Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah, Exposition of prophecy 4 – Exposition of prophecy 5

Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah · Exposition of prophecy 4 – Exposition of prophecy 5

p. 178Nahum.

The ARGUMENT.

THe Lord, having ſuſpended the execution of the judgements denounced by Jonah againſt Nineveh, the chief City of the Aſſyrian Empire upon their repentance; they did again return to their vomit, and added unto all their other ſins, the oppreſſion of the people of God, by captivating the ten tribes, and over-running Judah: therefore the Lord, for the comfort of his people thus afflicted, raiſeth up Nahum, (whether in Hezekiah's dayes, or afterward, is not certain, yet certainly that oppreſſion of Judah, 2 Kings 18. and 19. is pointed at by him) to ſet forth at large the ruine of that Monarchie, eſpecially of the chief City Nineveh; and for this end, ſetting forth a deſcription of God, in his juſtice, power and merciemercy, ſuitable to the preſent purpoſe, he foretels the ruine of the State of p. 179Aſſyria, by the Medes and Caldeans, with the comfort and advantage redounding to the Church thereby, chap. 1. and the deſtruction of the chief City, the preparations againſt which, with the taking thereof is ſet down, chap. 1. and further amplified and confirmed, by ſetting forth their provocations, the example of other places, and the fruitleſſeneſſe 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 ſtroak, 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 confirme this ſentence yet more, Aſſyria, or the royal family is again threatened, with utter rooting our, ver. 14. the newes 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 Prophecie 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 it ſelf is to be underſtood. 3. The authority p. 180and certainty of this meſſage, in that he had it by viſion. Whence learn, 1. Even enemies to the Church, are under the dominion of Gods 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 ſtudie to be near God, who would ſee the ruine 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 jealouſie, 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 peoples 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 jealouſie and affection of God, will in due time break out in juſt revenge againſt his and the Churches enemies, recompencing 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,) p. 181tranſported with it. 4 The juſtice and ſeverity of God againſt wicked men, would be ſeriouſly ſtudied, both by enemies to deterre 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 ownes his peoples quarrell, and declareth himſelf a Party againſt their enemies; for, they are his adverſaries and his enemies. 6 That wrath which the Lords Word denounceth againſt the wicked, and which their wickedneſſe 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 ſheweth 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 whirlewinde, and in the ſtorme, 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 whirlewindes and tempeſts raiſed by his power, as, Pſal. 18.8,—11. and the airle clouds being as duſt, raiſed by his ſtately progreſſe, 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 Churches 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 p. 182enemies 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 guiltleſſe, as the word ſignifies. 4. The Lord is able by his power ſpeedily to bring to paſſe 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 ſurprize, and clouds and ſtormes do darken the face of a clear skie, and Gods way in theſe points at the ſuddenneſſe 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 brightneſſe, for ſo much doth his manifeſtation of himſelf environed with dark ſtormes, or tempeſts, and thick lowring clouds teach. See, Pſal. 97.2. 6. Gods diſpenſations even when they are moſt dreadfull and terrible in effects, may yet be deep and unſearchable, and his purpoſe and counſell in them hard to diſcern; for ſo much further doth his way in whirlwindes, ſtormes and clouds, (which involve and darken all) teach.

Ver. 4.

He rebuketh the ſea, and maketh it drie, and drieth up all the rivers: Baſhan languiſheth, and Carmel, and the flower of Lebanon languiſheth.

5.

The mountaines 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 drie 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 Sodome was deſtroyed, yea, and can diſſolve all the creatures, and make the habitable world feel the effects p. 183of 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 ſtormes and clouds, v. 3. and in what he can do upon ſeas, rivers, hills, &c. 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 wither, hills and earth to melt and burn, and the world to be turned upſide-down.

Ver. 6.

Who can ſtand before his indignation? and who can abide in the fierceneſſe of his anger? his fury is poured out like fire, and the rocks are thrown down by him.

From the former evidences of Gods 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 Chriſts death, and 1. Kings. 19.11. Doct. 1. The Lords 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 dreadfull ſoever, is formidable to any but to the man who provokes him to anger, and continueth therein without repentance. Therefore is his dreadfull power held forth as a ground to this concluſion, Who can ſtand before his indignation? and who can abide in the fierceneſſe of his anger? 3. It is but mad preſumption in wicked men, to think to decline Gods judgement-ſeat, p. 184or 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 Gods anger is rightly conſidered, when the effects thereof upon the creatures are ſeen, and when man becometh well acquainted with his own weakneſſe, 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 ſucceſſe 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 onelyonly 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 terribleneſſe, is ſtill good and favourable to ſuch as truſt in him; for after the deſcription of his power and juſtice, is ſubjoyned, The Lord is good. See, Mat. 28.4, 5. 3. The people of God ought to reſolve for times of trouble and ſtrait, which yet is without any prejudice to the goodneſſe 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 imployed againſt enemies, is forthcoming for the comfort of his people in their need; for, thereby is he a ſtrong hold, or, ſtrength. 5. The Lords goodneſſe, 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 peoples wanting of difficulties would take away the ſenſe of what he is to them and for them, Pſal. 31.7. 6. The p. 185Lord not onelyonly 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 over-running flood he will make an utter end of the place thereof, and darkneſſe ſhall purſue his enemies.

The Prophet proceeds to apply this deſcription of God to the preſent purpoſe, and in oppoſition to this his goodneſſe, 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 wofull 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 rejoyce in him who is become their ſalvation; The Lord is good, &c. But with an over-running flood he will make an utter end, &c. 2. The judgements of an angry God are as irreſiſtible, and make as great havock of perſons or places, as if an inundation or deluge brake 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 totall 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 darkneſſe ſhall purſue his enemies. 4. The portion of Gods enemies is to be cut off and ſent out of the world in affliction, ignominy and terrour, and afterward to be ſent to the pit; for, ſo much doth darkneſſe import. See, Job 10.21, 22. Jer. 13.16. Matth. 8.12. darkneſſe ſhall purſue his enemies, and where he purſues he will overtake.

p. 186Ver. 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 ruine and cut them off, ſo that there ſhould be nothing left for a ſecond ſtroak 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 marre their project; for, what do ye imagine againſt the Lord? he will make an utter end, ſaith he to the Aſſyrians plotting the Churches 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 contemnes, 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 totall ruine; 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 compleatneſſe of their calamity, is held forth in a threefold ſimilitude. 1. Of thornes 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 Gods ſtroak; for, whereas they confided in their numbers, union and terribleneſſe p. 187(as thornes folded together, and pricking on all hands, may ſignifie) they ſhould indeed prove a fit bundle for the fire, and be perplexed in their own counſells, 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 fuell for the fire. Doct. 1. God can make uſe of ſuch things as men conceive to be their advantages, for to procure their ruine, and blaſt all of them; for, ſo do theſe ſimilitudes, before explained, teach us: God can turn their confided in union and terribleneſſe into perplexity and totall deſtruction, as thornes 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 Gods juſt judgement upon them) ſtand out againſt any blaſt of trouble; and withall 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 ſinfull man to ſtand out againſt the juſt vengeance of God, as in drie 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 thornes 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 counſellour,

Followeth the Lords controverſie, and cauſe of this calamity, which was the injuries done by Sennacherib: (not excluding others of their Kings before) who purpoſed and plotted the ruine of the Church, and by his ſervant Rabſhakeh uttered blaſphemy againſt God, and counſelled his people to quit their confidence, and yeeld to him. See, 2. King. 18. 2 Chron. 32. Iſay. 36 This verſe makes it clear, that the threatenings in this chapter are not chiefly directed againſt Senacherib and his army, (though it may ſometimes be hinted at as a preſage of great ruine) 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 Gods people do bring moſt p. 188ſpeedy and total ruine upon any State; for, ſuch was the quarrel here, imagining evil againſt the Lord. 2. Wicked governours and rulers 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, &c. 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 counſellour, 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 peoples confidence in him, or to think that this is the way to proſper: and it is a wicked counſel to perſwade Gods 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 counſellour, 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 counſellour, or a counſellour of Belial, that is, not only one who having caſt off all yokes, and awe of God, hath fallen upon ſuch devilliſh 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 paſſe thorough: 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.

p. 189Upon 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 Gods 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 groſſe call for ſtroaks: for, they being quiet, became likewiſe many, and therefore ſhall be cut down or ſhorne; while the Prophet ſaith, Thus ſhall they be cut down or ſhorne, 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 graſſe, wool or haire, 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 finde 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 Gods ſtroak, nor needs he any time to ruine his enemies, but can do it with one ſudden ſtroak; for, though they be quiet (free of trouble, and ſecure in their fortifications) yet ſhall they be cut down, and that when he ſhall paſſe through: or, with a ſudden ſtroak, alluding to the ſtroak on Sennacheribs Army. 3. This repetition of the ſentence teacheth, how hard a thing it is to get threatened judgments 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 kindneſſe ſhewed 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, &c. 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 p. 190the 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 ought 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 ſeeth 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 freedome; 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 ſowen: 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 ſowen, and therefore the threatening is to be looked on, as reaching the whole Empire of Aſſyria, the final and irreparable ruine whereof is yet divers ways pointed out, 1. By having no more of their name ſowen, 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 graſſe, or other things which grow up again after they are cut down, and of corn which is yearly ſowen after cutting down. 2. By deſtroying of their idol… and ſuppoſed ſacred things, which is another ſigne of total ruine of an idolatrous land continuing ſo ſtill, when the ſtroak reacheth even to theſe. 3. By burying of them, and putting them p. 191off 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 heartleſſe diffidence of Gods people, that Gods ſentence againſt his enemies is hardly received and credited: for, this frequent repetition ſheweth, that this truth is not eaſily inculcated. 2. It is ſufficient ground of aſſurance for the coming to paſſe of greateſt things, that the Lord hath determined they ſhould be; for, this is given as a ſure ground of Aſſyria's ruine, 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 ſowen. 4. The threatening of the deſtruction of idols, as a ſigne of total ruine, ſhould put us in minde of the Lords great controverſie againſt idolatry and idols, in that he will ruine the worſhippers thereof, to ruine them: as alſo, if the cutting off of their idols was a ſigne of utter deſtruction, how much more ought it to be grievous unto us, beyond any of our particular loſſes, when our God in his h… nour and houſe is wronged, and how ſad a preſage is it of a ſad ſtroak, 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 mountaines the feet of him that bringeth good tidings, that publiſheth peace, O Judah, keep thy ſolemn feaſts, perform thy vowes: for the wicked ſhall no more paſſe thorow thee, he is utterly cut off.

However a paſſage like unto this, Iſa. 52.7. be applied unto p. 192the Goſpel, Rom. 10.15. (Chriſt, promiſed in the Goſpel, being the foundation of all the Churches deliverances, and theſe glad tidings and deliverances, being but ſhadowes of the glad tidings of the Goſpel, and of the ſalvation therein held forth:) yet the proper drift of this place is, to ſhew 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 mountaines, ſhould rejoyce 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 havock 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 mountaines. 2. The report of the Lords doing for his people, ought to be ſeriouſly conſidered by them, and they to be affected therewith; Behold, upon the mountains, &c. ſaith he. 3. It is the Churches 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 publick Ordinances, and the ſolemnities of worſhip is a bitter trial, however it may fare 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 thankfulneſſe 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 vowes, imports a ſenſible obligation to thankfulneſſe 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 paſſe 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.

p. 193CHAP. II.

THis Chapter containes 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 terrour, confuſion and ſorrow that ſhall be amongſt all, v. 9, 10. All which is amplified from the cauſe of this ſtroak, which is inſinuated in the admiration and inſulting of ſuch as ſee or hear of their ruine, ver. 11, 12. and expreſſely declared by the Lord, who ownes 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 loines ſtrong, fortifie thy power mightily.

The preparations againſt Ni…eveh are ſet down in general, that the Medes, and Nebuchadnezzar, and the Calde…ns, 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 her ſelf, by keeping her walls, ſending out her Scouts to obſerve the enemies approach, and by encouraging and ſtrengthening her ſelf all the wayes ſhe could. Doct. 1. The Lord can make a Nation formidable, ſo long as he hath ſe…vice 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 enemie againſt a wicked people, it is, that it may contribute and adde to that terrour of God wherewith he p. 194will confound them in their trouble; for, therefore are the enemies named here, He that daſheth in pieces, to ſtrike Nineveh with terrour. 3. Albeit ſecure ſinners put the evil day farre off, yet ſuch as know the minde of God may ſee it, as if it were preſent, and ſinners themſelves will at laſt finde 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 finde 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, &c. are ſpoken by way of holy deriſion, ſhewing 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 vinebranches.

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 priviledges, 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, ſheweth, that as priviledges and conceiting of them, go often together: ſo the Lord abhorreth ſuch conceit moſt of any. p. 1952. No leſſe oftentimes will ſerve to ſtain pride, and bring down the conceit of a people priviledged 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 medled with, till by them the Lord hath turned away the excellency of Jacob, &c. See, Iſa. 10.11, 12, 4. The Church being humbled, and her vain-glory 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, &c. The Churches 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 in the streets, they ſhall justle one againſt another in the broad wayes, 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 Caldeans, and their preparations and actions againſt Nineveh, are more particularly deſcribed, 1. That the armour and cloathing chiefly of their Leaders, were red and bloody-coloured, to terrifie others, and hide 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, numerouſneſſe, and becauſe of the fierce diſpoſition of ſuch as manage them, ſhould rage, juſtle and march nimbly as torches and lightnings, the iron of their wheeles ſtriking fire on the ſtreets. 3. That their lances, which were ſo many, as if a wood of firre-trees, p. 196were divided amongſt them, ſhould be ſhaken and managed to the terrour 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 leſſe 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 cloaths, garments, activity, &c. teacheth, how terrible thoſe are, who are employed to execute the Lords vengeance and controverſie, 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 couragious 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 natures eyes, nor warrantable, to run ſo deſperately on hazards, as to neglect any lawful meanes 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 Tygris, on which it ſtood, whereby the wall being broken down, way was made for the enemie 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. Tygris 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 mens 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 enemies entry and victory, that ſo it might be ſeene 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 p. 197enemies, 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 judgments 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 ſetled 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 ones ſelf to much delicacie, contributes to embitter afflictions unto them; ſo ſuch as have been companions in pleaſure, may contribute to ſet an edge on anothers 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 bitterneſſe 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 expreſſe their ſorrowes, yet her maids lead her as with the voice of doves, which is a ſecret groaning and bemoaning, not daring to do it openly,

p. 198Verſe 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 enemies entry, ſhe ſhould be troubled and forſaken, and men ſhould for no intreaty ſtand to it. Doct. 1. Gods former ſparing of a people, or their quiet proſperity, and numbers of men, will prove no ſhelter againſt Gods 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 ſpoile 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 ſouldiers, 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, couragiouſly to ſet upon the enjoyers; for, ſo doth the Lords ſpeech. Take ye the ſpoile,—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 endleſſe 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 p. 199wicked men of their gloried in riches, yet it is done in, the Lords righteous judgement, who allowes it to be done though he approve not the way of mens doing of it, but will in due time take order with them therefore; for, albeit the enemies did for their own ends ſpoile Nineveh, yet the Lords invitation, Take ye the ſpoile, ſheweth, 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 paine is in all loinee, and the faces of them all gather blackneſſe.

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 mindes, through trouble and feare of death, being expreſſed by uſual ſignes 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 loines, expreſſing the ſorrow of a woman in travel, Iſa. 13.8. Jer. 30.6. and blackneſſe in the face, which is a ſigne 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. Guilt, 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 ſignes of diſcouragement do teach how heartleſſe 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 lions whelp, and none made them afraid.

12.

The lion did teare in pieces enough for his whelps, and ſtrangled for his lioneſſes, and filled his holes with prey, and his dens with ravine.

p. 200The greatneſſe 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 lions dens, and makes their wealth abomination, for, here theſe oppreſſors are called lions and young lions, and their citie 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 lions whelp, and none made them afraid. 3. The ruine 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 glorifie 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 faithleſſe 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, &c. and yet they were deſtroyed.

Verſ. 13.

Behold, I am againſt thee, ſaith the LORD of hoſtes, and I will burne her chariots in the ſmoke, and the ſword ſhall devoure 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 expreſſely ownes the ſtroak, threatening to cut off with fire and ſword their means of defence, and oppreſſing people; p. 201and 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 inſolencies, 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 hoſtes, 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 terrour of others, cut off the warlike preparations and confidences of wicked men: for, I will burn her chariots in the ſmoak; which may import, that he will overthrow them by as ſmall means, as if a ſmoak before a fire were well kinded, ſhould burn chariots, or that he will openly overthrow them, as in a fire, the ſmoak 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 joyned 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.

p. 202CHAP. III.

FOr the encouragement of the Church of God Nahum in this chapter doth again repeat and further confirm the certain and total ruine of Nineveh, that ſo alſo he may remove all doubts out of the mindes of any, who could hardly believe ſo ancient and potent a kingdome 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 ſhewing the vanity of all that ſhe confided in for ſafety, as ſtrong holds, citizens, hired ſouldiers, officers and nobles, v. 12, 13, 14, 15, 16, 17, 18. All which ſhould not exempt her from irreparable ruine, whereat all Nations oppreſſed by her ſhould rejoyce, v. 19.

Ver. 1.

WO 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 Wo, or all miſeries to come upon her. Whence learn, 1. The Lord hath an eſpecial controverſie againſt a people given to cruelty and bloodſhed: Wo to the bloody city, that is, the city which raiſed it ſelf 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 oppreſſe, 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 p. 203oppreſſion, and denouncing of wo 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 woful condition: wo to the city that is full of robbery. 4. The Lord remarks, and eſpecially hates perſeverance in wicked courſes; for. wo 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 fatisfie the appetite of ſuch as do tranſgreſſe the limits preſcribed by God, 1 Tim. 6.8, 9, 10.

Ver. 2.

The noiſe of a whip, and the noiſe of the ratling 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 wo explained, wherein they are threatened, partly with the terrible preparations of the Caldeans 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 dazling 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 wo from the Lord, ſpeaks moſt bitter judgement; for ſo that Wo, 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 carnall eye. 2. The judgements of God ſent forth in wrath upon his incorrigible enemies, will be terrible and dreadfull unto them, the very approach whereof will be a kinde of death unto them before they be ſlain; for, p. 204therefore doth he threaten them with the ſounding noiſe, and dazling ſight of enemies, and their preparations and approaches, as that which would prove dreadfull to them. 3 Such as delight in blood and cruelty ſhall be recompenced 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, &c. 4. The judgements to come upon the enemies of the Church are to be look't 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 ruine 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 whoredomes of the well-favoured harlot, the miſtreſſe of witchcrafts, that ſelleth nations through her whoredomes, & families through her witchcrafts.

Another branch of the Lords accuſation and quarrell againſt Nineveh is, that by her ſubtile and politick courſes, (reſembled to witchcrafts) ſhe enhaunced 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 greatneſſe 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 whoredome) 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 deſignes of greatneſſe, 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 greatneſſe, and outwitting others, yet before the Lord, ſuch ways are the ground of a controverſie, and nothing elſe but whoredomes and witchcrafts, as here we are taught. 2. Men are naturally immoderate and exceſſive in their deſire and hunting after greatneſſe; for ſuch are p. 205compared to harlots who commit multitude of wheredoms, and are never ſatisfied in their luſt. 3. Worldly and politick States and people, are ſtill to be looked on in all their dealings with others, as ſeeking themſelves and their own intereſts onelyonly, whatever they pretend to the contrary; for, however Nineveh held out her beautifull 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 wel-favoured harlot, the miſtreſs of witchcrafts, ſelleth Nations through her whoredomes, 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 deſignes; for, as harlots proſtitute their beauty to allure men to filthineſſe, that they may reap gain; ſo did Ninevch make uſe of her greatneſſe to allure others to joyn with her, to her own advantage, and their prejudice, the wellfavoured harlot ſelleth Nations through her whoredomes. 5. Men given to their luſts and worldly deſignes, uſe to make no ſcruple of unlawfull means to compaſſe their ends before they be fruſtrated of them; for, Nineveh was the miſtreſſe of witchcrafts, that is, of wicked policies and deceits, or (according to the other interpretation) of devilliſh 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 profeſſe, 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 whoredomes. 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 hoſtes, and I will diſcover thy skirts upon thy face, and I will ſhew the nations thy nakedneſſe, and the kingdomes thy ſhame.

6.

And I will caſt abominable filth upon thee, and make thee vile, and will ſet thee as a gazing-ſtock.

7.

And it ſhall come to paſſe, that all they that look upon thee, ſhall flee from thee, and ſay, Nineveh p. 206is 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 ſtript, and her cloaths caſt back over her head, that her nakedneſſe may be expoſed to mockery in the view of men, and as prophane ſouldiers 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 enemies 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 publik ſpectacle, and the matter of horror and deteſtation to all beholders, there being none to comfort her Doct. 1. Gods being an adverſary to the wicked, is neither ſoon ſeen by them, nor ſuppoſe it be ſeene, is the ſadneſſe of ſuch a condition eaſily laid to heart; therefore is it again inculcated, Behold, I am againſt thee, ſaith the Lord of hoſtes, though it had been told before, chapter 2.13. 2 Abuſe of mercy will in the end reſolve in the abuſers miſery; for, beautifull Nineveh who plaid the harlot with it, her skirts are diſcovered, and abominable filth caſt upon her, and ſhe with whom the Nations committed fornication, is made the object of peoples deteſtation. 3. People in their greateſt pomp and glory, do but flie with borrowed wings, and are in ſuch a condition as God can eaſily ſtrip them of what they gloried in, and ſet them as contemptible objects; for, Nineveh hath ſhame and nakedneſſe, which he will ſhew to nations and kingdomes, when he ſtrips her of her borrowed glory. 4. As wicked men cannot enjoy honour and greatneſſe in the world, and not abuſe it: ſo the Lord is provoked thereby to plague the abuſers with ignominy; for, I will caſt abominable filth upon thee, and make thee vile, ſaith he to glorious Nineveh. 5. The Lord will make ſuch as have publikly ſinned without repentance, to become publik ſpectacles of his juſtice and ſeverity, to the terror and aſtoniſhment of the beholders; for I will ſet thee as a gazing-ſtock, and it ſhall come to paſſe that all they that look upon thee, ſhall flee from thee. 6. It is righteous with God, not onelyonly ſo to ſmite his enemies, as the ſtroak ſhall ſurpaſſe the cure of any conſolations from friends; and p. 207the terror thereof ſo to overwhelm them, as that they cannot and dare not appear to bemoan and comfort them, but it is rightcous alſo, that ſuch as have oppreſſed without pity, ſhould have none to condole with them in their juſtly procured and inflicted corrections; for, all this is imported in this threatening, all that look upon thee ſhall flee from thee, and ſay, Nineveh is laid waſte, who will bemoan her? whence ſhall I ſeek comforters for thee? that no ſorrow ſhould expreſſe her ſtroak, nor any conſolations prove ſufficient, that her friendg being terrified, ſhould not be able to appear for her, and that ſhe ſhould be abhorred and deteſted of all in her miſeries.

Ver. 8.

Art thou better then populous No, that was ſituate among the rivers, that had the waters round about it, whoſe rampart was the ſea, and her wall was from the ſea?

9.

Ethiopia and Egypt were her ſtrength, and it was infinite, Put, and Lubim were thy helpers.

10.

Yet was ſhe carried away, ſhe went into captivity, her young children alſo were daſhed in pieces at the top of all the ſtreets; and they caſt lots for her henourable men, and all her great men were bound in chains.

11.

Thou alſo ſhalt be drunken, thou ſhalt be hid thou alſo ſhalt ſeek ſtrength becauſe of the enemy.

To confirm what hath been ſaid, and to cruſh all preſumptuous thoughts in Nineveh as if ſhe ſhould be able to ſtand it out; he ſets before her the example of No, or Alexandria, a great city in Egypt, or neer unto it, of which ſee, Jer. 46.25. Ezech. 30.15. And in this example, 1. He rehearſeth the flouriſhing condition of that city, it was populous, or nouriſhing, that is, a great market-town, nouriſhing the countrey about it; it was ſtrong be ſituation, being built among the Channels of Nilus, and environed with ſtrong ramparts, the ſea alſo encloſing it on divers parts; it was alſo ſtrong by great and many confederates, ſuch as Ethiopians, or (Arabians, who are frequently named Cuſh in Scripture) Egyptians and other people of Africa wherein the ſpeech is directed to No, as inſulting over her vain p. 208confidence in theſe to the terrour of Nineveh. 2. He repeats their ſtroak; That that City had been made deſolate, her people being carried captive, her young children daſhed in pieces, her honourable men divided amongſt the ſouldiers as prey, and carried away as ſlaves; as for the time of this deſolation, and the perſons by whom it was acted: it is needleſſe for us further, to enquire, ſeeing the Spirit of God puts it out of controverſie that it was done before the utter ruine of Nineveh. 3. This example is applied to Nineveh, wherein is ſhewed; that ſince ſhe had no more advantages then the other had, it was but folly to think her ſelf to be invincible; and ſhe is aſſured that how potent ſoever ſhe be, yet ſhe ſhall be drunk with the wine of Gods wrath; and that notwithſtanding her former ſplendour, ſhe ſhould be made to hide her ſelf for ſhame and fear, and become obſcure, as if ſhe had not been: and that ſhe ſhould notwithſtanding her own ſtrength, be forced to ſeek help from abroad, or to ſupplicate her enemies for pity. Doct. 1. The Lord hath given abundant proof that there is no power nor probable means of defence able to ſtand out againſt him when he proſecuteth a controverſie; for, ſo doth the bringing in of this inſtance teach. 2. Men are ſtill ready to be preſumptuous and confident of their own ſtanding, whatever they ſee done to others; therefore is this example produced and applied, that her conceit may be thereby cruſhed: Art thou better then populous No? &c. 3. Men have nothing to boaſt of as ſufficient to preſerve them from ruine, but others have had the ſame or better, who yet have ſuccumbed; herefore are all the circumſtances of ruined No's ſtrength pointed out, to ſhew that ſhe might well have compared to Niuevch in any thing that would have ſeemed to be a defence. 4. The Lords minde concerning ſin and impenitent ſinners, is the ſame in all ages, and he will ſo declare himſelf by his judgements; for as No for her ſins was carried away, &c. ſo is Nineveh threatened becauſe of her provocations: Thou alſo ſhalt be drunken, &c. 5. The wicked may not only expect to be deprived of counſel and prudence in ſtraits as drunken men are, but to be totally overwhelmed with the judgements of God in full meaſure; for, they are not to taſte a little of the cup of wrath, but to drink of it till they be drunken; Thou alſo ſhalt be drunken. See, Jer. 25.15, 27.6. The Lord can, and becauſe of ſin will, bury in obſcurity the greateſt of Nations, as if they had never been, and make them who made great ſhew of glory and courage, ſeek holes to hide themſelves in; for, ſaith he, Thou ſhalt be hid. 7. Unto ſuch p. 209as are purſued by the juſtice of the Lord, their enemies are made terriblé, and all their ſtrength and preparations are not ſufficient to ſecure them from fear, or keep them from being brought into their enemies reverence; for, whatever Nineveh had to oppoſe, yet thou alſo ſhalt ſeek ſtrength becauſe of the enemie.

Verſ. 12.

All thy ſtrong holds ſhall be like fig-trees with the firſt ripe figs, if they be ſhaken, they ſhall even fall into the mouth of the eater.

For further confirmation of this ſentence, the Lord propounds all the vaine 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 fig-tree 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 Gods controverſie againſt ſin; for, as the ſins of the owners ripen them for ruine, 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 devoure 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 countrey, which they ought reſolutely to defend, yet they ſhould prove timorous and fainthearted 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 then 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, p. 210or 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 wherof 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 enemies progreſſe into the countrey: concerning theſe the Lord threatens, that through the cowardiſe of their ſouldiers they ſhould be ſet open to the enemies, as if fire had burnt them up: It teacheth, that no politick courſes of men, learning, wiſdom from the folly of others, or fortifying themſelves, where others through weakneſſe have been overcome, is ſufficient to ſecure a people from Gods vengeance; The gates of thy land ſhall be ſet wide open unto thine enemies, the fire ſhall devoure thy bars.

Verſ. 14

Draw the waters for the ſiege, fortifie thy ſtrong holds, go into clay, and tread the morter: make ſtrong the brick-kill.

15.

There ſhall the fire devoure thee: the ſword ſhall cut thee off: it ſhall eat thee up like the cankerworm: make thy ſelf many as the canker-worm: make thy ſelf many as the locuſt.

16.

Thou haſt multiplied thy merchants above the starres 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 canker-wormes eat all green fruits; and albeit both the King and the City Nineveh, (for the Original ſeemeth to direct the ſpeech to both) ſhould multiplie armies both of their own people, who were moſt part merchants, and of their confedera… who traffi…ked with them, and that in as great numbers as if they p. 211were ſwarmes of locuſts or canker-wormes, or as the ſtarres 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 ſouldiers, conſederates, 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 Lords power is ſo far above mans, that he will, ſo to ſay, defie man to avert his judgments by his endeavours; for, here he bids Nineveh do her beſt, draw the waters for the ſiege, &c. and make thy ſelf many as the cankerworm, &c. 2. Preſumption may continue with carnal men, even till their ruine; 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 controverſie. 3. Stroaks 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 devoure 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 Caldeans devoureth as fire, and eats up like the cankerworm. 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 her ſelf many, and multiply merthants above the ſtarres of heaven; yet the canker-worm ſpoileth and fleeth away, and ſo do they. 6. As men uſually reſpect one another, or publick 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 ſpoile or reap benefit by, then they flee away.

Ver. 17.

Thy crowned are as the locuſts, and thy captains as the great graſhoppers, which campe 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 mountaines, and no man gathereth them.

p. 212A fourth vain confidence is, their great men, their counſellors, and valourous commanders, concerning whom the Lord threatens, that ſome of them being only for eating, and idle effeminate waſters, as locuſts and graſhoppers 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 agreeeth moſt properly to their own Counſellors, Princes and Commanders) ſhould become ſtupid, baſe and careleſſe, and deſtitute of counſel, as men in a ſlumber, and that they ſhould not prove active for defence of the countrey and city, but dwell or lie ſtill (as the Original hath it) in their ſtrong holds, as if they were ſick; ſo, Jer. 51.30. and that by this means even the King (to whom the ſpeech is directed) ſhould be undone, and the people be expoſed to al hazards, as ſheep ſcattered upon the mountains without a ſhepherd. Doct. 1. The greatneſſe of men, (however it be often too much confided in) can contribute nothing for ſtanding out againſt his judgments who is higher then the higheſt; for, this alſo is declared here to be a vain confidence, and therefore ought not to weaken the Churches faith in expecting vengeance on the wicked. 2. Men do debaſe their own greatneſs, when by reaſon therof they take liberty to drown themſelves in ſenſual delights, and to give themſelves to effeminate idleneſſe; for, ſuch were theſe crowned as the locuſts, and captains as the great graſhoppers. 3. It is incident even to great men whatever they pretend of generoſity, to make themſelves and their own commodity, the ſcope and drift of all their actions, and ſo to walk as may lead to that end; for, ſaith he, thy crowned (as well as merchants, ver. 16.) are as the locuſts, and thy captains as the great graſhoppers which camp in the hedges in the cold day, but when the Sun ariſeth they flee away, and their peace is not known where they are. 4. It is an iniquity and great baſeneſs, and a plague on rulers to be ſtupid, ſluggiſh, ſelfiſh and careful only of their own defence and ſafety, when publick hazards are imminent or incumbent. Such was their judgment here, Thy ſhepherds ſlumber, thy Nobles dwell, or lie ſtill. 5. Such as have moſt eminently abuſed days of proſperity, ſhalbe 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; p. 213Thy ſhepherds ſlumber, O King of Aſſyria, &c. 6. Evil rulers are ſent of the Lord, as a plague and preſage of ruine to come upon a ſinful people; for, when ſhepherds ſlumber, then people are ſcattered upon the mountains, and no man gathereth them. See, Iſa. 3.4, 5, and 19.13, 14.

Verſ. 19.

There is no healing of thy bruiſe: thy wound is grievous: all that hear the bruit of thee, ſhall clap the hands over thee: for upon whom hath not thy wickedneſſe paſſed continually?

The judgment is here ſummed up, and declared that it ſhal be an irreparable ſtroak, a wound not to be drawn together, nor wrinkled as wounds do when they begin to heal: and that as it ſhould not be healed, ſo it ſhould be very painful and grievous; and that there ſhould be none to comfort them under all this, but all ready, as they ſhould hear of it, to clap their hands for joy, and inſult over them; and that becauſe of a long time they had been wicked oppreſſors of all round about them. Doct. 1. As the Lords chaſtiſements of his people end all in mercy; ſo his laſt and final word to the wicked is wrath; for, this meſſage cloſeth with denouncing of judgment, without hope of recovery, or comfort under it. 2. It is matter of great comfort in trouble, to have hope of a bleſſed iſſue in due time: for, ſo much may be gathered from Aſſyrias miſery, that ſtroaks are then only deplorable, when there is no healing of thy bruiſe. 3. It is alſo a great mercy in troubles, to get an eaſie way of bearing them, and breathing under them; for, to the wicked it is not ſo, but their wounds are daily ripped up afreſh: thy wound is grievous, or painful. 4. It may make afflictions the more eaſie, when the afflicted have any ſympathizers to bemoan and condole with them in their troubles; for, it is yet more of Aſſyria's miſery, that all that hear the bruit of thee ſhall clap their hands. 5. The world ſhall in due time be refreſhed and comforted with ſeeing or hearing of the ruine of oppreſſors; for, they ſhall clap their hands over thee, upon whom thy wickedneſſe hath paſſed. 6. Cruelty and oppreſſion ſhall be rewarded in its own coin, by the cutting off of the authors thereof, without piety or commiſeration from any; for, ſo doth that re… ſon of the worlds inſulting and joy import; for upon whom hath not thy wickedneſſe paſſed continually?

p. 214Habakkuk.