Exposition of Obadiah Jonah Micah Nahum Habakkuk and Zephaniah, Exposition of prophecy 3 · Chapter 3
CHAP. III.
THe Prophet having hitherto faithfully diſcovered the ſins of the body of this people, and denounced Gods judgments 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 inhumane in oppreſſion, v. 1, 2, 3. are threatned, 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 threatned 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 Sion 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 then others, and ſo ought to be exemplary in their knowledg and obedience, (knowledge including conſequent affection and practice) whereas they in their practiſe proved themſelves ignorant, or deſpiſers of the Law. Wee need not curiouſly enqure, whether by Jacob the Kingdome of Judah be underſtood, as by Iſrael, the ten tribes; ſeeing the latter part at leaſt of the threatnings in this Chapter, is eſpecially directed againſt Judah, Ier. 26.18. but by theſe names we are generally to underſtand that people which were come of Iudah otherwiſe called Iſrael. Doct. 1. When a land in general is culpable of defection, rulers in Church and State have their owne eminent guilt in it: This is imported in the Prophets 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 Iacob. 2. Faithful Miniſters ought not only to inveigh againſt ſinne in general, or of the commonalty only, but in particular ought to reprehend the ſins of every ranke, even of Rulers; for, ſo doth Micah's practice teach. 3. Men in greateſt eminency are bound to heare God ſpeaking by his meſſengers, and to receive what meſſages are ſent unto them, as being under the law as well as others; Heare O beads of Iacob, and ye Princes of the houſe of Iſrael. 4. As Rulers eſpecially are unwilling to be brought to an account for their wayes 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 zeale 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 intreaty teach; Hear, I pray you, which imports both the Rulers averſeneſſe to heare, and his tender condeſcendence that they may heare. 5. Whatever may be the ſucceſs of a faithful Miniſter in the diſcharge of his duty, yet his faithfulneſſe 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 &c. 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 Lords people ſo to do; as being by reaſon of their education, means, encouragements, leaſure, offices, &c. enabled with advantages, and bound to know more then 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 judgment? 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 hee is carefull in the matter of his particular ſtation to walk by that rule; therefore he puts them to tryal 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 knowne duties; yet theſe excuſes will not ſatisfie their owne 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 evill, who pluck off their skin from off them, and their fleſh from off their bones.
3.
Who alſo eate 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, hee ſets forth their contrary diſpoſition and practiſe, that they were abhorrers of what was good, and lovers of ill; and they did ſo cruelly oppreſſe 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 boyle them for meat, as Butchers and Cookes doe, with beaſts for mans food. Doct. 1. The Lord doth not reckon that men know ought, when the truth being knowne is not affected, nor any endeavours uſed to put it in practiſe; for ſo doth he cleare here their not knowing of judgement, in that they hated the good, and oppreſſed. 2. The Lord reſpects chiefly the diſpoſition and affection of mens hearts towards good or ill, it being a deſperate condition, when not onelyonly 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 inferiours, as if they ſtood in need, and behooved to live of their owne, &c. yet the Lord ſeeth 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 ought, and may, and will not, or neglect to make uſe of ſuch meanes, as might promote piety and juſtice; for, all this perveſitie is in the heads of Jacob, who had meanes and occaſion to ſet them on to do otherwiſe; Ye are they, ſaith he, who hate the good, &c. 5. Oppreſſion is in Gods account inhumane butchery, and murther, in a degree far above ſimple ſlaughter, while the oppreſſed pine for want, and the oppreſſours (as barbarians or wilde beaſts) eate that which is the poores 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 eate the fleſh of my people, &c. 6. Albeit Magiſtrates and great men thinke themſelves to be above all law, yet they have no power to oppreſſe a people, (eſpecially if they be Gods people,) and deale with them as they will, but muſt bee 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 hee will not heare them: he will even hide his face from them at that time, as they have behaved themſelves ill in their doings.
Followeth their particular ſentence and judgement by way of retaliation, that as they oppreſſing the poore, had a deafe eare to their cryes: 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 ſeeke unto him. Doct. 1. The greateſt of men, and they who moſt wickedly forget God, ſhall at one time or other be ſenſibly in Gods reverence, and their errand come in his way; for, ſo doth this threatning import, that they ſhall be put to ſeek God, whom otherwiſe they miſregarded; Then ſhall they cry. 2. Natural men may make ſome ſhew 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 threatned, or their owne particular corrections for their ſin, are lying on) ſhall they cry. 3. It is righteous with God not to owne this crying of the wicked in their trouble, becauſe of their former wickedneſſe and preſent unſoundneſſe, and particularly, that he may recompence them, for not hearkening to the cry of the poore, oppreſſed by them: They ſhal cry unto the LORD, but he will not heare them. 4. It is extreame miſery to bee 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 hide his face from them as that time. 5. God, by not owning of a man in trouble, would have wickedneſſe 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 doings.
Ver. 5.
Thus ſaith the LORD concerning the Prophets that make my poople erre, that bite with their teeth, and cry, Peace; and he that putteth not into their mouthes, they even prepare warre 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 peoples ſoules with deluſion, (as if theſe dogs had devoured the Lords ſheep with their teeth) or, they flatter'd the people in ſin that they might get ſomewhat to eate, and devoure their ſubſtance; wherein if they were not ſatisfied and humoured, according to their owne 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 deale with: Thus ſaith the Lord, (and not one Prophet envying another) concerning the Prophets, &c. See Lam. 2.14. 2. An unfaithfull Miniſtry is a moſt effectual meanes to prevaile with people, and carry them out of the way of God; for, the Prophets make my people erre; ſee how farre they prevaile above any meanes, 1 Kings 22.20, 21, 22. 3. As it is a great ſin againſt God, to ſeduce and miſlead a people, wherein he hath intereſt; ſo the negligence and treachery of Paſtours doth indeare the Lords people ſo much the more unto him, and call for his eſpecial care; for ſo it is imported in this epithete: They make my people erre; See Ezek. 13.23. 4. It is a great cruelty and murther to proclaime peace to a ſinfull and impenitent people; for, They bite with their teeth, and cry peace; their very crying of peace is cruel biting and devouring of ſoules, Ezek. 22.25. 5. It is a mercenary and hireling diſpoſition in Paſtours, to ſeek themſelves or their commodity, as their chiefe and onelyonly ſcope in their calling: for, ſo much alſo doth this challenge teach: They bite 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 owne advantage, ſeeking the things of the people and not themſelves, 2 Cor. 12.14. 6. It is alſo unbeſeeming the faithfull Meſſengers of God, to accommodate the diſcharge of their Miniſtry, ſo as may beſt promote their owne ends, and to threaten, diſcountenance, bleſſe or curſe, according as they get or want their aimed at gaine: ſuch is the practiſe of falſe prophets, while they have to bite with their teeth, they cry, Peace; and he that puts not into their mouths, (or, he that giveth not according to their mouthes; that is, as much as they deſire or ſeek) they even prepare war againſt him, and turne his mortal enemy in their doctrine. 7. Men who are covetous, and given to filthy lucre, can hardly be faithfull 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 ſuite with their ends, and accordingly did frame their doctrine.
Ver. 6.
Therefore night ſhall be unto you, that yee ſhall not have a viſion; and it ſhall bee darke unto you, that ye ſhall not divine: and the Sunne ſhall goe downe over the Prophets, and the day ſhall be darke 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 Lords 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 forme 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 ſigne of grief and confuſion; See Lev. 13.45. Doct. 1. God wil 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 darkneſſe 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 proſperyty 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, then they ſhall not have a viſion, nor divine. 4. Falſe teachers, and unfaithful men in Gods houſe, ſhall in due time be plagued with confuſion, contempt and ignominie, and be made to think ſhame of themſelves and their way; for, then ſhall the Seers be aſhamed, and the diviners confounded, &c. 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 ſinne.
While Micah is denouncing Judgments againſt falſe prophets, in oppoſition to thei… unfaithfulneſſe in their callings through diſloyalty and fear, hee ſets forth himſelf as furniſhed with gifts and endowments, requiſite for the faithfull diſcharge of his Office, though hee had few or none to ſecond him in carrying hard tidings, and great ones of all ranks againſt him; whereby as hee cleareth himſelf that hee was not a falſe prophet, ſo alſo that hee 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 hee, 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 mans 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 threatnings againſt falſe teachers comfort himſelfe: But truly (there is the certainty of his teſtimony) I am full of power, &c. 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 ſeeke after: As, 1. However the Lord may bleſſe the meane 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 leſſe ought their owne ſpirits or humours to bear ſway here; but they ſhould ſeek the Spirit of the Lord to ſanctifie 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 ſoules 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 zeale in publiſhing the Word, as becomes the Oracles of God; ſo where the Spirit of the Lord is the furniſher, there will be efficacie, life and zeale accompanying the doctrine; for, I am full of power by the Spirit of the Lord, ſaith he. 4. A faithfull Miniſter ought alſo to be endowed, not onelyonly with ſufficient knowledge to ſpeake according to the Word, and not falſifie the minde of God through ignorance, and with prudence to ſpeak it ſeaſonably; but with fidelity and ſtreigtneſſe in telling the minde 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 ſpeake out boldly what is the minde of God, and conſtantly adhere to it, without feare of any, or being blown over with the winde of flattery, and this a faithfull Miniſter muſt and ought to expect from God onelyonly: I am ful of might by the Spirit of the LORD. 6. A faithfull Miniſter lookes on all his endowments, as not given to be layd up and contract reſt beſide him, or for himſelfe onelyonly; but that hee ought to improve them for God and his people, in his place and ſtation: I am full, ſaith he, to declare unto Iacob, &c. and empty out that goodneſſe for their good and behoofe. 7. It is an evidence of a faithfull 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 ſhews, but to diſcern and reprove ſin even in Iudah 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 leane upon the LORD, and ſay, Is not the LORD among us? none evill can come upon us.
In the ſecond part of the Chapter, Micah gives a proofe of what he hath ſaid of his owne fidelity in ſpeaking to all ſorts of rulers, Civil and Eccleſiaſtick, Ordinary and Extraordinary, conjunctly; ſeetting before them their ſinne; and how they procured Zions ruine: he accuſeth the Rulers in State that they who ought to have beene patrons of Juſtice, did abhorre 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 briberie and covetuouſneſſe, 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 Gods favour and preſence among them, and of exemptions from judgments ver. 11. Doct. 1. Perſons in eminency, eſpecially being accuſtomed to ſinne, are uſually deafe to what the Lord ſaith, and therefore muſt be often called to heare, 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 ſoules; for Micah repeats, Heare I pray you. 3. It is the duty of faithful Miniſters in reproving the faults of Rulers, to give evidence they doe not condemne 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 againe intreat; Heare I pray you, yee 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 governe 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 Jacobs race after the Captivity of the ten tribes (which was in Hezekiah's dayes) but only Judah to governe; but becauſe they were Rulers of a people that came of the ſtock of Jacob, otherwiſe called Iſrael. 4. The Lords quarrel againſt men is not ſo much for ſinnes of ignorance and infirmity, as for ſuch as flowe from a perverſe diſpoſition, going wrong, becauſe they love to doe ſo, and do hate what is right; therefore are they againe challenged; that they abhorre judgment, and ſo pervert all equity. 5. The Lord will admit of no faire 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 meanes; 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 publickly employed in Church and State, yet to receive hire or gifts ſo as to judge partially, becauſe of the gifts received, is groſſe iniquity; for, it is a quarrel here: The heads thereof judg for reward, &c. 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 ſingleneſſe; for, judging for reward, teaching for hire, and divining for money, is all one with falſe judgment, and erroneous teaching, and divination; for, true is he who ſaid, A gift blindeth the wiſe, &c. Exod. 23.8. 9. Preſumption will feed up men with deluſion under very groſſe ſins, and when a ſtroak is near; for, Yet will they lean on the Lord, &c. 10. External priviledges 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 Gods favour, and of peace, when wrath is upon them, and trouble at hand. Such a ſnare was Gods preſence in his Temple, and Hezekiah's reformation to theſe profane rulers, Is not the Lord among us? &c. 11. External priviledges will not exempt prophane 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 repented 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 purifie 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 wil 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 plowed as a field; and Jeruſalem ſhal become heaps, and the mountain of the houſe as the high places of the forreſt.
Followeth the Lords ſentence ſubjoyned to this accuſation: He threatens that for their ſinnes 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 plowed as a common field; and that the mountain Moriah, whereon the Temple ſtood, ſhould become wilde and diſhaunted as a forreſt, and filled with ſhrubs and buſhes. See Chap. 1.6. Doct. 1. No place or viſible Church hath any ſuch priviledge, but that ſinne 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 plowed as a field, &c. 2. The ſervants of God muſt be bold and faithful, not onelyonly in ſpeaking againſt the ſins of the Rulers, but even againſt a Church having great priviledges, 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 our ſelves; 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 ſhal be plowed as a field, and Jeruſalem ſhal become heaps, and the mountaine of the houſe as the high places of the forreſt. 4 Univerſal defection of a Land, eſpecially of Rulers and Teachers in their Offices and Judicatories, will bring on ſpeedy deſolation, unleſſe that by repentance it be prevented, (as the execution of this threatning was in Hezekiahs dayes, Jer. 26.18, 19.) For your ſakes Zion ſhal be plowed, &c. ſaith he to the corrupt Rulers and Teachers, in regard their corruption had a chief hand in procuring this ruine, and could not but involve the people in the like defection, to haſten the judgement. 5. Judgments on a backſliding Church are moſt ſevere and ſharp, howſoever there be moderation in them to the Elect; for, no leſſe is here threatned then being plowed as a field, becoming heaps, and as the high places of the forreſt; 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 plowed as a field, albeit when it was firſt denounced in Hezekiahs dayes, 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 Romanes; who, according to their cuſtome, plowed 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 paſt 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.