blown in the city and the people not be afraid where he brings in their feares in such dangers as witnessing against their stupidity when they are threatned and puts the matter to their consciences if they could excuse them in this 3. It would help much to make threatnings effectual if men would look over these who carry them to God who sendeth them and to what they portend for so much also doth this similitude teach A watchman in himselfe is not terrible nor wisheth ill unto the City nor is the sound of his trumpet in it selfe dreadfull but as it warneth of the approach of a furious enemy and so is it here 4. Threatnings do not prove false alarmes but are seconded with plagues on these who make no use of them and it is very rare to see it otherwise but they who debord so far as to need threatnings do also provoke God to smite for the one doth follow on the other here and Israel tasted of both having before this been visited with many rods chap. 4.6 c. to prevent the finall sentence all which they had also abused 5. Albeit afflictions for sin be the holy works of an holy God and acts of justice and so good and albeit they do worke for good to the Lords penitent people Psal 119.67.71 yet as they are evil in themselves so they are and will prove an evil to the wicked and impenitent as here they are called evil in the City or in any of their Cities For they are sent to be bitter and crosse to men who walk contrary to God and to thwart their corruptions and rob them of their enjoyments They should also discover the evil and bitternesse of mens departing from God Jer. 2.19 and where they have not this effect it will not avail that men finde them evil unto them Yea they will prove evil to make men worse and more wicked then they found them 6. As the not seeing of Gods hand in trouble and that we have to do with him is a chief cause of our miscarriage under it so this is an evil not soon remedied and a lesson not easily learned Therefore after what is said v. 5. it must be again inculcate shall there be evil in the city and the Lord hath not done it 7. Whatever be mens stupidity and wilfull blindnesse yet the Lord hath a witnesse in every mans bosome who doth not utterly renounce a deity that he is the author of afflictions Therefore doth he pose their consciences to see if they could shift this shall there be evil and the Lord hath not done it 8. Let men be never so unwilling yet it is their duty never to give over till they have seen God in their afflictions Therefore doth the Lord so presse it upon them as a needful lesson For beside what is marked of our own advantage and duty on v. 5. it is our glorifying of God to acknowledge his providence and that not onely in general but as it shines in particular actions and in particular to look upon afflictions for sin as beseeming an holy and just God and this would help us to our duty under them Verse 7. Surely the Lord God will do nothing but he revealeth his secret unto his servants the Prophets 8. The lion hath roared Who will not fear the Lord God hath spoken Who can but prophesie Lastly whereas they might except that if judgements were to come upon them from God yet why would they trouble them continually with the noise thereof before they came They could not but look on Prophets as the authors of their disquiet and delighters in their ruine since they would never let them alone and in particular they would little regard him who was a base man and one of Judah who bare them at little good will The Prophet in the Lords name declareth in answer to this that they were rather bound to see and acknowledge Gods long-suffering and mercy who would forwarne them of their danger before it came and for that end imployed his messengers and him in particular v. 7. And therefore it was but folly and madnesse in them not to tremble when God by him did testifie his anger like a roaring lion or to let out all their spleen against him who could not but deliver what he had in Commission v. 8. For the understanding of that general assertion v. 7. consider 1. God is not bound at all to observe this method but may execute what he pleaseth though he have neither reveaved it to men nor angels onely it pleaseth him out of his gracious condescendence ordinarly to follow this method 2. This is not to be extended to all persons nor yet to all things as if he did nothing in mercy justice or soveraignty in all the world but he did communicate it with his servants first But the meaning is that in inflicting judgements on the Church he usually takes this course first to advertise them by his messengers 3. Albeit this relates especially to the time wherein the Church had extraordinay Prophets yet this holds still true that the desert of all sin is held out in the written word and declared unto people by their faithful pastours from the word so that the Church may see and know what she is to expect as well as when she had extraordinary messengers Doct. 1. As divine Doctrine is a mystery above the reach of reason and to be known onely by revelation so in particular however the Lords wrath be very clearely deserved by sinners yet it is ofttimes a secret to them and not discerned till it be inculcate upon them or till they feel it Therefore is it called his secret here 2. The way to know Gods minde concerning men is by the ministery of his servants either extraordinary or ordinary speaking according to the word for he revealeth his secret unto his servants the Prophets for the Churches information 3. Such as would get the minde of God to carry to his people would become his servants not onely by taking up that office upon his call and attending on him in it but also by being in their whole course devoted to him that so he may blesse them in that particular function for they are his servants 4. It is the Churches great mercy whereof she should make especiall use that God doth warn her of her danger before she fall into it for it is held out as their advantage that surely the Lord God will do nothing but he revealeth his secret unto his servants the Prophets 5. A people may mistake and quarrel many dispensations of God towards them which yet do speak his great kindnesse to them if it were well considered for they quarrelled all this freedom which yet flowed from Gods mercy and long-suffering toward them 6. The word of God is the sure rule whereby men may know their duty and what will be the profit or danger of any course they follow And albeit dispensations may seem for a time
it remaines still in his hand to blesse or curse it even when it is in the basket and store and in mens mouthes 8. The Lords former sad dispensations toward his people will not 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 forth-coming to his service and praise For I will sowe her to me saith he 3. None of the Lords people are so rejected nor their condition so desperate but mercy and a Covenant can reach them and recover them For I will have mercy even upon her that had not obtained mercy and I will say to them which were not my people or to Lo-ammi Chap. 1.9 Thou art my people 4. Proofes of the Lords mercy in his dispensations will not be sufficient to assure and comfort his people unlesse they be assured of an interest in him which is the chief of mercies and which can only perswade them that there is mercy in his dealing Therefore after this I will have mercy is subjoyned Thou art my people to make the comfort full and sure 5. As it is the duty of the Lords people to set their seal by faith to Gods offer and acquiesce in him as an alsufficient portion So these whom he chooseth he giveth them grace to choose him and their 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 CHAP. III. IN this Chapter we have a new type propounded with a declaration thereof wherein is held forth 1. Gods love continued toward adulterous Israel although she be repudiate v. 1. 2. The low estate wherein she should be kept for a long time because of her sin 3. The hope and assurance given her of a future marriage These two are first propounded in the type v. 2 3. and then repeated by way of explanation the first of them v. 4. and the other v. 5. Vers 1. THen said the LORD unto me Go yet love a woman beloved of her friend yet an adulteresse according to the love of the LORD toward the children of Israel who look to other gods and love flagons of wine THis Chapter containes a new typical Sermon of the same nature with the former but differing somewhat in scope as holding forth more distinctly the Lords method in performing these promises made to Israel chap. 2. especially that promise of betrothing her again v. 19 20. To wit that though Israel should not be finally cast off but be again betrothed unto Christ yet they should for a long time be kept in a low estate to fit them for the marriage which should certainly be in due time This Prophecie cannot be understood of Israel in the Spirit seeing Hosea here speaks of Israel his charge that had been married and was now to be sequestrate for a long time which is only proper to the ten Tribes Nor is it to be understood of Judah nor of their returne from the captivity of Babylon seeing Israel are named to whom Hosea preached and their seeking of Christ under the name of David and that in the latter dayes is fore-prophesied v. 5. So it is to be looked on as a clear prediction of the present condition of the ten Tribes and of their future conversion of which Rom. 11. The first particular in this Sermon is first propounded in the type and then explained In summe we may conceive it thus The Prophet was to propound this type that the case should stand betwixt the Lord and the Nation and Church of Israel after their rejection as if the Prophet were a lover and that of his adulterous wife whom he continued to love though she were justly repudiate for her adulterie even so the matter stood here The Lord had been her husband and loved her she had ingrately followed Idols and sensual pleasures for which albeit he was to repudiate her as not his wife yet he would continue his purpose of love toward her in order to a second betrothing Unto this doth the title of a friend here used agree rather then that of an husband For in this the former marriage is dissolved and the new is not yet made up only he hath a friendly affection to her in order to it And this title of a friend and loving her as such with a purpose of marriage seemeth to be an allusion not so much to heathen customes where there was some special lover under whose protection the harlot
yet here he speakes only of these whom he is challenging for the abuse of it 3. Such is the Lords tender mercy as that abuse of former kindnesses doth not alwayes prevaile to withhold what further mercies a people need He will not alwayes cast off a delivered people but add new mercies to make their deliverance compleat albeit they have not made right use of what they have received For notwithstanding their ingratitude v. 2. yet he added this mercy 4 When Gods people are weak and their way dark and rough Gods guiding and tender respect to them may yet give them very little to do and make their lot very easie For I taught them to go taking them by their armes Their being alwayes in his hand and lifted over impediments might make their path easie Some have found even sad trials more easie then their ordinary walking 5. It is the usual sin and great ingratitude of a people either to mistake their own mercy and account it evill and a cruell lot or not to see and acknowledge Gods hand in it when they are satisfied that it is good For but they knew or considered and acknowledged not that I healed them Many choice mercies they quarrelled witnesse their murmuring at their deliverance from Egypt their loathing of Manna and their repining at almost all their lots in the wildernesse See Numb 17.12 13. And they did not observe nor acknowledge Gods hand as became them in these mercies they were convinced of 6. The Lords recovering of his people after their crushes for sin and his preventing of other dangers are both rich mercies and the one ought to be acknowledged as healing as well as the other Therefore both get this name I healed them Verse 4. I drew them with cords of a man with bands of love and I was to them as they that take off the yoke on their jawes and I laid meat unto them To aggravate their ingratitude the Lord mentions yet further kindnesse manifested to them in that he drew them to their duty not by violent means but by perswasions encouragements and other dealing suitable to reasonable creatures and by many proofes of his love And that as a tender husband-man easeth his beast by loosing it from its labour and bearing the yoke when he takes it off and laying meat to it So he had eased them and gave them breathings and rest after some short trials from their oppressours and provided necessary refreshment for them All which kindnesse they had abused as here is to be understood and is expressely charged upon them in the reasons of the sentence v. 5 6. Whence learn 1. Naturally man is so averse from God and from holinesse that he needs to be drawn to it and to have his inclination wrought upon as here is imported I drew them 2. The Lords dealing with his Church whether by his Word or dispensations is fitted and suitable to man as he is a rational creature and singularly obliging except men do even renounce humanity For I drew them with cords of a man that is such as are fitted to mans temper as he is a reasonable creature such as exhortations promises threatenings c. And such dealing as men use to oblige others to them thereby 3. The love of God whether offered in the Word or manifested in dispensations doth lay on strong bands obliging us to duty and it is an hainous aggravation of sin when it is committed against love For it adds to the challenge that he drew them with bands of love evidenced in his revealed Covenant and many sweet dispensations and yet they would not be perswaded See Cant. 8.6 2 Cor. 5.14 4. The Lords people are not to expect that because he loveth them therefore he will keep off trouble when they need it nor ought troubles to hide a sight of his love from his people whatever fatherly displeasure they read in them For so is supposed that notwithstanding those bands of love they had sometime a yoke on their jawes which yet did not prove that his love did cease 5. The Lord will also manifest his mercy to his people in giving them ease after their toile and breaking the yoke of their oppressours whatever be in the way For such was his great mercy here I was to them as they that take off the yoke on their jaws or above their jaws that is by lifting it off their neck and over their head and jawes See Psal 12 5.3 6. It is also a very obliging and convincing mercy that our food and other necessaries are provided and prepared of God for us from day to day and that the burden of our anxieties may be laid over on him and his providence For I laid meat to them as the owner to the Oxe and brought it to their hand See Psal 127.1 2. Verse 5. He shall not returne into the land of Egypt but the Assyrian shall be his king because they refused to returne Followeth the Lords sentence for this their ingratitude in two threatnings First having supposed their being invaded he threatens that it should be in vain to think on Egypt with whom they were confederate 2 King 17.4 for a refuge or retiring place For they should be subdued by the Assyrian and carried to live in his territories And that because they would not returne to God when he reproved and invited them Doct. 1. Whatever confidences or expectations men have which harden them in their evill wayes in hard times yet it is folly to lean to them For when men walk contrary to God and his will he will walk contrary to their will and blast their expectations For they would not hearken to God because they thought Egypt would either releeve them or be a retiring place unto them Therefore it is threatned he shall not return into the land of Egypt where by naming it a returning he puts them in minde of their former bondage there to check their folly in making it now their refuge 2. As it may be expected by all in a time of triall that they shall be put to the exercise they have least will of because that is a triall indeed So in particular whatever lot wicked men are most averse from it is just with God to put them to it For Israel could not endure Assyria either to be subject unto or be in exile there and the Lord threatens the Assyrian shall be his King that is he shall subdue and bring them under his dominion and shall carry them into his own territories 3. Simple sinning is not so great a quarrell against men as impenitency and persisting in it after mercies shewed and offered and means used to reclaime them And it is not so hainous simply not to return which may be for a time through infirmity or the violence of tentation as to sleight repentance and invitations to it All this is included in this reason of the sentence because they refused to return they not onely returned not
preserve a people from being utterly consumed is a great proof of Gods mercy and ought to be acknowledged as such For this is held out as a fruit of his kindled repentings I will not execute the fiercenesse of mine anger I will not return to destroy Ephraim c. See Lam. 3.22 That this may be well discerned 1. We would not only see what we suffer but consider what we deserve 2. We would take up the dreadfulnesse of the fiercenesse of anger against sin and how much mercy it speaks and how it proves him to be God that he doth set any bounds to it and that he doth not pursue with stroak after stroak till he cease to be but lets us subsist under our saddest condition 3. Though we be readily imbittered under present troubles and that we are not rid of them even by cutting off when there is no other present issue yet that is but our pride and our case would appear otherwise if we considered that preservation may portend much future good to be laid up for a people or for the Elect among them as the Lord here manifests afterward Doct. 5. It is the great mercy and advantage of the Lords sinful people that they have to do with God and not with man in their miscarriages For mans pity and mercy may be exhausted were it never so great but God is infinit pitiful and merciful men may for a time be so totally transported with anger as to do that which afterward they will repent of but he is the Lord not subject to such perturbations Man may change and his love turne into hatred He is the Lord and changeth not Man may think it dishonourable to agree with or spare an inferiour when he stoops not to him God is so far above the creature as he may when he will think him below his indignation and magnifie his mercy upon him and man in his executing justice is a creature and bound to a Law which he may not transgresse but God is Sovereigne and hath mercy on whom he will Upon these considerations it is that this is subjoyned as a reason of the promise and ground of their encouragement for I am God and not man 6. The Lords relation to and interest in a people may stand unaltered when yet he doth because of sin smite them with sore judgements drive them into exile and keep them long so under sad distresse For so is held out to Israel that notwithstanding all he was to do unto them yet he still is the Holy One of Israel or God of Israel in the midst of thee as to the standing of the Covenant-right to be manifested in due time Rom. 11.28 29. 7. God is so pure and holy that not only his anger against his people is without all mixture of any thing that may be an imputation to him but there shall be no cause of imputing to him any breach of promise however he afflict Therefore it is added the Holy One of Israel who can be charged with no blemish and who hath given his Holinesse as a pledge of the stability of his Covenant even when he afflicts most sharply Psal 89.35 Ver. 10. They shall walk after the LORD he shall roare like a lion when he shall roare then the children shall tremble from the West 11. They shall tremble as a bird out of Egypt and as a dove out of the land of Assyria and I will place them in their houses saith the LORD In the second promise the Lord undertakes further that not only he will not consume Israel under their troubles but that after their rejection and exile he will convert them to follow him that the Lord will declare himself so terrible as none shall dare to hinder their return and themselves shall tremble to resist the call of God bidding them return but shall go as affrighted sparrowes and doves from all the places where they are scattered And that God will place them not only in the Church but as would appear in their land and houses to serve him in peace And this is a promise to Ephraim or the ten Tribes v. 8 9. Doct. 1. The Lords preserving of his people how long soever rejected and scattered may at last end in much good to them as this promise to Israel subjoyned to the former doth teach 2. Conversion unto God is the dawning of this fair day and here his purpose of good begins openly to manifest it self toward these whom he hath long preserved For this is the first visible effect of his mercy toward Israel They shall walk after the LORD or be converted 3. Such as are truly converted will take God for a teacher to follow his directions and for their captain to be employed where-ever he commands in doing or suffering and he will be a guide and captaine to such For so is their conversion described They shall walk after the LORD 4. When a people turne to God and follow after him he will manifest himself terrible to all who would stand in the way of their felicity For he shall roare like a lion not only by the voice of the Gospel working upon Israels hearts but shall manifest himself to the terrour of the world who will be alarmed by the conversion of Israel and their appearing on the stage again 5. The dreadfulnesse of God ought to work even upon his converted people to affright them from neglecting duty and to make them tender-hearted before him For when he shall roare the children shall tremble from the West They shall tremble as a bird and as a dove that is the dreadfulnesse of God shall not only make them with reverence flee to him but shall make them afraid to sit Gods call inviting them to return as appears to their land whatever difficulty there be in the way 6. The Lord will not lose his scattered people and especially Israel but will seek them and finde them to do them good in whatsoever corner they are For from the West out of Egypt and out of the land of Assyria that is in all quarters he will finde and bring them to restore them 7. The Lord is sufficiently able to settle his people in their wonted enjoyments after long tossing and for this Gods undertaking and promising of it is ground of hope sufficient For I will place them in their houses saith the LORD Ver. 12. Ephraim compasseth me about with lies and the house of Israel with deceit but Judah yet ruleth with God and is faithful with the Saints In this Verse which agreeth best with the beginning of Chap. 12. we have the third part of the Chap. Wherein the Lord rejects Israels and their Rulers excuses whereby they thought to cover their faults in Religion and conversation These they made a pretence of before God that they might prevent plagues and they did cast them up to the Prophets when they threatned but the Lord declares them to be but false and deceitful pretences And to
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 account but when calamities are general there should be a publike profession of repentance and a restraint from delights and lawfull 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 restraint from other imployments 2. Care would be had both by Ministers and people in their stations that such a duty be not prophanely gone about nor external formalities and performances rested on But that it may be performed in a spiritual and sanctified manner And for this end there should be due preparation for it Therefore saith he sanctifie a fast sanctifie the congregation that is when ye Priests intimate the fast stir them up to come prepared as the word also signifieth and purified according to the Law that so they may fast in a sanctified manner 3. Publick 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 eminently active and examples unto others in times of humiliation 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 under 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 contribute to stirre them up to the duty for which they weâ—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 calamities and ought to be laid aside that humiliation may be seriously 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 over 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 blessed them for which end it seemeth the people waited for Zacharias 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 Zechariah 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 humiliation 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 moderating deserved judgements 3. Interest in God and the perpetuity and unchangeablenesse thereof is not to be quited by the penitent but to be made use of as a ground of 〈◊〉 Therefore 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
be wrought upon Now since they are become desperate he will not forbear nor moderate their calamities as formerly v. 8. but will especially destroy their Idolatry and cut off their Royal Family v. 9. In the second part of the chap. Amos being accused and delated to the King by the false Priests at Bethel v. 10.11 and being by him allured and terrified from prophesying any more against them v. 12.13 he doth vindicate and assert his own authority to prophesie v. 14 15. and threatens this subtil persecuter and confirmes the sad sentence against the land v. 16.17 Verse 1. THus hath the Lord God shewed unto me and behold he formed grashoppers in the beginning of the shooting up of the latter growth and lo it was the latter growth after the Kings mowings 2. And it came to passe that when they had made an end of eating the grasse of the land then I said O Lord God forgive I beseech thee by whom shall Jacob arise for he is small 3. The Lord repented for this It shall not be saith the Lord. The Lord being to declare that his long-suffering and patience toward that people was at an end He doth first hold forth how and in what measure it had been manifested to them by two types and visions The first whereof in these verses is of grashoppers created by God to consume their fruits which having consumed much they are upon the intercession of Amos pleading from Jacobs irrecoverable condition recalled from the utter consuming of all For clearing of this consider 1. This being but a vision it is not needful to understand these grashoppers literally or onely of these or the like creatures sent among them and causing famine of which chap. 4.9 But generally they signifie all the lesser afflictions by incursions and invasions from enemies by drought insects or the like whereby they were afflicted and by which and his sending them in a more moderate and gentle way God did excite them to repentance 2. As for the time of this vision being the beginning of the shooting up of the latter growth after the Kings mowings it seemeth to be understood not so much of their cutting the first growth of the rank corn that so it might stand and ripen the better as that the first growth of their grasse was cut down for the Kings use to maintain his war-horses and the latter growth came to the people for their private use And this circumstance of the vision is not necessarily to be interpreted of their condition after their defection from the house of David that their former flourishing condition was become but like a latter growth oft cut down But it seemeth rather to signifie that this rod did afflict chiefly onely the body of the people their Kings being as the type imports furnished and their state yet standing 3. This intercession of the Prophet albeit it hold forth in particular his tendernesse and sympathie with that people yet it points out also what was the practice of all the godly in that time Doct. 1. When the Lord is about to strik his people in greatest extremity it is their duty to be convinced and acknowledge that mercy and long-suffering hath been much manifested toward them before it come to that for so much doth the scope of this and the following type and vision premitted to the third import for by the two first he clears what his long-suffering had been before the final sentence come forth 2. Such is our stupidity and little observing of Gods dealing that when it is most obvious and visible yet it must be much and divers wayes inculcate for albeit the afflictions that had come upon them might be sensibly felt Yet it must not onely be told they were afflicted but it must be held out in a sensible type and they excited twice to remark it Behold lo and all this especially is done to let them see Gods hand in these lots that so they might make use of them 3. It is not inconsistent with the Lords mercy and long-suffering toward a sinning people that he strikes them in some measure But when he doth smite in measure and not procceed to extremity even that should serve to magnifie his mercy and long-suffering and to invite them to repentance that they may reap more fruits of mercy for in this vision wherein he holds out his long-suffering it is declared he did smite them but so as might rather allure them to come to him then consume them 4. Trouble is of Gods creating and forming and he is to be looked on as the author thereof and before a needful affliction be wanting God will create or forme it out of nothing or what is unlikely to produce such a trial for the Lord God shewed to me and behold he formed grashoppers 5. Weak means and scourges in Gods hand will serve his turn to afflict in what measure he pleaseth Therefore are these afflictions compared to grashoppers or the like little creatures and yet they did eat up and put the sensible Prophet to prayer 6. It should be acknowledged as special mercy when God doth spare any thing when he inflicts stroaks on a people for sin And in particular albeit stroaks on particular persons may be very sad yet they should not be accounted intolerable so long as the publick interest and a state stands for so much may be signified by the grashoppers coming not before the latter growth after the Kings mowings as is before explained 7. It is no strange thing that when God inflicts any calamities they do consume much before a people be stirred up to make any use of them for so much is imported in the vision they made an end of eating the grasse of the land before the Prophets intercession 8. Albeit ofttimes few of these who are smitten and especially concerned in judgements will be sensible or seek to God under them yet the truly godly both should and will intercede with God in times of publick calamities for so much doth Amos practice teach 9. Such as would intercede acceptably with God in times of calamities should be most affected with the sense of sin and a desire to have it removed Therefore doth Amos begin O Lord God forgive I beseech thee as expecting a good issue from the trouble in the pardon of their sin 10. Such as are truly convinced of and humbled under the sense of sin will be driven to seek for a free pardon as their onely refuge and will be far from thoughts of their own deservings or of their ability to rid themselves of that burden for such is Amos request forgive I beseech thee 11. Trouble will soon exhaust and bring a people so low as there will be no visible effectual mean of their restauration were they never so potent before for so much is imported in that question by whom shall Jacob arise that they were fallen and neither could they raise themselves nor were there any other to help
them 12. When the Lord brings a Church so low and they are sensible of their sin such a condition calls on them who are sensible to betake themselves to God as Amos doth here and they are warranted to cleave to a Covenant interest imported in the name of Jacob with whom the Covenant was made or renewed to plead in faith against the utter ruine of a Church and her falling without recovery for the question laieth this as a principle that Jacob must arise and upon that he pleads against their hoplesse condition and they are warranted to make use of their own weak and low condition as an argument of pity Therefore it is sub-joined for he is small 13. The Lord is very willing to be intreated and upon intreaty to divert and moderate his stroaks especially during the time of his long suffering for this it shall not be to wit to undo them quite saith the Lord his word is enough for it 14. Whatever be the carriage of men under calamities Yet it is Gods mercy and gracious condescendence that is alone to be magnified in any moderation or favour they meet with for The Lord repented for this or of this c. It was his gracious condescending to change his dealing as men do when they repent that produced this favourable sentence Verse 4. Thus hath the Lord God shewed unto me and behold the Lord God called to contend by fire and it devoured the great deep and did eat up apart 5. Then said I O Lord God cease I beseech thee by whom shall Jacob arise for he is small 6. The Lord repented for this This also shall not be saith the Lord God The second type and vision pointing out Gods long-suffering is of fire devouring the great deep or drying up the springs which come from it and consuming a part of the land the progresse whereof is stopped upon the intercession of Amos as the former was This also being a type represented in a vision needs not to be understood literally of fire or drought whereby some parts of that Kingdome were afflicted chap. 4.7.8.9 but it seemeth to point out other sadder calamities which like fire threatned to devour the whole Kingdome which may be here signified by the great deep or a confluence of waters as usually great Nations are signified by waters Rev. 17.1.15 and did consume it in part when their power was broken and weakned their men killed and the sword famine and pestilence succeeding one another or coming together had almost ruined them And particularly it seemeth to relate to the stroaks inflicted by Hazael and his son which had undone them if the Lord had not raised up Jeroboam the second to interpose 2. Kings 14.23 27 and it may be also to the stroaks inflicted by the Assyrians before their final overthrow Doct. 1. Lesser corrections and moderation and favour shewed in them are ofttimes so abused as draweth on new and sadder stroaks for this followed after the former when they had made no use of them nor of their deliverance from them 2. Such as will contend and strive with God and will not be bettered by his dealing do provoke him to strive with them yet more and he hath still more and sadder stroaks and instruments to inflict them and power to make them effectual for he called to his fitted instruments to contend against their stubbornnesse by a new judgement of fire and it devoured By all which he proveth himself to be the Lord God as here he is twice designed 3. The wrath of God pursuing an inpenitent people is so violent and irresistible as no indeavours of men can stand in its way or stop the course thereof Therefore it is compared to fire devouring the great deep and eating up a part and ready to devour all if God had not recalled it 4. It is the duty of Gods people not to be weary of prayer and intercession in times of calamitiy even albeit they should increase and a people grow still worse for Amos intercedes again upon this new occasion though greater and though the people were so much the more hardened by their abuse of Gods former dealing 5. Albeit Gods faithful servants be ofttimes ill-beloved and hated by a wicked people yet they are indeed their best friends and special means by their intercession of drawing down any blessings which they enjoy for so did Amos prove to Israel however they could not endure him 6. The same arguments for coming speed in prayer must not be cast away even when a people have abused Gods accepting of them but may yet be pleaded before him in new straits for albeit the people made ill use of Gods favouring them in mercy upon the grounds of Amos pleading yet he reneweth the same sure in this new difficulty onely in place of pardon and forgiving he pleads that God would cease or forbeare to strike further and consume them by it as being a visible effect of pardon which he desires may be manifested or as pointing out what it is to grant a National pardon to the body of a people to wit That the Lord would so far passe over their provocations as not to destroy them from being a Church and Nation though by peece-meal he cut off all the particular offenders were they never so many yea and punish them eternally for their sins See Numb 14.19 20 21 22 23. 7. The Lords compassion is not so exhausted by letting forth it selfe in former exigents nor yet by a peoples abusing the effects thereof but he hath still bowels of mercy ready upon prayers and intercessions to respect them and it is not once but often that he moderates the afflictions of his people before he utterly consume them For upon this second intercession for this stubborn people Amos finds the same mercy in God and gets the same answer that formerly And albeit Amos was an eminent Prophet yet he was a man subject to like passions and may be an encouragement to others Jam. 5.17 Verse 7. Thus he shewed me and behold the Lord stood upon a wall made by a plumb-line with a plumb-line in his hand Verse 8. And the Lord said unto me Amos what seest thou and I said A plumb-line Thou said the Lord Behold I will set a plumb-line in the midst of my people Israel I will not again pass by them any more The scope of this third type and vision of the Lords standing upon a wall made by a plumb-line c. is to shew that the Lord will not deale so favourably with this people as formerly But as he had like a Master builder building a straight wall by a plumb-line erected them into a Nation and orderly state and had given them an excellent rule and line of lawes whereby they ought to have squared their actions So since they were so far degenerate and were neither excited by lighter rods nor drawen to repentance by heavier judgements nor wrought upon by his favours He will not
not throughly but only in so farre as may serve their own turne For albeit Jehu was anointed at Gods command to execute his judgement on Ahabs house 2 Kings 9.6 7. yea and temporally rewarded for it 2 Kings 10.30 yet it is here accounted murther to be avenged on his house because he did it not out of zeal for God but to get a Kingdome to himself and because which is an evidence of the former he did only so much as might serve his ends and establish him in the Kingdome For though he executed Gods quarrel on Ahab and his house and on Baals Priests and followers yet he clave to the Idolatry of the calves for securing his own interest 2 Kings 10.31 and so proved himself more careful of his own affaires and setling then of Religion 6. Men may prosper a while in a course against which the Lord hath a standing quarrel and will avenge it on their posterity For saith the Lord I will avenge the blood of Jezreel upon the house of Jehu though himself and his next successours were exempted for a time which as it may be dreadful to men who prosper in an ill way who may be made to rot above ground in plagues on their posterity So it may warne men not to follow the sins of their predecessors meerely because they prospered in their hand 7. However sinners may blesse themselves when judgements seem to be afar off yet they will at last draw near and any thing that is measured by time will soon come about For notwithstanding the promise given to Jehu and his posterity for some generations yet now it is Yet a little while and I will avenge the blood of Jezreel c. 8. As Kingdomes have their periods prefixed by God so there may be so much anger against a Nation evidenced in the smiting even of their wicked Magistrates and so great commotions in overturning of them and confusions following thereupon as may not only be a presage of the overthrow of a Kingdome but will give it such an irreparable stroak and so break the power thereof as it shall never recover especially continuing in the same sins Therefore is it subjoyned to this stroak on Jehu's house And I will cause to cease the Kingdome of the house of Israel for though it endured a while after yet this was a presage of it and they never recovered of that stroake but were broken by confusions and distractions till the forreigne enemie came upon them as is hinted at in the next verse and expressed more at length in their miserable condition 2 Kings 15. 9 As there is no power nor strength of a Kingdom able to resist God coming in anger So the Lords breaking of a Kingdomes power and exhausting it totally is a sad evidence of his displeasure and presage of further ruine Therefore is it added as a part of the stroak and the way how the Kingdome came to cease At that day I will break the bowe of Israel under the bowe much used among them and whereof Jehu made special use 2 Kings 9.24 comprehending all warlike power And that he will do this in the valley of Jezreel that is not so much by any battel there of which we read not elsewhere as that they should not be broken by any discomfiture on their borders which the Kingdome might repaire again but this decay should reach the very heart of their Countrey where their strength and royall Cities were and where they thought themselves secure and therefore were insolent in oppression and bloodshed and this exposed them to the calamities which followed Vers 6. And she conceived again and bare a daughter and God said unto him Call her name Lo-ruhamah for I will no more have mercy upon the house of Israel but I will utterly take them away The second childe is a daughter called Lo-ruhamah or not having obtained mercy This type is made use of as would appear to point at that period of their sins ripening for the stroak of a begun captivity by Tiglah-pileser King of Assyria of which see 2 Kings 15.29 The Lord declareth that this time should be a time of no mercy as the childes name signified because he would not adde any more as he had done formerly 2 Kings 14 25 26 27. to manifest his mercy toward them in their affliction but would make that captivity irrecoverable and a presage of the captivity of the whole Nation which shortly followed 2 Kings 17. and under which they are held to this day Doct. 1. Whatever be the Lords prerogative of free-grace in delivering when and whom he will and whatever be his pitie toward his own who cry to him under justly procured afflictions yet such as continue in sin after the Lord hath smitten them may expect that their calamities will not expiate their sin but that God will pursue them with stroake upon stroak Therefore albeit Israel was plagued and broken before yet since they continued in their defection from the true worship of God and from the house of David this ripens to a new birth of judgement She conceived again and bare c. 2. It is a sad judgement when the Lord not only weakens a people outwardly but takes away also manly spirits from them and they became like women either for doing or suffering So much may be imported by this type of a daughter that the estate of the people after the former stroake and at the coming on of this was quite broken and themselves effeminate so that they were content to take any tearmes of the Assyrians who molested them 2 Kings 15.19 which is called a light affliction in respect of this that followed Isa 9.1 and did quietly stoop under so many murthering Kings who did rise every one upon the ruines of another When men are in such a temper conscience will readily be trampled on through basenesse 3. It is a sad ingredient of an afflicted condition when Gods mercy and bowels of compassion are withheld from a people under it when they have no assurance of a roome in his heart and sympathy which is a faire advantage nor any effects thereof manifested in moderating or delivering from it Therefore saith he Call her name Lo-ruhamah for I will no more have mercy upon the house of Israel The sadnesse of this condition may be read in the Churches complaint Isa 63.15 and in Gods promise to his children Psal 89.30 31 32 33 34. 4. However the Lord do manifest much mercy toward a visible Church and she be ready to presume on that yet abuse of former mercy may bring the exercise of mercy toward a visible Church to a period For saith the Lord I will no more have mercy upon the house of Israel or adde no more to have mercy as of before and the sad evidence of this condition is that their former rods had not been blessed but their abuse thereof by their continuance in sin had drawn forth this new rod with this sad
of Israel after their conversion yet herein is ground of comfort that they are under Christ their Head who hath influence to assist and refresh them and power to protect and support them For they shall appoint themselves one head and they shall come up out of the land See Cant. 8.5 Mic. 2.13 As for that reason subjoyned in the end of the ver For or because or albeit great shall be the day of Jezreel If we take Jezreel to signifie the scattered of the Lord as v. 4. the meaning will be as if the Lord said because there will be such a dreadful day of Iezreel therefore I will make it up by this restitution as indeed in a time of love his compassion floweth out the more abundantly as calamities have been sad and unsupportable Ier. 31.20 21. or it may be taken thus Albeit there hath been such a great day of Jezreel yet this mercy shall also come to passe neither the irreparablenesse of his stroak nor his anger inflicting it shall make his promise of mercy void But we may as well here take Jezreel for the seed of God as it is alluded to Chap. 2.23 to intimate by way of confirmation of the promise that as seed when it is sowne in the ground doth hereby multiplie and bring forth increase so they being encreased and multiplied in their dispersion it should make the day of their recollection to be a great and remarkable day And it teacheth 1. In a time of love the Lord can and will turn his peoples hardest lots into mercies Jezreel scattered of the Lord becomes Jezreel the seed of the Lord. 2. Dayes of the Lords manifesting mercy towards his people are indeed great dayes and worth the marking as affording mercies above any mercies beside For such a day shall be a great day 3. As all the times wherein God is kinde to his people are remarkable times so in particular a time of his love after sad calamities his bringing forth the fruits of their afflictions and of his love after a long interruption will make a refreshful time whereof the state of Israel shall be a clear instance the time of whose conversion will be a remarkable and glorious time For great shall be the day of Jezreel when God shall regard them as his seed after their scattering and make them encrease thereby CHAP. II. IN the first part of this Chapter 1. The Lord chargeth the godly remnant to contend with the Church of Israel because of her defection and to exhort her to repentance and 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 my wife neither am I her husband let her therefore put away her whoredomes out of her sight and her adulteries from between her breasts In this Chapter we have an enlargement and application of the former Doctrine wherein the accusation and threatenings that were typically propounded are insisted on by way of 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 cherishing mutual love among themselves especially in times of general defection and of approaching calamities Therefore are they designed as brethren and sisters one to another 4. It is the commendation of the truly godly in an ill time to be careful of others and of the publick good and when their sense of their great priviledges and of Godstender mercies toward them makes them compassionate and active for the publick weal of the Church in their stations So much is imported in the charge laid on Ammi and Ruhamah in reference to their Mother-Church 5. Whatever be the activity of the godly in their duty yet
waiting 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 reproachfull 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 against 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 sadder to the penitent when it seemeth to reflect on God and his honour 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 distresse 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 encouragements 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 performing 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 relates 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 mercie cometh the Lord will answer and say and that unto his people 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 abundance Therefore doth he owne this mercie and prefix a behold to it Behold I send you câ—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 temporal 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 abundance of them or a blessing with what they get and by their contentment and quiet of minde with what they enjoy which the simple favour of it self could not produce for and ye shall be satisfied therewith 6. As reproach is a very sad affliction especially when it ariseth upon Gods hard dealing giving occasion to enemies to be insolent So however the Lord will smite his impenitent 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 Therefore 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 removeth 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 nothing shall
will take them under his protection he will let them see ground of hope in himself and furnish them with hope to lay hold on it and with strength to bear them out 8. What the Lord hath been or will be at any time to his people Israel in performing spiritual promises that he will be to all who are indeed his people Therefore doth the promise run generally both to his people whoever they be and to the children of Israel Ver. 17. So shall ye know that I am the LORD your God dwelling in Zion my holy mountaine then shall Jerusalem be holy and there shall no stranger passe thorow her any more The second promise is that by these and other experiences of his love they shall be confirmed of his interest in them and care of them no lesse then when of old he resided among them in the visible signes of his presence The third promise is that for fitting them to enjoy his presence he will make them holy by sanctification And upon this shall follow their preservation from the invasion of open enemies and that they shall not be exposed as a prey to them as formerly they had beene This also in Scripture-language is understood by their being holy as it is observed in Obad. v. 17. partly because of the ceremonial pollution that of old did accompany the invasion of their land by heathens beside that it did obscure their priviledge of being the Lords peculiar sanctified and set apart people But chiefly because as is usual in wars when prophane Nations invade the Cuhrch they did overturne holy ordinances and cast all loose and in confusion Doct. 1. Interest in God is the great ground of the Churches encouragement for it is held out as their great mercie I am the Lord your God 2. This interest is yet more sweet when it is evidenced by his presence and the gracious effects thereof among his people and he is not provoked to forsake them though they be his Therefore it is added I am the Lord your God dwelling in Zion 3. It is an addition to all these mercies when not only matters stand so but the Church knoweth it and is convinced of it And this must be Gods own work without whose help they will neither see interest nor presence who yet in reality enjoy both Therefore he undertakes it to make their comfort and mercy compleat Ye shall know that I am the Lord your God c. See 1 Cor. 2.12 4. The Lord will in due time make his interest in and presence with his people convincingly clear by visible dispensations and actings for them for so by what I will do for you shall ye know that I am the Lord your God c. 5. Where God takes up his dwelling among a people all that concernes them becometh his and he takes care thereof for then it is my mountaine to wit Zion where he dwelleth 6. Gods presence with a people must be entertained and proven by their holinesse for then it is my holy mountaine and Jerusalem is holy See Psal 93.5 7. It is God only who can undertake for making his people holy and it is their duty to deny themselves and imploy him for that end for it is his promise then shall Jerusalem be holy 8. Where a people have real sanctification as a fruit and evidence of Gods presence they have also the promise that he will preserve them from the invasion of enemies for then shall Jerusalem be holy in this respect also that no stranger shall passe thorow her to wit in an hostile way And albeit this seeme to be a peculiar promise to converted Israel and albeit others even Judah it self when they have been upon the amending hand have met with sad stormes from enemies Yet certainly such have the promise of this mercy when it is for their good and what they meet with which seemeth contrary to it is but to stir them up yet more to the study of holinesse and in that respect they get a blessed issue from their troubles and will come to a compleat issue at last 9. It is a sad ingredient in the trouble of the Lords people when they are invaded by profane Nations that not only their priviledges are obscured thereby but that their invasion and the confusions occasioned therreby together with their corrupt principles and practices do cast lâ—â—se and overturne Religion and bring in a deluge of prophanity Therefore is the mercy of their deliverance from strangers set forth under the name of being holy as is before explained 10. Such as have been long molested by enemies though they will meet with trouble in one kinde and degree or other while they are within time yet they may attaine to this mercy to be free of molestation and trouble from invading enemies and not meet with it any more in the measure that formerly they have had for such is the promise to Israel and Jerusalem being converted there shall no strangers passe through her any more Whatever troubles they may meet with from enemies after that great day of vengeance formerly mentioned yet they shall not any more passe through them as formerly to subdue or rulâ— over them or carry them into captivity So that their greatest hazard then will be that quietnesse may breed security Vers 18. And it shall come to passe in that day that the mountaines shall drop down new wine and the hills shall flow with milke and all the rivers of Judah shall flow with waters and a fountain shall come forth of the house of the LORD and shall water the valley of Shittim The fourth promise is that God shall be so bountiful to converted Israel thâ—â— they shall not want abundance and variety of temporal benefits which are instanced in their mountaines and hills abounding with vines and with good pasture for the herds and flockes that they may afford much milke and that they shall have abundance of water which was oftentimes scarce in that land To this is subjoyned the fifth promise that this plenty should be accompanied with spiritual graces and refreshments conveighed by the Gospel and flowing forth not only for their own quickening and comfort but for the good of the Nations round about even of those whose condition seemeth most desperate To clear this promise a little we have first 1. The benefit it self compared to a fountain of waters flowing out whereby as is cleared on Zech. 14.8 is understood all spiritual graces and refreshments which are held forth and instrumentally communicated and conveighed to sinners by the Doctrine of the Gospel and applied and quickened by the Spirit 2. We have the fountaine and rise of this benefit it shall come forth of the house of the Lord. It is conceived that the speech alludeth to some conduits that conveighed water to the Temple some whereof came by the Altar to wash away the blood that was poured out there and so ran out again with it See Ezek. 47.1 and so it
you words and turne to the Lord say unto him From the first branch of the petition Take away all iniquity wherein they pray for removal of sin Learn 1. The true penitents care and solicitude is chiefly about sin how to be rid of it Therefore they complain of it in the first place as the chief burden And indeed where guilt remaines the removing of calamities would not be in mercy but would still tend to worse and where sin is pardoned though calamities continue yet they change their nature and are blessed 2. The zeale of true penitents is not partial but strikes against all sin greater or lesser more or lesse beloved For they pray take away all iniquity 3. Men may be truly penitent for sin when yet they cannot get themselves rid of it yea when a penitent is most convinced he cannot remove either the guilt or power or penall effects of sin till God interpose Therefore are they put to God with it take away all iniquity 4. God is alsufficient to remove sin and will do so to the penitent according to his promise He will pardon the guilt of it will subdue the power and purge the pollution of it by degrees till once for all he give a compleat victory and he will remove the penall effects or plagues that follow upon sin when he hath done his work by them and when it is for the penitents good to want them For this direction to pray take away all iniquity doth not only import Gods power to do this but is in effect a promise that he will grant this suite which himself puts in their mouth as the following promises make clear From the second branch of the petition and receive us graciously or give good Learn 1. It is of Gods graciousnesse that the penitent sinner is pardoned and when sin is pardoned it is still grace that receiveth the penitent Therefore it is subjoyned according to the translation and receive us graciously 2. Man is an empty creature of all good and any good he hath is from God So much doth the other reading teach and give good The word doth indeed signifie to take or receive good but being understood of God it importeth to take it that he may give it as a man taketh his gift in his hand and then bestoweth it And it is most clear of Christ who receiveth gifts or good things that he may bestow them upon men as the Apostle Ephes 4.8 explaineth the same word of Psal 68.18 which is here used 3. Till a people become penitent and flee to God through Christ for the pardon of sin they cannot expect any good thing at Gods hand or that any thing they get will be good unto them Therefore it is subjoyned to the former suite as following upon it Take away all iniquity and do good 4. When a penitent hath fled to God through Christ for remission of sin they may expect that then all Gods dealing toward them is good and will tend to their good For when the first petition is granted then will he hear this suite also and do good From the first engagement to offer praise being heard in their requests so will we render the calves of our lips Learn 1. Praise offered up through Christ from an humble heart is the substance of the ceremony of thank-offerings Therefore is it called the calves of our lips as being the substance of these calves and other beasts that were offered up See Psal 69.30 31. Heb. 13.15 2. Gods hearing and respecting of penitents layeth upon them an obligation to praise and they ought to entertain their good condition by such an exercise For say they so will we render the calves of our lips 3. When people in their low condition have an inclination to praise and to glorifie God by mercies when they shall receive them it is an argument that God will hear and grant For so are they taught to plead Take away all iniquity c. so will we render c. See Psal 9.13 14. 4. As men must employ their tongue as their glory as well as their heart in Gods praise so they who make conscience of praise will esteem but meanly of their performance before God as being but the poor fruit of their lips when it is at the best for these causes do they call it the calves of our lips From the second engagement Ashur shall not save us c. wherein they renounce carnal confidences in forreigne helps under the name of Ashur and in military preparations under the name of horses of which See Isa 31.1 and do renounce Idols both as an argument of hearing and an obligation being heard Learn 1. The zeal of penitents though it be universal and impartial yet it will be especially bent against particular sins such as they have been most addicted unto and guilty of so much appeareth in their resolving against these courses which had so oft misled them 2. Praise must be joyned with new obedience and a thankful sense of Gods mercies will excite men thereunto Therefore is it subjoyned to the former engagement Ashur shall not save us c. 3. Men are naturally endlesse in false refuges when they renounce God For they run to Ashur multiply horses and say to the work of their hands Ye are our gods 4. All these are but vain confidences when these who lean to them have most need And a penitent will see them to be so and renounce them as such For they engage themselves to renounce all of them neither to seek nor expect safety from Ashur or confederacies with heathen and profane Nations nor to rely upon horses or military preparations nor to put Idols in the room of the true God but that they will reject them never to be looked on any more From the reason of their prayer and seeking to God renouncing all other confidences for in thee the fatherlesse findeth mercy Learn 1. It is the Churches lot to be very desolate and Orphan-like in the world For they are driven to look to the lot of the fatherlesse The cruelty of men puts them oft-times in this condition and God permits it to be so that they may be fitted for mercy 2. Gods compassion and the sweet manifestations thereof are especially reserved for the time of his 〈◊〉 low condition and their greatest need For as it is of general verity that God hath a tender respect to Orphans so when his Church is low she hath cause to look that in him the fatherlesse will finde mercy 3. The confidence of Gods respect to his humble people would be cherished by the needy and penitent to encourage them to come to him and call upon him For it is a reason why they thus come to God for in thee the fatherlesse findeth mercy wherein they are directed to have and professe their trust in him 4 Such as would comfortably lay hold on God in their need ought to make mercy their claime Which as it is let out
to the unworthy and such as do deserve ill So the faith and apprehension of it may sweeten their thought and meditation on all his other attributes unto them Therefore albeit they be in an Orphan-condition yet that which they look to is only mercy 5. Such as do apprehend and believe the mercy of God toward his needy people will renounce all carnal and sinful confidences as knowing that God is alsufficient of himself and that he will not have any communion with Idols nor will he help them who look to any refuge beside him Therefore also is this a reason why they renounce their former courses for in thee the fatherlesse findeth mercy Vers 4. I will heale their back-sliding I will love them frerly for mine anger is turned away from him Followeth Gods answer to this prayer which he will put in the mouth of converted Israel wherein he removes and answers all their doubts in several promises And first for the matter of iniquity for the removal of which they had prayed he promiseth to heal their back-sliding in its guilt pollution and effects though the last of these be more expressely spoken to in the following promises And that he will do this for them out of his own free love to them from whence also it is that he turnes away his justly manifested anger and is pacified toward them Whence learn 1. Gods giving of a spirit of prayer is a sure pledge of a good answer for what he directed them to seek v. 2. now he grants See Rom. 8.26 27. 2. The great sin of the Church is Apostasie and defection from her professions resolutions and yokes which she hath taken on and submitted unto For it is back-sliding or turning away 3. Albeit they had prayed against all iniquity v. 2. yet now he mentions only back-sliding partly because Apostasie hath a complex of many sins and provocations in it and partly to teach that if the worst of ills do not hinder Gods help nor are above his cure far lesse will smaller sins stand in his way 4. Sin doth bring a wound and sicknesse upon the sinner It is a loathsome disease which debilitateth strength causeth paine and anguish if the sinner were sensible and being continued in it tendeth to death For back-sliding must be healed 5. The wound of sin is above the sinners own cure till God take him in hand For it is God who must heal back-sliding 6. Apostasie requireth not only the power of God to cure it and to reclaime the sinner from his wandering and establish him being reclaimed But it requireth also no small art and a Physicians hand to recover it And so to launce the sore as the back-slider may see the evil of his way and not be secure or presumptuous though God recover him and yet so to support the patient with cordials and encouragements as a sight of his case make him not heartlesse and drive him further away For the word imports to play the skilful Physician in healing back-sliding 7. God is an able and skilful Physician for such diseases and to the penitent he will give a proof of his skill in curing back-sliding the guilt of it by a pardon the pollution and power of it by sanctification and putting his fear in their heart Jer. 32.40 the anguish and pain of it by giving them his peace and the effects thereof by removing judgements in his time and way For it is his expresse promise I will heal their back-sliding 8. Such as are truly convinced and penitent will see no worth in themselves wherefore God should do them any good But the more penitent they are the more will they see the need of free-love Therefore do they need this promise I will love them freely to secure all other promises unto them 9. As the love of God is the great encouragement of the humble sinner and the fountain of Gods bounty toward him So it is his great advantage that this love is free in it self and in its effects as being the love of an alsufficient God who needs not nor can be hired by the creature So that no objection of worthlessenesse in the creature can hinder him to look for that which is free Therefore it is held out for their encouragement I will love them freely ingenuously without guile and liberally as it beseemeth a rich and infinit God to communicate himselfe 10. Where sin is unrepented of there is anger from the Lord which should be chiefly looked to and laid to heart in afflictions for so is imported that anger had been upon them under which all their afflictions are comprehended 11. The Lords former displeasure manifested in sad effects will not hinder the manifestation of his free-love to the penitent and upon repentance anger will be turned away out of every lot by Gods free-love Therefore it is subjoyned for mine anger is turned away from him where he giveth this both as an evidence and assurance of his love toward them because the controversie is now ended and therefore they need not doubt of his love 12. Israel to whom these promises are made is sometime spoken of in the plurall number them sometime in the singular number to him not only because a People or Nation is sometime spoken of collectively as one and sometime distributively as many But further it may teach that what God is to one he will be also to all penitents and his favour to a penitent Church gives ample ground of encouragement to every particular penitent yea in his turning away of his anger from a Church he will have a particular respect to the grievances that every one have endured to see them richly recompenced Vers 5. I will be as the dew unto Israel he shall grow as the lilly and cast forth his roots as Lebanon 6. His branches shall spread and his beauty shall be as the olive-tree and his smell as Lebanon In the next place God answers their suite concerning doing of them good and receiving of them graciously And first he promiseth through the influence of his grace and blessing to make them flourish as flowers and trees of all kindes do by dew and rain What this may point at of the temporal prosperity of Israel and their being so rooted and fixed in it as no opposition shall prevaile against them I leave to the Lord by his performance to expound But certainly it holds out the flourishing beautifull and sure estate of the Church of converted Israel and the blessed condition of the converted among them who will be very many in their spiritual estate Whence learn 1. God can easily when he pleaseth alter the disconsolate and desolate estate of a Church or particular persons For all these promises are opposite to former curses denounced against them as ch 9.16 and 13.15 and else-where which now he promiseth to turn into contrary blessings 2. God answereth the prayers of his needy people richly and so as may commend his love and fulnesse