wheat and the fats shall overflow with oile 7. The Lord can and will make up the losses of penitents And when ever sinners do turne to God he will convince them in due time that they have been no losers by their afflictions of this truth we have a particular proof and instance in this promise and I will restore to you the years that the locust hath eaten c. 8. Our seeing of God and his hand in saddest scourges and losses will assure us that he can soon and easily make them up For saith he they were my great army which I sent among you and if he sent them and made them able to make such havoke then certainly he can not only remove them but send as remarkable plenty Vers 26. And ye shall eat in plenty and be satisfied and praise the Name of the LORD your God that hath dealt wonderously with you and my people shall never be ashamed 27. And ye shall know that I am in the midst of Israel and that I am the LORD your God and none else and my people shall never be ashamed These promises and causes of their joy are amplified from some effects As 1. That they shall have the use of this plenty to their satisfaction 2. That they shall praise God for it 3. That by this his dealing and his other mercies toward them he will convince them of his relation to them who is God only and will confirme them and all the godly that they shall never be disappointed of their hope in him which he asserts twice for further confirmation And this is the first spiritual promise whereby he encourageth them to repent Doct. 1. It is an addition to the mercy of plenty when men are allowed the use of creatures to satisfaction without challenge of conscience and are not denied a blessing upon and with them nor are others permitted to take them away after they are growen up as Isa 62.8 For it is a promise Ye shall eat in plenty and be satisfied 2. It is the duty of such as receive the good things of this life to make conscience of thankfulnesse to God whose providence supplieth their wants And true penitents and such as are turned to God will make conscience of this duty considering especially that these common favours come to them in special love and from their own God in Covenant with them Therefore it is added to their eating and satisfaction and shall praise the Name of the LORD your God See Isa 62.8 9. Deut. 8.10 3. It is our duty to stir up our selves to praise in this by considering the wonderfulnesse of the providence of God in providing continually our daily bread And especially in his sending great plenty after famine in which change of dealing both his providence and mercy shineth For it is added as an argument of praise that he hath dealt wonderously with you both in his ordinary providence and especially in that great change 4. The chief blessing and advantage of temporal benefits unto the godly is that by receiving and using of them they reap some spiritual benefit and advantage by confirmation of their faith and discovering of the love of God unto them so much are we taught by subjoyning this spiritual promise containing an effect of conferring this temporal favour 5. Gods dealing kindly with his Church or any one of them in any particular according to the Covenant may be a pledge that none be who they will that are his people will ever finde it in vaine to seek him or be ashamed or disappointed of their hope in him according to his Word For this is a general conclusion drawn from this particular proof of his love and my people shall never be ashamed 6. An interest in God by vertue of a Covenant and his manifested presence following upon that is the choice of mercies And it is sweet when this maybe read and seen shining in his mercies as a penitent is allowed to do For it is held out as the sweet effect and consequent of his bounty toward penitents ye shall know not only that I am the Lord your God but that he hath not withdrawn himself though the interest stand but that I am in the midst of Israel or these who are now left of Israel to be a people to him And however the Lord here promiseth prosperity to evidence this yet if the Lord clear it any other way it is sufficient 7. It is also a great addition to the Churches mercy that he who alone is her God is also the only true God and therefore is the only portion and above all the opposition that can be made to her felicity For I am the Lord your God and none else none beside him to prove a God unto her let her choose never so many 8. However the people of God may be oft put to pray against that sad affliction of being ashamed of their confidence as Psal 119.116 Yet it is to be believed and again and again inculcate that not only now but for ever Gods people have no cause of fearing disappontment that God will by actual performance of his promises put them from all cause of fear Therefore in opposition to the recurring of such tentations it is again repeated and my people shall never be ashamed Where it is given them as a ground of hope that God who chooseth and calleth them to be his peculiar people will not raise such an ill report upon his own love or service as thus to entertain them Nor will he make his own purpose and grace in election and calling void albeit they be worthlesse Vers 28. And it shall come to passe afterward that I will pour out my Spirit upon all flesh and your sonnes and your daughters shall prophesie your old men shall dream dreams your young men shall see visions 29. And also upon the servants and upon the handmaids in those dayes will I poure out my Spirit The second spirituall promise is that under Christ and in the dayes of the Gospel as it is expounded Acts 2.16 17 c. he will poure out his Spirit more amply then before upon all sorts of persons of all Nations both old and young sons and daughters bond and free whereby they shall be endued with such knowledge of the mysteries of salvation as may be compared with the knowledge of the ancient Prophets For clearing this a little Consider 1. By the Spirit here promised is not to be understood any natural or moral endowments conferred upon men But partly the spiritual common gifts conferred upon men for the edification of the Church And partly the saving graces of the Spirit conferred upon the Elect in order to their eternal salvation 2. By all flesh on whom the Spirit is to be poured out we are not to understand all and every one for this promise is made only to these within the Church and to these who at least by visible Covenant become the Lords as it is
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 Israeâ—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 â—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 sweet voice of the Gospel and his allurements and offers so sweet and rich so that the soul is made most willing in this choice So much may be gathered from this description of conversion I will allure her or gain her heart to my self by the sweet allurements of the Gospel 4. Such as are converted to Christ ought to re-resolve on a journey and progresse as having more before them both of duty and exercise and of enjoyments For after she is allured she is to remove and come to a wildernesse whether we understand it of the godlies progresse toward Heaven or Israels in particular toward her wonted enjoyments 5. As unto the converted the world and all things therein will look with 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 â—eople of God within time and under trouble do consist much in promise and they must be content of promises till performance come considering that not only promises are sweet in themselves and will not faile in performance and that exercise by delay is useful but that the only sure token of a blessed condition is not outward enjoyments but the words speaking peace Therefore his allowance to his people is I will speak comfortably to her 9. How tastlesse and empty soever 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 from thence or from the wildernesse out of which they entered into the possession of these 3. Albeit the Lord do not at first satisfie his peoples expectations and desires nor give them all he promiseth when he begins to appear for them yet he will not faile to let out pledges of his love which may support them and be a pledge of what is coming and whereof they should make use for that end For he will give them the valley of Achoâ— 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 Ver. 16. And it shall be at that day saith the LORD that thou shalt call me Ishi and shalt call me no more Baali 17. For I will take away the names of Baalim out of her mouth and they shall no more be 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 he 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
expounded of the servants and handmaids Acts 2.18 But it is to be understood of all sorts of persons of whatsoever Nation of these who embrace Christ and that there should be many of them in comparison of the times under the Law who should participate either of the gifts or graces of the Spirit or of both 3. As for the effects of the pouring out of the Spirit here mentioned that there shall be prophecies dreams and visions it is true that in that signal accomplishment of this promise Acts 2. and afterward in these primitive times there were such extraordinary wayes of manifestation of God and of his will for many did prophecie then even women as is instanced in the daughters of Philip Acts 21.9 Paul and Peter had visions 2 Cor. 12.1 2 c. Acts 10.10 11. And God appeared to Joseph in a dream Mat. 1.20 But this was but a partial accomplishment of this promise and a mean to carry on the full accomplishment therof And therefore we are to conceive that the Prophet speaks of Gospel-times and mercies in tearmes borrowed from the times of the Old Testament and the meaning is that as of old the excellent way and measure of the knowledge of God was by prophecie vision and dreams Numb 12.6 So under the New Testament beside what was extraordinary all who get the Spirit of God may for knowing the mysteries of salvation be compared with these ancient Prophets And as of old by these wayes of manifestation men attained to the knowledge of the mysteries of God so should they by the Spirit of God in the use of ordinary means 4. This may also serve to clear that the Prophet is not foretelling that under the Gospel all who receive the Spirit and know the mysteries of salvation thereby are therefore warranted to exercie the office of Prophets or Ministers For Prophecie being so strictly taken is not given to all upon whom the Spirit is poured out as is clear from 1 Cor. 12.29 5. It is also clear that the Prophet is not here speaking of any revelations to be given unto men without or beside the Word or which are not to be tried thereby for beside what is alrerdy said for exposition of this promise if we look to the most solemne and signal accomplishment of this promise we will finde the conceit refuted For in the very first Sermon of Peter after the Spirit is poured out he leads the hearers all along to Scripture both to justifie the strange change wrought upon them and to justifie the doctrine which being thus endowed he preacheth Acts 2.16 17 25 30 31 34. Doct. 1. The times of the Gospel are the times of letting out spiritual encouragements and wherein men ought to be more spiritual and made up with spiritual advantages however it go with them outwardly Therefore the Prophet entering upon spiritual promises and refreshments after these temporal promises for the comfort of this people doth remit them to what shall come to passe afterward or in the last dayes as it is expounded Acts 2.17 2. The Lords letting out of his Spirit in gifts and spiritual graces is the great Gospel-refreshment and encouragement as making the mysteries of God known and applying all Christs purchase to Believers So that all who would finde the advantage of the times of the Gospel ought to seek much of the Spirit for this is the promise I will poure out my Spirit 3. The letting out of the Spirit is God and his Son Christs free promise and gift and therefore to be sought of him and expected from him by these who are in themselves unworthy For it is a promise I will poure out my Spirit which Christ did performe Acts 2.33 See Luke 11.13 4. Albeit the Spirit of God was communicated unto the Church under the Law yet it is the advantage of the times of the Gospel 1. That the Spirit is let forth in more ample measure then formerly being poured out largely and not dropped out only So that we may seek largely and not be content with little nor be straitened in our own bowels 2. That this gift is not restricted now to one Nation of the Jewes with their proselytes and but to a few of them but is free to all sorts of persons and Nations and to many of them For it is upon all flesh the Spirit is poured out Doct. 5. Whatever be the abundant measure of the Spirit that is poured out yet there is still infinitely more in God to communicate as need requireth Therefore doth Peter Act. 2.17 expound it I will poure out of my Spirit or but some portion of that fulnesse that is in him Which is not only true in respect of Christ who hath the Spirit without measure John 3.34 but also in respect of the infinite fulnesse that is in God 6. God in pouring out his Spirit will not disdain men because of their frailty or felt sinfulnesse And where the Spirit is given it will keep men still sensible of their condition and what they are in themselves Therefore are they designed flesh or fraile and sinful creatures upon whom the Spirit is to be poured out shewing that their being such doth not hinder his bounty and his bounty will not make them forget that they are such 7. It is a special advantage reaped by the enjoyment of the Spirit that not only doth he water and refresh and fructifie the barren spirits of these in whom he dwels and therefore is said to be poured out like water on the ground See Isa 44.3 But that also he doth illuminate men with the knowledge of God He doth make known the mysteries of salvation furnisheth instruments to carry the glad tydings of salvation leads into all truth and maketh knowen the things that we have freely received Therefore doth he cause to prophesie and to dream dreams c. as is before explained See John 16.13 Acts 1.8 1 Cor. 12.7 8. and 2.12 to 15. 8. The knowledge of the mysteries of salvation which is communicated by the Spirit under the Gospel is comparable to any measure of knowledge attained by ancient Prophets of old Not only doth extraordinary revelation under the New Testament in the primitive times parralel what they had then But even the gifts of light and knowledge conferred in ordinary upon men and the saving knowledge conferred upon Believers may be compared therewith for whereas these revelations were but at fits and times only this is constant and these albeit they were singular in the manner of communicating yet the truth conveighed thereby was but more darkly held out and under a vaile whereas now truths are seen with open face Therefore as is before cleared are the names of prophecie visions and dreams given to this knowledge So that the ignorance of men under the Gospel doth speak but little enjoyment of the Spirit 9. Whereas he is not content to say only in general that all flesh shall receive of the Spirit but doth instance