An exposition by way of supplement, on the fourth, fifth, sixth, seventh, eighth and ninth chapters of the prophecy of Amos where you have the text fully explained ... : together with a confutation of Dr. Holmes, and Sir Henry Vane, in the end of the commentary / by Tho. Hall ...

VERSE 10.

And I will turn your feasts into mourning, and all your Songs into Lamentation, and I will bring up Sack∣cloath upon all loyns, and baldness upon every head; and I will make it as the mourning of an onely Son, and the end thereof as a bitter day.

WHat the Prophet had spoken metaphorically and dark∣ly in the precedent verse, he comes and explains it in this. He had told them before that their Sun should set at noon; what's that, may some one say? why in plain English, Your feasts shall be turned into mourning, and all your songs into lamentation.

The Prophet goes on still in setting forth that sudden and sad distress which should surprise Israel, and because wicked men are slow of heart to beleeve Gods threatnings, therefore he multiplies words, and expresseth the same thing in various terms, the better to awaken them, and work upon them.

In the two fore-going verses we had six Ands, and in this verse we have six more, which serve as so many links to fasten the chain of Gods judgements together. Where wee have 1. A further explication of the judgement threatned, viz. a turning of their feasts into mourning, and their songs into la∣mentation.

Quest. But the Question will be, what songs and feasts doth the Prophet here speak of, whether be they sacred or prophane?

Answ. Both, 1. The Lord would turn their common feasts where they had prophane singing and musick, into weeping and wailing, Amos 6.5, 6, 7.

2. Their holy Feasts and Temple Songs, and Musick, in which they so much delighted, and thought that with such Ceremonious, external worship God was well pleased, these did but increase Gods wrath, and blow up the fire of his dis∣pleasure against them, and therefore the Lord threatens that these songs especially should be turned into howling, vers. 3.

The Jews had many festivals, and in them God commanded them to rejoyce, Deut. 12.18. They had also holy Musick, and holy songs at those festivals appointed by David, for the prais∣ing

of God, 1 Chron. 25. But they being Idolaters, Supersti∣tious, and hypocritical, resting in a bare external perfor∣mance of these Ceremonial Rites, and placing all holiness in them, though themselves lived lewdly and licentiously, Ier. 7.8, 9, 10, 11. Sacrificing to the Calves, and not to God, therefore the Lord threatens to turn even those religious feasts and songs (for of these the Prophet seems more especially to speak) into mourning and lamentation, q. d. Hitherto you have lived secure and careless, feasting and singing without any fear of God, or thoughts of his judgements; but now (saith the Lord) I will turn your feasting into fasting, and your songs into la∣mentation.

2. Here is the greatness of their sorrow, set forth by two Ceremonial Rites, which were used in those Eastern Coun∣tries, viz. Sackcloth and Baldness.

1. Sackcloth was a course mourning garment, made of black Goats hair, bound with a girdle about their loyns. 'Twas a sign and symbole of misery and mourning, as appears, Gen. 37.34. 2 King. 6.30. Psal. 30.11. Isa. 3.24. & 25.3. & 22.12. Ier. 4.8. & 48.37. Lam. 2.10. Ezek. 7.18.Ioel. 1.8. At Abners funeral David commanded them to put on Sack∣cloth, and weep, 2 Sam. 3.31. And Ahab hearing of Gods judgements coming on him, he humbled himself in Sackcloth, 1 King. 21.27. The two witnesses were cloathed in Sackcloth, mourning to see so many fall away to Popery, Rev. 11.3. The Lord threatens to make them put off their ornaments and gorgeous attire, Exod. 33.4, 5. and put on sackcloth and mourning weeds, as most suitable to such mournful times. They would not humble themselves nor mourn in their pros∣perity, now they should be humbled, and made to mourn in their adversity.

2. Baldness also was a sign of the greatest mourning a∣mong the Jews, and therefore the Lord threatens here that he would bring baldness upon every head, that is, their miseries should be so great, that they should pluck off the very hair of their heads for anguish and sorrow: for the Jews, when they were in deep distress, did testifie their sorrow, as by sackcloth and renting their garments; so by Baldness also, either pulling the hair off their heads for very anguish and indignation, as Ezra did Ezra 9.3. or else shaving their heads and beards,

as Iob did when he heard that his children were dead; this he did, not out of impatience, but according to the custome of those times and Countries, to express the greatness of his sor∣row, Iob 1.20. So Isa. 3.24. & 15.2. Ier. 7.29. & 16.6. & 47.5. and 48.37. Ezek. 7.18. and 27.31. Micah 1.16. The hair of the head and beard is counted an Ornament, and the cutting it off was a debasement, and therefore it was used onely in cases of very great sorrow. Though they might not conform themselves to the Heathen, who shaved their heads, and then dedicated their locks to Idols, Levit. 19.27, 28. Deut. 14.1. yet in sorrow for sin, and deep distress, it was commanded, Isa. 22.12. Micah 1.16.

3. Here is the universality of this calamity, it shall seize upon all loyns and every head, none shall escape, but as all had sinned, so all should now suffer for sin.

4. Here is a further Amplification of their sorrow, drawn from the Example of one that mourns for the death of an onely Son, which is wont to be very bitter and great. The Prophet seems to be at a stand, as here, whence to borrow compari∣sons, to set forth the greatness of their sorrow. A Father which hath many children, disperseth his love among them all, but he that hath but one onely Son, his love is united, and is more vehemently set upon him: hence Unice amare est vehe∣menter amare, and the Philosopher saith, the strongest love is between two, not twenty; for if it be divided amongst ma∣ny, 'tis, lessened and weakened; as a River that is cut into many channels. When Parents lose one of many, it troubles them, but yet they comfort themselves that they have others left still, but if they have but one only Son, and he dye, to bury all their hopes in one onely hopeful childe, is very bitter, and causeth great lamentation. Hence great sorrow in Scrip∣ture is thrice compared to the sorrowing for an onely Son. 1. In the Text, then Ier. 6.26. where the Prophet calling up∣on the people, to make most bitter lamentation for the great calamities which were coming on them▪ hee calls on them to mourn as for an onely Son.

So Zach. 12.10. When the Jews shall be converted and called, 'tis said, They shall look upon him whom they have pierced, by an eye of Faith, and thou shall mourn for him as for an only Son, that is, in an high degree and measure. 'Tis a kinde

of Proverbial speech used by the Heathen. Hence that of Tully, I mourn (said he) for the misery of the Common-wealth, as a Mother doth for her only Son.

4 Here is the duration of this misery, it shall endure to the end of the Kingdome of Israel, and extend itself to their posterity. The end thereof, viz. of the Land, which is put for the inhabitants of the Land, by a frequent Me••onymy, shall be as a bitter day; that is, as a funeral, mournful day, because they shall be destitute of all true comfort from the VVord of God, which alone can keep us from perishing in our troubles, Psalm 119.92.

The Prophet seems to prevent an evasion, and stop a gap at which impenitent sinners are wont to creep out; oh (say they) though these troubles be sharp, yet they will be but short, they are clouds that will soon vanish; but deceive not your selves (saith the Prophet) for the VVrath of God shall abide upon you, and upon your Posterity even to the end; and when one wave is over, another shall come, till it have swept you all out of your owne Land.

OBSERVATIONS.

1 Plain preaching is the best teaching.

The Prophet in this Verse expounds his Metaphors and al∣lusions, and makes them plaine for the meanest capacity. But of this elsewhere.

2 What is dark in one place, the Scripture makes plaine in ano∣ther.

What was spoken mystically, vers. 9. is explained ver. 10. But of this elsewhere.

3 Carnal joy ends in sorrow.

As they that sow in godly sorrow shall reap in joy; so they that sow in carnal joy shall reap in sorrow. When men abuse their feasts and lawful liberties, God will turn them into fasts and mourning, Hos. 2.11. Amos 5.16, 17. & 6.5, 6, 7. & 8.3.

How sad then is our condition, for if the Lord turn the feasts of his owne appointment into lamentation to a back-sliding people; what may we expect who are mad upon the Saturna∣lia, Bacchanalia, & Floralia of the Heathen, Festivals, which God

never once instituted or ordained, wherein men drink, dance, dally, and give themselves up to all manner of debauchery and prophanenesse, and that in dayes of such glorious light, as the Nation never enjoyed the like since it was a Nation; shall not the Lord visit for these things? he will suddenly and certainly send some Assyrian or other to avenge the dishonours done to his name. If the Lord will turn holy Feasts and Songs into lamentation, what will he doe to those that use prophane and filthy Songs, to the corrupting both of them∣selves and others?

4 When all sin, all must look to suffer for sin.

When all sin▪ then all loyns, and all heads must be made bald; National Sins bring National Judgements. VVhen All the Old VVorld, All Sodome, All Ierusalem had corrupted their wayes, then All must perish. But of this before.

5 In calamitous times we may and must expresse our inward sorrow by outward Vestures and Gestures.

When Gods hand lies heavie upon a people, they must not be stupid and stoical, but they must hear the Rod, and who hath appointed it, Micah 6.9. They must humble themselves under Gods mighty hand, laying aside their costly attire, and put themselves in mourning weeds. It is not sufficient that we grieve inwardly for our sins, and Gods Judgements upon us for sin; but we must also expresse our sorrow by external signs. David wept and put on Sackcloth, Psal. 38.11. and so did, Ier. ch. 9.1. and Nehem. ch. 1.4. Iob abhorred himself, and repented in dust and ashes. Iob 42.6.

Caut. Yet a Caveat must be here entred, we must not rest in bare external weeping, or wearing of mournful Vestures; but our outward humiliation must expresse our inward humi∣liation of the heart, else hypocritical out-side service is odious to God, Isa. 1.11, 12, 13. & 66.3. Matthew 6.2. Luke 16.15.

6 Sin is a bitter thing.

It is bitter in it self, and brings forth bitter effects. It brings bitter dayes, and bitter calamities upon a people; Sin, like Sathan its Father makes large promises, but sorry performan∣ces. It promiseth pleasure, but yeelds pain; it promiseth li∣berty, but brings men into prisons; it promiseth peace, but brings warre. Take heed then of the deceitfulnesse of sin, Heb. 3.13.

7 When a Nation is ripe for ruine, God will utterly destroy them.

His patience will no longer wait upon them, but they and theirs shall perish in their iniquity, and the end shall be a bit∣ter day. The wicked use to promise themselves light, but they shall finde darknesse; they promise themselves deliverance and joy, but they shall finde bitternesse and sorrow even to the end of their dayes.

Notes

• See more in Mr. Greenhill on Ezek. 7.18.
• Cicero pro Re∣scio, Amerino.
• See my Com. on Hos. 13.15. Obs. 2.
• Schools-Guard Rule 5.
• See Burroughs on Mat. 11.29. p. 652. and M. Pools Ser. on. Joh. 4.24.
• See my Com. on Hos. 13.16. Obs. 8.
• See Brooks his remedy against Satans Devices, p. 13, 14.