rather Therefore shalt thou fall c. 2. How high soever men exalt themselves in their opposition to God and his truth yet that guilt will bring them down and when God begins to reckon he will reach every sinner particularly For his height will bring a fall and the higher up the greater fall and the threatening is directed against every one in particular thou shalt fall 3. Vengeance can reach sinners in the height of their prosperity and can ruine them suddenly and inavoidably For Thou shalt fall in the day that is not only shortly on this day but in a time when none would expect it as there is no cause of stumbling in the day 4. It is a plague upon sinners that when they go furthest wrong and oppose the faithful Servants of God yet they will never want corrupt men pretending to come in Gods Name to bolster them up in their evil way and God hath a sad controversie against such seducers For there is the Prophet who is threatened also 5. This sentence of falling in the night with them threatened against the false Prophet doth teach not only that the one and other shall be cut off in a continued tract of judgements as the night followeth upon the day or that their calamitie shall turne their day into night wherein they cannot choose but fall or that the Prophets whatever light they pretend to shall yet be in the dark and ignorant of this calamity till it come But chiefly it teacheth that when calamities come such as have been seducers and soothers up of others shall fall with greater horrour then any as having been the cause of the ruine of so many It shall be night with them and day with others in comparison of them 6. However sinners shelter themselves under the priviledges of a visible Church or State yet the Lord may let them finde that their sin doth not only undo themselves but bring utter desolation also on he Church and Nation whereof they are Therefore it is suboyned and I will destroy thy mother Vers 6. My people are destroyed for lack of knowledge because thou hast rejected knowledge I will also reject thee that thou shalt be no Priest to me seeing thou hast forgotten the Law of thy God I will also forget thy children The third Article of this accusation is against the corrupt Priests and teachers and is intended not so much against these Priests of Aarons family and other Levites who after the rent and defection of the ten Tribes staid still in Israel because of their inheritance as against Jeroboams Priests who whatever they were before God yet since they took the name and office on them the Lord threatens them for not walking answerably This Article hath several branches in the first whereof he reprehends them for the ignorance of the people occasioned through their negligence and their rejecting and sleighting of the means of knowledge which might enable them to teach others For which he threatens to cast them out of the office they seemed to have and to reject their posterity that they should not exceed them Whence learn 1. As ignorance is a very rise and destroying sin in the visible Church so the guilt thereof doth oft-times lie in great part at Preachers doors with whom God will reckon according to the priviledges of his people whatever they be in themselves For saith he My people perish for lack of knowledge and this the Lord challengeth the Priests for and as being the occasion of it in those who were his people though they deserved not the name as v. 4. 2. Such as would be able to teach others ought to take much pains that they may be instructed themselves from God in his Word Ignorant Ministers are great plagues their private idlenesse is the cause why they do not edifie in publick and when the Lord doth not teach them they will not reach others to purpose Therefore it is a challenge against them and a cause of the former ill thou hast rejected knowledge to wit of the Law as is after cleared 3. The more familiar occasion of converse men have with holy things wanting holinesse their contempt and dislike of them will be the greater and their opposition to light have the more of perversity and lesse of infirmity in it For these Priests do reject knowledge or wickedly and with contempt despise it 4. Such as do for a time reject and resist means of knowledge when it bears it self upon them may at last come to forget it without a challenge to lose the light they had and to be nothing moved with any stamp of authority that is in what God saith Therefore it is added to the former thou hast forgotten the Law that is not only lost any small knowledge of it they had but they had as little minde of it and it as litâ—le authority in their hearts or bred them as little disquiet when they neglected it or went otherwise wrong as if they had never heard of it See Psal 50 17. 5. The more relation any pretend to God by vertue of their general or particular calling the Lord will make use thereof to aggreage their sin and unanswerable walking Therefore doth the Lord name himself thy God because they pretended so and to shew that if they got not benefit by such a relation it should adde to their wo. And so the blinde presumption of many will but make their ditty the greater while they pretend to much interest in God and yet their way looks nothing like such a pretence 6. Unfaithfulnesse in offices especially in the Church will cast men out of it as unsavoury salt with much guilt which is a sad judgement service to such a Master being honourable and especially to minister to him in holy things For it is his sentence I will also reject thee that thou shalt be no Priest to me to wit as they pretended they were However men may spare such who by neglecting duty prove that they keep the office injustly yet God will not 7. However the posterity of godly Ministers may oft-times meet with hard measure from an ingrate world as well as Ministers themselves yet it is the righteous judgement of God on unfaithful Ministers that as they neglect and forget Gods children committed to their charge so God suffers their posterity to be neglected For I will also forget thy children who it seemeth succeeded to them in imitation of the order established by God in Aarons Family Ver. 7. As they were increased so they sinned against me therefore will I change their glory into shame In the second branch of this Article the Lord accuseth them of ingratitude that the more they prospered or increased in number or glory they were the more bold on sin Therefore he threatens them with ignominie to come in place of that glory which made them to miscarry so far Whence learne 1. Such as do provoke God highly may yet in his long-suffering patience not
and trouble Jer. 31.20 Heb. 12.5 So he will especially make his delivering of them proclaime his love and estimation of them and his peculiar interest in them For saith he I called my Son out of Egypt that is he delivered them as his adopted children above all Nations which he not only caused intimate to Pharaoh Exod. 4.22 23. but made manifest to all the world by his asserting them into liberty by an outstretched arme 7. This calling out of Egypt is applied unto Christ and his coming out from thence Matth. 2 15. because the Lord in delivering Israel did also bring forth Christ 1. As the head of his body the Church from whom he is inseparable 2. As the blessed seed of Abraham descending in the loines of his parents and to be manifested in due time And so as Levi payed tithes in Abrahams loines Heb. 7.9 10. So he came out of Egypt in the loins of his progenitours 3. As in a type The carrying of Israel into Egypt and their deliverance from thence being a type of his exile there and his return from thence to perfect the work of mans Redemption It teacheth 1. That the Scriptures are a great and unsearchable depth containing far more then our shallow judgements can reach or discern in them as appeares in that the lot of Christ in his own person is couched under this type So likewise in the Apostles inferences on very words and their being expressed in this or that way as Gal. 3.16 And from his doctrine on Abrahams Sons and of mount Sinai Gal. 4.22 23 24 25 c. and in many other instances And albeit this be no warrant for men curiousty to dip into Scriptures and multiply types and allegories neglecting the literall sense yet it ought to humble all in their making use of such a treasure and lay the pride of these who either contemne the simplicity of the Scripture or conceit of their own skill and insight in it 2. The Lord hath a great respect and eye to Christ in all his great works especially in his Church And as this deliverance was great and notable not only in it selfe but chiefly as it pointed at Christ So should we learn to esteeme of every thing according as we see Christ in it and as it leads to him 3. It is a great evidence of the love of Christ to his Church that not only as her head be sympathizeth with her in all her troubles but that in the dayes of his flesh he would in his own person essay what had been her lot and what she might meet with that so he might experimentally know the heart of a stranger and be a mercifull and faithfull high Priest Therefore did he undergo exile in Egypt See Heb. 4.15 Doct. 8. It is a great addition to a peoples mercies when they not only get deliverances but have Messengers sent unto them by God to point out their duty to direct them how to make use of mercies and to put them in mind when they go out of the way For it is supposed here as a further mercy that they had men who called them â— The true touch-stone and triall of a peoples thankfulnesse for mercies is by their obedience to the Word and their subjection to God speaking in it Therefore is this the first challenge and evidence of their ingratitude they called them and they went from them 10. As God speaking in his Word doth oft-times get little obedience even from his own people to whom he hath been especially kinde as this instance teacheth So when a people do not profit by the Word their corruptions will be irritate and themselves grow so much the worse as pains is taken on them For as they called so they went from them that is they went openly and of purpose and in contempt the quite contrary way 11. It is Satans great engine to draw men to contemne God and his Word under pretext of disrespect and prejudice against the Messengers only And however men palliate their sin that way yet in Gods account that same very disrespect and hatred of Ministers is an evidence they are wrong and a snare to lead them further wrong For so they went from them to wit from these that were sent unto them as Israel murmured against Moses and Aaron but indeed against the Lord Exod. 16.8 12. The contempt of Gods Ministers and their Ministery and Message is a forerunner of Idolatry and of defection from the true Religion Such a temper of it selfe is ready to go wrong and God justly plagues such with giving them up to wilde courses For upon this it followeth they sacrificed to Baalim See Joh. 5.43 2 Thess 2.10 11 12. 13. When men renounce the true God and his way of worship and turne Idolaters they renounce also their owne happinesse and tranquillity which they do proclaime by their multiplying of Idols and confidences For they had Baalim in the plurall number many Idols under that name 14. Beside the sin of grossest Idolatry in choosing a false god for the object of worship the Lord cannot away with Images put in any religious State for representing him or to worship him in and by them Therefore it is added as another challenge and burnt incense to graven Images a notable instance whereof we have in the golden calfe wherein they pretended to do service to God Exod. 32.4 5. Vers 3. I taught Ephraim also to go taking them by their armes but they knew not that I healed them In this v. the Lord records a further benefit conferred on Israel which seemes to relate to his leading them in the wildernesse in that he directed their way and tenderly conducted them in it as a tender parent or nurse leads a child by the hands and lifts it up by the armes and carries it over a rough piece of way See Deut. 1.31 and 32.10 11 12. Unto this he subjoyneth by way of challenge what their ingrate carriage was to wit that they considered not that he did all this and that he healed them that is when they by their sins had made breaches on themselves he recovered them Psal 106.23 Yea and saved them from all dangers whereinto they might have fallen in that wildernesse Whence learn 1. Deliverance from bondage and distresse is not all that the Church needs at Gods hand but her way being delivered may be so dark and so rough as usually Gods way is to flesh and blood that she neither knoweth it nor can walk in it more then a child in a rough way For so is here imported that they needed God to guide the way and to enable them to go in it 2. It is the Churches great advantage that God who delivers her will not leave her so but will guide and carry her For after the former mercy v. 1. it is added I taught Ephraim also to go By Ephraim he understands the ten tribes and albeit all Jacobs posterity tasted of this mercy in the wildernesse
house and Ordinances among them and therefore they shall subsist in trouble till they come to an issue Therefore it is added as a peculiar end of Gods leaving a blessing even that there may be a meat-offering and a drink offering unto the Lord your God And this is added as a peculiar encouragement to the penitent who missed the comfort of publick worship and as a ground of hope that he would give them meat that so they might have wherewith to make oblations to him Vers 15. Blow the trumpet in Zion sanctifie a fast call a solemne assembly 16. Gather the people sanctifie the congregation assemble the Elders gather the children and those that suck the breasts let the bridegroome go forth of his chamber and the bride out of her closet The second exhortation repeated from ver 1. and chap. 1 14. is to publick and solemne fasting and humiliation to be indicted by the Priests who after due preparation for that work were to convocate old and young even babes and newly married persons to the Temple to afflict themselves before the Lord. Whence learn 1. Sincere humiliation in secret is not enough in Gods account but when calamities are general there should be a publike profession of repentance and a restraint from delights and lawfull callings for that end and time and Ministers ought to set this work on foot for the Priests are to blow the Trumpet in Zion that there may be a fast and solemne assembly or time of restraint from other imployments 2. Care would be had both by Ministers and people in their stations that such a duty be not prophanely gone about nor external formalities and performances rested on But that it may be performed in a spiritual and sanctified manner And for this end there should be due preparation for it Therefore saith he sanctifie a fast sanctifie the congregation that is when ye Priests intimate the fast stir them up to come prepared as the word also signifieth and purified according to the Law that so they may fast in a sanctified manner 3. Publick humiliations under calamites should be universally joyned in by all that all may concurre to quench the fire which their sinnes have kindled and every one may tremble to lie by in such a need Therefore is the command Gather the people 4. It is the duty of such as are above others in age or authority to be eminently active and examples unto others in times of humiliation Therefore is there a peculiar command concerning them Assemble the Elders to acquit themselves as becometh in this work And by Elders we are not only to understand these that were in office but even old men as appeareth from the opposition of children c. that is subjoyned 5. Children and sucking babes were brought out with the rest in solemne humiliations under the Law not because they can repent but 1. That parents seeing their childrens affliction might lay to heart their owne sinnes for which their babes are afflicted 2. That love to their children and care of their welfare might stir them up to repent 3. That considering that their children had so much sinne in themselves as justly made them obnoxious to these judgements they might be led to see their owne provocations to be farre more hainous 4. That this sad sight on young and old might contribute to stirre them up to the duty for which they weâ—e convened These were the reasons of this command Gather the children and those that suck the breasts And albeit this be ceased under the Gospel yet all these considerations may be of good use to stir up to repentance in sad times Doct. 6. Even delights otherwise lawful ought to be for horne in times of humiliation under calamities and ought to be laid aside that humiliation may be seriously set about Therefore it is commanded let the bridegroome go forth of his chamber and the bride out of her closet Ver. 17. Let the Priests the Ministers of the LOLD weep between the porch and the Altar and let them say Spare thy people O LORD and give not thine heritage to reproach that the heathen should rule over them Wherefore should they say among the people Where is their God The Priests are further exhorted to be eminently active in this exercise and that privately and publickly they intercede for the people in these humiliations praying that God by sparing of them may prevent their reproach and the heathens ruling over them and the reproach of his own Name who had interest in them As for this place of their weeping and praying betweene the porch where the people met of which 1 Kings 6.3 and the Altar of burnt offerings where they offered sacrifice we need seek no mystery in it as a mid place betwixt God and the people for the porch was the ordinary place where the people prayed when incense and belike other sacrifices were offered Luke 1.10 And the Priests having offered came toward the porch from the Altar and there prayed for and with the people and blessed them for which end it seemeth the people waited for Zacharias Luke 1.21 22. Yea this place betwixt the porch and the Altar was the place where Prophets at least such as were of the Priests linage preached unto the people And so we finde Zechariah was slaine there in the exercise of his calling Matth. 23.35 And so the meaning is only that after solemne sacrifices they should come to the publick and ordinary place and there weep and pray with and for the people Doct. 1. Ministers ought to be eminently exemplar for sense and diligence in times of humiliation And it is a part of their calling to be the mouth of the Lords people in publick prayers wherein they are to expresse such tendernesse and affection as may witnesse their sense of the publike condition and may be an example and means of up-stirring the people for let the Priests the Ministers of the Lord weep between the porch and the Altar and let them say c. 2. The humble penitent hath no refuge left him but God and his mercie only And he is allowed to lay hold on this when he hath no other claime for they are warranted to say Spare O Lord which is an act flowing from mercie withdrawing and moderating deserved judgements 3. Interest in God and the perpetuity and unchangeablenesse thereof is not to be quited by the penitent but to be made use of as a ground of 〈◊〉 Therefore are they directed to plead spare thy people and 〈…〉 wherein a standing right is held forth notwithstanding they by sinne had procured such sharp dispensations 4. Reproach is a sad addition to the calamities of Gods people and an argument why God will pitie when the reproached are penitent and come to him with it Therefore are they to make use of this also give not thine heritage to reproach that is do not by thy dispensations expose them to the insolent scorne of the Heathen who are
be left of them but their noisome stinke and this he will do because or though they had done great things against Gods people As for that which is said and will drive him to a land c. with his face toward the East-Sea c. it may be either understood thus that though they were so many as to fill the breadth of the land from the East or Dead Sea to the West or Mediterranean Sea Yet he would drive them to the Wildernesse and kill them there or rather that the main bulk and body of them should be driven into the Wildernesse their fore-party into the dead sea and their reere into the West-sea there to die However it teacheth 1. Scourges and hurtful things were they never so dreadful yet God who sends them can drive them away and consume them when he will for I will remove farre off from you the Northern armie which had beene dreadful before And he can make use of Wildernesses and Seas even the uselesse dead Sea to help his people against their enemies I will drive him into a land barren and desolate c. 2. God can let scourges be seene how contemptible they are when he hath done with them for this formidable armie serveth for nothing but to stink above ground his stink shall come up and his ill savour shall come up 3. Instruments of Gods vengeance against his people will gaine nothing by their paines but stroaks And though they have acted much yet God will reach them for all this done because or although he the Northern armie hath done great things Ver. 21. Fear not O land be glad and rejoyce for the LORD will do great things 22. Be not afraid ye beasts of the field for the pastures of the wildernesse do spring for the tree beareth her fruit the fig-tree and the vine do yield their strength These promises are for more assurance and comfort applied and amplified And first application is made to the land that it should not fear but rejoyce seeing God was to do great things and to the beasts that they should lay aside their fear since the earth was to be blessed with pasture and fruit This speaking to the land and beasts doth not import them capable but God by this would speak to the comfort of the penitent And it teacheth 1 The Lord would have his promises and comforts applied by them to whom they are given for their refreshment So much doth this application of the former promises import 2. Gods kindnesse to penitents will be such as not only to refresh themselves but to gladden and refresh their land their beasts and all in their kinde for so is held out here 3. Penitents are instrumental to draw down blessings on themselves and on what they enjoy for now the mourning land ch 1.10 and the crying beasts ch 1.18 20. are made to rejoyce 4. Gods care of the earth and of very cattel may assure penitents of his respects to them If he respect the lands affliction and the beasts how much more theirs See Matth. 6.26 30. 5. God when he pleaseth can make fears end in joy and the hope thereof should bring joy when fear is yet on for so much is held out in the command to the land Fear not be glad and rejoyce and that in hope 6. Gods great power who promiseth and who hath given proof thereof in executing threatenings may guard against fear and afford ground of hope were the thing promised never so great and difficult for so is held forth in the reason of joy that the Lord who had done great things by that Army v. 20. will do great things 7. God can and in due time will remove the feares of his people by giving actual proofes of his love for so are they encouraged by the promise made to the beasts for their sake and good v. 22. Be not afraid ye beasts of the field for the pastures of the wildernesse do spring c. Ver. 23. Be glad then ye children of Zion and rejoyce in the LORD your God for he hath given you the former raine moderately and he will cause to come down for you the raine the former raine and the latter raine in the first moneth 24. And the floores shall he full of wheat and the fats shall overflow with wine and oile 25. And I will restore to you the years that the locust hath eaten the cankerworme and the catterpiller and the palmerworme my great army which I sent among you Secondly the promises are applied to the Church whom he exhorteth to rejoyce And that because 1. He will give them which he speaks of as done because of reall certainty raine in due season and measure and make the effects prove it a reall blessing v. 23 24. 2. Because by succeeding plenty he will make up the losse they sustained by the years of famine v. 25. Whence learn 1. Whoever misse of joy yet God will have his penitent Church and people to rejoyce and they are allowed to have as much and as solid joy as any and more Therefore are the children of Zion called to it 2. The Lord must not only afford matter of joy and comfort to his people but must speak and apply it to their heart and stir them up to rejoyce in it before it work Therefore is this exhortation and application needful Be glad then ye children of Zion and rejoyce 3. Common favours and benefits should be unto the Lords people but as a step leading them up to rejoyce in God and not to be rested on themselves Therefore though the promise be of plenty yet they are to rejoyce in the Lord their God and because of a special interest in him See Jer. 9.23 24. Luke 10.19 20. 4. Common favours given so a people upon repentance do warrant them to rejoyce in God as evidencing his respect unto them and interest in them even by these For so the penitents here are upon this promise commanded rejoyce in the Lord your God 5. As man needs many things for his subsistence and for furnishing the meanes thereof as raine at several seasons to make the earth fruitful So the Lords measuring and timing of outward mercies is that which makes them mercies indeed for though rain be needful yet it is the blessing of it that he giveth it moderately and that he sends the former raine and the latter raine in the first moneth which was the season as appeareth of the latter rain concerning which it is not needful to make further inquiry Only what is here said of raine holds good in all outward mercies that it is the great advantange of Saints that the disposing of them is in the hand of their only wise Lord. 6. Promising mercies will not prove unuseful nor disappoint the expectation of penitents as the Lord in justice deals often with the wicked For as moderate and seasonable rain promiseth a good harvest so it shall prove so the floores shall be full of
terrour to the wicked For it is for these causes it gets this name Vers 32. And it shall come to passe that whosoever shall call on the Name of the LORD shall be delivered for in mount Zion and in Jerusalem shall be deliverance as the LORD hath said and in the remnant whom the LORD shall call To confirme the godly against these calamities he subjoynes the third spiritual promise which is That all true Israelites and Converts of the Gentiles who cleave to God and worship him sincerely shall finde deliverance by preservation under trouble till they come to full deliverance and salvation at last This he confirmeth in a generall promise that of the Jewes and Gentiles called of God there shall be deliverance according to Gods promise or some remnant to escape to preserve a people to God upon earth and at last to inherit salvation Doct. 1. Were the condition of the visible Church or of the world never so deplorable and desperate yet it should not drive men from God his truth and pure worship but rather make them cleave to it more and evidence this by frequent and earnest calling on him For this is the duty required under these calamities to call on the Name of the LORD under which is comprehended all outward and inward worship of God whereof this is a chief part and mens cleaving to it 2. As God is able to save in greatest extremities so he will undoubtedly save and deliver them who cleave to him and seek him be of what Nation or people they will He will either hide some of them from trouble in great tempests or preserve them under it till he give an issue from it here or hereafter and at last will compleatly save them For whosoever shall call on the Name of the LORD shall be delivered or escape See Rom. 10.13 3. The Church is the place of greatest safety and where deliverance may most readily be expected of any and however it fare with particular persons in times of commotions yet the Lord will still preserve a Church and remnant in the world yea even a remnant of Jewes till their full conversion The efore saith he for in mount Zion and in Jerusalem shall he deliverance and in the remnant Where he names Zion and Jerusalem not only as a type of the Church wherein safety is to be found and the remnant are to be preserved but to point out that of the Jewes belonging to these places he would keep still a remnant Rom. 11.5 till that day come whereof he speaks in the next Chapter 4. God hath past his word for the preservation of a remnant under trouble and this is to be trusted to whatever our sense say to the contrary For saith he there shall be deliverance as the Lord hath said frequently in the Holy Scriptures 5. As the true Church is but a remnant in comparison of the rest of the world So times of trouble cutting off some and tempting others to Apostasie may draw them to a very small number who cleave to God and shall partake of promised salvation Therefore it is added by way of explication that deliverance shall be in the remnant or among them though some of them escape not the stroak of trouble 6. It is Gods effectual calling and election of grace that makes a difference among men and makes them seek and cleave to him And this is also a pledge that he who hath called and ingaged them in that service will give them deliverance and an issue from it Therefore it is added both by way of reason how it cometh there is a remnant and by way of confirmation that they shall be delivered they are the remnant whom the Lord shall call See Rom. 11.4 5 6 7. 1 Thess 5.24 CHAP. III. IN this Chap. the Lord doth prosecute and confirme that promise in the close of the former Chap. concerning the preservation and deliverance of a remnant especially as it relateth to the Jewes and therefore the dependance and connexion is expressed by the particle for which intimates that what followeth is an explanation and confirmation of what is there said In this confirmation 1. He promiseth to return the captivity of Judah v. 1. 2. He promiseth to punish all the enemies of the Church especially of the Jewes And that for this end he will convocate them to plead the cause of his people against all of them v. 2 3. and particularly against some of their nearest neighbours v. 4 5 6. and having pleaded with them he will passe sentence against them v. 7 8 and see it executed by convocating all of them as he will also bring his prepared executioners v. 9 10 11 12. who at Gods command v. 13. will do great execution upon them v. 14. In which case they shall be left destitute of all comfort v. 15. and God will be terrible unto them v. 16. 3. He closeth these promises with comfortable applications to the Church particularly to Judah and Israel shewing what proofes of love they shall meet with in these dispensations and what shall be the sweet consequents thereof and namely that when he shall be thus terrible to enemies yet he will be their hope and strength v. 16. that he will confirme them in their interest in him and that they shall be holy and secured from the invasion of stâ—angers v. 17. that they shall have abundance of temporal benefits together with spiritual graces and refreshments v. 18. and that when their enemies shall be utterly destroyed yet he will establish and perpetuate them v. 19 20. and will cleanse them from their pollution that he may evidence his presence with them and may continue it v. 21. Ver. 1. FOr behold in those dayes and in that time when I shall bring again the captivity of Judah and Jerusalem Albeit this Vers doth expressely hold out only the time of Gods sentencing and punishing Judahs enemies of which he speaks in the following purpose Yet it doth import further 1. That there was to come a captivity and dispersion of the Jewish Nation both in City and Countrey and that under the Gospel and after the pouring out of the Spirit of which ch 2.28 for all the ensuing predictions do follow upon that It hath been already declared that after the performance of that promise great troubles were to follow ch 2.30 31. and that in the midst of these troubles not only should the truly godly attain to eternal salvation by cleaving to God and his Worship but the Lord should preserve a remnant for himself who should escape these troubles v. 32. And this as the connexion imports and hath been said before is but a confirmation and particular instance given of that general promise in the case of the Jewes So that it cannot at all relate to the captivity of Babylon 2. It imports that a restitution and returne of their captivity was to follow upon their dispersion at which time he will performe what is after
of this sentence and command given to the executioners is that there shall be great execution made of the enemies and they shall fall without number And for the Churches greater comfort it is declared that this day of the Lords vengeance is near not when the Prophet spake this but it shall speedily come after the enemies great preparations against the Church The place of this execution is called the valley of decision or threshing which is the same with the valley of Jehoshaphat v. 2 12. and it gets this new name because there the Lord will make a great havoke of enemies which is usually expressed by threshing Mic. 4.13 Isa 41.15 2 Kings 13.7 or because it is the valley determined and appointed as the word will signifie wherein to do this execution or the place wherein God will decide this great controversie betwixt him and his Church on the one part and these enemies on the other Doct. 1. Albeit it may be matter of admiration and terrour to the Church to see so great and so many enemies combined against her yet God shall make that resolve in as great a wonder to see the great havoke made of them Therefore is it held out by way of admiration Multitudes multitudes in the valley of decision 2. God will at last decide the controversie betwixt the Church and especially of Israel and her enemies and will determine the question by making many a skin pay for it For the valley of Jehoshaphat will be also the valley of decision and there multitudes multitudes shall be laid in the dust 3. When enemies are at the height of their attempts especially against converted Israel then the Lords people may expect that he will not be long in taking his day about of them wherein his glory will shine for the day of the Lord is near in the valley of decision Verse 15. The Sunne and the Moon shall be darkened and the Starres shall withdraw their shining This execution is further amplified that as the Church had felt before in her calamities chap. 2.10 so the enemies should at that time of their extremity be denied all comfort in the creatures from heaven or earth and that there should be great alterations in the world of which more v. 16. if not also the extraordinary signes of eclipses and darknesse presaging and accompanying the same Doct. 1. Though enemies may be insulting when the Church is in great bitternesse yet the day may and will come about wherein they shall drink of her cup if not of a worse For what was denounced against the Church ch 2.10 is now made their portion 2. Whatever be the delights and enjoyments of Gods enemies yet when he begins to reckon with them all their comforts and refuges from heaven or earth will faile them and all things will frowne and lowre upon them For so much is imported in that the Sunne and Moon shall be darkened c. These creatures shall deny them light and comfort and this shall make all things dark on earth to them and these dreadful sights shall terrifie them Vers 16. The LORD shall also roar out of Zion and utter his voice from Jerusalem and the heavens and the earth shall shake but the LORD will be the hope of his people and the strength of the children of Israel Followeth a comfortable application of all this to the Church and particularly to Israel holding forth in several promises what mercie to them shall be in their recollection of which v. 1. and in this streak on their enemies and what sweet consequents shall follow thereupon The first promise is that when the Lord shall manifest himself thus terribly against their enemies according to the predictions of his Word and out of his love to his people and when he shall make great alterations therby which is a further amplification of the calamities which are to come on enemies Yet in the midst of these confusions and terrours he will afford hope and strength to his Church and people Whence learn 1. When God manifests himself against his Churches enemies and specially against Israels adversaries he will be very terrible and dreadful And his being a party will make all the creatures to deny comfort and will adde to the bitternesse and terrour of such a desolate condition for the Lord shall roar like a Lion see Zeph. 2.11 Isa 42.13 14. And beside their desolate condition v. 15. the Lord also shall roar to imbitter that and as the cause of it as is after cleared of the shaking of heaven and earth 2. Gods executing of vengeance will be according to the predictions uttered in the Church and these will be found terrible in execution what ever men thought of them before for the Lord shall roar out of Zion and utter his voice from Jerusalem imports that God from out of Zion had spoken against them by his Word and that now his speech going forth in execution shall be found terrible as the roaring of a Lion 3. God will make his presence with and love to his people conspicuous by his indignation and severity against their enemies for the Lord shall roar out of Zion c. imports also that he is present there and that he evidenceth his respect to his habitation by his dreadful thunderings against the enemies thereof 4. As God is powerful to overturne heaven and earth when he pleaseth So his subduing of enemies may bring great alterations and overturnings in the world for when he shall roar the heavens and the earth shall shake which together with what is said v. 15. maketh a compleat parallel with the condition of the Church chap. 2.10 and it imports such an alteration of affairs as if there were a dissolution of the world and overturning of the course of nature And it is no wonder if they who are so well rooted in the world cause it to shake hefore they be cast out of it and if they who are so universally spread through the earth need general commotions to make them miserable 5. When God is shaking the earth to overturne enemies Gods people may be exercised with many fears and apprehensions that the storme will break upon them Therefore they need a promise to secure them against this 6. Nothing will be able to secure the hearts of Gods people against the terrours of a time of great commotions but God only and what they finde in him and from him Therefore doth the promise remit them to what the Lord will be unto them 7. In times of great confusion the Lords people may expect that he will be a place of refuge to hide them in that he will furnish them who come to him with ground of hope for the future and with strength and courage to bear out till the accomplishment come for that which is propounded here iâ— hope or a refuge and strength and God undertakes not to disappoint them of these the Lord will be the hope of his people c. he
will take them under his protection he will let them see ground of hope in himself and furnish them with hope to lay hold on it and with strength to bear them out 8. What the Lord hath been or will be at any time to his people Israel in performing spiritual promises that he will be to all who are indeed his people Therefore doth the promise run generally both to his people whoever they be and to the children of Israel Ver. 17. So shall ye know that I am the LORD your God dwelling in Zion my holy mountaine then shall Jerusalem be holy and there shall no stranger passe thorow her any more The second promise is that by these and other experiences of his love they shall be confirmed of his interest in them and care of them no lesse then when of old he resided among them in the visible signes of his presence The third promise is that for fitting them to enjoy his presence he will make them holy by sanctification And upon this shall follow their preservation from the invasion of open enemies and that they shall not be exposed as a prey to them as formerly they had beene This also in Scripture-language is understood by their being holy as it is observed in Obad. v. 17. partly because of the ceremonial pollution that of old did accompany the invasion of their land by heathens beside that it did obscure their priviledge of being the Lords peculiar sanctified and set apart people But chiefly because as is usual in wars when prophane Nations invade the Cuhrch they did overturne holy ordinances and cast all loose and in confusion Doct. 1. Interest in God is the great ground of the Churches encouragement for it is held out as their great mercie I am the Lord your God 2. This interest is yet more sweet when it is evidenced by his presence and the gracious effects thereof among his people and he is not provoked to forsake them though they be his Therefore it is added I am the Lord your God dwelling in Zion 3. It is an addition to all these mercies when not only matters stand so but the Church knoweth it and is convinced of it And this must be Gods own work without whose help they will neither see interest nor presence who yet in reality enjoy both Therefore he undertakes it to make their comfort and mercy compleat Ye shall know that I am the Lord your God c. See 1 Cor. 2.12 4. The Lord will in due time make his interest in and presence with his people convincingly clear by visible dispensations and actings for them for so by what I will do for you shall ye know that I am the Lord your God c. 5. Where God takes up his dwelling among a people all that concernes them becometh his and he takes care thereof for then it is my mountaine to wit Zion where he dwelleth 6. Gods presence with a people must be entertained and proven by their holinesse for then it is my holy mountaine and Jerusalem is holy See Psal 93.5 7. It is God only who can undertake for making his people holy and it is their duty to deny themselves and imploy him for that end for it is his promise then shall Jerusalem be holy 8. Where a people have real sanctification as a fruit and evidence of Gods presence they have also the promise that he will preserve them from the invasion of enemies for then shall Jerusalem be holy in this respect also that no stranger shall passe thorow her to wit in an hostile way And albeit this seeme to be a peculiar promise to converted Israel and albeit others even Judah it self when they have been upon the amending hand have met with sad stormes from enemies Yet certainly such have the promise of this mercy when it is for their good and what they meet with which seemeth contrary to it is but to stir them up yet more to the study of holinesse and in that respect they get a blessed issue from their troubles and will come to a compleat issue at last 9. It is a sad ingredient in the trouble of the Lords people when they are invaded by profane Nations that not only their priviledges are obscured thereby but that their invasion and the confusions occasioned therreby together with their corrupt principles and practices do cast lâ—â—se and overturne Religion and bring in a deluge of prophanity Therefore is the mercy of their deliverance from strangers set forth under the name of being holy as is before explained 10. Such as have been long molested by enemies though they will meet with trouble in one kinde and degree or other while they are within time yet they may attaine to this mercy to be free of molestation and trouble from invading enemies and not meet with it any more in the measure that formerly they have had for such is the promise to Israel and Jerusalem being converted there shall no strangers passe through her any more Whatever troubles they may meet with from enemies after that great day of vengeance formerly mentioned yet they shall not any more passe through them as formerly to subdue or rulâ— over them or carry them into captivity So that their greatest hazard then will be that quietnesse may breed security Vers 18. And it shall come to passe in that day that the mountaines shall drop down new wine and the hills shall flow with milke and all the rivers of Judah shall flow with waters and a fountain shall come forth of the house of the LORD and shall water the valley of Shittim The fourth promise is that God shall be so bountiful to converted Israel thâ—â— they shall not want abundance and variety of temporal benefits which are instanced in their mountaines and hills abounding with vines and with good pasture for the herds and flockes that they may afford much milke and that they shall have abundance of water which was oftentimes scarce in that land To this is subjoyned the fifth promise that this plenty should be accompanied with spiritual graces and refreshments conveighed by the Gospel and flowing forth not only for their own quickening and comfort but for the good of the Nations round about even of those whose condition seemeth most desperate To clear this promise a little we have first 1. The benefit it self compared to a fountain of waters flowing out whereby as is cleared on Zech. 14.8 is understood all spiritual graces and refreshments which are held forth and instrumentally communicated and conveighed to sinners by the Doctrine of the Gospel and applied and quickened by the Spirit 2. We have the fountaine and rise of this benefit it shall come forth of the house of the Lord. It is conceived that the speech alludeth to some conduits that conveighed water to the Temple some whereof came by the Altar to wash away the blood that was poured out there and so ran out again with it See Ezek. 47.1 and so it
be understood of the Jewes land which these enemies invaded and so it holds out that cruelty is odious when men exercise it upon these who have given them no provocation as they did on Judah when they were staying at home and not troubling them 5. Albeit the Church do oftentimes seem to be furthest behinde of any society for outward prosperity yet the time will come when she shall see her own mercy in the misery of others and shall be in good condition when they are gone for in opposition to what shall come on Egypt and Edom it is added But Judah shall dwell for ever c. See Isa 27.7 Exod. 14.30 31. 6. The Lord will perpetuate a Church of Israel after their conversion and restitution till the end of time for it is his expresse promise Judah shall dwell for ever and Jerusalem from generation to generation Ver. 21. For I will clense the blood that I have not clensed for the LORD dwelleth in Zion All these promises and particularly that of perpetuating the Church of Israel are confirmed by a new promise wherein the Lord undertakes to purge her by Justification and Sanctification from the pollution wherein she had layen so long and that he will do this because he dwells or that so he may dwell among them by his Word and Spirit with no lesse blessing then of old Whence learn 1. Sin when it is rightly looked upon will be found a very vile and loathsome thing and they will so judge of it whom God is about to deliver from it Therefore is not only the bloody crimes but all the iniquity of these whom he is about to purge called their blood as Ezek. 16.6 2. There can be no assurance of obtaining other favour till this pollution be done away Therefore this promise cometh in as a confirmation of the former and making way for them For I will clense their blood 3. There can be no purging of sin to fit us for other mercies till God interpose in it and till he apply the merit and efficacy of the death of Christ to take away the guilt and pollution thereof and this he will do to his own he will send this mercy to fit and prepare them for moe I will clense their blood saith he The endeavours of such as are most convinced of sin will not availe without this and till they imploy him for this end 4. The Lords former rejecting of a people and giving them up to walk in their own wayes will not hinder his respecting them and purging their sin in a time of love For albeit Israel have now for many ages not been clensed yet saith he I will clense their blood that I have not clensed 5. As it is the Lords presence in favour with a people and not their merit that assures them of his purging their sin for this is done for the Lord dwelleth in Zion So his clensing of a people from sin doth assure them more and more that he will abide with them for so will the words also read I will clense c. and the Lord or so shall the Lord dwell in Zion AMOS The Argument This Prophet was raised up by God and sent from Judah to preach unto Jsrael much about the same time with Hosea who in executing of his Commission after he hath threatned some Nations about for their sins and spoken against Judah also he falls expresly upon Jsrael and chargeth upon them and sometimes upon Judah with them the many sins of idolatry oppression incorrigiblenesse wantonnesse and the like for which he threatneth that God would destroy them to chap. 7. After which by divers types and representations he confirmeth that this sentence of their destruction was irrevocable threatning the false Priest at Bethel who opposed him in his ministery And then closeth the Prophecy with some promises relating to the times of the Gospel which are sub-joyned for the comfort of the godly who should live in these sad and calamitous times that were ensuing CHAP. I. IN this Chapter after the inscription of the Prophecy v. 1. and the generall summe thereof v. 2. The Lord by his Prophet denounceth judgements to come on several Nations about because of their many and multiplied sins and namely on Syria v. 3 4 5. On the Philistines v. 6 7 8. On Tyrus v. 9 10. On Edom v. 11 12. And on the Ammonites v. 13 14 15. Verse 1. THe words of Amos who was among the herdmen of Tekoa which he saw concerning Israel in the days of Vzziah King of Judah and in the days of Jeroboam the son of Joash King of Israel two yeers before the earthquake The inscription of this Prophecy holds forth first That Amos who carried this message was but a meane man of Tekoa in Judah of which 2. Chro. 11 5 6. Jer. 6.1 and of a mean employment being but an Herdman and of the meanest sort not one who had herds which were kept and fed by others as the word here used somtime signifieth 2. Kings 3 4. but one who was either a mean servant to others or at best a mean man who fed his own cattel as appeareth from Chap. 7.15 Secondly it holds forth that he was sent especially to Jsrael though he deale also with others upon occasion And thirdly that he received his Divine message and began his preaching in the days of Vzziah and Jeroboam the second two years before that earthquake of which mention is made onely here and Zech. 14.5 Some conceive it to have been in the year of Vzziahs death and that it is hinted at Isa 6.1 4 Others that it was at the time of his presuming to offer incense 2. Chron. 26.16 as another testimony beside his leprosie 2. Chron. 26.20 of divine displeasure against his course But at whatever time it was this is certain that hereby the Lord gave warning of great and dreadful commotions and alterations that were to be among these Nations as accordingly came to passe on Israel after the death of Jeroboam the second Doct. 1. The word of the Lord ought not to be rejected in the mouth of meanest instruments nor is their authority to be suspected or condemned because they are meane for Amos who was among the herdmen of Tekoa hath the words which he saw concerning Israel 2. Albeit that men ought not to usurp the ministerial calling nor leave their mechanick and servile employments to intrude themselves upon it for Amos had an extraordinary calling and albeit men who are called to that office ought not to tempt God by neglecting lawful means appointed for their enabling to discharge their calling for the endowments of Amos who was not bred for that calling Chap. 7.14 were by extraordinary dispensation Yet such as are called of God and are conscious to themselves of much insufficency and inability though they use means such I say have notable encouragment to come to God for teaching and furniture in an ordinary way who hath given such
proofe of his fulnesse in raising up and instructing this herdman to be his extraordinary Ambassadour 3. Such as give but ill entertainment to the messages they receive may get rougher messages sent unto them and such as despise eminent and discreet messengers God may send such to them as will use them more roughly for Israel had many notable Prophets both before and at this time who being despised he employes this herdman who was not onely hatefull to them as being a Jew and a base man and so it might lay their pride when God sent such a one unto them but God makes use of his rustick and rude humour that they might be dealt with plainly and roughly who now through their own obstinacy were become like the brute beasts which Amos had kept before 4. Such as are called of God were they never so mean may boldly and on all hazards declare his minde to a sinfull people and their courage is a testimony of their calling witnessing against all despisers for as Amos durst deale freely with Israel and tell the words which he saw concerning Israel so the Lord did convince Israel that he was called by him in that he durst leave his own country and trusting in God durst deale freely with this flourishing Kingdom according to their deservings 5. It is a great snare to a wicked Nation when they prosper notwithstanding their wickednesse and there is need in such a case that the wrath of God pursuing sin be frequently inculcate from the word that men may not deceive themselves therefore is Amos as well as Hosea sent with these hard tidings in the days of Vzziah and in the days of Jeroboam c. Both of which had prosperous reignes at least for a time 2. Kings 14 23 24 25 c. 2. Chron 26. 3 6 7. 6. When the Word of the Lord is not regarded it is just with him to preach to a people by his judgements and by unnatural and extraordinary signes and wonders to let them know his anger so much may be gathered from this Earthquake which was a terrible stroak and warning to that people who beleived not and therefore is taken special notice of here and long after Zech. 14.5 Verse 2. And he said The Lord will roar from Zion and utter his voice from Jerusalem and the habitations of the Shepherds shall mourn and the top of Carmel shall wither This verse holds out the summe of the whole Prophecy to wit that God was about to manifest his terror in executions according to the threatnings of his Word As the sentence may relate to heathen Nations round about who are also threatned by this Prophet it hath been opened upon Ioel 3.16 But as it relates to Israel to whom this Prophet is chiefly sent and to whom the most part of what followeth is directed the sense and summe of it is that the Prophet speaking in his own termes who was well acquainted with the roaring of Lions in the wildernesse and with pastures for sheep declares that however Israel since their defection from the house of David despised the Temple of Jerusalem yet they should finde that God dwelt there and that the true Doctrine sounded there and from thence and as other Prophets before him and he among the rest were sent out by God dwelling in Zion and some of them from thence to denounce his terrible judgements so these threatnings were now to break forth in dreadful execution In somuch that the habitations of the shepherds shall mourn c. Whereby we may understand that all their fertile and pleasant places such as their green pastures and fruitfull Carmel either that in Asher near the Sea Josh 19.24 26. Jer. 46.18 or rather that in Judah better known to him Josh 15.21 55. 1. Sam. 25.2 should be laid desolate and that as the Land should feele the stroak so the inhabitants being deprived of their delighted-in prosperity should be filled with sorrow and griefe and be made to mourn as herdmen do when their pastures are dried up Doct. 1. However the Church and truth of God be contemned by these who make defection therefrom and God may seem to lie by for a time from avenging this Yet he will appear to assert his presence in his Church and to manifest the truth of his word by execution according to it for the Lord will roare from Zion his dwelling place and utter his voice from Jerusalem where the Temple stood that is he will now in a terrible way make it manifest that what Doctrine was preached there and elsewhere in his name was his word 2. However men contemn God in the matter of subjection to him yet he will be their party to punish them for their sin whether they will or no for Amos gets it in Commission to publish that God will manifest himself dreadful against them and he said the Lord will roar from Zion c. 3. The Lords word how much soever it be despised yet it will prove terrible to the stoutest when it breaks fourth in execution for the Lord will roar from Zion and utter his voice from Jerusalem that is his threatnings though despised will prove thus dreadful in that day 4. God is provoked to make the creaturres whereof man makes use feel his anger and smart under it if men will not be sensible for the habitations of the shepherds shall mourn and the top of Carmel shall wither that is their pleasant pastures and the most excellent of their friutful Fields as Carmel signifieth shall feele the stroak See Jer. 12.11 5. Whatever fruitful or pleasant thing it be that men lean to and delight in neglecting God it will certainly in due time decay till nothing be left them but sorrow for the want of them for so much also is imported here in that the habitations of shepherds shall mourn not onely shall the Land be put in a mournful posture but the inhabitants shall be filled with sorrow Verse 3. Thus saith the Lord For three transgressions of Damascus and for four I will not turn away the punishment thereof because they have threshed Gilead with threshing instruments of Iron Albeit the Lord sends Amos chiefly to preach against Israel as appears from v. 1. yet he ordains him to begin with accusations and threatnings against forraign Nations round about before he come to deal with them And accordingly in this and the beginning of the next Chapter there are six of these Nations spoken to We may conceive these reasons why the Lord followeth this method 1. That however this Prophet was a mean man yet Israel might be convinced of his Authority and Commission to be a Prophet in that God had revealed his mind to him concerning so many Nations beside themselves 2. That when Israel should look on other Nations and see them plagued as well as themselves they might not as men are naturally unwilling to see God in calamities ascribe their owne afflictions to fortune or chance among the
of their Idolatry in the matter of the golden calfe as is cleared Act. 7.40 41 42. 8. It is the great folly and madnesse of men to think that a deitie is in their choice to choose and make what they will a God unto themselves Or to think to represent a deitie by Images which are of their making or to worship these Images as in reality they do whatever they pretend to the contrary for it was also their fault that they had Images the star of your God which ye made to your selves And Act. 7.43 it is said figures which ye made to worship them 9. Idolatry being continued in will at last draw on exile and captivity Therefore is the sentence given out against the present generation that since that course had gone such a length Therefore I will cause you go into captivity beyond Damascus And by this expression beyond Damascus is imported not onely that they should be carried far away beyond that place which Stephen Act. 7.43 respecting the event declareth how far it was even so far beyond Damascus that it was beyond Babylon also But further the expression may also import 1. Whereas they thought much of the stroaks had been inflicted on them by the Syrians of Damascus and that belike some of them were carried into captivity by them The Lord declareth that they should be carried further off then ever they were carried by the Syrians And that their continued in provocations should make them think little of what they had felt in respect of what was to come upon them 2. Whereas they might think strange of that sentence given out against the Syrians and of their threatned captivity chap. 1.5 The Lord declareth that they should be carried further off then the Syrians and that the stroak to come on them who were his people and yet proved incorrigible should be sadder in that respect then his stroak on a pagan Nation 3 Whereas they might look on the Kingdome of Syria and Damascus as a strong bulwark betwixt them and any remoter enemy on that quater as being a potent Kingdome not easily to be subdued The Lord declareth that this refuge shall faile them and an enemy should come further-off who should carry them beyond it Doct. 10. Men will very readily sleep securely under saddest threatnings unlesse they consider again and again that God is their party and do seriously meditate upon his greatnesse and power Therefore are they again advertised that this is said by the Lord whose name is the God of hosts CHAP. VI. ALbeit Israel was Amos peculiar charge yet in this chap. Iudah is joyned with them both in the challenge v. 1. And all alongst as appeareth from the last threatning v. 14. And by so doing the Lord would have it cleared that his servant was not partial in his doctrine nor led by any private spleen against Israel And he would let Israel see how little cause they had to be secure seing Iudah is so dealt with also In the first part of the chap. the Lord challengeth and denounceth a wo upon the Inhabitants of Jerusalem and Samaria and especially the great ones for their prophane security relieing upon their strength and eminency v. 1. which yet was but a weak ground if they considered other Nations and cities v. 2. for their contempt of threatnings and the oppression that followed thereupon v. 3. And for their sensualty and luxury little regarding the afflictions of the rest of the countrey v. 4.5.6 In the second part of the chap. the Lord explains that wo v. 1. and pronounceth sentence against them That these secure voluptuous persons should go into captivity with the first and so their jollity should be removed v. 7. That certainly he would not regard their priviledges and execellencies but would trample upon them and deliver up their city to the enemies v. 8. That there should be a great mortality among them v. 9.10 And that he would ruine the families and houses of great and small v. 11. In the third part of the chap. the Lord confirmeth this sentence shewing that however hitherto he had manifested his patience and taken pains upon them Yet now it was to no purpose to use any further meanes to reclaime them as appeared from their horrid injustice v. 12. And however they were insolent and boasters of their own strength v. 13. Yet he would refute that carnal confidence by sending an enemy who should overrun the Land of Canaan from one end to another Verse 1. Wo to them that are at ease in Zion and trust in the mountain of Samaria which are named chief of the nations to whom the house of Israel came In this v. a wo is pronounced against the inhabitants of the chief Cities of both Judah and Israel and especially against the great ones there because they were stupidly secure as trusting in their strength by situation and their own and the places eminency these two places being the two chief places of both the Nations or Kingdomes to which all Israel did resort as to the chief Cities of the Kingdomes and places of publick justice and of publick worship also in Jerusalem Doct. 1. Albeit ease and a quiet settled condition be that which men love well and do hunt after by all means and take too well with when they enjoy it Yet ofttimes such a condition breeds so much presumption and carnal security that it brings a wo and curse with it for wo to them that are at ease or secure as these at ease ordinarily are 2. Such as seeme to cleave or really do cleave to God and his way better then others may readily make a sleeping pillow of that and yet that doth not warrant them to be secure but will rather put them in the front of those that are under the wo if they prove so Therefore doth he begin with this wo to them that are at ease in Zion before Samaria Where it is imported that they may be at ease and that then they get the first of the wo. And he names Zion rather then Jerusalem because among other reasons this mount was the eminent part of their City being the City of David the man according to Gods heart with whom the Covenant was made and who herein was a type of Christ and the place whereunto David brought the Arke 2. Sam. 6.12 And therefore it is that however the Temple stood on mount Morijah 2. Chron. 3.1 yet mount Zion is often named as the place of Gods residence to which the promises are made being a type of the Church where Christ the Son of David reignes and dwells And yet the Lord declareth that all this should no avert the wo. 3. Albeit that the strength of places by situation do breed carnal confidence and that draw on security yet all that is no warrant for it nor will guard against the wo Therefore also is Zion named because it was strong and long a taking from the Jebusites 2.
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