8. The fifth property in faithfulnesse if we take it more generally for firmnesse and stability and real truth of a thing as it is when joyned with mercy as Psal 57.3 it teacheth that however there be many impossible like things promised in the Covenant and all of it depending on free-mercy and however the confederate may be oft-times ready to faile and doth faile on his part yet considering the fidelity of God and that he undertakes for both parties it shall prove a firme and stable Covenant But if we understand the word more particularly for faith as it is used Hab. 2.4 then it teacheth that the condition required on mans part in this Covenant is true faith whereby he renounceth himself and layeth hold on the offer and by resting on the Word wherein the offer is made cometh at length to real performance of what is promised in the Covenant as Luk. 1.45 9. That which is subjoyned and thou shalt know the Lord may comprehend both Gods undertaking to work in them what the Covenant requires whether faith as this word imports Isa 53.11 or all other Covenant-dispositions or fruits of saving faith as Jer. 31.34 and the effects of their embracing the Covenant in experimental tasting what he is And so it teacheth 1. God is the undertaker for and worker in his people of all that is required on their part for entring in and keeping Covenant with him It is his promise thou shalt know the Lord. 2. A right and sanctified knowledge of God is the root and companion of all sanctified graces and Covenant-dispositions Therefore all are comprehended in this to know the Lord Faith gets that name not only because of the certitude and evidence it brings with it but because it is begotten by his Word and knowledge of him in it and is cherished and confirmed by taking him up still more as he is revealed there as Psal 9.10 2 Tim. 1.12 and other graces flow from this faith and are cherished by studying to know him with whom we have to do 3. When sinners get grace to close with God in the Covenant then he will communicate himself his hid Manna and rich love unto them the nearer they come to him they shall know the more of his excellency and fulnesse and they shall experimentally know what a partie he is with whom they are confederate how like himself in his dealing and how far above their shallow conceptions For then they shall know the Lord indeed See Num. 23.19 2 Sam. 7.19 Isa 55.8 9. Hosea 11.9 Vers 21. And it shall come to passe in that day I will hear saith the LORD I will hear the heavens and they shall hear the earth 22. And the earth shall hear the corne and the wine and the oyle and they shall hear Jezreel The sixth ground of consolation is a promise of plenty and outward meanes of subsistence which is a fruit of Marriage when he communicates as it were of his estate with her whom he betrotheth The Lord promiseth that all the creatures should so to say concurre to seek to be employed to furnish Israel and God should so blesse the order and influence of second causes as they should evidently see God blessing them who had been Jezreel the scattered of the Lord but will be then Jezreel the seed of the Lord as the next verse intimateth Whence learne 1. While the Lords people are within time they may read their own frailty in needing so many things to uphold even their outward man For they need a blessing upon heaven and earth to furnish food to them It were good so to be comforted by the promises as to read them still speaking humility to us 2. Outward mercies do so far follow on the Covenant as the confederate may be free of fear and anxiety about them For so much doth this promise assure all beside what it may promise to Israel after their conversion or what the Lord may give to his people at some time Albeit the Lord do not alwayes see it meet to heap plenty of corne and wine and oyle upon his people yet they get still as much as with godlinesse and contentment makes them not only subsist but be as well as when they have most and they may be as free of anxiety in greatest wants as if they had greatest plenty For when they seek the best things other things will certainly be added Matth. 6.33 when God hath given them his own Son he will not deny lesser things when they are needed Rom. 8.32 and his providence in hearing the need of creatures may ease them 3. God is so tender a respector of necessities that he hath an ear to hear the dumb cries of very insensible creatures in their need and that they may be useful one to another especially for the good of his people For when the heaven is made iron it hath a cry which he will hear for the good of inferiour creatures and of his people I will hear saith the LORD I will hear the Heavens The repetition holdeth forth the certainty of it 4. Gods reconciled people are to read not only Gods love in their plenty but that all the Creation which groan under mans sin do in their kinde with a good-will concurre to serve him who is now at peace with their Maker So much may be gathered also from their calling one to another in their order and to God that they may be blessed for the good of his people 6. The Lord sets a mark of excellency upon man and especially on his Church in that so many things concurre to serve them and provide for them For here heavens and earth concurre for this end 6. Whatever it be that one creature affords unto another or may be in the course of nature expected from it yet every creature in it self is empty and must be supplied by God before it satisfie any For let the Earth call to the Heavens for ordinary rain and influence yet they cannot afford it till God hear them 7. As the Lord is not to be tempted but waited on in his established order for any thing as here they must expect to be fed by corne and wine and oyle coming in Gods established course of nature So we are not to rest on any such order or course of nature but to see Gods hand in it who establisheth and blesseth it for such ends For the corne and wine and oyle hear Jezreel not answering any prayers made to them but supplying these necessities which they are appointed for and the earth doth bring forth these and the heavens give influence for that end yet so as it is God who maketh all these so to do and he is to be seen doing so Not that he hears only the heavens and then they hear all the rest of second causes but that beginning at the heavens he blesses their plenty in all the steps of second causes even to the putting a blessing in it when it is produced For
ill conscience will waste and consume it in a day of calamity For here it makes all faces gather blacknesse See Prov. 14.30 and 17.22 Vers 7. They shall runne like mighty men they shall climbe the wall like men of warre and they shall march every one on his wayes and they shall not break their ranks 8. Neither shall one thrust another they shall walk every one in his path and when they fall upon the sword they shall not be wounded 9. They shall runne to and fro in the city they shall runne upon the wall they shall climbe up upon the houses they shall enter in at the windowes like a thief The fifth branch of the description is that these creatures shall not only waste the land and destroy the fruits and herbs but shall vexe cities and houses And as a strong and numerous armie doth assault a City in order without breaking their ranks So shall they invade Cities in orderly troops and shall enter mens houses by secret passages Yea they shall be beyond armies in this that they shall not fear the sword or any resistance but shall go through all impediments without either fear or hurt Doct. 1. The sovereigne and wise Lord can order the motions of irrational creatures to his purpose as if they were reasonable and trained and disciplined men in an army For so much doth this large description of their orderly march and assault in tearmes borrowed from Warriers teach us Of this also he gave proof in directing the motion of the Kine who brought the Ark from the land of the Philistines 1 Sam. 6.12 2. Men may expect when God is angry to have no shelter from his judgements but they will pursue them into their walled Cities and closed houses even when they are executed by creatures who usually do flee from men For so is here held out 3. Whatever be mens duty to defend themselves from injury even when God thereby is pursuing a controversie Yet where divine vengeance pursueth resistance of the instruments thereof will be to small effect For walls and houses will not hold them out nor will the sword wound them which also holds true of other instruments that such means will not overturne their projects so long as God hath service for them Vers 10. The earth shall quake before them the heavens shall tremble the Sunne and the Moone shall be darke and the Starres shall withdraw their shining The fixth branch of the description is that the calamity shall be so dreadful as to work a great alteration in all the creatures This may indeed be understood of extraordinary signes accompanying this plague such as thunder whereby the heavens seem to tremble earth-quakes ecclipses and darknesse hiding the shining lights But it seemeth rather to point at the greatnesse of the calamitie which should be such as if it were the day of judgement and dissolution of heaven and earth as it is usuall in Prophets to describe great calamities so Isa 34.4 and that it should lo change the order and condition of the creatures as men shall have no quiet in them or consolation by them more then if they hid themselves and their influences The Sunne Moon and Starres should be either hid by reason of their multitude or their light should be as uncomfortable as if it were dark and serve only to let men see their calamity and their influences should be made void by the destruction of whatsoever they produce Doct. 1. Times of calamity for sin serve to shew how unworthy man is of the earth for an habitation to him or of heavens to cover him and to shew what a disturber he is of the whole creation So much is pointed out by the earths quaking and heavens trembling 2. Whatever may be the issue of particular calamities yet they serve to put sinners in minde of a day of judgement and dissolution of all things wherein they will not escape however they wrestle through temporal judgements Therefore also is this calamity thus described 3. Times of calamity will make a strange shake and overturning of delights which seemed to be very settled even as heaven and earth and which seemed to be of constant continuance as the Sunne Moon and Starres their light and influences are 4. All created comforts and what men rest on beside God will fail a sinner when God pleads with him For neither earth nor heaven nor Sun Moon nor Starres will give quiet or comfort to him they will quake and tremble and be darke and withdraw their shining Ver. 11. And the LORD shall utter his voice before his armie for his camp is very great for he is strong that executeth his word for the day of the LORD is great and very terrible and who can abide it The last branch of the description which is by way of conclusion sheweth that all this dreadfulnesse and successe of these creatures is of God who will make it manifest that they fight under his Banner as General who gives them the word to encourage them and to fall on upon his enemies and that they are so strong because they execute vengeance in his Name according to his threatenings against them who provoke him and they shall demonstrate his power and terrour which none shall be able to resist Whence learn 1. Judgements will be then rightly seen for our use when the Lord is seen in them as chief and as employing all instruments Therefore is the description closed with this that the Lord is General of this Army 2. When the Lords people will not hear his voice he is provoked to speak against them as an enemy attended with instruments of vengeance excited by him For The Lord shall utter his voice before his army The speech may relate to a voice of thunder Psal 18.13 or to the dreadful noise made by these creatures intimating that he sent them out to do execution or it may be understood simply that as a General on the head of his Army encourageth his souldiers and exhorts and commands them to fall on so the Lord would animate this his Army and send them out with fury 3. Albeit the Church that should be for God would not only ly by but provoke him to be an enemie yea albeit there should be no men to appear in his quarrel Yet he can easily when he pleaseth raise a numerous and strong army beseeming such a General Therefore it is added for his camp is very great so as he may owne them for his Army and send them out on service 4. The strength of any instruments of vengeance and their successe is to be ascribed to God who is so nuchangeable in his holy justice as he will execute his threatenings against the impenitent And who is Omnipotent so to do by any instruments he pleaseth for it is a reason of the strength of his Army for he is strong that executeth his word 5. Divine wrath will be found intolerable when it comes to be executed and
it in sons and daughters old men and young servants and handmaids It may teach 1. No rank or sex or condition of persons are secluded from the promise of the Spirit â—e they old or young male or female bond or free 2. The efficacy and fulnesse of the Spirit of God is such as to refresh and prevaile with all these sorts of persons young ones who are not capable of mans teaching yet are not secluded from his teaching Mark 10.14 16. Luke 1.15 The Spirit hath vertue to illuminate and subdue young men notwithstanding all the power of their corruptions 1 John 2.13 14. to keep men fresh and lively in old age Psal 92.13 14. and to make servants happy in their condition 1 Cor. 7.22 3. It is Gods sure promise to the Church of the Gospel that the knowledge of him and of his truth shall be continued and propagated therein from generation to generation For therefore is it put in the first place your sons and daughters rising up to succeed you shall prophesie Doct. 10. As for these wayes of revealing the will of God of old by prophecie visions and dreams albeit they point all at one thing and seem to be named all here to let out the fulnesse of Gospel-knowledge answering to all of them and therefore seem to be comprehended all under prophesying as it is attributed to his servants of all sorts and ages Acts 2.18 Yet seeing they are distinctly named and attributed to several sorts of persons as prophesying to sons and daughters visions to young men and dreames to old men We may from it take up some steps and degrees of the knowledge of God wherein they grow up who are under the Spirits teaching As 1. By prophesying attributed to sons and daughters we may understand simply the knowledge of divine things 2. By visions attributed to young men we may understand their clearer insight and uptaking of these mysteries then they had in their younger dayes For vision doth represent the thing revealed more sensibly 3. By dreams wherein men have their senses shut up from the world and which are attributed to old men we may understand a further degree of illumination when light received doth take hold on the affections to sanctifie and subdue them So that mens hearts are taken off the world and filled with the things of God And so this gradation will teach That the knowledge of God which is communicated unto men by the Spirit will be on the growing hand till from a common notion and remembring of it it come to be more seriously pondered and laid to heart and till it take hold upon the affections and conquer the whole heart to God Ver. 30. And I will shew wonders in the heavens and in the earth blood and fire and pillars of smoake 31. The Sunne shall be turned into darknesse and the Moon into blood before the great and terrible day of the LORD come To prevent all secure and carnal thoughts as if upon embracing of the Gospel and receiving of the Spirit men should be rid of all outward trouble The Lord foretells of great commotions which were to be in the world after the pouring out of the Spirit Whereof though there were some particular accomplishments in these primitive times and before that dreadful day of the destruction of Jerusalem Yet the prediction stretcheth forth to all ages after the pouring out of the Spirit till the second coming of Christ to judgement which is here called the great and terrible day of the LORD The expressions pointing out these commotions of wonders in heaven earth c. may be understood either literally that there shall be signes of blood fire darknesse and eclipses of Sun and Moon going before these calamities as presages thereof or figuratively that there shall be such commotions and such signes of Gods anger for sin such judgements and calamities of sword famine and sicknesses such persecutions desertions tentations heresies schismes c. as if heaven and earth were going through other the course of nature overturned and the world full of dreadfull fights of blood fire and darknesse and neither Sunne or Moon affording wonted light or comfort To dip further into what may be connceived to be figuratively pointed at under every one of these I conceive is not very safe Doct. 1. Whatever breathing times God may allow upon his Gospel-Church yet it is her duty to look for commotions and troubles especially after times of pouring out of the Spirit and times of much light and reformation For upon the one hand Satan will bend all his power to oppose the progresse of the Gospel and will set the world in opposition to the Church and on the other hand God will poure out all sorts of calamities upon the visible Church to punish them who contemne his rich offer and do not walk answerably to such dispensations and to trie the graces of his own that they may aspire toward spiritual happinesse in heaven And he will punish secret and open enemies for the injuries they do to the Church For these causes is this prediction subjoyned to the former promise 2. It is the Churches duty not only to look for troubles but to expect that they will be great and very dreadful such as may testifie the greatnesse of Gods displeasure against sin and of mens fury against the Church such as may throughly trie the godly and bring about Gods deep counsels For there will be wonders in the heavens or the firmament and several regions of the aire and in the earth blood and fire c. 3. Whoever be employed in raising these great commotions and whatever be the designes and malice of men in them yet it is the Churches good and safety to see a supreme hand of God in all of them For saith he I will shew wonders c. 4. Though the Church in several ages may get times of breathing and tranquillity yet these will not be permanent but interrupted with sad blasts till the second coming of Christ which as it is certainly approaching so it will put a period to all stormes wherewith the godly are tossed For these things will be before the great and terrible day of the Lord come that is in all ages till that time and belike very violently immediately before Math. 24.29 30. 5. The day of Christs second coming will be great and terrible and as it is Acts 2.20 a notable or illustrious day A despised Christ will be seen great there great things will be done in that day He will then reach his full and final end of all his works All things will then be revealed and made patent the glory of God will be seen face to face the secrets of hearts the glory of Saints and the truth of promises and threatenings will then be made manifest And though the godly will then be free of all terrour yet it will be in it self a day of much state and majesty of the Lord and of great
there Gen. 21.31 and 26.23 and not onely they but Jacob also had worshipped God there Gen. 21.33 and 26.23 24 25. and 46. 1. It was afterward a City on the very south border of the promised land as Dan was on the north Judg. 20.1 1. Sam. 3.20 and did belong to to the Tribe of Judah Josh 15.20 28. And therefore it is a question how Israel came to erect their idolatry there It may be it was because that City fell afterward in Simeons lot Josh 19.1 2. who revolted with the rest from the house of David Though after the captivity of the ten Tribes we finde it in the possession of Judah and polluted with their idolatry 2. Kings 23.8 3. Idols will be so far from helping these who worship them and trust in them that God will discover the vanity of them by making them causes of ruine to all places where they are entertained for so much is held out in this reason disswading them from these courses for Gilgal shall surely go into captivity and Bethel shall come to nought Where in the Original there is an allusion to the names of these places that as Gilgal had its name from rolling Josh 5.9 so it should roll into captivity And Bethel should prove vanity or Aven as it was in effect by reason of idolatry whence it is called Bethaven Hos 4.15 Verse 6. Seek the Lord and ye shall live lest he break out like fire in the house of Joseph and devour it and there be none to quench it in Bethel The exhortation and encouragement are here the second time repeated And a certification is sub joined that if they did not obey wrath would break out and consume them like a fire which they should not be able to quench by their idolatry Whence learn 1. There is need of frequent up-stirrings and encouragements to set us on work and keep us going in seeking God Therefore must both the command and encouragement be repeated 2. What the Lord saith for the encouragement of penitents and such as seek him may safely be leaned unto for he will not recall nor eat it in again Therefore doth he again promise Seek the Lord and ye shall live as that which he will stand to and make good 3. The Lords displeasure against his sinful and impenitent people will break forth and prove so much the more violent as they have had many warnings and encouragements for upon the back of the exhortation and promise it followeth lest he break forth like fire in the house of Joseph or ten Tribes whereof Ephraim the son of Joseph was the chiefe 4. Idolatry and corrupt Religion have need of prospering times for when wrath is kindled such courses will not availe either to avert or moderate it Therefore saith he when this fire is kindled there will be none to quench it in Bethel Verse 7. Ye who turn judgement to worm-wood and leave of righteousness in the earth To help them to take with this exhortation he laieth before them their guilt needing repentance and deserving wrath And as before it is insinuated that they had sinned against the first Table in the matter or worship So here their violation of the second Table is laid to their charge in that they turned the seats of justice into places of bitter and deadly injustice and left no place for any righteousness among them but did tread it under foot Whence learn 1. Men will never be serious and sincere in the matter of repentance and seeking of God for any troubles that can come upon them till first they be convinced of sin and guilt Therefore are they charged with guilt to make the exhortation effectual 2. The Lord abhorreth partiality in mens taking with guilt He will have them so take with one sort of sin as they do not lightly passe over another and so to see their sins against the first Table as they be humbled also for provocations against the second Therefore after the challenge for their idolatry he layeth before them their sins in the matter of justice and righteousnesse 3. As the impartial administration of justice is a very profitable and pleasant thing So it is a bitter and deadly thing to pervert justice And as it is bitter and intolerable to the innocent So God will look upon it as a bitter course which he cannot endure Therefore doth he challenge them that they turn judgement to wormwood 4. When publike judicatories are corrupted with injustice then a door is opened to all crimes and unrighteousnesse in private dealing And this will be put on their account who make not justice formidable to such transgressors Therefore it is added and leave off righteousnesse 5. It is an high degree of wickednesse when not onely righteousnesse is omitted but is despised also and all they are condemned and trod upon who would follow it This was their sin here and leave off righteousnesse in the earth or let it rest on the earth and leave it on the ground as a contemptible thing to be trod upon Verse 8. Seek him that maketh the seven stars and Orion and turneth the shadow of death into the morning and maketh the day darke with night that calleth for the waters of the sea and poureth them out upon the face of the earth the Lord is his Name This v. in the Original hath onely Him or he that maketh the seven stars c. And it is conceived by many as a continued challenge repeating from v. 7. Ye leave off or forsake him that maketh the seven stars c. But it runs as well with the translation as a resuming of the exhortation which is the principal thing insisted on in this part of the chapter And it is again pressed partly from the consideration of the power and providence of God v. 8 9. and partly from the consideration of their own sins and and of the judgements comming upon them because of sin In this v. the power and providence of God are commended as shining in natural things and their motions 1. That he is the Creatour and Governour of the stars and their influences and of the seasons caused thereby This is instanced in the seven stars who do afford more warme influences and Orion which produceth boisterous stormes See Job 9.9 2 That he is the appointer and orderer of the vicissitudes of day and night whereby a cleare morning succeeds to darknesse like the shadow of death and again a darke night shuts up the clear day or as this last part may be also understood He can alter natures course and darken the clearest day with thick clouds 3. That he can raise vapours out of the sea and pour them out in rain upon the earth or can by inundations and deluges let in the sea upon the land By all which it appeareth that he is Jehovah the true God Compare chap. 4.13 Doct. 1. Such as would seek God rightly ought to know him and study what he is That so
second part of the verse illustrates their calamities by the simile of a deluge and as before the lands trembling is brought in to point out the commotions and confusions they were to meet with upon it so also these things here are applied to the earth which befel them upon it The parts of the simile are 1. It shall rise up wholly as a flood or as with a flood and the meaning is That as waters rise up and cover a land for so the sense is though the land be said to rise up so should their land be overflowed with calamities that they could not abide on it and as the Original word will also beare in should evanish and come to nothing as with a flood that is it should be so covered as not to appeare and they have no more use of it then if it were not 2. If shall be cast out that is as the Sea and deluges are restlesse and do still tosse and cast out the slime and mire which they raise and so the same word is expressed Isa 57 20. so the land should be shaken and disquieted with trouble that it might spew them out Lev. 20.22 3. Which clears all the former it shall be drowned as by the flood of Egypt so that they cannot dwell on it Doct. 1. How sound soever impenitent sinners sleep and how incredible and injust soever they may think it were that God should destroy them Yet their greatest unfriend is in their own bosome and it is their great madnesse that they do not consider how much their consciences will have to plead for God in a day of rebuke and how sad that pleading will be Therefore are they so often put to it in this matter by these questions 2. Albeit the Lords servants be accounted by reason of their faithful doctrine the disturbers of the earth as chap. 7.10 Acts 17.6 Yet it is mens own sins that disturb it and draw on all these confusions they meet with for it is for this the land trembleth and there are so many confusions upon it See Jer. 9.12 3. Albeit sinners sleep securely in their sin yet the very creatures may bear witnesse against their stupidity as Jer. 2.12 And albeit they feare no dangers yet the very creatures are ready upon a call to testifie their indignation against them for so much also doth the lands trembling as it is before explained import to wit that the insensible earth was more affected then they and groaning under that burden and that it was a wonder that it did not perpetually quake till it swallowed them as Num. 16.31 32. 4. Albeit sinners when they see that stroaks will come on will not be moved for all that but be ready to harden themselves against them yet God will make them to smart under his rods and he will do so to all who are guilty as well as to one for every one shall mourn that dwelleth therein 5. When men settle upon their dregs and seek to root themselves in the earth it is righteous with God to give them a disappointment and that he send calamities comparable to the greatest accidents in the world to shake them out of their nests and to overflow all their enjoyments So much is intimate in that it shall rise up wholly as a flood and it shall be cast out and drowned as by the flood of Egypt Verse 9. And it shall come to passe in that day saith the Lord that I will cause the sun to go downe at noon and I will darken the earth in the clear day In the third place Whereas they trusted in their prosperous and comfortable condition The Lord threatens to send a suddain change like a Sun set at noon-day or some suddain darkning of the earth in day-time Whence learn 1. Sinners by Gods permission and long-suffering may enjoy a very prosperous and comfortable outward condition And this may get time to continue and encrease till it come to an height and prime for so is imported they had a noon and clear day 2. Albeit sinners do rest and lean on such a condition yet it cannot secure them against God but he is provoked to make the very height of their prosperity the time of the sad change of their condition and to surprize them with a stroak when they do least expect it for the Lord God will cause the Sun to go down at noon and darken the earth in the clear day See Jer. 15.9 3 Times of calamities and real desertions will prove very sad to the impenitent and wicked and so much the bitterer as their condition hath been better outwardly Therefore is their condition compared to a Sun-set and darkned earth and that at noon and when the day hath been clear Vers 10. And I will turn your feasts into mourning and all your Songs into lamentation and I will bring up sackcloth upon all Loins and baldnesse upon every head and I will make it as the mourning of an only Son and the end thereof as a bitter day Fourthly it is threatned that by these troubles their former joyes should turn into general sorrow such as no signes could sufficiently expresse and which should be comparable to the greatest of worldly sorrowes and continue all their daies and be transmitted to their posterity Whence learn 1. The joy and mirth of wicked men were it never so great shall end in sorrow And God will reach all of them and all their joy to put an end to it for I will turn your feasts into mourning and all your songs into lamentation 2. The sorrow of wicked men who will not be sensible of nor mourn for sin will in Gods justice be made very great and bitter unto them So that all signes of sackcloth on their loins of which frequently in Scripture and baldnesse of which Mâ—â— 1.16 shall be little enough or too little to expresse it and for the measure thereof it shall be as the mourning of an onely Son of which see Zech. 12.10 3. It is righteous with God to reach all ranks with his stroak and make them mourn in a day of recompence and not the poor onely who ordinarily suffer most in some calamities while as others escape free for saith he I will bring up sackcloth upon all loins and baldnesse upon every head 4. It is also just with God that wicked men never see an end of these calamities they procure to come upon a Nation but that they die under them and leave them behind them to posterity for the end thereof shall be as a bitter day that is when they expect an issue they shall finde bitternesse and they shall come to an end under the bitternesse thereof Vers 11. Behold the daies come saith the Lord God that I will send a famine in the land not a famine of bread nor a thirst for water but of hearing the words of the Lord. 12. And they shall wander from sea to sea and from the north even to the east
full enjoyment come he will give unto them such beginnings and tastes of his bounty as may be a pledge and ground of hope of getting more This promise is amplified from an effect that Gods bounty should make them rejoyce and sing as of old at the red Sea Exod. 15.1 c. Doct. 1. The Lord will comfort his people not only with ample promises but in due time also with real effects of his love in performing promises Therefore is this promise subjoyned to the former of speaking comfortably v. 14. 2. The Lord can and will make the troubles of his reconciled people have a notable end and restore them to their enjoyments which were lost by reason of sin For I will give her her vineyards from thence albeit these were cut off for sin v. 12. yet now they are recovered and they are given from thence or from the wildernesse out of which they entered into the possession of these 3. Albeit the Lord do not at first satisfie his peoples expectations and desires nor give them all he promiseth when he begins to appear for them yet he will not faile to let out pledges of his love which may support them and be a pledge of what is coming and whereof they should make use for that end For he will give them the valley of Achoâ— of which Josh 7.24 25 26 and that for a door of hope as discovering ground of hoping for more and allowing them to do so as 1 Sam. 7.12 This valley though it got the name from Achans troubling them yet was a door of hope because it was the first place they possessed after they passed over Jordan and was given them as a pledge of possessing the whole And the fruitfulnesse thereof of which Isa 65.10 was a pledge to them what the whole land should prove Thus the godly have the Spirit as the earnest of their inheritance and some help from some straits as a pledge of the sweet issue of all of them and converted Israel will be restored to some beginnings of Gods wonted bounty assuring them of more 4. The Lords dealing with his reconciled people is such as will furnish them cause of joy and the Lord will refresh them by it For it is his promise she shall sing 5. Not only ought Gods people to rejoyce when all things are performed according to promises but beside what is required of glorying in tribulations Rom. 5.3 when the Lord gives any pledge of his love or begun evidences of it they ought to cherish it by joy and praise though full fruition be wanting For even there on the border of her wildernesse in the valley of Achor she shall sing 6. The Lords ancient kindnesse and the Churches joy of old is recorded in Scripture as a pledge of what she may yet expect when she is reconciled to God and the joy of Israel after their conversion shall come behinde with no song that at any time they have had For she shall sing as in the dayes of her youth that is in the day when he first married her and entered in Covenant with her Jer. 2.2 3 Exek 16.60 and so it is expounded in the following words and as in the day when she came up out of the Land of Egypt 7. That vocal singing to the Lords praise is a Gospel-ordinance may appear in part from this place wherein it is promised as a Gospel-practice and the practice of converted Israel that they shall sing as of old at the Red-Sea Though musical instruments and dances which wera used then also are abolished as being ceremonial Ver. 16. And it shall be at that day saith the LORD that thou shalt call me Ishi and shalt call me no more Baali 17. For I will take away the names of Baalim out of her mouth and they shall no more be remembred by their name The third ground of consolation is held out in a promise of through reformation making them so to cleave to God in the exercise of the true Religion as they shall renounce all corruptions even the very names that had been abused to Idolatry And this the Lord himself undertakes to effectuate and to root out Idols Albeit the names Baali and Ishi signifie both of them an husband though the first signifie chiefly an husband under the notion of authority and the other of love And albeit Baali might be said of God as for any thing in it self as it is Isa 54.5 yet since it had been abused and given to Idols he will have it no more used Doct. 1. When the Lord delivereth and is kinde to his people it is their duty to prove their thankfulnesse by embracing of Christ and cleaving to him and his pure service and by zeal in Reformation and deliverance is then blessed when this accompanieth it Therefore is this promise subjoyned to the former 2. The Lord will be unto his people what a faithful husband is unto his wife and they are allowed to expect and in the faith thereof to professe and avow him in the exercise of true Resigion For thou shalt call me Ishi or avow me for thy husband as thou art warranted to do 3. The Lord is so tender of the matter of his worship and service that he will allow no mixture in it nor halting betwixt it and Idolatry yea not so much as names of Idols are to be remembered with their worshipping of him nor an abused name to be made use of in his religious worship For thou shalt call me no more Baali nor use that name though in my service and the names of Baalim must be taken away out of her mouth and they no more remembered by their name to wit in any Religious State especially She must be so far from her former Idolatry as their very names must be forgotten 4. Our hearts are naturally so averse from true Religion and so prone to what is wrong that it is Gods work alone to draw us to the true Religion and root out the false and he will so do to his people and in particular to Israel being converted For it is a promise Thou shalt call me Ishi c. for I will take away the names of Baalim c. Vers 18. And in that day will I make a covenant for them with the beasts of the field and with the fowles of heaven and with the creeping things of the ground and I will break the bowe and the sword and the battell out of the earth and will make them to lie down safely The fourth ground of consolation is outward peace Gods favour and Covenant shall secure them from hurt by any of the creatures as if a Covenant were made with them for that effect and shall give them peace and security from warres As for the extent of this promise we may compare what is observed on Mic. 4.3 4. It seemeth to have a special relation unto the state of converted Israel of which Ezek. 38.8 Doct. 1. All the creatures of
the exhortation to the Priests that they by sounding of the trumpet should call the people to solemne humiliation and he exhorts the people to tremble at this alarme of his appearing in judgement Unto which is subjoyned a general intimation that the dreadful day wherein God would infflict these plagues was at hand And this is brought in as an argument to make the exhortation effectual and is prosecuted and enlarged in the following Verses See ch 1.15 This blowing of the trumpet in Zion or the holy mountaine of the Temple is according to the direction of the Law Num. 10.3 9. wherein the Priests were to convocate the people and to sound an alarme in war by blowing of the trumpets And both of these are pointed at here They are to alarme the people and give them warning of the approaching judgement and to call a convocation for fasting as it is v. 15. Doct. 1. Whatever the Lord say to sinners by his rod when it is imminent and incumbent yet such as would have good use of it have need of the help of the Word and Ordinances with it either for prevenâ—ion preparation or use of it For the trumpet must be blown either to warne them before it come or to stirre them up to be sensible and to do duty when it cometh 2. Whoever be asleep in times of threatened or incumbent dangers yet Ministers ought especially to be awake that they may stir up others For on them is this charge laid Blow ye the trumpet 3. Ministers must be faithful in discharging their trust as becometh watchmen and they must not set themselves to please men but should faithfully point out their danger procured by sin For they must blow and sound an alarme 4. It is not enough for Ministers to point out dangers by sin unlesse they point out remedies also nor is it sufficient for people to be sensible of the one unlesse they be stirred up to the other For they are to blow the trumpet and call to fasting as it is expounded v. 15. as well as to sound an alarme yea this is but subservient to the other 5. The consideration that a people are Gods Church and do enjoy his presence is a special argument to move them to be sensible and study duty in times of calamitie For all this is to be in Zion and my holy mountaine not only because it was the place where the Priests sounded and where the people were to meet for solemne worship but that all this calamitie being on a Church whereof Zion and the mountaine of the Temple was a type therefore they should be sensible and hearken to these alarmes and invitations 6 When God threatens or inflicts judgements it becometh all to be deeply sensible and not to please themselves with formality or trifle with outward shewes but they should quake at the heart at the tokens of Gods anger and it is great courage not to harden our selves but to tremble before an angry God for the inhabitants of the land are to tremble upon the alarme and call to humiliation and repentance See Isa 66.2 Jer 5.22 7. Albeit the Lord may keep off temporal judgements upon the repentance even hypocritical of Rulers as 1 Kings 21.27 28 29 And albeit some few godly may sometime hold off wrath from a Nation as Psal 106.23 Ezek. 22.30 yet it is the duty of all to be afflicted and humbled under common calamities and where this is wanting the piety and repentance of some few will not alwayes availe Therefore is the direction general let all the inhabitants of the land tremble See Ezek. 9.3 4 5. and 14.13 14 15 16 c. 8. It is not to be sleighted but seriously laid to heart how sad it is when God makes alarmes real and stroakes to follow upon them when the day followeth upon the alarme how strong a party God is and how he will prove himself God by his judgements upon them who would not otherwise take notice of him and how dreadful a stroak will be when it is near whatever men think of it at a distance all this is imported in what is here repeated from chap. 1.15 as an argument to affect them for the day of the Lord cometh for it is nigh at hand Verse 2. A day of darknesse and of gloominess a day of clouds and of thick darknesse as the morning spread upon the mountaines a great people and a strong there hath not been ever the like neither shall be any more after it even to the years of many generations That the thoughts of this sad day may take deep impression and stir them up a description of it is held forth at large in several branches as so many arguments pressing them to repent and tremble before God The first branch of the description is that this troop of devouring creatures called a people or Nation as chap. 1.6 being armed with Gods power should come in so great a number as to cover and hide the sight of the skie and heavens as also to put the people in great trouble and perplexity which is figuratively pointed at by a dark day Isa 5.30 and 8.22 Ezek. 32.7 8. Amos 5.18 And they should so swiftly overspread the countrey as the morning light or clouds overspreads all the mountaines Amos 4.13 Joh 38.12 13. And they should be so numerous as the like had not been seen before nor should be afterward for many ages Whence learn 1. As it is the Lords way to make a time of calamity for sin very uncomfortable and full of darknesse and perplexity So this should serve to affect sinners and to humble and stirre them up to repentance For so much doth this day of darknesse c. figuratively taken import and it is propounded here as an argument to make that exhortation v. 1. effectual 2. When God is provoked to punish a people for sin he can easily multiply instruments of vengeance he can make them though small and weak of themselves prove strong he can make them swiftly and suddenly execute all his counsel and can make them hide and take away all comfort from sinners which they might expect from heaven or earth For these small creatures make this time A day of darknesse and of gloominesse a day of clouds and of thick darknesse as hiding any sight of the sky or heaven by reason of their number they swiftly cover the earth to waste it all and deprive men of comforts from thence as the morning spread upon the mountains and in Gods hand they prove a great people and a strong 3. As the Lord will inflict singular calamities eâ—e he be not avenged on impenitent sinners So such singular judgements ought to affect sinners much For it testifieth Gods just and severe pursuing of sin and the necessity of trembling before God that they are a great people and a strong there hath not been ever the like c. 4. The Lord is so gracious that albeit he be so provoked in
they may know him to be the true God infinitly above all idols and that therefore his commands are not to be sleighted nor will he be pleased with outside service and that all they who seek him sincerely have cause to be encouraged in him Therefore doth he describe himselfe to presse them to seek him and comprehendes all in this the Lord is his name 2. The Lord is the Creatour and Supreme Governour of all the creatures in Heaven and Earth And he is to be seen and acknowledged as such without resting on these creatures themselves or ascribing their courses motions and influences to fate or any second cause Therefore is it declared that he maketh the seven stars and Orion c. 3. It is not enough to see God and his providence in the works of nature or motions of second causes But we ought so to see him in them as may commend piety to our hearts and presse us to it Therefore doth the exhortation run seek him that maketh the seven stars c. And particularly first it is an argument to seek him that he maketh the seven stars and Orion Whereby is held out 1 That God is worthy and ought to be sought unto and served who is not onely above men and creatures on earth but his power is in the heavens 2. He is able either to ruine or refresh men by means and second causes which are at a great distance from them even by the influences of the stars and therefore he ought to be sought unto 3. The very vicissitudes and change of seasons and weather are Gods work wherein he is to be seen and which should invite us to seek him Secondly his turning the shadow of death into the morning and making the day dark with clouds teacheth that God is he who can change or settle conditions as he pleaseth He can turn adversity into prosperity and prosperity into adversity as he pleaseth And if he settle none will shake and if he shake none can establish And therefore the short path to well-being is to seek him Thirdly his calling for the waters of the sea and pouring them out upon the face of the earth teacheth that God hath showres of comforts and deluges of miseries to pour out as he pleaseth When they who seek him stand in need he can bring abundance of comforts unto them in as strange a way as to call up sea-waters into the aire and purifie them and pour them out upon the earth And when sinners neglect him he can wonderfully plague them as if he made void his decree concerning the bounds of the sea and let it in upon the land Verse 9. That strengtheneth the spoiled against the strong so that the spoiled shall come against the fortress In this v. the power and providence of God are further commended from what he doth in humane affairs Wherein it is declared that he can employ contemptible and subdued people and make them prevaile over the strongest and their strong holds This may be understood either generally that the Lord doth this among all Nations as he pleaseth Or more particularly that he speaks it with relation to them and that either by way of threatning that if they sought not to him but trusted in their strength and forts he could make most contemptible and weak means crush them and it Or by way of promise that if they would repent and seek him he would strengthen them though sore broken to recover and prevaile over their enemies Doct. 1. The power and providence of God do shine not onely in the works of nature and of natural second causes but also in over ruling the actions of men according to his pleasure and he and not chance or fortune is to be seen suprem in all of them and a right sight thereof will invite men to seek him who is supreme over them and their enterprizes Therefore also is this held out as an argument pressing them to seek him 2. Mens strength and valour or their forts and strong holds will prove but weak defences when God is angry and is about to bring destruction for so is here held forth 3. God needs not any great or probable means to oppose what men account their great strength or to bring it down for he strengtheneth or recreats and gives courage to the spoiled against the strong so that the spoiled shall not onely hazard to go to the fields against enemies but shall come against the fortresse Verse 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly This duty which hath been pressed from the consideration of Gods power is yet further inculcate from the consideration of their own sins and of the judgements deserved thereby both which he laieth before them And first which he speaketh of them as not worthy to be spoken unto he challengeth That in the gate they could not endure any rebuke or upright speaking that is their Judges especially who sat in the gate were so wicked and so incorrigible that they could not endure any who opposed or reproved their unrighteous decrees or who spake and pleaded for righteousnesse and equity And they could not endure the Prophets who did publickly reprove their vices and counsel them to do righteously Whence learn 1. Administration of justice being appointed for the genral good of a society should be so managed as Courts of judgement may be open and patent to all who are wronged And Judges should carry themselves openly and fairly in it So much was signified by administration of justice of old in the gate where the meanest might have easie accesse and the Judges determined in open view of all 2. In times of publick and general defections God hath ordinarily much to say to Judges and Rulers for here they who manage matters in the gate as appears from the following verses do that which is worthy to be rebuked and which is not upright 3. It is the commendation of men in a declining time that they are not drawen from their duty by the impetuous streame of the time and that they do in their stations oppose others who do wrong which is a meane to guard themselves when they are zealous against evils in others for here there are Prophets and others in their stations who rebuke and speak uprightly and that publickly in the gate 4. Upright men and such as are faithful and free in an evil time may expect not onely that they will not alwayes prevaile with these they deal with but that they shall meet with contempt and hatred for their pains for such was their lot here See Isa 29.21 5. It is a great height of impiety when men not onely do wrong but cannot endure them who joyne not with them or would reclaim them when they sin with an high hand This is an evil that if it be not repented of and amended will provoke God to take the reproofe in his own hand As here he doth and Rulers