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retained them in their original language, as they have done, while at the same time giving the : English of them in the margin, (as the reader will perceive if he consults his Bible) seem to show their view of the importance of the words themselves, and their wishes that the English reader should, in some measure, be acquainted with them, so as to have some apprehension of their importance.

I do not presume to decide positively upon the subject, yet I venture to believe, that the words themselves were meant to express somewhat of peculiar tenderness. Let the reader observe, that the Lord commands the prophet to call by this name, the brethren and sisters of the church. "Say ye to your brethren, Ammi, and to your sisters, Ruhamah: plead with your mother, plead." And whose brethren and sisters were those but of the Lord Jesus? And were they not the Ammi and Ruhamah of Christ from everlasting? Jesus had a people whom he was not ashamed to call brethren, and whom in the council of peace from the womb of the morning, the Lord JEHOVAH promised to make willing, in the day of Christ's power. (Ps. cx. 3.) Hence, therefore, as they had been always the Ammi, so had they been the Ruhamah; having obtained mercy, in their glorious and almighty Brother, from everlasting. And to such among them in the church, who in the days of the prophet, felt and rejoiced in their relationship to Christ, and their salvation by Christ, by the lively actings of their faith on Him that was to come; they were commanded to plead with their mother (the Ammah) the church, and to call her from her backsliding, that all her children might enjoy the same privileges. And the close of this same chapter, (if the reader will compare what is there said, with the sixth and ninth verses of the former chapter,

he will find) becomes a blessed confirmation of the whole subject, for it explains wherefore it was, that the Lord thus remonstrated with his people. I will say to [to leave out the words,] them which were [for they are in Italics, and are not in the original, and have no business there] not my people, Thou my people, and they shall say, Thou my God; that is, I will put them in mind of the whole cause of my mercy towards them; namely, my covenant relation with them in Christ. And it is worthy the reader's closest consideration, in farther proof of these grand truths, that the putting them away, in consequence of their adulteries, had been done in strict justice, and by right. Such was the law of divorces. I beg the reader to see Deut. xxiv. 1-4. The prophet, therefore, had been commanded, by way of illustrating this doctrine, to take an adulterous woman, and to call the children born of her, Lo Ruhamah, and Lo Ammi; that is, not having obtained mercy, and not my people. And this was following up the law concerning the right of divorce. But though the law made no provision for recovery, the gospel, which was preached to Abraham four hundred and thirty years before the law, had done this; and the covenant which was confirmed before of God in Christ, the law could not disannul. And what was this covenant and promise? Turn to the apostle Paul's Epistle to the Galatians, chap. iii. 8. 17. and compare with Gen. xii. 3. where the charter of grace runs in those delightful words, In thee shall nations be blessed. Hence, though the law of divorce, among men, allowed not a return to each other after separation, yet, in the Lord's marriage with his church, the gospel not only allowed a return, but graciously appointed it. "They say (saith the Lord in one of the sweetest chapters of Jeremiah, and full of the sweetest promises,

(Jer. iii.) they say, If a man put away his wife, and she

go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? But thou hast played the harlot with many lovers; yet return again to me, saith the Lord.” (Jer. iii. 1.) What a full proof is here of the whole doctrine. Though put away by reason of her many adulteries, and though committing fornication with the idolatrous nations around, yet the everlasting provision made for her recovery in Christ, her lawful Husband, must take place; and she shall return to her rightful Lord. Plead, therefore, (saith the Lord) with her (Ammah) mother, plead ; work upon her maternal feelings, give her to see, that though by adulteries she is by law justly liable to be divorced for ever, yet the right and interest of her (Ishi) husband, hath never been lost. He claims her as his own. Return again unto me, saith the Lord.

If the reader be led to consider the subject in this point of view, the expressions of Ammi and Ruhamah, with all the doctrine connected with both, become interesting and tender beyond all imagination. See Abba.

AMMI-NADIB. We meet with this word in Solomon's Song, chap. vi. 12. It is a compound word, consisting of Ammi, my people, and Nadib, willing, or generous, princely; some read the word, therefore, together, my princely people. And as all believers in Christ are made kings and priests to God and the Father, certainly, the expression is warrantable and just. But as the church is here speaking with grateful affection of her Lord, that so sudden and unexpected, as well as gracious, were the workings of his Holy Spirit upon her, it should seem that the word rather means in this place, a royal willingness wrought in her heart, by those impressions. It is therefore, as if she had said, Or ever I was

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aware of what my Lord, by his sweet influence, was working upon me, I found my whole soul going forth, in desires after him, as the swiftness of chariots. Blessed frame, and always to be desired. AMMIEL. There were several of this name in Israel. Ammiel, the son of Gemal, (Num. xiii. 12.) Ammiel, the father of Machir, (2 Sam. ix. 4.) and Ammiel, the son of Obededom, (1 Chron. xxvi. 5.) And the name is, indeed, most desirable, meaning, the people of my God, from Amm and 11. AMMIHUD. Several of the Israelites were called by this name. We find it, (Num. i. 10. Num. xxxiv. 20. 28.) It is a compound of Amm, people, and Hud, praise, and with the i, make it the people of my praise. AMMISHADDAI. Ahiezer had a son of this name, (Num. i. 12.) and a very sweet and blessed compound it forms, meaning people of the Almighty, or the Almighty is with the people.

AMOS. A prophet of the Lord. See his prophecy. His name hath been sometimes spelt Omas, which signifies a burthen, or somewhat weighty. In allusion, perhaps, to the importance of his writings. But it is more generally spelt Amos, from Amatz, strong! ANATHEMA MARANATHA. We meet with this expression but once in the Scripture. (1 Cor. xvi. 22.) The apostle seems to have borrowed it from the Jews, whose custom was, when they could not find a punishment sufficiently great according to their apprehension of the crime, to devote the offender to the Lord's own punishment, in his own time and way. The apostle, therefore, in allusion to this custom, when speaking of those who love not the Lord Jesus Christ, as if no punishment he could think of would be equal to such horrible ingratitude and impiety, exclaims, Let him be Anathema Maranatha! The want of that love will be to him an everlasting source of bitterness. See Maranatha.

ANATHOTH. A beautiful village, in the tribe of Benjamin, about three miles from Jerusalem, remarkable for being the birthplace of the prophet Jeremiah, The name, if taken, as may be supposed,

from Anath, signifies song. ANCIENT OF DAYS. Three times, in the Prophecy of Daniel, and in the same chapter, we find the Lord distinguished by this name, and in no other part of Scripture. (Dan. vii. 9. 13. 22.) Some have thought that the person of God the Father is meant, and it should seem to be so, because it is also said, that One like the Son of man, (a well known character of the Lord Jesus Christ) came to him. See ver. 13. But others, considering the thrones spoken of in this chapter as the thrones of the house of David, and all judgment being committed to the Son, for the Father judgeth no man, (see John v. 22.) they have concluded, that it must be the Lord Jesus Christ which is spoken of under this glorious name. One thing however is cer tain, that this distinguishing name, and every other which marks the GODHEAD, may be and must be equally applied to each, and to all. The holy sacred Three, who bear record in heaven are One. (1 John v. 7.)

ANGEL. An order of beings with whom we are but little acquainted; and yet, in whose ministry the heirs of salvation are much concerned. (Heb. i. 14.) In Scripture we meet with many accounts of them. The Lord Jesus Christ himself is called the Angel or Messenger of the covenant. And his servants are called by the same name. But then, it should always be remembered, that these names, to both the Lord and his people, are wholly meant as messengers; for it is a sweet as well as an important truth, that Christ is no angel; "for verily he took not on him the nature of angels.” (Heb. ii. 16.)

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