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.

CHAP. II.

IN the first part of this Chapter, 1. The Lord chargeth the godly remnant to contend with the Church of Israel, because of her defection, and to exhort her to repentance and reformati∣on, v. 1, 2. lest he plague her and her children, v. 3, 4. 2. For confirmation of this, the Lord laieth before her, her sin and the judgements that were to follow thereupon; Threatening, that since she impudently followed Idols, because of advantage (as she supposed) by them, v. 5. therefore he should stop the course of her prosperity and whoredomes till she should finde her errour, v. 6, 7. and threatening that since she acknowledged him not for her prosperity, v. 8. therefore he would take it from her, v. 9. make her vileness appear, v. 10. deprive her of her mirth and so∣lemnities, v. 11. and lay her land waste, v. 12 And in a word, he threatens to take course with her grosse Idolatrie, v. 13. In the second part of the Chap. the Lord promiseth unto Israel under the Gospel, conversion and manifestation of his kindnesse under affliction, vers. 14. restitution to her former enjoy∣ments, ver. 15. an exact and through reformation, v. 16, 17. the blessing of peace, v. 18. the renovation of the Covenant, v. 19, 20. outward means of subsistence, v. 21, 22. and in∣crease and many satisfactory proofs of interest and love, after their rejection and hard usage, v. 23.

Vers. 1. SAy ye unto your brother, Ammi, and to your sister, Ruhamah:

2. Plead with your mother, plead: for she is not

my wife, neither am I her husband: let her therefore put away her whoredomes out of her sight, and her adulteries from between her breasts:

In this Chapter we have an enlargement and application of the former Doctrine, wherein the accusation and threatenings that were typically propounded, are insisted on by way of Expositi∣on, to ver. 14. and the promises which were briefly propounded, are more fully branched out to the end of the Chapter. In these verses, there is a charge laid upon the godly remnant, that they should enter in a contest with the Church of Israel, their mother, concerning her Idolatry, whereby she had forefaulted her privi∣ledge of being Gods wise, and that they should stir her up to du∣ty, and to forsake this spiritual whoredome. Whence learn, 1. In times of greatest defection of a visible Church, the Lord may, and doth keep unto himself a remnant, for whose sake he con∣tinueth his presence with a corrupt Church, or they prove wit∣nesses for him, and these to whom he will be good, however it go with the body of the Church; For, so is imported here, there are brethren and sisters to plead, which can never be understood of the Church, which was to be in the dayes of the Gospel, chap. 1.10, 11. as if they were brought in by the Lord, to shame pre∣sent Israel from her whoredomes, nor yet of Judah called unto to plead with Israel; For, the present Church of Israel could not be called a mother to either of these: But it is to be taken of a remnant among themselves at that same time; See 1 Kings 19.18. 2. The great priviledges of the truly godly is, that the pri∣viledges offered to the visible Church, are ensured to them, even when she is rejected; And in particular, that they have interest in God as his peculiar people: which as it floweth from Gods free mercy allanerly; so it proves the Fountain of much mercy, and tender dealing toward them; So much may be gathered from their names, Ammi, or my people, and Ruhamah, or having ob∣tained mercy, which names are given to them, when the body of the people are (for present, or shortly to be) Lo-ammi, and Lo-ruhamah, Chap. 1.6, 9. Yet it would be considered, that we are not to look on these names as to be given, one to the bre∣thren, the other to the sisters only; but both of them as common to both, though because of the Original construction they be thus distributed. 3. It is the duty of the godly to be much in

cherishing mutual love among themselves, especially in times of general defection, and of approaching calamities; Therefore are they designed as brethren and sisters one to another. 4. It is the commendation of the truly godly in an ill time, to be careful of others and of the publick good; and when their sense of their great priviledges, and of Godstender mercies toward them, makes them compassionate and active for the publick weal of the Church, in their stations; So much is imported in the charge laid on Ammi and Ruhamah, in reference to their Mother-Church. 5. Whatever be the activity of the godly in their duty, yet they need upstirring by the Ministery of the Word, and to be mutual encouragers and sharpeners one of another, especially in declining times, when duty may be full of hazard, successe, hopelesse, and themselves under some degrees of the spiritual plagues of the time: For, this exhortation, Say ye to your brethren, &c. imports not only that it is their duty which is here given them in charge, say it who will unto them, but that Hosea and the rest of the Pro∣phets are to say it to them; and that they are to say it one to an∣other. 6. As a Church may be very far declining, and yet co∣ver it with fair pretences, excuses and justifications, requiring that she should be pleaded with, to put her from them; So it is the duty of every true childe of God, to plead for him and his truth against all, even if it were a whole Church, and to plead with their mother, or the body of the Nation, who were a visible Church, and brought them forth to God: And they are bound to insist in this duty without discouragement, though they be alone, and a Church against them, and albeit they seem to have no successe; Therefore is the exhortation doubled, plead with your mother, plead. 7. Open pleading for God against a Church, is then lawful in private persons, when not only they have truth on their side, and have essayed other more peace∣able means before, but in vain: But more especially when the corruption pleaded against, is Idolatry striking at the marriage∣tie, and she is not my wife, as to the merit of her way, which is here given for the reason of their pleading; and when she is in∣treated, though faulty, with reverence, and as a mother, plead with your mother, yet as with a mother. And if she was to be so dealt with, so long as God gave her not a bill of divorce, though an harlot, how much more is it required, when faults reproveable are nothing such? This would make men in acquitting of their consciences, mourne more, and be more orderly, and lesse tur∣bulent. 8. It is no sure ground for a visible Church to rest up∣on,

that she hath once given up her name to God, and was mar∣ried to him, unlesse she also persevere: seeing a visible Church may decline so far as to make void the marriage-Covenant on her part, and to deserve rejection, and a bill of divorce. Of this the Church of Israel is a sad and evident instance, she is not my wife, her carriage was such as became not a wife, neither am I her husband, that is, she deserves to be rejected, though as yet the bill of divorce be not given. 9. Such is the long-suffering patience of God, as that he doth not at first give up with a Church, even when her disease is desperate, but by contending with her, calls her to amendment, upon which there is a door of hope left open; Therefore doth he subjoyne this to the challenge, as his scope in it, Let her therefore put away her whoredomes and adulteries: and it is only upon neglect of this that the sentence cometh forth, v. 3. 10 God will not accept of fair underta∣kings from a declining Church, but he requireth that her Refor∣mation be reall, and especially of idolatry and corrupting of Re∣ligion and his worship; for, saith he, let her put away her whore∣domes, &c. 11. God requireth of his declining Church, that she be sensible of the ill of her activity in idolatrous worship and of her own impudence in following it, and that she renounce it with detestation; for, saith he, let her put her whore∣domes out of her sight, or, from her face, and her adulteries from between her breasts, alluding to the pompe and open impudence of harlots, who paint their face and deck their breasts, and make them bare, to follow filthinesse and to engage and allure others: See Jer. 2.33. This she is to be so sensible of, as to put them out of her sight, or to have them so in abomination, as she cannot en∣dure to look on them: See Isa. 30.22. 12. This similitude; pointing at the practice of idolaters, by the carriage of lewd harlots, teacheth that the Lord abhorreth painting and lascivi∣ous decking of the body, and that the practicers thereof cannot be free of whoredome in the sight of God; for whoredome is in their face, and adultery between their breasts.

Vers. 3. Lest I strip her naked, and set her as in the day that she was born, and make her as a wildernesse, and set her like a drie land, and slay her with thirst.

4. And I will not have mercy upon her children, for they be the children of whoredomes.

Unto this exhortation a certification is subjoyned, that if the Church of Israel hearkened not unto it, he would destroy her selfe, v. 3. and deny mercy to her children, or particular mem∣bers of that Church, as being involved in the same guilt with her, v 4. The judgements threatened against her selfe, are held out under many similitudes, 1. Of an adulterous wife, spoiled of all her ornaments, and set naked as when she was born; whereby is signified the depriving her of all spiritual and tempo∣ral favours, which she enjoyed by vertue of the Covenant, and leaving her as he found her, see Ezek. 16.4, 59. & 23, 26, 29. 2. Of a desolate and barren drie land, signifying, that she who was as a watered garden, should become as a wildernesse, and as a land wanting moisture, both in her spiritual estate, and out∣ward enjoyments. 3. Of a traveller, who being cast into a so∣litary wildernesse, is slain through want of drink and refresh∣ment; so should she be left under scorching wrath, and destitute of all comfort in her extremities. Doct. 1. However the Lord may for a time spare sinners, and they be ready to sleep, because of this; yet at last when their cup is full, and they have proven themselves incorrigible, judgement will certainly come; so much doth this certification subjoyned to the exhortation, teach us. 2. However a carnal Church may be ready to swell with con∣ceit of her own enjoyments and excellencies; yet the Lord needs no more to make her miserable, but take away what he hath gi∣ven her, and leave her as he found her: and he will do so to the incorrigible; I will strip her naked, and set her as in the day that she was born. 3. Sinne will prove a wasting plague to souls, or Countreys and enjoyments; for, so is imported in that he will make her as a wildernesse, and set her like a drie land? see Psal. 107.34. 4. It is the great and insupportable misery of wick∣ed men, that their guilt doth leave them destitute of succour or comfort, in their greatest extremity, to be consumed thereby; therefore doth he adde, and slay her with thirst. 5. As particu∣lar members of a Church do ordinarily runne wrong with her, when she in her Rulers or Judicatores, doth decline, so however such may think to escape, when the Church or body of the Nation whereof the Church consists, is brought into bondage, or destroyed in their powers, and want the face of a Church; yet God pursuing for sinne, will not only break a Nation, but cause judgements reach particular persons also; for, the children of this mother be the children of whoredomes, and there∣fore are threatened also. 6. It is the sad sting of, and an additi∣on

unto trouble, when mercy is denied, either for preventing, moderating, or removing of it; such is their doom here, I will not have mercy upon her children. Where this is not denied, de∣served strokes may be kept off, Hos. 11.8, 9. and irreparable strokes may be made up, such as are naked and in their blood, may be bid live: in wildernesses men may meet with gracious leading, and get water even out of flinty rocks.

Vers. 5. For their mother hath played the harlot; she that conceived them, hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wooll and my flax, mine oile, and my drink.

To clear the equity of this sentence, the Lord doth repeat their sinne, in sad challenges, and the judgements deserved by it, in sharp threatenings. Their sinne may be comprehended in this general, of their idolatry in, and because of their prosperous con∣dition; but since the Lord doth branch it out in several chal∣lenges, and subjoynes threatenings to every one of them, I shall follow it in that method.

The first branch of the challenge, is, that in her prosperity she would follow the idolatry of the calves, and her confederates and their idols, because she thought they upheld her, and were the cause of her prosperity, and so followed any course which might bring her profit and pleasure. This the Lord challengeth, as be∣ing not simple whoredome, which may be done in the dark, but avowed, effronted adultery. Whence learn, 1. Such is the stu∣pidity of grossest sinners, that they neither see the ill nor danger of their way, unlesse it be much and frequently inculcate; there∣fore doth the Lord insist so much again upon both, and sub∣joynes this challenge to the former sentence, with the particle for, that he may yet let her see how justly he accused her as be∣ing not his wife, and threatened her because of that, For their mother hath played the Harlot. 2. A visible Church declining, will readily turne impudent in sinne, in regard, the more corruption hath been hemmed in by the external bonds of order, it swells the more over all banks and bounds; and God justly giveth such

up to be filled with their own devices; for not only hath the mo∣ther played the harlot, but she that conceived them, hath done shame∣fully, and impudently, which may also be imported in her going after her lovers, or pursuing of them, as Ezek. 16 33, 34. 3. It is a great aggravation of the sinne of idolatry, that idols do become lovers, and do bewitch and draw the heart from God; Therefore doth she call (not only her confederates, by joyning with whom she thought to prosper, but chiefly) her idols my lovers, in regard they drew her heart from God. See Jer. 50.38. 4. As it is a great sinne to depart from God and his true worship; so especially it is a shamefull way of departing from him, when mens ends are so low and base, that they will follow any way of Religion for interest and advantage, and account the thriving way best; for, herein did she shamefully, that she went after her lovers, and why? they give me my bread, and my water, my wool and my flax, &c. she thought she thrave best in and because of her idolatry. Albeit it was her mistake and sinne to father her prosperity so, as we will finde, v. 8. yet supposing it had been as she said, it was still her great sinne to make that the rule whereby to trie true Religion, and not to love the way of God, whatever disadvantage followed. See Jer. 44.17. 5. It is also a great evidence of impudence, when men do not sinne through infirmity or tentation, but deliberately, and do wilfully follow their resolutions, whatever be said to the contrary; for, herein al∣so she did shamefully, in that she said, I will go after my lo∣vers, &c. She avowed it, and was obstinate in it against all warnings. See Jer. 44.16, 17. Ps. 81.11.

Vers. 6. Therefore behold, I will hedge up thy way with thornes, and make a wall, that she shall not finde her paths.

9. And she shall follow after her lovers, but she shall not overtake them, and she shall seek them, but shall not finde them: then shall she say, I will go and return to my first husband, for then was it better with me, then now.

Because of this impudent and base wilfulnesse, the Lord threa∣tens that as a wanton and wandering adulteresse is curbed by hard usage, and shut up by her husband; so by afflictions, and captivity, he would daunton her wantonnesse and stiffnesse, and make her following of idols as unpleasant and difficult, as if an harlot would essay to creep through a thorn hedge, and climbe over an high wall to get to her paramours, v. 6. And if that should not yet reclaime her, but she would obstinately follow Ido∣latry, as hoping yet to prosper in it, he threatens still to disappoint her, till she should renounce them, and turn to him, confessing she had fated the worse for leaving him, v. 7. As for this effect of her affliction and disappointments, albeit this far it might be true of the wicked, that affliction may let them see, and convince them of their folly in forsaking God, as we finde the body of Ju∣dah convinced of the truth of Gods Word, which they contem∣ned, Zech. 1.6 yet taking this prediction altogether, it holds out their true conversion, which was verified in the Elect among them, and will be more conspicuous, when that Nation shall turn to the Lord. Doct. 1. Where God is not acknowledged in prosperity, not looked upon as the giver of it; he will be seen in adversity, and prove himself God, by overturning these resoluti∣ons wherein men have never so much of will; Therefore in op∣position to their mistake and wilfulnesse, v. 5. he subjoynes, Therefore behold, I will hedge up her way, &c. Though she should follow her lovers he will crosse her way; though she saw not him as the giver of prosperity, he will be remakably seen in removing it. 2. It is righteous with God, that nothing that draweth the Churches heart from him, should prosper in her hand; and it speaks mercy, if well emproven, when the way of sin is made difficult to a people: Therefore, because prosperity drew her away, he threatens to remove it, and to hedge up her way with thornes, and make a wall, that she shall not finde her paths, that is, to make her have a bitter and difficult time of it, while she adheres to Idolatry, and all this in order to her reclaiming. 3. Albeit afflictions from the Lord should point out sin, and prove as hedges and walls to hem us in it from it; yet of them∣selves, and without the grace and blessing of God, they will never discover sin, nor change our natur••, but rather irritate it the more. For, She shall follow after her lovers, and seek them, imports, that the thorne-hedge should but irritate her to be more eager in her pursuit, and that she should be so far from thinking these afflictions came for her Idolatry, as on the con∣trary,

she would reckon the only way to be freed of them, were to follow Idols more. 4. Sin (and particularly Idolatry) be∣cometh very ensnaring and entangling, where it is given way unto; and albeit men may be allured to it by reason of prosperity, which seemeth to attend it; yet it begets such a stiffe-neck, as affliction will not drive from it: For, though she followed her lovers for bread and water, &c. v. 5. yet now when her way is hedged up, she will not abandon them; She shall follow after her lovers. She will digest more affliction in a wrong way, then in cleaving to God: Affliction will easily make her stumble at the true Religion, but will not drive her from Idolatry. 5. It is just with God, the more eager that men be on sin, and on advan∣tage by it, to let them meet with the moe disappointments; and he will do so especially where he hath a purpose of love toward any; For, saith he, She shall follow after her lovers, but shall not overtake them, and she shall seek them, but shall not finde them; that is, she shall reap no expected advantage by multiplying I∣dolatries under affliction; and this the Lord doth that he may re∣claime her. 6. As turning unto God and his way, is the kind∣ly and blessed fruit of affliction, so even such as have been in∣corrigible in Idolatry, and become the worse of many rods, God can yet blesse affliction, to reclaime them: For, so much doth he undertake for Israel at last, then shall she say, I will go and returne. 7. Even Apostate Idolaters when they repent, are allowed to lay hold on God as heirs, and on the relation of an husband, as standing still in force, to encourage them: There∣fore is she allowed to say, I will return to my first husband, cal∣led first, in relation to many Idols whom she had put in the place of husbands since God choosed her, though they were not hus∣bands indeed. See Jer. 3.1. 8. Such as embrace God and his way, would take him up as the best of choices; and his way, as the shortest cut to do well and be well: and would be sensible of their own disadvantages by forsaking him: So much is import∣ed in the reason of her return, for then was it better with me then now: See Jer. 3 22, 23, 24, 25. Hosea 14.3.

Vers. 8. For she did not know that I gave her corne, and wine, and oyle, and multiplied her silver and gold, which they prepared for Baal.

A second branch of the challenge, (which clears and addes to the former, and sheweth a reason why she should finde her self a loser by forsaking God, v. 7.) is for her grosse and affected igno∣rance, in not acknowledging that the good things she had, was from God, but fathered them upon her Idols, and therefore em∣ployed them in thier service. Whence learn, 1. The Lord is very liberal to his own, keeping his way, when it is for their good; and he doth not at first withdraw his bounty in their declining, that thereby he may reclaime them: For, He gave her corne, and wine, and multiplied her silver and gold, even after her begun A∣postasy 2. God manifests much kindnesse whereof little notice is taken, and wherein his hand is not seen nor acknowledged, and this is ground of a sad challenge: For, here the Lord challengeth, She did not know that I gave her corne and wine, &c. but ac∣knowledged her Idols for it, v 5. 3. Much light will not dis∣cover to sinners their duty, or the ill of their way, but they will either remain grossely ignorant, or will affect ignorance, and not ponder what they know; For, albeit this was the Church who might be abundantly informed and convinced that all things were of God; yet she did not know it, she was grossely and affected∣ly ignorant. 4. Where God is not seen nor acknowledged in mens prosperity, it is a sure token they will employ it ill, and to his dishonour; For, so did they here, they prepared it for Baal.

Ver. 9. Therefore will I returne, and take away my corne in the time thereof; and my wine in the sea∣son thereof, and will recover my wooll and my flaxe given to cover her nakednesse.

Because of this sin, the Lord giveth out sentence against them in diverse particulars. And first, that he will take these things from her, which were given for necessary use, and which she a∣bused, and that he will do this in a time when she expects most from them. Whence learn, 1. However the Lord communi∣cate

of his bounty with the children of men, yet he still retained the dominion of all the creatures in his own hand, that he may dispose of them at his pleasure: For, saith he, it is my corne and my wine, my wooll, and my flax, though she called all her own, v. 5. 2. Mens abuse of prosperity, especially to uphold a false Religi∣on, doth justly forefault their right thereunto before God, and doth provoke him to take away abused mercies; For, Therefore will I take away my corne, &c. 3. As Gods former bounty, will not secure prosperity to the abuser of it; (For, he will return and take away, or change his dealing, and take again his bene∣fits,) So he will take it away, even when it promiseth fairest, in the time and season thereof, when it is come to the harvest. 4. As outward mercies are given for the supply of necessity, (as to cover nakednesse) and not for fostering of luxury; So it is a special cause of Gods stroak that men do so far miscarry, because of that, without which they would be so vile: For, these things were given to cover her nakednesse, and she would be vile with∣out them, and yet she abused them; and therefore God will take them away.

Ver. 10. And now will I discover her lewdnesse in the sight of her lovers, and none shall deliver her out of mine hand.

Secondly, he threatens that by plaguing her, he should make her vilenesse appear, in despight of all her lovers, idols, or confe∣derates, and in their sight. Whence learn 1. How right so∣ever sinners may appear to themselves or others in their prosperi∣ty, yet God will by judgements make it appear how lewd and vile their way hath been: For, I will discover her lewdnesse, or villiany and folly, saith he. 2. God is so strong a party, as when he contends with sinners, all their confidences, in Idolatry, false worship, or confederates, will faile them, and not be able to help them; For, I will discover her lewdnesse in the sight of her lovers, (not being afraid that they will avenge her quarrel, as an husband may be of his adulterous wise her paramours; for,) and none shall deliver 〈◊〉〈◊〉 out of my hand. 3. Idolatry, and abuse of prosperity to uphold that, doth ripen a visible Church for very speedy destruction; For, Now, saith he, I will discover her na∣kednesse, &c.

Ver. 11. I will also cause all her mirth to cease, her feast-dayes, her new Moones, and her Sabbaths, and all her solemne feasts.

Thirdly, he threatens to cut short her mirth, and all her so∣lemnities of worship, which were set up in imitation of the feasts appointed by God in Judah; See 1 Kings 12.32. Whence learn, 1. Sin and mirth will not last long together, but were there never so much of it, sin will cut it all short: For, I will also cause all her mirth to cease, whether her rejoycing at her pros∣perous condition, or at these solemne feasts in paarticular. 2. God will not be mocked with external performances of solemne wor∣ship to him, (especially being of mens own invention.) when they joyne grosse Idolatry with them; but he will send on wrath to cut all short together: For, saith he, I will make to cease her feast-dayes, her new Moons, and her Sabbaths, and all her solemne feasts, as came to passe in her captivity: Her Sabbaths were e∣very seventh day from the creation, which she observed as well as Judah; and her feast-dayes seemeth to be a general, comprehend∣ing the two followiag, of new Moons, and other solemne feasts.

Vers. 12. And I will destroy her vines, and her fig-trees, whereof she hath said, These are my re∣wards that my lovers have given me: and I will make them a forrest, and the beasts of the field shall eat them.

Fourthly, he threatens to destroy, not only their fruits, but the trees they grew upon, and so to leave their land desolate as a forrest for wilde beasts: and that because they looked on these things as the reward of their Idolatry. Whence learn, 1. Spi∣ritual judgements and deprivation of Ordinances, will have but little weight with wicked men, unlesse 〈◊〉〈◊〉 other rod be with them; Therefore after that threatening, v. 11. of depriving them of their solemnities, must this again be added, I will de∣stroy her vines, &c. 2. Such is the desperate stupidity and ob∣stinacy of declining sinners, as no cutting off of present enjoy∣ments

will affect them, unlesse their future expectations be cut off liikewise: For, he must destroy, not only her present fruits, but her vines and her fig-trees, and make them a forrest, that the beasts of the field may eat them, before she be sensible of it as a stroak. 3. As God doth not cut off enjoyments from sinners, but when they do abuse them; So we would take head of forget∣ting Gods quarrel under calamities, and particularly, the abuse of prosperity, in not acknowledging God, but stregthening our selves in an ill way, because of it; Therefore is the challenge repeat∣ed, he destroyeth her vines, &c. whereof she said, These are my rewards that my lovers have given me; or, the fruits of my I∣dolatry, and the benefits I reap by that which the Prophets call my whoredome; For, the speech alludes to the hire given to an harlot.

Vers. 13. And I will visit upon her the dayes of Baalim, wherein she burnt incense to them, and she decked her self with her eare-rings and her jew∣els, and she went after her lovers, and forgate me, saith the LORD.

The last branch of the challenge, (and the height of all the sin formerly challenged,) is for her Idolatry, particularly of Baal, which she followed with much sumptuousnesse, forgetting God; For this the Lord threatens in due time to punish. Whence learn, 1. The capestone and height of sin, and abuse of mercy in the visible Church, is Idolatry, when all her care is to set up a false Religion, and to uphold it by her prosperity: and in par∣ticular, when not only the true God is worshipped in a wrong way, but when an Idol is set up to be the object of worship; This is the substance of all the former challenges, her burning incense to Baalim, (or several Idols under that name, or that same Idol under several shapes in diverse places,) and going after her lovers. 2. Such as admit of one step of Idolatry, may be given up to more; and such as set up their own devices in worshipping the true God, are justly given up to take an Idol in his room, and would do so, if they had a tentation: For, they who at first worshipped the calves, do now embrace Baalim. 3. Idolatry is a way to which our hearts incline by nature, and much external pomp is no evidence of a true Religion: For, she burnt incense

to them, and decked her self with her eare-rings and her Jewels, and she went after her lovers: Her pomp and superfluity in up∣holding that Idolatry, (as an harlots decking when she prosti∣tutes her self,) declared the inclination of her heart, and this pomp proclaimed the unsoundnesse of that way. 4. As Idolatry in the visible Church proclaimeth great forgetfulnesse of God, what he is in himself, and hath been unto them; So the Lord will take notice of this as an aggravatiun of that sin: Therefore is it added, and forgat me, saith the LORD; See Deut. 32.6, 7, 15, 16. 5. Albeit the Lord may seem to look on for a time, when his people depart from him; yet he is a jealous God, who will not suffer Idolatry to go unpunished, but will in due time come and take order with it, and repay all their obstinate conti∣nuance in it: For, saith he, I will visit upon her, (or come to take order with her for) the dayes of Baalim, or the long time she continued serving them, and that albeit these dayes had ceased since Jehu's reformation.

Ver. 14. Therefore behold, I will allure her; and bring her into the wildernesse, and speak comfort∣ably unto her.

In the rest of this Chap. the Lord for the comfort of the E∣lect Israelites that were then living, or should live afterwards, brings forth his purpose of mercy in several Gospel-consolations, which however they belong spiritually to all the Israel of God, yet are here expressed with a peculiar eye to Israel here threatened, and in particular, with an eye to their future conversion as a Nation, Rom. 11.25, 26.

The first ground of consolation, or promise in this ver. hath three branches, 1. It being supposed in the former threatenings, that Israel is rejected for sin, and driven in exile, and under bon∣dage, as when they were in Egypt, (to which the allusion is;) The Lord promiseth, even when she is in that condition, to al∣lure and perswade her by the voice of the Gospel, and efficacy of his Spirit, to turn to him, and come out of her spiritual bon∣dage to follow him; which answers to their call out of Egypt, by the Ministery of Moses and Aaron, Hos 11.1. 2. As Israel

after their coming out of Egypt, were brought into a wildernesse, where they were made to walk long, (as the word here will read,) amidst many difficulties, and yet as their journey toward Canaan, wherein they were supported and provided for; so he promiseth that Israel, after their conversion to God, should walk on through the wildernesse of this world, toward their heavenly Canaan; or more particularly, it may relate to some great difficulties convert∣ed Israel may meet with before their recollection from exile, and in their bringing up from the land of the North, Jer. 16.14, 15. 3. He promiseth, that in this their wandering through the wil∣dernesse, he will speak comfortably to their heart; which answers to the entring in Covenant with them; and the many proofes of love they met with during their fourty years pilgrimage. Doct. 1. As a visible Church may become so desperately sick, as there is no remedying of her, but by utter undoing of her for a time, (as here it is supposed Israel will be;) so free-grace in God may take ad∣vantage of such incorrigiblenesse, and such an undone conditi∣on, to manifest and magnifie it self upon her, and unto her, even to admiration; Therefore do these promises come in with a Therefore by way of conclusion upon the former purpose, intimat∣ing, that since they had given a proof what they could do, and that there was no other remedy, but they would be undone for ever; therefore he would take occasion of this to manifest what grace could make of such a desperate case and people. And this hath a behold prefixed to it, as being indeed admirable and re∣markable. 2. Conversion to God, is the great proof of the love of God toward sinners, and the first step to their happinesse; and it will be the way of God with Israel to turn them to him, before they taste of any other fruit of the Covenant, and while they are yet in exile: For, I will allure her, or perswade her, is the first promise. The forme of speech alludes in part, to what their idols did of old, they did allure them away from God, now the Lord shall outbid all their lovers, and gain their heart from them: and to the Lords dealing with the Gentiles after Israe••s rejecti∣on; he did perswade, or allure them, (it is the same word that is here,) to dwell in the tents of Shem, Gen. 9 27. Now he will perswade Shem to return to his own tents. 3. Albeit the effica∣cy of conversion be not suspended on the liberty of ••ans will, but God interposeth so in it, as he may certainly undertake that it shall be: (as here he infallibly promiseth he will allure and per∣swade her,) yet herein his way is very sweet and taking with the sinner; the efficacy of his grace being conveighed in and by the

sweet voice of the Gospel, and his allurements and offers so sweet and rich, so that the soul is made most willing in this choice; So much may be gathered from this description of conversion, I will allure her, or gain her heart to my self by the sweet allurements of the Gospel. 4. Such as are converted to Christ, ought to re∣resolve on a journey and progresse, as having more before them, both of duty and exercise, and of enjoyments; For, after she is allured, she is to remove and come to a wildernesse, whether we understand it of the godlies progresse toward Heaven, or Israels in particular toward her wonted enjoyments. 5. As unto the converted, the world and all things therein, will look with ano∣ther face; and whereas they looked on it as their rest, they will now see it to be but the place of their sojourning and pilgrimage; What they accounted a Paradise, they will judge but a wilder∣nesse; and that which smiled upon them, as being of the world, will now frowne upon them: So in particular, it may please the Lord, after the conversion of his people, to bring them into sad troubles and exercises for their use and profit; For, as he did so to Israel of old after their deliverance out of Egypt, so he will do to Israel after their conversion, I will allure her, and bring her to the wildernesse. Such a lot as this serveth to stir up yet more to repentance, is the way to true rest, and fits them for it, as Israel found of old; See Deut. 8.15, 16. 6. Whatever may be the lot of the Lords converted people, yet it is their advantage that they are in his hand and guiding, who as his sweet allurements and com∣forts may invite any to follow him, though it were even to a wil∣dernesse; so his carving out of their lot, and going before them, and being with them in it, will render even the saddest of it to∣lerable and easie; For, so is imported here, it is upon his allu∣ring, she followeth him, and he brings her to the wildernesse, which is her mercy. 7. When the Lord brings his people into a wil∣dernesse-condidition, it is out of a purpose of love to them, that it may endeer them to his heart, may make way for, and render them capable of much mercy and many proofes of love; For, when he brings her to the wildernesse, he speaketh comfortably to her, or deals kindly with her. So Israel of old found her time in the wildernesse, a rich time, Jer. 2.2, 3. 8. The conso∣lations of the ••eople of God within time, and under trouble, do consist much in promise, and they must be content of promises till performance come; considering that not only promises are sweet in themselves, and will not faile in performance, and that exercise by delay is useful; but that the only sure token of a

blessed condition, is not outward enjoyments, but the words speaking peace; Therefore his allowance to his people is, I will speak comfortably to her. 9. How tastlesse and empty soever pro∣mises may seem to carnall hearts, or to Saints in their distemper; yet as they are cordials in themselves, so when God accompanieth and speaks them by his Spirit, they will satisfie and support: So much doth the Original expression import, I will speak to her heart.

Vers. 15. And I will give her, her vineyards from thence, and the valley of Achor for a door of hope, and she shall sing there, as in the dayes of her youth, and as in the day when she came up out of the land of Egypt.

The second ground of consolation, (wherein he insists in the allusion to their coming out of Egypt,) is, that as of old Israel had an end put to their toile in the wildernesse, and got the pos∣session of a fruitful land, (here signified by vineyards, a part for the whole;) and as they at first entred into the possession of that fruitful valley near Jericho, as a pledge of their future suc∣cesse, and of the fertility of their land: So the Lord will put an end to his peoples toile and wandering, by giving them compleat rest in Heaven, or particular deliverances from particular troubles within time; and more particularly, Israels toile after their con∣version, shall end in restitution to wonted enjoyments, and (as would appear) to their land, which will be made fruitful to them; And further, till this full enjoyment come, he will give unto them such beginnings and tastes of his bounty, as may be a pledge and ground of hope of getting more. This promise is amplified from an effect, that Gods bounty should make them rejoyce and sing, as of old at the red Sea, Exod. 15.1, &c. Doct. 1. The Lord will comfort his people, not only with ample promises, but in due time also with real effects of his love in performing promi∣ses; Therefore is this promise subjoyned to the former of speak∣ing comfortably, v. 14. 2. The Lord can, and will make the troubles of his reconciled people have a notable end, and restore them to their enjoyments which were lost, by reason of sin: For, I will give her, her vineyards from thence; albeit these were cut off for sin, v. 12. yet now they are recovered, and they are given

from thence, or, from the wildernesse, out of which they entered into the possession of these. 3. Albeit the Lord do not at first satisfie his peoples expectations and desires, nor give them all he promiseth, when he begins to appear for them; yet he will not faile to let out pledges of his love, which may support them, and be a pledge of what is coming, and whereof they should make use for that end: For, he will give them the valley of Acho••, (of which, Josh. 7.24, 25, 26) and that for a door of hope, as disco∣vering ground of hoping for more, and allowing them to do so, as 1 Sam. 7.12. This valley (though it got the name from Achans troubling them, yet) was a door of hope, because it was the first place they possessed after they passed over Jordan, and was given them as a pledge of possessing the whole. And the fruitfulnesse thereof, (of which, Isa. 65.10) was a pledge to them what the whole land should prove: Thus the godly have the Spirit as the earnest of their inheritance, and some help from some straits as a pledge of the sweet issue of all of them; and converted Israel will be restored to some beginnings of Gods wonted bounty, assuring them of more. 4. The Lords dealing with his reconciled peo∣ple, is such as will furnish them cause of joy, and the Lord will refresh them by it; For, it is his promise, she shall sing. 5. Not only ought Gods people to rejoyce when all things are performed according to promises, but (beside what is required of glorying in tribulations, Rom. 5.3.) when the Lord gives any pledge of his love, or begun evidences of it, they ought to cherish it by joy and praise, though full fruition be wanting; For, even there, on the border of her wildernesse, in the valley of Achor, she shall sing. 6. The Lords ancient kindnesse, and the Churches joy of old, is recorded in Scripture as a pledge of what she may yet expect, when she is reconciled to God; and the joy of Israel after their conversion, shall come behinde with no song that at any time they have had; For, she shall sing as in the dayes of her youth, (that is, in the day when he first married her, and entered in Covenant with her, Jer. 2.2, 3 Exek. 16.60. and so it is expounded in the following words,) and as in the day when she came up out of the Land of Egypt. 7. That vocal singing to the Lords praise, is a Gospel-ordinance, may appear in part from this place, wherein it is promised as a Gospel-practice, and the practice of converted Israel, that they shall sing as of old at the Red-Sea: Though mu∣sical instruments and dances, (which wera used then also,) are abolished, as being ceremonial.

Ver. 16. And it shall be at that day, saith the LORD, that thou shalt call me Ishi, and shalt call me no more Baali.

17. For I will take away the names of Baalim out of her mouth, and they shall no more be remem∣bred by their name.

The third ground of consolation, is held out in a promise of through reformation, making them so to cleave to God in the exercise of the true Religion, as they shall renounce all corrupti∣ons, even the very names that had been abused to Idolatry. And this the Lord himself undertakes to effectuate, and to root out I∣dols. Albeit the names Baali, and Ishi, signifie both of them an husband, (though the first signifie chiefly an husband under the notion of authority, and the other of love,) And albeit Baali might be said of God, as for any thing in it self, as it is Isa. 54.5. yet since it had been abused and given to Idols, he will have it no more used. Doct. 1. When the Lord delivereth and is kinde to his people, it is their duty to prove their thank∣fulnesse, by embracing of Christ, and cleaving to him and his pure service and by zeal in Reformation, and deliverance is then blessed, when this accompanieth it: Therefore is this promise subjoyned to the former. 2. The Lord will be unto his people what a faithful husband is unto his wife, and they are allowed to expect, and in the faith thereof, to professe and avow him in the exercise of true Resigion; For, thou shalt call me Ishi, or avow me for thy husband, as thou art warranted to do. 3. The Lord is so tender of the matter of his worship and service, that he will allow no mixture in it, nor halting betwixt it and Idolatry; yea, not so much as names of Idols are to be remembered with their worshipping of him, nor an abused name to be made use of in his religious worship; For, thou shalt call me no more Baali, nor use that name, though in my service, and the names of Baalim, must be taken away out of her mouth, and they no more remember∣ed by their name, to wit, in any Religious State especially. She must be so far from her former Idolatry, as their very names must be forgotten. 4. Our hearts are naturally so averse from true Religion, and so prone to what is wrong, that it is Gods work a∣lone, to draw us to the true Religion, and root out the false: and

he will so do to his people, and in particular to Israel being con∣verted: For, it is a promise, Thou shalt call me Ishi, &c. for I will take away the names of Baalim, &c.

Vers. 18. And in that day will I make a cove∣nant for them with the beasts of the field, and with the fowles of heaven, and with the creeping things of the ground: and I will break the bowe, and the sword, and the battell out of the earth, and will make them to lie down safely.

The fourth ground of consolation, is outward peace; Gods favour and Covenant shall secure them from hurt by any of the creatures, as if a Covenant were made with them for that effect; and shall give them peace, and security from warres. As for the extent of this promise, we may compare what is observed on Mic. 4.3, 4. It seemeth to have a special relation unto the state of converted Israel, of which, Ezek. 38.8. Doct. 1. All the creatures of God are justly at enmity with man, and armed a∣gainst him, so long as he is not reconciled with God their Crea∣tour: So much may be gathered from this promise following on their reconciliation. 2. Reconciliation with God brings peace with all the creatures, so far as is for the reconciled mans good, though there must be an exception of needful trial; and however, none of them shall marre his true peace and happinesse; So much is held ont in this promise, I will make a covenant for them with the beasts of the field, and with the fowles of heaven, and with the creeping things of the ground; See Job 5.23. 3. That which secureth the godly man from trouble from the creatures, is Gods dominion over all of them, who can ensure his peoples tranquillity for them; For, saith he, I will make a Covenant for them, &c. that is, not only send this mercy to them by vertue of the Covenant, (which makes it sweet) but makes it as sure, by reason of his dominion, as if there were an expresse Covenant for that effect. 4. As peace and deliverance from war is a great blessing; So it is the Lord only who puts an end to war, and giveth peace: For, I will break the bowe, and the sword, and the battel, (that is, all other instruments of war, or the war it self acted by these weapons, which is broken, when the weapons are

broken,) out of the earth; See Jer. 47.6, 7. 5. When a people studie reconciliation with God, and are cordial in following a through Reformation, they arr in Gods way for attaining out∣ward peace; For, it is upon the accomplishment of the former promises, and particularly that, v. 16, 17. that this promise followeth, In that day I will break the bowe, &c. otherwise it may be said as Jehu said to Joram, 2 Kings. 9.22. See Judg. 5.8. 6. When the Lord hath given peace, it is he only who must maintain it, and can give quietnesse of minde to make people enjoy quietnesse and tranquillity by it; For, it is a new promise, I will make them to lie down safely, or in confidence. Unlesse he give peace, outward tranquillity will not afford it; and if he give that, we have no cause to complain, though we be in the midst of trouble.

Vers. 19. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgement, and in loving kindnesse, and in mercies.

20. I will even betroth thee unto me in faithfulness, and thou shalt know the LORD.

The fifth ground of consolation, and fountain of all these bles∣sings, is the renewing of the Marriage-covenant with them: which because they had turned it of old into a Covenant of Works to themselves, and had been plagued for the breach of it; Therfore he promiseth now to renew it on such tearmes, as should make it sure and comfortable. Doct. 1. Whatever may be Gods dealing at first with his own people whom he calleth, yet his cal∣ling of them imports, and tends to an advancing of them to a Mar∣riage-communion with himself, whereby they are made one with him, and reap the fruits of this conjunction in communication of estates, and much love to them; For, I will betroth thee un∣to me, saith he; and it is called betrothing, not only because his affection continues still fresh, as of new betrothed persons, but because our enjoyments here, are but as a betrothing in order to a Marriage to be consumnat in Heaven, Revel. 19.7. 2. The Lords renewing his Covenant with his penitent people, after their backslidings, will be without any upbraiding of them for

former debordings, whereof now they are ashamed; For, his covenanting with converted Israel, is not a taking her again as an adulterous and divorced wife, but a betrothing of her as a pure Virgin. 3. Albeit there may be many vicissitudes betwixt Christ and his confederate people, as to their conditions, his dispensa∣tions and manifestations; yet the Marriage-tie will remain un∣violable for ever: And thr Covenant being renewed with Israel as a Natton, will endure for ever, for the good of the Elect among them; For, I will betroth thee unto me for ever, It is so well ordered that it must be sure, 2 Sam. 23.5. See Psal. 89.30, —34. 4. As for the first propertie of the Marriage-Covenant, that it is in righteousnesse, it may import that this bargain shall be made and performed in reality, and not in shew only, Jer. 32.41. (for thus Gods righteousnesse seemeth to be taken for his integrity in promising, and his reality and constancy in per∣forming what he undertakes, as Mic. 7.9. and is the same with that uprightnesse, and opposite to that unrighteousnesse, of which, Psal. 92.15.) But it seemes to hold out yet more concerning this Covenant, that God will communicate the imputed righte∣ousnesse of Christ, to the confederate, whereby he shall stand in Covenant for ever, nothing being to be objected against him, but what is abundantly answered and satisfied in his Cautioner, Rom. 8.33, 34. And that the Lord by doing this, shall do them good in righteousnesse, as being satisfied in his Son, 1 John 1.9. and without any imputation to his righteousnesse and ju∣stice against sin, having received such a ransome, Rom. 3.25, 26. 5. The second property (in judgement) teacheth, 1. That as for his confederate people, the Lord will have a tender respect and consideration what they are, and what their mould is with whom he makes the bargain; and therefore will not cast the bar∣gaine for after-failings, seeing he knew what they would prove whom he choosed, and he will moderate his dealing with them, as considering what they are able to bear: This discreet conside∣ration and moderating of dispensations is held out under the name of judgement, as Psal. 99.4. and elsewhere. Secondly, it teacheth, that as for enemies, he will not faile to execute venge∣ance on these of them who are incorrigible, and will right all wrongs done to her; Thus judgement is frequently taken in Scripture. 6. The third property (in loving kindnesse, or good∣nesse, or bounty) teacheth, that the Lord will not only keep Co∣venant because he is tied; but as of his love and bounty, he en∣tered in Covenant, so he will constantly delight in the confede∣rates,

as a Bridegroom in his Bride, Zeph. 3.17. he will do them good freely and bountifully, will be easie to be intreated, and answer all objections that can be moved, with his own good∣nesse and love. 7. The fourth property, (in mercies, or bowels) teacheth, that as the confederate will be far from perfection, and will daily need much compassion, both as to his sin and mise∣ries following upon it, and yet be confederate for all that: So the Covenant doth ensure unto him the tender bowels of Gods com∣passion, to sympathize with him in his afflictions, and gracious∣ly to pardon acknowledged and repented of guilt; and that there shall be many, even bowels of them, to answer to the greatnesse of his sin or trouble, and his frequent falling in the one or the o∣ther. 8. The fifth property, (in faithfulnesse) if we take it more generally for firmnesse and stability, and real truth of a thing, (as it is, when joyned with mercy, as Psal. 57.3.) it teacheth, that however there be many impossible like things promised in the Covenant, and all of it depending on free-mercy; and however the confederate may be oft-times ready to faile, and doth faile on his part; yet considering the fidelity of God, and that he undertakes for both parties, it shall prove a firme and stable Covenant. But if we understand the word more particu∣larly for faith (as it is used, Hab. 2.4.) then it teacheth, that the condition required on mans part in this Covenant, is true faith, whereby he renounceth himself, and layeth hold on the offer, and by resting on the Word wherein the offer is made, cometh at length to real performance of what is promised in the Covenant, as Luk. 1.45. 9. That which is subjoyned, (and thou shalt know the Lord) may comprehend both Gods under∣taking to work in them what the Covenant requires, (whether faith, as this word imports, Isa. 53.11. or all other Covenant-dispositions, or fruits of saving faith, as Jer. 31.34.) and the effects of their embracing the Covenant, in experimental tasting what he is. And so it teacheth, 1. God is the undertaker for, and worker in his people of all that is required on their part for entring in and keeping Covenant with him; It is his promise, thou shalt know the Lord. 2. A right and sanctified knowledge of God, is the root and companion of all sanctified graces, and Covenant-dispositions; Therefore all are comprehended in this, to know the Lord; Faith gets that name, not only because of the certitude and evidence it brings with it, but because it is begot∣ten by his Word and knowledge of him in it, and is cherished and confirmed by taking him up still more, as he is revealed

there, as Psal. 9.10. 2 Tim. 1.12. and other graces flow from this faith, and are cherished by studying to know him with whom we have to do. 3. When sinners get grace to close with God in the Covenant, then he will communicate himself, his hid Man∣na, and rich love unto them; the nearer they come to him, they shall know the more of his excellency and fulnesse, and they shall experimentally know what a partie he is with whom they are confederate, how like himself in his dealing, and how far a∣bove their shallow conceptions; For, then they shall know the Lord indeed; See Num. 23.19. 2 Sam. 7.19. Isa. 55.8, 9. Hosea 11.9.

Vers. 21. And it shall come to passe in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth.

22. And the earth shall hear the corne, and the wine, and the oyle, and they shall hear Jezreel.

The sixth ground of consolation, is a promise of plenty and outward meanes of subsistence, which is a fruit of Marriage, when he communicates (as it were) of his estate with her whom he be∣trotheth. The Lord promiseth that all the creatures should (so to say) concurre to seek to be employed to furnish Israel, and God should so blesse the order and influence of second causes, as they should evidently see God blessing them, who had been Jez∣reel, the scattered of the Lord, but will be then Jezreel, the seed of the Lord, as the next verse intimateth. Whence learne, 1. While the Lords people are within time, they may read their own frailty in needing so many things to uphold even their outward man; For, they need a blessing upon heaven and earth to furnish food to them. It were good so to be com∣forted by the promises, as to read them still speaking humility to us. 2. Outward mercies do so far follow on the Covenant, as the confederate may be free of fear and anxiety about them; For, so much doth this promise assure all, beside what it may promise to Israel after their conversion, or what the Lord may give to his people at some time. Albeit the Lord do not alwayes see it meet to heap plenty of corne, and wine, and oyle upon his people; yet they get still as much, as with godlinesse and contentment makes

them not only subsist, but be as well as when they have most; and they may be as free of anxiety in greatest wants, as if they had greatest plenty: For, when they seek the best things, other things will certainly be added, Matth. 6.33. when God hath given them his own Son, he will not deny lesser things, when they are needed, Rom. 8.32. and his providence in hearing the need of creatures, may ease them. 3. God is so tender a respector of ne∣cessities, that he hath an ear to hear the dumb cries of very insen∣sible creatures in their need, and that they may be useful one to another, especially for the good of his people; For, when the heaven is made iron, it hath a cry which he will hear for the good of inferiour creatures, and of his people: I will hear; saith the LORD, I will hear the Heavens. The repetition holdeth forth the certainty of it. 4. Gods reconciled people are to read, not only Gods love in their plenty, but that all the Creation (which groan under mans sin,) do in their kinde, with a good-will, con∣curre to serve him who is now at peace with their Maker: So much may be gathered also from their calling one to another in their order, and to God, that they may be blessed for the good of his people. 6. The Lord sets a mark of excellency upon man, and especially on his Church, in that so many things concurre to serve them, and provide for them; For, here heavens and earth, concurre for this end. 6. Whatever it be that one creature affords unto another, or may be in the course of nature expected from it; yet every creature in it self is empty, and must be supplied by God before it satisfie any; For, let the Earth call to the Heavens for ordinary rain and influence, yet they cannot afford it till God hear them. 7. As the Lord is not to be tempted, but waited on in his established order, for any thing, (as here, they must ex∣pect to be fed, by corne, and wine, and oyle, coming in Gods e∣stablished course of nature;) So we are not to rest on any such or∣der or course of nature, but to see Gods hand in it, who establish∣eth and blesseth it for such ends; For, the corne, and wine, and oyle, hear Jezreel, (not answering any prayers made to them, but supplying these necessities, which they are appointed for,) and the earth doth bring forth these, and the heavens give influence for that end, yet so as it is God who maketh all these so to do, and he is to be seen doing so. Not that he hears only the heavens, and then they hear all the rest of second causes, but that beginning at the heavens, he blesses their plenty in all the steps of second causes, even to the putting a blessing in it, when it is produced; For it remaines still in his hand to blesse or curse it, even when

it is in the basket and store, and in mens mouthes. 8. The Lords former sad dispensations toward his people, will not hin∣der him to change his dealing, but he will be kinde and do them good so much the more; and thoughts of this will make his kindnesse so much the sweeter: For, albeit they had been Jez∣reel in respect of their scattering, yet he would turn that into a name of blessing, and do them good so much the more.

Vers. 23. And I will sowe her unto me in the earth, and I will have mercy upon her that had not obtained mercy, and I will say to them which were not my peo∣ple, Thou art my people; and they shall say, Thou art my God.

In the seventh ground of consolation, the Lord promiseth that (according to the comfortable signification of their name Jezreel) he will make them to encrease as seed that is sown doth multiply, that he will give them many proofes of his mercy after their hard usage, and confirme them in their interest in him, after their rejection, which they should embrace and acquiesce into: See chap. 1.10, 11. The Apostle doth apply this also, Rom. 9.25. to Israel in the spirit both of Jew and Gentile, who were brought in to Christ, even in his time, because the Cove∣nant is the same with all the confederates, and there was then some accomplishment in part of this prediction. But the full ac∣complishment thereof is reserved for Israel (of whom this Chapter speaks most expresly) at their conversion as a Nation. And if we still take it up as comprehending Jew and Gentile; yet the full accomplishment thereof is reserved for that time, wherein the conversion of Israel shall be accompanied with the coming in of the fulnesse of the Gentiles, and be as a life from the dead to the world. Rom. 11.15, 25, 26. Doct. 1. The in∣crease and growth of the Church, and of Converts, is a sweet fruit of a time of love, and an evidence of it; For, when all these promises are fulfilling, I will sowe her in the earth; that is, make her to increase as seed which is cast into the earth; or make Israel to increase in their own land, or make the Church to grow on the barren earth, that they may ripen for Heaven. 2. It is God only who maketh his Church to grow, and to be forth∣coming to his service and praise; For, I will sowe her to me,

saith he. 3. None of the Lords people are so rejected, nor their condition so desperate, but mercy and a Covenant can reach them, and recover them; For, I will have mercy, even upon her that had not obtained mercy; and I will say to them which were not my people, (or to Lo-ammi, Chap. 1.9.) Thou art my people. 4. Proofes of the Lords mercy in his dispensations, will not be sufficient to assure and comfort his people, unlesse they be assured of an interest in him, which is the chief of mercies; and which can only perswade them, that there is mercy in his dealing: Therefore after this, I will have mercy, is subjoyned, Thou art my people, to make the comfort full and sure. 5. As it is the duty of the Lords people to set their seal by faith to Gods offer, and acquiesce in him as an alsufficient portion: So these whom he chooseth, he giveth them grace to choose him, and their em∣bracing of, and cleaving to him, is an evidence of an interest in him; For, it is subjoyned as an evidence and effect of Gods owning of them, and they shall say, Thou art my God; And as it is God who must work this in his people, according as here he promiseth it; so it is a sweet and blessed condition, when there is such a correspondence betwixt him and them: He publickly owning and avowing them, and they avowing and rejoycing in him; He proclaiming, Thou art my people, and they resound∣ing, Thou art my God.