A brief exposition on the XII. smal prophets: the first volume containing an exposition on the prophecies of Hosea, Joel, & Amos. By George Hutcheson, minister at Edenburgh.

Joel. THE ARGUMENT.

THE time wherein this Prophet lived, and exercised his function, is not specified here, nor any where else in Scripture: Nor can it certainly be determined when that stroak of famine spoken of by him, was inflicted. That in the dayes of Jehoshaphat, which came upon Israel under Joram, according to the prediction of Elisha, 2 Kings 8.1. cannot be it; For here there is no word of Israel, but only of Ju∣dah. And upon the same ground it can hardly be conceived to be that which Amos spa•••• of, as came upon Israel, Am. 4.6, 7, 8, 9. And therefore it may more probably be conceived to relate to that famine under Josiah, Jer 14.1, 2, &c. However it be, this may suffice us; that as the Lord in wisdome points at the time of the Prophets their exercising of their calling, when the Prophecy could not be so well understood without the knowledge of the Histo∣ry of that time; So in this Prophet the determination of that question is not so needful, seeing the purpose may be understood with∣out it: For, in summe, he denounceth and pointeth out a grie∣vous famine to come upon Judah; exhorting them to make right use of it, by repenting and turning to God; and subjoyning ma∣ny promises for encouragement of the penitent, both concerning their deliverance from that present rod, and concerning the spiritu∣all benefits of the Kingome of Christ, and their recollection and restitution under the Gospel.

CHAP. I.

IN this Chapter, (after the Inscription, v. 1.) First, the Prophet propounds and describes the anger of God which was manifested, or shortly to be manifested in a terrible judge∣ment of famine: He propoundeth it, and that as singular and to be observed, v. 2, 3, 4. and then he describeth and amplifieth it, from several effects, to affect them the more: as namely, that the scarcity should be such, as should make drunkards to howl and weep, v. 5, 6, 7. that want of publick services, should be matter of bitter lamentation, v. 8, 9. that the desolate face of the land shall be a sad sight, v. 10. and that the Husbandmen should be disappointed of their hopes, and of the fruits of their labours, v. 11, 12. Secondly, the Prophet prescribes the right use, and true remedie of this calamity, which is, that they should humble themselves before God, and deprecate his anger; and therefore, he exhorts the Priests to observe private fasts, v. 13. and to call the body of the land to a publick humiliation, that they may call on God, v. 14. considering that that dreadful day was near at hand, v. 15. that their meat and sacred solemnities were to be cut off, v. 16. that it was but lost labour to sowe, v. 17. that beasts and herds were made to groan out their life, v. 18. and that the Prophet behoved to cry to God about it, when he looked upon the desolate condition of the fields, and how the beasts were put to cry to God, v. 19, 20.

Verse 1. THe Word of the LORD that came to Joel the sonne of Pe∣thuel.

This Inscription, wherein the messenger is designed, and the authority of his message asserted, teacheth, 1. What Gods servants deliver in his Name is not their own, but should be looked on as Gods Word; for, it was the Word of the Lord that came to Joel. He did not seigne this, nor is it lesse the Word of God, that God sent it by a weak man. 2. The minde of God is not to be sought nor enquired after in the fanatick revela∣tions of wilde spirits; but in what he hath mediately delivered to the Church by his extraordinary officers, and hath registrate in his Word; for, the Word of the Lord came to Joel the sonne of Pethuel, and by his Ministery to the Church in all ages. 3. It is Gods great mercy toward his Church, that when stroaks are on, or coming on them, he leaveth them not without his Word, which may expound his dealing toward them, and direct them how to carry under it; for, in or about the time of this sad stroak, the Word of the Lord came to Joel; See, Psal. 94.12. 4. The Lords sending diversity of messengers, either at the same time, or after other, (as here Joel is after many others, and it may be with others, and others also coming after him) doth not only teach the alsufficiency of God, to furnish many instru∣ments, and to raise up instruments to fill their room, who are re∣moved; but it tends also to confirme the doctrine, which is te∣stified by so many witnesses, and to convince the Church of obstinacy and incurablenesse if she contemn them, and be not prevailed with by such variety of tempers and instruments. See, Matth. 11.16, 17, 18, 19.

Ver. 2. Heare this, ye old men, and give care, all ye inhabitants of the land: Hath this beene in your dayes, or even in the dayes, of your fa∣thers?

3. Tell ye your children of it; and let your chil∣dren tell their children, and their children another ge∣neration.

4. That which the palmer worme hath left, hath the locust eaten; and that which the locust hath left, hath the cankerworm eaten; and that which the cankerworme hath left, hath the caterpiller eaten.

The Prophet doth here propound this terrible judgement, in∣flicted by the means of small insects, or devouring vermine, who coming in great multitudes one kinde after another, did de∣voure the fruits of the ground, so as little was left for man and beasts. This he doth not propound nakedly, but as singular, and to be observed as such; it was so singular, that none of the el∣dest in Judah, either by themselves, or by report from their Pro∣genitours, had ever known the like; and their posterity even to the fourth generation should never see the like, but as the histo∣ry of it should come to after ages, they should think upon it as a prodigious judgement. For clearing of this a little, Consider, ••. Albeit these insects be only named here as the cause of their famine; yet it seemeth also, that either before, or with, or after them, there was rotting unseasonable raines in seed-time, v. 17. and a drought likewise causing it, which is expressed under the name of withering, v. 12. and of fire, v. 19, 20. which that it cannot be understood only of these creatures devouring all, as fire doth, is clear from v. 20. where it is, the rivers of water are dried up. 2. It is not necessary for us peremptorily to deter∣mine whether the Prophet speak of this as a judgement already lying on, or shortly to be inflicted; seeing it is usual with the Prophets to set out approaching judgements, as if they were pre∣sent, and it is certain that some of these (at least) were only near and at hand, v. 15. 3. As for the continuance of these plagues, it is certain they lasted for some successive yeares, chap. 2.25. but it is neither safe nor needful to determine, whether the first came and spoiled one year, and the second the next year, spoillng what had been reserved the former yeare, and so on for four yeares; or whether in every one of the yeares they came all, every one after another. It is likewise needlesse to deter∣mine, whether the drought was a new plague, after these were o∣ver, or was sent with them or before them. 4. The setting out of this stroak as singular, doth nothing contradict what is said of the plague of locusts on Egypt as singular, Exod. 10.14. for that on Egypt was singular for the great number of one kinde of insects, and their doing so much in so short a time; but this is singular for the great numbers of divers kindes, succeeding one another, and their continuing so long to be a scourge. Doct. 1. When men become incorrigible, and sin ripens to an height, then the Lord will reprove and plead against it by judgements, and not by his Word only; for, whereas the method of other Pro∣phets is, first to reprove sin, then to threaten for it, and then to

subjoyne exhortations to repentance with encouragements and promises; This Prophet doth at first point out their sin and guilt as to be read in visible judgements. 2. Famine is one of the rods whereby the Lord pleads against his Church for her sin, and strippes her of abused mercies, and of tentations to wan∣tonnesse and rebellion; for, such is his rod here. 3. God can, when he pleaseth, arme very mean and contemptible creatures to execute his judgements, and particularly to deprive man of the fruits of the ground; for, here he sends out the palmer-worme, the locust, the cauker-worm, and caterpillar, and they eat up all, It were a needlesse labour to describe every one of these little creatures, and shew the difference of each of them from another, it being sufficient in general to know that they were such as Gods Omnipotency shined in doing so great things by them, accord∣ding to the threatenings of his Law, Deut. 28.38, 39, 42. 4. As God hath still one scourge after another, wherewith to plague a sinful and incorrigible people, who will not repent, but think to escape with the plagues that have come on them, Lev. 26, 18, 21, &c. So it speaks sad things when one calamity stints not the controversie, but he pursueth still with one judge∣ment after another, and with breach upon breach; for, so is it here, what one left another did eat up. See, Isa. 9.12, 17, 21. 5. Albeit the Lord in every age be testifying his displea∣sure against sin, yet at some times, and when sin is come to a great height, he may make one age a remarkable spectacle of ju∣stice, and bring judgements on them, the like whereof have not been in many generations; for, such was his dealing with this generation, their fathers, past memory of man, rhad not seen the like, nor should the like be seen for many generations to come. 6. Such dispensations ought to be especially observed and remark∣ed for use, and that not only by the present, but by succeeding generations, who also are not to let them die and weare out of memory; for, Heare this ye old men, and give eare all ye inha∣bitants of the land; Tell ye your children of it. It is mens du∣ty to be wise observers of Gods judgements, especially when they are singular; and such as forget what hath been done on others, may be taught the same lesson on their own expences; See, Ps. 28.5. and 64.9. 7. Albeit the Lords singular judgements be very loud and speaking, yet such is mans natural dulnesse and stupidity, his unprofitable astonishment (usually) under the rod, and his forgetfulnesse if once delivered from it, that he needs to be stirred up by the Word, to consider or inculcate them on o∣thers;

for, Joel is sent out with this message, Hear, and give eare, tell ye your children of it, &c. 8. Even men of greatest age and experience have still somewhat more to learn, while they are within time, especially when their lot falleth in times of ex∣traordinary dispensations, for old men are to observ & make use of this, as well as all the rest of the inhabitants of the land. 9. It is the duty of Parents to be communicative of good and spiritual in∣structions to their children; and it is the duty of the present generation to transmit to posterity the truth of God, and what they have found of him in their time: and for this end, they ought frequently to inculcate the remembrance of it upon their children, that they may do the like with their successors; for, so is commanded here, Tell ye your children of it, and let your children tell their children; See, Gen. 18.18, 19. Deut. 6.7.

Ver. 5. Awake, ye drunkards, and weep: and howl all ye drinkers of wine, because of the new wine, for it is cut off from your mouth.

6. For a nation is come up upon my land, strong and without number, whose teeth are the teeth of a lion, and he hath the cheek-teeth of a great lion.

7. He hath laid my vine waste: and barked my fig-tree: he hath made it clean bare, and cast it away, the branches thereof are made white.

That this calamity may affect them the more, and stir them up to make right use of it, the Prophet to v. 13. insists to am∣plifie it, and to set forth several effects thereof. The first ef∣fect is, that there shall be such scarcity of wine, as should make drunkards to howl and weep; for swarmes of these creatures (for their number and coming in troops compared to a Nation, as Prov. 30.25, 26.) should invade the Lords land, and be∣ing armed with his displeasure, should without resistance eat the fruits, and bark the trees, leaving only peeled branches meet to be cast away, and so should cause that scarcity to afflict the drunkards. Whence learn, 1. Weakest instruments being em∣ployed by God, and armed with his vengeance, will prove in∣vincible

and dreadful, and make great havock; for, this is a Nation whose teeth are the teeth of a lion, and he hath the cheek-teeth of a great lion, and therefore layeth the vine waste, &c. without resistance. Gods being a Party will make a small scourge heavy, and his judgements executed even by such will prove irresistible. 2. As the smiting of the fruits of the ground is for mens sin; so such is the stupidity of men, that present stroaks will not do at them, so long as there is any hope of reco∣very, and till all probable ground of hope be cut off; therefore must not only the fruit be eaten, but the trees be made white with peeling, and meet to be cast away to affect them; he hath laid my vine waste, and barked my fig-tree, &c. 3. In intima∣ting this judgement, the Lord (or the Prophet in his Name,) cal∣leth the land, my land, and the trees, my vine, my fig-tree, to teach, 1. That interest in God, especially if it be but in an ex∣ternal way, and by reason of visible interest in priviledges, will not hold off deserved stroaks; for, albeit all these were the Lords, because the people were his, and he had given them the land, and all that was in it, and had a special respect to them, and to what was theirs; yet a Nation is come up upon my land, he hath laid my vine waste, &c. 2. It doth aggreage the guilt of sinners, that they do provoke him not to spare even what he hath interest in •• for, it was their great sin that made him smite his own land. 3. The greatnesse also and severity of Gods displeasure against sin, may be read in his pursuing it, even to the smiting of what is his; for, so much also is held out here. Doct. 4. As there are many men so grosse, even in the visible Church, as to live for no other end but to abuse themselves and the creatures by intemperance; so when the Lord sends famine upon a land, he intends to plague such in a special manner thereby; therefore are drunkards and drinkers of wine; first alarmed with this rod, for, not only is their sin visible in such a rod, and so their guilt may make it bitter, but it will especially afflict them who cannot endure want so well as others who have lived more soberly. 5. Al∣beit that drunkards do besot themselves, and do make themselves a merry jovial life, yet God by famine can both rouze them up, and marre their mirth, Awake, saith he, weep and howl: and if they will not repent nor be sensible of their provocations, or of the want of Gods favour; he will cause their abuse of the crea∣tures, end in lamentation for want of occasion to feed their lusts, and will make them howle in trouble, like beasts, whom they resembled in their conversation; Awake, saith he, weep and

howl, because of the new wine, for it is cut off from your mouth; The command doth not import any approbation of such a car∣riage, but is only a prediction of what he should drive them to by calamities.

Vers. 8. Lament like a Virgin girded with sack∣cloth for the husband of her youth.

9. The meat-offering and the drink-offering is cut off from the House of the LORD: the Priests, the LORDS Ministers mourn.

The second effect of this stroak is, that it shall be matter of bitter lamentation, to see the interruption of the publick wor∣ship of God, through the want of offerings, and of the Priests maintenance, by reason of the scarcity, & to see the Lords Priests mourning, for both these causes. Whence learn, 1. The Lord is so severe an avenger of sin, that he will not spare it, though the stroak should reach even his own worship and ordinances; for, by this stroak for sin, the meat-offering and the drink-offering is cut off from the House of the Lord. Under these two all other sacrifices and oblations are to be understood, which could not but be restrain∣ed when the beasts were consumed as well as the fruits of the ground, v. 18, 20. and these are named because they were sacrifices of praise and thanksgiving, and therefore the joyful dayes they had in offering them, are chiefly missed, as v. 16. 2. Calamities and judgements are then sad, when they reach the Lords publick worship and ordinances, and (however it fare with men in their own case) do bring an interruption to them one way or other; for, it is to be lamented, when the meat-offering and drink-offering is cut off, and so there is no publick worship nor allowance for Priests to wait upon it. See, Zeph. 3.18. 3. Men ought to be so far from selfishnesse, and minding their own things only in times of calamities, that they should be most affected with the sufferings that are on Gods interests; for, this consideration calls them to lament like a virgin girded with sackcloth for the husband of her youth, who being newly married, or betrothed only, (and therefore called a virgin) is deprived of him by death, and that in the time of her youth, when affections are more violent and ready to resent crosses. 4. As the Lord hath appointed and set apart officers to minister to him in his

service: and as it is their duty to be affected and mourn for the interruption of his service; so it is a sad token of anger, and matter of lamentation, when they are made to mourn for neglected ordi∣nances, and want of livelihood and maintenance; The Priests, the Lords Ministers mourn, holds forth both their office and duty▪ and is a reason of that lamentation, v. 8. It could not but be sad to see them mourne, who otherwise were not allowed to mourn, even for matters of great concernment to themselves, Lev. 10.6, 7. and 21.1, 2, 8. &c.

Vers. 10. The field is wasted, the land mourneth; for the corne is wasted: the new wine is dried up, the oyle languisheth.

A third effect of this stroak, (and another cause of the lamen∣tation, v. 8.) is, that the land shall look with a desolate and mournful countenance, being despoiled of corne, wine and oile, and that partly (as would appear from the words) by drought. Whence learn, 1. The earth when it is blessed of God with in∣crease and variety of fruits, is a very pleasant and refreshful sight; whereby, as it were, it rejoyceth in Gods bounty, and inviteth us to rejoyce in him, who maketh his creatures to smile on us, therefore it is said to mourn, when these things are taken away; See, Psal. 65.12, 13. 2. When sinners will not mourn for sin, it is righteous with God to reprove and punish that fault, by making the earth to mourn and look sorrowful like under judgement; for, because of their sin it is, that the field is wasted, the land mourneth, &c. See, Jer. 12.11.

Ver. 11. Be ye ashamed, O ye Husbandmen; howl, O ye vine-dressers, for the wheat and for the barley, because the harvest of the field is perished.

12. The vine is dried up, and the fig-tree languish∣eth, the pomegranate-tree, the palme-tree also, and the apple-tree, even all the trees of the field are wi∣thered: because joy is withered away from the sons of men.

The fourth effect is, that the Husband-men and Vine-dressers should be ashamed, and disappointed of their expectations, through the barrennesse of land and trees; yea, and the decaying and withering of all sorts of trees; And so they should be made to lament, and their joy (which was usual in harvest, Isa. 9.3. and 16:10. Jer. 48.33.) should cease with the ceasing of the fruit of their labours. Doct. 1. Albeit men are bound to labour for their daily bread; yet except God blesse, their labour will be in vaine, and their expectations by it, end in sad disap∣pointments, and God is provoked so to deal with sinners; For, Be ye ashamed, O ye husband-men: howle, O ye vine-dressers, for the wheat, and for the barley, &c. sheweth that the issue of their labours, should be but shameful disappointment and sor∣row: See Ps. 127.2. Sinne doth procure great desolation, and doth provoke God to destroy whatsoever is pleasant or profit∣able to the sinner, and leave him under confusion and sorrow; for, so much is imported in the first reason of their shame and howl∣ing, because the harvest of the field is perished. The vine is dried up, and the fig-tree languisheth, the pomegranate-tree, the palme-tree also, and the apple-tree, even all the trees of the field are withered. See Ps. 107.34. 3. Albeit men ordinarily count little of the mercy of their daily bread, and of the increase of their labours; yet the want of it would soon be felt as a sad stroak, and will overturn much of their joy and chearfulnesse; For, so much doth the other reason of their howling, (which is an ef∣fect of the former) import, Be ashamed, and howle, because joy is withered away from the sons of men; that is, by the wither∣ing and decay of the occasion of it, it also ceaseth. 4. The matter of mens joy is Gods gift, to give or take it away as he pleaseth; and whatever joy, warrantable or unlawful, men have about any thing beneath God, it is but uncertain and fading, and ought to be looked on as such: For, here when God plea∣seth, he makes joy to wither away.

Ver. 13. Gird your selves, and lament ye Priests: howle ye ministers of the Altar: come, lie all night in sackcloth, ye ministers of my God: for the meat-offering and the drink-offering is with-holden from the house of your God.

The people being thus stirred up to consider their condition under this stroak; The Lord proceeds to prescribe by the Pro∣phet, the true remedy, and right use to be made of all this: which is, that all should take with guilt, and humble themselves before God, to deprecate his anger. And first, the Priests are exhorted to fast and mourne in private, to fit them for observing a pub∣lick humiliation. Whence learn, 1. As men can do nothing rightly under calamities, till first they be sensible of them, and of the hand of God in them: So where there is a right sense of trouble, it will be poured out to God in private and publick hu∣miliations; So much doth the dependance of this purpose on the former, teach: When first they are made sensible of the stroak, now they are stirred up to pray and mourn. We come but ill speed in prayer under trouble, either because there is no sense of the trouble to put us to prayer; or because we let any sense we have overwhelme us, and do not go to God with it. 2. As con∣science ought to be made by all, of private mourning and humi∣liation under calamities: So especially by the Lords publick Messengers and Ministers, whether we consider their special dig∣nity in being employed about holy things, or their obligation to be more sensible then others, (especially where the stroak reacheth to Gods interests;) or their own peculiar guilt in drawing on the stroak; or, their obligation to be examples to others; or, the necessity they have to be stirred up themselves, that so they may stirre up others; for these causes are the Priests, the ministers of the Altar, (who attend upon the publick worship there) and the ministers of God (devoted to him and to his service) called to this duty. 3. Such as have faith of an interest in God, and (follow∣ing upon that) affection to him, will not only be active in duty themselves, but in stirring up others also in their stations; For, Joel presseth this upon them, as being ministers of my God, where not only their relation calls for this duty, but his interest and af∣fection sets him on edge to stirre them up. 4. It is necessary for

right humiliation, that peoples hearts be affected with the sense of their case, and with contrition under it, and that they have much affection to God, that so they may be affected with the stroak as it lights upon what relates to him; For, it is required, they lament and howle; as an evidence of deep sense and great contrition, and that they take up God as their own, your God. 5. It is also requisite that they testifie their abject condition be∣fore the Lord, and renounce carnal delights, who would deale with him effectually under calamities: For, so much did their sackcloth signifie, Gird your selves, (to wit, with sackcloath, or, as the speech will also signifie, set quickly and nimbly about this work. See 2 Kings 4.29. and 9.1.) lie in sackcloath. Com∣pare Jon. 3.8. 6. Such as are truly sensible of publick cala∣mities, will finde the grief and burden of them come sometimes betwixt them and their nights rest; and especially it will be so with faithful Ministers; for, come lie all night in sackcloth, ye ministers of my God: And albeit this be a practice injoyned in their private mourning and humiliation; yet it is of general ve∣rity, that in all fasts, men should not finde pleasure, Isa. 58.3. 7. Humiliations and Fasts would be observed and kept, especi∣ally for publick causes; for, this is the cause of their sorrow; for the meat-offering, and the drink-offering is with-holden from the house of your God.

Vers. 14. Sanctifie ye a fast: call a solemne assembly: gather the Elders, and all the inhabitants of the land into the house of the LORD your God, and cry unto the LORD:

In the next place, the Priests are commanded to appoint a so∣lemne and publick Fast, that so all ranks of persons, both Rulers and people, being called to the Temple, may solemnly poure out their prayers to God. Whence learn, 1. Private mourning and humiliation is not enough under publick calamities, but the••e ought also to be general Humiliations, by the solemn conve∣ning of all ranks, to mourn in a publick way; and Ministers ought to be instrumental and active in setting this duty on foot: for, to them the charge is given, Sanctifie ye a fast: call a so∣lemne assembly: gather the Elders, and all the inhabitants of the

land into the house of the Lord. 2. Fasts and Humiliations, e∣specially such as are publick, would not be rashly gone about, but with due preparation and upstirring for so solemne a service, for, saith he, Sanctifie a fast: or, set apart some time, wherein to observe it, and prepare for it. 3. For the right discharge of such a duty, it is requisite that men be sensible of their form∣er abuse of mercies, and their not deserving to have the use of them continued, & that they shake off whatever may impede their serious dealing with God, and do set about it in earnest; For, so much is imported in this commanded abstinence and fasting, and that this is not to be a work in the by, but they are to keep a solemn assembly, or as the word signifieth, a time of restraint from all o∣ther employments and diversions, that they may seriously go a∣bout this work. 4. All these other ingredients of fasting, such as setting apart some time, and convening in publick,) which are required in solemne humiliations, are but preparations to the great duty, which is serious and fervent prayer to God, wherein men should expresse their instancy and earnestnesse, according to the greatnesse of the distresse; Therefore it is subjoyned, and crie unto the Lord. 5. All other exercises of humiliation will not prosper in our hands, nor be acceptable unto God, unlesse they be seasoned and managed with faith and affection to God: There∣fore are they commanded in performing this duty, to come into the house of the Lord your God, and there to cry.

Vers. 15. Alas for the day: for the day of the LORD is at hand, and as a destruction from the Almighty shall it come.

All the people being thus excited, and called to mourn and cry to God; the Lord by his Prophet doth furnish them, (not with a directory or pattern of prayer, but) with several arguments and motives to humiliation, which might excite them yet more to the duty; And so he describes yet further the greatnesse of the calamity, and their cause of mourning. Which he speaks of part∣ly as to come, and partly as lying on, (as was before marked on v 2, 3, 4. because it may be, it was inflicted in part, and more was yet coming on: or though it were all to come, yet it is not unusual in the Prophets, that they set out approaching judge∣ments as if they were present, that so they may affect the more.

The first argument exciting them to humiliation and calling on God, is, that this doleful day of inflicting vengeance, where∣in Omnipotency would make a great desolation, was near at hand. Whence learn, 1. Albeit men ordinarily look lightly on trouble at a distance; yet it will make them tremble and cry alas, when it cometh on them: and the thought of this should move them to repent in time; for, alas for the day importeth not only the Prophets sense of it at a distance, but by this he would shew them that it will be their language when it cometh; & so useth it as an argument to perswade them to repent. 2. The day of particular vengeance on impenitent sinners, is the day of the Lord, not only because he is the Author of that venge∣ance, and doth determine the time of inflicting it, whether sin∣ners will or not; but because thereby he will manifest himself to be the Lord, even to them who would not acknowledge him o∣therwise; Therefore is this stroak to be inflicted, called the day of the Lord, The propinquity (and much more the presence) of judgements should be a pressing argument of repentance; And it is the wisdome of sinners not to put an evil day far away, that so they may be stirred up to repent; Therefore doth he presse them with this, for the day of the Lord is at hand. 4. The Lord who is omnipotent, not only can bring on utter desolation when he pleaseth, and no creature-help can ward off his blow; But his sinning people may expect that his stroak will be irresistibly desolating and wasting: And thoughts of this should invite them to repent in time; for it is an argument of repentance, set∣ting out Gods Omnipotency, and his severity against them, as a destruction from the Almighty shall it come.

Vers. 16. Is not the meat cut off before your eyes, yea, joy and gladnesse from the house of our God.

The second argument exciting to repentance, is, that unlesse God spare, not only shall their meat be taken away by the famine; but the sacrifices and publick worship also: And particularly, these solemnities of worship, wherein they used to rejoyce, as in their feasts and peace-offerings. By meat here we are to un∣derstand, both their daily food, and their sacrifices, which get this name, Mal. 1.7. And particularly their meat-offerings,

(which were a kinde of thank-offerings,) wherein fine floure was offered, Lev. 2.1, &c. and which are called food or meat, Lev. 3.11. Ezek. 44.7. And so the latter part of the v. is but an amplification of the former, that the meat being cut off from the House of God, joy and gladnesse was also cut off from it. Doct. 1. When no other thing will invite sinners to repent∣ance, God can do it by with-holding very food from men, and by threatening to cut them off by want, who will not serve him; For, it is an argument to repentance that the meat is cut off. See Deut. 28.47, 48. 2. The interruption of the publick worship of God is large as sad as the want of necessary food; considering that our interest in God as our God, is confirmed and avowed thereby; and that much joy and gladnesse, which hath been found in and by these Ordinances, doth then cease; Therefore is it joyned with the former argument, that the meat is cut off from the House of God, and so joy and gladnesse is cut off from the house of our God. See Job 23.12. Psal. 42.4. 3. Whatever may be said for mens not laying to heart judgements when they are far from them; yet it is undeniable madnesse to lie stupid, when they are either imminent or incumbent; for, saith he, is not the meat cut off before our eyes, &c? and yet we will not cry to God. This it may be, was already true in part, or it was presently to come to passe in a sad manner.

Vers. 17. The seed is rotten under their clods: the garners are laid desolate: the barnes are broken down, for the corne is withered.

18. How do the beasts groan? the herds of cat∣tel are perplexed, because they have no pasture: yea, the flockes of sheep are made desolate.

The third argument is, that not only should these insects de∣vour what was sprung up, but it should be to no purpose to sowe, for the seed should rot: And therefore there should be no need of Garners and Barnes, seeing there should no corne grow; or if any escaped that stroak, and came up, yet it should wither. This rotting (as appeareth) proceeded from some unseason∣able raines in seed-time; and then what escaped that

stroak and grew up, was withered by the drought which follow∣ed; From whence also, (which is the fourth argument) it should come to passe that beasts and herds should be in distresse, and groan out their life through want of pasture; yea, even the very flocks of sheep, who use to seed on most dry and desert pla∣ces, should suffer by this. Doct. 1. God hath many wayes and meanes whereby to plague man, and reach his contentments; and all of these concurring, are little enough to stir him up to re∣pentance; For, here beside the devouring creatures, he is also pursued with rotting unseasonable raines, and scorching drought. 2. God can plague mens mercies, either in the very bud, or when they are come a further length that he may disappoint their hopes; And the concurrence of these dispensations, ought to invite to repentance: For, both are here as arguments perswading to it, the seed is rotten under the clod, and the corne is withered 3. Such as make it their study, and place their happinesse in having not only present means of subsistence, but in laying up great store be∣side them, (as, Luk. 12.18, 19.) may meet with a sad disap∣pointment, because of their sin: For, the garners are laid deso∣late: the barnes are broken down, as serving for no use in this time of scarsity. 4. God can easily reach any or all of his creatures, and is provoked to plague them, because of mens sins: For, it is an evidence of his Sovereigne power and providence, and of his controversie against that people, that the beasts groan, &c. 5. The destruction that comes upon the creatures, and their per∣plexities under want, should invite sinners (for whose cause they are plagued) to repentance: For, their groaning, perplexity, and desolation is an argument, pressing on Judah to cry to God.

Vers. 19. O LORD to thee will I cry: for the fire hath devoured the pastures of the wilder∣nesse, and the flame hath burnt all the trees of the field.

20. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wildernesse.

The fifth argument is, that the Prophet foreseeing, and lay∣ing this stroak to heart, could not but cry to God, considering how these insects, or the drought, had like a fire consumed all

the pastures, even in the deserts; how the trees were burnt up; and how the beasts were made to cry through want of drink and pasture. Whence learn, 1. They who invite others to mourne, would essay it themselves, and Ministers would be affected with the judgements which they denounce in Gods Name, that so their example may be a mean to affect others; Therefore the Prophet draweth an argument to repentance from his own pra∣ctice, O Lord, to thee will I cry. 2. The Lords anger is a dreadfull party, and can easily consume all creatures, to ruine the sinner that will not repent; for, here it makes pastures and trees be burnt up as with a fire, and drieth up rivers of waters. 3. As the cries of beasts in their necessity, is expounded by God, as di∣rected to him, Job 38.41. Psal. 104.27, 28. & 147.9. that so he may much more encourage needy sinners to come to him: So the distresse and perplexity of beasts, should stir us up to be sensible, and their cries to God in their kinde, when they are in want, should make men ashamed to lie behinde in their duty: for, saith the Prophet. O Lord, unto thee will I cry, because the beasts of the field cry also unto thee. 4. This smiting of all crea∣tures by God, and their crying to him in straits, may also teach us, what the alsufficiency of God is, from whom the ordinary and daily provision of all creatures cometh, and who can take it away, or restore it at his pleasure. See Psal. 104.27, 28. and 145.15.

CHAP. II.

IN this Chapter the Lord prosecutes what he had propounded in the former Chap. set∣ting before them the sadnesse of the cala∣mity to stirre them up to repent; and with∣all he promiseth to respect them upon heir repentance. And so, in the first part of the Chapter having exhorted them to so∣lemne 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 dreadful∣nesse of that judgement; shewing that the number of these in∣sects 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 ce∣lerity like horses, and be terrible like armed chariots, and ar∣mies of trained souldiers, v. 4, 5. and so should bring an uni∣versal terrour on the people, v. 6. that they should not only de∣stroy 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 mer∣cy and moderation, v. 14. And he resumes and presses the for∣mer 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 pro∣mises of great things to be done for them being penitent, and these both temporal relating to their present affliction, and spiri∣tual. 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 re∣proach,

v. 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 satis∣faction, 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 com∣motions 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 moun∣taine; 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 alle∣gorically pointed at under the type of these locusts and other insects which wasted their land, (which yet it is not safe to fol∣low too far;) yet in the letter he here speaks of the same cala∣mity 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

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 effe∣ctual, 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 trum∣pets. 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 im∣minent 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 Mini∣sters ought especially to be awake, that they may stir up others; For, on them is this charge laid, Blow ye the trumpet. 3. Mi∣nisters 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 reme∣dies 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 sen∣sible 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, up∣on 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 un∣der 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 morn∣ing 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 se∣veral 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 hea∣vens: (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 over∣spreads

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 un∣comfortable and full of darknesse and perplexity; So this should serve to affect sinners, and to humble and stirre them up to re∣pentance; For, so much doth this day of darknesse, &c. figu∣ratively 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 in∣struments 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 ex∣pect 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 calami∣ties, e••e he be not avenged on impenitent sinners; So such sin∣gular judgements ought to affect sinners much: For, it testifi∣eth Gods just and severe pursuing of sin, and the necessity of trem∣bling 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 Ju∣dah, 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 judge∣ments 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 correcti∣ons moderated.

Vers. 3. A fire devoureth before them, and be∣hinde 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 terrible∣nesse 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 am∣plified, 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 in∣struments, being armed with divine power, will do all that exe∣cution that could be expected from the strongest; For, these creatures are as a fire which devoureth without mercy, A fire de∣voureth 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 sad∣nesse 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 plea∣sant 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 com∣paring 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 af∣fliction fastened upon it, in one measure or other; For, yea, and nothing shall escape them.

Ver. 4. The appearance of them is as the ap∣pearance of horses, and as horsemen, so shall they runne.

5. Like the noise of charets on the tops of moun∣taines 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. Or∣dinarily mens stupidity is so great when judgements are im∣minent, 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.

Vers. 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 for∣mer, 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. Com∣pare, Nah. 2.10. Doct. 1. However men may despise judge∣ments, when they are threatened from the Word; Yet judge∣ments 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 discourage∣ment 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 condi∣tion, 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 impe∣nitent, beside what even the godly may drink of this bitter cup; For, the people shall be much pained: all faces shall gather black∣nesse. 5. Peace and reconciliation with God is not only good for the soul, but even for the body. For not only is God pro∣voked to plague the body for sin; but the terrour of an ill con∣science will waste and consume it in a day of calamity; For, here it makes all faces gather blacknesse. See Prov. 14.30. and 17.22.

Vers. 7. They shall runne like mighty men, they shall climbe the wall like men of warre, and they shall march every one on his wayes, and they shall not break their ranks.

8. Neither shall one thrust another, they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded.

9. They shall runne to and fro in the city: they shall runne upon the wall: they shall climbe up upon the houses: they shall enter in at the windowes like a thief.

The fifth branch of the description, is, that these creatures shall not only waste the land, and destroy the fruits and herbs, but shall vexe cities and houses: And as a strong and numerous armie doth assault a City in order without breaking their ranks: So shall they invade Cities in orderly troops, and shall enter mens houses by secret passages. Yea, they shall be beyond armies in this, that they shall not fear the sword or any resistance, but shall go through all impediments, without either fear or hurt. Doct. 1. The sovereigne and wise Lord can order the motions of irrational creatures to his purpose, as if they were reasonable, and trained and disciplined men in an army; For, so much doth this large description of their orderly march and assault, in tearmes borrowed from Warriers, teach us. Of this also he gave proof in directing the motion of the Kine who brought the Ark from the land of the Philistines, 1 Sam. 6.12. 2. Men may expect, when God is angry, to have no shelter from his judgements; but they will pursue them into their walled Cities and closed houses, even when they are executed by creatures who usually do flee from men: For, so is here held out. 3. Whatever be mens duty to defend themselves from injury, even when God thereby is pursuing a controversie; Yet where divine vengeance pursueth, resistance of the instruments thereof will be to small effect; For, walls and houses will not hold them out, nor will the sword wound them, which also holds true of other instruments, that such means will not overturne their projects, so long as God hath service for them.

Vers. 10. The earth shall quake before them, the heavens shall tremble, the Sunne and the Moone shall be darke, and the Starres shall withdraw their shining.

The fixth branch of the description, is, that the calamity shall be so dreadful, as to work a great alteration in all the creatures. This may indeed be understood of extraordinary signes accom∣panying 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 judge∣ment, 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 multi∣tude; 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 unwor∣thy 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 e∣scape, however they wrestle through temporal judgements; There∣fore also is this calamity thus described. 3. Times of calamity will make a strange shake and overturning of delights which seem∣ed to be very settled, even as heaven and earth, and which seemed to be of constant continuance, as the Sunne Moon and Starres their light and influences are. 4. All created comforts, and what men rest on beside God, will fail a sinner when God pleads with him; For, neither earth nor heaven, nor Sun, Moon nor Starres will give quiet or comfort to him, they will quake and tremble, and be darke, and withdraw their shining.

Ver. 11. And the LORD shall utter his voice before his armie, for his camp is very great, for he is strong that executeth his word, for the day of the LORD is great, and very terrible, and who can abide it?

The last branch of the description, (which is by way of con∣clusion) sheweth that all this dreadfulnesse and successe of these creatures is of God, who will make it manifest that they fight un∣der 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 a∣gainst 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 suc∣cesse, is to be ascribed to God, who is so nuchangeable in his holy justice, as he will execute his threatenings against the im∣penitent; And who is Omnipotent so to do by any instruments he pleaseth; for, it is a reason of the strength of his Army, for he is strong that executeth his word. 5. Divine wrath will be

found intolerable, when it comes to be executed; and 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 crea∣tures 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 un∣feigned 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 af∣ter 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 affect∣ed with such a condition; Therefore, turne ye. See Psal. 106.44.

Jer. 31.18, 19, 20. 2. When God is threatening most sadly, and proceeding most severely, he would be still understood, as in∣viting 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 incum∣bent, 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 e∣ven 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 re∣pentance 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 re∣move 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 there∣with 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 perfe∣ction; 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 by∣gone evils, and under the judgements procured thereby; and would evidence their affliction of spirit, by sorrow and humilia∣tion 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 ge∣stures.

It 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 re∣pentance for grosse and long continued in iniquity, and under ex∣traordinary 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 repent∣ance; 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 cere∣monies, 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 exhor∣tation, 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 nei∣ther be gone about in our own strength, nor managed with dis∣couragement, 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 up∣on 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

be 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 encourage∣ments taken from Gods properties, and put together, may teach, 1. How hard it is to raise up truly cast down sinners, and over∣come their diffidence, how presumptuous soever they had been before. 2. It may teach what infinite fulnesse (not easily ex∣pressed) 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 ful∣nesse of comfort that is in him, for that end. Doct. 16. Gods graciousnesse and readinesse to shew mercy freely without our de∣serving, 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 peni∣tent, 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 di∣stresses, 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 re∣pent, and leave a blessing behinde him, even a meat-offering and a drink-offering unto the LORD your God.

The second reason of the exhortation, is, that as God is gra∣cious in himself, so it is possible, and to be hoped that upon re∣pentance, he will avert the judgement so farre as the people shall subsist, and the publick worship not be altogether interrupt∣ed 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. some∣what may possibly be preserved, for the peoples subsistence, and the publick worship: and partly, that after all these plagues are o∣ver, 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 father∣ly 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 discou∣rage a penitent in his duty, as knowing that better promises are sure enough to him; That Gods exercising him with incertain∣ty, 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

they 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 mea∣sure of plenty) they are a common favour to all (though the wick∣ed make them a snare and plague to themselves) and a special blessing to the godly. 5. Gods correcting will not hinder his bles∣sing 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 be∣fore 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 avow∣ed 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 ac∣count, but when calamities are general, there should be a publike profession of repentance, and a restraint from delights, and law∣full

callings for that end and time: and Ministers ought to set this work on foot; for, the Priests are to blow the Trumpet in Zion, that there may be a fast, and solemne assembly; or time of re∣straint from other imployments. 2. Care would be had both by Ministers and people in their stations, that such a duty be not pro∣phanely gone about, nor external formalities and performances rested on; But that it may be performed in a spiritual and sancti∣fied manner; And for this end, there should be due preparation for it; Therefore, saith he, sanctifie a fast, sanctifie the congre∣gation, that is, when ye Priests intimate the fast, stir them up to come prepared (as the word also signifieth) and purified accord∣ing to the Law that so they may fast in a sanctified manner. 3. Pub∣lick 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 e∣minently active and examples unto others in times of humiliati∣on; 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 un∣der 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 contri∣bute 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 cala∣mities, and ought to be laid aside, that humiliation may be seri∣ously set about. Therefore it is commanded, let the bridegroome go forth of his chamber, and the bride out of her closet.

Ver. 17. Let the Priests, the Ministers of the LOLD, weep between the porch and the Altar, and let them say; Spare thy people, O LORD, and give not thine heritage to reproach; that the heathen should rule over them: Wherefore should they say among the people, Where is their God?

The Priests are further exhorted to be eminently active in this exercise, and that privately and publickly they intercede for the people in these humiliations; praying, that God by sparing of them, may prevent their reproach, and the heathens ruling o∣ver 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 bles∣sed them; for which end it seemeth the people waited for Zacha∣rias, 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 Ze∣chariah 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 humi∣liation; And it is a part of their calling to be the mouth of the Lords people in publick prayers; wherein they are to expresse such tendernesse and affection, as may witnesse their sense of the publike condition, and may be an example and means of up∣stirring the people: for, let the Priests, the Ministers of the Lord, weep between the porch and the Altar, and let them say, &c. 2. The humble penitent hath no refuge left him, but God and his mercie only; And he is allowed to lay hold on this, when he hath no other claime; for they are warranted to say, Spare, O Lord, which is an act flowing from mercie withdrawing and mo∣derating

deserved judgements. 3. Interest in God, and the per∣petuity and unchangeablenesse thereof, is not to be quited by the penitent, but to be made use of as a ground of 〈◊〉〈◊〉 There∣fore 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 wait∣ing 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 reproach∣full 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 a∣gainst 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 sad∣der to the penitent, when it seemeth to reflect on God and his ho∣nour, 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 di∣stresse, 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 encourage∣ments 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

their 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 per∣forming 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, re∣lates 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

learn, 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 mer∣cie cometh, the Lord will answer and say, and that unto his peo∣ple. 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 abun∣dance. Therefore doth he owne this mercie, 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 tempo∣ral favours; And that the mercie, 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 abun∣dance of them, or a blessing with what they get, and by their con∣tentment and quiet of minde with what they enjoy, which the simple favour of it self could not produce, for, and ye shall be satis∣fied therewith. 6. As reproach is a very sad affliction, especial∣ly when it ariseth upon Gods hard dealing, giving occasion to e∣nemies to be insolent; So however the Lord will smite his impe∣nitent 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; There∣fore, 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.

Ver. 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 re∣moveth 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 no∣thing 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 ei∣ther 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 Wilder∣nesse and kill them there; or rather, that the main bulk and body of them should be driven into the Wildernesse, their fore-par∣ty into the dead sea, and their reere into the West-sea, there to die; However it teacheth, 1. Scourges and hurt∣ful 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 Wildernes∣ses 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 ser∣veth 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 them∣selves, but to gladden and refresh their land, their beasts, and all in their kinde; for, so is held out here. 3. Penitents are in∣strumental 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 lat∣ter 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 lo∣cust hath eaten, the cankerworme, and the catterpil∣ler, 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 bles∣sing, 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 re∣joyce in the Lord their God, and because of a special interest in him. See Jer. 9.23, 24. Luke 10.19, 20. 4. Common fa∣vours given so a people upon repentance, do warrant them to re∣joyce 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 mer∣cies,

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, con∣cerning 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 mode∣rate and seasonable rain promiseth a good harvest, so it shall prove so, the floores shall be full of wheat, and the fats shall over∣flow 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 a∣mong 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 sa∣tisfied, 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

disappointed of their hope in him; which he asserts twice for fur∣ther 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 du∣ty of such as receive the good things of this life, to make consci∣ence 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 wonderful∣nesse 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 shi∣neth; 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 ad∣vantage 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 Cove∣nant, 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 to∣ward penitents, ye shall know, not only that I am the Lord your God, but that he hath not withdrawn himself, though the inter∣est stand, but that I am in the midst of Israel, or these who are

now 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 daugh∣ters, 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 under∣stood

any 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 sal∣vation. 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 un∣derstood 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 there∣fore we are to conceive that the Prophet speaks of Gospel-times and mercies, in tearmes borrowed from the times of the Old Te∣stament; 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 an∣cient 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 myste∣ries of salvation thereby, are therefore warranted to exercie the office of Prophets or Ministers; For, Prophecie being so strict∣ly 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 Pro∣phet 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;

for, (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 hear∣ers 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 out∣wardly; 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 after∣ward, 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 communi∣cated 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 con∣tent 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 abun∣dant measure of the Spirit that is poured out; yet there is still in∣finitely more in God to communicate, as need requireth; There∣fore 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 mea∣sure, 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

men 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 instru∣ments 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 Go∣spel, is comparable to any measure of knowledge attained by an∣cient 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, con∣ferred in ordinary upon men, and the saving knowledge con∣ferred 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 communi∣cating, yet the truth conveighed thereby, was but more darkly held out, and under a vaile, whereas now truths are seen with o∣pen face; Therefore as is before cleared, are the names of pro∣phecie, visions and dreams, given to this knowledge. So that the ignorance of men under the Gospel, doth speak but little enjoy∣ment of the Spirit. 9. Whereas he is not content to say only in general, that all flesh shall receive of the Spirit, but doth in∣stance 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

young men, notwithstanding all the power of their corruptions, 1 John 2.13, 14. to keep men fresh and lively in old age, Psal. 92.13, 14. and to make servants happy in their condition, 1 Cor. 7.22. 3. It is Gods sure promise to the Church of the Gospel, that the knowledge of him, and of his truth, shall be continued and propagated therein from generation to generation; For, there∣fore 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 prophesy∣ing, as it is attributed to his servants of all sorts and ages, Acts 2.18. Yet seeing they are distinctly named, and attributed to se∣veral sorts of persons, as prophesying to sons and daughters, visi∣ons to young men, and dreames to old men; We may from it take up some steps and degrees of the knowledge of God, where∣in they grow up who are under the Spirits teaching. As, 1. By prophesying attributed to sons and daughters, we may under∣stand simply the knowledge of divine things. 2. By visions attri∣buted 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 sen∣sibly. 3. By dreams, wherein men have their senses shut up from the world, and which are attributed to old men, we may under∣stand a further degree of illumination, when light received doth take hold on the affections, to sanctifie and subdue them; So that mens hearts are taken off the world, and filled with the things of God. And so this gradation will teach, That the knowledge of God which is communicated unto men by the Spirit, will be on the growing hand, till from a common notion and remembring of it, it come to be more seriously pondered and laid to heart, and till it take hold upon the affections, and conquer the whole heart to God.

Ver. 30. And I will shew wonders in the hea∣vens, 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 em∣bracing 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 ac∣complishments in these primitive times, and before that dread∣ful day of the destruction of Jerusalem; Yet the prediction stretcheth forth to all ages after the pouring out of the Spirit, till the second coming of Christ to judgement, which is here called the great and terrible day of the LORD. The expressions pointing out these commotions, of wonders in heaven & earth, &c. may be understood either literally, that there shall be signes of blood, fire, darknesse, and eclipses of Sun and Moon, going before these calamities as presages thereof, or figuratively, that there shall be such commotions, and such signes of Gods anger for sin, such judgements and calamities, of sword, famine, and sicknesses, such persecutions, desertions, tentations, heresies, schismes, &c. as if heaven and earth were going through other, the course of nature overturned, and the world full of dreadfull fights of blood, fire and darknesse, and neither Sunne or Moon affording wonted light or comfort. To dip further into what may be connceived to be figuratively pointed at under every one of these, I conceive is not very safe. Doct. 1. Whatever breathing times God may allow upon his Gospel-Church; yet it is her duty to look for commotions and troubles, especially after times of pouring out of the Spirit, and times of much light and reformation: For upon the one hand. Satan will bend all his power to oppose the progresse of the Gospel, and will set the world in opposition to the Church; and on the other hand, God will poure out all sorts of calamities upon the visible

Church, to punish them who contemne his rich offer, and do not walk answerably to such dispensations; and to trie the graces of his own, that they may aspire toward spiritual happinesse in heaven: And he will punish secret and open enemies, for the injuries they do to the Church; For these causes is this predicti∣on subjoyned to the former promise. 2. It is the Churches du∣ty, 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 won∣ders, &c. 4. Though the Church in several ages, may get times of breathing and tranquillity, yet these will not be perma∣nent, but interrupted with sad blasts, till the second coming of Christ, which as it is certainly approaching, so it will put a pe∣riod 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 immedi∣ately 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 re∣vealed 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 promi∣ses 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.

Vers. 32. And it shall come to passe, that who∣soever 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 pro∣mise, or some remnant to escape, to preserve a people to God up∣on earth, and at last to inherit salvation. Doct. 1. Were the condition of the visible Church, or of the world never so deplo∣rable 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 pre∣serve them under it, till he give an issue from it here, or here∣after, 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 de∣liverance, as the Lord hath said, frequently in the Holy Scri∣ptures. 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 sal∣vation; Therefore it is added by way of explication, that de∣liverance 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 preser∣vation and deliverance of a remnant, e∣specially as it relateth to the Jewes; and therefore the dependance and connexi∣on is expressed by the particle for, which intimates that what followeth is an ex∣planation and confirmation of what is there said. In this con∣firmation, 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, par∣ticularly 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 ter∣rible 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 st••angers, v. 17. that they shall have abundance of temporal benefits, together with spiritual graces and refreshments, v. 18. and that when their e∣nemies shall be utterly destroyed, yet he will establish and perpe∣tuate them, v. 19, 20. and will cleanse them from their pollu∣tion, that he may evidence his presence with them, and may con∣tinue it, v. 21.

Ver. 1. FOr behold, in those dayes, and in that time when I shall bring a∣gain 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 pro∣mise, great troubles were to follow, ch. 2.30, 31. and that in the midst of these troubles, not only should the truly godly at∣tain 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 im∣ports, and hath been said before,) is but a confirmation and par∣ticular 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 spoken of. And this is the first promise which is made to Judah, as a pledge of the spiritual deliverance of his Church, and all his people, and of temporal deliverance also, in so far as it is needed. Doct. 1. When the Lord giveth general grounds of encouragement from his Wo••d, he is able to instruct and make them good by particular evidences of his love, to the consciences of his own; Therefore having given that generall promise, ch. 2.32. he doth here subjoyn a particular and con∣vincing evidence thereof, For I will bring again the captivity of Judah. 2. Gods dispensations toward his Church and peo∣ple, whether in mercy or judgement, are very admirable; And men ought (instead of their sleepinesse, carelessenesse and asto∣nishment when great things are in doing) to stir up themselves to observe them much. Therefore is a Behold prefixed to this (where∣in their captivity is supposed, and their restitution promised,) and to what further shall be done at that time. 3. Greatest spiritual

mercies manifested to the Church, may be seconded with saddest outward afflictions, even with captivity and restraint of liberty, driving them from their interests and acquaintance, and putting them under the power of others; And that (as for other reasons, so) because they contemne and make no use of these spiritual mer∣cies: For, so is imported here, that after Christ came in the flesh to the Church of the Jewes, and the Spirit was poured out among them, yet because they despised and opposed all this, there∣fore there is a captivity of Judah and Jerusalem. 4. Deliverance and restitution according to the tenour of the Covenant, will certainly follow upon the captivity of the Lords people, even to admiration and the astonishment of all: And particularly Judah's second and long captivity will have a remarkable issue: For, Behold, I shall bring again the captivity of Judah and Jeru∣salem.

Verse 2. I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people, and for my heritage Israel, whom they have scattered among the nations, and parted my land.

3. And they have cast lots for my people, and have given a boy for an harlot, and sold a girle for wine, that they might drink.

Followeth the second promise, concerning the punishment of all the enemies of the Church, and of Judah in special, as a pledge of what he will do for others. The time of performing this promise being propounded, ver. 1. We have here further, 1. The convocation of these enemies, and the bringing of them to judgement; Their conspiring against the Church, and par∣ticularly against Israel about the time of their conversion and re∣collection, shall be the Lords work to gather them to the place of judgement and execution of vengeance. 2. The place of judgement is here called the valley of Jehoshaphat, which some

take for some valley lying in view of Jerusalem, to intimate that these enemies may surround the Church, and bring her into great straits, before that Gods issue come. (as, Rev. 20.9.) And that the execution of this vengeance will be in view of the Church, to her full satisfaction and contentment, when her eyes shall see her desire upon her enemies. But it rather seemes to point at that valley, where Jehoshaphat got that notable deli∣verance, 2 Chron. 20.22,—26. And albeit it were needlesse curiosity to determine that that same should be the place of this notable judgement and execution; yet the allusion intimates, that the plague on these enemies should be like that which befell Edom and his confederates then, when the Lord stirred them up to slay one another, and they became a prey to the Jewes. The word also being taken appellatively, doth signifie the valley of Gods judgement, and so it will be, let the particular place be where it will. 3. We have the forme of procedure which (that the cer∣tainty and equity of the judgment may appear the more) is set down by way of judicial processe, wherein God the Judge doth plead the cause of his people against them, to v. 7. giveth out sen∣tence, v. 7, 8. and seeth it executed, v 9,— 16.— In these Verses, we have Gods pleading against all these enemies in ge∣neral, for their scattering his hereditary people, their parting the land that was proper to him, and for that, with cruelty and con∣tempt, they divided his people and children by lot among them∣selves, to be so many slaves, and gave boyes and girles to satisfie their lusts. Doct. 1. God will not only restore and deliver his people, but will give them a seen and satisfactory amends for all the wrongs they have received from men, and will make the time of their restitution, prove sad dayes to enemies: So much doth the connexion of this with the former Verse teach, in that time when I shall bring again the captivity of Judah and Jerusalem, I will also gather all Nations, &c. 2. Albeit that enemies will be on foot, when ever God appears for his people, and particularly at the con∣version and recollection of Judah and Israel, to oppose and bear them down; Yet God will not only frustrate their designes, but will bring his own purposes to passe by their enterprizes: For, the Nations gathering of themselves to oppose the Church, is Gods gathering them to judgement, I w••ll gather all Nations, and bring them down, &c. 3. Albeit they are not few, but many who do conspire against the Church on all occasions, and will gather to∣gether at the conversion of Israel; yet their multitude will not

make Gods purposes void; For, I will gather even all Nati∣ons, &c. 4. God hath even the very place prepared and fore∣ordained in his counsel, wherein he will plead with, and execute vengeance upon enemies, and wherein he will manifest his justice and power, and his love to his people as of old. Therefore doth he point at the place, putting them in minde of what he had done of old, and assuring them of his righteous judgement, to be executed on their behalf, I will bring them down into the val∣ley of Jehoshaphat. 5. The injuries done to the Church are such as God will certainly plead with men for, albeit none else should regard them; and he will so revenge their quarrel as equity and justice shall shine in it; For, I will plead with them there for my people. And albeit his pleading here be by stroakes, yet he gi∣veth it the name of pleading, and frameth a processe, to shew how conspicuous his justice shall be in that procedure. 6. Albe∣it Gods people be in themselves worthlesse, yet his interest in them is sufficient ground of hope that he will plead against their enemies; And albeit his dealing seem oft-times to obscure this interest, yet he will again make it conspicuous, and prove it by his pleading for them; yea, whatever he have to say against them, yet he will never lay aside this interest when he pleads a∣gainst enemies, but will recompence them as if his people had never provoked him: In all these respects this is their title when he pleads for them, I will plead with them for my people, and for my heritage. His interest will make him plead, and he will prove them to be so by pleading, and he will not deal with enemies as plaguing a sinful people, (as. Jer. 50 7.) but as oppressing his people. 7. Albeit that in Christ Jesus there is neither Jew nor Greek, but Christ is all in all; and albeit that Israel and Judah be now rejected, as a Nation, and enemies for the Gentiles sake: yet not only are they still beloved, as touching the election, and the gifts and calling of God toward them, without repentance; Rom. 11.28, 29. But in due time, God will make them become an hereditary people unto him, as a Nation under the state of the Gospel, whereby he will revive their ancient right to the Cove∣vant; For, in that day of their conversion, he will plead for them as his people and heritage, for my people, and for my heri∣tage Israel. 8. The present enemies of the people of God are the true heires and successours of their former enemies, and therefore must pay for all their cruelties and oppressions; Therefore in that day will he reckon with them who shall then conspire against

them, as if they had lived in former times, and had captivated and scattered them, because they do then oppose them, and hinder their restitution. See Matth. 23.34, 35. 9. Such as the Lord chooseth to be his people, both they and their interests are dear to him, and are his in a peculiar manner, for respect and protection, and for asserting thereof out of the hands of oppres∣sours; Therefore not only are they my people, and their condi∣tion resented, but the land is my land, he will assert his right to what belongs to them, when they cannot prosecute their own right. 10. Scattering of the people of God, and especially the dissipation of their Church-society, is a quarrel which the Lord will not forget, when he pleads with enemies; For, it is laid to their charge, they have scattered my people, and that among the Nations, where they could not enjoy publick Ordinances. 11. What the Lord hath impropriate to himself for the use of his people, it is but folly for men to expect a blessed possession of it; Therefore doth a challenge, and Gods severe pleading follow up∣on this, they parted my land. 12. When the Lords people do sleight and provoke him, it is just he give them up to get base and contemptible usage, and that they and their children be at the disposal of enemies; That so they may know the difference be∣twixt his service, and their imperious dominion: For, such in Gods justice was Judahs lot, the enemies did cast lots for them, and divided them with the rest of the spoile, to be slaves to them; And they gave boyes and girles to harlots for satisfying their lusts, and for drink, that is, either they gave the Boyes and Girles to be slaves to their harlots, and such as would furnish them drink, or they sold them, and gave the price of them for these ends. See 2 Chron. 12.8. 13. Whatever be Gods justice in afflicting his people, yet he will reckon with men for their immoderate use of victories, and for their insolency towards his subdued people, their putting them from their priviledges, and using them unbeseem∣ingly: And especially, he will reckon with them when they only serve their lusts with all their purchase and conquests, as is their usual way: For, God pleads with them here, that they have cast lots for my people, (made slaves of them, and divided them as common prey,) and have given a boy for an harlot, and sold a girle for wine, that they might drink.

Vers. 4. Yea, and what have ye to do with me, O Tyre and Zidon, and all the coasts of Palestine? will ye render me a recompence? and if ye recom∣pence me, swiftly and suddenly will I return your re∣compence upon your own head.

5. Because ye have taken my silver, and my gold, and have carried into your temples my goodly plea∣sant things.

6. The children also of Judah, and the children of Jerusalem have ye sold unto the Grecians, that he might remove them far from their border.

In these Verses, the Lord doth more particularly plead their cause with the Tyrians and Zidonians, and the rest of the inhabi∣tants of the Sea coast, (under which name all the nearest neigh∣bours of Israel are to be understood,) who had done such injuries to his people, as could not be recompenced but by their own destru∣ction, v. 4. This challenge he instanceth, shewing that they had injustly taken away the goods belonging to his people, or the Temple, and put them in their Idol-temples, v. 5. And that they had sold the Jewes unto strangers, that so they might never return again to their land, v. 6. It is like that as the inha∣bitants of these places did of old fall in with the Caldeans, Ezek. 25.15. & 26.1, 2. so did they afterward with the Romanes, and shared in the spoile; for which the Lord doth challenge their successors in opposition to the people of God, as an injury that could not be compensed. Whence learn, 1. Such as by rea∣son of propinquity in place, may know most of God, who revealeth himself in and to the Church, and so ought to be friends to her, may readily prove her greatest enemies, especially if they be ad∣dicted to the love of the world, and greedy of gain; For, so did Tyre and Zidon, and all the coasts of Palestine prove, being great traffickers, and so set upon gain. 2. Such will finde that God is their party, who will resent the injuries they do, and will be avenged; For, what have ye to do with me, &c. saith he, and this he brings with a yea also, as being especially offended at them for it. 3. God will put enemies to give an account what their

quarrel hath been, upon which they did trouble his people: and will reckon with them according as they voluntarily, and malici∣ously imbarqued in that course; and will let them know how base they are in his account because of it; For, saith he, what have ye to do with me? or, wherein have I offended you? and so some understand that, will ye render me a recompence? will ye requite any injury done by me to you, by afflicting my people? but I have given you no provocation. The first words will also read, what are ye to me? that is, what interest can ye pretend to in me, or of what worth are ye to me, that I should passe over this great injury? 4. Though enemies do account basely of Gods people, and think little of the injuries done to them; yet they are so precious in Gods eyes, that enemies cannot recom∣pence him, nor make restitution answerable to the damage done by them; for, albeit they think in easie to recompence, (and if ye recompence me,) yet saith he, will ye render me a recompence? he speaks of it as a thing impossible. 5. As by the Law such as had not wherewith to make restitution, did suffer in their persons, Exod. 22.3. So the Lord by sad plagues, will let enemies know that no lesse then their destruction can repaire the damage done by them to his people; For, saith he, I will returne your recompence upon your own head, that is, as a man being offered an unworthy recompence, doth in anger cast it at them again who presume to offer it; So the Lord will let them know what the re∣compence must be, and will returne upon their own head, accord∣ing as their injuries deserved. 6. Albeit the Lord seem to de∣lay long from avenging the injuries done to his people; yet it doth not only certainly come at last, but it doth surprize ene∣mies; and after he once beginneth to appear, he will make a short work, and so execute judgement as one hasting to be avenged: In this respect it is that he saith, swiftly and speedily will I re∣turne your recom••ence. 7. It is an horrid injury which God will avenge, when men do spoile Gods people of the wealth he hath gi∣ven them, that so they may inrich themselves by their calamities; or when they dare take away, and intervert that which is devoted to him and his service; for, this is one part of the quarrel, Be∣cause ye have taken my silver and my told, and my goodly pleasant things: whereby we may understand both the wealth and preci∣ous things bestowed upon his people, which now in avenging the quarrel, he owneth as his; and these things that were laid up for his service in the Temple. 8. This sin is yet more odious, when men not only injustly take away what doth not belong to them; but when all

this purchase is consecrated to advance and cry up a false Religi∣on; For, saith he, ye have carried into your temples my goodly pleasant things. Not all which they had injustly taken away, but these things that were most excellent, (and belike, what they got of that which belonged to the Temple,) as an oblation to their Idols. 9. As God hates cruelty, especially against his peo∣ple, and that men should not only spoile them of their goods, but bring themselves into slavery and bondage; So it is an iniquity which he will avenge, when men labour to make the condition of his people desperate, and without hope of restitution, that so they may possesse their rights: For, it is another branch of the quarrel, the children also of Judah, and the children of Jerusalem have ye sold unto the Grecians, (with whom the Tyrians had com∣merce, Ezek 27.2, 13.) that ye might remove them far from the border.

Vers. 7. Behold, I will raise them out of the place whither ye have sold them, and will returne your recompence upon your own head.

8. And I will sell your sonnes and your daugh∣ters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off; for the LORD hath spoken it.

In opposition unto, and for a recompence of this their cruelty, the Lord passeth sentence in favours of his people, and against these whom he hath thus pleaded with. Wherein he undertakes to gather his people, and bring them from under that bondage, and to reward these enemies, by bringing them under the power of the Jewes, who shall sell them for slaves to the remotest Ara∣bians, according as he hath determined. Whence learn, 1. What∣ever mens projects be against the Church, yet they will never gain their point against her; For though they would have had the Jewes so far removed, as they might never returne; yet saith he, I will raise them up. 2. The Lord can restore his people when he pleaseth, and when his time cometh, neither his former reject∣ing of them, nor their desperate condition will hinder it; For,

though they sold them, that they might never returne; yet saith he, I will raise them out of the place whither ye have sold them. 3. God can deliver his people, though their condition were as hopelesse, as that dead men should be raised, Ezek. 37.11, 12. and though they were as little minding deliverance, as men that are asleep; For, saith he, I will raise them, or awake them, as the Original imports. 4. The wonderfulnesse of what God pro∣miseth, should be no impediment to our faith, for God both can and will bring about the deliverance of his people in an admirable way; Behold, saith he, I will raise them. 5. The triumphing of enemies for a long time, is no ground of assurance that they shall still escape; But God in due time, and at the deliverance of his people, will repay them for all they have done; for, when God doth all this for his people, it is also added, and will returne your recompence upon your own head. 6. God will repay enemies in the same measure they have measured to his people, and he may make his Church instrumental in it; And however the judgement be executed, yet he is still the principal agent in it: For, I will sell your sons and your daughters into the hands of the children of Judah, (or, deliver them over into their hand, and put them under their power, to be at their disposal; For, so to sell is to be understood, Judg. 2.14. and frequently,) and they shall sell them to the Sabeans, to a people far off. For the Sabeans were on the remote coasts of Arabia, or, it may be understood that these Sabeans should sell them to a people yet more remote: In which sentence we ought to read the justice of God, in dealing with them as they dealt with Judah. 7. Gods Word is sufficient for the Church to rest upon in expecting greatest things; And it may be sufficient ground of terrour to enemies, that the Word hath spoken sad things against them; Therefore it is added by way of confirmation, for the Lord hath spoken it.

Vers. 9. Proclaime ye thus among the Gentiles, prepare warre, wake up the mighty men, let all the men of warre draw near, let them come up.

10. Beat your plow-shares into swords, and your pruning-hookes into speares, let the weak say, I am strong.

11. Assemble your selves, and come all ye hea∣then, and gather your selves together round about: thither cause thy mighty ones to come downe, O LORD.

12. Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about.

Followeth the way of executing this sentence thus pronounced. In recording whereof, first, (in these Verses) we have again the convocation of these enemies for that effect. It is declared that they shall be gathered together by the effectual providence of God to fight against his people, v. 9. That they shall prepare ar∣mour as much as they can, and shall encourage one another to war, wherein there shall be no vacation, but even the weak shall take courage to go on in this enterprize, v. 10. And that they should convene not a few, but as many on every hand as might enclose the people of God; and yet the Lord should have his mighty instruments for executing vengeance there also, v. 11. and should make all this their enterprize but a convocation of them to the place which he hath appointed for judging them, and exe∣cuting vengeance upon them, v. 12. Doct. 1. The enter∣prizes of enemies are but service of divine providence, and they are but doing that which he stirs them up to do for bringing a∣bout his holy ends; For, this proclamation to prepare war, wake up the mighty men, &c. tends to shew, that their enterprizing of this, is of God, to bring about his purposes. See Acts 4 27, 28. 2. God is not afraid of mens attempts, nor of the courage of the mighty, nor of their vigilancy, activity, numbers or preparati∣ons;

nor needs he steal a stroak upon them, but can let them do their utmost, and then work his point thereby, and make their purposes void: For, what they will do, he calls upon them to do it, and to use all endeavours, that his glory may shine in defeat∣ing thereof. See Isa. 8.9, 10. 3. Men may have much resolu∣tion, and great undertaking; there may be much courage and eagernesse, even among the weakest; and they may be encourag∣ing one another to work, and laying aside other employments that they may prosecute this work seriously, when yet they are but running on their own destruction; For, they are waking up, or exciting themselves, they are coming up against hilly Judea,, the weak are saying, I am strong, and they are laying aside husbandry, and beating their plow-shares into swords, &c. when yet God is convening them for judgement. 4. Warre is a scourge full of evils, and an enemy to profitable callings and husbandry; For, then they beat their plow-shares into swords, and their pruning-hookes into speares, whereas in peace it is contrary, Mic. 4.3. 5. What∣ever be the Lords end and purpose in convocating enemies, yet the Church may have much exercise with it, and may be environ∣ed on all hands with difficulties and dangers thereby, before she get an issue, and before his purposes do appear; For, Assemble your selves, and come all ye heathen, and gather your selves together round about, imports that these enemies shall first inclose the Church on every hand, before that God appear against them. See Rev. 20.9. 6. The Lords distressing of the Church by ene∣mies, calls on her to pray, and look to him who only can secure her; and as she should not rest on her being afflicted, as if that were enough to plead pity, when yet she cryeth not to God; So she should not be diffident, nor discouraged to call on him, whatever her distresse be; Therefore is it subjoyned to this great distresse, Thither cause thy mighty ones to come down, O Lord, pointing out that the Churches refuge will be prayer to him at that time. 7. God hath alsufficiency of power and instruments, who will be able to do for his Church when she calls to him, were all the world-against her; For, Thither cause thy mighty ones to come down, is a promise that he will provide instruments armed with his power, whom he will bring down to the valley of Jehoshaphat at that time, though he will first put his Church to it, to intreat him to do this for her, Ezek. 36.37. It is needlesse to enquire who these mighty ones are, whether Angels, inflicting some ex∣traordinary judgement, or the enemies themselves thus convened,

whom he will inable to cut off one another; But it seemeth that there will be somewhat extraordinary in the overthrow of Israels enemies, as is his usual way when his Church is brought into e∣minent danger. See Rev. 20.9. 8. It is an heathen-like mark upon men, to come in opposition to the Church of God; There∣fore are they so oft called the heathen here. Which though it may be understood only of the Nations; yet as all these were heathens in Joels time, so be of what profession they will, they prove them∣selves heathens who would bear down the Church of the true God, and particularly, who would crush the Church of Israel being turned to him after her long rejection. 9. The Lord would have his people infallibly assured that he is nothing troubled with the opposition of enemies; and albeit they be often shaken with the apprehensions of their formidable power and preparati∣ons; yet they would recollect themselves, and see Gods over∣ruling hand in all of them; Therefore again saith he, let the heathen be wakened, and come up to the valley of Jehoshaphat. And by repeating of it, would have his Church perswaded that he hath an hand in it, and knoweth how to over-rule it. 10. God will make use of enemies gathering themselves to secure them from fleeing his judgement; wherein he will deal with them as delinquents brought before his tribunal, in the place which he hath appointed; Therefore it is again repeated from v. 2. that he brings them to the valley of Jehoshaphat, for there will I sit to judge all the heathen round about.

Ver. 13. Put ye in the sickle, for the harvest is ripe: come, get ye down, for the presse is full: the fats overflow, for the wickednesse is great.

In the next place, the delinquents and executioners being thus convened, the Lord commands his instruments (like prepared reapers brought to a field of ripe corne) to do execution upon them, because their sin is now come to an height, and they are ripe for judgement, as ripe corne is for cutting down, and full fats and wine-presses for treading out. Whence learn, 1. When God ariseth to judgement, he will not only give out sentence, but real execution will follow thereupon; So much doth this command, after the former processe, teach. 2. Albeit the least

sin deserveth greatest plagues, even when it is first committed, yet such is Gods patience and long-suffering, thae he will not at first punish even the sins of enemies, but will let them tipen and come to an height, before he smite; Therefore is it that after all this opposition of enemies, he now declareth, that the harvest is ripe. See Gen. 15.16. 3. Albeit the Lords long-suffering pa∣tience be so great, yet the sin of enemies will at last ripen and come to a very great height; For, now saith he, the harvest is ripe, the presse is full, the fats overflow, to wit, with grapes to be pressed and trodden out: and this is afterward expressed in proper tearmes, their wickednesse is great. 4. When sin is ripe, then execution of vengeance will no longer be forborne, but the greatnesse of sin will be made visible in the greatnesse of judge∣ments; Therefore becaose of this ripenesse and great wickedness, the command is given, put ye in the sickle, (to cut down this ripe corne, Rev. 14.15.) come, get you down, &c. to wit, into the valley, to tread and presse out the grapes.

Vers. 14. Multitudes, multitudes in the val∣ley of decision; for the day of the LORD is neare in the valley of decision.

The effect of this sentence and command given to the executi∣oners, is, that there shall be great execution made of the ene∣mies, and they shall fall without number. And for the Churches greater comfort, it is declared, that this day of the Lords ven∣geance 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 de∣cision, or threshing, which is the same with the valley of Jehosha∣phat, v. 2, 12. and it gets this new name, because there the Lord will make a great havoke of enemies (which is usually ex∣pressed 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 mul∣titudes, 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 crea∣tures, from heaven or earth, and that there should be great alte∣rations in the world, (of which more, v. 16.) if not also the extraordinary signes of eclipses and darknesse, presaging and ac∣companying 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 ter∣rours, he will afford hope and strength to his Church and peo∣ple. 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 bitter∣nesse 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 imbit∣ter 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 con∣spicuous 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 habitati∣on, 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 over∣turnings 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 gene∣ral commotions to make them miserable. 5. When God is sha∣king the earth to overturne enemies, Gods people, may be exer∣cised 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; There∣fore 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 ac∣complishment come: for, that which is propounded here, i•• hope, or a refuge and strength, and God undertakes not to dis∣appoint them of these, the Lord will be the hope of his people, &c. he will take them under his protection, he will let them see ground of hope in himself, and furnish them with hope to lay hold on it, and with strength to bear them out. 8. What the Lord hath been or will be at any time to his people Israel, in per∣forming spiritual promises, that he will be to all who are indeed his people; Therefore doth the promise run generally both to his people whoever they be, and to the children of Israel.

Ver. 17. So shall ye know that I am the LORD your God dwelling in Zion, my holy mountaine: then shall Jerusalem be holy, and there shall no stranger passe thorow her any more.

The second promise is, that by these and other experiences of his love, they shall be confirmed of his interest in them and care of them, no lesse then when of old he resided among them in the visible signes of his presence. The third promise is that (for fitting them to enjoy his presence) he will make them holy by sanctification; And upon this shall follow their preservation

from the invasion of open enemies, and that they shall not be exposed as a prey to them, as formerly they had beene. This al∣so in Scripture-language is understood by their being holy, as it is observed in Obad. v. 17. partly because of the ceremonial pollu∣tion that of old did accompany the invasion of their land by hea∣thens, beside that it did obscure their priviledge of being the Lords peculiar, sanctified, and set apart people; But chiefly, be∣cause (as is usual in wars, when prophane Nations invade the Cuhrch) they did overturne holy ordinances, and cast all loose and in confusion. Doct. 1. Interest in God is the great ground of the Churches encouragement; for, it is held out as their great mercie, I am the Lord your God. 2. This interest is yet more sweet when it is evidenced by his presence and the gracious effects thereof among his people, and he is not provoked to forsake them, though they be his; Therefore it is added, I am the Lord your God dwelling in Zion. 3. It is an addition to all these mer∣cies, when not only matters stand so, but the Church knoweth it, and is convinced of it; And this must be Gods own work, with∣out whose help, they will neither see interest nor presence, who yet in reality enjoy both; Therefore he undertakes it, to make their comfort and mercy compleat, Ye shall know that I am the Lord your God, &c. See 1 Cor. 2.12. 4. The Lord will in due time make his interest in, and presence with his people con∣vincingly clear, by visible dispensations and actings for them; for, so (by what I will do for you) shall ye know that I am the Lord your God, &c. 5. Where God takes up his dwelling a∣mong a people, all that concernes them becometh his, and he takes care thereof; for, then it is my mountaine, to wit, Zion where he dwelleth. 6. Gods presence with a people must be entertained and proven by their holinesse; for, then it is my holy mountaine, and Jerusalem is holy. See Psal. 93.5. 7. It is God only who can undertake for making his people holy, and it is their duty to deny themselves, and imploy him for that end; for, it is his pro∣mise, then shall Jerusalem be holy. 8. Where a people have re∣al sanctification, as a fruit and evidence of Gods presence, they have also the promise that he will preserve them from the invasion of enemies; for, then shall Jerusalem be holy in this respect also, that no stranger shall passe thorow her, to wit, in an hostile way. And albeit this seeme to be a peculiar promise to convert∣ed Israel, and albeit others (even Judah it self) when they have been upon the amending hand, have met with sad stormes from enemies; Yet certainly such have the promise of this mercy, when

it is for their good; and what they meet with which seemeth con∣trary to it, is but to stir them up yet more to the study of holi∣nesse, and in that respect they get a blessed issue from their troubles, and will come to a compleat issue at last. 9. It is a sad ingredient in the trouble of the Lords people, when they are invaded by profane Nations, that not only their priviledges are obscured thereby, but that their invasion and the confusions oc∣casioned therreby, together with their corrupt principles and pra∣ctices, do cast l••••se and overturne Religion, and bring in a de∣luge of prophanity; Therefore is the mercy of their deliver∣ance from strangers set forth under the name of being holy, as is before explained. 10. Such as have been long molested by ene∣mies, though they will meet with trouble, in one kinde and de∣gree or other, while they are within time; yet they may attaine to this mercy, to be free of molestation and trouble from invading enemies, and not meet with it any more in the measure that for∣merly they have had; for, such is the promise to Israel and Jeru∣salem, being converted, there shall no strangers passe through her any more. Whatever troubles they may meet with from enemies, after that great day of vengeance formerly mentioned; yet they shall not any more passe through them as formerly, to subdue or rul•• over them, or carry them into captivity; So that their greatest hazard then will be, that quietnesse may breed security.

Vers. 18. And it shall come to passe in that day, that the mountaines shall drop down new wine, and the hills shall flow with milke, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim.

The fourth promise is, that God shall be so bountiful to con∣verted Israel, th•••• they shall not want abundance and variety of temporal benefits, which are instanced in their mountaines and hills abounding with vines, and with good pasture for the herds and flockes, that they may afford much milke; and that they shall have abundance of water, which was oftentimes scarce in that land. To this is subjoyned the fifth promise, that this plenty

should be accompanied with spiritual graces and refreshments, conveighed by the Gospel, and flowing forth not only for their own quickening and comfort, but for the good of the Nations round about, even of those whose condition seemeth most des∣perate. To clear this promise a little, we have first, 1. The benefit it self, compared to a fountain of waters flowing out, whereby (as is cleared on Zech. 14.8.) is understood all spiritual graces and refreshments, which are held forth, and instrumentally communicated and conveighed to sinners by the Doctrine of the Gospel, and applied and quickened by the Spirit. 2. We have the fountaine and rise of this benefit, it shall come forth of the house of the Lord. It is conceived that the speech alludeth to some conduits that conveighed water to the Temple, some where∣of came by the Altar to wash away the blood that was poured out there, and so ran out again with it. See Ezek. 47.1. and so it should point out, that as these waters flowed out from the Temple with the blood of the sacrifices; So these Gospel-refreshments and graces do flow out unto the world from the death of Christ. Which is a truth of it self, that Christ is to be acknowledged for all of these, whatever be said of the allusion. Or it may be con∣ceived thus, that as of old the Doctrine of the Gospel conveigh∣ing these graces and refreshments, came from Zion and Jerusa∣lem, Isa. 2.3. so after the conversion of Israel, and their be∣coming the house of the Lord, these same refreshing waters should flow out again from them. And this leads to the third thing to be explained, which is the extent of this benefit, that it shall flow out as a river to water not only Judea, but the country about, signi∣fying that there should not only be abundance of saving doctrine, and of graces and refreshments in the Church of Israel, but that fountaine opened up among them should flow forth to other Na∣tions, to water them and make them fruitful. And in particu∣lar, the valley of Shittim is named; which is a plaine in Moah, Numb. 25.1. Josh. 2.1. which it seemes was barren, and the waters thereof unwholesome, by reason it lay so near the Dead-sea, or lake of Sodome; And yet it is promised that this fountain shall water it, and make it fruitful. See Ezek. 47.8. Doct. 1. Piety hath indeed the promises, and is the shortest cut to do well every way; and where the Lord cometh, and is entertained in spiritual benefits, he will give what is good in other things; for, converted Israel shall get an ample proof of what God is able to do in all ages, if it were for his peoples good, In that day

the mountaines shall drop down new wine, and the hills shall flow with milke, and all the rivers of Judah shall flow with waters. 2. It is the great fault even of the Lords people, that their esti∣mation of mercies decayeth, because they are common and or∣dinary; whereas Gods hand should be seen dispensing them in a peculiar way to them: And to prevent their miscarriage, he doth so order their outward mercies, as his special providence may be seen in giving them. Therefore doth he make promises con∣cerning these temporal things, that they may see more then others in his giving thereof to them. And he did so order matters con∣cerning their land, as the having abundance of water, (which is a very common benefit among many others) should be a special favour to them. 3. When the Lord lets out much plenty to his Church, there is great need of much of the grace of God, and spiritual things of his Kingdome therewith, to season and san∣ctifie the use thereof unto her. Therefore is there a spiritual promise subjoyned to the former; albeit it was said before, they should be holy. Without this, prosperity is but a snare, and it is an evidence of an ill condition, when much plenty doth not put men to it, to presse after the enjoyment of God, and after grace so much the more. 4. As the graces and blessings held out and conveighed by the Gospel, are the great refreshment of the children of men, (and therefore compared to a fountain of waters, which quencheth thirst, and refresheth and watereth the earth;) So where they are once received, they will never utterly decay, and will still be refreshful and comfortable; Therefore are they compared to a fountain coming forth, or a spring which never runs dry, and the waters thereof are still fresh. 5. Spiritual Gospel-blessings are twice mercies, when not only they refresh and do good to these who receive them; but do make them in∣strumental to make the same spread to others; for, it is the ad∣vantage of this fountain that it shall come forth; not only to water themselves, but others. 6. As at the first the riches of the Gospel flowed out from among the Jewes, and by the Ministery of the Jewes, to the Gentiles; So again converted Israel will be made instrumental to propagate the Gospel and the Kingdom of Christ to other Nations; For, then a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim. See Rom. 11.15. 7. The Doctrine of the Gospel, and the graces and refreshments communicated thereby, are able to cure and recover them whose condition is most deadly, and to make them fruitful

who have been most barren: And in particular, converted Israel will be employed to bring in Nations to Christ, who have layen still under the curse, during the rime of the Gospels spreading among the Gentiles, though possibly at the first going forth there∣of, many of them have heard somewhat of it: So much seemeth to be signified by this fountaines watering even the valley of Shit∣tim, though it be probable that even then some will be left still in their former condition. See Ezek. 47.8.

Verse 19. Egypt shall be a desolation, and E∣dom shall be a desolate wildernesse, for the violence against the children of Judah, because they have shed innocent blood in the land.

20. But Iudah shall dwell for ever, and Ierusa∣lem from generation to generation.

The sixth promise is, that their inveterate enemies (such as Egypt and Edom had been of old) shall be utterly destroyed, be∣cause of the injuries done to them; Whereas the Lord shall not only establish, but continue them a Church to him, from age to age after their conversion: Whence learn, 1. Inveterate e∣nemies to the people of God, and such as do cruelly oppresse them after the manner of Egypt of old, and do prove false brethren to them, as Edom did of old, will certainly be destroyed, and that utterly, that so an end may be put to their opposition; for, Egypt shall be a desolation, and Edom shall be a desolate wildernesse, or made void of inhabitants. This is oft repeated again and again, that others who trace these steps, may see their own danger before∣hand, and study to prevent it; and to assure the godly that this is not a rash sentence, but such as he will not recal it. 2. A peoples opposition to the Church of God, and their violence and cruelty toward them, is a special controversie which God will pro∣secute; for, this sentence is given out, for the violence against the children of Judah, because they have shed blood, &c. 3. The Lords controversie against his people for sin, because of which he lets enemies loose upon them, doth not make the quarrel of enemies the more just, nor doth his peoples blood which they shed, cease to be innocent blood for all that, and to cry for venge∣ance upon them; For, saith he, they have shed innocent blood.

4. If this, that they have shed blood in their land, be referred to Egypt and Edom, that they were cruell to such Jewes as lived in exile among them; It doth teach, that mens cruelty is so much the more odious before God, when it is exercised on these who are already broken with afflictions. But it seemes rather to be understood of the Jewes land, which these enemies invaded: and so it holds out that cruelty is odious when men exercise it upon these who have given them no provocation, as they did on Judah, when they were staying at home, and not troubling them. 5. Albeit the Church do oftentimes seem to be furthest behinde of any society, for outward prosperity; yet the time will come, when she shall see her own mercy in the misery of others, and shall be in good condition when they are gone; for, in opposition to what shall come on Egypt and Edom, it is added, But Judah shall dwell for ever, &c. See Isa. 27.7. Exod. 14.30, 31. 6. The Lord will perpetuate a Church of Israel after their con∣version and restitution, till the end of time; for, it is his ex∣presse 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 Sanctifi∣cation, 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 confirma∣tion 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 o∣ther 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 pol∣lution

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.