they need upstirring by the Ministery of the Word and to be mutual encouragers and sharpeners one of another especially in declining times when duty may be full of hazard successe hopelesse and themselves under some degrees of the spiritual plagues of the time For this exhortation Say ye to your brethren c. imports not only that it is their duty which is here given them in charge say it who will unto them but that Hosea and the rest of the Prophets are to say it to them and that they are to say it one to another 6. As a Church may be very far declining and yet cover it with fair pretences excuses and justifications requiring that she should be pleaded with to put her from them So it is the duty of every true childe of God to plead for him and his truth against all even if it were a whole Church and to plead with their mother or the body of the Nation who were a visible Church and brought them forth to God And they are bound to insist in this duty without discouragement though they be alone and a Church against them and albeit they seem to have no successe Therefore is the exhortation doubled plead with your mother plead 7. Open pleading for God against a Church is then lawful in private persons when not only they have truth on their side and have essayed other more peaceable means before but in vain But more especially when the corruption pleaded against is Idolatry striking at the marriage-tie and she is not my wife as to the merit of her way which is here given for the reason of their pleading and when she is intreated though faulty with reverence and as a mother plead with your mother yet as with a mother And if she was to be so dealt with so long as God gave her not a bill of divorce though an harlot how much more is it required when faults reproveable are nothing such This would make men in acquitting of their consciences mourne more and be more orderly and lesse turbulent 8. It is no sure ground for a visible Church to rest upon that she hath once given up her name to God and was married to him unlesse she also persevere seeing a visible Church may decline so far as to make void the marriage-Covenant on her part and to deserve rejection and a bill of divorce Of this the Church of Israel is a sad and evident instance she is not my wife her carriage was such as became not a wife neither am I her husband that is she deserves to be rejected though as yet the bill of divorce be not given 9. Such is the long-suffering patience of God as that he doth not at first give up with a Church even when her disease is desperate but by contending with her calls her to amendment upon which there is a door of hope left open Therefore doth he subjoyne this to the challenge as his scope in it Let her therefore put away her whoredomes and adulteries and it is only upon neglect of this that the sentence cometh forth v. 3. 10 God will not accept of fair undertakings from a declining Church but he requireth that her Reformation be reall and especially of idolatry and corrupting of Religion and his worship for saith he let her put away her whoredomes c. 11. God requireth of his declining Church that she be sensible of the ill of her activity in idolatrous worship and of her own impudence in following it and that she renounce it with detestation for saith he let her put her whoredomes out of her sight or from her face and her adulteries from between her breasts alluding to the pompe and open impudence of harlots who paint their face and deck their breasts and make them bare to follow filthinesse and to engage and allure others See Jer. 2.33 This she is to be so sensible of as to put them out of her sight or to have them so in abomination as she cannot endure to look on them See Isa 30.22 12. This similitude pointing at the practice of idolaters by the carriage of lewd harlots teacheth that the Lord abhorreth painting and lascivious decking of the body and that the practicers thereof cannot be free of whoredome in the sight of God for whoredome is in their face and adultery between their breasts Vers 3. Lest I strip her naked and set her as in the day that she was born and make her as a wildernesse and set her like a drie land and slay her with thirst 4. And I will not have mercy upon her children for they be the children of whoredomes Unto this exhortation a certification is subjoyned that if the Church of Israel hearkened not unto it he would destroy her selfe v. 3. and deny mercy to her children or particular members of that Church as being involved in the same guilt with her v 4. The judgements threatened against her selfe are held out under many similitudes 1. Of an adulterous wife spoiled of all her ornaments and set naked as when she was born whereby is signified the depriving her of all spiritual and temporal favours which she enjoyed by vertue of the Covenant and leaving her as he found her see Ezek. 16.4 59. 23 26 29. 2. Of a desolate and barren drie land signifying that she who was as a watered garden should become as a wildernesse and as a land wanting moisture both in her spiritual estate and outward enjoyments 3. Of a traveller who being cast into a solitary wildernesse is slain through want of drink and refreshment so should she be left under scorching wrath and destitute of all comfort in her extremities Doct. 1. However the Lord may for a time spare sinners and they be ready to sleep because of this yet at last when their cup is full and they have proven themselves incorrigible judgement will certainly come so much doth this certification subjoyned to the exhortation teach us 2. However a carnal Church may be ready to swell with conceit of her own enjoyments and excellencies yet the Lord needs no more to make her miserable but take away what he hath given her and leave her as he found her and he will do so to the incorrigible I will strip her naked and set her as in the day that she was born 3. Sinne will prove a wasting plague to souls or Countreys and enjoyments for so is imported in that he will make her as a wildernesse and set her like a drie land see Psal 107.34 4. It is the great and insupportable misery of wicked men that their guilt doth leave them destitute of succour or comfort in their greatest extremity to be consumed thereby therefore doth he adde and slay her with thirst 5. As particular members of a Church do ordinarily runne wrong with her when she in her Rulers or Judicatores doth decline so however such may think to escape when the Church or body of the Nation whereof the Church
the exhortation to the Priests that they by sounding of the trumpet should call the people to solemne humiliation and he exhorts the people to tremble at this alarme of his appearing in judgement Unto which is subjoyned a general intimation that the dreadful day wherein God would infflict these plagues was at hand And this is brought in as an argument to make the exhortation effectual and is prosecuted and enlarged in the following Verses See ch 1.15 This blowing of the trumpet in Zion or the holy mountaine of the Temple is according to the direction of the Law Num. 10.3 9. wherein the Priests were to convocate the people and to sound an alarme in war by blowing of the trumpets And both of these are pointed at here They are to alarme the people and give them warning of the approaching judgement and to call a convocation for fasting as it is v. 15. Doct. 1. Whatever the Lord say to sinners by his rod when it is imminent and incumbent yet such as would have good use of it have need of the help of the Word and Ordinances with it either for prevenâ—ion preparation or use of it For the trumpet must be blown either to warne them before it come or to stirre them up to be sensible and to do duty when it cometh 2. Whoever be asleep in times of threatened or incumbent dangers yet Ministers ought especially to be awake that they may stir up others For on them is this charge laid Blow ye the trumpet 3. Ministers must be faithful in discharging their trust as becometh watchmen and they must not set themselves to please men but should faithfully point out their danger procured by sin For they must blow and sound an alarme 4. It is not enough for Ministers to point out dangers by sin unlesse they point out remedies also nor is it sufficient for people to be sensible of the one unlesse they be stirred up to the other For they are to blow the trumpet and call to fasting as it is expounded v. 15. as well as to sound an alarme yea this is but subservient to the other 5. The consideration that a people are Gods Church and do enjoy his presence is a special argument to move them to be sensible and study duty in times of calamitie For all this is to be in Zion and my holy mountaine not only because it was the place where the Priests sounded and where the people were to meet for solemne worship but that all this calamitie being on a Church whereof Zion and the mountaine of the Temple was a type therefore they should be sensible and hearken to these alarmes and invitations 6 When God threatens or inflicts judgements it becometh all to be deeply sensible and not to please themselves with formality or trifle with outward shewes but they should quake at the heart at the tokens of Gods anger and it is great courage not to harden our selves but to tremble before an angry God for the inhabitants of the land are to tremble upon the alarme and call to humiliation and repentance See Isa 66.2 Jer 5.22 7. Albeit the Lord may keep off temporal judgements upon the repentance even hypocritical of Rulers as 1 Kings 21.27 28 29 And albeit some few godly may sometime hold off wrath from a Nation as Psal 106.23 Ezek. 22.30 yet it is the duty of all to be afflicted and humbled under common calamities and where this is wanting the piety and repentance of some few will not alwayes availe Therefore is the direction general let all the inhabitants of the land tremble See Ezek. 9.3 4 5. and 14.13 14 15 16 c. 8. It is not to be sleighted but seriously laid to heart how sad it is when God makes alarmes real and stroakes to follow upon them when the day followeth upon the alarme how strong a party God is and how he will prove himself God by his judgements upon them who would not otherwise take notice of him and how dreadful a stroak will be when it is near whatever men think of it at a distance all this is imported in what is here repeated from chap. 1.15 as an argument to affect them for the day of the Lord cometh for it is nigh at hand Verse 2. A day of darknesse and of gloominess a day of clouds and of thick darknesse as the morning spread upon the mountaines a great people and a strong there hath not been ever the like neither shall be any more after it even to the years of many generations That the thoughts of this sad day may take deep impression and stir them up a description of it is held forth at large in several branches as so many arguments pressing them to repent and tremble before God The first branch of the description is that this troop of devouring creatures called a people or Nation as chap. 1.6 being armed with Gods power should come in so great a number as to cover and hide the sight of the skie and heavens as also to put the people in great trouble and perplexity which is figuratively pointed at by a dark day Isa 5.30 and 8.22 Ezek. 32.7 8. Amos 5.18 And they should so swiftly overspread the countrey as the morning light or clouds overspreads all the mountaines Amos 4.13 Joh 38.12 13. And they should be so numerous as the like had not been seen before nor should be afterward for many ages Whence learn 1. As it is the Lords way to make a time of calamity for sin very uncomfortable and full of darknesse and perplexity So this should serve to affect sinners and to humble and stirre them up to repentance For so much doth this day of darknesse c. figuratively taken import and it is propounded here as an argument to make that exhortation v. 1. effectual 2. When God is provoked to punish a people for sin he can easily multiply instruments of vengeance he can make them though small and weak of themselves prove strong he can make them swiftly and suddenly execute all his counsel and can make them hide and take away all comfort from sinners which they might expect from heaven or earth For these small creatures make this time A day of darknesse and of gloominesse a day of clouds and of thick darknesse as hiding any sight of the sky or heaven by reason of their number they swiftly cover the earth to waste it all and deprive men of comforts from thence as the morning spread upon the mountains and in Gods hand they prove a great people and a strong 3. As the Lord will inflict singular calamities eâ—e he be not avenged on impenitent sinners So such singular judgements ought to affect sinners much For it testifieth Gods just and severe pursuing of sin and the necessity of trembling before God that they are a great people and a strong there hath not been ever the like c. 4. The Lord is so gracious that albeit he be so provoked in
be left of them but their noisome stinke and this he will do because or though they had done great things against Gods people As for that which is said and will drive him to a land c. with his face toward the East-Sea c. it may be either understood thus that though they were so many as to fill the breadth of the land from the East or Dead Sea to the West or Mediterranean Sea Yet he would drive them to the Wildernesse and kill them there or rather that the main bulk and body of them should be driven into the Wildernesse their fore-party into the dead sea and their reere into the West-sea there to die However it teacheth 1. Scourges and hurtful things were they never so dreadful yet God who sends them can drive them away and consume them when he will for I will remove farre off from you the Northern armie which had beene dreadful before And he can make use of Wildernesses and Seas even the uselesse dead Sea to help his people against their enemies I will drive him into a land barren and desolate c. 2. God can let scourges be seene how contemptible they are when he hath done with them for this formidable armie serveth for nothing but to stink above ground his stink shall come up and his ill savour shall come up 3. Instruments of Gods vengeance against his people will gaine nothing by their paines but stroaks And though they have acted much yet God will reach them for all this done because or although he the Northern armie hath done great things Ver. 21. Fear not O land be glad and rejoyce for the LORD will do great things 22. Be not afraid ye beasts of the field for the pastures of the wildernesse do spring for the tree beareth her fruit the fig-tree and the vine do yield their strength These promises are for more assurance and comfort applied and amplified And first application is made to the land that it should not fear but rejoyce seeing God was to do great things and to the beasts that they should lay aside their fear since the earth was to be blessed with pasture and fruit This speaking to the land and beasts doth not import them capable but God by this would speak to the comfort of the penitent And it teacheth 1 The Lord would have his promises and comforts applied by them to whom they are given for their refreshment So much doth this application of the former promises import 2. Gods kindnesse to penitents will be such as not only to refresh themselves but to gladden and refresh their land their beasts and all in their kinde for so is held out here 3. Penitents are instrumental to draw down blessings on themselves and on what they enjoy for now the mourning land ch 1.10 and the crying beasts ch 1.18 20. are made to rejoyce 4. Gods care of the earth and of very cattel may assure penitents of his respects to them If he respect the lands affliction and the beasts how much more theirs See Matth. 6.26 30. 5. God when he pleaseth can make fears end in joy and the hope thereof should bring joy when fear is yet on for so much is held out in the command to the land Fear not be glad and rejoyce and that in hope 6. Gods great power who promiseth and who hath given proof thereof in executing threatenings may guard against fear and afford ground of hope were the thing promised never so great and difficult for so is held forth in the reason of joy that the Lord who had done great things by that Army v. 20. will do great things 7. God can and in due time will remove the feares of his people by giving actual proofes of his love for so are they encouraged by the promise made to the beasts for their sake and good v. 22. Be not afraid ye beasts of the field for the pastures of the wildernesse do spring c. Ver. 23. Be glad then ye children of Zion and rejoyce in the LORD your God for he hath given you the former raine moderately and he will cause to come down for you the raine the former raine and the latter raine in the first moneth 24. And the floores shall he full of wheat and the fats shall overflow with wine and oile 25. And I will restore to you the years that the locust hath eaten the cankerworme and the catterpiller and the palmerworme my great army which I sent among you Secondly the promises are applied to the Church whom he exhorteth to rejoyce And that because 1. He will give them which he speaks of as done because of reall certainty raine in due season and measure and make the effects prove it a reall blessing v. 23 24. 2. Because by succeeding plenty he will make up the losse they sustained by the years of famine v. 25. Whence learn 1. Whoever misse of joy yet God will have his penitent Church and people to rejoyce and they are allowed to have as much and as solid joy as any and more Therefore are the children of Zion called to it 2. The Lord must not only afford matter of joy and comfort to his people but must speak and apply it to their heart and stir them up to rejoyce in it before it work Therefore is this exhortation and application needful Be glad then ye children of Zion and rejoyce 3. Common favours and benefits should be unto the Lords people but as a step leading them up to rejoyce in God and not to be rested on themselves Therefore though the promise be of plenty yet they are to rejoyce in the Lord their God and because of a special interest in him See Jer. 9.23 24. Luke 10.19 20. 4. Common favours given so a people upon repentance do warrant them to rejoyce in God as evidencing his respect unto them and interest in them even by these For so the penitents here are upon this promise commanded rejoyce in the Lord your God 5. As man needs many things for his subsistence and for furnishing the meanes thereof as raine at several seasons to make the earth fruitful So the Lords measuring and timing of outward mercies is that which makes them mercies indeed for though rain be needful yet it is the blessing of it that he giveth it moderately and that he sends the former raine and the latter raine in the first moneth which was the season as appeareth of the latter rain concerning which it is not needful to make further inquiry Only what is here said of raine holds good in all outward mercies that it is the great advantange of Saints that the disposing of them is in the hand of their only wise Lord. 6. Promising mercies will not prove unuseful nor disappoint the expectation of penitents as the Lord in justice deals often with the wicked For as moderate and seasonable rain promiseth a good harvest so it shall prove so the floores shall be full of
terrour to the wicked For it is for these causes it gets this name Vers 32. And it shall come to passe that whosoever shall call on the Name of the LORD shall be delivered for in mount Zion and in Jerusalem shall be deliverance as the LORD hath said and in the remnant whom the LORD shall call To confirme the godly against these calamities he subjoynes the third spiritual promise which is That all true Israelites and Converts of the Gentiles who cleave to God and worship him sincerely shall finde deliverance by preservation under trouble till they come to full deliverance and salvation at last This he confirmeth in a generall promise that of the Jewes and Gentiles called of God there shall be deliverance according to Gods promise or some remnant to escape to preserve a people to God upon earth and at last to inherit salvation Doct. 1. Were the condition of the visible Church or of the world never so deplorable and desperate yet it should not drive men from God his truth and pure worship but rather make them cleave to it more and evidence this by frequent and earnest calling on him For this is the duty required under these calamities to call on the Name of the LORD under which is comprehended all outward and inward worship of God whereof this is a chief part and mens cleaving to it 2. As God is able to save in greatest extremities so he will undoubtedly save and deliver them who cleave to him and seek him be of what Nation or people they will He will either hide some of them from trouble in great tempests or preserve them under it till he give an issue from it here or hereafter and at last will compleatly save them For whosoever shall call on the Name of the LORD shall be delivered or escape See Rom. 10.13 3. The Church is the place of greatest safety and where deliverance may most readily be expected of any and however it fare with particular persons in times of commotions yet the Lord will still preserve a Church and remnant in the world yea even a remnant of Jewes till their full conversion The efore saith he for in mount Zion and in Jerusalem shall he deliverance and in the remnant Where he names Zion and Jerusalem not only as a type of the Church wherein safety is to be found and the remnant are to be preserved but to point out that of the Jewes belonging to these places he would keep still a remnant Rom. 11.5 till that day come whereof he speaks in the next Chapter 4. God hath past his word for the preservation of a remnant under trouble and this is to be trusted to whatever our sense say to the contrary For saith he there shall be deliverance as the Lord hath said frequently in the Holy Scriptures 5. As the true Church is but a remnant in comparison of the rest of the world So times of trouble cutting off some and tempting others to Apostasie may draw them to a very small number who cleave to God and shall partake of promised salvation Therefore it is added by way of explication that deliverance shall be in the remnant or among them though some of them escape not the stroak of trouble 6. It is Gods effectual calling and election of grace that makes a difference among men and makes them seek and cleave to him And this is also a pledge that he who hath called and ingaged them in that service will give them deliverance and an issue from it Therefore it is added both by way of reason how it cometh there is a remnant and by way of confirmation that they shall be delivered they are the remnant whom the Lord shall call See Rom. 11.4 5 6 7. 1 Thess 5.24 CHAP. III. IN this Chap. the Lord doth prosecute and confirme that promise in the close of the former Chap. concerning the preservation and deliverance of a remnant especially as it relateth to the Jewes and therefore the dependance and connexion is expressed by the particle for which intimates that what followeth is an explanation and confirmation of what is there said In this confirmation 1. He promiseth to return the captivity of Judah v. 1. 2. He promiseth to punish all the enemies of the Church especially of the Jewes And that for this end he will convocate them to plead the cause of his people against all of them v. 2 3. and particularly against some of their nearest neighbours v. 4 5 6. and having pleaded with them he will passe sentence against them v. 7 8 and see it executed by convocating all of them as he will also bring his prepared executioners v. 9 10 11 12. who at Gods command v. 13. will do great execution upon them v. 14. In which case they shall be left destitute of all comfort v. 15. and God will be terrible unto them v. 16. 3. He closeth these promises with comfortable applications to the Church particularly to Judah and Israel shewing what proofes of love they shall meet with in these dispensations and what shall be the sweet consequents thereof and namely that when he shall be thus terrible to enemies yet he will be their hope and strength v. 16. that he will confirme them in their interest in him and that they shall be holy and secured from the invasion of stâ—angers v. 17. that they shall have abundance of temporal benefits together with spiritual graces and refreshments v. 18. and that when their enemies shall be utterly destroyed yet he will establish and perpetuate them v. 19 20. and will cleanse them from their pollution that he may evidence his presence with them and may continue it v. 21. Ver. 1. FOr behold in those dayes and in that time when I shall bring again the captivity of Judah and Jerusalem Albeit this Vers doth expressely hold out only the time of Gods sentencing and punishing Judahs enemies of which he speaks in the following purpose Yet it doth import further 1. That there was to come a captivity and dispersion of the Jewish Nation both in City and Countrey and that under the Gospel and after the pouring out of the Spirit of which ch 2.28 for all the ensuing predictions do follow upon that It hath been already declared that after the performance of that promise great troubles were to follow ch 2.30 31. and that in the midst of these troubles not only should the truly godly attain to eternal salvation by cleaving to God and his Worship but the Lord should preserve a remnant for himself who should escape these troubles v. 32. And this as the connexion imports and hath been said before is but a confirmation and particular instance given of that general promise in the case of the Jewes So that it cannot at all relate to the captivity of Babylon 2. It imports that a restitution and returne of their captivity was to follow upon their dispersion at which time he will performe what is after
of this sentence and command given to the executioners is that there shall be great execution made of the enemies and they shall fall without number And for the Churches greater comfort it is declared that this day of the Lords vengeance is near not when the Prophet spake this but it shall speedily come after the enemies great preparations against the Church The place of this execution is called the valley of decision or threshing which is the same with the valley of Jehoshaphat v. 2 12. and it gets this new name because there the Lord will make a great havoke of enemies which is usually expressed by threshing Mic. 4.13 Isa 41.15 2 Kings 13.7 or because it is the valley determined and appointed as the word will signifie wherein to do this execution or the place wherein God will decide this great controversie betwixt him and his Church on the one part and these enemies on the other Doct. 1. Albeit it may be matter of admiration and terrour to the Church to see so great and so many enemies combined against her yet God shall make that resolve in as great a wonder to see the great havoke made of them Therefore is it held out by way of admiration Multitudes multitudes in the valley of decision 2. God will at last decide the controversie betwixt the Church and especially of Israel and her enemies and will determine the question by making many a skin pay for it For the valley of Jehoshaphat will be also the valley of decision and there multitudes multitudes shall be laid in the dust 3. When enemies are at the height of their attempts especially against converted Israel then the Lords people may expect that he will not be long in taking his day about of them wherein his glory will shine for the day of the Lord is near in the valley of decision Verse 15. The Sunne and the Moon shall be darkened and the Starres shall withdraw their shining This execution is further amplified that as the Church had felt before in her calamities chap. 2.10 so the enemies should at that time of their extremity be denied all comfort in the creatures from heaven or earth and that there should be great alterations in the world of which more v. 16. if not also the extraordinary signes of eclipses and darknesse presaging and accompanying the same Doct. 1. Though enemies may be insulting when the Church is in great bitternesse yet the day may and will come about wherein they shall drink of her cup if not of a worse For what was denounced against the Church ch 2.10 is now made their portion 2. Whatever be the delights and enjoyments of Gods enemies yet when he begins to reckon with them all their comforts and refuges from heaven or earth will faile them and all things will frowne and lowre upon them For so much is imported in that the Sunne and Moon shall be darkened c. These creatures shall deny them light and comfort and this shall make all things dark on earth to them and these dreadful sights shall terrifie them Vers 16. The LORD shall also roar out of Zion and utter his voice from Jerusalem and the heavens and the earth shall shake but the LORD will be the hope of his people and the strength of the children of Israel Followeth a comfortable application of all this to the Church and particularly to Israel holding forth in several promises what mercie to them shall be in their recollection of which v. 1. and in this streak on their enemies and what sweet consequents shall follow thereupon The first promise is that when the Lord shall manifest himself thus terribly against their enemies according to the predictions of his Word and out of his love to his people and when he shall make great alterations therby which is a further amplification of the calamities which are to come on enemies Yet in the midst of these confusions and terrours he will afford hope and strength to his Church and people Whence learn 1. When God manifests himself against his Churches enemies and specially against Israels adversaries he will be very terrible and dreadful And his being a party will make all the creatures to deny comfort and will adde to the bitternesse and terrour of such a desolate condition for the Lord shall roar like a Lion see Zeph. 2.11 Isa 42.13 14. And beside their desolate condition v. 15. the Lord also shall roar to imbitter that and as the cause of it as is after cleared of the shaking of heaven and earth 2. Gods executing of vengeance will be according to the predictions uttered in the Church and these will be found terrible in execution what ever men thought of them before for the Lord shall roar out of Zion and utter his voice from Jerusalem imports that God from out of Zion had spoken against them by his Word and that now his speech going forth in execution shall be found terrible as the roaring of a Lion 3. God will make his presence with and love to his people conspicuous by his indignation and severity against their enemies for the Lord shall roar out of Zion c. imports also that he is present there and that he evidenceth his respect to his habitation by his dreadful thunderings against the enemies thereof 4. As God is powerful to overturne heaven and earth when he pleaseth So his subduing of enemies may bring great alterations and overturnings in the world for when he shall roar the heavens and the earth shall shake which together with what is said v. 15. maketh a compleat parallel with the condition of the Church chap. 2.10 and it imports such an alteration of affairs as if there were a dissolution of the world and overturning of the course of nature And it is no wonder if they who are so well rooted in the world cause it to shake hefore they be cast out of it and if they who are so universally spread through the earth need general commotions to make them miserable 5. When God is shaking the earth to overturne enemies Gods people may be exercised with many fears and apprehensions that the storme will break upon them Therefore they need a promise to secure them against this 6. Nothing will be able to secure the hearts of Gods people against the terrours of a time of great commotions but God only and what they finde in him and from him Therefore doth the promise remit them to what the Lord will be unto them 7. In times of great confusion the Lords people may expect that he will be a place of refuge to hide them in that he will furnish them who come to him with ground of hope for the future and with strength and courage to bear out till the accomplishment come for that which is propounded here iâ— hope or a refuge and strength and God undertakes not to disappoint them of these the Lord will be the hope of his people c. he
be understood of the Jewes land which these enemies invaded and so it holds out that cruelty is odious when men exercise it upon these who have given them no provocation as they did on Judah when they were staying at home and not troubling them 5. Albeit the Church do oftentimes seem to be furthest behinde of any society for outward prosperity yet the time will come when she shall see her own mercy in the misery of others and shall be in good condition when they are gone for in opposition to what shall come on Egypt and Edom it is added But Judah shall dwell for ever c. See Isa 27.7 Exod. 14.30 31. 6. The Lord will perpetuate a Church of Israel after their conversion and restitution till the end of time for it is his expresse promise Judah shall dwell for ever and Jerusalem from generation to generation Ver. 21. For I will clense the blood that I have not clensed for the LORD dwelleth in Zion All these promises and particularly that of perpetuating the Church of Israel are confirmed by a new promise wherein the Lord undertakes to purge her by Justification and Sanctification from the pollution wherein she had layen so long and that he will do this because he dwells or that so he may dwell among them by his Word and Spirit with no lesse blessing then of old Whence learn 1. Sin when it is rightly looked upon will be found a very vile and loathsome thing and they will so judge of it whom God is about to deliver from it Therefore is not only the bloody crimes but all the iniquity of these whom he is about to purge called their blood as Ezek. 16.6 2. There can be no assurance of obtaining other favour till this pollution be done away Therefore this promise cometh in as a confirmation of the former and making way for them For I will clense their blood 3. There can be no purging of sin to fit us for other mercies till God interpose in it and till he apply the merit and efficacy of the death of Christ to take away the guilt and pollution thereof and this he will do to his own he will send this mercy to fit and prepare them for moe I will clense their blood saith he The endeavours of such as are most convinced of sin will not availe without this and till they imploy him for this end 4. The Lords former rejecting of a people and giving them up to walk in their own wayes will not hinder his respecting them and purging their sin in a time of love For albeit Israel have now for many ages not been clensed yet saith he I will clense their blood that I have not clensed 5. As it is the Lords presence in favour with a people and not their merit that assures them of his purging their sin for this is done for the Lord dwelleth in Zion So his clensing of a people from sin doth assure them more and more that he will abide with them for so will the words also read I will clense c. and the Lord or so shall the Lord dwell in Zion AMOS The Argument This Prophet was raised up by God and sent from Judah to preach unto Jsrael much about the same time with Hosea who in executing of his Commission after he hath threatned some Nations about for their sins and spoken against Judah also he falls expresly upon Jsrael and chargeth upon them and sometimes upon Judah with them the many sins of idolatry oppression incorrigiblenesse wantonnesse and the like for which he threatneth that God would destroy them to chap. 7. After which by divers types and representations he confirmeth that this sentence of their destruction was irrevocable threatning the false Priest at Bethel who opposed him in his ministery And then closeth the Prophecy with some promises relating to the times of the Gospel which are sub-joyned for the comfort of the godly who should live in these sad and calamitous times that were ensuing CHAP. I. IN this Chapter after the inscription of the Prophecy v. 1. and the generall summe thereof v. 2. The Lord by his Prophet denounceth judgements to come on several Nations about because of their many and multiplied sins and namely on Syria v. 3 4 5. On the Philistines v. 6 7 8. On Tyrus v. 9 10. On Edom v. 11 12. And on the Ammonites v. 13 14 15. Verse 1. THe words of Amos who was among the herdmen of Tekoa which he saw concerning Israel in the days of Vzziah King of Judah and in the days of Jeroboam the son of Joash King of Israel two yeers before the earthquake The inscription of this Prophecy holds forth first That Amos who carried this message was but a meane man of Tekoa in Judah of which 2. Chro. 11 5 6. Jer. 6.1 and of a mean employment being but an Herdman and of the meanest sort not one who had herds which were kept and fed by others as the word here used somtime signifieth 2. Kings 3 4. but one who was either a mean servant to others or at best a mean man who fed his own cattel as appeareth from Chap. 7.15 Secondly it holds forth that he was sent especially to Jsrael though he deale also with others upon occasion And thirdly that he received his Divine message and began his preaching in the days of Vzziah and Jeroboam the second two years before that earthquake of which mention is made onely here and Zech. 14.5 Some conceive it to have been in the year of Vzziahs death and that it is hinted at Isa 6.1 4 Others that it was at the time of his presuming to offer incense 2. Chron. 26.16 as another testimony beside his leprosie 2. Chron. 26.20 of divine displeasure against his course But at whatever time it was this is certain that hereby the Lord gave warning of great and dreadful commotions and alterations that were to be among these Nations as accordingly came to passe on Israel after the death of Jeroboam the second Doct. 1. The word of the Lord ought not to be rejected in the mouth of meanest instruments nor is their authority to be suspected or condemned because they are meane for Amos who was among the herdmen of Tekoa hath the words which he saw concerning Israel 2. Albeit that men ought not to usurp the ministerial calling nor leave their mechanick and servile employments to intrude themselves upon it for Amos had an extraordinary calling and albeit men who are called to that office ought not to tempt God by neglecting lawful means appointed for their enabling to discharge their calling for the endowments of Amos who was not bred for that calling Chap. 7.14 were by extraordinary dispensation Yet such as are called of God and are conscious to themselves of much insufficency and inability though they use means such I say have notable encouragment to come to God for teaching and furniture in an ordinary way who hath given such
proofe of his fulnesse in raising up and instructing this herdman to be his extraordinary Ambassadour 3. Such as give but ill entertainment to the messages they receive may get rougher messages sent unto them and such as despise eminent and discreet messengers God may send such to them as will use them more roughly for Israel had many notable Prophets both before and at this time who being despised he employes this herdman who was not onely hatefull to them as being a Jew and a base man and so it might lay their pride when God sent such a one unto them but God makes use of his rustick and rude humour that they might be dealt with plainly and roughly who now through their own obstinacy were become like the brute beasts which Amos had kept before 4. Such as are called of God were they never so mean may boldly and on all hazards declare his minde to a sinfull people and their courage is a testimony of their calling witnessing against all despisers for as Amos durst deale freely with Israel and tell the words which he saw concerning Israel so the Lord did convince Israel that he was called by him in that he durst leave his own country and trusting in God durst deale freely with this flourishing Kingdom according to their deservings 5. It is a great snare to a wicked Nation when they prosper notwithstanding their wickednesse and there is need in such a case that the wrath of God pursuing sin be frequently inculcate from the word that men may not deceive themselves therefore is Amos as well as Hosea sent with these hard tidings in the days of Vzziah and in the days of Jeroboam c. Both of which had prosperous reignes at least for a time 2. Kings 14 23 24 25 c. 2. Chron 26. 3 6 7. 6. When the Word of the Lord is not regarded it is just with him to preach to a people by his judgements and by unnatural and extraordinary signes and wonders to let them know his anger so much may be gathered from this Earthquake which was a terrible stroak and warning to that people who beleived not and therefore is taken special notice of here and long after Zech. 14.5 Verse 2. And he said The Lord will roar from Zion and utter his voice from Jerusalem and the habitations of the Shepherds shall mourn and the top of Carmel shall wither This verse holds out the summe of the whole Prophecy to wit that God was about to manifest his terror in executions according to the threatnings of his Word As the sentence may relate to heathen Nations round about who are also threatned by this Prophet it hath been opened upon Ioel 3.16 But as it relates to Israel to whom this Prophet is chiefly sent and to whom the most part of what followeth is directed the sense and summe of it is that the Prophet speaking in his own termes who was well acquainted with the roaring of Lions in the wildernesse and with pastures for sheep declares that however Israel since their defection from the house of David despised the Temple of Jerusalem yet they should finde that God dwelt there and that the true Doctrine sounded there and from thence and as other Prophets before him and he among the rest were sent out by God dwelling in Zion and some of them from thence to denounce his terrible judgements so these threatnings were now to break forth in dreadful execution In somuch that the habitations of the shepherds shall mourn c. Whereby we may understand that all their fertile and pleasant places such as their green pastures and fruitfull Carmel either that in Asher near the Sea Josh 19.24 26. Jer. 46.18 or rather that in Judah better known to him Josh 15.21 55. 1. Sam. 25.2 should be laid desolate and that as the Land should feele the stroak so the inhabitants being deprived of their delighted-in prosperity should be filled with sorrow and griefe and be made to mourn as herdmen do when their pastures are dried up Doct. 1. However the Church and truth of God be contemned by these who make defection therefrom and God may seem to lie by for a time from avenging this Yet he will appear to assert his presence in his Church and to manifest the truth of his word by execution according to it for the Lord will roare from Zion his dwelling place and utter his voice from Jerusalem where the Temple stood that is he will now in a terrible way make it manifest that what Doctrine was preached there and elsewhere in his name was his word 2. However men contemn God in the matter of subjection to him yet he will be their party to punish them for their sin whether they will or no for Amos gets it in Commission to publish that God will manifest himself dreadful against them and he said the Lord will roar from Zion c. 3. The Lords word how much soever it be despised yet it will prove terrible to the stoutest when it breaks fourth in execution for the Lord will roar from Zion and utter his voice from Jerusalem that is his threatnings though despised will prove thus dreadful in that day 4. God is provoked to make the creaturres whereof man makes use feel his anger and smart under it if men will not be sensible for the habitations of the shepherds shall mourn and the top of Carmel shall wither that is their pleasant pastures and the most excellent of their friutful Fields as Carmel signifieth shall feele the stroak See Jer. 12.11 5. Whatever fruitful or pleasant thing it be that men lean to and delight in neglecting God it will certainly in due time decay till nothing be left them but sorrow for the want of them for so much also is imported here in that the habitations of shepherds shall mourn not onely shall the Land be put in a mournful posture but the inhabitants shall be filled with sorrow Verse 3. Thus saith the Lord For three transgressions of Damascus and for four I will not turn away the punishment thereof because they have threshed Gilead with threshing instruments of Iron Albeit the Lord sends Amos chiefly to preach against Israel as appears from v. 1. yet he ordains him to begin with accusations and threatnings against forraign Nations round about before he come to deal with them And accordingly in this and the beginning of the next Chapter there are six of these Nations spoken to We may conceive these reasons why the Lord followeth this method 1. That however this Prophet was a mean man yet Israel might be convinced of his Authority and Commission to be a Prophet in that God had revealed his mind to him concerning so many Nations beside themselves 2. That when Israel should look on other Nations and see them plagued as well as themselves they might not as men are naturally unwilling to see God in calamities ascribe their owne afflictions to fortune or chance among the
mighty streame that runs and carries all that is in the way with it and before it Verse 25. Have ye offered unto me sacrifice and offerings in the wilderness fourty yeers O house of Israel 26. But ye have born the tabernacle of your Moloch and Chiun your images the star of your god which ye made to your selves 27. Therefore will I cause you to go into captivity beyond Damascus saith the Lord whose name is the God of hosts Their third carnal confidence is antiquity and their fathers in whom and whose customes they gloried In answer to which the Lord speaks to them as one body of a people with their fathers and declareth that in the Wildernesse their fathers did not worship him with their sacrifices but did even there worship Idols and Images For which he threatens that they being heirs to their fathers guilt and Imitaters thereof in their Idolatry should go into captivity in far countries For clearing some difficulties in this text Consider 1. This not offering of sacrifices unto God for the space of forty yeares in the Wildernesse is not necessary so to be understood as if except what they did at mount-Sinai when they entered in Covenant sacrifices were generally omitted in the Wildernesse as we finde Circumcision was Josh 5.4 5 6 7. But it may as well be understood thus That though they did sacrifice and intended to offer it unto God Yet since beside the Idolatry of the golden calfe and such like rites of their own devising and their want of sincerity and true conversion and reconciliation unto God they joyned grosse Idolatry worshiping the of stars and host of heaven with it and their hearts and eyes were after these their Idols Ezek. 20.15 16 24. Therefore the Lord expounds all their sacrifices as not offered unto him but to their Idols whom they respected so much see Isa 43.22 23. Deut. 32.16 17. 2. This bearing of the Tabernacle of their Moloch as we are helped to read it from Act. 7.43 and not Siccuth your King is to be understood thus That though they carried about the Lords Tabernacle with them as pretending to honour him and that it was their glory to have him present among them Yet they had also Images and representations of thâ—se Idol Gods as the text imports which they carried about in some little tents like chappels 3. As for these Idols and the difference betwixt this text and that place Act. 7.42 43. some whereof I remit to the doctrines we may Consider 1. That Moloch was an Idol of the Ammonites as is frequently recorded in Scripture 2. That which is called Chiun here and Remphan Act. 7.43 is one and the same Idol or supposed deitie and is called Remphan both by the Greek Interpreters of the old Testament and afterwards by Stephen because that name was better known to the Egyptians where the Old Testament was translated and to the Jewes in these daies then the other of Chiun 3. These supposed deities whom they acknowledge under these names were nothing else but the stars or planets as is expresly cleared Act. 7.42 where they are called the host of heaven and here the star of your God An Idolatry to which they were much addicted afterward Zeph. 1.5 Jer. 44.17 c. It is not needful to determine what particular planets are signified by these names though most probablie by Moloch is meant the Sun which as the word signifies is King of the planets and hath dominion over sublunary things And by Chiun or Remphan Saturne 4. They worshiped these Idols not onely immediatly but mediatly in and by Images representing them As is marked Act. 7.43 Figures which ye made to worship them and here mention is made of their Images which it seemeth they carried about with them and the star of your God whereby I conceive is not onely ment your God the star by way of direction and scorn of their folly in choosing such a deitie but that either they made their Images in likenesse of a star or with the signe of a star upon them to testifie what they represented Lastly it would be considered that however this change shall be general Yet it is not to be understood of every one in Israel whereof many were godly but of the body of the people Doct. 1. Such as would profit by the Scriptures and know the minde of God revealed therein should be conversant with all of it whereby they will finde that in one place which is not to be found in another As here we finde somewhat concerning Israel in the wildernesse which is not so clearly in all the History 2. God will not account much service to be offered unto him which is pretended to be so Nor will he accept of service as done to him when men do not offer themselves to God with their service nor do keep close by his way and rule And such is the service that God gets even of many whom he chooseth to be his peculiar people for this cause doth the Lord say of Israel that they offered not sacrifices to him as is before explained 3. This carriage of the Lords people is yet the more hainous when it is performed after glorious deliverances and is of long continuance and in the midst of new exercises and gracious providences for that they neglected this in the wildernesse and forty yeares it doth not onely import that Israel was soone at these courses which the present generation followed But that it is grievous they should do so in such a time and place 4. A present generation imitating the defections of their progenitours have much old debt opon their head which will be laid upon their account Therefore is this ' laid to the present generation as their sin seeing they were one body with their progenitours and did follow their courses Have ye offered unto me c. O house of Israel 5. Let men do what they will ro stupifie their own consciences yet they have not security of them but when they least expect they will leap in their throat And e're all be done God will have the most obdured man pronounce his own sentence with his own mouth Therefore doth he as often before put their own consciences to it and pose them Have ye offered c to intimate that they had no true peace of conscience in the matter and that their consciences would at last turn their saddest party 6. God will have no communion with Idols nor will he approve or accept of even his own institute worship when men joyne Idolatry therewith for it was because of their serving Moloch and the rest of their Idols that God declareth their offerings were not offered to him 7. The visible Church may backslide so far as to be guilty of grossest Idolatry And God is provoked to give her up thereunto when she sets up her own inventions in his worship for Israel carried the Tabernacle of Moloch and Chiun c. And this is the fruit