Exposition of the 12 Small Prophets, Joel · Chapter 2

Exposition of the 12 Small Prophets · Joel · Chapter 2

p. 288CHAP. II.

IN this Chapter the Lord proſecutes what he had propounded in the former Chap. ſetting before them the ſadneſſe of the calamity to ſtirre them up to repent; and withall he promiſeth to reſpect them upon heir repentance. And ſo, in the firſt part of the Chapter having exhorted them to ſolemne humiliation and faſting, becauſe of that dreadful day of vengeance, that was approaching, v. 1. he doth for their upſtirring, ſet forth at large the greatneſſe and dreadfulneſſe of that judgement; ſhewing that the number of theſe inſects ſhould be ſo great as to over-cloud the skie, and over-ſpread the land, to the great perplexity of men, v. 2. that they ſhould lay the land deſolate, v. 3. that they ſhould have courage and celerity like horſes, and be terrible like armed chariots, and armies of trained ſouldiers, v. 4, 5. and ſo ſhould bring an univerſal terrour on the people, v. 6. that they ſhould not only deſtroy the fruits of the ground, but ſhould vexe cities and houſes, v. 7, 8, 9. that they ſhould bring ſuch a calamity, as if the courſe of nature were overturned, v. 10 and that they ſhould be thus dreadful and ſucceſſeful, becauſe they are employed by God to execute his threatenings, v. 11. In the ſecond part of the Chap. the Lord exhorts them to ſincere repentance, v. 12, 13.—conſidering the graciouſneſſe of God, v.— 13. and what hope there is of mercy and moderation, v. 14. And he reſumes and preſſes the former exhortation to the Prieſts, to ſtir up all ſorts of people to publick and ſolemne humiliation, v. 15, 16. wherein the Prieſts themſelves are to be eminently active, v. 17. In the third part of the Chap. they are encouraged to repentance by many promiſes of great things to be done for them being penitent, and theſe both temporal relating to their preſent affliction, and ſpiritual. The temporall promiſes are, that Gods compaſſion and pity ſhall be manifeſted toward them and their land, v. 18. that he will provide liberally for them, to the taking away of their reproach, p. 289v. 19. and that he will take away theſe inſects that had conſumed their land, v. 20. By all which the land will have allowance to rejoyce, and the beaſts not to fear, v. 21, 22. and the Church ſhall be made to rejoyce in God, who will give them plenty, v. 23, 24. and make up their loſſes by the former famine, v. 25. ſo that they ſhall have the uſe of this mercy to their ſatiſfaction, and ſhall praiſe God for it, v. 26.—and he ſhall by this his dealing convince them of his relation to them, and confirme the godly that they ſhall never be aſhamed, v.—26, 27. And this is the firſt ſpiritual promiſe; unto which is added further, that in the dayes of the Goſpel, he will poure out of his Spirit largely, v. 28, 29. and that, albeit many calamities and commotions ſhall follow on the back of that, v. 30, 31. yet ſuch as cleave to God ſhall be ſaved, and there ſhall ſtill be a remnant to get the performance of the promiſe, v. 32.

Verſ. 1. Blow ye the trumpet in Zion, and ſound an alarme in my holy mountaine; let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand.

Whatever other calamities to come upon Judah, may be allegorically pointed at under the type of theſe locuſts and other inſects which waſted their land, (which yet it is not ſafe to follow too far;) yet in the letter he here ſpeaks of the ſame calamity of which he ſpake in the former Chap. as may appear from the whole deſcription, and particularly from the promiſes made of deliverance from it, and ſpecially theſe, v. 20, 25. And the Prophets ſcope in the two firſt parts of the Chap. to v. 18. is to preſſe that exhortation, ch. 1.13, 14. yet ſo as in the firſt part, after he hath propounded the exhortation again, he digreſſeth to deſcribe the greatneſſe of the calamity, and then in the ſecond part, from ver. 12. he reſumes and inculcates their duty upon them.

In this Verſe the Lord by the Prophet repeats the exhortation to the Prieſts that they by ſounding of the trumpet, ſhould call the people to ſolemne humiliation; and he exhorts the people to p. 290tremble at this alarme of his appearing in judgement. Unto which is ſubjoyned a general intimation, that the dreadful day wherein God would infflict theſe plagues, was at hand; And this is brought in as an argument to make the exhortation effectual, and is proſecuted and enlarged in the following Verſes. See ch. 1.15. This blowing of the trumpet in Zion, or the holy mountaine of the Temple, is according to the direction of the Law, Num. 10.3, 9. wherein the Prieſts were to convocate the people, and to ſound an alarme in war, by blowing of the trumpets. And both of theſe are pointed at here; They are to alarme the people, and give them warning of the approaching judgement, and to call a convocation for faſting, as it is, v. 15. Doct. 1. Whatever the Lord ſay to ſinners by his rod, when it is imminent and incumbent; yet ſuch as would have good uſe of it, have need of the help of the Word and Ordinances with it, either for preven…ion, preparation, or uſe of it; For, the trumpet muſt be blown, either to warne them before it come, or to ſtirre them up to be ſenſible, and to do duty when it cometh. 2. Whoever be aſleep in times of threatened or incumbent dangers; yet Miniſters ought eſpecially to be awake, that they may ſtir up others; For, on them is this charge laid, Blow ye the trumpet. 3. Miniſters muſt be faithful in diſcharging their truſt, as becometh watchmen, and they muſt not ſet themſelves to pleaſe men, but ſhould faithfully point out their danger procured by ſin; For, they muſt blow and ſound an alarme. 4. It is not enough for Miniſters to point out dangers by ſin, unleſſe they point out remedies alſo; nor is it ſufficient for people to be ſenſible of the one, unleſſe they be ſtirred up to the other; For, they are to blow the trumpet, and call to faſting, (as it is expounded, v. 15.) as well as to ſound an alarme; yea, this is but ſubſervient to the other. 5. The conſideration that a people are Gods Church, and do enjoy his preſence, is a ſpecial argument to move them to be ſenſible and ſtudy duty, in times of calamitie; For, all this is to be in Zion, and my holy mountaine, not only becauſe it was the place where the Prieſts ſounded; and where the people were to meet for ſolemne worſhip, but that all this calamitie being on a Church, (whereof Zion and the mountaine of the Temple was a type,) therefore they ſhould be ſenſible, and hearken to theſe alarmes and invitations. 6 When God threatens or inflicts judgements, it becometh all to be deeply ſenſible, and not to pleaſe themſelves with formality, or trifle with outward ſhewes, but they ſhould quake at the heart, at the tokens of Gods anger; and p. 291it is great courage not to harden our ſelves, but to tremble before an angry God; for, the inhabitants of the land are to tremble, upon the alarme and call to humiliation and repentance. See Iſa. 66.2. Jer, 5.22. 7. Albeit the Lord may keep off temporal judgements upon the repentance (even hypocritical) of Rulers, as, 1 Kings 21.27, 28, 29; And albeit ſome few godly may ſometime hold off wrath from a Nation as, Pſal. 106.23. Ezek. 22.30. yet it is the duty of all to be afflicted and humbled under common calamities; and where this is wanting, the piety and repentance of ſome few, will not alwayes availe; Therefore is the direction general, let all the inhabitants of the land tremble. See Ezek. 9.3, 4, 5. and 14.13, 14, 15, 16, &c. 8. It is not to be ſleighted, but ſeriouſly laid to heart, how ſad it is when God makes alarmes real, and ſtroakes to follow upon them; (when the day followeth upon the alarme,) how ſtrong a party God is, and how he will prove himſelf God by his judgements upon them who would not otherwiſe take notice of him; and how dreadful a ſtroak will be when it is near, whatever men think of it at a diſtance: all this is imported in what is here repeated from chap. 1.15. as an argument to affect them, for the day of the Lord cometh, for it is nigh at hand.

Verſe 2. A day of darkneſſe and of gloomineſs, a day of clouds and of thick darkneſſe, as the morning ſpread upon the mountaines: a great people, and a ſtrong, there hath not been ever the like, neither ſhall be any more after it, even to the years of many generations.

That the thoughts of this ſad day may take deep impreſſion, and ſtir them up; a deſcription of it is held forth at large, in ſeveral branches, as ſo many arguments preſſing them to repent and tremble before God. The firſt branch of the deſcription, is, that this troop of devouring creatures, (called a people or Nation, as, chap. 1.6.) being armed with Gods power, ſhould come in ſo great a number as to cover and hide the ſight of the skie and heavens: (as alſo to put the people in great trouble and perplexity, which is figuratively pointed at by a dark day, Iſa 5.30. and 8.22. Ezek. 32.7, 8. Amos 5.18.) And they ſhould ſo ſwiftly overſpread the countrey, as the morning light or clouds overſpreads p. 292all the mountaines, Amos 4.13. Joh 38.12, 13. And they ſhould be ſo numerous as the like had not been ſeen before, nor ſhould be afterward for many ages. Whence learn, 1. As it is the Lords way to make a time of calamity for ſin, very uncomfortable and full of darkneſſe and perplexity; So this ſhould ſerve to affect ſinners, and to humble and ſtirre them up to repentance; For, ſo much doth this day of darkneſſe, &c. figuratively taken, import: and it is propounded here as an argument to make that exhortation, v. 1. effectual. 2. When God is provoked to puniſh a people for ſin, he can eaſily multiply inſtruments of vengeance; he can make them (though ſmall and weak of themſelves,) prove ſtrong; he can make them ſwiftly and ſuddenly execute all his counſel; and can make them hide and take away all comfort from ſinners, which they might expect from heaven or earth; For, theſe ſmall creatures make this time, A day of darkneſſe and of gloomineſſe, a day of clouds and of thick darkneſſe, as hiding any ſight of the sky or heaven, by reaſon of their number; they ſwiftly cover the earth, to waſte it all, and deprive men of comforts from thence, as the morning ſpread upon the mountains; and in Gods hand they prove a great people and a ſtrong. 3. As the Lord will inflict ſingular calamities, e…e he be not avenged on impenitent ſinners; So ſuch ſingular judgements ought to affect ſinners much: For, it teſtifieth Gods juſt and ſevere purſuing of ſin, and the neceſſity of trembling before God, that they are a great people and a ſtrong, there hath not been ever the like, &c. 4. The Lord is ſo gracious, that albeit he be ſo provoked in every age, as doth deſerve ſaddeſt ſtroakes; And albeit he doth purſue ſin with judgements, which may be called his ſtrange work, Iſa. 28.21; Yet he but ſeldome inflicts ſingular and extraordinary calamities, that ſo ordinary corrections may work the more kindly upon us, that they are but ordinary; and that we may rather learn from their example who have ſmarted in an extraordinary way, then be put to feele them our ſelves; Therefore albeit he was frequently provoked in Judah, yet this is a ſtroak at this time, that there hath not been ever the like, neither ſhall be any more after it, even to the years of many generations. And albeit this be ſpoken only of one kinde of plague, and Judah after this was puniſhed with ſingular judgements of another kinde, Dan 9.12. yet the general holds ſtill true, that many times their ſins deſerved moſt remarkable and rare plagues, when yet they were either ſpared, or their corrections moderated.

p. 293Verſ. 3. A fire devoureth before them, and behinde them a flame burneth: the land is as the garden of Eden before them, and behinde them a deſolate wilderneſſe, yea, and nothing ſhall eſcape them.

A ſecond branch of the deſcription, ſetting forth the terribleneſſe of this judgement, is, that the land ſhould be laid deſolate by theſe creatures. As for that, A fire devoureth before them, it may be underſtood of a burning drought, which, together with theſe inſects, ſhould conſume the land; or rather, that (as the Originall bears) at their face, or coming, they ſhall devour all like a flame, which (as the following words have it,) ſhould be clearly ſeen when they are gone by. This great deſolation is amplified, 1. That though the land they infeſt, be as a Paradiſe, yet they ſhall leave it like a wilderneſſe. 2. That no place nor thing ſhall eſcape this deſolating ſtroak. Doct. 1. Weakeſt inſtruments, being armed with divine power, will do all that execution that could be expected from the ſtrongeſt; For, theſe creatures are as a fire which devoureth without mercy, A fire devoureth before them. 2. Whatever men be able to ſee, or take up of a calamity, when they are under the heat of it; Yet the ſadneſſe of it will more clearly appear upon a review & after-thought of it; Therefore it is added, behind them a flame burneth; that is, when they are paſſed by, men will clearly ſee what havoke they have made, as if all were burnt up. 3. Moſt fruitful and pleaſant countreys may, through mans ſin, be made liable to a curſe: And mens pleaſant enjoyments will not keep off wrath, but rather contribute to make it ſadder to them; For, a land as the garden of Eden may become a deſolate wilderneſſe. 4. Men by comparing their caſe before a calamity, with what it is after, may both read the ſadneſſe of their ſtroake, to affect them, Lam 1.7. and may be convinced of the goodneſſe of the Lord toward them, till they provoked him to ſend a change; Therefore are both compared here, the land is as the garden of Eden before them, (as Judea was in many reſpects a pleaſant land, Zech. 7.14.) and behinde them a deſolate wilderneſſe. 5. Times of calamities, and of judgements for ſin, will be univerſal; Nor is there place, perſon or thing, but we may expect it will be reached, and an affliction faſtened upon it, in one meaſure or other; For, yea, and nothing ſhall eſcape them.

p. 294Ver. 4. The appearance of them is as the appearance of horſes, and as horſemen, ſo ſhall they runne.

5. Like the noiſe of charets on the tops of mountaines ſhall they leap, like the noiſe of a flame of fire that devoureth the ſtubble, as a ſtrong people ſet in battel array.

The third branch of the deſcription, is, that for courage and celerity they ſhall be like horſes, of whom, ſee Joh 39.19, &c. And that they ſhall be no leſſe terrible, and their ſound no leſſe dreadful, then armed charets making a noiſe on the mountains, by leaping from place to place; or then the noiſe of fire burning up ſtubble, or then an armie of trained ſouldiers, and theſe not ſcattered, but ſtanding in battel-ranke. Whence learn, 1. Ordinarily mens ſtupidity is ſo great when judgements are imminent, that multitudes of upſtirrings, and repreſentations of their woful condition, is little enough to affect them: So much doth this inſiſting and multiplying of ſimilitudes, teach. 2. It becometh men to adore and dread the Omnipotency of God, who can make the weakeſt ſtrong, and do great things by them; So that he may be terrible to impenitent ſinners, ſo long as he hath ſmall inſects at his command, as if he were imploying horſes, charets, fire and armies: For, ſo much do theſe compariſons teach, that he can make the ſmall creatures, as dreadful as any or all of theſe. 3. Mens guilt will not only make rods ſad when they are inflicted; but the very noiſe at diſtance, and the ſight, though of a weak rod, will be dreadful; For, to the impenitent Jewes, the noiſe of theſe creatures, while they are coming afar off, will be like the noiſe of charets, leaping upon tops of mountaines, whence they may be heard from afar, and of a flame of fire; And the ſight of them coming near, will be as terrible as any thing may be.

p. 295Verſ. 6. Before their face the people ſhall be much pained: all faces ſhall gather blackneſſe.

The fourth branch of the deſcription, and an effect of the former, is, that the noiſe of the approach of theſe creatures in troops, and the ſight of them, ſhall breed a general and univerſal terrour among men, accompanied with blackneſſe of face, not ſo much through the famine which ſhall follow after, (as, Lam. 4.8.) as through deadly fear and terrour ſtriking them to the heart. Compare, Nah. 2.10. Doct. 1. However men may deſpiſe judgements, when they are threatened from the Word; Yet judgements executed will put them to it, to give proof of their courage, as here we ſee. 2. Whatever may be the Lords dealing under cleanly trials; yet times of judgement will be full of diſcouragement and terrour; For, Before their face the people ſhall be much pained, or ſick with anxiety and terrour. 3. Though men, for moſt part, lie ſecure under an evil conſcience; Yet when God puts it to it, and pleads effectually with it by judgements, then it will ſuccumb, and breed much terrour to them; For, ſo is here threatened againſt impenitent Judah. 4. It is a ſad condition, and an evidence of much diſpleaſure, when terrour and diſtreſſe is univerſal, and none to comfort, but all diſcouraging one another, even by their very countenances; and it will be thus in times of common calamities among the wicked and impenitent, beſide what even the godly may drink of this bitter cup; For, the people ſhall be much pained: all faces ſhall gather blackneſſe. 5. Peace and reconciliation with God is not only good for the ſoul, but even for the body. For not only is God provoked to plague the body for ſin; but the terrour of an 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.

p. 296Verſ. 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.

p. 297Verſ. 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.

p. 298Ver. 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 p. 299found intolerable, when it comes to be executed; and whatever ſinners dream, yet there is no reſiſting nor abiding of a day of vengeance, nor any refuge againſt it, but by turning to God by faith and unfeigned repentance; For, ſo much is held out in this further confirmation of the reaſon of the ſtrength of this Army, for the day of the Lord (and not of the appearing of theſe creatures only,) is great and very terrible, and who can abide it?

Ver. 12. Therefore alſo now ſaith the LORD, Turne ye even to me withall your heart, and with faſting, and with weeping, and with mourning.

13. And rent your heart, and not your garments; and turne unto the LORD your God: for he is gracious and merciful, flow to anger, and of great kindneſſe, and repenteth him of the evil.

Followeth the ſecond part of the Chap. wherein the Lord calls upon them to make right uſe of this calamity, and of the warning given them. This he doth in two exhortations; whereof the firſt (in theſe verſes,) is, That they ſhould ſet about ſincere repentance and humiliation, teſtified by holy private faſts and unfeigned ſorrow, and ſo prove that they are really converted to God, and reconciled to him through faith in the Mediatour, v. 12. and that they ſhould ſtudy to be rather afflicted in ſpirit for ſin, then by performance of externall ceremonies, to pretend to it only, v. 13.— Unto this exhortation, two reaſons are ſubjoyned, the firſt whereof (in the end of v. 13.) is taken from the properties of God, who is merciful and gracious, not eaſily provoked, rich in kindneſſe, and who upon ſinners repentance, is ready to recall his threatenings that they be not executed. Doct. 1. Were there never ſo many plagues on ſinners, yet God is not bound to take notice of them, ſo long as they repent not; And were there never ſo much terrour and affliction of ſpirit upon men, under feared or felt judgements; Yet all theſe ſerve to no purpoſe, if they ſtir not up to repentance: and they muſt be mad who being in ſuch a condition, yet do not ſet about that duty: Therefore after all the repreſentation of plagues, and of terrour upon men, they are called to this as the only remedy and way to an iſſue, and as the duty which they cannot but minde who are ſeriouſly affected with ſuch a condition; Therefore, turne ye. See Pſal. 106.44. p. 300Jer. 31.18, 19, 20. 2. When God is threatening moſt ſadly, and proceeding moſt ſeverely, he would be ſtill underſtood, as inviting by theſe to repentance, and willing to accept of it, For, the Lord, who threatens, doth exhort, and he brings it in with a therefore, or upon the back of the former diſcourſe, to ſhew that this is his ſcope in all of it, Therefore, ſaith the Lord, Turne ye. 3. Such as have been ſo long abuſers of Gods patience, as matters ſeem irremediable, and ſtroakes are either imminent or incumbent, ſhould not for all that look upon the exerciſe of repentance as too late and out of ſeaſon, but ought to judge that it is good even then to ſet about it, and that it will do good however matters go: Therefore notwithſtanding they were in this ſad plight, yet the Lord exhorts them even now alſo to turne. 4 Such as do minde repentance, eſpecially when God declareth himſelf angry, would not linger nor delay to ſet about it; So much alſo may be imported in that now alſo they ſhould turn. 5. Whatever doubts ſuch as are humbled under judgements may have, that their repentance will not be accepted; yet they are bound to anſwer all theſe from Gods naked Word who giveth the invitation to ſuch; Therefore is the exhortation given to ſuch in his Name, to remove all doubts, Turn ye, ſaith the Lord. 6. Repentance for particular ſins under ſad judgements, will neither be right nor acceptable, ſo long as men do not minde converſion to God, and a change of their ſtate by regeneration; that ſo the tree being good, the fruits may be anſwerable; Therefore doth he begin with turne ye to me; where the exhortation doth not import any power in man, but only points out his duty, and ſheweth that exhortation is a mean which God bleſſeth to his Elect, and not only deals thereby with them as with rational creatures, but therewith imparts ſtrength that they may obey. 7. In turning unto God, men would beware of being faint or feigned, but would ſtudy to be ſincere and ſingle, ſince they cannot attain to perfection; For, this in a Goſpel-ſenſe is to turn even to me with all your heart. 8. As men would begin at converſion to God, ſo they would therewith ſtudy to be deeply affected for ſin, and bygone evils, and under the judgements procured thereby; and would evidence their affliction of ſpirit, by ſorrow and humiliation ſuitable (in ſome meaſure) to their condition: Therefore is it added as an evidence and companion of the former, turn ye with faſting, and with weeping, and with mourning, or with ſuch ſorrow, as is uſual in mourning for the dead; and expreſſed not only by wailing, but by ſmiting on the breaſt, and the like geſtures. p. 301It is a change to be ſuſpected where men pleaſe themſelves with their preſent good condition, and do lightly paſſe over their former miſcarriages. And albeit ſignes and expreſſions of ſorrow be not alwayes at command when men are moſt afflicted, yet repentance for groſſe and long continued in iniquity, and under extraordinary judgements, would not be paſt over in an ordinary and common way. 9. It is our duty in performing repentance, and a good evidence of it, when our ſtout hearts are broken and afflicted with the ſenſe of ſin, and of Gods diſpleaſure for it; Therefore it is ſubjoyned, and rent your heart, or every one his own heart, which is not to be underſtood literally, but that they ſhould be afflicted in ſpirit, as, Pſ. 51.17. 10. We are prone to hypocriſie, and ought to beware of dallying with God, even when we are in greateſt diſtreſſe, and making faireſt ſhewes of repentance; Therefore is it needful to qualifie this exhortation, rent your heart, and not your garments. 11. God is not pleaſed, nor will a true penitent be pleaſed with externall performances and ceremonies, neglecting ſubſtance; For, ſaith he, rent your heart, and not your garments. However they made frequent uſe of this ſigne in times of great ſorrow, (as, Gen. 37.34. 2 Sam. 13.19. Job 1.20. and frequently,) yet God doth not allow of it when it is alone, or preferred to the other, (as is ſaid in another caſe, Hoſ. 6.6.) though we are willing to do many things, rather then bow and afflict our hearts before God. 12. In all theſe exerciſes of repentance, we would again and again take heed that we deceive not our ſelves in the matter of our converſion, and pretend only to it till our particular diſtreſſe be removed; and though we finde our ſelves reall, yet we are to look on it as a work wherein we ſhould ſtill make progreſſe; Therefore after the former exhortation, v. 12. it is again ſubjoyned, and turn unto the Lord. As a matter whereof they ſhould be ſure, and grow in it, that they may go on in repentance. 13. Repentance and converſion would neither be gone about in our own ſtrength, nor managed with diſcouragement, nor any inherent change wrought in us, be reſted on as ſufficient to make up our peace with God. But our chief care ſhould be to embrace God by faith, as ours through Chriſt, and to draw ſtrength out of him for the duty, and by faith ſet againſt all our cruſhing diſcouragements, which may be ready to ariſe upon our affliction of ſpirit, and ſenſe of ſin; Therefore are they commanded in this repeated exhortation, turn unto the Lord your God, wherein all theſe are included. 14. Whatever the Lord be, or will ſay and do to the impenitent; yet there is nothing in him to p. 302be terrible to a convert and a penitent; And without the ſight of this, conviction, or contrition would but end in deſpare; Therefore notwithſtanding all the former threatenings, to this is ſubjoyned to the exhortation, by way of reaſon and encouragment, Turne ye, for he is gracious, &c. 15. Theſe many encouragements taken from Gods properties, and put together, may teach, 1. How hard it is to raiſe up truly caſt down ſinners, and overcome their diffidence, how preſumptuous ſoever they had been before. 2. It may teach what infinite fulneſſe (not eaſily expreſſed) there is in God, to anſwer all the doubts and feares of a penitent. 3. It teacheth how willing the Lord is, that penitents be encouraged, as may be evidenced by his laying out that fulneſſe of comfort that is in him, for that end. Doct. 16. Gods graciouſneſſe and readineſſe to ſhew mercy freely without our deſerving, and his tender bowels of compaſſion and ſympathy, are ſuch as may aſſure the afflicted penitent, that he will be reſpected; And a ſerious ſtudy of this may invite ſinners to ſet about their duty in hope; For, Turne ye, for he is gracious and mercifull. 17. Gods long forbearance, and waiting for the repentance of ſinners before he ſtrike, albeit it may make the ſtroak ſad when it comes; yet it is an evidence and argument that he is willing to embrace a penitent, Turne ye, for he is ſlow to anger. 18. Gods great bounty and kindneſſe which is over all his works, and fills the earth, Pſal. 33.5. may aſſure the penitent that he will meet with ſpecial kindneſſe, and with a liberal Lord and benefactour: So much doth the other property teach, he is of great kindneſſe, or bounty. 19. It needs not affright nor diſcourage the penitent, that God hath denounced wrath againſt his ſin, and (it may be) hath begun to execute it; for he hath to do with a Lord who ſo delights in mercy, and is ſo affected with his peoples diſtreſſes, that upon their repentance, he will willingly recall his ſentence from being executed, and withdraw his hand from ſtriking: For, ſo much is held out in this argument, he repenteth him of the evil, or changeth his dealing, as repenters uſe to do.

Ver. 14 Who knoweth if he will returne and repent, and leave a bleſſing behinde him, even a meat-offering and a drink-offering unto the LORD your God.

p. 303The ſecond reaſon of the exhortation, is, that as God is gracious in himſelf, ſo it is poſſible, and to be hoped that upon repentance, he will avert the judgement ſo farre as the people ſhall ſubſiſt, and the publick worſhip not be altogether interrupted during the famine; And that after theſe plagues are over, they ſhall have plenty. This phraſe of leaving a bleſſing behinde him; (or after theſe devourers are paſt by, and God paſt by with this his ſcourge and armie) is to be underſtood partly, that after every one of theſe have devoured in their courſe, as, chap 1.4. ſomewhat may poſſibly be preſerved, for the peoples ſubſiſtence, and the publick worſhip: and partly, that after all theſe plagues are over, plenty may come. As for that doubtful phraſe; who knoweth, &c? We may for further underſtanding of it, compare what is ſaid on Jon. 3.9. and Zeph. 2.3. Doct. 1. When ſinners are moſt exerciſed in the duties of repentance, yet the true penitents hope is only fixed on God and his turning and change of dealing, and not on his own turning and repentance; for, ſo are penitents directed to look to Gods turning and repenting. 2. Albeit God will be certainly reconciled with ſinners upon their repentance and faith in Chriſt; And albeit God will mitigate his plagues unto penitents, at leaſt ſo far as that judgements are turned into fatherly chaſtiſements to them: Yet repentance will not alway hold off; or take off a temporal ſtroak, when either ſinne hath come to a great height, calling on God to vindicate his glory in puniſhing it, or when he would have the penitent yet more quickened up in his repentance, which readily he would fall ſlack in, if the rod were away. And albeit the Lord may intend to prevent or remove calamities, yet he will make the penitent more ſolicitous, diligent and humble, by keeping him in ſuſpence about it, for theſe cauſes it is, that there is ſo incertaine like a promiſe concerning their preſervation under, and iſſue from this rod, who knoweth if he will returne, &c? 3. No incertainty about theſe things, ſhould diſcourage a penitent in his duty, as knowing that better promiſes are ſure enough to him; That Gods exerciſing him with incertainty, is no evidence that he will not do even that for him, And that (however it go) he is in Gods way for attaining theſe things, as they may tend to his good; Therefore is he encouraged to repent upon this ſame, who knoweth if he will returne, &c? 4. Outward benefits and meanes of plenty are in themſelves a bleſſing, however we abuſe them; They flow in their growth and preſervation from a rich bleſſing of influences; They do us good, becauſe God puts a bleſſing in them for that end; And p. 304they are given to the penitent wi…h a ſpecial bleſſing; for theſe cauſes are the fruits of the ground here called a bleſſing, as, Iſa. 65.8. becauſe as they are given to mankinde, (eſpecially in any meaſure of plenty) they are a common favour to all (though the wicked make them a ſnare and plague to themſelves) and a ſpecial bleſſing to the godly. 5. Gods correcting will not hinder his bleſſing to penitents, and there may be rich mercies waiting for them, both in the time of affliction, to make them ſubſiſt; and after them, to make them up: for, there is hope that, upon repentance, he will leave a bleſſing behinde him in both theſe reſpects, as is before explained. 6. As true penitents will be moſt affected with what concerneth God and his worſhip in times of calamities and will be encouraged when he holds up his publick worſhip and ordinances among them (whereby their intereſt in him is avowed and confirmed) whatever become of their outward conditions So it gives ground of hope to penitents, that he hath an 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 p. 305callings 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 we…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.

p. 306Ver. 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 upſtirring 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 merciemercy 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 merciemercy withdrawing and moderating p. 307deſerved 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 waiting for ſuch an advantage. 5. It is alſo an argument of pitie, and ground of pleading to the penitent, that enemies are lying at wait to take advantage of their diſtreſſe, and that trouble may drive them on tentations, and put them to hard ſhifts; Therefore is it pleaded as another inconvenient following on their reproachfull trouble, that the Heathen ſhould rule over them. Which though ſome read it (as an explication of that reproach) to uſe a by-word againſt them: yet as it is tranſlated, it ſignifieth that their want did not only give the Heathen occaſion of reproach againſt them, but they might be ready alſo to take advantage of their weakneſſe, to invade them. And they might be ready to ſell themſelves into bondage to get meat, or to wander among the Heathen as, Ruth 1.1. 2 Kings 8.1, 5. And therefore, they pray that God wouſd prevent this. 6. Affliction will be yet ſadder to the penitent, when it ſeemeth to reflect on God and his honour, as if he were not willing or able to ſupply his people: And this reproaching of God, is an argument of pitie, eſpecially when it becometh the penitents affliction; for, it is another ground of pleading, that they ſay among the people, Where is their God? and that they are affected with this, as a chief ingredient in their diſtreſſe, Wherefore ſhould they ſay among the people, Where is their God?

Ver. 18. Then will the Lord be jealous for his land, and pitie his people.

Followeth, in the third part of the Chapter, the encouragements unto repentance held forth by God, wherein he promiſeth that upon their repentance and ſeeking unto him, he will beſtow upon them many bleſſings, and theſe both temporal relating to p. 308their preſent affliction, and ſpiritual. The temporal promiſes are, firſt, propounded, to v. 21. then they are applied and amplified to v. 28.

In this verſe we have the firſt promiſe, wherein they are aſſured that upon their repentance, Gods affection toward them and their land ſhall appear in compaſſion and pity, as the cauſe of ſtaying further vengeance, and of the bleſſings following. Whence learn, 1. Penitents will undoubtedly finde good acceptance at Gods hand, whatever their deſervings have been; for, upon their performing what is enjoyned before, it is ſubjoyned, then will the Lord be jealous. 2. Penitents are allowed to plead an intereſt in God, and will be owned and confirmed in ſo doing, by God; for, whereas they had pleaded themſelves thy people, v. 17. now the Lord confirmeth that, declaring that they are his people. 3. Gods people are not only dear to him being penitents; but all their enjoyments and concernments will be reſpected for their ſakes, and as coming to them by Covenant; for, not only his people, but their lands diſtreſſe is conſidered, as being his land, given them by Covenant. Which though it was true of the promiſed land in a peculiar way; Yet it is ſtill of general verity, that the Lord hath a ſpecial reſpect to what belongs to penitents. 4. A roome in Gods affection is the firſt and chief mercy conferred on penitents; for, it is here the firſt promiſe, from whence all the reſt do flow, 5. Affection in God toward his people, and their enjoyments for their ſake, will do whatſoever can be expected from marriage or parental affection in diſtreſſe; His affliction will reſent injuries done to them, as an husband doth in behalfe of his wife, and will pitied ſtreſſe, and upon that, will ſpare, as the word imports; for, the Lord will be jealous for his land, and pitie his people. See Pſal 103.13. His jealouſie for the land, relates to what is ſaid of its being married, Iſa 63.4. Which was a pledge of their being married to him.

Verſ. 19. Yea, the LORD will anſwer and ſay unto his people, Behold, I will ſend you corne, and wine, and oile; and ye ſhall be ſatisfied therewith: and I will no more make you a reproach among the heathen.

The ſecond promiſe ſheweth, that in anſwer to their prayers, he will provide liberally for them in things of this preſent life, to their ſatisfaction, and the taking away of their reproach. Whence p. 309learn, 1. God will prove his affection to penitents by reall effects, and may anſwer them in the very particular which they ſeeke, when it good for them; And particularly, he may give plenty to them, to let them ſee that piety is the ſhorteſt cut, even to do well, outwardly; for ſo much is held out in this promiſe ſubjoyned to the former, wherein he ſatisfieth their deſire, and evidenceth his jealouſie and pitie. I will ſend you corne, and wine, and oile. 2. Mercies unto penitents and ſupplicants are twice mercies, both in themſelves, and in that they are the anſwer of prayers, and do evidence his love to them, and intereſt in them; for ſo this merciemercy cometh, the Lord will anſwer and ſay, and that unto his people. 3. Mercies are alſo ſweet, when we ſee Gods hand in them; And it is eſpecially to be remarked, when he who formerly had ſmitten, begins to deale favourably, and when his hand makes an admirable change from great diſtreſſe and want, to great abundance. Therefore doth he owne this merciemercy, and prefix a behold to it; Behold I ſend you c…rne &c. 4. Penitents get their mercies firſt by promiſe, that ſo their faith may be tried, and they may have the advantage of ſpiritual exerciſe, even about temporal favours; And that the merciemercy, when it cometh, may be ſo much the ſweeter unto them: Therefore is their plenty firſt held out in a promiſe, I will ſend, (or, I am ſending) you corne, &c. 5. Penitents mercies will be ſatisfactorie, by their getting abundance of them, or a bleſſing with what they get, and by their contentment and quiet of minde with what they enjoy, which the ſimple favour of it ſelf could not produce, for, and ye ſhall be ſatiſfied therewith. 6. As reproach is a very ſad affliction, eſpecially when it ariſeth upon Gods hard dealing, giving occaſion to enemies to be inſolent; So however the Lord will ſmite his impenitent people, and ſee to his own glory another way; Yet in due time, he will take away the viſible marks of his diſpleaſure from penitents, and ſo remove the occaſion of their reproach; Therefore, albeit before this time, he had juſtly given them over to the ſad trial of reproach, yet now he promiſeth, I will no more make you a repraach among the heathen.

p. 310Ver. 20. But I will remove farre off from you the Northerne army, and will drive him into a land barren and deſolate, with his face toward the Eaſt-ſea, and his hinder part toward the utmoſt ſea, and his ſtink ſhall come up, and his ill ſavour ſhall come up, becauſe he hath done great things.

The third promiſe (which ſecureth their plenty, v. 19. and removeth the great cauſe of their fear,) is, that he will drive away theſe devouring creatures, who were driven upon them as a great army by a North-winde; and that he will kill them, ſo that nothing ſhall 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.

p. 311Ver. 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.

p. 312Ver. 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 monethmonth.

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, p. 313is 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 monethmonth, 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 wheat, and the fats ſhall overflow with oile. 7. The Lord can, and will make up the loſſes of penitents; And when ever ſinners do turne to God, he will convince them in due time, that they have been no loſers by their afflictions: of this truth we have a particular proof and inſtance in this promiſe, and I will reſtore to you the years that the locuſt hath eaten, &c. 8. Our ſeeing of God and his hand in ſaddeſt ſcourges and loſſes, will aſſure us that he can ſoon and eaſily make them up; For, ſaith he, they were my great army which I ſent among you, and if he ſent them, and made them able to make ſuch havoke, then certainly he can not only remove them, but ſend as remarkable plenty.

Verſ. 26. And ye ſhall eat in plenty, and be ſatisfied, and praiſe the Name of the LORD your God, that hath dealt wonderouſly with you: and my people ſhall never be aſhamed.

27. And ye ſhall know that I am in the midſt of Iſrael, and that I am the LORD your God, and none elſe: and my people ſhall never be aſhamed.

Theſe promiſes and cauſes of their joy are amplified from ſome effects. As, 1. That they ſhall have the uſe of this plenty to their ſatisfaction. 2. That they ſhall praiſe God for it. 3. That by this his dealing, and his other mercies toward them, he will convince them of his relation to them, who is God only; and will confirme them and all the godly, that they ſhall never be p. 314diſappointed of their hope in him; which he aſſerts twice for further confirmation. And this is the firſt ſpiritual promiſe, whereby he encourageth them to repent. Doct. 1. It is an addition to the mercy of plenty, when men are allowed the uſe of creatures to ſatisfaction, without challenge of conſcience, and are not denied a bleſſing upon, and with them, nor are others permitted to take them away after they are growen up; as, Iſa. 62.8. For, it is a promiſe, Ye ſhall eat in plenty, and be ſatisfied. 2. It is the duty of ſuch as receive the good things of this life, to make conſcience of thankfulneſſe to God, whoſe providence ſupplieth their wants; And true penitents, and ſuch as are turned to God, will make conſcience of this duty, conſidering (eſpecially) that theſe common favours come to them in ſpecial love, and from their own God in Covenant with them; Therefore it is added to their eating and ſatisfaction, and ſhall praiſe the Name of the LORD your God. See Iſa. 62.8, 9. Deut. 8.10. 3. It is our duty to ſtir up our ſelves to praiſe in this, by conſidering the wonderfulneſſe of the providence of God in providing continually our daily bread: And eſpecially in his ſending great plenty after famine, in which change of dealing, both his providence and mercy ſhineth; For, it is added as an argument of praiſe, that he hath dealt wonderouſly with you, both in his ordinary providence, and eſpecially in that great change. 4. The chief bleſſing and advantage of temporal benefits unto the godly, is, that by receiving and uſing of them, they reap ſome ſpiritual benefit and advantage by confirmation of their faith, and diſcovering of the love of God unto them; ſo much are we taught by ſubjoyning this ſpiritual promiſe, containing an effect of conferring this temporal favour. 5. Gods dealing kindly with his Church, or any one of them, in any particular according to the Covenant, may be a pledge that none, be who they will, that are his people, will ever finde it in vaine to ſeek him, or be aſhamed or diſappointed of their hope in him according to his Word; For, this is a general concluſion drawn from this particular proof of his love, and my people ſhall never be aſhamed. 6. An intereſt in God by vertue of a Covenant, and his manifeſted preſence following upon that, is the choice of mercies; And it is ſweet when this maybe read and ſeen ſhining in his mercies, as a penitent is allowed to do; For, it is held out as the ſweet effect and conſequent of his bounty toward penitents, ye ſhall know, not only that I am the Lord your God, but that he hath not withdrawn himſelf, though the intereſt ſtand, but that I am in the midſt of Iſrael, or theſe who are p. 315now left of Iſrael to be a people to him. And however the Lord here promiſeth proſperity to evidence this; yet if the Lord clear it any other way, it is ſufficient. 7. It is alſo a great addition to the Churches mercy, that he who alone is her God, is alſo the only true God; and therefore is the only portion, and above all the oppoſition that can be made to her felicity; For, I am the Lord your God, and none elſe, none beſide him to prove a God unto her, let her chooſe never ſo many. 8. However the people of God may be oft put to pray againſt that ſad affliction of being aſhamed of their confidence, as, Pſal. 119.116. Yet it is to be believed, and again and again inculcate, that not only now, but for ever, Gods people have no cauſe of fearing diſappontment; & that God will by actual performance of his promiſes, put them from all cauſe of fear; Therefore in oppoſition to the recurring of ſuch tentations, it is again repeated, and my people ſhall never be aſhamed. Where it is given them as a ground of hope, that God who chooſeth and calleth them to be his peculiar people, will not raiſe ſuch an ill report upon his own love, or ſervice, as thus to entertain them; Nor will he make his own purpoſe and grace in election and calling void, albeit they be worthleſſe.

Verſ. 28. And it ſhall come to paſſe afterward, that I will pour out my Spirit upon all fleſh, and your ſonnes and your daughters ſhall propheſie: your old men ſhall dream dreams, your young men ſhall ſee viſions.

29. And alſo upon the ſervants, and upon the handmaids, in thoſe dayes will I poure out my Spirit.

The ſecond ſpirituall promiſe is, that under Chriſt and in the dayes of the Goſpel, (as it is expounded, Acts 2.16, 17, &c.) he will poure out his Spirit more amply then before, upon all ſorts of perſons of all Nations, both old and young, ſons and daughters, bond and free, whereby they ſhall be endued with ſuch knowledge of the myſteries of ſalvation, as may be compared with the knowledge of the ancient Prophets. For clearing this a little, Conſider, 1. By the Spirit here promiſed, is not to be underſtood p. 319any natural or moral endowments conferred upon men; But partly, the ſpiritual common gifts conferred upon men for the edification of the Church; And partly, the ſaving graces of the Spirit conferred upon the Elect in order to their eternal ſalvation. 2. By all fleſh, on whom the Spirit is to be poured out, we are not to underſtand all and every one; for this promiſe is made only to theſe within the Church, and to theſe who (at leaſt) by viſible Covenant become the Lords, as it is expounded of the ſervants and handmaids, Acts 2.18. But it is to be underſtood of all ſorts of perſons of whatſoever Nation of theſe who embrace Chriſt; and that there ſhould be many of them, in compariſon of the times under the Law, who ſhould participate either of the gifts or graces of the Spirit, or of both. 3. As for the effects of the pouring out of the Spirit here mentioned, that there ſhall be prophecies, dreams and viſions; it is true, that in that ſignal accompliſhment of this promiſe. Acts 2. and afterward in theſe primitive times, there were ſuch extraordinary wayes of manifeſtation of God and of his will; for many did prophecie then, even women, as is inſtanced in the daughters of Philip, Acts 21.9. Paul and Peter had viſions. 2 Cor. 12.1, 2, &c. Acts 10.10, 11. And God appeared to Joſeph in a dream, Mat. 1.20. But this was but a partial accompliſhment of this promiſe, and a mean to carry on the full accompliſhment therof. And therefore we are to conceive that the Prophet ſpeaks of Goſpel-times and mercies, in tearmes borrowed from the times of the Old Teſtament; and the meaning is, that as of old the excellent way and meaſure of the knowledge of God was by prophecie, viſion, and dreams, Numb. 12.6. So under the New Teſtament, beſide what was extraordinary, all who get the Spirit of God, may for knowing the myſteries of ſalvation, be compared with theſe ancient Prophets. And as of old by theſe wayes of manifeſtation, men attained to the knowledge of the myſteries of God; ſo ſhould they by the Spirit of God, in the uſe of ordinary means. 4. This may alſo ſerve to clear, that the Prophet is not foretelling that, under the Goſpel, all who receive the Spirit and know the myſteries of ſalvation thereby, are therefore warranted to exercie the office of Prophets or Miniſters; For, Prophecie being ſo ſtrictly taken, is not given to all upon whom the Spirit is poured out, as is clear from, 1 Cor. 12.29. 5. It is alſo clear that the Prophet is not here ſpeaking of any revelations to be given unto men, without or beſide the Word, or which are not to be tried thereby; p. 317for, (beſide what is alrerdy ſaid for expoſition of this promiſe,) if we look to the moſt ſolemne and ſignal accompliſhment of this promiſe, we will finde the conceit refuted. For in the very firſt Sermon of Peter after the Spirit is poured out, he leads the hearers all along to Scripture, both to juſtifie the ſtrange change wrought upon them, and to juſtifie the doctrine which being thus endowed, he preacheth, Acts 2.16, 17, 25, 30, 31, 34. Doct. 1. The times of the Goſpel are the times of letting out ſpiritual encouragements, and wherein men ought to be more ſpiritual, and made up with ſpiritual advantages, however it go with them outwardly; Therefore the Prophet entering upon ſpiritual promiſes and refreſhments, after theſe temporal promiſes, for the comfort of this people, doth remit them to what ſhall come to paſſe afterward, or in the laſt dayes, as it is expounded, Acts 2.17. 2. The Lords letting out of his Spirit in gifts and ſpiritual graces, is the great Goſpel-refreſhment and encouragement; as making the myſteries of God known, and applying all Chriſts purchaſe to Believers; So that all who would finde the advantage of the times of the Goſpel, ought to ſeek much of the Spirit; for, this is the promiſe, I will poure out my Spirit. 3. The letting out of the Spirit, is God and his Son Chriſts free promiſe and gift, and therefore to be ſought of him, and expected from him by theſe who are in themſelves unworthy; For, it is a promiſe, I will poure out my Spirit, which Chriſt did performe, Acts 2.33. See Luke 11.13. 4. Albeit the Spirit of God was communicated unto the Church under the Law; yet it is the advantage of the times of the Goſpel, 1. That the Spirit is let forth in more ample meaſure then formerly, being poured out largely, and not dropped out only: So that we may ſeek largely, and not be content with little, nor be ſtraitened in our own bowels. 2. That this gift is not reſtricted now to one Nation of the Jewes with their proſelytes, and but to a few of them; but is free to all ſorts of perſons and Nations, and to many of them; For, it is upon all fleſh the Spirit is poured out. Doct. 5. Whatever be the abundant meaſure of the Spirit that is poured out; yet there is ſtill infinitely more in God to communicate, as need requireth; Therefore doth Peter, Act. 2.17. expound it, I will poure out of my Spirit, or but ſome portion of that fulneſſe that is in him, Which is not only true in reſpect of Chriſt, who hath the Spirit without meaſure, John 3.34. but alſo in reſpect of the infinite fulneſſe that is in God. 6. God, in pouring out his Spirit, will not diſdain p. 318men becauſe of their frailty, or felt ſinfulneſſe: And where the Spirit is given, it will keep men ſtill ſenſible of their condition, and what they are in themſelves; Therefore are they deſigned fleſh, or, fraile and ſinful creatures, upon whom the Spirit is to be poured out, ſhewing that their being ſuch, doth not hinder his bounty; and his bounty will not make them forget that they are ſuch. 7. It is a ſpecial advantage reaped by the enjoyment of the Spirit, that not only doth he water and refreſh, and fructifie the barren ſpirits of theſe in whom he dwels, (and therefore is ſaid to be poured out like water on the ground. See Iſa. 44.3.) But that alſo he doth illuminate men with the knowledge of God; He doth make known the myſteries of ſalvation, furniſheth inſtruments to carry the glad tydings of ſalvation, leads into all truth, and maketh knowen the things that we have freely received: Therefore doth he cauſe to propheſie, and to dream dreams, &c. as is before explained. See John 16.13. Acts 1.8. 1 Cor. 12.7, 8. and 2.12, to 15. 8. The knowledge of the myſteries of ſalvation, which is communicated by the Spirit under the Goſpel, is comparable to any meaſure of knowledge attained by ancient Prophets of old: Not only doth extraordinary revelation under the New Teſtament in the primitive times, parralel what they had then; But even the gifts of light and knowledge, conferred in ordinary upon men, and the ſaving knowledge conferred upon Believers, may be compared therewith; for whereas theſe revelations were but at fits and times only, this is conſtant; and theſe, albeit they were ſingular in the manner of communicating, yet the truth conveighed thereby, was but more darkly held out, and under a vaile, whereas now truths are ſeen with open face; Therefore as is before cleared, are the names of prophecie, viſions and dreams, given to this knowledge. So that the ignorance of men under the Goſpel, doth ſpeak but little enjoyment of the Spirit. 9. Whereas he is not content to ſay only in general, that all fleſh ſhall receive of the Spirit, but doth inſtance 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, …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 p. 319young 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.

p. 320Ver. 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 p. 321Church, 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 terrour to the wicked: For, it is for theſe cauſes it gets this name.

p. 322Verſ. 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 p. 323that 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.