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
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
not throughly but only in so farre as may serve their own turne For albeit Jehu was anointed at Gods command to execute his judgement on Ahabs house 2 Kings 9.6 7. yea and temporally rewarded for it 2 Kings 10.30 yet it is here accounted murther to be avenged on his house because he did it not out of zeal for God but to get a Kingdome to himself and because which is an evidence of the former he did only so much as might serve his ends and establish him in the Kingdome For though he executed Gods quarrel on Ahab and his house and on Baals Priests and followers yet he clave to the Idolatry of the calves for securing his own interest 2 Kings 10.31 and so proved himself more careful of his own affaires and setling then of Religion 6. Men may prosper a while in a course against which the Lord hath a standing quarrel and will avenge it on their posterity For saith the Lord I will avenge the blood of Jezreel upon the house of Jehu though himself and his next successours were exempted for a time which as it may be dreadful to men who prosper in an ill way who may be made to rot above ground in plagues on their posterity So it may warne men not to follow the sins of their predecessors meerely because they prospered in their hand 7. However sinners may blesse themselves when judgements seem to be afar off yet they will at last draw near and any thing that is measured by time will soon come about For notwithstanding the promise given to Jehu and his posterity for some generations yet now it is Yet a little while and I will avenge the blood of Jezreel c. 8. As Kingdomes have their periods prefixed by God so there may be so much anger against a Nation evidenced in the smiting even of their wicked Magistrates and so great commotions in overturning of them and confusions following thereupon as may not only be a presage of the overthrow of a Kingdome but will give it such an irreparable stroak and so break the power thereof as it shall never recover especially continuing in the same sins Therefore is it subjoyned to this stroak on Jehu's house And I will cause to cease the Kingdome of the house of Israel for though it endured a while after yet this was a presage of it and they never recovered of that stroake but were broken by confusions and distractions till the forreigne enemie came upon them as is hinted at in the next verse and expressed more at length in their miserable condition 2 Kings 15. 9 As there is no power nor strength of a Kingdom able to resist God coming in anger So the Lords breaking of a Kingdomes power and exhausting it totally is a sad evidence of his displeasure and presage of further ruine Therefore is it added as a part of the stroak and the way how the Kingdome came to cease At that day I will break the bowe of Israel under the bowe much used among them and whereof Jehu made special use 2 Kings 9.24 comprehending all warlike power And that he will do this in the valley of Jezreel that is not so much by any battel there of which we read not elsewhere as that they should not be broken by any discomfiture on their borders which the Kingdome might repaire again but this decay should reach the very heart of their Countrey where their strength and royall Cities were and where they thought themselves secure and therefore were insolent in oppression and bloodshed and this exposed them to the calamities which followed Vers 6. And she conceived again and bare a daughter and God said unto him Call her name Lo-ruhamah for I will no more have mercy upon the house of Israel but I will utterly take them away The second childe is a daughter called Lo-ruhamah or not having obtained mercy This type is made use of as would appear to point at that period of their sins ripening for the stroak of a begun captivity by Tiglah-pileser King of Assyria of which see 2 Kings 15.29 The Lord declareth that this time should be a time of no mercy as the childes name signified because he would not adde any more as he had done formerly 2 Kings 14 25 26 27. to manifest his mercy toward them in their affliction but would make that captivity irrecoverable and a presage of the captivity of the whole Nation which shortly followed 2 Kings 17. and under which they are held to this day Doct. 1. Whatever be the Lords prerogative of free-grace in delivering when and whom he will and whatever be his pitie toward his own who cry to him under justly procured afflictions yet such as continue in sin after the Lord hath smitten them may expect that their calamities will not expiate their sin but that God will pursue them with stroake upon stroak Therefore albeit Israel was plagued and broken before yet since they continued in their defection from the true worship of God and from the house of David this ripens to a new birth of judgement She conceived again and bare c. 2. It is a sad judgement when the Lord not only weakens a people outwardly but takes away also manly spirits from them and they became like women either for doing or suffering So much may be imported by this type of a daughter that the estate of the people after the former stroake and at the coming on of this was quite broken and themselves effeminate so that they were content to take any tearmes of the Assyrians who molested them 2 Kings 15.19 which is called a light affliction in respect of this that followed Isa 9.1 and did quietly stoop under so many murthering Kings who did rise every one upon the ruines of another When men are in such a temper conscience will readily be trampled on through basenesse 3. It is a sad ingredient of an afflicted condition when Gods mercy and bowels of compassion are withheld from a people under it when they have no assurance of a roome in his heart and sympathy which is a faire advantage nor any effects thereof manifested in moderating or delivering from it Therefore saith he Call her name Lo-ruhamah for I will no more have mercy upon the house of Israel The sadnesse of this condition may be read in the Churches complaint Isa 63.15 and in Gods promise to his children Psal 89.30 31 32 33 34. 4. However the Lord do manifest much mercy toward a visible Church and she be ready to presume on that yet abuse of former mercy may bring the exercise of mercy toward a visible Church to a period For saith the Lord I will no more have mercy upon the house of Israel or adde no more to have mercy as of before and the sad evidence of this condition is that their former rods had not been blessed but their abuse thereof by their continuance in sin had drawn forth this new rod with this sad
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
only continue as they are but increase in prosperity issue and glory for a time For They were increased 2. As there is no outward mercy conferred on wicked or unrenewed men but they do make it a snare to draw them to sin and harden them in it So this abuse of Gods goodnesse doth aggravate sin exceedingly For it is a challenge that as they were increased so they sinned against me 3. Any glory or splendour which men abuse to harden themselves in sinne neglecting that which is their true honour will certainly end in ignominy and especially when Ministers glory of worldly state or riches as their chief excellency neglecting that true honour of being faithful in their station For therefore will I change their glory into shame Ver. 8. They eat up the sin of my people and they set their heart on their iniquity In the third branch of this Article they are accused of monstrous greed and luxury neglecting their duty They were so farre from deterring the people from sin or pointing out the true use and end of sacrifices when they came to offer for sinne that they minded nothing but to fatten themselves with the portion of the sacrifices which fell to them And therefore they were desirous and glad to have the people fall in many sins that so they might get many sacrifices whereof to share Whence learn 1. Albeit livelihood be due to faithful Ministers and they who serve at the Altar should live of the Altar yet it is the fearful sinne of Ministers when they minde only the benefit or profit of their calling neglecting the duty when they are so addicted to their belly as they can flatter or be silent from reproving sin so they may gaine and have to eat For this a challenge They eat up the sin or sacrifices for sin of my people called so as v. 6. and this is all they minde in that publick service The speech alludes to the Law which the Priests in Israel did imitate wherein the Priest got a portion of some sacrifices Numb 18.8 9 c. 2. It is yet a more fearful iniquity when such as would be accounted Ministers not only care not for the sins of the people committed to their charge but do desire and delight in it so it may tend to their gain and advantage For they set their heart on their iniquity or earnestly long to have them sinning that they may bring sacrifices to them In a word Covetousnesse is the bain and cut-throat of Religion and especially in Church-men and when they stand upon nothing but gain Ver. 9. And there shall be like people like Priest and I will punish them for their wayes and reward them their doings 10. For they shall eat and not have enough they shall commit whoredome and shall not increase because they have left off to take heed to the LORD Because of this the Lord threateneth 1. That both People and Priests should be punished alike according to their deserts v. 9. 2. That since they had contemned and sleighted God he would take away the blessing from their meat and deprive them of issue even although that beside their wives they should take concubines and whores that they might have many children v. 10. Whence learn 1. Evil Ministers are a chief cause of sin and misery upon the people they have charge of Therefore are the people threatened as being made obnoxious to wrath by the Priests carriage formerly mentioned And this is an addition to the Priests judgment that they draw so many with them into it 2. Albeit naughty Ministers be great plagues and snares to people yet that will not excuse a peoples sin nor exempt them from judgements Therefore are the people threatened also notwithstanding he challenged the Priests The sending of evil Ministers may be so much the fruit of peoples former sins and they may be so well satisfied with it Jer. 5.31 as may justly ripen them for a stroak 3. As Pastors and people are ordinarily like other in sin and mutuall plagues each to other so will they be joyned together in judgements For There shall be like people like Priests that is both involved in judgement though possibly in different measure according to the degree of their sin and none of them able to help or comfort another Isa 24.2 4. Albeit the Lord may spare for a time and seem to let things lie in confusion yet he hath a day of visitation wherein he will call men to an account and recompence them not according to their pretences but their reall deeds and practice and wherein as they regarded not his will in choosing their way so he will not ask their consent in returning a meet recompence of reward For I will punish or visite upon them for their wayes and reward them or returne unto them their doings 5. When men have made no conscience of sin so they might compasse these delights which they think will make them up yet it is easie for God to prove that the blessing of these delights are only in his hand and that men gain nothing by enjoying them but a sad disappointment of their expectation from them and an ill conscience beside For saith he explaining that generall of rewarding v. 9. they shall eat of these sacrifices which they so sinfully longed after and yet not having enough 6. As no means can prosper where God deserts and withdrawes his blessing so what a man prosecutes unlawfully he cannot look it should be blessed For They shall commit whoredome and shall not increase either they should not have issue for all that which was a curse especially among that people or they should not increase by their issue in regard they should be cut off by the sword 7. As the true cause of all mens debording is their not serious 〈…〉 â—he Majestie of God with whom they have to do that 〈…〉 consider how to serve and observe him as becomes 〈…〉 is he cares not for any external forme o◠〈…〉 â—cially he is provoked when men make 〈…〉 this 〈◊〉 For it is challenged as the cause and root of their miscarriage and of his judgements because they have left off to take heed to or observe the Lord or they have made apostasie from that temper that sometimes was among them Vers 11. Whoredome and wine and new wine take away the heart This general sentence subjoyned may be understood of the judgements to come upon them and that they shall meet with such stupidity under them as useth to attend these sinnes as indeed trouble will confound sinners especially such as have beene unfaithful and given to luxurie as these Priests and the people were But it seemes rather to be a general sentence pointing out the cause of all their miscarriage challenged both before and after and in particular of their neglecting God v. 13. to wit that their sensual pleasure and filthinesse had besotted them so that they waxed wanton and considered not what they did Whence
preserve a people from being utterly consumed is a great proof of Gods mercy and ought to be acknowledged as such For this is held out as a fruit of his kindled repentings I will not execute the fiercenesse of mine anger I will not return to destroy Ephraim c. See Lam. 3.22 That this may be well discerned 1. We would not only see what we suffer but consider what we deserve 2. We would take up the dreadfulnesse of the fiercenesse of anger against sin and how much mercy it speaks and how it proves him to be God that he doth set any bounds to it and that he doth not pursue with stroak after stroak till he cease to be but lets us subsist under our saddest condition 3. Though we be readily imbittered under present troubles and that we are not rid of them even by cutting off when there is no other present issue yet that is but our pride and our case would appear otherwise if we considered that preservation may portend much future good to be laid up for a people or for the Elect among them as the Lord here manifests afterward Doct. 5. It is the great mercy and advantage of the Lords sinful people that they have to do with God and not with man in their miscarriages For mans pity and mercy may be exhausted were it never so great but God is infinit pitiful and merciful men may for a time be so totally transported with anger as to do that which afterward they will repent of but he is the Lord not subject to such perturbations Man may change and his love turne into hatred He is the Lord and changeth not Man may think it dishonourable to agree with or spare an inferiour when he stoops not to him God is so far above the creature as he may when he will think him below his indignation and magnifie his mercy upon him and man in his executing justice is a creature and bound to a Law which he may not transgresse but God is Sovereigne and hath mercy on whom he will Upon these considerations it is that this is subjoyned as a reason of the promise and ground of their encouragement for I am God and not man 6. The Lords relation to and interest in a people may stand unaltered when yet he doth because of sin smite them with sore judgements drive them into exile and keep them long so under sad distresse For so is held out to Israel that notwithstanding all he was to do unto them yet he still is the Holy One of Israel or God of Israel in the midst of thee as to the standing of the Covenant-right to be manifested in due time Rom. 11.28 29. 7. God is so pure and holy that not only his anger against his people is without all mixture of any thing that may be an imputation to him but there shall be no cause of imputing to him any breach of promise however he afflict Therefore it is added the Holy One of Israel who can be charged with no blemish and who hath given his Holinesse as a pledge of the stability of his Covenant even when he afflicts most sharply Psal 89.35 Ver. 10. They shall walk after the LORD he shall roare like a lion when he shall roare then the children shall tremble from the West 11. They shall tremble as a bird out of Egypt and as a dove out of the land of Assyria and I will place them in their houses saith the LORD In the second promise the Lord undertakes further that not only he will not consume Israel under their troubles but that after their rejection and exile he will convert them to follow him that the Lord will declare himself so terrible as none shall dare to hinder their return and themselves shall tremble to resist the call of God bidding them return but shall go as affrighted sparrowes and doves from all the places where they are scattered And that God will place them not only in the Church but as would appear in their land and houses to serve him in peace And this is a promise to Ephraim or the ten Tribes v. 8 9. Doct. 1. The Lords preserving of his people how long soever rejected and scattered may at last end in much good to them as this promise to Israel subjoyned to the former doth teach 2. Conversion unto God is the dawning of this fair day and here his purpose of good begins openly to manifest it self toward these whom he hath long preserved For this is the first visible effect of his mercy toward Israel They shall walk after the LORD or be converted 3. Such as are truly converted will take God for a teacher to follow his directions and for their captain to be employed where-ever he commands in doing or suffering and he will be a guide and captaine to such For so is their conversion described They shall walk after the LORD 4. When a people turne to God and follow after him he will manifest himself terrible to all who would stand in the way of their felicity For he shall roare like a lion not only by the voice of the Gospel working upon Israels hearts but shall manifest himself to the terrour of the world who will be alarmed by the conversion of Israel and their appearing on the stage again 5. The dreadfulnesse of God ought to work even upon his converted people to affright them from neglecting duty and to make them tender-hearted before him For when he shall roare the children shall tremble from the West They shall tremble as a bird and as a dove that is the dreadfulnesse of God shall not only make them with reverence flee to him but shall make them afraid to sit Gods call inviting them to return as appears to their land whatever difficulty there be in the way 6. The Lord will not lose his scattered people and especially Israel but will seek them and finde them to do them good in whatsoever corner they are For from the West out of Egypt and out of the land of Assyria that is in all quarters he will finde and bring them to restore them 7. The Lord is sufficiently able to settle his people in their wonted enjoyments after long tossing and for this Gods undertaking and promising of it is ground of hope sufficient For I will place them in their houses saith the LORD Ver. 12. Ephraim compasseth me about with lies and the house of Israel with deceit but Judah yet ruleth with God and is faithful with the Saints In this Verse which agreeth best with the beginning of Chap. 12. we have the third part of the Chap. Wherein the Lord rejects Israels and their Rulers excuses whereby they thought to cover their faults in Religion and conversation These they made a pretence of before God that they might prevent plagues and they did cast them up to the Prophets when they threatned but the Lord declares them to be but false and deceitful pretences And to
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
should point out that as these waters flowed out from the Temple with the blood of the sacrifices So these Gospel-refreshments and graces do flow out unto the world from the death of Christ Which is a truth of it self that Christ is to be acknowledged for all of these whatever be said of the allusion Or it may be conceived thus that as of old the Doctrine of the Gospel conveighing these graces and refreshments came from Zion and Jerusalem Isa 2.3 so after the conversion of Israel and their becoming the house of the Lord these same refreshing waters should flow out again from them And this leads to the third thing to be explained which is the extent of this benefit that it shall flow out as a river to water not only Judea but the country about signifying that there should not only be abundance of saving doctrine and of graces and refreshments in the Church of Israel but that fountaine opened up among them should flow forth to other Nations to water them and make them fruitful And in particular the valley of Shittim is named which is a plaine in Moah Numb 25.1 Josh 2.1 which it seemes was barren and the waters thereof unwholesome by reason it lay so near the Dead-sea or lake of Sodome And yet it is promised that this fountain shall water it and make it fruitful See Ezek. 47.8 Doct. 1. Piety hath indeed the promises and is the shortest cut to do well every way and where the Lord cometh and is entertained in spiritual benefits he will give what is good in other things for converted Israel shall get an ample proof of what God is able to do in all ages if it were for his peoples good In that day the mountaines shall drop down new wine and the hills shall flow with milke and all the rivers of Judah shall flow with waters 2. It is the great fault even of the Lords people that their estimation of mercies decayeth because they are common and ordinary whereas Gods hand should be seen dispensing them in a peculiar way to them And to prevent their miscarriage he doth so order their outward mercies as his special providence may be seen in giving them Therefore doth he make promises concerning these temporal things that they may see more then others in his giving thereof to them And he did so order matters concerning their land as the having abundance of water which is a very common benefit among many others should be a special favour to them 3. When the Lord lets out much plenty to his Church there is great need of much of the grace of God and spiritual things of his Kingdome therewith to season and sanctifie the use thereof unto her Therefore is there a spiritual promise subjoyned to the former albeit it was said before they should be holy Without this prosperity is but a snare and it is an evidence of an ill condition when much plenty doth not put men to it to presse after the enjoyment of God and after grace so much the more 4. As the graces and blessings held out and conveighed by the Gospel are the great refreshment of the children of men and therefore compared to a fountain of waters which quencheth thirst and refresheth and watereth the earth So where they are once received they will never utterly decay and will still be refreshful and comfortable Therefore are they compared to a fountain coming forth or a spring which never runs dry and the waters thereof are still fresh 5. Spiritual Gospel-blessings are twice mercies when not only they refresh and do good to these who receive them but do make them instrumental to make the same spread to others for it is the advantage of this fountain that it shall come forth not only to water themselves but others 6. As at the first the riches of the Gospel flowed out from among the Jewes and by the Ministery of the Jewes to the Gentiles So again converted Israel will be made instrumental to propagate the Gospel and the Kingdom of Christ to other Nations For then a fountain shall come forth of the house of the Lord and shall water the valley of Shittim See Rom. 11.15 7. The Doctrine of the Gospel and the graces and refreshments communicated thereby are able to cure and recover them whose condition is most deadly and to make them fruitful who have been most barren And in particular converted Israel will be employed to bring in Nations to Christ who have layen still under the curse during the rime of the Gospels spreading among the Gentiles though possibly at the first going forth thereof many of them have heard somewhat of it So much seemeth to be signified by this fountaines watering even the valley of Shittim though it be probable that even then some will be left still in their former condition See Ezek. 47.8 Verse 19. Egypt shall be a desolation and Edom shall be a desolate wildernesse for the violence against the children of Judah because they have shed innocent blood in the land 20. But Iudah shall dwell for ever and Ierusalem from generation to generation The sixth promise is that their inveterate enemies such as Egypt and Edom had been of old shall be utterly destroyed because of the injuries done to them Whereas the Lord shall not only establish but continue them a Church to him from age to age after their conversion Whence learn 1. Inveterate enemies to the people of God and such as do cruelly oppresse them after the manner of Egypt of old and do prove false brethren to them as Edom did of old will certainly be destroyed and that utterly that so an end may be put to their opposition for Egypt shall be a desolation and Edom shall be a desolate wildernesse or made void of inhabitants This is oft repeated again and again that others who trace these steps may see their own danger before-hand and study to prevent it and to assure the godly that this is not a rash sentence but such as he will not recal it 2. A peoples opposition to the Church of God and their violence and cruelty toward them is a special controversie which God will prosecute for this sentence is given out for the violence against the children of Judah because they have shed blood c. 3. The Lords controversie against his people for sin because of which he lets enemies loose upon them doth not make the quarrel of enemies the more just nor doth his peoples blood which they shed cease to be innocent blood for all that and to cry for vengeance upon them For saith he they have shed innocent blood 4. If this that they have shed blood in their land be referred to Egypt and Edom that they were cruell to such Jewes as lived in exile among them It doth teach that mens cruelty is so much the more odious before God when it is exercised on these who are already broken with afflictions But it seemes rather to
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
with whom they have to do who cannot erre in what he saith and whose challenges and the effects thereof cannot be got shifted therefore it is added they know not to do right saith the Lord. 8. Oppression continued in is a great evidence of a people being under many spiritual plagues And particularly that they are voluntarily blinded and hardened through custome in sinne Therefore is this challenge not onely subjoyned to the former of oppressions and tumults to shew from whence these evils flowed but more expresly it is said They know not to do right who store up violence and robbery or goods purchased by that means 9. Much gaine and heaping up of wealth by oppression will not assoil the oppressour nor will mens great state and pomp warrant them to oppresse but will rather make their sin the more heinous considering how inconsistent in reason the one is with the other that they should be great men having enough and yet be endlesse in oppression and that their stately palaces should be filled and defiled with such ill purchase for it addes to the challenge that they store up robbery and violence and that in their palaces Verse 11. Therefore thus saith the Lord God An adversarie there shall be even round about the land and he shall bring down thy strength from thee and thy Palaces shall be spoiled Followeth the Lords sentence and threatning for these and other sins mentioned in the sentence it selfe The sentence hath four branches whereof the first in this v. is that the Lord will surround them and their land with enemies so that there shall be no way for them to escape and that neither their power nor their wealth should avail them but the enemy should bring down the one and spoil them of the other This adversarie round about the land is chiefly to be understood of the Assyrians who it seemes invaded them on all quarters and did break their power and take their wealth Yet it may be extended also to signifie that if any should escape their hands and flee they should finde enemies on all quarters of the Nations about them ready to intrap them Doct. 1. Whatever be the condition of impenitent enemies and oppressors yet God is sufficient and able to reach them and be about with them Therefore is this threatning against potent oppressors begun with Thus saith the Lord God 2. Men are bound to see more in Gods quarrel and oft-times another thing then what their enemies do pursue them for for the Assyrians undertook this war onely to punish Hosheas rebellion 2 Kings 17.4 but the Lord tells them that therefore because of their oppression and their idolatry of which afterward an adversarie shall be about the land 3. Albeit men think they have many shifts against a day of trouble Yet God can and when he is provoked will easily surround them so that they shall not escape trouble and make them finde few friends notwithstanding all their confederacies for an adversarie there shall be even round about the land 4 When God imployeth instruments of vengeance against his incorrigible people they will not onely be able to threaten them on every hand with trouble at distance but also to be successful in their enterprizes against them for the adversarie shall not onely be round about the land but shall come in upon them with successe to break and spoile them 5. A peoples power and strength or their wealth especially being ill purchased will not availe when God is angry but as strength will prove weak and be easily crushed so their ill purchased wealth will but contribute to make Gods vengeance on them conspicuous in taking it away it will make their lot under want more bitter then if they had never had wealth and it will leave the sting of an ill conscience behind it to imbitter their want for he shall bring down thy strength from thee or dispoile thee of power and lay thee low and thy Palaces where they heaped up wealth v. 10. shall be spoiled Verse 12. Thus saith the Lord As the shepherd taketh out of the mouth of the lion two legs or a piece of an ear so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed and in Damascus in a couch The second branch of the sentence is that few should escape in this judgement but as a lion having taken his prey doth eat till he be full and then go away and so the shepherd may recover a piece of an ear or two legs which he hath left So there should be a very few of them left who should hide themselves in Samaria lurking under or about beds As for that which followeth And in Damascus in a couch whether we understand it of the City of Damascus in Syria whither many should flee as to friends and where they should be sought out except such as escaped by lurking in couches after the land of Israel is subdued or of some street in Samaria called Damascus where men should lurke in or under couches or whether we take the word appellatively that they should lurke in Samaria in the corner of a bed and in the feet or corner of a couch whichsoever I say of these waies we understand it all comes to this that very few should escape who should lurke and hide themselves in holes and corners And as for the judgement which so few shall escape if we understand it of slaughter it must certainly be understood of the inhabitants of Samaria who it seems were generally cut off at the taking of the City for otherwise many went into captivity or it may be understood that of all the Nation of Israel very few escaped but either they fell by the sword or were carried into captivity Doct. 1. Gods judgements and such as he employes to execute them will be terrible and irresistible till he have done all his worke therefore it is declared that it shall fare with Israel as with a lamb in the mouth of a lion which no shepherd dare rescue but must be content to gather up what the lion leaveth as a witnesse that it is not lost through his default 2. Times of judgement upon a land will ordinarily be so universal as very few will escape but either by death or captivity or some other wayes they will drink of that cup therefore are they who escape compared to two legs or a piece of an ear 3. Such as in a time of a calamity do escape death or captivity may yet be put to many hard shifts in lurking to avoid them for they are taken out from this danger in the corner of a bed and in Damascus in a couch as is before explained So that they who in these times get their life for a prey should not also seek great things for themselves Jer. 45.4 5. Verse 13. Hear ye and testifie in the house of Jacob saith the Lord God the God of hosts 14. That in the day
that I shall visit the transsions of Israel upon him I will also visit the altars of Bethel and the horns of the altar shall be cut off and fall to the ground The third branch of the sentence the certainty whereof is intimate in a new Commission to publish it and wherein more of Gods quarrel is held forth is that when God comes to punish them for their other sins he will also take course with their idolatry at Bethel and that the horns of their altar there which they made in imitation of that in Judah Exod. 27.2 shall be broken down It appears that this was done by the Assyrians who defaced their altars and places of worship because their Religion did not agree with theirs though it was idolatrous also But it was Josiah who after that did quite demolish that altar 2. Kings 23.15 Doct. 1. Such as are to carry Gods minde unto his people have need frequently to rouze up themselves and to be rouzed up by God to take up his minde and authority in it therefore in the midst of his purpose is there a new charge given to Amos and the rest of the Prophets Hear ye saith the Lord God c. 2. When God is threatning a people and declaring the causes of his displeasure they have need to be stirred up again and again to hear for this charge to the Prophets is not onely for themselves but to shew to the people what they need also 3. When God is either chalenging or threatning it is needful to consider what his power is to avenge the fault he chalengeth and to execute what he threatens therefore is he designed in this the Lord God the God of hosts 4. What the Lord doth give his servants to hear and understand they are bound to communicate it and that so seriously as they give not occasion to hearers to slight it for hear ye and testifie in the house of Jacob saith he 5. Albeit men do place their confidence in their idolatrous and corrupt way of religion and worship as thinking thereby to escape the punishments deserved by their other sins yet this will deceive them and what was their confidence will prove a land destroying sin with and above the rest for in the day that I shall visit the transgressions of Israel upon him I will also visit the altars of Bethel as his great sin See Jer. 48.13 6. Idolatry once admitted is so hard to remove that it may continue till a period be put unto it by the utter ruine of a Nation for their altar of Bethel continueth till the Assyrians break them and it both 7. A people once addicted to idotatry are very averse and incapable of seeing either the evil of it or the danger that cometh by it therefore this challenge and sentence especially must be testified in the house of Jacob. 8. Such as will not put away idolatry nor destroy the monuments of it will finde that God will cause others though they were idolaters themselves do it upon their cost and expence for God sent the Assyrians upon them who made the hornes of the altar be cut off and fall to the ground though they had kept them up with great respect Verse 15. And I will smite the winter house with the summer house and the houses of ivory shall perish and the great houses shall have an end saith the Lord. The last branch of the sentence is that he will take course especially with the great ones and richer sort of people who had winter houses for repelling the cold and summer houses wherein they might get coole aire See Jer. 36.22 Judg. 3.20 These the Lord threatens to destroy and cast to the ground albeit for pleasure and pomp they had adorned them with Ivory and built them ample and large Whence learn 1. Such as tast most of prosperity in a wicked Nation may look for a peculiar stroak therefore is a particular sentence directed against such here 2. Mens pride and keeping up much state and pomp while they wallow in their sin will not hold off vengeance but is another cause of Gods controversie against them and as prodigality in apparrell so also mens sumptuousnesse in their habitations and dwellings may be a cause of Gods anger therefore will God testifie his displeasure against the winter house and the summer house the houses of ivory and great houses of such sinners 3. Mens pleasant and commodious habitations wherein they do not honour God will but help to augment their misery when God doth overturn them in his kindled displeasure for this shall be one part of their calamity that these their statly and pleasant habitations shall perish and have an end CHAP. IV. IN this chapter the Lord goeth on with the processe against Israel yet inviting them to repentance that they may prevent the small stroak and 1. He accuseth and sentenceth their great ones for their cruel oppression v. 1.2.3 2. He challengeth them for and giveth them up unto the idolatry of the calves in following whereof they were so obstinate v. 4.5 3. He challengeth them for incorrigiblnesse and impenitence under all the judgements that formerly had been sent to reclaim them v. 6. 11. Unto which he sub-joines a sentence of further judgements v. 12. which since they were not able to resist he exhorts them to prevent by repentance considering the advantage they had of a Covenant yet standing betwixt God and them v. 12. and considering what a Lord he was with whom they had to do v. 13. Verse 1. HEar this word ye kine of Bashan that are in the mountain of Samaria which oppresse the poor which crush the needy which say to their masters Bring and let us drink In this first article of accusation the Lord prosecuts that processe for cruel and covetous oppression which he had begun chap. 3.9 10. And in this v. he calls the Nobles and Judges of the chief City Samaria to hear what he had to say against them for their oppression and crushing of the poor and meaner sort and he laieth to their charge that they stirred up one another as they had power over the poor by being Creditors or Judges in their causes to poll them that so they might have among them wherewith to satisfie their lusts Or they being Judges did conspire with the Creditors and Masters of the poor to crush them providing they got a bribe wherewith to make merry He compareth them to kine of Bashan which was fit place for pasturage Num. 32.4 Deut. 32.14 because they were not onely fatted and made brutish and insolent by prosperity upon which grounds enemies are compared to bulls of Bashan Psal 22.12 but were also become effeminate thereby Doct. 1. Nobles Judges and great and potent men are ordinarily the ringleaders of all provocations in a land and such as God hath most to say against for these are understood by kine of Bashan that are in the mountain of Samaria and especially the Judges as
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
themselves And albeit it be mens great cruelty so to intreat an afflicted people yet the afflicted are bound to see Gods justice therein So much doth the first interpretation hold forth 2. As all men are bound reverently to adore and submit to God in his judgements and to silence all the swelling thoughts of their heart against his dealing or at least to smother them when they cannot suppresse them for so much doth this silence in general import See Lev. 10.3 Psal 39 9 So it is a sad case when the truly godly who are cordial sympathizers and earnest intercessours in the straits of a Nation are striken dumb in a day of calamity and do see so much provocation among a people and so much incorrigiblenesse under other means that they have nothing to say wherefore God should not take his rod in his hand for beside the general duty this is it which is here held forth in particular as an addition to Israels calamity that they should be smitten and the godly should have nothing to plead why it should not be so The prudent shall keep silence c. 3. Such as would walk aright under sad dispensations and judgements ought to be spiritually wise and prudent and ought to compare dispensations with provocations procuring the same for they are the prudent who keep silence and they consider that it is an evil time for which God sendeth these dispensations Verse 14. Seek good and not evil that ye may live and so the Lord the God of hosts shall be with you as he hath spoken The exhortation is the fourth time repeated and is partly explained and pressed by propounding encouragements v. 14 15. and partly pressed from the calamities that were approaching v. 16 17. In this v. the exhortation is explained that they should so seek him as to follow what is good and to renounce evil And unto this the former promise of life is sub-joined To which is further added by way of explication that whereas they now onely presumptuously dreamed and boasted of their enjoying Gods presence they should upon their sincere seeking of him finde it really true Whence learn 1. When the Lord is most sharply reproving and sadly threatning a people yet he would not have them thereby deterred from seeking to him Therefore to prevent this mistake he repeats the exhortation after the former challenges and threatnings 2. Men do need frequent up-stirring unto and informations concerning the right way of repentance and seeking of God as being unwilling and very ignorant and ready to run wrong or please themselves on sleight grounds in that matter Therefore is the exhortation again inculcate and explained 3. Men in seeking God should follow that which is really good and not what seems to be so onely And they who seek God sincerely do not onely offer service and homage to God but are seeking their own reall good Therefore is seeking of God explained to be seek good 4. Albeit it be an evidence of mens enjoying reall good when they sincerely seek God And albeit there be much good daily conferred on them who are seeking him Yet the sincere seeker of God will see his wants most and be set on work to pursue after what is good and these who are sincerely pursueing are accepted in Gods sight Therefore are true penitents described that they seek good rather then by their enjoyments 5. Men must not lay their account to seek after good retaining their former evils But they who would approve themselves must abandon them that they may enjoy good Yea their former fervour in following thereof must be employed in seeking good and must be a spur in their sides not to be remisse and coldrife in their duty Therefore it is Subjoyned seek good and not evil 6. Let men reproach God and his waies as they please yet it is a certain truth that God delights to do good unto his people and that none shall seek him in vain For his word is again given that seeking tends to this that ye may live Wherein not onely the certainty of their liveing is held forth but his delight and desire that they should live and therefore he exhorts them to seek that so they may take the way to life and get it seek good that ye may live see Ezek. 18.29 30 31 32. 7. Albeit convinced sinners ought to make use of the Law as well as the Gospel and albeit their discouragement and unbeliefe being convinced may for a time put them to some diligence and pains Yet neither will they be able to persevere in such a course nor will it worke an effectual and through change unlesse the Gospel and encouragement by faith be made use of and eyed likewise Therefore also doth he propound Gospel encouragements and comforts as a special means of making the exhortation effectual seek good that ye may live c. 8 The Lords presence in favour and mercy is the sweet comfort and rich upmaking of a people and the special and cheife cause of their happy life And no wonder he being the Lord whose being is of himselfe and needs nothing of them and can give a being unto any encouragement and by his word can create it of nothing when they need it and being the Lord of hosts whose power is able to protect them and raise instuments and meanes of help unto them Therefore it is added as their special encouragement an explication of that promise of life So the Lord the Lord of hosts shall be with you 9. Albeit the members of a visible Church will not be put from a conceit of Gods favour and presence with them what ever their way be Yet they are but deluded and do onely dreame of it while they continue in sin and do not sincerely seek him for it is imported they have spoken much of his presence but groundlesly so long as they did not seek good and not evil 10. It is a special encouragement to seek God sincerely that whatsoever men conceit of Gods favour and their own happinesse while yet they are in a wicked way will prove all really true if they will take the right way of seeking God for so is expresly held out for their encouragement seek good c. And so the Lord the God of hosts shall be with you as ye have spoken 11. Whatever men may boast of Gods favour and their hope to attain salvation as their great happinesse yet they declare themselves liars and proclame their contempt thereof when they will not so much as follow the sure way to attain that which they pretend so much to esteeme Therefore also doth he urge their presumptuous delusions against them as pleading for what he presseth that they should take the right way to attain what they pretend to account so much of Vers 15. Hate the evil and love the good and establish judgement in the gate it may be that the Lord God of Hosts will be gracious unto the remnant of
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.
beds of ivory and eat and drink well c. Not that it is simply unlawful for great men to lie better and feed on better things then others but that beside the unseasonablnesse thereof of which afterward they exercised all their care about these things were excessive and superfluous in them and rested thereon and glutted themselves therewith And if this be a sin in those that are at ease much more in them who are in distresse Isa 22.12 13. 2. Men have need to watch over their wayes even in meanest things and to take heed lest in their very beds houshold furniture meat and drink and dressing of their bodies and the like they be drawing a wo upon themselves for in all these the Lord hath a quarrel against these secure sinners 3. Ministers lawfully may yea and in duty should be particular in condemning sins and lay before men their failings in beds table apparrel for so doth Amos here in the Lords name 4. As men may lead a merry life who yet have no cause of joy so however secure sinners who chuse such mirth for their portion and shelter against all stormes do keep themselves throng with it lest an evil conscience flee out upon them yet all this their joy doth but adde fuel to the fire and contribute to make the wo the sadder for so much may we learn from their chaunting to the sound of the viol or joyning their voice with the instrument and inventing instruments of musick whereby musick is not condemned but they are condemned who please themselves with it and fed their security thereby little minding their duty or that which would be matter of true peace and joy unto them 5. It is an aggravation of the sin of wicked men when they abuse the example of Saints to sin either when they stumble on their infirmities or do pretend to imitate their good actions in their ill courses and abuse that which they enjoyed well for this adds to their sin that they alleadged they did this like David who was a great lover and Master of musick but he spent all his care that way in setting forth Gods praise whereas they onely made use of it for carnal pleasure 6. Afflictions are sent upon some people and not upon others or on some part and persons of a Nation and not upon others not onely for their own correcttion and exercise who are afflicted but to try the sympathie of others and to see what use they will make of it for Josephs affliction or the breach made upon him tried these Grandees 7. As much sensual pleasure doth besot men and deprive them of all sense of the afflictions of others and sympathie with them for here the one followeth on the other So whatever may be pleaded for the pomp and state and pleasures of great men yet it cannot but be sinful in a time of affliction and when it deprives them of all sympathie and fellow feeling and they make themselves a good life when others are undone For it is the challenge that they do all these things but they are not grieved for the affliction of Joseph Verse 7. Therefore now shall they go captive with the first that go captive and the banquet of them that stretched themselves shall be removed Followeth the Lords sentence for these sins and an explication of that wo v. 1. in several branches And first He threatens that they shall be first and chief among these who shall go into captivity whereby he will put an end to their luxurious feasting Whence learn 1. The luxury of great and rich men doth import such a distemper among a people as will draw on speedy captivity upon them for now captivity is to be the lot of all as well as of them 2. Such as are most secure when the Lord makes a breach by trouble and do think themselves furthest from it may taste first of it for they shall go captive with the first that go captive to wit of the inhabitants of these Cities for otherwise the country was spoiled and many of them captivated before Or it may be read they shall go captive in the head of them that go captive that is they shall be ring-leaders and noted and eminent sufferers in this misery as before they were eminent in place and chief in following sinful pleasures Yea in Judah we finde they suffered before the poorer sort 2 Kings 24.12 13. and more then they 2. Kings 25.18 19 20 21. 3. Luxury and wanton sensuality and superfluity will be made to cease and if nothing else will do it God can make captivity effect it Therefore it is sub-joined and the banquet of them that stretched themselves or abounded with superfluities shall be removed The word rendered banquet signifieth mourning or a mourning feast as it is translated Jer. 16.5 in the text and margent to intimate that their feasting should in the issue prove sad and mournful as their mourning feasts were 4. God abhorreth sensuality for this among other causes that it exhausteth men with providing needlesse superfluities whereas nature is content with a little and it mispends their time and makes them unable for a calling for so is held out here they as the word will beare abounded with superfluity in their banquets and they did eat and drink and then stretched themselves on beds when they were full as being meet for no employment Verse 8. The Lord God hath sworn by himself saith the Lord the God of hosts I abhor the excellency of Jacob and hate his palaces therefore will I deliver up the city with all that is therein Secondly which cleareth how their captivity shall come to passe He threatens to deliver up their City or the chief City of every one of these Kingdomes with all the people and wealth thereof into the enemies hands And this is confirmed by the oath of God who is omnipotent and who also which is another confirmation declareth that their priviledges and excellencies wherein they trusted and gloried were hateful to him and therefore to be taken from them Doct. 1. Sensuality in men produceth great stupidity that they will not beleive God when he threatens Therefore must he swear and give an oath to end that controversie 2. Whatever be the secure thoughts of sinners yet it is his irrevocable sentence to punish these who continue impenitent in luxurious courses and he is able to execute it for the Lord God hath sworn by himself or by his life or soul that he will do this He not onely swears by himself because there is not a greater But this oath imports further that men may swear in a sudden passion and change again but he is Jehovah and unchangable Men may swear to be avenged yet they may die and their thoughts perish but he liveth to see his will done and giveth his life for assurance of it and men may swear to be avenged and yet want power but he is the Lord God and again the Lord the
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