings 16.31. and from thence it came into Judah.) These the Lord threatens to cut off, together with the Ministers of Baal, both Chemarims, (who are mentioned also, 2 Kings 23.5, Hos. 10.5. in the original; and seem to have been some inferour order of artenders on the Idol, much resembling Monks in Popery,) and Priests of a superior order. As also he threatens to cut off another sort of Idolaters, who imagining a Deity in the stars and planets, because of their splendour or influences, did worship them on the tops of their houses, (which were flat in those countries,) as intending to do them homage in their own view, 1. Such as halted betwixt God & Idols, who made a profession of worshipping the true God, (a part of whose worship is swearing by his name,) or having sworn obedience to God in that Covenant renewed by Josiah, yet did mix his worship with the service of Idols, & particularly of Malcham, or Molech, the Idol of the Ammonites, 1 Kings 11.7. 3. Apostates who after their vows and Covenant, and begun reformation, had fallen back from God to Idols. 4. Atheists, who had no respect to God nor his worship, whether they followed Idols or not. Doct. 1. No former stroke inflicted upon the Church, and no privilege will exempt impenitent sinners, but if they go on in their way, the last stroke will be sorest; for, though Judah was not only left of all the children of Israel, and Jerusalem had God dwelling in the midst of her, yet the Lord will plague Judah, and all the Inhabitants of Jerusalem, and that not in an ordinary way, but will streth out his hand upon them, which imports a stroke beyond ordinary, Exod. 3.20. and 7.5. Deut. 4, 34. even that which is mentioned here, v. 2, 3. 2. When the Lord plagueth a land, the controversy must be of his discovering, lest we miscarry in taking it up; therefore when the Lord threatens to strike, he also cleareth wherefore it is. 3. Albeit common calamities comes indifferently upon all, & albeit the godly who study to keep their garments, aught to be sensible in such a time, and to renew their peace with God; yet it is ground of comfort to them, that the stroke is not principally for their cause, nor the wrath pursuing them; therefore the Lord enumerates the gross sinners, who are his party, that the godly (whatever their lot were) might see their names out of that roll. 4. men's hearts are naturally so besotted & addicted to Idolatry, as it is hard to get a thorough reformation of it, where once it hath place: and God is so jealous of his glory, as for the least transgression of this kind, he may justly destroy a land; for here, after Josiahs' reformation, there is the remnant of Baal, Chemarims and Priests, and they who worship the host of heaven, for which he will consume all things that he may cut them off. 5. It is too usual for men, that when they see any excellency in the creatures, or find any advantage by them, their hearts  on them, and are drawn from God by them; for, upon these grounds did they worship the host of heaven upon the house tops, and many do yet dote on some creature or other, though that gross Idolatry be removed. 6. The Lord cannot endure any halting in his matters, or any mixing of true Religion and his worship, with creature worship or Idolatry, but will make that a ground of controversy against a land, as well as for grosser Idolatry; for, they that worship, and that swear by the Lord, and that swear by Malcham, are here put in the roll to be cut off, with the remnant of Baal, and them that worship the host of heaven. 7. Oaths are a part of divine worship, wherein is ascribed unto God the glory of Omniscience, and of power to avenge false swearers, and he is called upon for that effect, & therefore are not lightly to be used, nor to confirm a falsehood, nor is this glory to be given to any creature to swear by them; for, swearing by the Lord, is subjoined to worshipping him, as a chief part of it. 8. Apostasy from professions and engagements is a land-destroying sin, and a great aggravation of sin, whatsoever it be that the decliner turns to; for, so these words also may be read; They swear to the Lord, to wit, in renewing the Covenant, and yet swear by Malcham; and clearly, v. 6. they that are turned bacl from the Lord, are put in the roll to be cut off. 9 As it is usual in times of reformation, where diversity of ways of Religion are justling out one another, that there arise a generation of Atheists, who care not for God or any Religion at all; so such are abominable, and in a day of vengeance will be ranked with the grossest corrupters, as here: Those that have not sought the Lord, nor enquired for him, bringing upon the rear of them whom God will cut off.  Ver. 7. 
Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests.  
To make the preceding doctrine take the deeper impression the Prophet to, v. 14. resumeth the threatening, and holds out the judgement as near at hand, to come on both Court & chief City: and withal cleareth up yet more causes of his sentence, especially in sins against the second Table. In this verse he threatens, that all their opposition to the Prophet's doctrine, by defending and excusing their sins, and rejecting of threaten, should be compeseed by the approaching judgement, when the Lord should make another manner of sacrifice than they dreamt of, wherein themselves should be the sacrifice, the Chaldeans as Priests to cut them off and slay them; and as they invited friends in their sacrifices of thanksgiving to a feast, and the Priests got a portion; so the Lord would bring the Chaldeans to take the spoil, and the beasts and fowls to feed on their carcases; as Ezek. 39.17. Rev. 19.17. Doctr. 1. The greatness of God's wrath against sin, is not soon seen, nor easily laid to heart by them who are most concerned; therefore, the Lord finds it necessary to inculcate his sentence over & over again unto them. 2 Howsoever men going on in sin, without control, readily have low thoughts of God, yet in due time he will manifest himself to be God, upon them; and as sinners take their time of it, for walking after the imagination of their own hearts: so God will take his time for putting things in order: therefore is the day of vengeance called the day of the Lord, wherein he will appear to be the Lord Jehovah. 3. As sin, never so long forborn, and yet continued in, will at last bring judgement near; so especially sin after reformation, ripens fast for speedy judgement: for, after Josiah had laboured in vain among them, than the day of the Lord is at hand. 4. As it becomes all to tremble and adore the justice of God in his strokes; so however impenitent sinners be both proud and stouthearted when the Word threatens; yet the majesty and severity of God in punishing, will dash and confound them, and put them from all their boasting, and strike them mute; then will this be obeyed; Hold thy peace at the presence of the Lord God. 5. Such as tread under foot, or despise the blood of the Covenant, and those ordinances which hold it out unto us, and are appointed as means of our partaking thereof, it is righteous with God to be prodigal of their blood, and deal with them as they have entertained it; for, in recompense of their slighting and profaning of sacrifices, which were types to point out, and lead them to the blood of Christ; The Lord hath prepared a sacrifice, he hath bid his guests.  Ver. 8. 
And it shall come to pass in the day of the Lords sacrifice, that I will punish the Princes, and the King's children, and all such as are clothed with strange apparel.  
He threatens that in this bloody approaching day, he will take order with the profane Court; with the Grandees royal family and Courtiers, who abounded in prodigality, as was accomplished, 2 Kings 25, 17, 18, 19, 20, 21, Jer. 39.6. Doct. 1. When the Lord cometh to plead a controversy with a land for sin, as great men are found ordinarily chief in the provocation, abusing their power, and being effectual by their example to draw others to sin; so the Lord will not spare such, but reckon with them among the first: for, in that day of the Lords sacrifice, I will punish the Princes and the King's children, saith the Lord. 2. When men of what rank or quality soever, give themselves over to prodigality, and hunting of fashions in apparel, as studying to make that their glory, which was given at first for a badge of sin: the Lord may justly reckon that among the grounds of his controversy against a land, and punish because of it; for, the Lord will punish the Princes, and the King's children, and all that are clothed with strange apparel. See Isai. 3. from v. 16. to the end.  Ver. 9 
In the same day also will I punish all those that leap on the threshold, which fill their master's honses with violence and deceit.  
The Lord threatens in that day to punish another sin of the Court, and flowing from it, to wit, their oppressing of the poor by their agents and servants, who with great insolency invaded the houses of other, as if no door should be shut against them; and came back rejoicing into their master's houses, to furnish them with the goods they had purchased by fraud and violence Doctr. 1. As luxury, superfluity, and prodigality ordinarily exhaustoth men's estates, and driveth them to evil shifts, to uphold what they account their greatness; and as great men, and those employed by them, think that their will should be a law, and that they may take what they please without control; so the Lord will in due time appear an avenger of all such exorbitancies; for they who are clothed with strange apparel, ver. 8. and their agents boldly leap on the threshold of those whom they oppress; and the Lord threatens, in the same day to punish all these, etc. 2. As wicked inferior officers do prove a Court to be corrupt, Prov. 29.12. so the Lord in a day of anger, will not only reckon with the authors of oppression, but with all the insolent Ministers and Instruments thereof; In the same day will I punish all those that leap on the threshold, which fill their master's houses, etc.  Ver. 10. 
And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry, from the fish-gate; and an howling from the second, and a great crashing from the hills.  
From the Court & great ones, he cometh to threaten the chief City, that it should be taken by the Chaldeans, so that from all parts of the City where the enemies entered, (as the fish gate in the City of David, toward the west; & the second gate, at which also the Chaldeans entered, Jer. 39.3.) there should be a terrible noise of enemy's assailing, and killing all they met with, & of the Inhabitants howling; all which should make a great echo to resound from the hilly places of the City. Doct. 1. High walls and sensed Cities, are no shelter to hold out divine vengeance pursuing impenitent sinners; but will prove as a pound or prison, wherein they shall be surrounded with judgements; for here the Chaldeans fall upon them in their City, on all quarters; A noise from the fish-gate, howling from the second, etc. 2. As the tumults of war are very dreadful, when they meet with a guilty conscience, so neglect of repentance will in due time resolve in dreadful and woeful wail under the heavy hand of God; for, here they are threatened with it as a dreadful judgement, and fruit of their sin, that there should be a cry, an howling, and great crashing, by reason of the noise of assailing enemies and pursued sinners.  Ver. 11. 
Howle ye Inhabitants of Maktesh, for all the Merchant people are cut down: all they that bear silver are cut off.  
He yet threatens further the Inhabitants of a particular part of the City, to wit, those who dwelled in the hollow valleys of the City, betwixt the hills, whereon much of it stood; which places did resemble a Mortar, as the word signifieth; here the merchants, and men abounding in money, by reason of trade, dwelled: who are threatened, that they shall be made to howl and be cut off: this place of the City seemeth to be the same with that, Neh. 3.32. Doct. 1. When God pursueth a controversy, it is folly for any in any place to dream of safety; for, the Inhabitants of Maktesh, the securest, and inmost part of the City are threatened with howling and cutting down, as well as those at the gates. 2. As former abundance of prosperity will make judgements more bitter; so unlawful courses, whereby men enhance and heap up riches, will draw on the bitter judgement; therefore the Lord not only threatens particularly, that merchants, and all they that bear silver should howl, as being a fore stroke to such; but the word merchant, being in the Original a Cananite, imports that this judgement came upon them, because they had dealt rather like Canaanites then Jew's in gathering their riches.  Ver. 12. 
And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees, that say in their heart, The LORD will not do good, neither will be do evil.  Ver. 13. 
Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them, and they shall plant vineyars, but not drink the wine thereof.  
The Lord threatens yet further in this taking of the City, to take order with all Atheists and Epicures, who abounding in wealth, lay secure and at ease, (like wine on its dregs when it's not removed) in their heart denying God's providence, or that he took any care of things beneath, to reward good or punish evil; and therefore neither loved nor believed his promises that they might walk in his way, nor feared his justice, so as to abandon sin. Concerning these the Lord threatens, that as a man searcheth for what is hid or lost with a candle: so he would narrowly search out their sins, & themselves to punish them for their sins, so as none should escape; and their goods, to give them for a spoil, whereby their houses should become desolate, and they should be disappointed for all their expectations from their enjoyments, according to his sentence pronounced of old in his law, Deut. 28.30, 39 Doct. 1. Ease and prosperity slayeth the fool, and breeds such distempers of security, and settling on the earth, as justly provokes God to smite: for, God will punish the men that are settled on their lees. 2. Prosperity and want of exercise, by vicissitudes of dispensations, it's a great feeder of Atheism, and an enemy to the observation and making use of divine providence; and this again doth embolden and harden men yet more in their secure and wicked courses; for, the men that are settled on their lees, are also the men that say in their heart, The Lord will not do good, neither will he do evil; which is both the effect of their secure condition, and a ground they lay down forsetling themselves yet more in it. 3. Secure Atheists and contemners of God and his providence may expect that God will refute them in a language which they will understand, and make them know his providence upon their own experience, by effects which they shall not get avoided; for, the Lord will prove his Omniscience, and care of things below by searching Jerusalem as with candles, that they may not esscape him, and his effectual providence by punishing them, making their goods become a booty, and their houses a desolation. 4. When the Lord strips a sinful person or people of any mercies which they enjoyed, they will find upon narrow search, that their enjoyment thereof hath been a snare to them to draw them to sin, and they shall read this in the stroke; for, Therefore, (that is because these things had emboldened them to settle on their lees, & deny a providence, therefore,) their goods shall become a booty, etc. 5. As the Lord will prove the infallible verity of his threaten, however contemned, upon such as dare run that hazard; so the holy justice of God is to be adored, in disappointing men of any happiness or contentment they expected in these things for which they hazard their souls, and so rendering them twice losers, who will not serve him; for, here an old sentence of the law was to be executed, wherein this just procedure shines; They shall also build houses, but not inhabit them, etc.  Ver. 14. 
The great day of the LORD is near, it is near, and hasteth greatly, even the voice of the day of the LORD; the mighty man shall cry there bitterly.  
The Lord having hitherto denounced his judgements to be near, and declared the causes of them; now, to the end all these threaten, and the sins procuring them may have weight, and sinners may yet (if possible) be roused up, and put from all their subtersuges; he holds out this approaching day of Vengeance in its terribleness, which he clears from several instances: whereof the first is, that the most courageous, (much more the feeble) amongst them should be affrighted by it, and be made to cry and weep bitterly. Doct. 1. Though secure sinners contemn all opposition from men, and do put the evil day far off, and think nothing of vengeance, when it is looked on at a distance, yet God is a terrible party against such, and can bring evil on a sudden, and when it is imminent, it will be sad and dreadful; for, it is the day of the Lord, that they should not eye weak Prophets, or the Chaldeans only: and it is near, and haste●● greatly, the sound or voice of its approaching being in their ears that they may not dream of it as afar off; and being near, it is terrible, and the great day of the Lord. 2. Natural courage and magnanimity, however it may promise much; yea, and suffain many infirmities: yet it will not bear out, but saint, when God pursueth a controversy for sin; for, the mighty man shall cry there bitterly.  Ver. 15. 
That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness,  
A second instance of terribleness is, that in this day the wrath of an angry God should be made manifest, by distress and trouble on men, and wasting and desolation on cities and countries, and that all those calamities should he without any light of comfort; the clouds of their sin, and of God's judgement rendering all things black, and dismal-like Doct. 1. As the Lord may justly for sin testify wrath against a visible Church, and fatherly displeasure against his own in it; so that will make a judgement terrible, when his anger is seen and felt in it; for, that is an instance of the terror of that day, that it shall be a day of wrath. 2. Though God testify his displeasure against sin many ways, yet such is the stupidity of men, that his anger is little seen or laid to heart, till it appear in sad calamities; therefore is that day called a day of wrath, 3. In a time when God is pursuing a land for sin, none are to expect case, but in some measure or other to be put to it, and to taste of calamities; for, that day will be a day of trouble and distress, a day of wastenesse and desolation to persons and places. 4. As judgements inflicted for sin, or sin and wrath for sin meeting together, will make a black representation of affairs, will hold out the judgement in its saddest colours, and discover many clouds betwixt the sinner and God's countenance, so it is the capestone of a calamity, when spiritual comfort, or some favour from God is denied, or hid under it; when he smites and hides himself, it speaks wrath indeed; for, this makes the day terrible, that when all this is on, it is withal, a day of darkness and gloominess, a day of clouds and thick darkness.  Ver. 16. 
A day of the trumpet and alarm against the fenced cities, and against the high towers.  
A third instance; that wrath pursuing them for sin, should make the alarm given, to stir up soldiers against them, terrible and make their enemies successful against their most fortified places. Whence learn, As the alarms and calamities of War, cannot but be affrightful and sad to the most godly, Jer. 4.19. So it is a great addition to its terror, when guilt makes men read God's wrath in it, especially when wrath from the Lord lets it not prove a false alarm, but makes the enemy so successful, as nothing stands in his way, nor can pursued sinners find any place of safety or shelter; for, being a day of wrath, ver. 15. this adds to the terror, that it is a day of the trumpet and alarm against the fenced cities and high towers.  Ver. 17. 
And I will bring distress upon men that they shall walk like blind men, because they have sinned against the LORD, and their blood, shall be poured out as dust, and their flesh as the dung.  
A fourth and fifth instance is, that the distress shall be so great, because of sin, as to leave them destitute of all counsel, not knowing what to do, more than blind men know whether to walk; and that they shall be cut off with the sword, & their blood poured out in as great abundance, & with as little regard as the dust they tread upon, and their carcases left like dung on the ground. Doct. 1. As it is a dreadful condition in a day of straight to be void of light to direct men what to do; so howsoever finful men trust much to their own policy in a calm day, yet a day of wrath will overturn all their designs, & leave them destitnte of counsel; for, I will bring distress upon men, that they shall walk like blind men. 2. When judgements are accompanied with darkness and perplexity, God's hand is to be eminently seen in that stroke, and he is to be justified by our reading the bitter fruit of sin in it; for, saith the Lord, I will bring distress, that they shall walk like blind men, and that because they have sinned against the Lord. 3. It is just with God, when he hath pursued sinners with judgements in this life, to cut them off also in their iniquity, and send them out of the world, to receive their full reward: yea, and to testify his displeasure on their very dead bodies; for so it is threatened, their blood shall be poured out as dust, and their flesh as dung. 4. The greediness and cerriblenesse of divine wrath against sin, may be read in the measure of a calamity, in the ignominy of a stroke, and in Gods not owning, nor evidencing that he pities in affliction; for all these are in this stroke to be matter of terror to them, their blood shall be poured out as dust, and their flesh as dung.  Ver. 18. 
Neither their silver nor their gold shall be able to deliver them in the day of the LORDS wrath, but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land.  
The terribleness of this day doth appear further in this, that all helps shall prove vain, and their riches wherein they trusted or whereby they might think to ransom their lives, should not be able to deliver them from wrath, nor hinder the Lord, in his kindled jealou●●e, to make short work in wasting the land, and consuming the Inhabitants. Doct. 1. Many are the false confidences, whereby men think to secure themselves against a day of vengeance, which it is no easy work to refine, that wrath may be seen in its terribleness; for, after all their imaginations that this evil day was far off, that it should be light, that their fenced Cities would shelter them, etc. which have been declared useless in the former purpose, there remaineth yet their riches to be declared vain. 2. The wrath of God pursuing sin, is so dreadful, as no riches or treasures wherein men trust, can ward off the stroke, nor any thing else, save the blood of Christ fled unto by the selfe-condemned sinner; for neither their silver nor their gold shall be able to deliver them in the day of the Lords wrath. See Prov. 11.4. Ezek. 7.19. 3. When Gods love toward his people is provoked unto jealousy, by their breach of mariage-duty, and embracing strange lovers, it produceth most sharp and violent judgements, and acts as a fire which speedily consumeth all before it, and with which no paction or treaty can be made; for, the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the Land.   

CHAP. II.  
THE Lord having thus threatened his sinful people; comes now to exhort them to make right use thereof, by inviting the body of the land to repent, before the sentence were executed, vers. 1, 2. and the godly remnant, to seek God, and follow their duty, in hope of favour, when the evil day should come, v. 3. and that these exhortations may be more effectual, he sets before them the sad judgements that were to come upon the Nations round about; such as the Philistines, vers. 4, 5, 6, 7. Moabites and Ammonites, vers. 8.9.10.11. the Ethiopians, vers. 12. and the Assyrians with their chief City, vers. 13, 14, 15.  Verse 1. 
GAther yourselves together, yea gather together, O Nation not desired.  2. 
Before the decree bring forth, before the day passed as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORDS anger come upon you.  
The sum of the first exhortation, directed to the impenitent body of the Nation, is, that no wever they were not a people de●irous of their own good, nor worthy of any favour, yet the Lord would make offer of it; and therefore invites them to make a serious enquiry, and fanning of themselves, and one of another; and that for this end they would gather and recollect themselves, and meet together in solemn Assemblies for humiliation and repentance, and that they would do this timously; before he decreed vengeance (which in God's 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 chaff 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 terms 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 kind; Therefore, though the Lord had uttered his sentence as a concluded business, chap. 1. v. 2. yet here he showeth 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 ways, 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 sinfulness of them, and may stir up to turn unto the Lord; for so the words in the Original may be rendered, search narrowly into yourselves, 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 self, 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 wand'ring thoughts, whereby he hath snuffed up the wind at his pleasure, and hunted after vanities; and that the communion of Saints be entertained, particularly in solemn and public humiliations; for, so doth the Word signify, according to the translation, gather yourselves 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 freedom of God's love, and how much he tendereth our welfare; that we know ourselves 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 connivance 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 God's 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 threatening 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 threaten do not seclude the penitent from hope, but rather invite to speedy repentance; so are we taught here, gather yourselves 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 threaten (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 threatening so sharply, that upon our perverting of him, he may not execute it; as, on the contrary, he promiseth that he may fulfil. And when his threaten 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 shall 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 judgement 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 proclaim 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 meek of the earth, which have wrought his judgement, seek righteousness, 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; Therefore the Lord turns to the godly remnant in the land, who are humbled and made meek under the sense of sin, and God's hand, and who have studied to make conscience of their duty enjoined in the word; These he exhorts to go on in seeking the Lords face and favour, and to grow in humility, in meekness 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. 3.9. Doct. 1. In declining times the Lord hath a peculiar eye to the godly, and expects much from them; Therefore, leaving the wicked Nation, he turneth to them with exhortations and promises. 2. The truth and reality of grace will manifest itself in men's being of subdued, meek and humble spirits, stooping to the Word, abasing themselves, trembling under judgements, and tender towards others, and in their not giving way to discouragement from duty, however they be humble, but stirring up themselves to seek God for himself, and adorning their profession with righteous conversation, respecting Gods commands, whatever their own natural inclinations be; Thus are the Godly described here to be seekers of the Lord, the meek of the earth (or of the land) which have wrought his judgement, or obeyed his righteous ordinances enjoined to them. 3. Though it be incident to the godly to fall into some decay in a time of general defection, and to be discouraged from their duty by the evil example of others; yet the truly godly aught to prove themselves to be such by their perseverance, and needing and seeking more of what they already have, and of Christ's righteousness to cover all; and especially they ought to be on the growing hand, if they would bear out and find favour in an evil time; therefore in such a time is this exhortation given, seek ye the Lord, seek righteousness, seek meekness, the repeating of the exhortation showing the necessity of the thing exhorted to. 4. As it is the Lords great mercy toward such as fear him, that he puts the remission of their sins and their eternal happiness out of all doubt; so also he is able, when he pleaseth, in hardest days to give them proofs of love in temporal favours by taking them into his protection, and either delivering them from trouble, or moderating it; for, here there is no doubt made of the first, and even in the second it is declared possible, it may be ye shall be hid. 5. The Lord seethe it fit to exercise his dearest children with great uncertainties what their lot may be in common calamities, not that they should doubt of his power, or good will, but that they may be sensible of the difficulty of the thing itself, and that in so great & overflowing calamities, the righteous shall scarcely be saved, that so i● may appear to be a singular favour when God doth it; that the godly having done their duty, may yet humble themselves before the Lord, as not meriting any such thing as hiding; That they may be excited yet to more diligence, that they may learn to expect the free reward of piety, in temporal things, with much submission; and that, amidst all improbabilities, and incertainties, the seeker of God may learn by faith to venture much on God, and absolutely rely on his goodness and tenderness, who will not withhold any good thing from his own, Ps. 34.10. and 84, 11. For these causes it is, that this exhortation is seconded with so uncertain-like an encouragement, it may be ye shall be hid, etc. 6. Whatever uncertainty seekers of God may be put to, as to receiving of temporal favours; yet they ought to be fixed in this, That seeking of God is the shortest cut, and only way to speed, even in these things; for, though they get but a may be, yet upon that they are exhorted to seek the Lord, as the only way to be sure, and their getting but a may be, puts it out of all doubt, that they who turn aside to crooked ways, may expect nothing of that kind. See 1 Pet. 4.18.  Vers. 4. 
For Gaza shall be forsaken, and Ashkelon a desolation; they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.  5. 
woe unto the inhabitants of the sea coast: the Nation of the Cherethites the word of the Lord is against you, O Canaan the Land of the Philistines, I will even destroy thee, that there shall be no inhabitant.  6. 
And the sea coast shall be dwellings, and cottages for shepherds, and folds for flocks.  
To make the preceding exhortation have the more effect, the Lord subjoins a denunciation of sad judgements to come upon the enemies of the Jews on all hands of them, intermixing some promises, that these strokes should tend to the advantage of truth and the Church. The first he gins at, are the Philistines on their west side; wherein he first threatens four of their great Cities, with being made solitary and desolate, with being openly and violently stormed, and the inhabitants led into captivity, when it should be impossible to travel for heat, and with total extirpation; which judgements are expressed in the first language, with fit allusions to the names of the Cities, v. 4. and Gath the fifth principal City of the Philistines, is omitted in this sentence, either because it was then in possession of the Jews, or because it is comprehended under the rest, as Amot 1.8. 2. He threatens the inhabitants of the country about, lying upon the sea coasts; who were either Cherethites (of whom see 1 Sam. 30.14. Ezek. 25.16. or Philistines properly so called, who descended of cursed Cham. Gen. 10.6, 13, 14. These he threatens with his woe, & a purpose against them to lay them desolate, so that their fertile and populous Country should be turned into a place of pasture, and for flocks and herds to dwell in, v. 5, 6. The ground of this sentence is insinuated, in that they are called Canaan, that is, not only of his posterity, but possessors of a part of the land of Canaan, which belonged to Israel, Josh. 13.2, 3. And these judgements were inflicted on the Philistines, partly by Pharach, Jer. 47.1. Partly by the Babylonians, Jer. 47.2, 3, 4, 5. and partly by the Jews the mselves, after their return ● and afterward by Alexander the Great, as histories do record. Decked. 1. It is a profitable means for stirring up the visible Church to repentance, and the godly to perseverance, in an evil time, to consider the hand of God upon nations about, and enemies to the Church, therefore are these threaten brought in upon the back of the former exhortations; and subjoined to them with the particle for, as pointing out his scope in the subsequent purpose to be for their stirring up; and we may conceive the dependence thus. 1. Judgements threatened or executed upon others, ought to stir up the wicked in the Church to repent; Gather yourselves,— for Gaza shall be forsaken. 2. The godly may perceive Gods tender care of them in calamities, whereof they taste when they look upon the full measure which he meets our to others: seekers of God will see themselves hid in all their troubles, when they look on Gaza forsaken, Ashkelon a desolati●●. 3. It is an encouragement to persevere in godliness, notwithstanding any trouble, to consider that God will recompense men for all the wrongs done to the godly, and will yet restore them and make all tend to their good. Seek the Lord, saith he, for Gaza shall be forsaken, etc. And so Moab, Ammon, and the rest of them, when Judah's remnant shall be made up, as it is v. 7. D●ct. 2. Such as have been long injurers of the people of God, and inveterate enemies to them, God can when he will meet with them; for these Philistines had long possessed a part of Ornaan, ●nd as sacred Histories tell us, were vexers of the Church on all occasions, and now the Lord threatens to pay them home. 3. The Lord can engage with his enemies in their full strength, and by his stroke undo them, and put them to all disadvantages; for when he engages with the Philistines in their flourishing condition of Cities and Country, he maketh them to be forsaken, and a desolation drives them out, and rooteth them up, and destroyeth them, that there shall be no Inhabitants 4. When God is angry, no place can promise an exemption to themselves from judnements, strhug Cities, open Countries, and lurking holes in it, are all alike potent to his blow; for here he threatens their Cities; the Nation and the Land, or Country, 5. As there may be much woe intended, and purposed against them, who little apprehend it, till they be made to feel it in effects; so the Lords Word writing sad things against a people, is the begluning of their woe, however for a time they may prosper notwithstanding; for, Woe saith he to the Philistines now flourishing, the Word of the Lord is against you. It portendeth woe, that God hath such a word or sentence in his own purpose against them, but they were visibly under woe when it was published. 6. Sin as it highly provokes God, and endeavoureth to trample under foot his glory, & wasteth fouls and consciences: so when God comes to punish for it, it wili lay the most fertile & populous land desolate and waste: I will even destrey thee, that there shall be no Inhabitant, and the sea-coast shall be dwellings, and cottages for shepherds, &c, 7: Places of great confluence and resort, are ordinarily places of much sin, which draweth down remarkable judgement; Therefore this country is twice threatened under the name of the sea-coast, not only with relation to its fertility, but because much repair of many Nations treasured up much sin, as fuel to ensuing wrath.  Ver. 7. 
And the coast shall be for the remnant of the house of Judah, they shall feed thereupon; in the houses of Ashkelon shall they lie down in the evening: for the Lord their God shall visit them, and turn away their captivity.  
This judgement is amplified irom an event, that should follow upon i●, to wit, that the remnant of the Jews, when the Lord, according to his Covenant shouln manifest his favour in returning their captivity, were to possess the land of the Philisinnes, as a part of their own inheritance, and as the Lords flock, they were to feed and dwell there securely, even in the evening, when it is perilous for flocks or persons to be abroad in a wasted country. This was accomplished partly literally, when at the return of the Jews from Babylon, they possessed these lands, as stories mention, beside what may farther be done when the Lord saveth all Israel, and partly spiritually, when the inhabitants of these places were converted to the Church, and added to the Lords Israel by the Gospel, as is marked, Act. 8.26. 40. where Azotus is the same with Ashdod. Doct. 1. As God's covenant with a people may stand firm notwithstanding many afflictions; so that standing Covenant will be forthcoming, for much tenderness, and restitution in due time, to the afflicted confederates, when others shall perish in their calamities; for the Lord speaks still to captive Judah in the Covenant-stile, the Lord their God; and when the Philistines are gone, he promiseth to Judah, that the Lord their God will visit them, and turn away their captivity. 2. Covenant-rights and promise-rights will not fail to appear in performance, though after long delays and many disappointments; for this sea coast was Judah's by right, which though they were long kept out of, yet at last the coast shall be for the house of Judah: 3. The Lord hath reserved choice mercies for his people's lowest estate, and will do that for them then, which they could not do for themselves when they were in greatest power; for the remnant of the house of Judah shall possess the coast, which they could not do when they were a flourishing kingdom; and when they are but a remnant, yet they feed thereupon, and lie down in the evening. 4. When the Lord doth afflict his Church, he doth not only restore her, but by some special advantage doth recompense her loss by trouble; This is held out to us, by the remnant of Judah, their getting the land of the Philistines with their own land, to make up their hard captivity. 5. In all the calamities wherewith the Lord afflicts the Nations, he hath a singular respect to the setting forth of his own glory, by bringing advantage to the Church and Gospel by these judgements; so the Lord in destroying the Philistines hath an eye to the planting of Judah there, and to the spreading of the Gospel in those places.  Vers. 8. 
I have heard the reproach of Moah, and the revile of the children of Ammon, whereby they have reproached my people, and magnified themselves against their border.  
The next that God deals with are the Moabites and Ammonites whom he conjoineth in this threatening, as being both descended of Lot, and so alike near of kin to the Jews, and as running both one way against the Church, and being often confederate together for that end, Psal. 83.5, 6, 7, etc. The ground of the Lords challenge against them, is, their proud contemning and reproaching of his people in the day of their affliction, and their boasting to encroach upon the Church's border, and to possess their land. Doct. 1. No relation will tie men who are wicked, to be friends to the Church and godly, but all of them, though never so near, will run one way to be her enemies; so did Moah and the Children of Ammon, though both in kin to Juda. 2. Bitter reproaches and insolent mocking of the afflicted Church, is a great addition to her trial, which God will take notice of, as a sufficient ground of controversy against the reproacher; so it is here taken notice of as Judah's trial from them, and Gods quarrel-against them. I have heard the reproach of Moab, and the revile of the Children of Ammon, whereby ●hey have reproached my people. 3. The Lords chastising of his people in anger for their sins, doth not hinder his affection, to take notice of the wrongs done by wicked instruments, in due time to repay them; Nor do reproaches cast upon the Lord's people, diminish any whit his estimation of them, but rather increase the expression of it; I have heard the reproach, saith the Lord; and notwithstanding all that, yea, so much the more, they are my people. 4. Nor so much as wicked proud boasting, and wicked enterprising, (far more wicked acting) against the Lord's people, their land and rights, but it will in due time be reckoned for; for, it is put upon these enemy's score, that they magnified themselves against the border, threatening to possess it.  Ver. 9 
Therefore as I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and salt pits, and a perpetual desolation; the residue of my people shall spoil them, and the remnant of my people shall possess them.  10. 
This shall they have for their pride, because they have reproached and magnified themselves against the people of the Lord of hosts.  
Follows the judgement threatened for this sin, and confirmed by an oath, that these enemies should be made as Sodom and Gomorrah, not for the way of their destruction, but for God's rooting them and their memory out, and laying their land utterly desolate, (as a salted land, which makes it barren) to bear only weeds; and that for a long time, if not for ever as to them, though there be a promise of their restitution, especially spiritual, Jer. 48.47. & 49.6. And whereas they encroached upon Judah, the Lord threatens to make Judah spoil and possess their land, v. 9, which is to be understood as that promise, v. 7. is: and that they may know the cause of this stroke, the Lord repeats it again, that all this should come upon them for their proud insolency against, and reproaching of his people, v. 10. Doct. 1. The Lord is in great earnest, that he will mere with the Church's enemies, as having both power and reason so to do (he being the Church's Protector in Covenant with her) though it be little believed, either by the Church or his enemies, therefore he assures them of it by his oath, and takes unto himself titles of power and interest: As I live saith the Lord of Hosts the God of Israel. 2. Though the Lord think is not fit to smite every sinful Nation with immediate judgements from heaven, or to make their countries' utterly and for ever unuseful, as Sodom and Gomorrah were; yet his displeasure is no less against the enemies of his people, then against those he hath so smitten: and he will in due time evidence it by sore desolation, and of long continuance, being compared with the Church's lot; therefore is the Lords wrath on these Nations compared with that which he let forth on Sodom and Gomorrah: Surely Moab shall be as Sodom, and the Children of Ammon as Gomorrah, even the breeding of nettles and salt-pits, and a perpetual desolation. 3. Though the Church may oft times be exposed as a prey to her enemies, yet the day may come when the Church will be employed to do that to enemies, which they threatened to do to them, and in part attempted to do; for, whereas Moab and Ammon magnified themselves against Israel's border, v. 8. now the Lord threatens, that the residue of my people shall spoil them, and the remnant of my people shall possess them. 4. In a time of judgements upon enemies, there will be need of frequent inculcating of God's controversy, if they would have a blessed use of strokes in turning to God: and that so much the rather, as they will be ready to see many things before they see their injuries done to the Church, as a cause of their calamity; tharefore is this quarrel again repeated: This shall they have for their pride, etc. 5. Pride and insolency will not miss a fall and stroke in due time, especially when pride leads men to act sin and wrong, not out of infirmity or ignorance, but with an high hand, and that against the Church; for, This shall they have for their pride, because they have reproached, and magnified themselves against the people of the Lord. 6. A chief cause of the Lords appearing for his reproached and wronged people is, that the wrongs done to them seem to reflect on him, as if he were not keeping Covenant with them, or not able to defend or redress their wrongs; and therefore as he affects them even in troubles, so he will in due time by visible acts set out his power for them, and his love to them; therefore this stroke is threatened, because they were infolent against the people of the Lord of hosts; where both his power and his interest in Israel, are asserted as rubbed upon by them, and to be cleared in the judgement to come upon them.  Vers. 11. 
The LORD will be terrible unto them: for he will famish all the gods of the earth, and men shall worship him, every one from his place, even all the Isles of the Heathen.  
This stroke is farther illustrated from an effect: that when the Lord shall thus terribly plague enemies, and vindicate the wrongs done to his Church, he will consume the idols of the Nations also, by blasting their reputation that could not help their worshippers, whereas God helps his people, and shall withdraw worship from them as useless things, (and so famish them of their food and oblations, and make them lean) whereby way shall be made for spreading of the knowledge of the true God, especially in the days of the Gospel, wherein without distinction of place, John 4.21, or of Nations, Acts 10.34, 35. all the remotest Nations lying beyond the sea to Judea, and the Iflanders shall serve him; and yet more particularly, in the day of the saving of all Israel, which shall be life from the dead to the generality of the Gentiles, Rom. 11.15. the fame of Gods doing for them, inviting all Nations to renounce their idols and serve him. Doct. 1. God is a dreadful Party for weak man to provok: and albeit he be oft times little regarded of the secure siuner, yet in a day of anger he will be found terrible; The Lord will be terrible unto them. 2. As idolatry is a great cause of God's anger against a people provoking him to smite them, so people are ordinarily so addicted to idols, that they are undone before they cease to esteem of them: so much doth the conexion of these two import: The Lord will be terrible unto them, for he will famish all the gods of the earth; he will terribly destroy them, because he hath a mind to bring down their Idols. 3. As it is a sweet fruit of judgements, when they bring down Idols as well as lay other things waste: so howsoever the Lord doth suffer idolatry for a time, yet at last, by judgements on idolaters, and by mercies toward his people, he will abolish idols, and exalt himself as the only true God, to be chosen and served by the world; for, He will famish all the gods of the earth, and men shall worship him. 4. It is the privilege of the new Testament and a part of the glory of Christ's Kingdom, that the Lords worship is not confined to a Temple at Jerusalem, nor to the Nation of Israel, and such as became Proselytes, and joined to them; but that in every place, even from the remotest Isles, all nations have access to God through the Mediator; for, so is here foreprohesied: Men shall worship him, every one from his place, even all the Isles of the Heathen. 5. It is of great concernment to all the Churches of Christ, to mind much, and by their prayers to help forward and hasten the conversion of Israel, as tending to the advancement of the Gospel among the Gentiles; for then this prophecy will get a new and farther accomplishment, Rom. 11.15.  Vers. 12. 
Ye Ethiopians also, ye shall be slain by my sword.  
The third denunciation is against the Ethiopians, who were either a Nation commonly called so, beyond Egypt, who had served in armies employed against the Church, as these other Southern Nations were usually employed abroad, Nahum. 3.9. Ezek 27.10. or rather a people in Arabia, descended also from Cush, and lying on the other side of the red sea, over against Ethiopia commonly so called, who are the people usually called Ethiopians in Scripture: these as they had been destroyed by Asa, 2 Chron. 14.9, etc. and given into the hands of Sennacherib, as a ransom for Judah, Isa. 43, 3. with 2 Kings 19.9. so the Lord here threatens to cut them off by his sword in the hand of Nabuchadnezzar; either in his conquest of Arabia, or when he subdued Egypt, and destroyed those other Ethiopians, amongst Egypt's Associates, as they were, Jer. 46.2. with 9 Doct. 1. Though the enemies of the Church were never so many on all hands, and never so sar remote, yet God's hand is enough for them all; for, here he undertakes against enemies on all quarters; and besides the Philistines, Moab and Ammon, he threatens that the Ethiopians also (which soever of these Nations it be) shall be slain. 2. It is a special part of right reading of judgements, to see God's hand in them, that his quarrel may be studied, that his love to his people in avenging their quarrel may be seen, that his sovereign power and providence over all the world may be adored, and the smitten may know whither to flee for an issue; therefore it is added, Ye shall be slain by my sword.  Vers. 13. 
And he will stretch out his hand against the North, and destroy Assyria, and will make Nineveh a desolation, and dry like a wilderness.  Ver. 14. 
And flocks shall lie down in the midst of her: all the beasts of the Nations; both the Cormorant and the Bittern shall lodge in the upper lintels of it: their voice shall sing in the windows: desolation shall be in their thresholds: for he shall uncover the Cedar-work.  
The last denunciation is against the Assyrians in the North, and the chief City of that Empire, which he threatens to make desolate by his out-strerched hand, and like a barren wilderness, to be an habitation for all kind of beasts, and monstrous creatures of all sorts, in stead of eminent Princes, and many people who frequented there; and that for this end, where there had been so many stately habitations, he would cause to pull down their roofs, and leave nothing but bare walls, fit for such guests to huant in. Doct. 1. God in executing of judgements will not forget to reach greatest enemies saddest strokes: therefore the Lord sets out Assyria and Ninevehs judgements, in so dreadful and ample a way, not only to give more ample encouragement to his people, whose faith might readily faint most in this particular: but to testify the greatness of his displeasure against them, for leading his Israel captive: He will stretch out his hand against the North, and destroy Assyria, and will make Nineveh a desolation, and dry like a wilderness. 2. Howsoever God may seem to own a prospering enemy against his people, and they may think so because of their succesle; yet God will in due time testify the contrary, for, they boasted of old, that they came not up without the Lord, 2 Kings 18, 25. therefore the Lord will stretch out his hand against the North, etc. 3. Albeit that smful ways and oppression may for a time raise up men to great power and glory, and make cities and countries to flourish, yet ere all be done, it will lay them as low; yea, make them more desolate than is imaginable; so did Assyria and Nineveh feel; when flocks lay down in the midst of her, all the beasts of the Nations; when the Cormorant and Bittern did lodge in the upper lintels of it, &c, And no wonder, for these creatures were no more monstrous in men's account, than the former inhabitants were in God's sight.  Vers. 15. 
This is the rejoicing City that dwelled carelessly, that said in her heart, I am, and there is none beside me: how is she become a desolation, a place for beasts to lie down in every one that passeth by her, shall hiss and wag his hand.  
The equity of this sentence upon that City, is confirmed from the causes thereof; where not recounting her particular sins, he takes notice of the result of all her sins, and the common sink into which they all ran; to wit, her security and insolency, that being blinded with the splend or of her prosperity, she despised all other Nations, and cast off all fear of any change; because of which it was righteous with God, by laying her so desolate to make her an ignominious spectacle to all beholders. Doct. 1. It is not possible for wicked m●n to guide their prosperity and success in ill courses well, but they will swell in pride thereby, and so provoke God yet more to anger against them: for, This is the rejoicing City that dwelled carelessly, that said in her heart, I am, and there is none beside me. 2. Look how much, wicked men prospering in sin, have been admired by others or have admired themselves for their prosperity, divine indignation shall endue time make them as remarkable for ignominious calamity; for, How is the rejoicing City become a desolation, a place for beasts to lie down in, every one that passeth by her, shall hisse and wag his hand.   

CHAP. III.  
AFter these threaten denounced against other nations, the Lord returns to speak to the Church, & threatens Jerusalem for the many iniquities done in her, v. 1, 2. particularly for the sins of Rulers in State, v. 3. and of church-guide, v. 4. and confirmeth the equity of this sentence from God's justice and their incorrigibleness, either by the Word, v, 5. or by the rod, v. 6, 7. And because the godly could not but be affrighted by these threaten, therefore he subjoins many comforts to them, concerning the returning of their captivity, and the mercies of the Gospel; exhorting them to wait on God, in expectation that he who punished the Church, would appear and punish her enemies, v. 8. at which time he would propagate true Religion, and make Jews and Gentiles jointly serve him, v. 9 would gather his people from the remotest parts of the world, v. 10. would endue them with excellent qualifications, and give them safety, v. 11, 12, 13. and would furnish them with ample matter of joy, v. 14, 15. and of serving God without fear, v. 16. considering his power and love, v. 17. and what he will do for recovering their broken and desperate estate, v. 18.19. 20.  Vers. 1. 
woe to her that is filthy and polluted, to the oppressing City.  2. 
She obeyed not the voice: she received not correction: she trusted not in the LORD: she drew not near to her God.  
The Lord having by his Prophet, used all the former means for reclaiming his people, but in vain; he comes now to pronounce his last sentence against the body of that nation, and threatens Jerusalem with a woe; the general causes whereof were her pollution, through oppression and violence, and her contempt of warnings from the Word, her not being bettered by corrections, her not trusting in God, but in other things, and her not entertaining communion with him, who offered himself to her in the Covenant. Doct. 1. As God's anger declared against a people, portends misery enough to them, though there were no other evidences of it; so he will not spare nor exempt his own people, when they provoke him: especially such as being most obliged to him, yet do prove eminent in defection; therefore as he threatens other Nations, so also his own sinful people, and names Jerusalem for all, because she was chief in the defection, who should have been holy, and a Sanctuary to God; and under this woe comprehends all the evils which afterward pursued that people. 2. Injustice and oppression is an abominable and filthy sin, especially in the Church; and the riches gathered that way, do not give any splendour, but make men and places vile in God's sight, and obnoxious to his curse; for, the oppressing City is filthy and polluted, as the crop or gorge of a ravenous bird, where all unclean things are heaped together; or as one made a public spectacle of infamy, as the word imports, and therefore woe to her. 3. As disobedience unto the Lord, revealing his mind by his word, is ground sufficient for a quarrel; and as contempt of the authority of God in his word, is the cause of men's boldness in sin: so it will be a great aggravation against sinners, that warnings from the Word do not reclaim them: for, Woe to her that is filthy, she obeyed not the voice. 4. As rods sent upon the Church, will either make her better, by instructing and humbling her under God's hand, or ripen her yet more for God's woe: so obstinacy in sin under corrections, is a sad aggravation thereof: for, Woe to her that is filthy, she received not correction, or instruction by her correction, as the word imports. 5. God is so willing to be the stay and confidence of his people, that it is a quarrel when they will not lean all their weight on him: and as want of faith in God drives men to sinful and wrong courses, so this is a great iniquity before him: for, Woe to her that is filthy and polluted, to the oppressing City, she trusted not in the Lord: and this also is the cause why the word or rod works so little. 6. As the neglect of keeping communion with God, turneth the heart lose to all sinful ways and snares; so the cause of little dependence on God in straits, is, because men cannot be at pains to keep near God, that so they may reap the fruit of faith; for, Woe to her that is filthy, she drew not near to God, and she trusted not in the Lord, because she could not rake pains to draw near to God. 7. The Lords gracious condescendence and offering of himself to the visible Church, to be approached unto in all cases, and her profession of having an interest in him, doth aggravate her salt in not making use of him, nor taking hold of such an advantage; for it is an addition to her sin, that she drew not near to her God; that is, to God who was hers in offer and visible covenant, and in whom she gloried as hers.  Ver. 3. 
Her Princes within her are roaring lions: her judges are evening wolves, they gnaw not the bones till the morrow.  
The Lord denounceth this woe upon Jerusalem more especially; for the sins of her State-Rulers, her Princes and superior Magistrates, who ought to have been for the praise of well-doers, & a comfort, and Protectors to the Subjects, were a terror, & cruel as lions, and that not against enemies, but Subjects in the midst of the City: and her Judges or inferior Magistrates were no better than they, but as cruel and unsatiably greedy as hungry wolves, who coming out in the evening, (having fasted all day) do not only eat the flesh of their prey, but so do gnaw the very bones, as they leave nothing till the morrow. See Prov. 28.15. Doct. 1. As a land doth not ordinarily degenerate, but when Madge strates of all ranks are also corrupt: so the sins of Rulers have an especial hand in drawing judgements on a land; for when the city is filthy and polluted, etc. v. 1. then Princes and Judges are lions and wolves; and because of this, woe is denounced. 2. It is a great iniquity and abuse of God's Ordinance of Magistracy, when the hearts of men in power are lifted up above their brethren, and when they employ all their power for their own ends, and against those for whose good they should employ it; this was the sin of Princes and Judges: They are roaring lions within her, and evening wolves. 3. It is a judgement, and a presage of ruin to come on a land, wheu their Rulers are not men hating covetousness; but hungry, greedy men are entrusted with affairs, whereby they who in their private stations could not poorly by't and oppress, are enabled by their power and place to play the lion and wolf: such was Judah's case; Her Judges were evening wolves, they gnaw not the bones till the morrow, or, they leave not the bones to be gnawed; or continue not to gnaw the bones till the morrow, but presently devour up all.  Ver. 4. 
Her Prophets are light and treacherous persons: her Priests have polluted the Sanctuary, they have done violence to the law.  
The Lord subjoins the sins of Church-officers, as a further cause of this judgement, and chargeth their false Prophets, who pretended to an extraordinary calling, with prophaneess and levity in their carriage, and inconstancy in their doctrine, fitting it to all humours and parties, which was great perfidiousness, and their Priests or ordinary Ministers, with profaning the Sanctuary and holy things, in ministering unto the Lord, and with perverting the true sense of the law in their ordinary doctrine, and teaching of the people. Doct. 1. When God reckons with a land for sin, it is no strange thing to see them who should be means of reclaiming people, that they may flee from the wrath to come, accessary to the guilt of the land, and partakers in the judgement; for both Prophets and Priests are here found guilty; See Lam. 2.14. 2. Want of gravity in carriage, and rashness, 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, accessary 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 himself and others, may like well of his way, yet in God's account he is but a perfidious man, betraying his trust, and the souls of men, and men will find it so in due time; for being light, they are also treacherous persons. 4. Every Minister that would approve himself to God, aught to give himself, both to deal with God in behalf of the people, and with the people on God's behalf, for, such was the Priests charge to minister un●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 ripeness, and of speedy approaching judgement, when Ministers dare pollute the holy things of God, by going profanely 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 God's service: thus was it with Jerusalem, when woe came upon her; Her Priests have polluted the Sanctuary. 6. The holy Scripture being the revealed will of the supreme Lord, and the unalterable rule of men's 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 threatened woe is cleared from the justice of God, who not only dwelling amongst them, could not without impuration to his holiness, pass over such gross abominations, but also was a just God in giving her fair play in this process, 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 ways; and so failed not to give them warning that they might be reclaimed; yet they proved obstinate, and impudently blushed not to sin against clear light. Doct. 1. However a visible Church persevering in sin, may bless herself and expect great things from Gods visible presence with her; yet all these privileges speak the impenitent sinner's disadvantage, & their lying near a stroke; for, if the just Lord be in the midst thereof, he will do 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 return; for, it is marked here as an evidence of God's kindness in this process, 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 ruin, 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 warn; the unjust knoweth no shame. 5. None who are within the visible Church, and do acknowledge a Deity, and yet dare with a high hand sin against the clear 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 destroyed: so that there is no man, that there is none inhabitant.  7. 
I said, Surely thou wilt fear me: thou wilt receive instruction, so their dwelling should not be cut off, howsoever I punished them: but they risen early, and corrupted all their do.  
A second evidence of their incorrigibleness is, that the Lord had oftentimes visited the Nations round about; not one, but many of them, and not with an ordinary, but with remarkable strokes, destroying their strong holds, or Princes, (which as corner stones, as the word imports, uphold the fabric of the Common wealth) and making such havoc of the Nations as there were neither traveller nor Inhabitant to be found: all which, considering out ward means, and their duty, might have warned them to flee those sins, for which those Nations had been punished, and instructed them to fear God, and reform their ways, that so their afflictions might have kept within bounds of fatherly correction, and they might have prevented the last stroke of being put out of their land: and yet for all this, they were so fare from turning to God, that they were even worse, all their ways being not only sinful, but corrupt, and bend, active, and headlong in going wrong, as if it had been their study: and they were as earnest to go 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 ruin her, he will preach her duty, and danger to her, upon the dear expense 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 sins, yea, even the Church ought to take warning from judgements on enemies; for, He cut off their Nations, laid their Towers desolate, etc. that his Church might fear him, and receive instruction. 3. Albeit God only wise, to whom all his works are known from the beginning, cannot be disappointed of any expectation he hath; yet this dealing with his sinful people, and the means he useth, are such as in reason might promise, and do indeed oblige them to bring forth the fruits of repentance, and reformation; therefore he subjoins to this warning, from his judgements on others, I said, Surely thou wilt fear me, thou wilt receive instruction; speaking after the manner of men, and showing what his dealing did oblige to. 4. True godliness, and an evidence of true turning from Apostasy; consists in an holy awe of God, and fear because of our offending him, or to offend him again, joined with spiritual wisdom, learned from the word, and from our experience of ourselves, and our failings, or of others, to carry on and fe●d that disposition; for so is their duty here described, Thou wilt fear me, thou wilt receive instruction. 5. No strokes on sinners ought to be a discouragement to them, being penitent, from coming to God, or from expecting good at his hand, for if they should fear him, so their dwelling should not be cut off, howsoever he punished them. 6. Albeit true godliness, or turning to God from sinful ways, will not exempt a people from fatherly chastisements to make them more wise, and their turning yet more serious; yet the penitent in these will meet with favour, considering what he deserves, and what such as go on in impenitency meet with; for so is insinuated, so their dwelling should not be cut off, howsoever I punished them. 7. To be delivered from going into captivity, out of our own land, where we should want the public ordinances of God's worship, is a mercy which may sweeten much affliction in our own land; it is a promise to the penitent, Their dwelling shall not be cut off, howsoever I punished them. 8. Such is the madness of men, especially where the Lord hath given them over, that no example will warn them; their security, conceit, dreaming of privileges, etc. will hid all dangers from such, till they light upon themselves; for all these warnings wrought not, they corrupted all their do. 9 The more means be essayed to reclaim a people, without success, the worse will that people grow; where means are not blessed, they leave that curse behind them; therefore all these means of warnings, threaten, promises, and lesser strokes being in vain, see what followeth, They risen up early, and corrupted all their do, they were vigilant, active, and earnest to go wrong. 10. It is a clear proof of incorrigibleness, and a presage of certain ruin, when a people are never more mad upon sin, then when judgements are let forth for it; for by this the Lord proves their incorrigibleness, and sealeth this woe upon them, that when the Nations were cut off, yet They risen up early, and corrupted all their do.  Ver. 8. 
Therefore wait ye upon me, saith the Lord, untll the day that I rise up to the prey: for my determination is to gather the Nations, that I may assemble the Kingdoms, to pour upon them mine indignation, even all my fierce anger; for all the earth shall be devoured with the fire of my jealousy.  
The Lord having thus accused, and left the body of the Jews under his woe, he turns now to the godly among them, who could not but be affrighted with these threaten, and troubled with the thoughts of dispersion of the people; therefore he propounds divers grounds of their encouragement, some whereof were to be accomplished in part, at their return from the captivity, and all of them spiritually, in the days of the Messiah, beside what may be expected yet more fully at the conversion and saving of all Israel.  
The first ground of encouragement is, that as they had God to wait and depend upon in the time of the ensuing calamity, wherein God would consume the Jews out of his jealousy over them; so there was ground of hope, that the Lord having punished his Church would appear against her enemies, to take the prey out of their teeth, and raise up the Nations to consume them, and make such havoke of them, as might testify his zeal for his people, and glory, which had been violated by them; and therefore the godly were patiently to expect this day, so much the rather as all this should tend to the advance meant of the Kingdom of Christ, as is after cleared. Doct. 1. The Lords just controversy against the visible Church, provoking him to abandon her, doth nothing diminish his affection to any godly remnant in it, nor make him forget them in sad times: for in the midst of all these quarrels, he hath a word to them: 2. God in his Church, is jealous of her, and of her affection toward him, and for his Church against all that trouble her; in both which cases, his jealousy being provoked, is terrible, and will raise up many instruments, and make a great destruction; for this jealousy of God, first against the Jews (which is supposed here, and first in order to be understood) and then against her enemies (which is most expressly pointed at) will arise to the prey as a roaring Lion, will assemble Nations and Kingdoms, to make them scourges to the Jews, and then to be plagued themselves, Will pour out indignation, and fierce anger, and devour all the earth or Land. 3. When the Lord is about to bring forth some glorious piece of his Gospel-work, The Church is to expect some great shake, and vastations to make way for it; for in order to what followeth in this Chapter, there will be a devouring of all the earth, a casting of all into the furnace, that he may b●ing out his pure metal. 4. When it pleaseth the Lord to let judgements upon his Church arise to a captivity, and a leaving of them in their enemy's hand, the godly are to expect a time of the trial of faith, and patience, before there be a change; as here is insinuated, that when Judah is consumed, there will be need of waiting on God, before a day of vengeance on enemies come about. 5. Times of greatest trouble, have matter of encouragement to the godly, in that they have ground of present dependence on God for strength and furniture, during the strait: and ground of future hope, that there will be an outgate, and that vengeance will come on oppressors: they are allowed and invited to wait on God, till that other day come. 6. Patience is the kindly fruit of hope, and the posture wherein the godly are to expect issue, and to find present troubles easy, Wait ye upon me, saith the Lord, till the day, etc.  Ver. 9 
For than will I turn to the people a pure language, that they may all call upon the Name of the Lord, to serve him with one consent.  10. 
From beyond the rivers of Ethiopia, thy suppliants, even the daughter of my dispersed, shall bring mine offering.  
A second ground of encouragement is, that these calamities on the Jews and their enemies, should ●ot make the Church to cease; but God should propagate pure Doctrine, pure Worship, and profession unto many people, both Jews and Gentiles; who should jointly concur to serve him, and help one another in his obedience, v. 9 Thus a pure language seems to be understood, as Isa. 19.18. not secluding purity of heart, amongst some of them, which it evidenced by purity of language, as may appear from Isa. 6.5. Matth. 12.34. Jam. 3.2. and from what is further promised here; yea, the Lord promiseth that he will gather them from the furthest parts of the world, to seek him, and offer service to him, v. 10. This promise is accomplished, partly in his gathering together in Christ, his dispersed elect throughout the world, and remotest corners thereof, Joh. 11.52. and these Ethiopians, or, (as some conceive) Egyptians, among the rest; and partly it shall be accomplished when the Lord shall call scattered Israel from the remotest parts of the world to serve him, and they shall bring in some Gentiles with them, as a gift to God. Doct. 1. It is matter of praise to God, and of encouragement to the godly, that go with Nations as it will, yet he is not to want a Church, though he should gather it from among Pagan Gentiles, and such as there is little apparent hope of; for when the earth is devoured, v. 8. then he will get many people, as the word is, and that from beyond the rivers of Ethiopia. 2. Purity of Doctrine, worship and profession, is the glory of a Gospel-Church, and a glorious work of God to make it so, and keep it so; for, saith the Lord, I will turn to the people a pure language, or, pure Doctrine and profession, instead of their Idolatrous and blasphemous fancies, and their way following thereupon. 3. Purity of Doctrine, worship and profession, doth not consist in a lawless liberty, or toleration, to think or say what men will, but is conjoined with, and carried on by an united uniformity, which as it is the rich fruit & recompense of much trouble, so it is to be expected in the Lord's time and measure: for, when after their much trouble they shall have a pure language, they will serve him with one consent, or shoulder, even in that pure language, See Jer. 32.39. Zach. 14.9. 4. As unanimity in the matters of God, and the free access of Jew and Gentile to serve God, the one as well as the other, is a great mercy of the Kingdom of Christ: so when seekers of God are of one heart, and do all put hand to the work to help one another, without obstructing, or lying by, it is a token of thriving service: this is also included in the promise, as a great blessing, and a means of much good, They shall serve him with one consent. 5. The true characters of a converted and spiritual people, are their being much in calling on God, employing and making use of him in all things, and their giving up themselves to be his servants at his disposal; and in testimony of their subjection, and thankfulness, they will put hand to his work, as they are called, will do all as service to him and bring their worship, themselves, or others, as they are able to offer up to him: thus are they here described, They all call on the name of the Lord, when they get the pure language, they are suppliants, they serve him, and bring his offering. 6. As the Lord will not lose any of his elect, how fare soever scattered through the world, and will recover his own, when their case speaks them afar off, and they are driven to exile, without hope or probability of return, in their own apprehension; so in particular, the Lord will in due time seek after and recover his ancient people, now of a long time scattered, whereby there shall be a reviving of his service in the world; for from beyond the rivers of Ethiopia, he will seek the daughter of his dispersed, and cause them to come, at which time there will be suppliants and offerings brought, and serving of him with one consent.  Ver. 11. 
In that day shalt thou not be ashamed for all thy do, wherein thou hast transgressed against me: for than I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of mine holy mountain.  
A third ground of encouragement is, the promise of the Church's reconciliation with God, through the free pardon of fin, and her renovation; the glory whereof should rub off the shame of her former iniquities, and should be followed with such felicity, as should take away the ignominy of her former afflictions for sin, and particularly he promises to purge away their conceit, and carnal gloriation in the Temple, and outward ceremonies, and to make worshipping of God in spirit and truth to be only in request; these promises are made to the Church, in relpect of the elect in her, and do hold forth that eventually, at some times, and sp●cially at the conversion of Israel, there may be a more general renovation of Church-members; but do neither hold forth that they will be universally such, nor yet do proscribe that it is the Church's duty to admit none but such. Doct. 1. Greatest promises of outward things, will not afford matter of encouragement to the godly, unless with these the work of reconciliation, and renovation be going on; therefore is this promised to encourage the godly Jews. 2. Albeit the Lords reconciled people have cause to be ashamed of themselves, and to testify their repentance, by blushing for their backslidings, Ezek. 16.61. yet being reconciled and turned to God, they may lift up their face through a Mediator, expecting not to be eternally confounded, and that God will not charge them with these fins, but will bury them; and make their future conversation rub off that reproach, and by his doing for them, will take away the ignominious effects of their sin; so much doth this promise assure us. In that day shalt thou not be ashamed for all thy do, wherein thou hast transgressed against me. 3. As men cannot prove their sin to be really pardoned, but by their renewed conversation; so without this there is no taking away of the ignominy of former sinful ways; thus doth the Lord prove that they shall be a pardoned people, and not ashamed, for than I will take away out of the midst of thee, them that rejoice in thy pride, etc. 4. The shameful sin of the visible Church, is her boasting of external privileges, and being bold to sin, because of them, her outward mercies of that kind becoming her snare, and standing betwixt her and the kernel of them; for this is the sin to be removed; rejoicing in thy pride, or, excellency, as the word signifieth, and being haughty because of my holy mountain. 5. As the Lord must be the worker of our reconciliation, and renovation, as his making a promise about it doth teach us; so when the Lord hath a mind to do good, and appear for a people, who have lain under great ignominy and judgements for sin, he can soon reform them, and make them shine in holiness, as here he promiseth to the Church of the Jews, whose name to this day is a reproach, Thou shalt not be ashamed, I will take away them that rejoice in thy pride etc.  Vers. 12. 
I will also leave in the midst of thee an afflicted and pure people: and they shall trust in the Name of the Lord.  Ver. 13. 
The remnant of Israel shall not do iniquity, nor speak lies: neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid.  
The sanctification of the Church is further commended, that no affliction, paucity, nor poverty, (as when they returned from Babylon) should obstruct, but rather help it on; the Lord emptying them of all things by affliction, that they may learn to trust in God, and study holiness and sincerity, which are approved in his sight; whereunto they shall be encouraged by Gods protecting of them, and keeping them in safety from violence and fear, notwithstanding their low estate. Doct. 1. When the Lord corrects his Church, he useth not to make a full end, but to leave some to get good by these afflictions, and the fruit of them from the Lord; I will also leave, saith the Lord, the remnant of Israel. 2. The Lord seethe it fit to exercise even a remnant of his people with many afflictions, after he hath by their deliverance taken away their reproach, that so they may be put yet to a more serious study of holiness; for, they are afflicted, and a poor people, that they may trust, and do no iniquity. 3. As trust in God is a chief part, and the root of true holiness; and as the afflicted may have yet ground of hope, and may rise the more in confidence that trouble would lay him low, and that carnal confidences do fail: And as afflictions do not allow us to be discouraged, but to put us to trusting and immediate dependence, and do feed faith; so to trust in God, is ordinarily man's last shift, which he will never essay till he be emptied of all things beside, and led by God to this duty, who undertakes to work faith as well as to give the reward of it; all these are imported in this promise, as it is propounded, I will leave in the midst of thee an afflicted and poor people: and they shall trust in the Name of the Lord, and here their holiness gins. 4. Trust in God will encourage and enable the believer to follow holiness and God's way; And, albeit perfection be not attainable in this life, yet the beliver is to prove his integrity, by avoiding the dominion of sin, and hypocrisy, and dissimulation; and to implore God for attaining thereof: This is the sum of that promise, The remnant of Israel shall not do iniquity, nor speak lies: neither shall a deceitful tongue be found in their mouth. 5. As God is sufficiently able to give safety and support to his own in their weakest condition; and as the godly have the Covenant-right to temporal preservation when it is good for them, and are always hid in the secret of God's presence, and may attain to peace and freedom from the slavish fear of trouble: so the faith, or sensible experience of this protection, is a sufficient motive to Saints, to study holiness, and keep the way of God; This imported in the promise, They shall feed (as his flock) and lie down, and none shall make them afraid; and in its being subjoined, as a reason why they shall study holiness; They shall not do iniquity, etc. for they shall feeh and lie down, etc.  Ver. 14. 
Sing, O daughter of Zion: shout O Israel, be glad and rejoice with all the heart, O daughter of Jerusalem.  15. 
The LORD hath taken away thy judgements, he hath cast out thine enemy: the King of Israel, even the LORD is in the midst of thee: thou shalt not see evil any more.  
The Lord subjoins yet further encouragements to the godly, in two exhortations directed to the Church of the Gospel, wherein yet more of her allowance, and privileges are held forth. The first exhortation is to full joy, because of Gods removing of plagues and enemies, because of God's presence manifested in the midst of her, and her freedom from former evils; importing a promise, that she should rejoice because of this, and that the godly of the present time might rejoice in hope of it. Doct. 1. As the true Israel in spirit, children of Zion, and of that Jerusalem which is from above, and who are heirs to all the promises, have allowance, and matter of complete joy above any other society, whose joy is still embittered with sorrow, and aught to entertain their good condition with thankfulness and rejoicing: So when Israel shall be converted, the Church may expect, that after their long silence, and bitter sorrow, there will be a notable song among them; for, this exhortation, Sing O daughter of Zion, shout Oh daughter of Israel, etc. is a warrant and direction to all the godly, showing how short they often come; and promise to Israel in particular. 2. Though sin and spiritual judgements, together with outward calamities following thereupon, and enemies both outward and inward do oft times trouble the Church, yet in due time they shall not mar her mirth, but rather furnish matter of a song, when God having quit the process against her, and healed her spiritual judgements and plagues, shall speedily remove them, and her enemies; Sing, etc. saith he, The Lord hath taken away thy judgements, he hath cast out thine enemies: whereby judgements, we are not only to understand her outward calamities, but all her spiritual plagues accompanying sin, and all the Lords sad sentences against her, which were the rise of the enemy's invasion and success. 3. It is matter of great joy, to have interest in the true God of the Church, who is the Lord Jehovah, alsufficient to make his followers happy, and maintain his and their rights, Ezek. 35.10. especially when the right is made clear to believers, and that the Lord is not to their sense standing afar off, but very near and in the midst of them; which every one that lives by faith may expect; for this is also matter of a song, the King of Israel, even the Lord is in the midst of thee. 4. Albeit the Church cannot promise to herself, to be wholly and perpetually free from trouble, while she is within time; yet Israel being converted, may expect not to meet with those judgements they have endured since their rejection: and the godly may expect their own competent breathing times from trouble, & that trouble shall not hurt them, nor prove evil when it cometh, and that the day shall come, wherein they shall be for ever freed from it, which may sweeten what they meet with, that it hinder not their joy; this is imported in that cause of the Song; Thou shalt not see evil any more.  Vers. 16. 
In that day it shall be said to jerusalem, Fear thou not; and to Zion, Let not thy hand be slack.  
The second exhortation (which the Lord promiseth shall be directed to the Church, either by her Pastors sent out, or by way of acclimation from others, beholding her happy estate, particularly at their return from Babylon; and at the conversion of all Israel) is, that by faith they would put away fainting fear, and stir up themselves to serve God cheerfully; for which end th●re are several encouragements subjoined in the following purpose. Doct. 1. It is an usual infirmity in the godly, that their disposition comes far short of their allowance; when they are allowed to be glad and rejoice with all the heart, v. 14. they need to be stirred up not to fear or faint. 2. The people of God are many times so mistaken of their own case, that others may see more of their good condition than themselves, and they need the Ministry of the Word to direct their thoughts, to which they ought to submit; for, In that day it shall be said to Jerusalem, Fear thou not, etc. 3. Faithless fainting, fear and idleness, are usual companions, which feed and entertain one another; fear weakening the hands from duty, & idleness feeding discouragement yet more, therefore both are joined here, Fear not, let not thy hands be slack or faint. 4. As the reconciled people of God have no cause of harmless fear, if they would set themselves against it; & as it becometh them to go about any duty enjoined by God, with alacrity and cheerfulness; so our encouragements in God are then rightly used, when they strengthen us to duty; so much also do these exhortations, being put together, import, Fear not, let not thine hands be slack. 5. As it is the duty of faithful Ministers, so also it is the commendation of all the godly, to stir up one another to encouragement through faith, and to cheerfulness in the obedience of faith, for, they are commendably employed, who say to Jerusalem, Fear not, etc.  Ver. 17. 
The LORD thy God in the midst of thee is mighty: he will save, he will rejoice over thee with joy: he will rest in his love, he will joy over thee with singing.  
The reason of the preceding exhortation, and the ground of their encouragement is taken from God's Covenant made with them, and his presence which was conspicuous in the midst of them; from which grounds they might expect not only that his power should be employed for their deliverance, but also that out of his love, whereby he had chosen them, he would delight and acquiesce in them, and rejoice over them, and do them good, and sweetly cherish them, notwithstanding what might be said against them. Doct. 1. As the Lord's Covenant with his Church, is not broken off by every discord or affliction; so the Lord manifesting himself to be in Covenant with her, by his Ordinances, as signs of his presence, saith much mercy to her, according as she needs it, for the rise of all the following encouragements, is, the Lord thy God in the midst of thee. 2. As the Church may expect freedom from all her troubles, either by prevention, support or deliverance; so her interest in God through the Covenant, makes his Omnipotency forth coming to her for that end, and she may reckon her strength by what is in him; for, the Lord thy God is mighty, and therefore, he will save. 3. Albeit the proofs of divine power, let forth for the Churches good, do set him out above all blessing and praise; yet his love-embracements are above all, and the chief of the Church's encouragements; therefore are they added as a further degree of comfort; He will rejoice over thee, etc. 4. Albeit Christ's Bride be of no worth to him, nor doth he need her, yet having chosen her to be his Bride, he will not come behind in any duty, which such a relation promiseth or engaged to among men, but will take pleasure to be her God, will esteem, commend, cherish and delight in her, not according to her worth, but according to the dignity he hath called her unto, and as his wife, his love putting comeliness upon her; & will express his delight by doing for her, as if her well-being were a sufficient recompense of all his pains; for, He will rejoice over thee with joy, which points at his inward delight; He will joy over thee with singing, which noteth the outward expression of it; and both of them borrowed from the carriage of a Bridegroom to his bride, Isaiah 62.5. 5. The Lord's love doth so acquiesce in his people whom he hath chosen, as the end of his pursuit wherein he resteth, and doth not only cherish them by many expressions of love, when he taketh up his rest in and with them; but answereth all objections that might be against them, with his own free love that hath chosen them: as reckoning, that having loved them, he will love them: and having let out his affection upon the unworthy, he will bear with their frailties, and not give a bill of divorce, nor chide continually: Thus he will rest in his love, or her whom he loveth, as having gained his end when he obtains her; and in his love or affection to her, which is sufficient to make him not weary of her, nor reject her; yea as the word signifieth, He will be dumb and deaf in his love; His love (to speak after the manner of men) will guard his ear from hearing, and his mouth from uttering accusations against her, to wit, so as to cast her off, or deny her marriage entertainment, though otherwise he may humble her.  Vers. 18. 
I will gather them that are sorrowful for the solemn Assembly, who are of thee, to whom the reproach of it was a burden.  
The Lord takes the word out of the encouragers mouths, and himself applieth that more general promise, v. 7. to the broken and afflicted estate of the Jews, for the encouragement of the godly remnant; promising that he would gather and bring them again to their own land, especially those, (or for their sakes) who were mourners for the want of the solemn worship of God, as they had it in their own land, and burdened with the reproach following thereupon, Psal. 137. Doct. 1. As it is the duty of all the people of God, to find God speaking in and by his Word unto them; so is his mind to be found in his Word, and no where else; for he doth himself confirm what these exhorters had said of him, v. 16.17. for the further strengthening of the godly; and what they said of him from his Word, that for substance doth he say of himself, when he speaks, I will gather, etc. or employ my power and love to save, as v. 17. 2 The Lord speaking by his word, will teach and allow his afflicted people, to apply general promises to their own case, as if they had been only intended for them; therefore doth he apply that general promise of manifesting power and love to the particular strait of their captivity; I will gather, etc. that is, I will employ my power and love to help thee in thy particular distress. 3. As the Lord's people do oft times provoke him justly to deprive them of public Ordinances, and to scatter them into corners: so the want thereof will be a sad affliction to sensible souls, as depriving them of the most lively representation of heaven on earth, as obscuring much of God's glory which is seen and spoken of in the Sanctuary, and as secluding the godly from the mutual and comfortable fellowship one of another in his ordinances, and from much refreshment and help which they had by those means; for here they are sorrowful for the solemn Assembly, wherein the Jews used to to meet at the Temple to worship God 4. Such is the insolency and cruelty of the Church's enemies, that the godly may not only look to be deprived of solemn Ordinances, where such have power, but to have their burden and grief augmented, and to be in peril of being crushed with insolent reproaching of their religion and worship; for here it is added to the former, the reproach of it was a burden. 5. When the Lord hath brought his people lowest for their sin, and enemies have got most of their will in crushing them, yet they are not without the reach of his help: he can, and in his appointed time will bring them out of all their captivities and troubles; for notwithstanding all these afflictions, I will gather them, saith the Lord. 6. As it is the duty of the godly, in times of calamities to be most affected with what concerneth God's honour, and seems to suffer prejudice: so such do lie nearest promises for the public, or for themselves either; for they that are sorrowful for the solemn assembly, are of thee; that is, thy true and kindly children; and they get the first promise, I will gather them, and the Church for their sake.  Ver. 19 
Behold at that time I will undo all that afflict thee, and I will save her that halteth, and gather her that was driven out, and I will get them praise and fame in every Land, where they have been put to shame.  
The Lord confirmeth this gracious promise of their return, and undertaketh to remove all impediments that might arise from themselves or others, to hinder their gathering and restitution. As for outward opposition, he promises to ruin her oppressors; and for herself, although by her affliction and captivity, she were so broken and crushed like a disjointed body, that she was not able to move; yea so scattered as the torn members of a body cast here and there into corners, that there is no probable hope of her gathering; yet he promiseth not only to make a resurrection from the dead, & to strengthen her who halted, that she may return, and to cause the driven out to be gathered; but that by so doing he will take away their reproach in view of all people, among whom they had lurked with ignominy. Doct. 1. There is so much which the afflicted Church may have in probability and to sense to object against the truth of promises; that the performance of them will be wonderful, and to be admired; for here we are called to admire the Lords bringing about of his purpose, notwithstanding so many seen impediments, Behold, at that time, etc. 2. The promises made to the Church speak much woe to her opposers, and will come to effect over the belly of all opposition they can lay in the way; I will undo all that afflict thee, and I will save, etc. 3. The Lord's people may be so crushed by their troubles, and disabled, to do any thing for themselves or their own help, and so cast out from all their enjoyments, and so scattered from the society one of another, and from having the face of a people, that it may seem impossible to sense; that they shall be recovered, although there were no enemies against them; for its a new impediment to their faith that they halted, which is a crush disabling from any activity or motion, and were driven out. 4. They may be brought to a very low and desperate condition by trouble, whom yet the Lord will not only preserve from ruin, but raise up (as it were) from the dead, and bring them to a full fruition of what he hath promised; I will save her that halteth, and gather her that was driven out, saith the Lord. 5. Albeit reproach be a great addition to trouble, yet the Lords people waiting on him, may expect to have it rubbed off with advantage, and that by his mercies toward them, he will make them honourable in the sight of all those who despised them, because of their low estate; I will get them praise, and fame in every Land, where they have been put to shame.  Vers. 20. 
At that time will I bring you again, even in the time that I gather you: for I will make you a name, and a praise among all the people of the earth, when I turn back your captivity before your eyes, saith the LORD.  
The Lord yet insists upon the former promise, and because it was hard to believe so great a change, being as a resurrection from the dead after so many years' burial, and (as it were) rotting in their graves; therefore he repeats, and by subscribing his own name, confirmeth the promise of gathering and bringing them back, and of making them famous throughout the world, when he should return their captivity visibly, and to their own satisfaction. He mentions the turning back of captivities in the plural number (as it is in the Original) with relation to their being led captives at several times, as under Manasseh, 2 Chron. 33.11. under Jehojakim, 2 Chron. 36.6. under Jehojachin, 2 Chro. 35.10. (with every one of whom some of the people suffered) and under Zedekiah; and with relation to their being scattered into several places in their captivity, from which they were to be returned as so many troops of captives; if not also to their long dispersion since the Messiah came, as well as to the former in Babylon. Doct. 1. Greatest difficulties in the way of performance of promises, ought not to cause the Church to doubt any thing of the certainty of them; therefore is the promise again & again inculcated upon these fainting-Jewes, as a most certain truth whatever they had to the contrary whereupon to reject it: At that time will I bring you again. 2. One act of God's power and love manifested for his people, doth but make way for another to perfect it: and when the Lord gins a work with them they may expect he will not leave it unperfected; so much doth the way of making this promise import, that when he gathers them in their exile, (as he did under Zerubbabel and Ezra,) he will not leave them, till he safely bring them back; At that time will I bring you again, even in the time that I gather you. 3. The Lords appearing for a people, and doing for them, is their greatest honour before the world, considering what it speaks of their interest in so great a God, what respect he carries to them in their low estate, and how glorious he will make them by doing for them; and the Lord will in due time do for his people, that he may put his honour on them; therefore, it is here subjoined as a fruit of his work, and his end in working, I will bring you again, for I will make you a name, and a praise among all the people of the earth, when I turn back your captivity. 4. The infinite fullness of God is sufficiently able to answer all his people's wants, & will not leave his work undone to their contentment, were their difficulties never so many; for, whereas they had been often led captives, and scattered into divers places, he promiseth, I will turn back your captivities, and do it before your eyes, or to your full content and satisfaction. 5. The former proofs, which God hath given of his power, to give a being to what he saith in greatest extremities, is a sufficient ground for the Church's encouragement, to lean to his promises in new difficulties: therefore to confirm all he subscribes his name Jehovah, by which he had been known in their deliverance from Egypt, Exod. 6.3. as a sufficient ground for their faith in this second captivity: I will turn back your captivity saith the Lord, or Jehovah. Of him, and through him, and to him are all things, to whom be glory for ever. Amen. Rom. 11.36.    
FINIS.   

Mr. HUTCHESON on the Lesser Prophets.   

Mr. Hutcheson's Exposition on the three last Prophets.