One Hundred Select Sermons, Old Testament · Sermon 50
SERMON L.
AMOS 5.18.
Woe unto you that deſire the day of the Lord: To what end is it for you? The day of the Lord is darkneſs, and not light.
It is the manner and practice of carnal and preſumptuous perſons, either to expect an abſolute freedom and exemption from the judgments of God for coming upon them; or elſe at least very much to mitigate and extenuate thoſe judgments to themſelves, for their ſuffering of them: That is, either to nullify the day of the Lord, in hope to eſcape it; or elſe to mollify the day of the Lord, in hope to endure it. Now accordingly does there a double work lye upon the Servants of God, the Prophets and Ministers of the Church, in the courſe of their Miniſtry, in order to the ſuppreſſing and ſubduing of this preſumption in them. The one is, to declare the certainty of this day, as unavoidable. And the other is, to declare the miſery of this day, as unſupportable. The former was that which we have had exhibited to us the last day, out of theſe words of the Apoſtle Paul to the Theſſalonians: When they ſhall ſay peace and ſafety, then ſudden deſtruction comes upon them as travail, &c. and they ſhall not eſcape it. There we have the day of the Lord in its certainty, and unavoidableneſs. The latter is that which we have now before us at this preſent time, in the words of the Prophet Amos to the people of Iſrael: Woe unto you that deſire the day of the Lord: To what end is it for you? The day of the Lord is darkneſs, and not light. And here now we have the day of the Lord in its ſeverity and unſupportableneſs.
IN the Text it ſelf there are three general Parts conſiderable. Firſt, an awakening Commination: Woe unto you that deſire the day of the Lord. Secondly, a convincing Expoſtulation: To what end is it for you? Thirdly, an expreſs Concluſion, or Determination: The day of the Lord is darkneſs, and not light.
We begin with the firſt of theſe Parts, viz. The Commination, in theſe words; Woe unto you, &c. In which paſſage there are two terms to be explain'd by us. Firſt, what is here meant by the day of the Lord. Secondly, what is here meant by the deſiring of this day of the Lord, which is here cenſured and threaten'd in this people.
For the former, the day of the Lord; Jom Jehovah: it may be here reduced to a threefold explication: Firſt, to the day of death, or perſonal diſsolution. Secondly, to the day of captivity, or National diſsolution. Thirdly, to the day of Judgment, or general Account: Each of theſe are the day of the Lord; and may promiſcuouſly one with the other be underſtood of us here in this Scripture.
Now Secondly, for the other term, which is the deſiring of this day, and as it is here cenſured and threaten'd in this people: this, it may be taken three manner of ways. Firſt, for their deſiring of it raſhly, becauſe they did not conſider it. Secondly, for their deſiring it ſcoffingly, becauſe they did not believe it. Thirdly, for their deſiring it deſperately, becauſe they did not fear it. All theſe kinds of deſire, in reference to this day of the Lord, in either of the fore-mentioned conſiderations, are here condemned in them.
Firſt; Woe unto you that deſire the day of the Lord, that is, that deſire it raſhly, and fooliſhly, becauſe ye do not conſider it. Such deſires as theſe, of this day, there are ſometimes to be found in the world; whether in reference to death, and judgment; or in reference to common, and publick calamity. Firſt, take it in reference to death, and judgment. There are divers perſons ſometimes, which we meet withal, who do ſeem very much to deſire the day of the Lord in this ſenſe, though, in the mean time, if they duly conſider it, they have little cauſe or ground to do ſo. Such as Job ſometimes ſpeaks of, that long for death whiles it cometh not, and dig for as more than for hid treaſures: which rejoyce exceedingly, and are glad when they can find the grave, Job 3.21, 22. Indeed there is a deſire of ſuch a day as this; which, in the right conſtitution of it, is very noble, and commendable, and is ſometimes made the character of the true ſervants of God, to breathe after death, and departure out of the world; and to wait, and long for the coming of Chriſt to Judgment. Thus old Simeon, when he had ſeen Chriſt come in the fleſh, and now had him in his arms, he ſings his nunc dimittas; Lord, now letteſt thou thy ſervant depart in peace, for mine eyes have ſeen thy Salvation, Luke 2.29, 30. And St. Paul, he deſired to depart, and to be with Chriſt, as in it ſelf much better than to abide here in the fleſh, Phil. 1.23. And the Prophet Elijah, (as ſome interpret it, out of an holy zeal) he cryes out; It is enough, now, Lord, take away my life firſt; for I am not better than my Fathers, 1 King. 19.4. Thus have the ſervants of God ſometimes deſired the day of the Lord, as it concerned their own death, and diſſolution: And this deſire of theirs has been looked upon as very warrantable and commendable in them.
So likewiſe, as it has concerned the laſt and general day of account, they have deſired this day of the Lord alſo: And it hath been remarkable in them ſo to do. Look as it was the character of the Servants of God, in the days before Chriſt, to deſire, and wait for his firſt coming, his coming in the fleſh: Therefore Abraham is ſaid to have ſeen his day, and to have rejoyced; and Simeon, before-mentioned, to have waited for the conſolation of Iſrael: So it is alſo now the character of God's ſervants in theſe days ſince Chriſt, to deſire and wait for his ſecond coming, his coming to Judgment. Theſe are compared to faithful Servants, that wait for the coming of their Maſter, and that with deſire. Thus, Rev. 22.17. The Spirit and the Bride ſay, come; come Lord Jeſus, come quickly. And the ſouls under the Altar, they haſten his coming alſo: Rev. 6.10. How long; O Lord, holy and true, dost thou not judg and avenge our blood on them that dwell upon the earth, Rev. 6.10. So St. Paul tells us, that Chriſt will give a Crown of righteouſneſs to him; and not unto him only, but alſo to all them that love (and deſire) his appearing, 2 Tim. 4.8. So that, it ſeems, ſuch perſons as theſe are, there have ſometimes been, and are ſtill, in the world, which do deſire this day of the Lord; and that, as having no woe belonging to them neither for ſo doing, but rather the contrary; which have not been threaten'd, but rather encouraged for ſuch deſires as have been in them to this purpoſe. But yet theſe here in the Text, they have a woe denoune'd againſt them for their deſire of the day of the Lord; and ſo have many others beſides; as thoſe who deſire it raſhly, and fooliſhly, as not conſidering for what end they do ſo.
We may reduce it (for methods ſake) to three Heads. Firſt, from diſcontentedneſs in their own condition. Secondly, from preſumption of their own innocency. Thirdly, from ignorance, or miſapprehenſion of the nature of the thing it ſelf. Theſe people here in the Text, they ſeemed to deſire the day of the Lord thus, and ſo are condemn'd and declared againſt for their deſiring of it, as that which is unwarrantable and unjuſtifiable for any to do ſo.
Firſt; They deſired the day of the Lord, that is, the day either of death, or judgment; and, in particular, of their own perſonal and preſent departure, out of a principle of diſcontentedneſs in their own conditions. Becauſe they had not all things to their mind, and juſt as they would have, therefore (forſooth) they would preſently be gone, and leave the world: they wiſh for death, and departure hence, out of a ſpirit of impatience. Thus it hath been ſometimes even with ſome of God's Servants themſelves, when he has left them to themſelves: ſuch fits of diſtemper as theſe, have now and then diſcovered themſelves in them. Thus ſome have ſuſpected it of Elijah, in the place before alledged; when he prayed to God to take him out of this preſent life, it was, out of the rediouſneſs which he did conceive from Ahab and Jezebel's perſecutions. So Job, though at other times noted for his admirable patience, yet, for the time, he was ſurprized with this diſtemper. Chap. 6.8, 9. Oh that I might have my requeſt, and that God would grant me the thing that I long for; even that it would pleaſe God to deſtroy me, that he would let looſe his hand, and cut me off. And ſo the Prophet Jonah, because his meſſage was croſt, which he had delivered concerning Nineveh, therefore he deſires to live no longer in the world: Therefore now, O Lord, (ſays he) I beſeech thee take away my life from me, for it is better for me than to live, in Jonah. 4.3. In others, of worſe principles, it is commonly more frequent, and ordinary; but it is ſuch as is very grievous, and dangerous in them. Thoſe that with for death lightly, and raſhly, and diſcontentedly, they know not what they wiſh for, as having not leiſure to recollect themſelves. To wiſh for it, as an opportunity of nearer, and fuller, and cloſer communion with Chriſt, and enjoyment of him, as a ceſſation and period to ſin, as an exemption from temptation; this is very good, and praiſe worthy, and ſuch as the Scripture leads us unto: But to wiſh for it out of murmuring, and impatience, and diſcontent, it is no way allowable; eſpecially according to the circumſtances which ſuch perſons may poſſibly be in; which is, of ſtrangeneſs, and unacquaintedneſs with God, and unpreparedneſs for another world. Oh! it is a mad thing indeed, to deſire death in ſuch a caſe as this is, let their condition here in the world be otherwiſe never ſo lamentable; becauſe that then they do change but out of one bad condition into another: yea, out of a leſs evil, into a greater; as it follows after, in the next verſe to the Text. As if a man did flee from a Lion, and a Bear met him; or went into the houſe, and leaned his hand upon the wall, and a Serpent bit him: ſuch is the fruit of ſuch deſires as theſe. And that's one expreſſion of this raſh and unadviſed deſiring of the day of the Lord, in thoſe who do ſo deſire it, as proceeding from a principle of diſcontentedneſs in their own condition.
Secondly; from a principle of preſumption of their own innocence. This is that which hypocrites ſometimes do. They ſeem to deſire the day of the Lord, as if they were ready, in a manner, to try it out with the Lord, and to juſtify themſelves at his Tribunal. There are ſome perſons that are ſo full of carnal confidence, and conceited of their own righteouſneſs, as that they dare even to plead and contend with God himſelf, and think to do well enough with him. Such an one as this, was that young man in the Goſpel; that ſaid he had kept all God's Commandments from his youth upward; and ſuch an one alſo was the Phariſee, that thanked God he was not like other men. And ſuch alſo were the people of the Jews, that ſtood upon their own righteouſneſs. Now ſuch as theſe might well have a woe to be denounc'd againſt them: Woe unto him that ſtrives with his maker, as the Prophet Iſaiah ſometimes expreſſes it. It was that which Job in all his innocency durſt not do, as himſelf profeſſes. Job. 9.15. Whom, though I were righteous, yet would I not anſwer, but would make ſupplication to my Judge. This is that which theſe conſiderate perſons will not vouchſafe to do, but rather think to carry it out by the ſtrength of their own deſerts, as having nothing which might be charged upon them.
Thirdly; From a principle of ignorance of the nature of the thing it ſelf. They know not what death is, in the properties and conſequences of it: nor they know not what judgment is, in the ſtrictneſs and ſeverity of it. And therefore it is that at a diſtance they think favourably both of the one and the other, and ſeem as if they were deſirous of them; Which is a very ſad caſe to be ſo. Thus do they deſire the day of the Lord, without underſtanding either the day of death, or, general or particular judgment.
Again further; Take this day of the Lord in the other ſenſe; for the day of captivity, and National deſolation; as it may be alſo taken. And ſo there is a woe likewiſe belonging to thoſe which do deſire it, or at leaſt, which ſo carry themſelves, as if they were little affected with it. Thus it was with ſome of the Jews at this preſent time; they were ſo far from being humbled under the predictions and prognoſtications of this condition which was threaten'd to them, as that they were, in a manner, at a point about it, and did in ſome ſort wiſh for it: ſo it happens to be ſometimes with divers others of the like temper and diſpoſition with them. They do ſometimes, according to the diſcontents which may be upon them, wiſh for war, and wiſh for calamity, and wiſh for confuſion it ſelf, as conceiving that ſuch extremities may be ſome kind of help, and relief unto them. But alas, they do not know what they wiſh for, in ſo wiſhing: Such deſires as theſe are raſh, and unadviſed in them, and have a woe attending upon them, as it is here expreſt. It is not ſafe to give way, but to the firſt beginning and entring of Judgment, becauſe we know not where they will ſtop, or ſtay, when we once dye. I have not deſired the woful day: thou knoweſt it, as Jeremy ſpeaks in another caſe: So it concerns all perſons, in this caſe, to be able to ſay, in this particular; Woe unto you that deſire the day of the Lord, that is, that deſire it raſhly, or fooliſhly; becauſe ye do not conſider it, or attend to the circumſtances of it. That's the firſt explication.
Secondly, Wo unto you that deſire the day of the Lord, that is, that deſire it ſcoffingly and ſcornfully, becauſe ye do not believe it. This is another ſenſe which may be founded upon this expreſſion. Deſiring it in their mouthes, but not in their hearts; and ſo deſiring that it might come, as yet thinking it would not come; and therefore mocking at the coming of it. Such perſons as theſe, there are alſo ſometimes in the world; the Prophet Eſay makes mention of them to us, Iſa. 5.19. They ſay, Let him make ſpeed, and haſten his work, that we may ſee it, and let the counſel of the holy One of Iſrael draw nigh and come, that we may know it. Therefore as they laugh at the Day of the Lord, ſo accordingly they laugh at the Word of the Lord, and his Meſſage concerning that day; as the Prophet Jeremy has it in Jer. 17.15. Behold they ſay unto me, Where is the word of the Lord? let it come now. That is, Where is that which the Word of the Lord has ſo much threatned and ſpoken of, as that which ſhall come to paſs. Not onelyonly ſcoffing at Judgment it ſelf, but likewiſe at all the fore-runnings and monitions of it. This is an high piece of wickedneſs and impiety indeed; yet ſuch as the ſons of men are now and then ſubject unto. Where they have not ſo much grace as to avoid Judgment, they have at leaſt ſo much vileneſs as to deſpiſe it, and to make a mock and deriſion of it, and of thoſe that proclaim it. They deſire it wantonly, and they deſire ſawcily, and they deſire it perverſly, as it ſeems here to be intended.
Well, but what's the lot and condition of ſuch kind of Perſons? Here's a Woe denounced againſt them, as ſignifying them to be miſerable creatures, and ſuch as are moſt deeply involv'd in Gods judgments of any others beſides. Thoſe who to the reſt of their wickedneſs add this of ſcoffing at Gods judgments, either in this world, or that which is to come, they are ſuch as are expoſed to the greateſt tuine and deſtruction that can be; and whomſoever God ſpares elſe, he will be ſure not to ſpare them. Now therefore be not Mockers, lest your bands be made ſtrong, ſays he, Iſa. 28.22. Surely he ſcorneth ſcorners, Prov. 3.34. And thoſe that deſpiſe him ſhall be lightly eſteemed, 2 Sam. 2.30. God will judge them though they ſcorn him, and he will judge them becauſe they ſcorn him; their ſcorning it ſhall promote their condemnation, and haſten that really, which they deſire ſhould be haſtned feignedly.
We ſee here, there is nothing which the nature of man does commonly more abominate than contempt; and how can we think then, that the Lord himſelf will put it up? How will he endure to be contemned, either in himſelf, or elſe in his Servants, and not rather pour forth the fierceſt of his wrath upon ſuch kind of perſons? As he threatens there in that place, Prov. 1.24, 25, 26. Becauſe I have called, and ye have refuſed, I have ſtretched out mine hand, and no man regarded. But ye have ſet at nought all my counſel, and would none of my reproof. I will alſo laugh at your calamity, I will mock when your fear cometh. As wicked men mock at Gods threatnings, ſo he alſo mocks at their puniſhments; and as they laugh at his intimations, ſo he laughs at their deſtruction. He that ſits in heaven ſhall laugh, the Lord ſhall have them in deriſion, Pſal. 2.4. The Lord ſhall laugh at them, becauſe he ſees their day is coming, Pſal. 37. 13. Be not deceived, (ſays the Apoſtle) God is not mocked: for whatſoever a man ſoweth, that ſhall he alſo reap, Gal. 6.7. foreign, not ſneered at, as the word properly ſignifies; it is an expreſſion of ſcorn, which cannot be faſtned upon God; He is not mocked, that is, he is not mock'd effectually; nor he is not mocked, that is, he is not mock'd ſecurely; mock'd he is in regard of mens endeavour, he is mock'd on their part; but he is not mock'd on his own part, and in regard of the thing it ſelf: Thoſe that mock him, they do not eſcape or go away with their mockery of him.
This is a point which falls heavy upon the times in which we live, from the great guilt which is in them in this particular; in that there are ſo many people that make a ſcoff of the moſt ſerious things that are in the world; that make no other uſe of the Word of the Lord, than to deſpiſe it, not of the Judgment of the Lord, than to deny it; nor of the day of the Lord, than to deride it, and to ſcoff at it: which ſeem, with theſe people here in the Text, to deſire indeed the day of the Lord, but with a tang of Atheiſm and Profaneneſs, putting it far from them, at ſuch time as they draw it near unto them; drawing it near with their lips, when-as their hearts in the mean time are far enough from it; or rather drawing up the lip againſt it, in a kind of ſcorn and deteſtation of it. Well, let all ſuch as theſe look to it in time, leſt they haſten Gods judgments upon themſelves a great deal ſooner than themſelves are aware of, which ſuch courſes as theſe do tend to. And that's now the ſecond explication of the paſſage here before us, Wo unto you that deſire the day of the Lord; that is, that deſire it ſcoffingly, becauſe ye do not believe it.
Thirdly, Wo unto you that deſire the day of the Lord; that is, that deſire it deſperately, becauſe ye do not fear it. And here now the word deſire is to be taken in a qualified ſenſe, and not ſo much actively as paſſively: Ye deſire the day of the Lord; that is, ye care not though that day ſhould be; not that they did abſolutely wiſh for it, but out of an hardned, and obdurate, and deſperate ſpirit which was in them, they did not matter it though it were, but were content to run the hazard of it. This is another ſenſe which we may likewiſe put upon this preſent expreſſion. There are ſome people, who are ſo far addicted and given up to their luſts, which do poſſeſs them, and prevail upon them, eſpecially ſome kinds of them above the reſt; as Voluptuouſneſs, and Senſuality, and Intemperance, and love of the World; that for the injoyment of them, they care not what becomes of themſelves, but are content to venture even the loſs of their Souls for ever; which defie the judgments of God, ſhoot up arrows of provocation againſt Heaven, ſell themſelves to do wickedly, commit all uncleanneſs with greedineſs, and reſolve to do whatever they have a mind to, in deſpight of Hell it ſelf, yea, even of God himſelf, who threatens them with it; which cry God damn them, and let him do ſo, it is all one to them. Theſe are ſad and lamentable creatures, as any alive; monſters rather than men: yet ſuch as this latter age of the world hath more eſpecially brought forth, which accordingly may be taken notice of by us.
This woe here in the Text, it reaches ſuch as theſe eſpecially, in the fulleſt latitude and extent of it; being ſuch, as of all others, are moſt irrecoverable; inaſmuch as they caſt away the means of recovery from them, and chooſe death rather than life, to be adminiſtred unto them. Such as theſe, they are in the neareſt condition even to the Devils themſelves, and are in a manner even in Hell it ſelf before their time, from the beginnings and initiations of it. And thus we have had the threefold explication of this preſent expreſſion; and a threefold wo which is here denounc'd againſt three ſorts of perſons: Wo, wo, wo to ſuch inhabitants of the earth: To thoſe that deſire the day of the Lord raſhly, becauſe they do not conſider it: And to thoſe that deſire the day of the Lord ſcoffingly, becauſe they do not believe it: And to thoſe that deſire the day of the Lord deſperately, becauſe they do not fear it. To thoſe which deſire it either in jeſt, or deſire it in earneſt; which deſire it in jeſt, becauſe they miſtruſt it; and which deſire it in earneſt, becauſe they miſtake it. And ſo now I have done with the Firſt General Part of the Text; which is, the awaking Commination, in theſe words; Wo unto you that, &c.
The Second is, the convincing Expoſtulation, in theſe, To what end is it for you? Lamah-zeh lakem.] Ad quid hoc verbis? And there are two things eſpecially here in this: Firſt, here's a calling of them to an account for their deſire; What end have you for it? Secondly, it is a diſcovering to them the fruitleſneſs of their deſire; What good have you by it? The former, in the notion of an Expostulation: The latter, of a Conviction.
Firſt; To look upon it in the former notion; and that is, by way of Expoſtulation: What end have you for it, or in it? namely, in this deſire of yours for the coming of the day of the Lord. The Prophet Amos here calls them to an account for this deſire which was in them. From whence there's this general truth to be obſerved by us: That our deſires ſhould be ſtill ſuch as are rational, and well-grounded in us. Thoſe that deſire any thing, they ſhould know for what end they deſire it, or elſe it ſhould not be deſired by them. To what end is it for you? ſays the Lord here to this people; namely, when he ſpeaks here of ſomething which was deſired by them.
The reaſon of it is this; Becauſe we are rational our ſelves, at leaſt in our principles; we are ſo, as men; but we … …o more eſpecially as Chriſtians; and therefore ſhould every thing be rational that comes from us. Looſe and unreaſonable deſires, do not become reaſonable creatures. Thoſe who have light in their underſtandings by nature, and this alſo elevated, and enlarged by Grace; for the guiding and directing of them, they ſhould be very much ordered and regulated in this particular.
Therefore let us, by the way, learn from hence a good rule for our practice to this purpoſe. We may not think that we may deſire what we pleaſe, indefinitely, or without any reſtraint, that quicquid libet, licet; that whatever we have a mind to, it may be purſued by us; no: but we muſt rather firſt ſee what ground and reaſon we have in us for ſuch deſires, and reſtrain and bound our ſelves by ſuch arguments and conſiderations as theſe. In all inordinacy of appetite or deſires which riſes up in us, put to our ſelves this queſtion, which the Prophet Amos puts to this people: To what end is it for you to deſire it? And this will be an happy means for the ordering and regulating of it. Our deſires, and affections, and inclinations, they are ſuch things as for which we are accountable both to God, and our ſelves. So much for that, as this paſſage carries in it the force of an Expoſtulation: To what end is it for you? i.e. To what end is this deſire for you?
The Second is, as it has the force of a Conviction: To what end is it for you? that is, To what end is this day for you, which you ſeem to deſire? There's no good or advantage at all which can come to ſuch as you by it; by laying an emphaſis eſpecially upon the perſons. And ſo there's this in it: That the day of the Lord, however it may prove to others, yet it is no way deſirable of wicked and ungodly people, and ſuch perſons as live in their ſins. For you (ſays the Prophet) that walk in ways of ſinfulneſs, and oppoſition, and rebellion againſt God: for you to deſire that day, wherein he will call all men to account for that which hath been done by them here: The day of Judgment, and the ſecond coming of Chriſt; it is very ſad and ridiculous in you.
This will the better appear unto us, by conſidering what thoſe things are, which do eſpecially make this day deſirable of thoſe who do rationally deſire it; the Saints and Servants of God. We may reduce them to three Heads: Firſt, as it is a day of Abſolution. Secondly, as it is a day of Redemption. And Thirdly, as it is a day of Salvation: for each of theſe it is to all good Chriſtians, and Believers.
Firſt; It is a day of Abſolution, wherein they ſhall be quitted and diſcharged of any thing which ſhall be laid againſt them. Chriſt, who is their Judge, ſhall be alſo their Advocate, and plead their cauſe for them, and paſs a ſentence of diſcharge upon them: Who ſhall lay any thing to the charge of God's elect in that day? This now makes it ery deſirable to thoſe who have an intereſt in it. But wicked people have not this intereſt, it belongs not to them. They have no ſhare in pardon, or abſolution; and conſequently, have no ground to wiſh for that day, when abſolution ſhall be granted, which themſelves have no ſhare or intereſt in. No more than Malefactors have cauſe to wiſh for the day of Aſſizes, and the coming of the Judge to ſit upon them; which being duly conſidered, makes nothing at all indeed for them.
Secondly; As it is a day of Redemption, it is to God's children deſirable ſo: and they are call'd upon in that reſpect to deſire it. Luke 21.28. Lift up your heads, for your redemption draweth nigh. The day of the Lord is ſuch a day as this is; wherein thoſe who are true Believers, ſhall be redeemed from all thoſe evils which here they were encompaſt withal: And eſpecially from the greateſt evil of all, which is the evil of ſin, which did here ſo much trouble and diſturb them, and makes them to cry out, with the Apoſtle; Oh wretched men that we are, who ſhall deliver us from this body of death! This day, it is deſirable of God's children, in reference to this, as a bleſſed day indeed unto them, when as the fetters and ſhackles of ſin ſhall be knocked off from them. But now, as for carnal and profane perſons; To what end is it for them to deſire it? What, ſhould they deſire the day of the Lord, that do not care for the fear of the Lord? What, ſhould they deſire that day, which is a day of redemption from ſin; whoſe deſire all their life-time, is rather to continue in ſin, and to have all advantages and opportunities afforded them for the committing and following of ſin?
Thirdly; As it is a day of Salvation, and the accompliſhment of univerſal happineſs; it is upon this account alſo deſirable of the Servants of God. The day wherein God himſelf ſhall be glorified in his Saints, becauſe indeed the day wherein his Saints ſhall be glorified by him. But what's this now to thoſe which walk in ways of ſinfulneſs and impenitency? What have they to do to deſire to be glorified by God, that do not care for glorifying of God? Or, what have they to do to partake of the life of Glory, that are ſtrangers to the life of Grace? or to what purpoſe ſhould they deſire the end, that deſpiſe the means and the ways that tend to that end? So much for that. And ſo I have done alſo with the Second General Part of the Text, which is, the convincing Expostulation, laid down in theſe words: To what end is it for you?
The Third, and laſt is, the expreſs concluſion, or determination, in theſe; The day of the Lord is darkneſs, and not light: which is to be underſtood by us, of the day of death, and judgment. This paſſage may be looked upon by us, as it lies here in the Text, two manner of ways. Firſt, in the general propoſition of it, as it ſtands in it ſelf. Secondly, in the particular ſcope of it, in reference to that which went before, and the perſons to whom it is directed.
Firſt; Take it ſimply, and abſolutely, as it lies in it ſelf and in the general propoſition, which is here expreſt in a twofold repreſentation. Firſt, in the Affirmative, what it is; and that is, that it is darkneſs. Secondly, in the Negative, what it is not; and that is, that it is not light.
Firſt; To ſpeak of the former, and that is, the Affirmative; The day of the Lord is darkneſs. Thus we find it to be called in ſome other places beſides: as Joel 2.1, 2. The day of the Lord cometh, and is nigh at hand. A day of darkneſs, and of gloomineſs; a day of clouds, and of thick darkneſs. And ſo alſo, in Zeph. 1.15. A day of waſteneſs, and deſolation; a day of darkneſs, and gloomineſs, &c. This is true of the day of the Lord, in the full extent of it; whether we take it of perſonal deſolation, the day of death; or of national deſolation, the day of captivity; or of general reſurrection, the day of judgment. But ſtill with this reſtriction, as it referr'd to ungodly perſons, and to impenitent ſinners; with reſpect had to ſuch as theſe are, is this day that which it is ſaid here to be. But eſpecially, as I ſaid, does it refer to the day of death, and final judgment, which is here intended. This is called a day of darkneſs, that is to ſay, a day of extreme miſery and perplexity. Darkneſs and light, they do in the uſual acception of Scripture, where they are uſed metaphorically, denote ſorrow and gladneſs, as it were eaſy to give inſtance of it; and ſo here in this place amongſt the reſt. Foraſmuch as darkneſs does contain in it all kinds of ſadneſs, in which is fear, and horror, and ſolitarineſs, and all kind of miſery. Such is this day of the Lord to the fore-mentioned perſons: not only dark in the conerete, but alſo darkneſs even in the very abſtract it ſelf. Take the unprofitable Servant, and caſt him into outer darkneſs, Matth. 25.30.
The ground hereof is this; Becauſe wicked men, they are darkneſs themſelves; therefore is this day of the Lord darkneſs. They are in the darkneſs of ſin, and ignorance, whiles they live here in the world; delight in works of darkneſs, and which are oppoſite to the light of Grace, and therefore go into a place of darkneſs, and which is oppoſite to the light of Glory. Their underſtandings are darkened, and therefore their conditions are darkneſs alſo: Being led, and carried from one kind of darkneſs to another. It is a day of darkneſs, that is, a day of fearfulneſs, and terribleneſs, and horror, and conſternation of mind. There's every thing terrible in it, and adding to the aſtoniſhment of it. The ſound of the Trumpet, the appearance of the Judge, the opening of the Books, the paſſing of the Sentence, the diſsolution of the whole frame of Heaven and earth; the Sea and the waves roaring; the Heavens paſſing away with a great noiſe, the Elements melting with ſervent heat; the Earth, and all the works that are therein, bur… up; the Sun darken'd, the Moon withdrawing her light; the Stars falling from Heaven, and the powers of Heaven ſhaken: What a terrible day muſt this be to ſuch as are not provided for it, that has all theſe concurrences in it! That's the firſt expreſſion here conſiderable, viz. the Affirmative; The day of the Lord is darkneſs.
The Second is, the additional Negative; and that is, that it is not light, which is added for the greater emphaſis of it: Therefore we find it to be reiterated in the verſe following; darkneſs, and not light: even very dark, and no brightneſs in it. And it is agreeable in the like form of ſpeech, in reference to other matters which we meet withal in Scripture. Thus, Deut. 32.4. ſpeaking of God; A God of truth, and without iniquity: juſt and right is he. And Joh. 8.44. ſpeaking of Satan; He is a liar, and there is no truth in him, &c. In 1 Joh. 1.8. If we ſay we have no ſin, we deceive our ſelves, and the truth is not in us. In all which places, and the like, the Negative is joyned with the Affirmative, to make it more emphatical: and ſo here.
To take a more particular account of it; It is ſaid here, darkneſs, and not light: as we may conceive, for theſe reaſons. Firſt, by way of oppoſition: darkneſs, and not light: that is, it is not light, but darkneſs; as expreſſing the ſimple nature and condition of that day. Take the word day, and it does, in the ordinary and common acception of it, denote light. Whenſoever it begins to be light, it begins to be day: and whenſoever it ceaſes to be light, it ceaſes to be day; as that which does give the proper notion and denomination unto it, and which diſtinguiſhes the one from the other. God called the light day, and the darkneſs he called night, Gen. 1.5. Yea, but here now in the Text, it is day, and yet not light; day, and no light in it. This, by way of oppoſition.
Secondly; By way of intenſion, and to ſhew the greatneſs of this darkneſs. It is dark, and dark entirely, without the mixture of any thing to qualify it, or to take off from the ſeverity of it: without eaſe, without comfort; without direction, or any good counſel, which are ſuch things as are ſometimes expreſt to us by the name of light. This is the miſery of Hell, and of the judgment which paſſes upon wicked men; that it is abſolute, and compleat, and entire. The wrath of God without mixture, as the Scripture calls it; that is, without any mixture of favour or refreſhment in it. Take any day whatſoever here in the world, whether in the proper ſenſe, or in the metaphorical, and it is not ſo over-darkned with darkneſs, but has ſome kind of glimmerings of light in it. The day which is fulleſt of clouds, the rainieſt and moſt tempeſtuous day, yet it partakes of ſome light. And the day which is fulleſt of troubles, the ſaddeſt and moſt diſconſolate day, it has ſome mixtures of refreſhment in it likewiſe, which do ſerve to allay it. Yea, but this day of the Lord here ſpoken of, it has none of this: it is darkneſs, and no light; it is ſadneſs, and no comfort.
Thirdly; By way of perpetuity, and continuation: Darkneſs, and no light; that is, darkneſs, and always dark. There are ſome days, which though they may be dark for a while, yet they do not abide, and continue to be ſo, but do at laſt overcome that. The Sun, it breaks through the clouds, and the day recovers its light at laſt, though perhaps it be long firſt ere it does it. Yea, but here it does not do ſo. Dark, and no light; this is a continual and endleſs darkneſs.
Laſtly; By way of extent, or explication; to ſhew unto us the full nature of this buſineſs, wherein it does conſiſt. There are two Branches of the ſentence of condemnation, and which the judgment of the great day does extend unto. The one is poſitive, to the puniſhment of ſenſe, and the enduring of exquiſite torments; and ſo, in that conſideration, it is called darkneſs. The other is privative, in the puniſhment of loſs, and expulſion from God's glorious preſence, and the comfort of his countenance; and ſo, in that conſideration, it is ſaid to be no light. And thus we have ſeen this paſſage in each expreſſion of it, both Affirmative, and Negative; darkneſs, and not light. And ſo much may be alſo ſpoken of it, as conſider'd ſimply and abſolutely in its general Propoſition.
We may further, Secondly, look upon it relatively, and in its particular ſcope, as directed more eſpecially to the perſons above mentioned, who deſired this day of the Lord. To theſe the Prophet Amos here declares; that this day, it is darkneſs, and not light. And here again, in this reference, it carries a threefold force or emphaſis with it. Firſt, an emphaſis of Information to thoſe which were ignorant, and did not know that this day was. Secondly, an emphaſis of Conviction to thoſe which were obſtinate, and would not know what this day was. Thirdly, an emphaſis of Aſtoniſhment to thoſe which were deſperate, which knew it, but laid aſide the thoughts and conſiderations of it, and would put it to the venture.
Firſt, I ſay; This expreſſion, The day of the Lord is darkneſs, and not light; it has an emphaſis of information to thoſe who were ignorant, and which did not know it: as if he had ſaid thus unto them; You ſeem to deſire the coming of the day of the Lord, as if thereby you ſhould get ſome great good to your ſelves: but alas, as the caſe ſtands with you, you have no cauſe at all to do ſo, for there will be no advantage from it to you. The proper object of deſire, it is good, and not evil; it is light, and not darkneſs: But this day of the Lord, as it is circumſtanced, it is that which is quite contrary; it is evil, and not good; it is darkneſs, and not light, that ye may rightly underſtand it. The world has other notions commonly of death and judgment, than thoſe which they ſhould have: but the Scripture and word of God is the beſt inſtructer of them in this particular; and that gives them a true account and eſtimate of ſuch things as theſe are, if they will hearken unto it.
Secondly; An emphaſis of Conviction to thoſe which were obſtinate, and would not know it. Profane perſons, as I ſhewed before, they laugh'd at thoſe things; thought there was no ſuch thing indeed, as the day of the Lord; and therefore ſcoffingly, and in ſcorn, call'd for it: Well, let it come. We would fain ſee this day that you ſpeak of, and threaten us withal. Well, ſays the Prophet to theſe; ye have no great cauſe to be ſo full of this confidence and ſecurity if ye conſider all; for I can tell you, there is ſomewhat more in this day, than you are aware of; there's no playing, or jeſting with it. This day of the Lord, it is darkneſs, and not light: what ever you may think of it, it is ſo, and ſo you will find it. The word of God is powerful, ſharper than a two-edged Sword; and the threatenings of the word having the ſpirit of God going along with them, and ſetting them home upon the conſcience, have an ability in them to conquer and confound the moſt impartial mockers.
Thirdly; An emphaſis of Aſtoniſhment to thoſe which were deſperate; and though they knew, and in ſome ſort believed ſuch a day as this was, yet did not fear it, but were hardened in their hearts againſt it. To ſuch as theſe, the Prophet here declares the horridneſs, and unſupportableneſs of it: That though they may think they could grapple with it, and hold out againſt the extremities of it; yet, in concluſion, and when it comes to the trial, they will find it to be too heavy for them, and above their ſtrength; whether the day of common and publick calamity, or the day of trial, and general judgment. Who may abide the day of his coming? or who ſhall ſtand when he ſhall appear? as it is, Mal. 3.2. And again, Rev. 6.16, 17. They ſhall call to the mountains to hide them from the face of him that ſitteth upon the Throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who ſhall be able to ſtand? Take this day, in reference to the Jews, for their particular, and it was full of aſtoniſhment in each acception; whether we take it for the day of their Captivity, or for the day of their Meſſias. The day of their Captivity, it was a doleful day unto them; inſomuch as the Prophet Jeremy made it the ſole matter of his Book of Lamentations. And the day of the Meſſias, that was an heavy day like, wiſe, that it proved their final rejection; for ſince that time, they are mark'd out to the world for a perſidious people, and hardly known for a people.
The Ʋſe of all to our ſelves (and ſo to draw to a concluſion) comes to this. We have heard how the day of the Lord is darkneſs, and not light; that is, terrible, and full of horror, in the whole latitude and extent of it: whether we take it for the day of death, and general judgment; or whether we take it for the day of captivity, and National viſitation. Now what remains, but that accordingly we ſhould be ſenſible and apprehenſive of it, in this repreſentation; and from thence, to prevent the terribleneſs of it to our ſelves. For this is the nature of ſuch things as theſe are, that the terribleneſs of them, encreaſes with the ſecurity about them: and the leſs grievous they are thought to be afore-hand, the more heavy are they when they happen, and come to paſs. And on the other ſide, preparations for them, do take off from the dreadfulneſs of them. We ſhould therefore labour to get a ſtock of Grace againſt ſuch times as theſe are; and in this day of the Lord's mercy, and reſpite, and intermiſſion, prepare for the day of his wrath, and judgment, and viſitation. We ſhould labour and endeavour to make our peace with God in Chriſt, who alone can take off the terribleneſs of that day from us; and make it, of a day of darkneſs, to be a day of light. We ſhould caſt off the works of darkneſs, and put on the armour of light; in the abandoning of all wicked and ſinful courſes, and in the practice of all ſpiritual and heavenly Graces. We ſhould walk honestly, as in the day; not in rioting and drunkenneſs, not in chambering and wantonneſs, not in ſtrife and envying; but putting on the Lord Jeſus Chriſt, and making no proviſion for the fleſh, to fulfil the luſts thereof; as the Apoſtle adviſes us, in Rom. 13.13, 14.
Take heed of having too eaſy and favourable thoughts and apprehenſions of ſuch things as theſe are; of death, and judgment, and calamity, as if they had no great matter in them; for it will not appear to be ſo, when they ſhall come in good earneſt. Wo unto you that (in this ſenſe) deſire, that is, diminiſh, and deſpiſe, and diſregard the day of the Lord, which is a kind of deſire interpretatively, as being next to it; for you have no ground or cauſe for it: The day of the Lord being dark, and not light; yea very dark, and no brightneſs in it, as it is here expreſt.
And further, here conſider the great difference which is betwixt man and man in this particular; for whiles this day of the Lord is ſaid to be thus and thus, it is ſtill to be taken in a variety of Emphaſis, according to the variety of Perſons which are concern'd in it. The ſame day being occaſionally and reſpectively either one or t'other. unuſquiſque ſibi eſt aut tenebrae aut lumen, ſays St. Auſtin; Every one is to himſelf either darkneſs or light; Si pius lumen, ſi impius tenebrae; Thoſe which are gracious, and truly religious, to ſuch the day of the Lord, whether in death, or judgment, it is a day of light, and joy, and of comfort: in death, as it tranſlates them to Glory: and in Judgment, as it finiſhes Glory to them. On the other ſide, to thoſe which are wicked, and ungodly, and profane, and atheiſtical, to them it is a day of darkneſs, and horror. As the cloud which we read of, in Exod. 14.20. It was light to the Iſraelites, whiles it was darkneſs at the ſame time to the Egyptians: A direction to one, and an obſtruction to the t'other.
Where (by the way) take notice of the unhappineſs of all wicked and ungodly perſons, in the perverting of thoſe things, which, in themſelves, have the greateſt excellency, by making a contrary uſe and improvement of them. There's nothing which wicked men partake of, but it's either the worſe for them, or they for it. The Word of the Lord, and the Table of the Lord, and the Temple of the Lord, and the Day of the Lord. The Word of the Lord, they make it reproachful; and inſtead of the ſavour of life to them, to be the ſavour of death. The Table of the Lord, they make it to be vain and contemptible; and inſtead of diſcerning the Lord's body, eat and drink to themſelves their own damnation. The Temple of the Lord, they make it execrable; and inſtead of the houſe of Prayer, a den of thieves: The Day of the Lord, they make it terrible; and inſtead of a day of light, a day of darkneſs. As they profane the day of the Lord, as it is taken for a day of devotion; ſo they contemn the day of the Lord, as it is taken for a day of judgment, and viſitation. So much for that; and ſo much alſo of the whole Text.