Exposition of the 12 Small Prophets, Exposition Hoſea · Chapter 2

Exposition of the 12 Small Prophets · Exposition Hoſea · Chapter 2

p. 23CHAP. 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 reformation, 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 ſolemnities, 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 enjoyments, 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 increaſe 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 p. 24my 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 Expoſition, 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 priviledge of being Gods wiſe, and that they ſhould ſtir her up to duty, 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 continueth his preſence with a corrupt Church, or they prove witneſſes 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 preſent 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 priviledges 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 obtained 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 brethren, 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 p. 25cheriſhing 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 Prophets are to ſay it to them; and that they are to ſay it one to another. 6. As a Church may be very far declining, and yet cover it with fair pretences, excuſes and juſtifications, requiring that ſhe ſhould be pleaded with, to put her from them; So it is the duty of every true childe of God, to plead for him and his truth againſt all, even if it were a whole Church, and to plead with their mother, or the body of the Nation, who were a viſible Church, and brought them forth to God: And they are bound to inſiſt in this duty without diſcouragement, though they be alone, and a Church againſt them, and albeit they ſeem to have no ſucceſſe; Therefore is the exhortation doubled, plead with your mother, plead. 7. Open pleading for God againſt a Church, is then lawful in private perſons, when not only they have truth on their ſide, and have eſſayed other more peaceable means before, but in vain: But more eſpecially when the corruption pleaded againſt, is Idolatry ſtriking at the marriagetie, and ſhe is not my wife, as to the merit of her way, which is here given for the reaſon of their pleading; and when ſhe is intreated, though faulty, with reverence, and as a mother, plead with your mother, yet as with a mother. And if ſhe was to be ſo dealt with, ſo long as God gave her not a bill of divorce, though an harlot, how much more is it required, when faults reproveable are nothing ſuch? This would make men in acquitting of their conſciences, mourne more, and be more orderly, and leſſe turbulent. 8. It is no ſure ground for a viſible Church to reſt upon, p. 26that ſhe hath once given up her name to God, and was married to him, unleſſe ſhe alſo perſevere: ſeeing a viſible Church may decline ſo far as to make void the marriage-Covenant on her part, and to deſerve rejection, and a bill of divorce. Of this the Church of Iſrael is a ſad and evident inſtance, ſhe is not my wife, her carriage was ſuch as became not a wife, neither am I her husband, that is, ſhe deſerves to be rejected, though as yet the bill of divorce be not given. 9. Such is the long-ſuffering patience of God, as that he doth not at firſt give up with a Church, even when her diſeaſe is deſperate, but by contending with her, calls her to amendment, upon which there is a door of hope left open; Therefore doth he ſubjoyne this to the challenge, as his ſcope in it, Let her therefore put away her whoredomes and adulteries: and it is only upon neglect of this that the ſentence cometh forth, v. 3. 10 God will not accept of fair undertakings from a declining Church, but he requireth that her Reformation be reall, and eſpecially of idolatry and corrupting of Religion and his worſhip; for, ſaith he, let her put away her whoredomes, &c. 11. God requireth of his declining Church, that ſhe be ſenſible of the ill of her activity in idolatrous worſhip and of her own impudence in following it, and that ſhe renounce it with deteſtation; for, ſaith he, let her put her whoredomes out of her ſight, or, from her face, and her adulteries from between her breaſts, alluding to the pompe and open impudence of harlots, who paint their face and deck their breaſts, and make them bare, to follow filthineſſe and to engage and allure others: See Jer. 2.33. This ſhe is to be ſo ſenſible of, as to put them out of her ſight, or to have them ſo in abomination, as ſhe cannot endure to look on them: See Iſa. 30.22. 12. This ſimilitude; pointing at the practice of idolaters, by the carriage of lewd harlots, teacheth that the Lord abhorreth painting and laſcivious decking of the body, and that the practicers thereof cannot be free of whoredome in the ſight of God; for whoredome is in their face, and adultery between their breaſts.

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

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

p. 27Unto this exhortation a certification is ſubjoyned, that if the Church of Iſrael hearkened not unto it, he would deſtroy her ſelfe, v. 3. and deny mercy to her children, or particular members of that Church, as being involved in the ſame guilt with her, v 4. The judgements threatened againſt her ſelfe, are held out under many ſimilitudes, 1. Of an adulterous wife, ſpoiled of all her ornaments, and ſet naked as when ſhe was born; whereby is ſignified the depriving her of all ſpiritual and temporal favours, which ſhe enjoyed by vertue of the Covenant, and leaving her as he found her, ſee Ezek. 16.4, 59. & 23, 26, 29. 2. Of a deſolate and barren drie land, ſignifying, that ſhe who was as a watered garden, ſhould become as a wilderneſſe, and as a land wanting moiſture, both in her ſpiritual eſtate, and outward enjoyments. 3. Of a traveller, who being caſt into a ſolitary wilderneſſe, is ſlain through want of drink and refreſhment; ſo ſhould ſhe be left under ſcorching wrath, and deſtitute of all comfort in her extremities. Doct. 1. However the Lord may for a time ſpare ſinners, and they be ready to ſleep, becauſe of this; yet at laſt when their cup is full, and they have proven themſelves incorrigible, judgement will certainly come; ſo much doth this certification ſubjoyned to the exhortation, teach us. 2. However a carnal Church may be ready to ſwell with conceit of her own enjoyments and excellencies; yet the Lord needs no more to make her miſerable, but take away what he hath given her, and leave her as he found her: and he will do ſo to the incorrigible; I will ſtrip her naked, and ſet her as in the day that ſhe was born. 3. Sinne will prove a waſting plague to ſouls, or Countreys and enjoyments; for, ſo is imported in that he will make her as a wilderneſſe, and ſet her like a drie land? ſee Pſal. 107.34. 4. It is the great and inſupportable miſery of wicked men, that their guilt doth leave them deſtitute of ſuccour or comfort, in their greateſt extremity, to be conſumed thereby; therefore doth he adde, and ſlay her with thirſt. 5. As particular members of a Church do ordinarily runne wrong with her, when ſhe in her Rulers or Judicatores, doth decline, ſo however ſuch may think to eſcape, when the Church or body of the Nation whereof the Church 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 therefore are threatened alſo. 6. It is the ſad ſting of, and an addition p. 28unto 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, deſerved 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 condition; but ſince the Lord doth branch it out in ſeveral challenges, 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 being not ſimple whoredome, which may be done in the dark, but avowed, effronted adultery. Whence learn, 1. Such is the ſtupidity of groſſeſt ſinners, that they neither ſee the ill nor danger of their way, unleſſe it be much and frequently inculcate; therefore doth the Lord inſiſt ſo much again upon both, and ſubjoynes this challenge to the former ſentence, with the particle for, that he may yet let her ſee how juſtly he accuſed her as being 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 p. 29up to be filled with their own devices; for not only hath the mother played the harlot, but ſhe that conceived them, hath done ſhamefully, 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 alſo ſhe did ſhamefully, in that ſhe ſaid, I will go after my lovers, &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.

p. 30Becauſe of this impudent and baſe wilfulneſſe, the Lord threatens 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 Idolatry, 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 Judah convinced of the truth of Gods Word, which they contemned, 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 reſolutions wherein men have never ſo much of will; Therefore in oppoſition 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 themſelves, 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 contrary, p. 31ſhe would reckon the only way to be freed of them, were to follow Idols more. 4. Sin (and particularly Idolatry) becometh 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 advantage 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 Idolatries under affliction; and this the Lord doth that he may reclaime her. 6. As turning unto God and his way, is the kindly and bleſſed fruit of affliction, ſo even ſuch as have been incorrigible 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: Therefore is ſhe allowed to ſay, I will return to my firſt husband, called firſt, in relation to many Idols whom ſhe had put in the place of husbands ſince God chooſed her, though they were not huſbands 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 imported 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.

p. 32Verſ. 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 ignorance, in not acknowledging that the good things ſhe had, was from God, but fathered them upon her Idols, and therefore employed 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 Apoſtaſy 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 acknowledged her Idols for it, v 5. 3. Much light will not diſcover 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 affectedly 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 ſeaſon 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 abuſed, and that he will do this in a time when ſhe expects moſt from them. Whence learn, 1. However the Lord communicate p. 33of 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 Religion, 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 benefits,) 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 without 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 confederates, and in their ſight. Whence learn 1. How right ſoever ſinners may appear to themſelves or others in their proſperity, 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 nakedneſſe, &c.

p. 34Ver. 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 ſolemnities 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 proſperous condition, or at theſe ſolemne feaſts in paarticular. 2. God will not be mocked with external performances of ſolemne worſhip 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 every ſeventh day from the creation, which ſhe obſerved as well as Judah; and her feaſt-dayes ſeemeth to be a general, comprehending 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 rewards 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. Spiritual 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 deſtroy her vines, &c. 2. Such is the deſperate ſtupidity and obſtinacy of declining ſinners, as no cutting off of preſent enjoyments p. 35will 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 forgetting 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 repeated, he deſtroyeth her vines, &c. whereof ſhe ſaid, Theſe are my rewards that my lovers have given me; or, the fruits of my Idolatry, 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 jewels, 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 particular, 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 p. 36to them, and decked her ſelf with her eare-rings and her Jewels, and ſhe went after her lovers: Her pomp and ſuperfluity in upholding that Idolatry, (as an harlots decking when ſhe proſtitutes 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 continuance 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 comfortably unto her.

In the reſt of this Chap. the Lord for the comfort of the Elect 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 bondage, as when they were in Egypt, (to which the alluſion is;) The Lord promiſeth, even when ſhe is in that condition, to allure and perſwade her by the voice of the Goſpel, and efficacy of his Spirit, to turn to him, and come out of her ſpiritual bondage to follow him; which anſwers to their call out of Egypt, by the Miniſtery of Moſes and Aaron, Hoſ 11.1. 2. As Iſrael p. 37after 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 converted 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 wilderneſſe, 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 advantage of ſuch incorrigibleneſſe, and ſuch an undone condition, 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, intimating, 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 remarkable. 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 rejection; 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 efficacy 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 perſwade her,) yet herein his way is very ſweet and taking with the ſinner; the efficacy of his grace being conveighed in and by the p. 38ſweet 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 rereſolve 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 another 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 wilderneſſe; 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 comforts may invite any to follow him, though it were even to a wilderneſſe; ſo his carving out of their lot, and going before them, and being with them in it, will render even the ſaddeſt of it tolerable and eaſie; For, ſo is imported here, it is upon his alluring, ſhe followeth him, and he brings her to the wilderneſſe, which is her mercy. 7. When the Lord brings his people into a wilderneſſe-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 conſolations 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 p. 39bleſſed 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 promiſes 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 poſſeſſion 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 ſucceſſe, 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 converſion, 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 promiſes; Therefore is this promiſe ſubjoyned to the former of ſpeaking 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 p. 40from 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 diſcovering 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 people, 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 muſical inſtruments and dances, (which wera uſed then alſo,) are aboliſhed, as being ceremonial.

p. 41Ver. 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 remembred 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 corruptions, even the very names that had been abuſed to Idolatry. And this the Lord himſelf undertakes to effectuate, and to root out Idols. 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 thankfulneſſe, 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 remembered 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 alone, to draw us to the true Religion, and root out the falſe: and p. 42he will ſo do to his people, and in particular to Iſrael being converted: 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 covenant 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 againſt him, ſo long as he is not reconciled with God their Creatour: 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 p. 43broken,) 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 outward 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 bleſſings, 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 calling of them imports, and tends to an advancing of them to a Marriage-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 unto 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 p. 44former 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 diſpenſations and manifeſtations; yet the Marriage-tie will remain unviolable 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 performing 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 righteouſneſſe 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 juſtice 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 bargaine 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 conſideration 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 vengeance 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 goodneſſe, or bounty) teacheth, that the Lord will not only keep Covenant becauſe he is tied; but as of his love and bounty, he entered in Covenant, ſo he will conſtantly delight in the confederates, p. 45as 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 goodneſſe 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 miſeries following upon it, and yet be confederate for all that: So the Covenant doth enſure unto him the tender bowels of Gods compaſſion, to ſympathize with him in his afflictions, and graciouſly 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 other. 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 particularly 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 undertaking 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 begotten by his Word and knowledge of him in it, and is cheriſhed and confirmed by taking him up ſtill more, as he is revealed p. 46there, 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 Manna, 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 above 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 betrotheth. 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 Jezreel, 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 comforted 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 p. 47them 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 neceſſities, that he hath an ear to hear the dumb cries of very inſenſible 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, concurre 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 expect to be fed, by corne, and wine, and oyle, coming in Gods eſtabliſhed courſe of nature;) So we are not to reſt on any ſuch order or courſe of nature, but to ſee Gods hand in it, who eſtabliſheth 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 p. 48it is in the basket and ſtore, and in mens mouthes. 8. The Lords former ſad diſpenſations toward his people, will not hinder 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 Jezreel 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 people, 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 Covenant is the ſame with all the confederates, and there was then ſome accompliſhment in part of this prediction. But the full accompliſhment 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 increaſe 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 forthcoming to his ſervice and praiſe; For, I will ſowe her to me, p. 49ſaith 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 embracing 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 reſounding, Thou art my God.