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 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.